Buddhism in Burma - History

History

The history of Buddhism in Burma probably extends more than two thousand years to the Buddha's Time. 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 the fifth century Ceylon, the Emperor Asoka sent two Buddhist Monks, Sona and Uttara, to Suvannabhumi. Many historians recorded that 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. An inscription of the Ikshavaku Dynasty of the Andhra region, of about the 3rd century A.D., refers to the conversion of the Kiratas to Buddhism. (Kiratas were thought to be the Tibeto-Burma peoples of Burma). Early Chinese texts of about the same date speak of a "Kingdom of Liu-Yang", where all people worshipped the Buddha and there were several thousand samanas. This kingdom has been identified with a region somewhere in Central Burma. A series of epigraphic records in Pali, Sanskrit, Pyu and Mon datable in the 6th and 7th centuries, has been recovered from Central and Lower Burma (Prome and Rangoon). From the 11th to 13th centuries B.C, the kings and queens of Pagan dynasty built countless numbers of stupas and temples.

The Ari Buddhism era included the worship of Bodhisattas and nagas, and also was known for corrupt monks.

Theravada Buddhism was implanted at Pagan for the first time as early as the 11th century by Burmese King Anawratha (1044-1077 AD). In year 1057, Anawratha sent an army to conquer the Mon city of Thaton in order to obtain theTipitaka Buddhist canon. He was converted by a Mon monk called Shin Arahan, to Theravada Buddhism. Shin Arahan's advice led to acquiring thirty sets of Pali scriptures from the Mon King Manuhal by force. Inscriptional evidence of a Theravada Bhikkhuni nunnery was noted in 1279. 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. Towards the end of the 13th century, Buddhism declined due to the invading Tartars. In 14th Century, another forest lineage was imported from Sri Lanka to Ayudhaya, the Thai capital. A new ordination line is also imported into 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 (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 Queen Shin 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 Bamars or the residents of upper Burma, 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 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 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. However, schisms arose among the Sangha, which 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 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.