Buddhism in Myanmar
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Buddhism in Burma (also known as Myanmar) is predominantly of the Theravada tradition, practised by 89% of the country's population It is the most religious Buddhist country in terms of the proportion of monks in the population and proportion of income spent on religion. Adherents are most likely found among the dominant Bamar people (or Burmans), Shan, Rakhine (Arakanese), Mon, Karen, and Chinese who are well integrated into Burmese society. Monks, collectively known as the sangha, are venerated members of Burmese society. Among many ethnic groups in Myanmar, including the Bamar and Shan, Theravada Buddhism is practiced in conjunction with nat worship, which involves the placation of spirits who can intercede in worldly affairs.
With regard to the daily routines of Buddhists in Myanmar, there are two most popular practices: merit-making and vipassanā. The weizza path is the least popular; it is an esoteric form somewhat linked to Buddhist aspiration that involves the occult. Merit-making is the most common path undertaken by Burmese Buddhists. This path involves the observance of the Five Precepts and accumulation of good merit through charity and good deeds (dana) in order to obtain a favorable rebirth. The vipassana path, which has gained ground since the early 1900s, is a form of insight meditation believed to lead to enlightenment. The weizza path, is an esoteric system of occult practices (such as recitation of spells, samatha and alchemy) and believed to lead to life as a weizza (also spelt weikza), a semi-immortal and supernatural being who awaits the appearance of the future Buddha, Maitreya (Arimeitaya).
- History 1
- Veneration 2.1
- Shinbyu 2.2
- Buddhist holidays 2.3
- Buddhist lent 2.4
- Buddhist education 2.5
- Monasticism 3
- Saffron Revolution 4.1
- See also 5
- Further reading 6
- References 7
- External links 8
The history of Buddhism in Burma probably extends more than two thousand years. The Sasana Vamsa, written by Pinyasami in 1834, summarises much of the history of Buddhism in Burma. According to the Mahavamsa, a Pali chronicle of fifth century Sri Lanka, Ashoka sent two bhikkhus, Sona and Uttara, to Suvarnabhumi around 228 BC with other monks and sacred texts, including books. Some scholars associate Suvarnabhumi with Burma.
An Andhra Ikshvaku inscription from about the 3rd century CE refers to the conversion of the Kiratas to Buddhism, who are thought to be the Tibeto-Burman peoples of Burma. Early Chinese texts of about the same date speak of a "Kingdom of Liu-Yang," where all people worshiped the Buddha and there were several thousand sramanas. This kingdom has been identified with a region somewhere in central Burma. A series of epigraphic records in Pali, Sanskrit, Pyu and Mon datable to the 6th and 7th centuries, has been recovered from Central and Lower Burma (Pyay and Yangon). From the 11th to 13th centuries, the Bamar kings and queens of the Pagan Kingdom built countless stupas and temples.
Theravada Buddhism was implanted at Bagan for the first time as early as the 11th century by the Bamar king Anawrahta (1044-1077). In year 1057, Anawratha sent an army to conquer the Mon city of Thaton in order to obtain theTipiṭāka of the Pāli Canon. He was converted by a Mon bhikkhu, Shin Arahan, to Theravada Buddhism. Shin Arahan's advice led to acquiring thirty sets of Pali scriptures from the Mon king Manuhal by force. Mon culture, from that point, came to be largely assimilated into the Bamar culture based in Bagan.
Successive kings of Bagan continued to build large numbers of monuments, temples, and pagodas in honour of Buddhism, and there is inscriptional evidence of a monastery for Theravadin bhikkhunis from 1279.
Burmese rule at Bagan continued until the first Mongol invasion of Burma in 1287. Towards the end of the 13th century, Buddhism declined due to the invading Tatars. In the 14th century, another lineage was imported from Sri Lanka to Ayutthaya, the capital of the Thai Ayutthaya Kingdom. A new ordination line, that of the Thai Forest Tradition, thus entered Burma.
The Shan, meanwhile, established themselves as rulers throughout the region now known as Burma. Thihathu, a Shan king, established rule in Bagan by patronising and building many monasteries and pagodas.
The Mon kingdoms, often ruled by Shan chieftains, fostered Theravada Buddhism in the 14th century. Wareru, who became king of Mottama, patronised Buddhism, and established a code of law, the Dhammasattha, compiled by Buddhist monastics. King Dhammazedi, formerly a Mon bhikkhu, established rule in the late 15th century at Inwa and unified the sangha in Mon territories. He also standardised ordination of monks set out in the Kalyani Inscriptions. Dhammazedi moved the capital back to Hanthawaddy (Bago). His mother-in-law, Queen Shin Sawbu, was also a great patron of Buddhism. She is credited for expanding and gilding the Shwedagon Pagoda, giving her own weight in gold.
The Bamars, who had fled to Taungoo before the invading Shan, established a kingdom there under the reigns of Tabinshwehti and Bayinnaung, who conquered and unified most of modern Burma. These monarchs also embraced Mon culture and patronised Theravada Buddhism.
In the reigns of succeeding kings, the Taungoo Dynasty became increasingly volatile and was overthrown by the Mon. In the mid-18th century, King Alaungpaya defeated the Mon, expanded the Bamar kingdoms, and established the Konbaung Dynasty. Under the rule of Bodawpaya, a son of Alaungpaya, a unified sect of monks ("Thudhamma") was created within the kingdom. Bodawpaya restored ties with Sri Lanka, allowing for mutual influence in religious affairs. During the reigns of the Konbaung kings that followed, both secular and religious literary works were created. King Mindon Min moved his capital to Mandalay.
After Lower Burma had been conquered by the British, Christianity began to gain acceptance. Many monks from Lower Burma had resettled in Mandalay, but by decree of Mindon Min, they returned to serve the Buddhist laypeople. Schisms arose in the sangha; they were resolved during the Fifth Buddhist Synod, held in Mandalay in 1871.
The Fifth Council was convened at Mandalay in Myanmar on the first waning day of Tazaungmone, 1232 Myanmar Era, 2415 B.E (November, 1871). The scriptures inscribed on palm-leaves could not last for a long time. Besides there might be many variations in rewriting the scriptures from copy to copy. Therefore, the scriptures were inscribed on marble slabs in order to dispel these disadvantages.
Two thousand and four hundred bhikkhus led by Venerable Jagarabhivamsa Thera (Tipitakadhara Mahadhammarajadhirajaguru) of Dakkhinarama Monastery, Mandalay, convened, to recite and approve the scriptures. King Mindon initiated and supported the Fifth Great Council to the end. The scriptures were first inscribed on seven hundred and twenty-nine marble slabs ) in the precinct of Lokamarajina Pagoda at the foot of Mandalay Hill. From 1860 to 1868, the Tipitaka was engraved on 729 marble slabs and assembled in the Kuthodaw Pagoda. It took seven years, six months and fourteen days to finish this work. Then the bhikkhus recited to approve the inscriptions for five months and three days. In 1871, a new hti (the gold umbrella that crowns a stupa) encrusted with jewels from the crown was also donated by Mindon Min for the Shwedagon now in British Burma. After the Fifth Great Council. the Pali Texts were translated into Myanmar language, and the Doctrinal Order was promulgated to the whole country for purpose of purification and propagation of the Buddha's Teachings.
During the British administration of Lower and Upper Burma, also known as Burma Proper, government policies were secular which meant monks were not protected by law. Nor was Buddhism patronised by the colonial government. This resulted in tensions between the colonized Buddhists and their European rulers. There was much opposition (including by the Irish monk U Dhammaloka) to the efforts by Christian missionaries to convert the Burmese people, Bamar, Shan, Mon, Rakhine and plains Karen, with one exception - the hill tribes. Today, Christianity is most commonly practised by the Kuki, Kachin, and the Kayin. Notwithstanding traditional avoidance of political activity, monks often participated in politics and in the struggle for independence.
Since 1948 when the country gained its independence from Great Britain, both civil and military governments have supported Theravada Buddhism. The 1947 Constitution states, "The State recognizes the special position of Buddhism as the faith professed by the great majority of the citizens of the Union." The Ministry of Religious Affairs, created in 1948, was responsible for administering Buddhist affairs in Burma. In 1954, the prime minister, U Nu, convened the Sixth Buddhist Synod at Kaba Aye Pagoda in Rangoon (Yangon), which was attended by 2,500 monks, and established the World Buddhist University.
During the military rule of Ne Win (1962–1988), he attempted to reform Burma under the Burmese Way to Socialism which contained elements of Buddhism. In the 8888 Uprising, many monks participated and were killed by Tatmadaw soldiers. The succeeding military regime, the State Peace and Development Council (SPDC) patronized Buddhism, although persecution of Buddhists contrary to the regime, as well as persons of other religions, namely Islam and Christianity, continues.
The culture of Burma is deemed synonymous with its Buddhism. There are many Burmese festivals all through the year, most of them related to Buddhism. The Burmese New Year, Thingyan, also known as the water festival, has its origins in Hindu tradition, but it is also a time when many Burmese boys celebrate shinbyu, a special rite of passage by which a boy enters the monastery for a short time as a novice monk.
A Burmese Buddhist household contains an altar or shrine to the Buddha, with at least one dedicated image of the Gautama Buddha. The Buddha image is commonly placed on a "throne" called a gaw pallin (ဂေါ့ပလ္လင်, from Pali pallanka).
Before a Buddha statue is used for veneration at home, it must be formally consecrated, in a ritual called anay gaza tin (အနေကဇာတင်ခြင်း). This consecration, led by a Buddhist monk, who recites aneka jāti saṃsāraṃ (translated as 'through the round of many births I roamed'), the 153rd verse of the Dhammapada (found in the 11th chapter).
The consecration rite, which can last a few hours, is held in the morning and consists of four primary parts:
- Offerings (candles, flowers, incense, flags) made to the Buddha
- Chanting of paritta (typically Mangala Sutta, Metta Sutta, Ratana Sutta, Pubbhana Sutta)
- Recitation of aneka jāti saṃsāraṃ
- Recitation of the Twelve Nidānas
The consecration rituals are believed to imbue the Buddha image with a sacred quality that can protect the home and surroundings from misfortune and symbolically embody the powers of the Buddha.
It is the most important duty of all Burmese parents to make sure their sons are admitted to the Buddhist Sangha by performing a shinbyu ceremony once they have reached the age of seven or older. A symbolic procession and ceremony of exchanging princely attire with that of an ascetic follows the example of the historical Buddha. He was born a royal prince called Siddartha Gautama, but left his palace on horse-back followed by his loyal attendant Chanda (မောင်ဆန်း), in search of the finding end to life of suffering(dukkha), after he found out that life is made up of suffering (dukkha) and the notion of self is merely an illusion (anatta or non-self) when one day he saw the 'Four Great Signs' (နမိတ်ကြီးလေးပါး) - the old, the sick, the dead, and the ascetic - in the royal gardens.
All Buddhists are required to keep the basic Five Precepts (ငါးပါးသီလ), and novices are expected to keep the Ten Precepts (ဆယ်ပါးသီလ). Parent would expect them to stay at the monastery immersed in the teachings of the Buddha as members of the Sangha for a three months or longer, at least for the duration of Thingyan. They will have another opportunity to join the Sangha at the age of 20, taking the upasampada ordination, to become a fully fledged monk, keeping the 227 precepts of the full monastic rules (Patimokkha), and perhaps remain a monk for life.
Thingyan usually falls in mid-April and tops the list of public holidays in Burma. The full moon in May (Kason) is however the most sacred of all as the Buddha was born, became the Enlightened One, and entered Parinirvana (died) on the same day, celebrated by watering the Bodhi tree.
Pagoda festivals (ဘုရားပွဲ Paya pwè) held throughout the country also usually fall on full moon days and most of them will be on the full moon of Tabaung (February/March) including the Shwedagon pagoda. They attract not only crowds of pilgrims from near and far, often in caravans of bullock carts, but they also double as great market fairs where both local and itinerant traders set up their stalls and shops among food stalls, restaurants,and free open-air stage performances as well as theatre halls.
The three monsoon months from mid-July to mid-October coincide with the Buddhist Lent or Wa-dwin (ဝါတွင်း), a time when people are busy tilling their land and planting the paddyfields, and monks will not travel but stay at their monasteries (ဝါကပ် Wa-kup or the rains retreat). Waso robes are offered at the beginning of lent, the end of which is marked by the Thadingyut Light Festival. The harvest is now in and robes (သင်္ကန်း thingan) are again offered at the Kathina Festival usually held during October and November. Uposatha or sabbath days are observed keeping the Eight Precepts by most during Thingyan and Lent, and by devout Buddhists all the year round.
Parents and elders also receive obeisance from younger members of the family at the beginning as well as the end of lent, after the tradition established by the Buddha himself. It was during lent that he ascended to the Tavatimsa Heaven in order to preach a sermon, as an act of gratitude, to his mother who had become a celestial being, and he was welcomed back to earth with a great festival of lights. Teachers receive the same obeisance, a tradition started by National Schools founded in defiance of the colonial administration and continued after independence by state schools.
Wedding ceremonies - nothing to do with religion and not conducted by the Sangha - are not held during the three months of lent, a custom which has resulted in a spate of weddings after Thadingyut or Wa-kyut, awaited impatiently by couples wanting to tie the knot.
Burmese also send their children to the monastery to receive a Buddhist education, learning the Pali Canon, the life story of Gautama Buddha (ဗုဒ္ဓဝင် Buddhawin), the 550 Jataka tales (ငါးရာ့ငါးဆယ်နိပါတ်တော် Nga-ya nga-ze nipattaw) - most importantly the Ten Great Incarnations (ဇာတ်ကြီးဆယ်ဘွဲ့ Zatkyi sebwè), and the 38 Buddhist Beatitudes (သုံးဆယ့်ရှစ်ဖြာမင်္ဂလား Thonzeshi hpya mingala) as soon as they have a good grounding of the three Rs. Monks were the traditional teachers of the young and old alike until secular and missionary schools came into being during the British colonial administration. The Burmese word kyaung (ကျောင်း) for school is derived from Hpongyi kyaung (monastery).
There has been a revival of monastic schools since the 1990s with the deepening economic crisis. Children from poor families that can ill afford fees, uniforms and books have renewed the demand for a free monastic education, and ethnic minorities such as the Shan, Pa-O, Palaung, Lahu and Wa are benefitting from this revival.
Buddhist monks, who are venerated throughout Burmese society, are approximately 500,000 strong. Nuns form an additional 75,000. Monks belong to one of two primary monastic orders (ဂိုဏ်း gaing): Thudhamma Nikaya (88% of Buddhist monks) and the more orthodox Shwegyin Nikaya (7% of Buddhist monks).
Burmese monastic orders do not differ in doctrine but in monastic practice, lineage and organization structure.
Other minor monastic orders include the
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In November 2008, U Gambira, a leader of the All Burma Monks' Alliance was sentenced to 68 years in prison, at least 12 years of which will be hard labor; other charges against him are still pending. In early 2009, his sentence was reduced to 63 years. His sentence was protested by Human Rights Watch, and Amnesty International considers him a prisoner of conscience. Both groups have called for his immediate release.
In September 2007, Buddhists again took to the streets in United Nations, stating, "Every civilized nation has a responsibility to stand up for people suffering under a brutal military regime like the one that has ruled Burma for so long." The Burmese junta responded by trying to control media coverage, curtail travel, censor news stories, and shut down access to the Internet.
Aung San Suu Kyi returned from London to lead the National League for Democracy which was founded during the 1988 popular uprising, but was placed under house arrest in 1989; since she is a devout Buddhist and leader of the opposition, she is considered a socially engaged Buddhist.
Shwedagon Pagoda has been an important venue for large public meetings where both Aung San and his daughter Aung San Suu Kyi had made their famous speeches. During the second university strike in history of 1936, the students camped out on the Shwedagon terraces.
Civilian governments, after the country gained independence, patronised Buddhism, donating large sums to fund the upkeep and building of Buddhist monuments. In addition, leaders of political parties and parliamentarians, in particular U Nu, passed legislation influenced by Buddhism. He declared Buddhism the state religion which alienated minority groups, especially the Kachin. This added yet another group to the growing number of ethnic insurgencies. The present military government has been so keen to be seen as patrons of Buddhism that it has become a joke- "Burmese TV has only two colours, green and yellow" - describing the military green uniforms and monk's yellow robes or golden pagodas which dominate the screen.
Buddhism made major contributions in the development of Burmese politics. Burmese nationalism first began with the formation of the Burmese word for boycott is thabeik hmauk (သပိတ်မှောက်), which literally means to turn the monk's alms bowl upside down - declining to accept alms in protest.
The overwhelming majority of Burmese monks wear maroon-colored robes (sometimes ochre), unlike in neighboring countries like Thailand, Laos and Sri Lanka, where monks commonly wear saffron-colored robes.