Uttara Vihāra

Uttar-Vihara, also called Abhayagiri Vihara^[1]^[2] was a famous vihara in the ancient capital of Sri Lanka.^[3] This Vihara was one of the 4 Vihara built during the reign of King Tishya, which was also called the "Vihara of the North".^[4] One of the famous Atthakatha, Uttaravihara Atthakatha and Uttaravihara Mahavamsa were written here.^[5]^[6]

History

The credit for its Atthakatha writing is given to Thera Mahendra and other monks of Uttaravihara.^[7] Some information related to Indian history is also given in it.^[8]

It is mentioned in Buddhist literature that Mahendra stayed here.^[9]

According to Dr. Turner, the Mahavansha was based on Uttaravihara.^[10]^[11] According to Rhys Davids, the Atthakatha of Uttaravihara was one of the six early Buddhist Atthakathas.^[12]^[13]^[14]

While living in Uttaravihara, Mahendra had done the Pali translation of Maha-atthakatha, apart from this, he had expanded Uttaravihara Atthakatha and written it completely.^[15]

Reference

^ Phuong Anh Dat (2020-03-30). Trends In Buddhist Studies Amongst Western Scholars. p. 111. With the exception of a reference to an Uttaravihara-mahavamsa at Mahavamsha-tika 134 (and assuming the Uttara-vihara and the Abhayagiri-vihara are identical.)
^ Paul Williams (2004). Buddhism Critical Concepts In Religious, Volume 1. p. 87. The Uttara-vihara and the Abhayagiri-vihara are identical.
^ John Murray, G. P. Malalasekera. Pali Proper Names. p. 360. Uttara-Vihára.—Another name for the Abhayagiri-Vihara. The inhabitants of the Uttaravihàra seem to have kept a chronicle, in the same way as did the dwellers of the Maha-Vihara. This is often referred to in the Mahàvamsa Tika, as the Uttara-Vihara-Atthakathà and the Uttara-Vihàra-Mahavamsa.
^ Geiger, Wilhelm (1960). Culture of Ceylon in Mediaeval Times. Internet Archive. p. 175. The four oldest and most prominent viharas were those in Anuradhapura (Mh.vs 53.37; 54.5, 33, 54), the Mahavihara, Maricavatti-, Abhayagiri-, and Jetavana-vihara. They were founded, in succession, by the kings Devanampiyatissa (15.214), Dutthagimani (26.12 sq.) Vattagimani (33.81), and Mahasena (37.33) between the 3rd century B.C. and the 4th century A. C. The Abhayagiri-vihara is also called Uttara-vihara 'the Northern monastery' (41.96; 50.79).
^ Law, Bimala Churn (1933). History Of Pali Literature Vol.2. p. 5. These comprise, among others,certain earlier commentaries written in Sinhalese, such as the Mula or Maha-Atthakatha, the Uttara-Vihara Atthakatha (the Commentary of the dwellers in the " North Minster "), Mahapaecariya, the Kurundiya or Mahakurunda Atthakatha quoted by Buddhaghosa in his commentaries.
^ SILVA, LILY DE. DIGHANIKAY ATTHAKATHATIKA LINATTHAVANNANA VOL. I. p. 59. The Uttaravihāra-atthakathā, Uttaravihāra-Mahāvamsa and Sārasamāsa seem to have been among the products of their literary pursuits.
^ Hazra, Kanai Lal (1991). Studies on Pali commentaries. Internet Archive. Delhi : B.R. Pub. Corp. p. 28. ISBN 978-81-7018-608-3. The Uttara-vihara- atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of the Mahavihara. .. In the Vamsatthappakasini where its varient readings from the Maha-Atthakatha are given. There were also the Maha-Paccari and the Kurundi Atthakatha which, as stated in the Samantapasadika were also written in Sinhalese. According to the Saddhammasangaha, while the Maha-atthakatha was the traditional commentary fixed at the First Council and introduced to Ceylon and translated into Sinhala by Mahinda, the Mahapaccari and Kurundi Atthakatha originated in Ceylon.
^ William Hodge Mill (1837). I.—Restoration and Translation of the Inscription on the Bhitari Lat, with Critical and Historical Remarks. p. 15. there certainly appears ancient Buddhist authority (for such is apparently the Atta-katha or Astatakathá of the Uttara-vihára priests alleged by the commentator).
^ Wilhelm Geiger (1998). Cūḷavaṃsa, being the more recent part of the Mahāvaṃsa. Public Resource. New Delhi: Asian Educational Services. ISBN 978-81-206-0431-5.
^ Alwis, James d' (1870). A descriptive catalogue of Sanskrit, Pali, and Sinhalese, literary works of Ceylon. Robarts - University of Toronto. Colombo, Skeen. p. 119. Mr. Tumour's conjecture, that this work is the Mahawansa of the Uttara Vihara priests, is entitled to much weight.
^ The Oriental University Institute (1901). Imperial And Asiatic Quarterly Review And Oriental And Colonial Record 3rd Series Vol.12. p. 103. Sihala (Singalese) " Atthakatha," as well as from the " Mahavamsa" of the Uttara Vihara monks.
^ Barua, Beni Madhab (1945). Ceylon Lectures Delivered As Extension Lectures In Ceylon In March-1944. p. 75. Mrs. Rhys Davids introduces the six earlier commentaries as follows :
(1) The commentary of the dwellers in the North Minster'— the Uttara Vihara— at Anuradhapura.
(2) The Maha-atthakatha , or simply , the Atthakatha' of the dwellers in the 'Great Minster'— the Mahavihara— also at- Anuradhapura.
(3) The Andha-atthakatha , handed down at Kanclpura (Conjeeveram) in South India.
(4) Mahapaccari or Great Raft, said, to be so called from its having been composed on a raft somewhere in Ceylon.
(5) The Kurunda-atthakatha so-called because it was composed at the Kuhundavelu Vihara in Ceylon.
(6) The Samkhepa-atthakatha or short commentary, which, as being mentioned together with the Andha Commentary, may possibly be also South Indian .
^ Davids, Caroline A. F. Rhys (Caroline Augusta Foley Rhys) (1900). Buddhist Manual Of Psychological Ethics Of The Fourth Century B.C. p. 22.
^ Malalasekera, G. p (1928). Pali Literature Of Ceylon. p. 91.
^ L. R., Goonesekere. Buddhist Commentarial Literatue [sic]. p. 9. The Uttaravihara-atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of Mahavihara. ... The Maha-atthakatha appears to have dealt with all three sections of the canon since it furnished material for commentaries on all three Pitakas.The Uttaravihara-atthakatha was the corresponding commentary of the Uttara-vihara and probably its scope was as extensive.

[1] Phuong Anh Dat (2020-03-30). Trends In Buddhist Studies Amongst Western Scholars. p. 111. With the exception of a reference to an Uttaravihara-mahavamsa at Mahavamsha-tika 134 (and assuming the Uttara-vihara and the Abhayagiri-vihara are identical.)

[2] Paul Williams (2004). Buddhism Critical Concepts In Religious, Volume 1. p. 87. The Uttara-vihara and the Abhayagiri-vihara are identical.

[3] John Murray, G. P. Malalasekera. Pali Proper Names. p. 360. Uttara-Vihára.—Another name for the Abhayagiri-Vihara. The inhabitants of the Uttaravihàra seem to have kept a chronicle, in the same way as did the dwellers of the Maha-Vihara. This is often referred to in the Mahàvamsa Tika, as the Uttara-Vihara-Atthakathà and the Uttara-Vihàra-Mahavamsa.

[4] Geiger, Wilhelm (1960). Culture of Ceylon in Mediaeval Times. Internet Archive. p. 175. The four oldest and most prominent viharas were those in Anuradhapura (Mh.vs 53.37; 54.5, 33, 54), the Mahavihara, Maricavatti-, Abhayagiri-, and Jetavana-vihara. They were founded, in succession, by the kings Devanampiyatissa (15.214), Dutthagimani (26.12 sq.) Vattagimani (33.81), and Mahasena (37.33) between the 3rd century B.C. and the 4th century A. C. The Abhayagiri-vihara is also called Uttara-vihara 'the Northern monastery' (41.96; 50.79).

[5] Law, Bimala Churn (1933). History Of Pali Literature Vol.2. p. 5. These comprise, among others,certain earlier commentaries written in Sinhalese, such as the Mula or Maha-Atthakatha, the Uttara-Vihara Atthakatha (the Commentary of the dwellers in the " North Minster "), Mahapaecariya, the Kurundiya or Mahakurunda Atthakatha quoted by Buddhaghosa in his commentaries.

[6] SILVA, LILY DE. DIGHANIKAY ATTHAKATHATIKA LINATTHAVANNANA VOL. I. p. 59. The Uttaravihāra-atthakathā, Uttaravihāra-Mahāvamsa and Sārasamāsa seem to have been among the products of their literary pursuits.

[7] Hazra, Kanai Lal (1991). Studies on Pali commentaries. Internet Archive. Delhi : B.R. Pub. Corp. p. 28. ISBN 978-81-7018-608-3. The Uttara-vihara- atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of the Mahavihara. .. In the Vamsatthappakasini where its varient readings from the Maha-Atthakatha are given. There were also the Maha-Paccari and the Kurundi Atthakatha which, as stated in the Samantapasadika were also written in Sinhalese. According to the Saddhammasangaha, while the Maha-atthakatha was the traditional commentary fixed at the First Council and introduced to Ceylon and translated into Sinhala by Mahinda, the Mahapaccari and Kurundi Atthakatha originated in Ceylon.

[8] William Hodge Mill (1837). I.—Restoration and Translation of the Inscription on the Bhitari Lat, with Critical and Historical Remarks. p. 15. there certainly appears ancient Buddhist authority (for such is apparently the Atta-katha or Astatakathá of the Uttara-vihára priests alleged by the commentator).

[9] Wilhelm Geiger (1998). Cūḷavaṃsa, being the more recent part of the Mahāvaṃsa. Public Resource. New Delhi: Asian Educational Services. ISBN 978-81-206-0431-5.

[10] Alwis, James d' (1870). A descriptive catalogue of Sanskrit, Pali, and Sinhalese, literary works of Ceylon. Robarts - University of Toronto. Colombo, Skeen. p. 119. Mr. Tumour's conjecture, that this work is the Mahawansa of the Uttara Vihara priests, is entitled to much weight.

[11] The Oriental University Institute (1901). Imperial And Asiatic Quarterly Review And Oriental And Colonial Record 3rd Series Vol.12. p. 103. Sihala (Singalese) " Atthakatha," as well as from the " Mahavamsa" of the Uttara Vihara monks.

[12] Barua, Beni Madhab (1945). Ceylon Lectures Delivered As Extension Lectures In Ceylon In March-1944. p. 75. Mrs. Rhys Davids introduces the six earlier commentaries as follows :
(1) The commentary of the dwellers in the North Minster'— the Uttara Vihara— at Anuradhapura.
(2) The Maha-atthakatha , or simply , the Atthakatha' of the dwellers in the 'Great Minster'— the Mahavihara— also at- Anuradhapura.
(3) The Andha-atthakatha , handed down at Kanclpura (Conjeeveram) in South India.
(4) Mahapaccari or Great Raft, said, to be so called from its having been composed on a raft somewhere in Ceylon.
(5) The Kurunda-atthakatha so-called because it was composed at the Kuhundavelu Vihara in Ceylon.
(6) The Samkhepa-atthakatha or short commentary, which, as being mentioned together with the Andha Commentary, may possibly be also South Indian .

[13] Davids, Caroline A. F. Rhys (Caroline Augusta Foley Rhys) (1900). Buddhist Manual Of Psychological Ethics Of The Fourth Century B.C. p. 22.

[14] Malalasekera, G. p (1928). Pali Literature Of Ceylon. p. 91.

[15] L. R., Goonesekere. Buddhist Commentarial Literatue [sic]. p. 9. The Uttaravihara-atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of Mahavihara. ... The Maha-atthakatha appears to have dealt with all three sections of the canon since it furnished material for commentaries on all three Pitakas.The Uttaravihara-atthakatha was the corresponding commentary of the Uttara-vihara and probably its scope was as extensive.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

History

See also

Reference