CONTRIBUTION TO BUDDHISM
by Venerable Professor Bu B. Siri Sivali Thero.
(Taken from The Ceylon Daily News Tuesday, May 7, 1963.)
(The Venerable is Professor of BuddhistCulture and Dean of the Buddhist Faculty, Vidyalankara University, Sri Lanka.)
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The Empire of the Kushans was extremely powerful among the empires that gained prominence in India at different periods. A number of historians, such as
Professor Jayacandra of Vidyalankara, presume that the founders of this empire were the Kushans, who were called the Ta Yuch Chi by the Chinese. Professor
Jayacandra says that these Kushans, who originated in the western borderlands of China in Central Asia, began to build up a huge empire from about the first
century B.C.E. until the first century C.E.
Their empire lasted for about three hundred years and extended as far as Benares and the Vindhya Mountain Range in South, Kashgar, Yarkand and Khotan in the North, and the Persian and Parthia boundaries in the West.
In the early years Kabul was the capital of this empire. Purushapura or Peshawar became its capital later. At the height of its power, the Kushan Empire extended from the Caspian Sea as far as Pataliputra.
Most learned historians depict the Kushan Empire as a Buddhist Empire and some Buddhist scholars consider it second only to that of Ashoka's Empire. This is mostly due to the numerous Buddhist activities to the credit of the great Emperor Kanishka. This earned him the honorary names of "Devaputra" and "Shahanushaha" and other titles. ("Devaputra" is similar to "Devanampriya", the first being an honorary name also given to Chinese Emperors. It is not surprising,
therefore, to find Emperor Kanishka who had Chinese connections, being honoured with this title.)
The first part of the second honorary title awarded, "Shahanushaha", had its origin in "Shahi" and was given to powerful "Shakas", from which the word
"Shaha" is derived. Thus "Shahanushaha" means "shah" of the "Shahas" or
"King of Kings". Similarly "Rajadhiraja" has the same meaning.
"King of Kings"
It is clear that Kanishka became "King of Kings" due to his position as chief of an Empire which was governed by provincial rulers or local kings. In a number of large provinces Buddhism was the dominant religion, such as Punjab, United Provinces and Kashmir and all came within this empire.
There is evidence to show that the Kushan kings were more influenced by Buddhism than any other doctrine.
It should be explained that as the empire was being established, the principles of Mahayana Buddhism were spreading in various parts of India.
Arising of the Mahayana
Viewed historically, certain fundamental principles of Mahayanan Buddhism seem to have originated during the time of the Buddha.
This has to be understood first in relation to the "Lokottaravada" or the exalted position of the Buddha.
According to this doctrine there arose and spread various spiritual ideas and feelings. Simultaneously there were differences of opinion among those who
expressed such views in respect of the Vinaya (discipline) as laid down by the Buddha.
In the course of time the tension became so great that a century after the parinirvana of the Buddha, there arose a big dissention or dispute within the Sangha, - the monks, based on some "ten points". As a result of this, the Sangha, which had serious internal disagreements over the previous decades, finally separated into two major divisions called "Theravadins and "Mahasanghikas". They even held two separate Councils, such was their desire. Since then the adherents of these two sections divided further but never united again.
Hence by the third century B.C.E. or by the time of Emperor Ashoka (277-236 B.C.E.) there sprang eleven subsects of Theravada and seven sub-sects of the Mahasanghikas. During Ashokas time he managed to unite as far as possible the various Theravada sects and he held a council which came to be known as "the Third Council".
Under One Banner
Although the Theravadins could organise themselves as a single body during the period of Ashoka, the Mahasanghikas on the other hand could not reach a
similar arrangement. Therefore they existed as separate sects until the first century A.D.
When Kanishka became aware of this state of affairs he brought them all under the banner of the Mahayana.
There is a belief that he received valuable advice on these matters from the Elder Ashvagosha who is described as "Kavilulaguru" or "Poet Laureate" and
"Darshanika Shiromani" or "Distinguished Philosopher". This seems highly probable.
Emperor Kanishka at one time invaded Saketa or present day Ayhodiya, where the Elder Ashvahgosha was born and lived. Undoubtedly Kanishka had met him there when the Venerable Ashvagosha already had entered the Noble Order of Monks. There is no doubt that Kanishka esteemed him highly because of his wide reputation as one who composed valuable works on the Dharma such as the "Mahayana Sraddhotpada Sutra" and as one who composed poems and dramas such as "Buddha Carita", "Saunandra Nanda" and "Shariputra Prakarana". The
Venerable Elder was also highly proficient in music.
A review of Kanishka's numerous services for the renaissance of Buddhism and Buddhist culture would also lead the reader to conclude he had indeed taken
the opportunity of associating closely with such a great teacher.
The greatest contribution Kanishka made to Buddhism was the unification of the various sects that had ceded from the Mahasanghikas. As a result of this
important act, some believe the Mahayana originated in the reign of Kanishka. But in fact, the formation of the Mahayana appears to have begun much earlier, from the fifth or fourth century B.C.E.
During this early period, Theravada Buddhism had spread over much of India and hence the Mahasanghikas and their associated schisms (the Mahayana groups)
were confined to only a few regions in this pre-Kanishka period. After the third century B.C.E. or after Ashoka, the Theravadins were losing strength in India. But on the other hand, the Mahasanghikas became not only prominent but also began to carry on a wide range of Buddhist activities.
The practice was to compete with the Hindus. At the same time they also respected many Vedic customs and used the Sanskrit language. Unlike the Theravadins they did not expound three types of the Bodhi (awakening) namely, the Buddha, the Pratyeka Buddha and the Arhat.
They declared the attainment of Buddhahood was the only way to Nirvana. In emphasising this ideal, they said that it was a mean act to attempt to reach
Nirvana simply through Pratyeka Buddhahood and Arahathood. Accordingly they named the Theravadins as "Hinayanist" (an uncomplimentary term not in use now) and proclaimed their own path to Nirvana – the Mahayana.
Kanishka presumably preferred the Mahayana because it emphasised Buddhahood. Doubtless he surmised that the correct way to follow the Buddha was to become one like him. Therefore it was necessary to tread the Bodhisattva way of life.
Mahayana Canons Compiled
This great emperor who supported the Mahayana, made arrangements to hold a Mahayanan Council at Kundalavana Monastery in Kashmir under the guidance of
many elders such as Parshva, Purnayashas, Vasumitra, Ahsvaghosha and others. At this council the three canons were compiled in Sanskrit together with a great
commentary on the Mahavibhasha comprising three parts, Vinaya, Vibhasha, Sutra Vibhasha, and Abidhamma Vibhasha. It was said that all these were inscribed on copper plates, laid in stone boxes and were enshrined in a stupa at Kundalavana Monastery. Some of these books and their translations are found even today in countries such as China, Mongolia, Nepal, Tibet, Turkistan, Afganistan and Bactria.
Kanishka uplifted Buddhist culture after the council had finished by means of using arts and crafts. We have to assume that he received the approval and help
of the Mahayana elders. The truth was that they were always interested in poetry, drama, music, sculpture, artwork and painting and so on, and were trying to spread Buddhist ideas and culture through them.
Therefore it was with their approval and encouragement that Emperor Kanishka built Buddha images. Those who recognise this special aptitude in him, think that he deserves to be accorded the honour of being the first person in the world to make images of the Buddha.
[Up to that point in time ritual worship had simply been to the Bodhi tree and Cetiyas.]
However it is not quite correct to presume that he was the first in this field of art as there is proof of the construction of both large and small Buddha images
in Ceylon and India before him. Nevertheless the impetus given by the Emperor to the interest in constructing Buddha images must have been considerable. He also initiated engravings of Bodhisattvas images on caskets and coins. Although
they incorporate Greek or Roman influences, they nevertheless all contributed to the growth of Buddhist art and culture.
(It must have been in this era, too, when the idea of a "halo" for the Buddhist saint was first adopted - the Kundalini Chakra of the top of the head. This
artistic device would then soon be used elsewhere in the world)
Kanishka initiated the construction of many religious edifices, such as temples and stupas within his empire. Hiuen Tsiang says that one huge stupa or tower
pagoda attributed to Kanishka was 700 to 750 feet high.
This giant stupa which had thirteen stories, was decorated with images of the Buddha on each side and all this was capped by a tall canopy of copper. Some
historians think that this was the pagoda which became the model for countries such as Mongolia and China.
The Spread of Buddhism
Kanishka helped the spread of Buddhism not only by building temples and stupas but also by sending out messengers to Middle Asian countries, Mongolia and
China. This task was made easy for him because of the abundance of Buddhist messengers who were a product of that excellent ideal of the Mahayana, to go among the public and do social welfare work and teach.
These good missionaries for the Buddha traversed the most rugged mountain passes and deserts where there were no roads, no water and not enough food to eat.
But they yoked themselves to the noble task of spreading the Dhamma. Kanishka became most enthusiastic and he encouraged them to a great extent!
Thus during the first century C.E. Buddhist ideas spread to the East and China and Westwards too!
Although Kanishka did everything possible as a Buddhist for the renaissance of Buddhism and Buddhist culture, there is evidence that he treated non-
Buddhists in a worthy manner too. His coins have images and imprints of gods and goddesses of various faiths such as Hindu, Greek and Zoroastrian gods.
This indicates that Emperor Kanishka, like Emperor Ashoka before him, recognised all faiths alike and gave them due respect. This has always been the
Buddhist attitude of tolerance towards other faiths.
Although he was a Mahayanist, he never showed any disrespect towards the Theravadins, and no harm was ever done to them. His main concern was to explain peacefully to the world the value of the Mahayana and in doing so never condemned any other view, faith or doctrine or religious community. Therefore we can safely say that Kanishka occupies a unique place among the Buddhist kings of Asia.
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