mahayana buddhism in myanmar.pdf

7/30/2019 Mahayana Buddhism in Myanmar.pdf.

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Mahyna Buddhism in Myanmar

By

Ven.Lokamitra Bhikkhu

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Contents:

Union of Myanmar Map

Introduction

Combining Buddhism

Two divisions of Mahyna

People profess Mahyna Buddhism

Avalokitesvara, or Loka Nat Worship in Myanmar

Definition Name of Avalokitesvara

Kuan Yin Bodhisattva

People of Myanmar and Lokanat

Maitreya Bodhisattva

Avalokitesvara and Maitreya Tara

Conclusion

Cited Works



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Union of Myanmar Map



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Introduction:

The Mahyna and other allied cults (e.g., Mantrayna and Tantrayna)

were introduced into Burma from Bihar and Bengal, during the rule of thePla and Sena dynasties; this is indicated not only the account ofTrantha

but also by archaeological finds from Pagan.

Tantric orMahyna spread out in 5th or 6th AD in upper Burma.

Aris(ariggaka) established Mantrayana and Tantrayana in Upper Burma in

10th

13th

AD. The Mahyna was first introduced in the Koki land by the pupils of

Vasubandhu from which time it continued to exist uninterruptedly.

This finds an indirect confirmation in the statement of the Burmese

chronicles, e.g., of the Hmannan, to the effect that the religion (Buddhism)

gradually grew weak from the reign of king Thaittang (c.516-523), founder

of the city of Tampavati (Thamahti, near Pagan), and because there was no

Pitaka or sacred writ, only the doctrines of the Ari lords at Thamahti were

generally adopted.



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Combining Buddhism

By the 9th century the Pyu of northern Myanmar were combining

Theravada with elements of Mahyna and Tantric Buddhism

brought with them from their homelands on or near the Tibetan

Plateau. When the Barmar of Bagan supplanted the Pyu they

inherited this amalgamated form.

During the early Bagan era (11th century), Bamar king Anawratha

decided that the Buddhism practised in his realm should be purified

of all non-Theravada elements, a task he set for Mon monks captured

by his armies in Thaton, southern Myanmar. Although BurmeseBuddhism was never totally rid of Mahyna, Tantric, Hindu and

animist elements, his efforts were remarkably successful in bringingthe Burmese around to a predominantly Theravda world-view.



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Two divisions of Mahyna

The domain of Sanskrit Buddhism in Myanmar is divided intwo divisions as follows:

(1) Lower Burma (2) Upper Burma

(1) Lower Burma with its political centre at the Pyu capital ofProme and later on at the Talaing capital of Thaton. The

Mahyna in Lower Burma was introduced from Eastern India,more definitely from the Magadhan region, the intercoursehaving been maintained by sea which was probably the easiestroute to reach the ports of peninsular Burma

(2) Upper Burma with its centre at Pagan. The Most flourishingperiod of the Mahyna and allied cults in Pagan and othercentres of Upper Burma must have begun from the ninthcentury (from the region the Pla king Dharmapla, accordingto Trantha), and lasted until at least the end of the thirteenth.



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People profess Mahyna Buddhism

Today the majority of Buddhists in Myanmar belong to the

Thervda sect; those who profess Mahyna Buddhismcomprise fewer than 1% virtually all of whom are of Chinese descent.



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AVALOKITESVARA IMAGE

Myanmar



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Om Mani Padme Huum image



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Bodhisatta Loka Nat Kuan Yin Mae Daw

(Buddha Image on her Headdress is Amithaba Buddha)



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Avalokitesvara, or Loka Nat Worship in Myanmar Avalokitesvara, the Bodhisatta is the most revered Deity in

Myanmar. Loka Nat is the only Mahayana Deity left in thisTheravada country that Myanmar displays his image openly, notknowing that he is the Mahayana Deity appearing everywhere in theworld in a variety of names: Avalokitesvara, Lokesvara, Kuan Yin,

Kuan Shih Yin and Kannon. The younger generations got lost in thetranslation not knowing the name Loka Nat means one and the samefor this Bodhisatta known in various part of the world asAvalokitesvara, Lokesvara, Kuan Yin or Kannon.

He is believed to guard over the world in the period between theGotama Sasana and Mettreyya Buddha sasana. Based onKyaikhtiyoe Cetiyas inscription, some believed that Loka Nat would

bring peace and prosperity to the Goldenland of Myanmar.



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Its historical origin has been lost due to artistic creativity

Myanmar artist. The Myanmar historical record shows that the

King Anawratha was known to embrace the worship of

Avalokitesvara, Loka Nat. Even after the introduction ofTheravada in Bagan, Avalokitesvara Bodhisattva, Lokanattha,

Loka Byuhar Nat, Kuan Yin, and Chenresig, had been and still

is the most revered Mahayana deity, today.



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Definition Name of Avalokitesvara

The name Avalokitesvara has its root meaning as "he who hears

the sounds of the world". The great vow of Avalokitesvara is to

listen to the supplications, and cries for help from those in

difficulty in the world and to provide them with aid. He takesmany different forms....male, female, four-armed, thousand-

armed, human, non-human, teacher, student...whatever

expedient means are needed to help people most effectively.

People in Myanmar believed that he brings peace and

prosperity to the world.



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Kuan Yin Bodhisattva

Kuan Yin Bodhisattva, an emanation of Amida Buddha's

compassion, is sometimes referred to in the West as the

Goddess of Mercy. (Note: Avalokitesvara means "Kuan Yin" in

Sanskrit, the language of early India, from an earlier time he

was depicted as a male figure. "Kuan Yin" (Chinese);

"Kannon" (Japanese).

The original Avalokitesvara is known by different names in

different part of the world; he is known as Avalokitesvara in

Mahayana Buddhism and is named as Lokesvara in Thailand

and Cambodia and Kuan Yin Pusa in China and Vietnam. In the

early history of Myanmar, Bagan is believed to have beenfounded in the years 849-850 AD by the Myanmar, the

Northern region of Myanmar followed theMahayanaBuddhism.



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People of Myanmar and Lokanat

To the people of Myanmar Lokanat is the symbol of peace and

prosperity and his figures are displayed prominently in our art,

culture and her Theravada religion. The role of the Lokanat as

peacemaker is based on a fascinating legend handed down

through the generations.

The term Lokanat in popular usage today is also said to be

derived from the name of a deity named Lokanahta, which is

the combination of two Pali words, Loka, meaning people in

general and Nahta, meaning heavenly being. So the Lokanat

was originally the title of the deity who is believed to keepeternal watch over the world.



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To be continued

The Lokanat is the favorite subject of Myanmar's sculpture and

painting. In fact many will say that the Lokanat is the logo of

the visual arts in Myanmar. Its graceful figure is also frequently

seen adorning the Myanmar traditional saing-waing (traditional

orchestra), for he is regarded the patron of the performing arts

as well. In fact, the Lokanat stands for peace and harmony,

happiness and joy and all that is right and good. The figure is

often placed in a prayer chamber or throne room. A Lokanat

figure has been placed in the foreground of the Thihathana

Throne now on display at the National Museum.

Thus, for the Myanmar people, the Lokanat is a symbol of

peace and the essence of our art and culture. His image in goldis displayed at the most sacred place at the spire of the most

sacred Cetiya, Kyaikhtiyo in Thaton, Myanmar.



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Maitreya Bodhisattva image



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Maitreya Bodhisattva

Maitreya is the only Bodhisattva worshipped in Burma both byHnaynists andMahynists; worship seems to have been verypopular. In Burmese inscriptions he is frequently mentioned as

Metteya, the Pli form of his name; the supreme wish of thefounder of a pagoda or other religious edifices, and the donorsof lands, or books or other monastic necessities is to beholdMetteyya, as in the Shwekugyi inscription of kingAlaungsithu, or to obtain salvation in the presence of the LordBuddha Metta, as in the inscription of the Lady Acakrwam,

daughter of Trilocandranma Mahdevi Sumll, queen ofJayasura. Bodhisattva Maitreya also figures in a few Pli-Sanskrit inscriptions on votive tablets of king Anawrahta andother important personages of Pagan.



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Maitreya is also mentioned in certain short Talainginscriptions written on the walls of some the temples ofPagan, along with Lokesvara or Avalokitesvara. The

image of Maitreya in a monastic garb, very similar to thatof Gautama, is still very common in Burma. One or twosingle images of Maitreya are also known in Burma. TheMahmuni image of Arakan, a gilt image of hugeproportions possibly represents Maitrey; at least there are

two early Burmese chronicles, the Mahrja Van Tawkri(vol.1,p.209) and the Pagan Rj Van Thit (Mss.no.918 ofthe Bernard Free Library, Rangoon), which state that it isan image of Maitreya.



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Avalokitesvara and Maitreya

In Burma as elsewhere these two Bodhisattvas are often placedon both sides of the Buddha as his attendants or cauri-bearers.In fact, examples of stone reliefs with similar representations

are so numerous, both from Hmawza and Pagan, that they canhardly have exclusively belonged to the Mahayana. In someinstances these relief forms an integral part of the decoration oftemples belonging to the Theravada. Evidently bothAvalokitesvara and Maitreya were adopted, no doubt as

subordinate deities, in the Theravada pantheon (if Thervada canbe said at all to have a pantheon) of Burma, in the same manneras Indra and Brahma of the Brahmanical pantheon were in theearly Hinayana.



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Tara

A few images of Tara are also known from Burma. A small

bronze image of the goddess has been found near Manawgon

village in Myothit township of the Magwe district. She is

seated cross-legged on a lotus throne with her right hand in

varada-mudra and her left which is in vitarka-mudra holds thestalk of a lotus-flower. She wears anklets, bracelets, armlets, a

necklace, earrings and a crown. Her hair is arranged in a kot on

the back of her head.



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Another image of Tara which is now preserved in the AnandaMuseum, Pagan, can be easily recognized by her attitude.



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Conclusion:

The Mahyna and other allied cults (e.g., Mantrayna and

Tantrayna) were introduced into Burma from Bihar andBengal, during the rule of the Pla and Sena dynasties. Tantric

or Mahyna spread out in 5th or 6th AD in upper Burma.

Aris(ariggaka) established Mantrayana and Tantrayana in

Upper Burma in 10th 13thAD. The domain of Sanskrit

Buddhism in Myanmar is divided into two divisions:(1) Lower

Burma (2) Upper Burma. For those who profess Mahyna

Buddhism comprise fewer than 1% virtually all of whom are of

Chinese descent. Avalokitesvara, the Bodhisatta is the most

revered Deity in Myanmar. To the people of Myanmar Lokanatis the symbol of peace and prosperity.



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Cited Works:

Steven Martin, Mic Looby, Michael Clark, Joe Cummings.Myanmar (Burma), (Craft Print International Ltd,

Singapore:) 2005.

Web:http://kk.docdat.com/docs/index-453718.html accessed

on 29/08/2013.
http://kk.docdat.com/docs/index-453718.htmlhttp://kk.docdat.com/docs/index-453718.html

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