Buddhism in Burma

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 ethnic Bamar (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 "salvation" in the Buddhist sense, there are three primary paths in Burmese Buddhism: merit-making, vipassana (insight meditation), and the weizza path (an esoteric form of Buddhism 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 third and least common route, the weizza path, is an esoteric system of occult practices (such as recitation of spells, samatha meditation, 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

Depiction of a Buddhist monk (1795)

The history of Buddhism in Burma extends nearly a millennium. The Sasana Vamsa, written by Pinyasami in 1834, summarises much of the history of Buddhism in Burma. According to many historians, Sohn Uttar Sthavira (one of the royal monks) to Ashoka the Great came to Burma (Suvarnabhumi or Suvannabhumi) around 228 BC with other monks and sacred texts, including books.

The Ari Buddhism era included the worship of Bodhisattas and nagas, and also was known for corrupt monks. King Anawrahta of Bagan was converted by Shin Arahan, a monk from Thaton to Theravada Buddhism. In 1057 AD, Anawrahta sent an army to conquer the Mon city of Thaton in order to obtain theTipitakaBuddhist canon. Mon culture, from that point, came to be largely assimilated into the Bamar culture based in Bagan. Despite attempts at reform, certain features of Ari Buddhism and traditional nat worship continued, such as reverence of Avalokiteśvara (Lawka nat), a Boddhisatta. Successive kings of Bagan continued to build large numbers of monuments, temples, and pagodas in honour of Buddhism. Burmese rule at Bagan continued until the invasion of the Mongols in 1287.

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. Bhikkus continued to be influential, particularly in Burmese literature and politics.

The Mon kingdoms, often ruled by Shan chieftains, fostered Theravada Buddhism in the 14th century. Wareru, who became king of Mottama (a Mon city kingdom), patronised Buddhism, and established a code of law (Dhammathat) compiled by Buddhist monks. King Dhammazedi, formerly a Mon monk, established rule in the late 15th century at Innwa 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 QueenShin Sawbu of Pegu was also a great patron of Buddhism. She is credited for expanding and gilding the Shwedagon Pagoda giving her own weight in gold.

The Bamar, who had fled to Taungoo before the invading Shan, established a kingdom there under the reigns of Tabinshwehti and Bayinnaungwho conquered and unified most of modern Burma. These monarchs also embraced Mon culture and patronised Theravada Buddhism.

Mandalay's Kuthodaw Pagoda, which houses marble slabs containing all of the Tipitaka scriptures, was constructed during the reign of King Mindon.

In the reigns of succeeding kings, the Taungoo kingdom 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 King Bodawpaya, a son of Alaungpaya, a unified sect of monks (Thudhamma) was created within the kingdom. Bodawpaya restored ties with Sri Lanka started by Anawrahta, allowing for mutual influence in religious affairs. In the reigns of the Konbaung kings that followed, both secular and religious literary works were created. King Mindon Minmoved 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. However, schisms arose among the Sangha, which were resolved during the Fifth Buddhist Synod, held in Mandalay in 1871. From 1860 to 1868, the Tipitaka was engraved on 729 marble slabs and assembled in the Kuthodaw Pagoda. 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.

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 colonised 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 Chin, 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 current military regime, the State Peace and Development Council (SPDC) patronises Buddhism, although persecution of Buddhists contrary to the regime, as well as persons of other religions, namely Islam and Christianity, continues.

A Burmese monk or bhikkhu - which means a mendicant - on the daily alms-round. The practice of collecting alms food is a discipline practice by the ordained Sangha, that is monks and nuns in all Theravadin countries. The daily alms-round was practiced by the Buddha and is continued to this day as a means of making merit, by developing generosity, by lay Buddhist and for the material support of the Sangha.   The monks set out each day at first light with their alms-bowls and wander silently through the village or town collecting the food for the day. On returning to the monastery they will share the food and usually eat communally finishing their meal - for some monks their only meal - before miday. Along with Sri Lanka and Thailand, Burma, recently renamed Myanmar, is a major stronghold of Theravada Buddhism. The earliest written evidence of Theravada in the country is some inscriptions in Pali dating from about the 5th century AD. In later centuries though, Mahayana and Tantra became popular, although the scandalous behaviour of the Aris, the Tantric priesthood, eventually led to the discrediting and finally the disappearance of Tantric Buddhism. In the 11th century AD King Anawrahta (1044-77), converted to Theravada and within two centuries this form of Buddhism became predominant. This conversion of the whole country was helped to a great degree by the flood of monks and books from Sri Lanka. The Shwedagon Pagoda, Rangoon. The British annexed lower Burma in the 1820s and finally took over the whole country in 1885 although intense opposition to them, meant that Christian missionaries were unable to make much headway. At independence in 1948 Buddhism once again began to receive state support and today about 89% of all Burmese are Buddhists. In the late 19th century there was a great religious revival in the country, and in this century the teachings of two Burmese masters, Mahasi Sayadaw and U Ba Khin, a layman, have become very influential in the West.  Above two Burmese female devotees pour water over an image of the Buddha at the Shwedagon pagoda in Rangoon. This custom is seen as another way of paying respect to the person of the Buddha himself. As Buddhism is a religion without a God, it might be asked who do Buddhist pray to? Or do they pray at all? The answer is that most Buddhist pray, but they are praying to the Buddha within themselves. They believe that the enlightened nature of the Buddha is their own real nature which they have not yet been able to reach. So when they pray, it is to that deepest part of themselves. In all Buddhist countries the temples are always open, and many people go in during the day. They bring flowers for the Buddha statue or light a candle to show their love and respect. Usually they bow to show gratitude for the Buddha's teachings. Sometime they offer rice or light an incense stick. These are ways of honouring the Buddha.