Buduruvagala and wiping out the Mahayana tradition

  • 22 Feb 2007 05:53:57 GMT


    Nalanda gedige at Nalanda is another so-called non Buddhist shrines that still exist in good condition. Story may be similar.


  • 22 Feb 2007 06:36:27 GMT


    I took the latter part of the article from somewhere else and just saw it uses the terms Bodhisathva and Bodhisattva. I think these should be corrected as `Bodhisatta`.



  • 22 Feb 2007 13:41:35 GMT


    Thank you for submitting this. I have been to this place several times and its a wonderful experience. In the path to the statues from the temple, you can spot bears some times(If you a lucky). If some body to visit Buduuruwagala, dont miss the Udawalawe National Park, Its very close.

  • 22 Feb 2007 17:06:16 GMT


    This is really great, it shows that once upon a time, Mahayana Buddhism was very predominant in Sri Lanka but unfortunately this Mahayana legacy of our country was completely wiped out from the history by the Theravada Buddhists.

    For your information, there are still some Tamil Mahayana Buddhist establishments (Palli) in the east and possibly in the Jaffna peninsula. The best known was Velgam Vehera, which was renamed Rajaraja-perumpalli after the Cola emperor. Another was the Vikkirama-calamekan-perumpalli.

    It is necessary for us to recognize that the authorities on the teachings of the Buddha are no more reliable than those sources we have concerning his life.

    None of the 3 pitakas can at present be satisfactorily dated before the council of Ashoka held in Patna about 250 BC, more than 2 centuries after the passing of Buddha.

    Hence, we do not have sufficient proof to assert that the doctrine of the Buddha as now represented did exist in the time of Buddha, or that it formed a part of his actual teaching, nor is there enough evidence to state that it arose after the Buddha`s passing.

    It is, nevertheless, clear that immediately after Buddha`s passing a strong reaction did set in against the high standard of the Buddha`s ethical teachings, and this opposition was further reinforced by the growth of the legends which sprang up rapidly regarding his life.

    Hence, the question will always remain whether the pali texts of the Theravadians represent the oldest traditions which approach the actual teachings of the Buddha, or do we have to look to the scriptures of the other old schools and also of the Mahayana for a more correct and comprehensive picture of the Buddha and his message.

    The assumption that only the Pali scriptures of the Theravadians can give us an adequate idea is untenable, since the Pali canon is merely the work of only one Sect, besides which many others existed at the time.

    What I believe is, the Buddhists should be open to other Buddhist sects as well, including the Mahayana because the Theravada Buddhism is no longer able to provide any vision or guidance or constructive power but it only occupies in maintaining its own petty position in an already atrophied hierarchy resting on a rapidly crumbling society from which the spirit has long since departed.

  • 15 Feb 2008 02:47:33 GMT

    Dear friends,

    when the EGO Mind takes over, the REAL is put behind a wall - but does not disappear.

    May I ask to whom to talk and where to go for research on this Topic?

    I am a journalist, German, covering Southeast Asia, learning to be a Buddhist and involved in research on where and how it all began.

    I hope to be in Sri Lanka in March.