Buddhist Practices in Sri Lanka

Buddhism is a path of liberation practiced through sīla (virtue), samādhi (concentration), and paññā (wisdom), leading to Nirvana. “You yourself must make an effort; the Tathāgata only shows the way.” (Dhammapada, Verse 276) To follow the Buddha’s teachings, one must practice the Noble Eightfold Path, which explains the Four Noble Truths: dukkha, its cause, its cessation, and the path to cessation. In brief, the Buddha advised humans to avoid akusala (unwholesome actions), perform kusala (wholesome actions), and above all, control the mind. While many religions teach good and bad actions, only Buddhism explains the central role of the mind. The Buddha taught that the mind is the forerunner of all actions. Buddhism does not speak of unseen forces that influence human life. The Buddha even questioned such beliefs, asking: “What can the stars do?” (kin karissati tārakā?)

Development of Buddhism in Sri Lanka

According to scholars such as Prof. M. M. J. Marasinghe and Martin Wickramasinghe, Buddhism evolved into an institutional religion under Emperor Asoka in the 3rd century BCE. It absorbed certain practices from pre Vedic cults and Jainism. By this time, Buddhism had temples, monastic lineages, objects of worship (such as the stupa and Sri Maha Bodhi), and sacred verses (Pali gāthā). The religion blended with local belief systems and became popular among the people. Even with Buddhist practices, people continued earlier beliefs quietly, except tree worship. The introduction of the Sri Maha Bodhi strengthened belief in unseen protective forces, reinforced by royal patronage.

At structures like the Kantaka Stupa (1st century BCE) at Mihintale, carvings include non Buddhist figures and symbols such as Ganesh, Vamana/Bhairava, kalpa-vruksha, and Nāga guardians, alongside Buddhist imagery. This shows coexistence without conflict. Folklore states that King Dutugemunu renovated the shrine of Skanda at Kataragama as gratitude after receiving help from the War God. Even though society understood Buddhist principles, people continued to invoke blessings from gods, deities, and natural forces. Thus, Buddhist cultural practices evolved together with artistic traditions by the 1st century CE.

Mahayana Influence and Later Developments

With the establishment of the Abhayagiri Monastery, Mahayana teachings influenced Sri Lankan Buddhism. The Buddha was elevated to a supernatural status, and Bodhisattvas became savior-like figures similar to theistic religions. Sanskrit devotional verses were recited. During King Gajabahu’s time (4th century CE), the Pattini cult was introduced from South India. Pattini, a Mother Goddess from the Silappadikaram, became popular as a protector of women and children, and against epidemics. Shrines remain important today (e.g., Kandy, Nawagamuwa). By the end of the Anuradhapura period, Buddhist beliefs expanded with influences from pre-Vedic, Vedic, Hindu, and pre-Buddhist cults. Kings adopted divine titles like Devanampiya (“beloved of the gods”) and Bosath (Bodhisattva).

Offering food to the Buddha began around the 10th century CE under King Sena III. Astrology grew in popularity. People worshipped deities such as Sanka Nidhi and Padma Nidhi Bhairava. Chola rule (11th–13th century CE) did not drastically change Buddhist practice because Hindu elements were already integrated. During the Kotte period (15th–17th century CE), gods like Vibhishana and Upulvan (believed by some to be Vishnu) became popular. Sandesa poems written by Buddhist monks called upon gods to bless rulers. Although some monks opposed Hindu worship, from the 16th century onwards Hindu gods were incorporated into Buddhist temples. Temples such as Gadaladeniya and Lankatilaka show this blending.

Kandyan Period and Decline of Monastic Discipline

In the early Kandyan period (17th–19th centuries), the monastic order and Buddhist way of life declined. Many people turned to theistic cults and exorcism. South Indian Hindu customs entered the royal court. Even today, terminology at the Temple of the Tooth reflects this influence. Several non-Buddhist rituals are performed at the Temple of the Tooth, such as Nanumura Mangallaya, Karthika Mangallaya, and rituals by the Aalatthi Ammas. Ven. Weliwita Sri Saranankara revived the monastic order, but folk beliefs continued strongly. Festivals like the Kandy Esala Perahera show a blend of Buddhist and non Buddhist traditions. Some monks still consider caste and astrology in ordination, contrary to the Buddha’s teachings. Similar blended practices exist at the Sri Maha Bodhi in Anuradhapura. Many devotees visit mainly to seek worldly blessings, fulfilling vows for personal needs such as children, good health, exams, promotions, and protection from planetary influences. Bodhi trees are treated as semi-divine beings with guardians like Kalu Devatā Bandāra.

Exorcist rituals (shanti karma, yathukarma, Pattini pooja, Gammadu, Kohomba kankariya*) continue at national and personal levels. Devotional offerings include wrapping stupas with cloth, offering vast quantities of jasmine flowers, lighting thousands of lamps, and providing daily supplies to temples. Statues of Mahayana Buddhas and Bodhisattvas, often with many hands, appear in some temples, though Theravāda typically depicts gods and Buddhas differently. Buddhism rejects theism. Wickramasinghe notes that rational inquiry is a Buddhist legacy. The Kalama Sutta instructs that one should accept nothing without reasoned understanding.