We have frequently heard Sinhalese politicians claiming that Buddhism in Sri Lanka is in danger. Even amidst the controversy that erupted last month regarding the manner in which law enforcement agencies handled the case of the Anuradhapura Atamastana Adhipathi (chief prelate), who was accused of sexually abusing a young girl, such alarmist warnings continued to surface.

It is not just hardline Sinhala-Buddhist nationalist politicians, but also the leaders of mainstream political parties who claim that Buddhism is facing a threat.

Following the Atamastana Adhipathi incident, former President Chandrika Bandaranaike Kumaratunga in a  statement addressed to the Mahanayake Theras of the three Buddhist chapters  warned that Buddhism in Sri Lanka is currently facing serious challenges. She urged that broad dialogue be held within the Maha Sangha to identify the root causes and to implement both short-term and long-term corrective measures.

Noting that past repeated efforts to strengthen the Buddha Sasana were thwarted due to resistance from certain sections within the Maha Sangha, Mrs. Kumaratunga emphasised that extensive reform programs must be carried out among the Buddhist clergy in Sri Lanka. She urged the Mahanayake’s to take the lead in convening a “Buddhist Sangayana” (Buddhist Council).

Meanwhile, Karu Jayasuriya, the leader of the National Movement for Social Justice and former Parliamentary Speaker, stated that at a time when several incidents causing shock and pain to the Buddhist community and the entire nation have occurred, a major rift has emerged within society. Therefore, he added, the time has come to take immediate measures to cherish and protect Buddhism.

Similarly, several political leaders, including former Presidents Mahinda Rajapaksa and Ranil Wickremesinghe, have expressed their views and concerns regarding the measures that need to be taken to protect Buddhism. Rajapaksa even went so far as to say that the guidance of the Mahanayaka Theras should be followed unquestioningly.

While many of these leaders have put forward narratives that create panic within the Buddhist community by suggesting that the threat to Buddhism comes from external sources, it must certainly be noted that a few leaders, like Karu Jayasuriya, look at the issue from a different perspective.

He has continuously expressed the opinion that the threat to the “Buddha Sasana” (Buddhist institutional structure) comes from within, driven by extremist tendencies and the collapse of moral discipline. Jayasuriya argues that the greatest danger arises from certain individuals within the Buddhist monastic order who abuse it for their own self-interest and criminal activities.

There have been numerous occasions where he met with the Mahanayakes (chief prelates) of the Buddhist chapters to express his concern regarding individuals who continue to wear the saffron robe and present themselves as monks, despite being convicted by courts for various crimes and bringing disrepute to Buddhism.

Jayasuriya, who revealed that billions of rupees are accumulated in the personal bank accounts of certain individuals who wear the monastic robe and insult Buddhism in various ways, has also been pointing out the lack of strict financial and moral discipline within the Buddhist institution.

However, most politicians do not view the criminal behavior of a section of Buddhist monks as a law and order issue; instead, they possess a mindset that views it as part of a conspiracy designed to threaten the existence of Buddhism.

Whenever the government or civil society attempts to hold unlawfully acting monks accountable under common criminal law, nationalist political forces attempt to portray the targeting of a single monk as an attack on the entire Buddhist institution.

Through this, the criminal conduct of that individual is concealed, and the legal action is depicted as a conspiratorial attempt by “anti-national forces,” Western NGOs, or forces advocating for minority rights to disrupt the Buddha Sasana.

When certain Buddhist clergymen engage in hate speech that incites hostility between communities, instigate violence against minority communities, or violate the general laws of the country, mainstream political leaders do not view them as lawbreakers. Because they are hailed as individuals who have dedicated themselves to protecting the country, race, and religion, the tendency to disrespect the law has been increasing among the clergy.

Since the political elite relies heavily on the Sangha for their electoral endorsement and “moral” legitimacy, mainstream leaders hesitate to enforce the law against many monks with extremist tendencies; they pressure law enforcement agencies to adopt a lenient approach toward the misconduct of the clergy.

Monks who aggressively incited racism receiving high-level political patronage, and clergymen who were found guilty of crimes being granted presidential pardons, serve as important historical examples of this.

Based on these facts, the argument that Buddhism is under “threat” in Sri Lanka is nothing more than a conceptual narrative consistently used by politicians for a specific political agenda.

To understand why this warning is issued so frequently and how it differs from the actual situation on the ground, it is essential to examine the underlying statistics, constitutional framework, and political tactics.

The argument that the Buddhist population is declining and facing a structured threat completely contradicts the country’s official census data. Over the past century, both the total number and the percentage of Sinhalese and Buddhists within Sri Lanka’s overall population have grown steadily.

In the 1911 Census, the Buddhist population stood at approximately 60 percent.

2012 Census showed  that Buddhist population rose to 70.02 percent of the country’s total population. Today, Sinhalese people who actively follow Buddhism constitute about 74.9 percent of the country’s population. Therefore, they are not a shrinking minority; on the contrary, they remain a strong, stable majority community.

When looking at legal protection and state institutional support, Buddhism is granted the highest, foremost recognition in Sri Lanka—a status not given to any other religion. Chapter 9 of the Sri Lankan Constitution clearly states;

“The Republic of Sri Lanka shall give to Buddhism the foremost place and accordingly it shall be the duty of the State to protect and foster the Buddha Sasana…”

If the population data and the constitutional law are so overwhelmingly favorable to Buddhism, why does the “Buddhism is in danger” propaganda still continue?

Despite being a clear majority in Sri Lanka, Sinhalese-Buddhist nationalism has historically viewed itself through a lens of geographical isolation. By looking at India across the Palk Strait—which is home to over 70 million Tamils—and considering the massive global influence of Islam and Christianity, they perceive surrounding threats.

Consequently, nationalists have aggressively constructed an image of themselves as a tiny, endangered island that is the sole protector of Theravada Buddhism on the world map. Politicians have continually exploited this deeply ingrained psychological fear for their own benefit, reshaping the “threat” to fit changing political climates.

During the Civil War, the threat was depicted as Tamil separatism attempting to destroy the country’s territorial integrity and the purity of the “sacred land of Buddhism”.

Post-2009, hardline  nationalist organisations like the Bodu Bala Sena turned their focus against the Muslim community, operating with the full cooperation of the government. The threat narrative was also redirected toward Christian evangelical groups, accusing them of illegally converting Buddhists.

Historically, the warning that “Buddhism is in danger” has been used as a powerful tool during election seasons to consolidate the votes of the majority community.

Whenever political parties representing the majority faced economic crises, corruption allegations, or a loss of public support, creating the illusion of an imminent threat to religion helped them unite Sinhalese voters behind a specific leader or political coalition.

However, in recent times, the influence of such emotion-driven politics has declined significantly. Following the 2022 economic collapse, the public rose up together, transcending ethnic and religious differences, effectively unmasking these majoritarian  politicians.