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CLICK HERE TO VIEW ENGLISH VERSION k`htk;rk;;; : =yq;fh tuyhW jkpopy; rhe;jpg;gpupah Mq;fpyj;jpy; [hu;[; lu;du; kw;Wk; tpy;ypak; fP[u; gpd ;du ; khw ;wp vOj paJ N k gpy; N`d]; N gh N l -5- nghUslf;fk; gf;fk; 01: jhlfhjh tp[ak; 007 02: k`hrkjh tk;rk; 018 03: Kjyhk;; MNyhrid rig 023 04: ,uz;lhk; MNyhrid rig 028 05: Kd;whk; MNyhrid rig 037 06: tp[ad; tUif 072 07: tp[ad; KbR+ly; 079 08: ghz;LtRNjth KbR+ly; 089 09: mgah KbR+ly; 093 10: ghz;Lfghah KbR+ly; 097 11: kd;dd; Njtdhk;gpa jp];]h 110 12: mz;il ehl;by; kjkhw;wq;fs; 115 13: k`pd;jh tUif 122 14: jiyefu;; tUif 125 15: k`htp`huh Vw;G 134 16: nrbagg;gjh tp`huh Vw;G 158 17: Gdpjr; rpd;dk;; 161 18: Nghjp kuk; fpilj;jJ 169 19: Nghjp kuk; ];jhgdk; 176 20: Gj;j jPuh;; rkhjp 185 21: Ie;J kd;dh;fs; 191 22: ,sturh; fhkpdp gpwg;G 195 23: Nghh;g; giltPuu;fs;; 204 24: rNfhjuu;fspd;; Aj;jk; 214 25: jj;jfkhdp; ntw;wp ngw;whh; 220 26: khupftl;b tp`huh 233 27: Nyh`ghj]h Gdpj rlq;F 237 28: ];Jhgp 241 CLICK HERE TO VIEW ENGLISH VERSION k`htk;rk;;; : =yq;fh tuyhW jkpopy; rhe;jpg;gpupah Mq;fpyj;jpy; [hu;[; lu;du; kw;Wk; tpy;ypak; fP[u; gpd ;du ; khw ;wp vOj paJ N k gpy; N`d]; N gh N l -6- gf;fk; 29: ];Jhgp ];jhgdk; 246 30: Gdpj miw 254 31: Gdpj rpd;d ];jhgdk; 265 32: Jhrpj nrhh;f thry; 279 33: gj;J kd;dh;fs; 290 34: gdpNdhU kd;dh;fs; 302 35: gd;dpuz;L kd;dh;fs; 312 36: gjp%d;W kd;dh;fs; 326 37: kd;dd; kN`rd; 339 Gj;j fahtpy; Gj;ju; Qhdk; ngw;w ,lj;jpy; cs;s k`hNghjp Myak; kw;Wk; Nghjp kuk; ed;wp: gpupb\; iyg;gpuup ( British Library) CLICK HERE TO VIEW ENGLISH VERSION k`htk;rk;;; : =yq;fh tuyhW jkpopy; rhe;jpg;gpupah Mq;fpyj;jpy; [hu;[; lu;du; kw;Wk; tpy;ypak; fP[u; gpd ;du ; khw ;wp vOj paJ N k gpy; N`d]; N gh N l -7- 01: jhlfhjh tp[ak; nfsjk Gj;jhpd; =yq;fh ahj;jpiu Gdpjg; gwtp vLj;j rk;krk;Gj;jUf;F vd; gzpthd tzf;fq;fisj; njhptpj;Jf; nfhz;l gpd; ,e;j fhtpakhd kfhtk;rj;ij Kbe;jtiu ve;jtpj gpiofSk; ,y;yhky; $wj; Jtq;Ffpd;Nwd;. 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    1 ARE THESE THE BUDDHA BONES? By Chan Khoon San After our Pilgrimage in 2002, we visited the Indian Museum in Delhi and saw the bone fragments found by the English planter W.C. Peppe in 1898 when he excavated the Piprahwa stupa in Basti District, Uttar Pradesh, India. Some of the excavated bone pieces were displayed in a miniature golden pavilion donated by the Government of Thailand. We were filled with immense joy at the sight such ‘sacred objects’, worshiping them with great enthusiasm. I took several photos of the bone fragments for remembrance. (See Plate 1) When we returned home, I took a second look at the bone fragments in my photos. That was when I began to have doubts about their authenticity. According to Thupavamsa, [1] the Buddha Gotama’s relics were scattered and may be divided into three sizes. The small relic has the size of a mustard seed, the great relic the size of a rice grain and the very great relic the size of a sprouted seed. But the bone relics that I saw were mega-size and looked suspicious. In 2004, when we visited Mulagandhakuti Vihara in Sarnath, we were shown a Buddha bone relic of 2 nd century AD discovered in 1913 by British archaeologist Sir John Marshall at the Dhammarajika Stupa in Taxila, Pakistan. The size and condition of this Buddha relic matched the description in Thupavamsa. This reinforced my doubts about the authenticity of the bones of Piprahwa stupa. In May 2013, the National Geographic screened a documentary about the Piprahwa stupa entitled “The Bones of the Buddha”, claiming that the area at Piprahwa stupa is the site of the Sakyan capital Kapilavastu, and that the bones found were the bones of the Buddha.
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  • Buddha in the Crown This Page Intentionally Left Blank Buddha in the Crown Avalokitesvara in the Buddhist Traditions of Sri Lanka
    Buddha in the Crown This page intentionally left blank Buddha in the Crown Avalokitesvara in the Buddhist Traditions of Sri Lanka JOHN CLIFFORD HOLT New York Oxford OXFORD UNIVERSITY PRESS 1991 Oxford University Press Oxford New York Toronto Delhi Bombay Calcutta Madras Karachi Petaling Jaya Singapore Hong Kong Tokyo Nairobi Dar es Salaam Cape Town Melbourne Auckland and associated companies in Berlin Ibadan Copyright © 1991 by John Clifford Holt Published by Oxford University Press, Inc. 200 Madison Avenue, New York, NY 10016 Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher. Library of Congress Cataloging-in-Publication Data Holt, John, 1948- Buddha in the crown : Avalokitesvara in the Buddhist traditions of Sri Lanka / by John Clifford Holt. p. cm. Includes bibliographical references (p. ). ISBN 0-19-506418-6 1. Avalokitesvara (Buddhist deity)—Sri Lanka. I. Title. BQ4710.A84S724 1991 294.3 '4211 '095493 dc20 90-6835 1 3 5 7 9 8 6 4 2 Printed in the United States of America on acid-free paper In Memory of Winifred Wick Holt This page intentionally left blank PREFACE Buddha in the Crown has been written primarily for students of religion. The argument I have set forth about the nature of religious change in Sri Lanka is one that need not be regarded as culture-specific, but one that can be tested in a number of other religio-historical contexts.
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    History and Gratitude in Theravada Buddhism Stephen C. Berkwitz An inspection of several Buddhist histories (or vamsas) written in the Sinhala language in medieval Sri Lanka encourages us to reevaluate the use of emotions in religious contexts and why people write narratives of the past. This article suggests that the attention given to emotions such as gratitude in Theravada Buddhist vamsas signals that historical narra- tives were composed and disseminated to orient the emotional lives of devotees toward the past and to give rise to moral communities in the present. Such texts led “virtuous persons” to understand themselves and their capacity to attain desired religious goals as being enabled by people and events from the past. The Sinhala vamsas that describe how the Buddha’s relics were brought to Sri Lanka illustrate that emotions can be cultural products that are instilled by historical narratives to accomplish a variety of ethical, social, and soteriological ends. SCHOLARS OFTEN NOTE THAT religious histories have been variously written to explain, commemorate, record, and authorize a host of diverse events from the past and equally diverse interests in the present. A new examination of histories composed by Sri Lankan Buddhists before the island’s colonial encounters from the sixteenth century onward sheds light on how emotions were once used to effect a devotional subjectivity and moral community among medieval Theravada Buddhists in Sri Lanka. Earlier generations of Orientalist scholars who studied the historical nar- ratives written and preserved by Theravada Buddhists acknowledged the usefulness of such texts for reconstructing the past while critiquing their Stephen C.
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