by Madihe Sugathasiri Thera

There has been much discussion regarding Theravada and Mahayana in recent years.

This conflict between Theravada and Mahayana has plagued the Buddhist traditions for many centuries. There was nothing called Theravada and Mahayana during Buddha's time.

What the Buddha preached was called Buddha 'Vacana', Word of the Buddha. Once the Order of the Sangha was formed He laid disciplinary rules called Vinaya for the guidance of the Order. The rest were known as Dhamma which encompasses sermons to lay Buddhists as well as to the monks.

David J. Kalupahana in his book, "A history of Buddhist Philosophy", says, "The original schism that took place during the Second Council (about a century after the death of the Buddha) is said to have resulted in the formation of the two major schools: Theravada representing the conservatives, and Mahasanghika, constituting the liberals. It is assumed that the Mahasanghikas were the precursors of Mahayana.

It is interesting to note that the word "Thera Bhikku' appeared for the first time in Vinaya Pitaka which meant, and Elder Monk. Some believe that Theravada is another name for 'Sthiravada'. All Buddha's teachings incorporated in the Tripitaka are known to be called Theravada. Maha Kassapa, the most respected elderly monk who spearheaded the First Council, three months after the passing away of the Buddha, together with Sabbakami, Moggaliputta Tiss Theras were the founders of Theravada based on Buddhist teachings of Vinaya.

Theravadians always held the view that Vinaya, discipline as the lifeline of the Sasana. Due to this fact there were many challenges aimed at Theravadins. King Dharmasoka who has held Buddhism in high esteem, with the help of Moggaliputta Tissa Thera cleansed the Sasana from heretics who had joined the Order to gain many benefits.

After the Third Council, nine Buddhist delegations were sent to various countries including Sri Lanka for the propagation of the Buddha Dhamma. This fact has been recorded as the greatest achievement in the history of Theravada.

Arahat Mahinda, son of the Great King Asoka of India, brought the Tripitiaka to Sri Lanka and it has been preserved upto this day. The texts were written in Pali, also known as Maghadi, the language spoken by the Buddha. Today, the whole of Buddhist world consider Sri Lanka as the repository of Theravada in its pristine form.

Myanmar, Thailand, Cambodia and Laos followed Sri Lanka's example and imbibed Theravada Buddhism. In earlier times, some used to put Hinayana (small Vehicle) in equal terms with Theravada But there's no similarity between the two.

Hinayana sects existed in India and they were independent from the form of Buddhism that was found in Sri Lanka. The Hinayana has gone into the oblivion and no more in usage in Buddhist parlance.

In Sri Lanka, Mahavihare sect became the protectors of the Theravada form of Buddhism. As a result learned Theras like Buddhaghosa, Buddhadatta and Dhammapala visited Sri Lanka to further investigate and to write commentaries on Buddhist theories.

The elderly monks, Moggaliputta Tissa and Upali Theras who were constant companions of the Buddha, having endowed with remarkable memories, were able to recite what was spoken by the Buddha and also remembered all the Vinaya rules. They have committed all those to memory.

The writing of the Tripitaka at Aluvihare in Matale was a landmark event in the history of Buddhism in this country. The Sinhala King Valagambha, also known as Vattagamini Abhaya gave his fullest co-operation to this historical event. Thus Sri Lanka became the centre of Buddhist learning among the Buddhist countries in the world.

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