Professor Dr. Margaret Wong

Head of History Department

Yangon University

18-19 February 2014

Trajectories of Southeast Asian History

Myanmar i follows the Pali Canon of the Southern School

The archaeological evidences

Maunggan, and Hmawza near Pyay

Theravada Buddhism in Sri Ksetra Pyus before the 1st century A.D.

Buddhism in Myanmar was not exclusive

at the beginning

there were some of the Brahmanical gods

to be incorporated in some of the Buddhist

temples as subsidiary deities

Theravada Buddhism had floured until the

invasion of Thaton by King Anawrahta

Theravada Buddhism has permeated

smoothly in every aspect of Myanmar

culture. State

Monastery worked hand in hand for

the material and spiritual well being of

the society.

All Myanmar Kings tried to promote support Buddhism defenders

Building religious monuments & enshrining sacred relics and objects Providing the Sangha Four Requisites (food, robe, monasteries, medicine) doing many other meritorious deeds.

The 11th century AD significant in the religious and cultural

history of Myanmar Theravada Buddhism and Pali language

were introduced from Thaton by Anawrahta

( A.D 1044 to 1077) in Bagan. Anawrahta seized Thaton brought back the Buddhist scriptures, relics

and many Buddhist monks to Bagan.

Anawrahta and his successors became the great supporters of the Theravada form of Buddhism

Anawrahta made serious efforts to curb all heretical sects in Myanmar

Bagan became the centre of Theravada

the religion, its literature and art flourished

Buddhist paintings began to be used to

decorate the temples during Kyansittha’s

reign (e.g. Pahtothamya c. 1080 AD)

The Sinhalese influence over painting and

sculpture constantly grew and extended

throughout his reign

Theravada Buddhism became to get its

strong hold in Myanmar.

The ties between the two countries

improved in reign of Narapatisithu (1173-

1210 A.D)

Chappata, one of the disciples of

Mahathera Uttarajava received ordination in

Sri Lanka and was admitted into the

Sinhalese Samgha

Chappata spent about 10 years in the

Island.

He acquired a full knowledge of the

Tipitaka & earned the designation of

Mahathera

Chappata's ordination in Sri Lanka and his

admission to the Sinhalese Sangha

indicate that the Sinhalese Sangha was

held in high esteem in Myanmar

His return to Myanmar led to an important

development in the history of Buddhism in

Myanmar

He reached Bagan with four other monks who

had been ordained at the hands of the monks

of the Mahavihara

This was the time when the foundations of the

Sinhalese Samgha were laid in Myanmar in

1181-82 A.D.

Myanmar Sangha in large numbers joined

the Sinhalese Sangha

the Sihala Samgha got divided into

several branches due to various monastic

disputes

However, the Sinhalese Sangha

continued to be popular in Myanmar.

Dhammaceti (AD 1476 - ) one of the reputable kings in Myanmar history for his reformation in Sangha

Dhammaceti’s first intention was to unify the contending sects by introducing the upasampada ordination from the Mahavihara of Sri Lanka and making it absolute.

a mission of twenty-two monks was

sent to Sri Lanka in 1476.

They received ordination in Sri Lanka

by the clegy of the Mahavihara

they were received with due ceremony

by Dhammaceti when they returned

back.

The king invited all monks who wanted

to receive the upasampada ordination

to come to the Kalyani sima and

receive ordination

he was able to purge the Oder of all

impurities and corruption

Through the process of a valid

upasampada ordination

to bring all contending sects under one

banner

to 'form one single sect

Dhammaceti's reformation is an important

event in the history of Buddhism in

Myanmar.

King Bayinnaung (c.1551-1581) of

Taungoo Dynasty (c. 1486-1600)

had never forgot to try to be a noble-

patron of Buddhism.

King Thalun of Nyaungyan Dynasty

(c 1600-1752)

instituted an inquest in 1638

to ascertain the lands held by

monasteries or dedicated to pagodas

Mahadanwun – a minister to take

charge of this matter

The religious controversy was emerged in

ce1700 - King Sane - at Inwa

The controversy of

Ekamsikas - uncovered one shoulder and

the Prupana with both shoulders covered

was unsettled

King Bodawpaya (1783-1819) issuing a

decree imposing strict observance of

Parupana practices throughout his realm.

the establishment of the

"Amarapura School" of Buddhism in

Sri Lanka

During the reign of Bodawpaya,

there were two missions came to

Myanmar in 1800 and 1812

respectively.

The first group of the Sinhalese novices

headed by a thera came to Myanmar capital

they were given the upasampada ordination

They returned to Sri Lanka in 1802 together

with five Myanmar monks and a large

number of Pali sacred texts

The significant event is they established

"Amarapura Sangha" in Sri Lanka when

they returned back

King Mindon tried to revive the ancient

tradition of the religion 2400 learned monks participated in the

recitation of the Tripitaka Canonical texts the complete text of the Tipitaka was engraved

on 729 marble slabs the largest book on earth won UNESCO’s

recognition He was conferred the title of ‘Convener of the

Fifth Council’

In the Colonial period

the government recognized no responsibility

for supporting the Sangha

Buddhism still wields a most powerful

influence on the life of the people

For the defense of Buddhism, the Young

Man's Buddhist Association (YMBA) was

formed in the year 1906

for about ten years this organization gave

interest in Buddhism and education

It was the initiative and the leading

organization in Myanmar history of nationalism

After the independence, the Six Buddhist

Council was inaugurated at Mahapasana Cave

in Ka-Ba-Aye pagoda's compound in Yangon in

May 1954 and presented by 2500 learned

monks from various countries in the world

The Council revised and edited all the texts and

commentaries in Pali script

the First, the Second, the Third, the Fourth and

the Fifth Congregations of the Sangha of All

Orders of Myanmar were held in 1980, 1985,

1990, 1995 and 2000 respectivelyEach Congregation was attended by 1500

Sangha representatives representing over five hundred thousand members of Sangha throughout the country.

the International Theravada Buddhist

Missionary University was inaugurated on

December 9, 1998 under Myanmar

Government of State Peace and

Development Council

It is for everyone who would like to make

an in-depth study of Theravada Dhamma

both in theory and practice

The World Buddhist Summit was grandly and successfully held in the historic Maha Pasana Cave from 9 to 11 December, 2004 in Yangon

There were over 2,000 participants from 38 nations including prominent Buddhist leaders, prime ministers of foreign governments, delegate monks from 38 countries and 600 observers and over 600 Myanmar monks and devotees

The Summit was sponsored by the Ministry of

Religious Affairs of the Government of Myanmar It was one of the most important and glorious

conferences in Myanmar religious history

Sangha and the Society

As in the Buddhist countries of Southeast

Asia such as Thailand, Laos and Cambodia,

the state is structured on that the king

supports the sangha, the sangha transmits

the Dhamma, and the Dhamma legitimates

the monarchy.

By protecting Sangha, the king contributes

to the maintenance of the Dhamma which is

the legitimating principle of kingship

Theravada Buddhism as state religion in

some of the Southeast Asian countries

Theravada Buddhism in Myanmar has its

own distinct characteristics

the governments are the main protectors and

supporters of the religion which is flourished

in Myanmar from the earliest time

there is no state religion

Buddhism is recognized as the religion of the

majority

Christianity, Islam and Hinduism receive due

recognition.

For Myanmar people, Theravada Buddhism is

more than a religion

it is life-style, an all compassing instrument of

spiritual, cultural and political identity

From the cradle to the grave, Buddhism has a

great influence on the social, economic, political

and especially the cultural life of Myanmar

people

There are 12 traditional monthly seasonal

festivals that are really important in Myanmar

social life some of them are not origin in Buddhist or

Buddhism Buddhist monks are taking a leading role in

celebrating these seasonal and traditional

festivals Buddhist influence on the performing arts and

literature.

In the merit-oriented Myanmar society

building the new temples and renovation of old

temples and monasteries got the priority in order

to promote the religion

For Myanmar Buddhist the Order of monks is one of the Three Gems:

Buddha (the Lord)

Dhamma (the Tipitaka)

Sangha (the Order) The importance of the Three Gems is parallel

in the Buddhist Doctrine Dhamma or Buddha's teaching or Tipitaka

was made copies and mostly kept in the

monastic libraries

the Dhamma must be transmitted by

Sangha

the Dhamma's survival is guaranteed by

the purity of the Sangha

the purity and the correct observance of

the precepts by the Sangha is essential

Samgha Nayaka Committees at different

levels and the Ministry of Religious Affairs

are taking care of the Sasana.

The government and the people are the

Sasana and provide four necessities to the

Samgha

the closed relationship of the sangha and

society is another distinct aspect of

Myanmar.

Buddhist monks are highly respected in

Myanmar society

The Myanmar word for monk 'phongkyi' means

'the great glory

Myanmar believe that monks acquire power

from the 'sacred knowledge‘

Young monks devoted their time largely to the

pariyatti- learning in the monastery.

Monasteries devoted to learning were called

sahtintaik- educational institutesThese institutes provide free board and

lodging to the students The monasteries are also the education

centre for both secular and religious Every Myanmar male over seven years of age

had to spend a certain specified period of their

young lives in the monasteries they not only learnt to read and write but also

imbibed the teachings of Buddhism and the

Buddhist way of life there

The initiative to encourage the monastic

school was taken by the Chairman of the

State Sangha Mahanayaka Committee

Ministry of Religious Affairs give material

support to the schools

The monastic schools are mostly run by the

local monks with the support of local people

The lay devotees would dedicate lands and

slaves to the monastery

Myanmar is one of the countries with high

literacy rates because of monastic

education.

monasteries are the centers for transmitting

and protection of Buddhist culture.

The group norms of the Sangha are the

Dhamma and Vinaya (Pali, dhamma-

vinaya), the doctrines and precepts

preached by the Buddha

These have been preserved and

transmitted in the Tipitaka. or 'three baskets'

of the canon, namely, the Sutta Pitaka, the

Vinaya Pitaka, and the Abhidhamma Pitaka.

the students formed the most important

group

They devoted their time to pariyatti learning

and patipatti-practice

Big monastic establishments were

endowed with funds to enable them to

become Buddhist schools

The lay devotees would dedicate lands and

slaves to the monastery.

cappiya - looked after the comfort of the

monks and serve for the monks in dealing

with the outside world

According to Buddhism, people should give

away property in charity for attaining the

nirvana since nothing in this world is

permanent

Conclusion

Through out the history of Myanmar,

Buddhism is the main and the only source that

influent both the government and the society

Buddhist is the fundamental basic of

Myanmar culture and way of life of Myanmar

people

Unlike the other Southeast Asian Buddhist

countries, Theravada Buddhism in Myanmar has

its unique features:

(1) Theravada Buddhism had flourished in

Myanmar since the kingdoms of Pyu though there

were Brahmanism and Mahayanism

(2)Theravada Buddhism has uninterruptedly the

dominant religion since Bagan Period

(3) Theravada Buddhism and Myanmar culture

are undividable It is the root of Myanmar

culture

(4) Myanmar is a secular nation

(5) Though Myanmar had experienced the

colonial rule for several decades, people's faith

on Theravada Buddhism had never dwindled

(6) Changing of political system and

government appears no effect on the

common faith of Theravada Buddhism (7) The tripartite relationship between the

Dhamma, Sangha and rulers, Sangha and

laities are getting developed on the basic of

religion.

Successive support and patronage of Myanmar

rulers is the key reason for the flourishing of

Theravada Buddhism in Myanmar

In the history of Myanmar, the leaders are the

promoters, propagators and purifiers of

Theravada Buddhism for the perpetuation of

the religion.

Buddhism has always been separated from state

affairs

The Sanghas might sometimes had influence

over the kings, but the king was the only

decision maker and holding the absolute power

So, we do not find any legitimacy between the

king and the Sangha in Myanmar.

Sommboon had mention that

the Sangha whose main concerns were

strictly non-political and who would be

economically supported by the people, but were

also prepared to cooperate with the ruler and

advise him on religious and social matters in

return for his guaranteeing them a virtual

monopoly as the spiritual and religious

professionals of the kingdom.

The relationship between the kings and the

sangha was reciprocal

In Myanmar, as revealed by epigraphic

and archaeological evidence

Buddhism had reached its height in

Bagan. Religious life of Bagan came under

strong influence of Sri Lanka.

The inspiration of Sinhalese Buddhism on

Bagan can be perceived in the various

paintings and sculptures in different temples

The first formation of Sinhala Sangha or

Sinhala Order in Myanmar was by Mahathera

Chappata during the reign of Narapatisithu (c

1173-1210).

It was Dhammaceti (1476 – 1480 c)

who held Sinhalese views of orthodoxy

helped the Sinhala Sangha become

supreme and it became the only officially

recognized Order in Myanmar

the 18th century religious struggle known

as Parupana-Ekamasika controversy

was settled by King Badon.

The establishment of 'Amarapura School'

(Burmese Order) in Sri Lanka (Ceylon) was

another achievement of King Badon

this was an important event in the religious

history

King Mindon convened the Fifth Buddhist

Council which was the first Buddhist Council

held in Myanmar.

In the Colonial Period, the government

recognized no responsibility for supporting

the Sangha, and the Primate office was

abolished

However, Buddhism still was a most

powerful influence, just as it did in the past,

on the life of the people, and still a great

social force.

Therefore, we can see that throughout the

religious history of Myanmar, Buddhism has

been closely linked to the state

The most powerful supporter of the Sangha

was the king

Myanmar kings were not only the patrons of

the Order but were the defenders of Buddhism

That is why even in the Colonial Period, Buddhist

faith was not effect by any other influence.

After the independence, Buddhism was

encouraged by the Myanmar government

the government was not only the protector of

Buddhism but took the responsibility for the

preservation and purification of the Order

The Government of the Union of Burma

Socialist Republic sponsored the Buddhist

Council in 1980

Buddhism in Myanmar was developed

along with the growth of the nation

It assimilated with the local culture and

later even stand hand in hand with the

indigenous belief such as spirit worship,

animism and superstitious

Buddhism and Myanmar civilization was

vi-si-vi-za since it was gradually grown up

within the civilization history of Myanmar

Buddhist faith was accepted and influent

over the social life of both the ruling class

to the grass-root level throughout the

history of Myanmar

Buddhism is encouraged by the ruling-class

whenever the administration system change

or the change of government

The Buddhist theory of equality in society is

also the main reason for it to be popular in

Myanmar society

The monasteries became one of the

important parts of religion

The monks are taking leading role both in

the religion and social life of Myanmar

Myanmar is a secular state though

Theravada Buddhism is getting strong hold

in it