Trajectories of Southeast Asian History
Professor Dr. Margaret Wong
Head of History Department
Yangon University
18-19 February 2014

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

 The 11 th 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 noblepatron 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 respectively
 Each 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 institutes
 These 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

 many monastic schools are open again in hilly regions remote areas and poor areas
 Monastic schools follow the curriculum of the government primary school but the emphasis is mainly on Buddhist culture

 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, dhammavinaya ), 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 18 th 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