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Under Gajabahu I, Abhayagiri grew in prestige and importance. [4] The accession of King Mahasena in the 3rd century AD saw the suppression of the Mahavihara monks. The king prohibited the giving of alms to them and went as far as to demolish the buildings of the Mahavihara and re‑use their materials for the construction of new buildings at the Abhayagiri.
Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the Northern Monastery or Uttara Vihara. [8] The 1st or 2nd century BC Abhayagiri dageba (confused by some books and maps with the Jetavanarama), was the centrepiece of a monastery of 5000 monks.
Three subdivisions of Buddhism existed in Sri Lanka during much of Buddhism's early history there: Mahāvihāra, Abhayagiri vihāra, and Jetavana. [3] Mahāvihāra was the first tradition established, whereas monks who had separated from the Mahāvihāra tradition established Abhayagiri vihāra and Jetavana vihāra. [3]
The Cūlavamsa [7] written during the European Middle Ages by a monk called Dhamma-kitti, says that king Mahāsena (277-304 AD) had the Mahavihara destroyed by devotees of the Abhayagiri vihara. His son Sirimeghavanna restores the Mahavihara to its former glory.
History of the Buddhist Sangha: This section of the Mahavamsa deals with the mission sent by Emperor Ashoka to Sri Lanka, the transplantation of the bodhi tree, and the founding of the Mahavihara. It includes the names of prominent monks and nuns in the early Sri Lankan sangha .
The 792 Abhayagiri Vihāra inscription is one of the few written evidences discovered in Ratu Boko site. The inscription mentioned Tejahpurnapane Panamkarana or Rakai Panangkaran (746-784), and also mentioned a vihāra located on top of the hill, the Abhayagiri Vihāra , which means "vihāra on top of the hill that free from danger".
Also, king Mahanama made several temples during his period. From those "Lohodora", "Ralagamuwa", and "Kempasa" temples were donated to Abhayagiri monks and a temple build on Dumrak hill which memorandum of his queen was given to Maha Vihara. Also during his time there were happened letter exchanges between Lanka and China royal courts. [1]
The Abhayagiri vihara monks, rejected and criticized by the orthodox Buddhist monks, were more receptive to heterodox ideas and they nurtured the Mahayana tradition. The Jetavana vihara monks vacillated between the two traditions, blending their ideas.
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