The great monastery at Anurádhapura, for many centuries the chief seat of Buddhism in Ceylon. It was founded by Devánampiyatissa, on the counsel of Mahinda, and included the Mahámeghavana. The Mahámeghavanáráma henceforth came to be included in the Mahávihára. The boundary of the vihára was marked out by the king ploughing a circular furrow starting from near the Gangalatittha on the Kadambanadí and ending again at the river (Mhv.xv.188ff.; MT.361; Mbv. 135, 136 says that the ford on the Kadambanadí was Pásánatittha).
A list is given in the Mahábodhivamsa (pp. 135f) of the places through which the simá (boundary) of the Mahávihára passed - Pásánatittha, Kuddavátakapásána, Kumbhakáraáváta, the Mahánípa tree, Kakudhapáli, Maháangana tree, Khujjamátula tree, Marutta pokkharaní, the northern gate of the Vijayáráma park, Gajakumbhakapásána, then passing Avattimajjha, Bálakapásána on the Abhayavápi, Mahásusána, Díghapásána, the left side of Candalagáma, the Nícasusána to the left of Kammáradeva Símánigrodha, Veluvangana, round the hermitages of the Niganthas Jotiya Giri and Kumbhanda, to the right of the various hermitages of the Paribbájakas, by Hiyagalla, along the shrine of the brahmin Díyavása, through Telumapáli, Tálacatukka, to the right of the stables (assamandala), on to Sasakapásána and Marumbatittha. It then proceeded up the river to Síhasinánatittha, on to Pásánatittha, ending at Kuddavátakapásána.
The Mahávihára contained thirty two Málakas (Mhv.xv.214) and had numerous buildings attached to it, apart from sacred shrines, such as the Mahábodhi tree, Thúpáráma, Mahá Thúpa, etc. In its early period, the precincts of the Mahávihára contained other buildings besides those dedicated to the service of Buddhism e.g., the hermitages of the Niganthas and the Paribbájakas (as mentioned above) and the shrine of the guardian deity of Anurádhapura (Mhv.xxv.87). In the time of Vattagámaní, the Mahávihára monks divided into two factions, and one party occupied Abhayagiri, built by the king (Mhv.xxxiii.97f). At first the differences between these two factions were trivial, but, as time went on, Abhayagiri grew in power and riches and proved a formidable rival to the older monastery.
From time to time various kings and nobles made additions and restorations to the Mahávihára. Thus Vasabha (Mhv.xxxxv.88) built a row of cells, and Bhátikatissa erected a boundary wall (Mhv.xxxvi.2), while Kanitthatissa removed the boundary wall and constructed the Kukkutagiri parivena, twelve large pásádas, a refectory, and a road leading from Mahávihára to Dakkhinavihára (Mhv.xxxvi.10f). Vohárikatissa appointed a monthly gift of a thousand to the monks of Mahávihára (Mhv.xxxvi.32), while Sirisanghabodhi built a saláka house (Mhv.xxxvi.74). Gothábhaya erected a stone pavilion and made a padhánabhúmi to the west of the vihára (Mhv.xxxvi.102,106).
Towards the latter part of Gothábhaya's reign, a dispute arose between the Mahávihára and Abhayagiri on matters of doctrine, and sixty monks of Abhayagiri, who had adopted the Vetulyaváda, were banished. They obtained the assistance of a Cola monk, named Sanghatissa, and at a solemn assembly of the monks concerned, at Thúpáráma, Sanghamitta expounded his heretical doctrine, refuting the opposition of the Mahávihára monks, and succeeded in winning over the king, who was present, in spite of the efforts of his uncle, Gothábhaya Thera, to bring him round to the orthodox party. Sanghamitta became tutor to the king's sons, and when one of these, Mahásena, became king, he prompted him to destroy the Mahávihára. A royal decree was issued forbidding the giving of alms to the Mahávihára. The monks thereupon left the monastery, and for nine years it remained deserted. Many of the buildings were destroyed, and various possessions belonging to the Mahávihára were removed to Abhayagiri; but the people, led by the king's minister and friend, Meghavannábhaya, revolted against the impious deeds of Mahásena and his admirers, Sanghamitta and Sona, and the king was forced to yield. Sanghamitta and Sona were slain by one of the queens, and the king, with the help of Meghavannábhaya, rebuilt several parivenas and restored some of the possessions, which had been removed. But Mahásena's allegiance to the Mahávihára teaching was not lasting; acting on the advice of a monk named Tissa, he built the Jetavanavihára in the grounds of the Mahávihára, against the wish of the monks there; the latter left again for nine months as a sign of protest against the king's attempts to remove the boundary of the vihára. This attempt, however, he was forced to abandon (Mhv.xxxvi.110f.; xxxvii.1 37).
Mahásena's son, Sirimeghavanna, on coming to the throne, exerted himself to undo the damage which had been wrought by his father. He rebuilt the Lohapásáda and restored all the demolished parivenas, together with their endowments (Cv.xxxvii.54ff). Mahávihára had, by now, become famous as a seat of learning; it was the centre of Theraváda Buddhism, and was the repository of various Commentaries, of which the chief were the Síhalatthakathá on the Páli Canon. Thither, therefore, came scholars from various countries, among them Buddhaghosa (q.,v.), who resided in the Ganthákara parivena and compiled his Páli Commentaries (Cv.xxxvii.215ff).
When Dhátusena became king he had the walls of the Mahávihára painted with various ornamental designs (Cv.xxxviii.43). The Dhammarucikas seem to have been favourites of this king and to have occupied the Mahávihára, later moving to Ambatthala vihára (Cv.xxxviii.75). Mahánága instituted a permanent distribution of soup to the inhabitants of the Mahávihára (Cv.xli.99) and Jetthatissa III. planted another Bodhi tree there, called the Mahámetta (Cv.xliv.96).
Udaya I. built a new saláka hall (Cv.xlix.14). Aggabodhi IX. discontinued the habit of the monks of the smaller viháras surrounding Anurádhapura from coming to Mahávihára for their supply of medicines and made other arrangements for their distribution (Cv.xlix.88). Sena I. and his queen Sanghá erected and endowed the Sanghasena parivena (Cv.l.70), while Kassapa IV. built the Samuddagiri parivena and gave it for the use of the Pamsukúlikas, while for the forest dwelling monks of Mahávihára he built forest dwellings (Cv.lii.21f.; Cv. Trs.i.163, n.8). Kassapa's kinsman, the general Rakkha, built a vihára in the village of Saváraka and gave it to the incumbents of Mahávihára, to be used as a padhánaghara, while Mahálekhasena built, in Mahávihára itself, the Mahálekhapabbata (Cv.lii.31ff). Udaya IV. gave a diadem of jewels to the Buddha image in Mahávihára, while his wife Vidurá added to it a network of rays made of precious stones (Cv.liii.49ff).
During the invasions of the Colas and the Pandus from South India, and owing to the consequent confusion prevailing in the country, the Mahávihára seems to have been neglected. Many of the buildings were destroyed and their priceless possessions plundered. Discipline among the monks became slack and there were many dissensions. Later, when Parakkamabáhu I. had restored peace, he wished to purify the religion, but met with great opposition, and it was only after strenuous efforts that he brought about a reconciliation between the different parties (Cv.lxxviii.11ff).
It is said (Cv.lxxviii.25) that the king could not find one single pure member of the Order. He, therefore, held a special ordination ceremony, admitting many monks into the Order.
After the removal of the capital from Anurádhapura to Pulatthipura, Mahávihára lost its importance; the centre of activity was now at Pulatthipura, and later, at other capitals, and the Mahávihára fell into neglect and decay, from which it has never recovered.