Alu Viharaya Rock Temple at Matale

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Aluvihare as in 1896 from The ruined cities of Ceylon by Henry W. Cave

Aluvihara, meaning “Cave of Light,” is a renowned 3rd-century BCE monastery where the Tripitaka was first committed to writing during King Valagamba’s reign. This historic Matale site features thirteen rock caves adorned with vibrant Jataka murals, ancient inscriptions, and the library preserving sacred talipot leaf manuscripts.

Aluvihara Rajamaha Viharaya was originally known as Aloka Vihara, which over time evolved into Aluvihara. Folklore offers several interpretations of this name. One explanation suggests that the Pali term Aloka (meaning light) became Alu in ancient Sinhala, and since the site was a dwelling place of Theras, it was called a Viharaya. The combination of these terms eventually formed Aluvihara.

Another interpretation relates to a large rock situated to the east of the main cave. Despite its size, it does not obstruct light, leading to the name Aloka Lena, meaning “cave of light.”

Situated approximately 30 km (about 18.6 miles) south of Kandy along the Matale–Dambulla road, Aluvihara is surrounded by hills and holds considerable historical significance. Its origins date back to the 3rd century BCE during the reign of King Devanampiya Tissa, who is believed to have constructed a dagoba and planted a Bo sapling at the site.

The Sacred Bo Tree

According to Inamaluwe Nandarathana Thera, on 1 June 2012, the Department of Agriculture Peradeniya examined the sacred tree and redirected one of its roots to prevent damage to a nearby rock formation. Following this intervention, the tree continued to grow steadily and is now of considerable height.

Rock Caves and Restoration

There is a traditional belief that the rock caves at Aluvihara were formed as a result of a massive landslide in the hill country. At present, thirteen caves have been identified. Inamaluwe Nandarathana Thera personally cleared three caves that had been buried under soil and overgrown vegetation approximately three years prior, using his own resources. He recalled seeing these buried formations during his childhood visits to the temple.

One of these caves is believed to have functioned as a kitchen, evidenced by remnants of a wall and a soot-blackened ceiling. Today, these caves are used by devotees for observing sil and meditation, particularly on Poya days. The Thera also believes that additional undiscovered caves may still exist.

Architectural and Artistic Features

Access to the temple requires ascending a series of steps. Within the complex is a rock cave adorned with paintings and statues. The murals depict scenes such as Anothattha Vila, Dahamsonda Jatakaya, Huridattha Jatakaya, and Maithri Bodhisattva. Another section features the Vessantara Jatakaya.

At the entrance, decorative elements include a Makara Thorana, guardian figures known as Doratupala, and paintings of lions alongside sun and moon motifs.

Carvings within the premises include a representation of a Bo tree, a footprint (Sri Pathula), and shapes resembling oil lamps. Beneath one rock lies an opening believed to be a tunnel through which Valagamba escaped during a period of exile.

Sangayana Lena and the Writing of the Tripitaka

The Sangayana Lena (rock cave) contains a depiction of Maha Rahathan Theras inscribing the Tripitaka on talipot leaves. This event represents the principal significance of Aluvihara.

Following the Parinirvana of the Buddha, his teachings were transmitted orally through mukha paramparawa. However, in the 1st century BCE during the reign of King Valagamba, a prolonged famine known as Baminithiyasaya—lasting twelve years—combined with a South Indian invasion and internal divisions among the monks of Mahavihara threatened the preservation of the Dhamma.

Under these difficult conditions, monks struggled to sustain oral transmission. Many dispersed—some to India, others to Malaya Rata (the hill country), where they endured severe hardship along the banks of the Mahaweli River. Recognizing the danger of losing the teachings, they resolved to commit them to writing.

The Historic Compilation

After the famine and the return of King Valagamba following fourteen years in hiding, monks regrouped at Kallagama Janapadaya. At Mandalaramaya, they decided to write the Tripitaka to ensure its preservation.

Determining that Anuradhapura was unsuitable for this task, they selected Aloka Lena in Mathula Janapadaya (present-day Aluvihara). A group of 500 Maha Theras, led by Kunthagattha Tissa Thera of Thuparamaya, undertook this monumental effort with the patronage of the regional chief.

The Tripitaka—comprising the Vinaya Pitaka, Abhidhamma Pitaka, and Sutta Pitaka—was inscribed in Pali over a period exceeding three years and was completed on a Vesak Poya day.

It is believed that one copy was placed within a rock at Aluvihara, another in the Abhayagiri Dagoba, and a third preserved in the temple library.

Rituals and Traditions

To commemorate this achievement, King Valagamba ordered all temples across the island to conduct a pahan pooja (lighting of oil lamps). This evolved into an annual perahera procession from Rajamaha Kohon Viharaya to Aluvihara, though the tradition later declined.

In 1973, the Sangayana Perahera was revived, and it is now held annually on the full moon Poya day in June at Aluvihara.

Later History and Preservation

In 1971, the Government Agent of Matale, in consultation with the Ministry of Cultural Affairs Sri Lanka, established a committee to study the historical and cultural value of Aluvihara. Subsequently, it was declared a protected archaeological site, and two halls were constructed at the Pahatha Maluwa for devotees.

The renowned scholar-monk Buddhaghosa is recorded to have visited Aluvihara in the 5th century CE, where he examined and verified Buddhist commentaries.

During the periods of Dutch Ceylon and later British rule, parts of the temple’s manuscript collection were burned, notably during an attack by the British Army in 1848. However, the British administration subsequently undertook restoration efforts.

Royal Patronage and Recent Additions

Throughout history, rulers such as Parakramabahu I, Nissanka Malla, and Sri Vijaya Rajasinha have contributed to the preservation and restoration of Aluvihara.

In more recent times, further enhancements have been made, including the construction of a Makara Thorana and an Athpavura (elephant wall) in 1986, as well as the renovation of the Sanghavasa in 1997 with the support of a Korean Nayaka Thera.

Primary Source : Udumbara Udugama
Sunday Times (Kandy Times)

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Matale Alu Viharaya [‘2]

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Route from Colombo to Aluvihare	Route from Kandy to Aluvihare
Via : Kandy Distance : 150 km Travel time : 4-4.5 hours Driving directions : see on google map	Via : Kandy – Jaffna Road Distance : 28 km Travel time : 40 minutes Driving directions : see on google map