We rejoice in the translation of Mahayana Buddhist texts into Sinhala. This important initiative serves as a cultural and spiritual bridge, reconnecting Sri Lanka with a broader Buddhist heritage and fostering a more comprehensive understanding of the Buddha’s teachings. Hirushan Prabashana Fernando, a member of the FPMT Tara Lanka Study Group in Sri Lanka, shares this update.

Reciting Golden Light Sutra in 2018 at Tara Lanka Study Group in Sri Lanka. Photo courtesy of Hirushan Prabashana Fernando

Buddhism was introduced to Sri Lanka in the 3rd century BCE by Arahath Mahinda Thera, during the reign of Emperor Ashoka. From that point onward, the island became one of the most important strongholds of Buddhism in the world. A landmark event in the history of Buddhism occurred in the 1st century BCE, during the reign of King Valagamba, when the Pāli Canon was committed to writing for the first time.

Sri Lanka further emerged as a major center of Buddhist scholarship, particularly through the Mahāvihāra tradition in Anuradhapura. Numerous commentaries on the Sutta, Abhidhamma, and Vinaya were composed and preserved there. Among the most renowned works is the Visuddhimagga, authored by Achārya Buddhaghosa, which remains a cornerstone of Theravāda philosophy and practice.

However, beyond its well-known Pāli heritage, Sri Lanka also possesses a lesser-known yet significant connection to the Sanskrit-based Mahayana tradition. Archaeological discoveries, such as a manuscript of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra inscribed on golden leaves and preserved at the National Museum of Sri Lanka, testify to the historical presence of Mahayana literature on the island. Furthermore, the eminent philosopher Aryadeva, spiritual son of Arya Nagarjuna, is traditionally believed to have originated from Sri Lanka, contributing significantly to the development of Madhyamaka philosophy.

The Abhayagiri Vihara in Anurādhapura, often regarded as a counterpart to great monastic universities like Nalanda, functioned as a vibrant center for Mahayana and broader Buddhist studies. Unfortunately, much of this literary heritage was lost following the decline of Mahayana traditions in Sri Lanka after the 12th century.

The modern revival of interest in Mahayana Buddhism in Sri Lanka emerged largely during the post-colonial period, alongside the academic study of Buddhism. A significant milestone in this regard was the work of Ven. Moratuwe Sāsanaratana Thero, whose book Lakdiwa Mahāyāna Adahas (Mahayana Ideas of the Island of Lanka) marked a paradigm shift in local Buddhist scholarship. His work challenged prevailing attitudes and opened the door for a more inclusive understanding of Buddhist traditions, particularly within academic circles.

Despite these developments, Mahayana literature remained largely inaccessible to the Sinhala-speaking public. This gap was gradually addressed through the dedicated efforts of scholars such as Prof. Gunapala Dharmasiri and Prof. W. M. Gunatilleke, who translated numerous Mahayana sutras into Sinhala, thereby making them available to a wider audience.

In more recent times, the contributions of Ven. Tenzin Lekdron, a Sri Lankan-born Australian nun, has played a pivotal role in disseminating Mahayana teachings. Through her efforts, key texts such as the Heart Sutra, Diamond Sutra, Arya Sanghata Sutra, and the Golden Light Sutra have been translated and distributed freely across the country. Notably, the Golden Light Sutra continues to be chanted by practitioners in Sri Lanka, with some monks observing thematic parallels, particularly in the section on the Four Great Kings, with protective discourses such as the Atanatiya Sutta in Pāli canon.

Sutra Publications – Sanghata, Golden Light and Heart Sutra. Photo Courtesy of Hirushan Prabashana Fernando

Beyond sutra translations, significant efforts have also been made to translate Mahayana practice materials into Sinhala. Prayer books, pujas, and sādhanas associated with FPMT have been translated for the benefit of practitioners, particularly within the Tara Lanka community. These translations, largely undertaken by Prof. W. M. Gunatilleke, have enabled a deeper engagement with Mahayana practices among Sinhala-speaking devotees.

The publication and dissemination of these works have been further supported by individuals and institutions such as Ruwan Basnayake and Saharakshi Publications, who have ensured that these texts are produced and distributed with professionalism and faith towards Dharma.

A recent and noteworthy achievement in this ongoing translation movement is the Sinhala translation of Liberation in the Palm of Your Hand, a comprehensive Lamrim text by Pabongka Rinpoche. This extensive work was translated by Upali Bandara under the guidance of Bertram G. Liyanage and subsequently edited by Hirushan Prabashana Fernando, fulfilling an instruction of Lama Zopa Rinpoche. This accomplishment represents a major step forward in making advanced Mahayana teachings accessible to Sinhala readers.

In conclusion, the translation of Mahayana Buddhist texts into Sinhala represents not merely a linguistic endeavor, but a cultural and spiritual bridge. It reconnects Sri Lanka with a broader Buddhist heritage, fostering a more comprehensive understanding of the Buddha’s teachings. As these efforts continue, they hold the potential to enrich both scholarly discourse and spiritual practice in the contemporary Sri Lankan context.

Story submitted by Hirushan Prabashana Fernando. Hirushan is a member of the Tara Lanka Study Group, a study group of the FPMT in Sri Lanka, and a student of Venerable Geshe Dorji Damdul. He completed the Nalanda Diploma Course (NDC) in 2022 and is currently in the fourth year of the Nalanda Masters Course (NMC) at Tibet House, Delhi.

Foundation for the Preservation of Mahayana Tradition (FPMT), is a Tibetan Buddhist organization dedicated to the transmission of the Mahayana Buddhist tradition and values worldwide through teaching, meditation and community service.