The Sacred Significance of Phussa Puṇṇamī Uposatha Day (Duruthu Poya):
A Historical and Spiritual Analysis
By Bhante Sumitta
Keywords: Phussa Purnima, Duruthu Poya, Buddha’s first visit to Sri Lanka, Mahiyangana Stupa, Buddhist Uposatha days, Veluvanaramaya, King Bimbisara, Tirokudda Sutta, Buddhist history
Introduction
Among the significant Uposatha days in the Buddhist calendar, Phussa Purnima (known as Duruthu Poya in Sri Lanka) holds a position of exceptional historical and spiritual importance. Falling on the full moon day of the month of Phussa (typically January), this sacred day commemorates multiple momentous events that shaped the trajectory of Buddhism in South Asia and beyond. This comprehensive analysis explores the multifaceted significance of this holy day, drawing from canonical texts, historical chronicles, and archaeological evidence.
The Full Moon of Phussa: Five Historic Events
According to the Mahavamsa and other Buddhist chronicles, five major events of profound significance occurred on Phussa Purnima, each contributing to the establishment and expansion of the Buddha’s teaching:
1. The Buddha’s First Visit to Sri Lanka
Nine months after attaining Supreme Enlightenment, on the full moon day of Phussa, the Buddha made his first visit to the island of Lanka (Sri Lanka). The Mahavamsa records this momentous occasion in verse:
“Bodhito navame māse - Phussapuṇṇamiyaṃ jino
Laṅkādīpaṃ visodhetuṃ - Laṅkādīpa mupāgami”
Translation: “In the ninth month after enlightenment, on the full moon day of Phussa, the Victorious One came to the island of Lanka to purify it.”
This visit was not merely a geographical journey but represented a spiritual mission of profound importance—to bring peace to a land troubled by conflict and to establish the Dhamma in a region destined to become a stronghold of Buddhist teaching and practice.
2. The Bestowal of the Hair Relic
During this first visit, the Buddha gifted a portion of his hair relics to Sumana Saman, the guardian deity of Sri Lanka. This sacred relic became an object of veneration and formed the foundation for the establishment of the first Buddhist monument on the island. The presentation of these relics established a precedent for the veneration of bodily relics in Buddhist tradition, a practice that would become central to Buddhist devotional life throughout Asia.
3. The Establishment of Mahiyangana Chaitya
The hair relics were enshrined in a stupa seven cubits high at the very location where the Buddha had sat and preached the Dhamma. This structure, known as Mahiyangana Chaitya (also called Mahiyangana Dagoba or Maha Naga Vana Stupa), holds the distinction of being the first Buddhist monument in the world—constructed during the Buddha’s own lifetime. This makes it unique among Buddhist sacred sites, as it was consecrated by the Buddha himself.
Over subsequent centuries, this stupa was enlarged by various Sri Lankan monarchs. According to historical records:
- Upatissa I (also known as Uchchula Abhaya), brother of King Devanampiya Tissa, expanded it to thirty cubits
- King Dutugemunu further enlarged it to 120 cubits
- Later kings including Dhatusena, Sirisanghabodhi, Aggabodhi, and Parakramabahu undertook various renovations
Today, the fully restored Mahiyangana Stupa stands as a powerful testament to the Buddha’s first visit to Sri Lanka and continues to be a major pilgrimage site.
4. The Buddha’s Journey to Rajagaha with One Thousand Arahants
On another Phussa Purnima, following his taming of the thousand Jatila ascetics at Uruvela, the Buddha traveled to Rajagaha (modern-day Rajgir) accompanied by one thousand newly ordained Arahants. This journey fulfilled a promise the Buddha had made to King Bimbisara during his pre-enlightenment wanderings when he was still Prince Siddhartha seeking the truth.
5. The First Monastery Offering: Veluvanaramaya
King Bimbisara’s donation of the Veluvana (Bamboo Grove) monastery to the Buddha and the Sangha on Phussa Purnima represents the first formal offering of a monastery in Buddhist history. This gift established an important precedent: the Buddha formally authorized that monasteries could be accepted by the Sangha for residence and practice. This authorization laid the foundation for the monastic infrastructure that would become essential to the preservation and transmission of Buddhist teachings.
Historical Context: The Buddha’s First Visit to Sri Lanka
The Setting: Maha Naga Vana
The location of the Buddha’s first visit was Maha Naga Vana (Great Serpent Forest), situated near the Mahaweli River, approximately three yojanas (ancient measure of distance) from the present-day town of Mahiyangana in Sri Lanka’s Uva Province. This site was chosen for a specific spiritual purpose: to resolve long-standing conflicts and establish harmony.
The Yaksha-Naga Conflict
At the time of the Buddha’s visit, Sri Lanka was inhabited primarily by two communities:
- The Yaksha: Powerful beings who had dominated the island since the legendary reign of King Ravana. In Buddhist cosmology and historical interpretation, the Yakshas represented a tribal or ethnic group known for their strength and sometimes fierce nature.
- The Naga: Often identified as the indigenous prehistoric inhabitants of Sri Lanka. The Nagas were another distinct community with their own cultural identity and territorial claims.
These two communities had been engaged in prolonged conflict, bringing suffering and instability to the island. According to tradition, it was Sumana Saman, the guardian deity of Sri Lanka, who invited the Buddha to visit the island specifically to bring peace between these warring factions.
The Pacification Through Dhamma
On the day of the Buddha’s arrival, a great assembly of Yakshas had gathered at Maha Naga Vana. The Buddha, seated upon a throne spread with leaves at the very site where the Mahiyangana Stupa now stands, delivered a discourse on the Dhamma. The power of his teaching was such that:
- A vast number of those present attained enlightenment experiences
- The Yakshas abandoned their fierce ways and transformed into a peaceful community
- The conflict between the Yaksha and Naga communities was resolved
- Harmony was established between the two groups
This event demonstrates a central Buddhist principle: that genuine peace cannot be imposed through force but must arise from inner transformation through understanding the Dhamma.
Sumana Saman and the Hair Relic
Sumana Saman, having heard the Buddha’s discourse and attained the first stage of enlightenment (Sotapanna), made a heartfelt request: “Lord, please give us something worthy of veneration.” In response, the Buddha offered a handful of his hair relics.
Sumana Saman placed these sacred relics in a golden casket and constructed a stupa seven cubits high at the exact spot where the Buddha had sat and taught. Thus, the world’s first dagoba was established during the Buddha’s lifetime, setting a precedent for the construction of stupas as focal points for Buddhist devotion and practice.
The Kanchuka Chaitya: Layers of Devotion
The term “Kanchuka” means “garment” or “covering,” and the Kanchuka Chaitya refers to the successive enlargements of the original Mahiyangana Stupa, each new structure “clothing” the previous one.
Sariputta’s Disciple and the Body Relics
Following the Buddha’s Parinibbana (final passing away) at Kushinagar, Sarabhu Thera, a distinguished disciple of the Venerable Sariputta, obtained a portion of the Buddha’s body relics from the funeral pyre. He brought these sacred relics to Sri Lanka and enshrined them at Mahiyangana, constructing a twelve-cubit stupa around the original seven-cubit structure. This outer stupa became known as the “Kanchuka Chaitya” or “garment stupa” because it enveloped the original structure.
Royal Patronage and Expansion
Successive Sri Lankan monarchs expanded the stupa as acts of devotion and merit-making:
- King Uchchula Abhaya (Upatissa I) enlarged the twelve-cubit stupa to thirty cubits
- King Dutugemunu (161-137 BCE), one of Sri Lanka’s most revered Buddhist kings, further expanded it to an impressive 120 cubits
These expansions reflect both the growing importance of the site and the Buddhist concept of accumulating merit through acts of devotion and construction of religious monuments.
The Rajagaha Visit and First Monastery Offering
Fulfilling a Promise
When Prince Siddhartha left his palace in search of ultimate truth, he passed through the kingdom of Magadha, ruled by King Bimbisara. The king, impressed by the young prince’s bearing and determination, requested that should he find what he sought, he would return to share his discovery. After attaining enlightenment and spending the early months teaching in various locations, the Buddha honored this promise.
The Journey with One Thousand Arahants
The Buddha’s journey to Rajagaha on Phussa Purnima was particularly significant because he was accompanied by one thousand Arahants—all formerly Jatila ascetics (matted-hair ascetics) who had practiced fire worship. These ascetics, led by the brothers Uruvela Kassapa, Nadi Kassapa, and Gaya Kassapa, had been converted by the Buddha through his teachings and the famous “Fire Sermon” (Adittapariyaya Sutta).
Their presence with the Buddha served multiple purposes:
- It demonstrated the superiority of the Buddha’s teaching over existing spiritual practices
- It provided powerful testimony to the transformative power of the Dhamma
- It helped establish the Buddha’s authority in the eyes of King Bimbisara and his subjects
The Veluvanaramaya Offering
King Bimbisara, accompanied by approximately twenty thousand attendants, came to receive the Buddha. After hearing the Dhamma discourse, the king experienced the first stage of enlightenment (Sotapanna). In gratitude and devotion, he offered the Veluvana (Bamboo Grove) park to the Buddha and the Sangha.
This offering is historically significant for several reasons:
- First Monastery: The Veluvanaramaya was the first formally offered monastery in Buddhist history, establishing a model for lay support of the monastic community.
- Institutional Authorization: The Buddha’s acceptance of this monastery set a precedent, formally authorizing that the Sangha could accept and reside in monasteries offered by lay supporters.
- Lay-Monastic Relationship: This event established the fundamental Buddhist pattern of lay supporters (dayaka) providing material support while receiving spiritual guidance from the Sangha, a relationship that has sustained Buddhism for over 2,500 years.
- Foundation for Preservation: The establishment of permanent monastic residences enabled the systematic preservation and transmission of the Buddha’s teachings, contributing to Buddhism’s survival as an organized religion.
The Tirokuḍḍa Sutta and the Practice of Merit Transference
The Night of Wailing Petas
Following the offering of Veluvanaramaya, King Bimbisara experienced a disturbing event: during the night, he heard loud wailing and lamentation from a group of petas (hungry ghosts or departed spirits). The next day, he reported this experience to the Buddha.
The Buddha’s Explanation
The Buddha explained that these suffering beings were the king’s deceased relatives from previous lives who had been reborn in the peta realm due to their unwholesome actions and lack of merit. They were hoping to receive merit from the king’s generous offering but had not yet received any dedication of merit to them.
The First Merit Transference Ceremony
Following the Buddha’s guidance, King Bimbisara performed another act of generosity—offering alms to the Buddha and the Sangha—and this time formally dedicated the merit to his departed relatives. During this ceremony, the Buddha delivered the Tirokudda Sutta (also known as the Petavatthu), which explains the condition of petas and the mechanism by which living relatives can benefit the deceased through merit transference (pattidana or pattanumodana).
Establishment of a Sacred Tradition
This event on Phussa Purnima established the Buddhist practice of transferring merit to deceased relatives—a practice that remains central to Buddhist cultures throughout Asia today. This tradition reflects several important Buddhist principles:
- Interconnection: The recognition that our actions can benefit others, even those who have passed away
- Compassion: The extension of loving-kindness beyond the boundary of death
- Kamma: The understanding that beings are reborn according to their actions and can benefit from positive kamma generated by others
- Family Obligation: The cultural value of honoring and caring for ancestors
The Tirokudda Sutta itself remains one of the most frequently chanted texts in Theravada Buddhist communities during memorial ceremonies, funeral rites, and merit-dedication ceremonies.
King Sirisanghabodhi: The Bodhisattva King
Royal Consecration at Mahiyangana
Another significant event associated with Phussa Purnima was the royal consecration of Prince Sirisanghabodhi near the Mahiyangana Chaitya. This prince would become one of the most revered monarchs in Sri Lankan Buddhist history, remembered not for military conquest or architectural achievements, but for his extraordinary act of self-sacrifice.
A Brief but Exemplary Reign
King Sirisanghabodhi ruled Sri Lanka from 247-249 CE, a brief period of only two years. Despite this short reign, he is remembered as one of the most dhamma-righteous rulers in Buddhist history. Historical chronicles describe him as ruling with gentleness, wisdom, and perfect adherence to Buddhist principles.
The Ultimate Act of Generosity
According to historical accounts, King Sirisanghabodhi’s reign ended when he gave the ultimate gift described in Buddhist lore: the gift of his own head. When a bounty was placed on his head by enemies, rather than engage in violence or flee, the king is said to have offered his own life at Attanagalla, embodying the Bodhisattva ideal of self-sacrifice for the welfare of others.
This act echoes the Jataka tales, in which the Buddha-to-be in previous lives gave away his possessions, his family, and even his life out of generosity (dana) and compassion (karuna). For this reason, King Sirisanghabodhi is venerated not merely as a historical monarch but as a Bodhisattva—a being aspiring to Buddhahood through the perfection of virtues.
Symbol of the Bodhisattva Path
The consecration of such a king on Phussa Purnima, the day commemorating the Buddha’s first visit to Sri Lanka, carries symbolic weight: it connects the island’s Buddhist monarchy directly to the Buddha’s own mission and exemplifies the Buddhist ideal of righteous rule grounded in dhamma rather than power.
Theological and Philosophical Significance
The Sanctification of Place
The Buddha’s first visit to Sri Lanka on Phussa Purnima represents the Buddhist concept of sanctifying space through the presence of enlightened beings. Buddhist tradition holds that places where the Buddha walked, sat, taught, or left relics become naturally conducive to spiritual practice. The establishment of Mahiyangana Stupa created a permanent “power spot” (pīṭha) for Buddhist practice on the island.
The Role of Relics in Buddhist Devotion
The offering of hair relics and their enshrinement at Mahiyangana established an important pattern in Buddhist devotional practice. While the Buddha emphasized that enlightenment comes through personal practice rather than external worship, he also recognized the psychological and spiritual value of having tangible objects of veneration that inspire faith (saddhā) and serve as reminders of the possibility of enlightenment.
Buddhist relics serve multiple functions:
- Memorial: They keep alive the memory of the Buddha and his teachings
- Inspiration: They inspire devotees to follow the Buddha’s path
- Merit-field: They provide opportunities for generating positive kamma through offerings and veneration
- Community Focus: They create centers where the Buddhist community gathers, strengthening collective practice
Peace Through Dhamma
The resolution of the Yaksha-Naga conflict demonstrates a central Buddhist political philosophy: lasting peace comes not through military victory or political compromise alone, but through the transformation of minds and hearts. The Buddha’s method was to teach the Dhamma—specifically the principles of kamma, the unsatisfactoriness of conflict, and the path to liberation—allowing the warring parties to see beyond their immediate interests to deeper truths.
This approach stands in contrast to many religious narratives where divine figures impose peace through supernatural power. Instead, the Buddha respected the autonomy of individuals while providing them with wisdom that naturally led to peaceful resolution.
The Lay-Monastic Symbiosis
The first monastery offering at Veluvanaramaya established a fundamental Buddhist social structure: the interdependent relationship between lay supporters and the monastic sangha. This relationship, formalized on Phussa Purnima, created a stable foundation for the preservation and transmission of Buddhist teachings across generations and cultures.
The lay community provides:
- Material support (food, clothing, shelter, medicine)
- Protection and respect for monastic practice
- Social legitimacy for the Buddhist teaching
The monastic community provides:
- Preservation and teaching of the Dhamma
- Living examples of Buddhist practice
- Opportunities for lay people to generate merit
- Spiritual guidance and counseling
This symbiotic relationship, established on Phussa Purnima, has been the organizational foundation of Buddhism for over 2,500 years.
Merit Transference and Karmic Connection
The establishment of the merit transference practice on Phussa Purnima reflects a sophisticated understanding of kamma (karma) and interconnection. While Buddhist philosophy emphasizes individual responsibility for one’s actions and their consequences, the practice of merit dedication recognizes that:
- Intentional States Matter: The intentions of both the giver and receiver of merit are significant
- Joy Creates Kamma: The petas’ joy (mudita) at others’ good fortune creates positive kamma for them
- Compassion Extends Boundlessly: True compassion extends even beyond death
- Family Bonds Transcend: Karmic connections between relatives persist across lifetimes
This practice bridges individual responsibility with communal care, offering comfort to the bereaved while maintaining Buddhist ethical principles.
Archaeological and Historical Evidence
Mahiyangana Stupa: Archaeological Testimony
The Mahiyangana Stupa stands today as a major pilgrimage site and archaeological monument. While the current structure reflects numerous renovations and expansions over centuries, archaeological studies have confirmed the ancient origins of the site, consistent with the traditional accounts of its establishment during the Buddha’s lifetime.
The site demonstrates characteristic features of early Buddhist architecture:
- Relic chamber: A central chamber for housing sacred relics
- Circular structure: The hemispherical dome (anda) typical of stupas
- Circumambulation path: A path for devotees to walk clockwise around the stupa
- Successive enlargements: Clear evidence of multiple building phases
Historical Documentation
The events of Phussa Purnima are documented in several authoritative sources:
- Mahāvaṃsa: The great chronicle of Sri Lankan Buddhist history, compiled in the 6th century CE by Mahanama Thera, provides detailed accounts of these events
- Dīpavaṃsa: An even earlier chronicle (4th century CE) corroborates the main narratives
- Pali Commentaries: Various commentaries on canonical texts reference these events
- Chinese Pilgrim Accounts: Accounts by Faxian (5th century) and others mention the sanctity of these sites
This convergence of textual and archaeological evidence strengthens the historical foundation of the Phussa Purnima traditions.
Contemporary Observance and Practice
In Sri Lanka
Duruthu Poya remains one of the most important Buddhist observances in Sri Lanka. Observances include:
- Pilgrimage to Mahiyangana: Thousands of devotees make the journey to Mahiyangana Stupa to commemorate the Buddha’s first visit
- Sil Observance: Devout Buddhists undertake the eight precepts (atthanga sila) and spend the day in meditation and dhamma study
- Almsgiving: Organized dana (almsgiving) ceremonies honor the tradition of monastery offerings
- Perahera: Traditional processions with dancers, drummers, and decorated elephants celebrate at major temples
- Merit Transference: Special ceremonies dedicating merit to deceased relatives honor the Tirokudda Sutta tradition
In the Buddhist World
While particularly significant in Sri Lanka due to its connection with the Buddha’s visit to that country, Phussa Purnima is observed throughout the Theravada Buddhist world:
- Myanmar: Observed as Pyatho Full Moon Day
- Thailand: Recognized as an important Uposatha day
- Cambodia and Laos: Incorporated into their respective Buddhist calendars
- Western Buddhist Communities: Increasingly recognized and observed by Buddhist communities in the West
Modern Relevance
The themes associated with Phussa Purnima remain profoundly relevant:
- Peace-Making: The Buddha’s resolution of ethnic conflict offers lessons for contemporary inter-communal conflicts
- Environmental Mindfulness: The sacred status of sites like Mahiyangana encourages environmental protection
- Community Support: The monastery offering tradition continues to emphasize community responsibility for supporting spiritual institutions
- Remembering Ancestors: Merit transference practices maintain family connections and provide comfort to the bereaved
- Generosity: The day emphasizes dana (generosity) as a foundation of spiritual practice
Phussa Purnima in the Broader Buddhist Calendar
The System of Uposatha Days
Buddhist tradition recognizes four monthly Uposatha days corresponding to the four phases of the moon:
- New moon
- First quarter
- Full moon
- Last quarter
The full moon Uposatha days are considered particularly auspicious, and certain full moons commemorate specific events in the Buddha’s life.
The Significance of the Ninth Month
The timing of the Buddha’s first visit to Sri Lanka—in the ninth month after his enlightenment—is significant. It suggests that after establishing his teaching in India, the Buddha quickly began to extend the Dhamma to neighboring regions, demonstrating the universal applicability of his message.
Connection to Vesak
While Vesak (celebrating the Buddha’s birth, enlightenment, and parinibbana) is the most widely celebrated Buddhist holiday, Phussa Purnima holds particular importance for understanding how Buddhism spread beyond India and established itself in diverse cultural contexts.
Lessons and Applications for Modern Practitioners
1. The Power of Personal Presence
The Buddha’s visit to Sri Lanka teaches that presence matters. While teachings can be transmitted through texts and recordings, there is irreplaceable value in personal presence and direct encounter with wisdom.
Modern Application: Seek out living teachers and spiritual communities rather than relying solely on books or online resources.
2. Peace Through Understanding
The resolution of the Yaksha-Naga conflict demonstrates that genuine peace requires changing hearts and minds, not merely negotiating compromises.
Modern Application: In personal conflicts, seek to address underlying attitudes and misunderstandings rather than merely negotiating superficial settlements.
3. The Value of Sacred Places
The establishment of Mahiyangana Stupa shows the importance of having physical locations dedicated to spiritual practice.
Modern Application: Create dedicated space in your home for meditation and reflection, and regularly visit temples, meditation centers, or natural places conducive to practice.
4. Generosity as Foundation
King Bimbisara’s offering of Veluvanaramaya emphasizes that generosity (dana) is the foundation of spiritual development.
Modern Application: Cultivate generosity in daily life, supporting teachers, spiritual communities, and charitable causes. Remember that giving benefits the giver as much as the receiver.
5. Remembering Those Who Came Before
The Tirokudda Sutta and merit transference practice honor ancestors and deceased loved ones.
Modern Application: Regular practices of dedicating merit to deceased relatives, engaging in charitable acts in their memory, and maintaining gratitude for their contributions to your life.
6. Righteous Leadership
King Sirisanghabodhi’s example reminds us that true leadership is grounded in service and self-sacrifice rather than power and personal gain.
Modern Application: In whatever positions of responsibility you hold—as parent, manager, community member—lead through example, ethical conduct, and concern for others’ welfare.
Conclusion: The Enduring Legacy of Phussa Purnima
Phussa Purnima stands as a pivotal day in Buddhist history, marking multiple events that shaped the development and spread of the Buddha’s teaching. From the first visit to Sri Lanka and the establishment of the world’s first stupa, to the offering of the first monastery and the inauguration of merit transference practices, this sacred day established precedents and patterns that continue to structure Buddhist life 2,500 years later.
The significance of Phussa Purnima extends beyond historical commemoration. It offers contemporary practitioners:
- Inspiration from the Buddha’s compassionate efforts to bring peace
- Guidance in establishing and supporting spiritual communities
- Models of generous and ethical leadership
- Practices for remembering and honoring those who came before
- Confidence that the Dhamma can address conflicts and suffering across all cultures and times
As we observe Phussa Purnima today, we connect ourselves to this ancient lineage, drawing inspiration from these foundational events while applying their wisdom to contemporary challenges. Whether through pilgrimage to sacred sites, intensive practice, acts of generosity, or merit dedication ceremonies, observing this day reminds us of Buddhism’s remarkable journey from one awakened individual to a global tradition that continues to offer peace, wisdom, and liberation to countless beings.
May the observance of Phussa Purnima inspire us to deepen our practice, extend our compassion, and walk steadfastly on the path toward liberation.
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References and Further Reading
Primary Sources:
- Mahavamsa (The Great Chronicle of Sri Lanka)
- Dipavamsa (The Chronicle of the Island)
- Tirokudda Sutta (Khuddaka Nikaya)
- Buddhavamsa and Commentaries
Secondary Sources:
- Geiger, Wilhelm. Culture of Ceylon in Mediaeval Times
- Rahula, Walpola. History of Buddhism in Ceylon
- Gunawardana, R.A.L.H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka
- Strong, John. Relics of the Buddha
For Visitors:
- Mahiyangana Raja Maha Vihara: Located in Mahiyangana town, Uva Province, Sri Lanka
- Best time to visit: During Duruthu Poya for special ceremonies and festivities
- Pilgrimage sites nearby: Dighavapi, Somawathiya, and other ancient stupas
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