Mahayana Buddhism developed into a great force and spread beyond India in the early centuries of the Christen era. Nagarjuna who lived in the first century AD in Andhra, South India was influential in the development of Mahayana. China, Japan and Korea follow Mahayana practices today. They rely on the Chinese Tripitaka. From Mahayana came a series of breakaway sects, such as Tantrayana. Tantric Buddhism is practised today in the Himalayas, and is based on Tibetan Tripitaka. Mahayana and Tantra retain the core philosophy of Buddhism. They differ in their rituals and certain peripheral beliefs. Sri Lanka is better known for its preservation of Theravada Buddhism, but it also practised Mahayana and Tantric Buddhism.

Sri Lanka has played a role in the development of early Mahayana. Aryadeva, a Sinhala monk, became a disciple of Nagarjuna and wrote a commentary on the Mahayana theory. However, Mahayana took root in Sri Lanka much later, amidst much controversy. In the 3rd century, the Dhammaruci monks of the Vajjiputra sect of India, who were living at the Abhayagiri monastery, adopted Mahayana, then known as Vaituliyavada. They left Abhayagiri and lived at Dakkhinagiri as Sagaliya sect. King Gotabhaya (249-262) who was ruling at the time, suppressed these Vaituliyavadas. He held an inquiry, burnt their books and exiled sixty of the leaders from the island. These monks went to India, where they met Sanghamitra. Mystic and magical practices were being introduced into Buddhism at this time in India and Sanghamitra, practised these magical arts.

Sanghamitra came to Ceylon, and became the champion of Mahayana Buddhism in Ceylon. He converted king Mahasena (274-301) who became the first Sinhala king to support Mahayana. Mahasena was known even in India for his leanings towards Mahayana. The first bodhistava statue in Sri Lanka was made on the instructions of Mahasena, by his son Jettatissa. Mahavihara objected to the new sect. Mahasena ignored them and let Sanghamitra demolish the Loha maha pasada in the Mahavihara premises. The monks left Mahavihara, and went to Ruhuna. The public protested, and Mahavihara monks were reinstated.

In spite of the hostility of Mahavihara, Mahayana gained ground steadily. Some of the kings who came after Mahasena supported Mahayana. Dhatusena (455-473) encouraged the bodhisatva cult. King Silakala, (518-531) received a book of Mahayana doctrines, brought back from Benares by a merchant named Puma, with reverence. He had a festival in its honour at Jetavana. Sena I, (833- 853) honoured Mahayana manuscripts brought in his reign. Sena II (853-887) patronised bodhisatva statues.

Mahayana ideas arrived periodically from eastern and southern India. Mahayana teachers such as Gunavarman visited Sri Lanka in the 7th and 8th centuries and propagated the Mahayana doctrine. There was a "wave of Mahayana" between 8th and 10th century. Many Mahayana centres were established along the east coast and its interior during this period. Most of the bodhisatva statues found in the country are dated to this period. I think that these centres adopted a distinct Mahayana architecture. The statue of Avalokitesvara at Dombegoda, has a tiered platform structure that is not commonly found in our ancient architecture.

Ratnakarasanti, one of the most prominent teachers of Mahayana in eastern India, came to Sri Lanka in the second half of the 10th century. He was the abbot of the prestigious Somapuri monastery. Somapuri has been identified as Paharpur, in Rajshahi district, Bengal. The king had sent an envoy to fetch him. He brought 200 Mahayana texts. He preached in Sri Lanka for seven years and on his return left behind 500 monks of the Mahayana school. Two Nepalese manuscripts dated 11th century carry three Indian paintings of Sri Lankan bodhisatvas. They are named "Dipankara Buddha of Sinhaladvipa", "Lokesvara of Sinhaladvipa" and "Lokanatha of the hospital in Sinhaladvipa".

Mahayana and Tantra were received with mixed feelings in Sri Lanka. Mahavihara rejected both and steadily opposed Mahayana during the reign of Aggabodhi I (571-604) Mahayanists were defeated in debate by Jottpala who came from India. Abhayagiri and Jetavana became subservient to Mahavihara. Unlike Mahavihara, Abhayagiri aVihara was open to new ideas on Buddhism. Monks representing the various schools of Indian Buddhism, such as Sammitiyas, Sarvastvadins, and Mahasanghikas had been welcomed at Abhayagiri.

When the Dhammaruci sect came there, monks at Abhayagiri became known as the Dhammaruci sect. Abhayagiri eventually represented several schools of Buddhist thought. Mahayana, Theravada and Tantra were studied at Abhayagiri. Followers of both Mahayana and Tantra lived at Abhayagiri. Mihintale and Jetavana followed Abhayagiri. A fragment praising the Buddha found in Mihintale shows Mahayana influence. By the time of Parakrama Bahu I, Jetavana was preaching Mahayana ideas. Abhayagiri attempted to do a comparative study of the different teachings.

As time went on Mahayana ideas and practices crept slowly into the Theravada system. They had been incorporated into Theravada "without any question of their validity" by the time of Parakrama Bahu 1. A Sinhala Buddhist collection of gods was created by the twin process of borrowing gods from Mahayana and converting brahamana and local deities to Buddhism. This collection included the gods Sakra and Uppalavanna. However, there is no clear pantheon, with specific places in the hierarchy.

There is plenty of archaeological evidence indicating the existence of Mahayana. The stupas at Indikatusaya at Mihintale, and Vijayarama monastery at Anuradhapura, are of modest dimensions, indicating Mahayana influence. Copper plates dated to 7th or 8th century with Mahayana text in Sanskrit, were found embedded in the brick masonry of Indikatuseya. Vijayarama had a copper plaque with mantras in Sanskrit written in Sinhala letters, addressed to Mahayana deities. Copper plaques were also discovered at Pabulu Vihara, Polonnaruwa and at Abhayagiri in Anuradhapura. These texts were held in high esteem in the 8th and 9th centuries and were deposited in Mahayana stupas. Pillar inscriptions at Budhannehela, Puliyankulani, Kuchcheveli, and Tiriyaya also show Mahayana influence.

A number of Mahayana statues have been discovered in Sri Lanka. These are dated between 7th and 10th century. These include bronze statues of the bodhisattvas known as Vajrapani, Vairasattva, Jambhala, and Kunda. Statues of four other gods, including Manjusri have also been found. An image of Vajrasstva was found at Medirigiriya. Stone Mahayana statues were found at Anuradhapura, Buduruvegala, Moragoda, and Polonnaruwa (at Gal Vihara). Bronze Bodhisatva statues were found at Girikandaka Vihara, Tiriyaya. Bodhisatva heads have been discovered in Anuradhapura, Situlpahuva, and Seruvila. There is a bodhisatva statue at Situlpavva and a "beautifully carved crystalline limestone status of Bodhisatva, really well done", at Mudu Maha Viharaya at Panama. The most venerated deity was Avalokitesvara. There is a free standing, ten metre high limestone statue of him at Dombegoda. At Buduruvegala the rock cut Buddha is flanked by Avalokitesvara and Manjusn. Kustarajagala in Weligama is actually Avalolatesvara. Metal images of Avalokitesvara, were found at Buduruvegala, and Polpitiya (Kurunegala district).

Mahayana ideas continued into the medieval period. Pujavaliya, a 13th century text, carries references to bodhisatva. Avalikitesvara continued to be the most favoured boddhisatva. By the 11th century, Avalokitesvara, had become Lokesvara and Lokanatha. By the 14th century; he had become simply Natha. He was worshipped in the 14th century Lokesvara-natha devale at Wegiriya. His consort; Tara was worshipped at Gan Aramaya Vihara (Kurunegala district) and at Wegiriya where she is known as Biso Bandara. Sagama rock inscription has a dedication to god Natha (Avalokitesvara). Tisara sandesaya and Kokila sandesaya, written in the 14th and 15th centuries, refer to Natha and Tara.

In the 15th century Vijayaba Pirivena, Totagamuwa and Sri Gnananda Pirivena taught Mahayana and Tantric practices. Vijayaba Pirivena worshipped Mahayana derived gods such as Vibhisana and Upulvan. It also dabbled in a gurukan, auspicious times and good omens. Natha became a cult under Sri Rahula. These two pirivenas belonged to Abhayagiri fraternities, the Uturumula and Maha Netraprasada mula . These two fraternities continued until the Portuguese occupation.

Paranavitana says that the relics left by the Tantra, worshippers in various parts of the island are "of such magnitude and are so many as to indicate that at certain period, they had a numerous following in the island". Paranavitana has spoken of an inscription containing invocations to Tara and Avalokitesvara, representing advanced stages of the Tantric cult. Archaeological research has shown the following evidence of Tantric worship. Copper tablets dated to 9th century carrying invocations to Tantric gods were found at Abhayagiri and Vijayarama. Abhayagiri also had stone slabs with Tantra dharas dated to this period. A 12th century copper plaque with a Tantric mantra in Sinhala letters was found at Pabulu Vihara. There has been a shrine of Tantric worship at Nalanda. An extreme Tantric sect, wearing black robes and emphasising wine, women and love, called Nilapatadarsana, was soon suppressed when it appeared in the reign of Sena I.

Sri Lanka seems to have had a reputation for excellence in Tantra. The great Indian master Vajirabodhi, who introduced Tantra to China, had visited Sri Lanka in late 7th or early 8th centuries. Amoghavajira, another famed teacher of Tantrayana visited Sri Lanka in the 8th century and spent six months at Abhayagm. Samantabadhra, a Sinhala Tantrist of great repute had performed the Vajradhatu, and Garbadhatu ceremonies for Amoghavaijira, and his two disciples had learned several Tantric rituals from Samantabadhra.

Sri Lanka has helped to develop Tantra, in China. There were four missions sent to China during the time of Aggabodhi VI (733-772). Mahayana was taking hold in Sri Lanka at this time and historian Werake suggests that these missions were connected to Buddhism. The second embassy was led by a Sinhala monk, also named Amoghavajira, who had good relations with the king. He took with him a copy of a Mahayana text the "Prajuaparamitha sutra". However, he became very popular as a teacher of Tantric Buddhism in China. Ven. S. Dhammika, in Daily News of 21 10.1999 (p 26) adds that Amoghavaijira, thereafter went to India to collect Tantric texts. He stopped in Sri Lanka on his way. He collected 500 Tantric texts from Sri Lanka as well as detailed information on the mudras, images, colours and deities needed for making mandalas. He returned to China in 746 AD, and handed over to the Emperor a letter and gifts from the Sri Lanka king.

Sri Lanka has helped to develop Tantra in Tibet as well. In the 11th century, Chandramali, a Sinhala a bhikkuni who was a scholar of Tantric Buddhism, went to Tibet and translated Buddhist Tantric texts in collaboration with a Tibetan monk. It is likely that she was the author of the text that bears the name Sri Candra Mala Tantra Raja.