Papers presented at the International Buddhist Conference, March ...

construction of the Pathamaka-cetiya, the Jambukola-vihāra and
the Hatthālhaka-vihāra, and the refectory.
In the South of Sri Lanka many such monasteries with significant
architecture emerged simultaneously. Tissamahārāma and
Cittalapabbata are two to name. Dāmbullā in the Central Province
is the main centre of ancient Buddhist paintings and sculptures. In
the North Nāgadipa, in the East Dighavapi and in the West
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Kelaniya are important cultural site.
The Pali Canon, having previously been preserved as an oral
tradition, was first committed to writing in Sri Lanka. Sri Lanka
has the longest continuous history of Buddhism of any Buddhist
nation, with the Samgha having existed in a largely unbroken
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lineage since its introduction in the 3 century BC.
Buddhism was introduced to Sri Lanka in 236 BCE (cir. 250 BCE)
and became the national religion of the Sinhalese from that date. It
is, however, necessary for a proper study of the history of
Buddhism in the Island to consider the condition of the Island and
its social and political developments and the culture and character
of the people immediately preceding this period. This will enable
us to get a clear understanding of the manner in which such a farreaching
revolution in the beliefs, manners, customs and character
of a people was affected by the introduction of this new religion
and the progress in literature, art and culture that has been
manifested through its influence.
The Buddhist temples played a very important role in the land of
Island to influence Sri Lankan culture. The then Sri Lanka king
Devānāmpiya Tissa, erected suitable monasteries for his nephew
monk and his companions with required appurtenance in
Anurādhapur and Mihintale at the initial stage. This is the
beginning of the Buddhist architecture, which form greater part of
art and culture of Sri Lanka in the years come. After Buddhism
became state religion, as the brotherhood of Samgha increased in
number many monasteries came into existence in many parts of the
country. Such temples and Vihāras are not only places of worship
and religious activities, but centre of learning and culture as well.
In every temple there is a school, where Buddhist monks teach the
students. Such as the Mahavihara and the Abhayagiri at
Anurādhapura were great centre of learning. The Buddhist monks
taught religion as well as the arts, sciences, languages, history,
medicine, painting, sculpture, architecture etc. The Buddhist
temples are the centre of the village life. The monks are the friends,
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philosopher and guide of the village people. We do not know about
any literary works in Sri Lanka before the introduction of
rd nd
Buddhism. It earliest written records belong to about the 3 or 2
Century B.C.: some short of inscriptions, carved under the
dripledges of caves occupied by Buddhist monks as their cells, to
celebrate the names of those who donated those caves to the
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Samgha.
It is well known fact that art and architecture also journey along
with Buddhism from India to the neighboring country. In Sri Lanka
also Buddhist monks makes their vihāras beautiful. They use to
make scenes of Buddha life, Jātake stories etc. on the Vihāra's wall.
In addition to these religious paintings and sculptures, vihāras and
stūpas have always been adorned with decorative art of diverse
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form in every period of history up to the present day.
Thus, Sri Lanka has an unbroken history of Buddhist Culture ever
rd
since the empire Aśoka introduced it to the Island in the 3 century
B.C. His son and daughter, the Thera Mahinda and Theri
Sanghamitta respectively introduced not only Buddhism but also a
whole civilization than at the zenith of its glory in the Indian sub
continent to Sri Lanka.
* * * * *
References:
1. Singh, Dr. Karna (Ed.), Religion of India
2. Bapat, P. V., 2500 Years of Buddhism, p. 40
3. Pandey, G. C., Bauddha Dharma ke Vikash ka Itihasa, p. 202
st
4. Mungekar, B. L., Buddhism and 21 Century (Souvenir), p. 209
5. Malalasekara, G. P., The Pali Literature of Ceylon, p. 56
st
6. Mungekar, B. L., Buddhism and 21 Century (Souvenir), p. 210
7. Ahir, D. C., Glimpses of Sri Lanka Buddhism, P. 34-35
8. Ebid, p. 35
9. Ebid, p. 37
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