The Island Of The Dharma Reveals The Deep Roots Of Buddhism In Sri Lanka

Walk through any Sri Lankan village at dawn and you will likely hear the slow rhythm of a temple bell, smell the sweetness of jasmine in the air, and see barefoot devotees lighting oil lamps beneath a bodhi tree. On this small island, Buddhism is not simply a religion. It is an atmosphere, a cultural architecture, and a rhythm embedded in everyday life. For many Sri Lankans, being Buddhist is as much about lineage and lifestyle as it is about belief or doctrine.

But how did this powerful fusion come to be? Why is Buddhism so central to the Sri Lankan psyche? And what does it look like in contemporary life, amidst urbanisation, technology, and generational shifts?

A Sacred Transmission: Mahinda and the Arrival of the Dhamma

The story of Buddhism in Sri Lanka begins over two thousand years ago, during the 3rd century BCE, under the reign of King Devanampiya Tissa. In neighbouring India, Emperor Ashoka had undergone a spiritual transformation following the brutal Kalinga War. Turning to Buddhism, he became one of the religion’s most passionate promoters. Seeking to spread the Dhamma beyond Indian borders, Ashoka dispatched his son, the monk Mahinda, to Sri Lanka as a missionary.

Mahinda’s meeting with King Devanampiya Tissa at Mihintale is now considered a foundational moment in Sri Lankan history. This encounter was not just a royal conversion - it set into motion a cultural, political, and spiritual alignment that would define the island’s identity for millennia.

From the establishment of the first monasteries in Anuradhapura to the ordination of monks and nuns, Buddhism was systematically embedded into Sri Lankan governance, education, and daily life. The island became one of the first places outside India where Buddhism was not only adopted, but actively preserved and codified.

Why Theravada Took Root

Sri Lanka adopted the Theravada school of Buddhism, often called the “Doctrine of the Elders,” which emphasises monastic discipline, meditation, ethical conduct, and reverence for the Pali Canon - the earliest surviving record of the Buddha’s teachings.

Theravada Buddhism found deep resonance with Sri Lanka’s agrarian, kinship-based social systems. Villagers supported monks through alms and offerings, and in return, received blessings, teachings, and moral guidance. Temples became centres not only of worship, but of education, dispute resolution, and seasonal celebrations.

While other Buddhist cultures evolved through Mahayana and Vajrayana influences, Sri Lanka remained staunchly Theravada. Today, it remains one of the foremost custodians of this ancient lineage, along with Thailand, Myanmar, Laos, and Cambodia.

The Role of Kings and Sangha

One reason for Buddhism’s deep integration into Sri Lankan society was the historic alliance between monarchy and the sangha (the monastic community). Kings did not just rule the land; they positioned themselves as patrons and protectors of the faith. Great monarchs like Dutugemunu, Parakramabahu I, and Vijayabahu undertook vast temple-building projects, funded monastic education, and even helped convene councils to standardise the Vinaya (monastic code).

In this way, political legitimacy became inseparable from religious duty. The state upheld the sangha, and in return, the sangha legitimised the king’s rule. This mutual dependence created an enduring structure where religion, culture, and governance reinforced one another.

Even after the fall of successive kingdoms — Anuradhapura, Polonnaruwa, Kandy — this alignment continued. The temple remained a stabilising institution through war, colonisation, and economic shifts.

A Daily Presence, Not Just a Doctrine

To understand why nearly 70 percent of Sri Lankans identify as Buddhist today, it is crucial to recognise that Buddhism here is not only about doctrine. It is about ritual, rhythm, and social belonging.

Poya days (monthly full moon observances) set the spiritual calendar. Children are often taught to chant gathas (verses) before bed. Pilgrimages to sites like Sri Pada (Adam’s Peak), Ruwanwelisaya, and Jaya Sri Maha Bodhi are rites of passage. Buddhist values are passed down in bedtime stories, classroom lessons, and casual conversations.

Monks are not remote figures. They bless weddings and homes, speak at funerals, offer counselling, and engage in national dialogue. Some serve as school principals, meditation instructors, and community advisors.

Even non-observant Buddhists participate in dana (giving), paritta (protective chanting), and sil (precept) ceremonies. These acts are not just spiritual obligations - they reinforce community ties and moral frameworks.

The Temple as School, Court, and Commons

Historically, temples functioned as multifunctional centres. They were schools where children learned to read and write using palm-leaf manuscripts. They were law courts where monks mediated disputes. They were storehouses for grain, seed, and even knowledge.

Many elderly Sri Lankans recall growing up with the pansala - the village temple - as a central institution. From hosting Vesak celebrations to organising community cleanups, the temple often provided more public service than government bodies.

While modernity has shifted some of these functions to secular institutions, the symbolic power of the temple remains undiminished.

Resistance, Revival, and Reform

Under colonial rule - first Portuguese, then Dutch, and finally British - Buddhism came under threat. Missionary schools, Christian conversions, and the dismantling of temple networks led to a sharp decline in monastic numbers and lay support.

But this period also catalysed a Buddhist revival. Reformers like Anagarika Dharmapala, Colonel Henry Steel Olcott, and the Theosophical Society helped revitalise interest in Buddhism. Dharmapala, in particular, re-framed Buddhism as a rational, ethical, and modern spiritual path — a counterpoint to colonial Christianity.

He also helped secure Sri Lankan custody of Bodh Gaya in India, where the Buddha attained enlightenment. His efforts planted the seeds of modern Buddhist education, social reform, and even nationalism.

Post-independence, these movements shaped how Sri Lanka saw itself - not just as a multi-ethnic island, but as a proud guardian of the Buddha’s teachings.

Contemporary Challenges and Adaptations

Despite its deep roots, Buddhism in Sri Lanka is not without tensions. Critics point to politicisation of the sangha, clerical nationalism, and the use of Buddhism in ethnic discourse. Some question the material wealth of certain temples or the disconnect between younger generations and traditional rituals.

At the same time, Buddhism is adapting. Urban meditation centres attract young professionals. Forest monasteries offer immersive retreats. Instagram Dhamma pages make ancient wisdom accessible. Podcasts and YouTube sermons by charismatic monks like Ven. Galkande Dhammananda reach global audiences.

Mindfulness, once a monastic technique, is now taught in schools and workplaces. Some monks even advocate climate action, gender inclusivity, and mental health awareness as part of Buddhist duty.

Monasteries and Pilgrimage Today

Sri Lanka’s great pilgrimage sites still draw thousands. The annual climb up Sri Pada brings together Buddhists, Hindus, Muslims, and Christians in a shared act of devotion. The Sacred City of Anuradhapura, with its dagobas and moonstones, continues to inspire awe.

Modern monasteries like Nissarana Vanaya in Mitirigala or Nilambe in Kandy welcome both locals and foreigners seeking silence and simplicity. These places blend tradition with accessibility - making the monastic path more relevant than ever.

Buddhism as a Moral Compass

In a world of hyper-capitalism, climate anxiety, and digital distraction, Buddhism in Sri Lanka offers a quiet, steadying presence. It encourages ethical restraint, environmental stewardship, and compassion over competition. For many, these values are not just teachings. They are survival strategies.

This is why Buddhism remains central to Sri Lankan life - not just for ritual or identity, but because it provides a meaningful way to navigate change.

The Future of the Dhamma on the Island

As the island opens up to global tourism, technology, and new economic models, questions arise. Can Sri Lanka protect the integrity of its religious institutions while modernising them? Will the next generation see value in monastic life? Can Buddhism be a bridge across ethnic and political divisions?

There are no easy answers. But the past 2,300 years suggest that Buddhism in Sri Lanka does not merely endure - it evolves. It has survived invasions, colonisation, and internal reformations. And it will likely continue to shape the island’s future in new and unexpected ways.

So, why are almost all Sri Lankans Buddhists? Because here, Buddhism is not just a belief system. It is a way of belonging. It infuses birth and death, love and loss, work and rest. It lives in village festivals and urban architecture, in language and gesture, in law and poetry.

To be Buddhist in Sri Lanka is to be in relationship - with the land, the lineage, the community, and oneself. That is not something one simply chooses. It is something one grows into.

And that is what makes this small island a vast ocean of spiritual depth.