Buddhism in Sri Lanka
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| Buddhism in Sri Lanka | |
|---|---|
 Jon Harald Søby · Public domain · source | |
| Name | Buddhism in Sri Lanka |
| Caption | Temple of the Tooth Relic, Kandy |
| Established | 3rd century BCE |
| Founder | Mahinda (tradition) |
| Scriptures | Pāli Canon, Tipiṭaka, Mahākāvya (regional) |
| Population | majority religion (approx. 70% of Sri Lanka) |
| Regions | North Central Province, Central Province, Western Province, Southern Province |
Buddhism in Sri Lanka is the predominant religion of Sri Lanka with deep historical roots and pervasive cultural influence. Originating from early contacts with India and solidified by royal patronage, it shaped institutions, law, and art across epochs such as the Anuradhapura Kingdom and the Polonnaruwa Kingdom. The tradition centers on the Theravāda lineage while interacting with syncretic currents linked to figures and places like Ashoka and Kandy.
History
Buddhist tradition in Sri Lanka traces its institutional founding to the mission of Mahinda under patronage of Devanampiya Tissa of the Anuradhapura Kingdom and the imperial influence of Ashoka. The establishment of the Upasampadā ordination lineage, codification of the Pāli Canon at the Third Buddhist Council tradition, and creation of monastic centers during the reigns of rulers like Devanampiya Tissa and Vijayabahu I anchored Buddhism during eras of contact with South India, Chola dynasty, and later invasions by the Portuguese Empire, Dutch East India Company, and British Empire. The medieval revival under kings such as Parākramabāhu I led to infrastructural projects like reservoirs at Polonnaruwa and religious consolidation evidenced at sites like Ruwanwelisaya and the Temple of the Tooth. Colonial periods saw missionary activity from organizations like the Society for the Propagation of the Gospel and introduced reforms that catalyzed later movements led by figures including Anagarika Dharmapala and Henry Steel Olcott. Independence-era leaders from parties such as the United National Party and Sri Lanka Freedom Party navigated Buddhist claims to heritage while conflicts during the Sri Lankan Civil War affected monastic communities and sacred sites.
Schools and Traditions
The dominant school is Theravāda, historically linked to ordination contacts with Mahavihara and later exchanges with Burmese Konbaung dynasty and Thai kingdoms. Monastic currents include the traditional Siyam Nikaya, Rāmañña Nikāya, and Amarapura–Rāmañña Nikāya with modern reformist trends influenced by Walpola Rahula, Anagarika Dharmapala, and lay movements such as the Theosophical Society under Henry Steel Olcott. Esoteric and Mahāyāna influences appear through contact with Sri Lanka's trade partners and figures like Buddhaghosa who integrated Abhidhamma scholasticism. Contemporary pluralism includes academic study at institutions like the University of Peradeniya, the Buddhist and Pali University of Sri Lanka, and transnational linkages with Thai Sangha Council and State Sangha Maha Nayaka Committee-style organizations in neighboring countries.
Religious Practice and Rituals
Lay devotion centers on rites at temples like Kelaniya Raja Maha Vihara, Dambulla Cave Temple, and Mihintale, with practices including pūjā offerings, uposatha observances, and processions such as the Kandy Esala Perahera. Seasonal and life-cycle rituals reflect texts from the Pāli Canon and commentaries by scholars like Buddhaghosa. Pilgrimage to relic sites including the Temple of the Tooth and stupa complexes engages communities across provinces like Central Province and North Central Province. Festivals intersect with civic calendars and draw participation from organizations such as the Government of Sri Lanka heritage agencies and local temple committees.
Monasticism and Sangha
The monastic community (Sangha) is organized in traditional fraternities such as the Siyam Nikaya, Rāmañña Nikāya and Amarapura Rāmañña Nikāya, with seniority regulated through upasampadā procedures and patimokkha observance derived from texts like the Vinaya Pitaka. Prominent modern monastics include figures like Walpola Rahula and activists-turn-monks who engaged in social movements. Monasteries at Anuradhapura, Polonnaruwa, and Kandy function as centers for scriptural study, ordination training, and alms-round customs linked to regional lay benefactors including historic dynasts such as Parākramabāhu I. Institutional linkages span to overseas sanghas in Thailand, Myanmar, and Cambodia.
Art, Architecture, and Sacred Sites
Sri Lankan Buddhist art evolved from early stupas like Thuparamaya and Abhayagiri Dagaba to rock-temple murals at Sigiriya and the cave paintings of Dambulla. Architectural typologies include dagobas (stupas), viharas, and rock-cut complexes exemplified by Ruwanwelisaya, Jetavanaramaya, and the frescoes of Kelaniya. The Temple of the Tooth in Kandy and the ancient city ruins of Anuradhapura and Polonnaruwa are UNESCO-linked heritage contexts and focal points for archaeological agencies collaborating with universities like University of Colombo and museums such as the National Museum of Colombo. Sculptural traditions feature Buddha images influenced by exchanges with the Gupta Empire, Pallava dynasty, and later Kandyan workshop schools.
Role in Society and Politics
Buddhist institutions have historically legitimized royal authority from the Anuradhapura Kingdom to the Kandy Kingdom and influenced legal norms codified under rulers like Parākramabāhu I. In the modern era, Buddhist organizations have engaged with political parties including the Sri Lanka Freedom Party and movements such as the Nationalist movement associated with leaders like S.W.R.D. Bandaranaike and Solomon Bandaranaike. Activist groups, monks, and lay associations have participated in debates over language policies like the Sinhala Only Act and cultural heritage laws, while international ties link Sri Lankan Buddhism to networks including the Buddhist Publication Society and diaspora communities in United Kingdom, Canada, and Australia.
Contemporary Issues and Revival Movements
Current issues include reconstruction of damaged sites after the Sri Lankan Civil War, intercommunal tensions involving Buddhist institutions and minority communities such as Sri Lankan Tamils and Muslims in Sri Lanka, and modernist reform efforts led by scholars and monks associated with institutions like the Buddhist and Pali University of Sri Lanka and NGOs. Revival movements draw on figures like Anagarika Dharmapala, modern educators at University of Kelaniya, and international collaborations with International Buddhist Confederation and monastic exchanges with Thailand and Myanmar. Heritage conservation programs work with entities such as the Department of Archaeology (Sri Lanka) and UNESCO to preserve sites including Sigiriya and Dambulla, while contemporary discourse addresses secularism, religious education, and the role of Buddhism in plural Sri Lankan civic life.