BUDDHISM IN MYANMAR : A HISTORICAL

SKETCH FROM THE PERSPECTIVE OF BUDDHIST

EDUCATION (PARIYATTI)*
Ven. Candamukha
Researcher
Dhammachai Tipitaka Project
Ven.cdmk@gmail.com

Abstract
Myanmar, the largest country in Mainland Southeast Asia, has a
rich heritage of Early Buddhist Texts written on lithic stone, on gold
plate, silver plate, ivory, palm leaves, lacquer-ware parabike1 and
book, under the influence of Buddhist texts, Myanmar people were
widely acknowledged as the people of higher civilization. Myanmar
people is one of most literate people in Southeast Asia with a fondness
to study Theravada Buddhist Texts and commentaries written on palm
leaves and other mediums used for written record. Myanmar literature
is also speedily developed with help of Buddhist texts. Buddhist texts
stand as a strong tree from which Myanmar arts and cultures have been
developing. Buddhism is supported by Myanmar people, Myanmar
literature, and Myanmar culture. It is reasonable to say that Myanmar
is sustained by Buddhism. Similarly, Buddhism throughout many
centuries, had been sustained by Myanmar by inscribed Buddhist texts
on the lithic stone, gold plate, silver plate, palm leaves and many such
media, and by studying and applying the teachings into their life.

*
Originally presented in the WBUs Eleventh International Seminar, GMS Buddhist
nd
Community : A Seminar on History of Buddhism in the Greater Mekhong Sub-region, 2
rd
3 November 2010, Bangkok, Thailand.
1
Parabaik (Burmese : parapike, purapike, Mon: bapuit, khapuit) is a folding book, usually of
paper. Parabaiks are made of gold, silver, copper, brass and leather and are often
mentioned in Burmese literature. Paper parabaik is the most common. It is explained as
hand-made paper by Dr. U Thaw Kaung, in his article Recovering Lost Gems of
Myanmars past: Collecting, Preserving and Accessing Old Texts from Palm Leaves and
Parabike Manuscripts.

103
 This paper attempts to highlight how Buddhism in Myanmar
had been preserved from the time of its inception until present day. It is
an irrefutable fact that there are many ways and means to preserve
Buddhism. There are two traditional way of preservation i.e.,
preservation by education (Pariyatti), and by application (Paipatti).
But in this paper that arranged within limited conditions, the theme
will be illustrated only with special reference to the traditional way of
preservation i.e., preservation by education (Pariyatti). This paper
begins with condition of Buddhist Education in city states of
Myanmar. Then it proceeds to explain it chronologically and display
academic contributions in these periods. It will mention the important
part of the compilation of Buddhist dictionaries and Buddhist
publications in Myanmar. Finally, it will display the exiting
examinations in Myanmar which are followed by a concluding
reflection.

104
 I. Introduction
Throughout many thousand years of Buddhism, the teachings of the
Buddha, known as Three Piaka and Five Nikya, were unanimously
preserved for six times in their best possible pristine purity by
Arahants, Buddhist monks who are well-versed in Piaka and Pli
literature. The First, the Second and the Third Buddhist Councils were
held in India. The Fourth was in Sri Lanka. The Fifth and the Sixth
were in Myanmar, in the first three times, the teachings of the Buddha
were preserved by oral tradition. With noble intention of preservation
and protection, Sri Lankan Sagha Order managed to inscribe Piaka,
together with commentaries and subcommentaries, on palm leaves.
In 1864 C.E. the whole Piaka was inscribed on 729 marble
stone slabs: Sutta Piaka occupy 410 marble stone slabs, Vinaya Piaka
111 marble stone slabs, while Abhidhamma Piaka was inscribed on
208 marble stone slabs, and one marble stone slab for the record of
donation. Each marble stone slab was engraved under one Cetiya
within the campus of 13 acres of land in Mandalay. It is widely
acknowledged as the Biggest Book in the World.
In 1954, 83 years after the Fifth Buddhist Council, the Sixth
Buddhist Council was held in Yangon. As an outcome of this Council,
Three Pitaka and Five Nikya together with commentaries, sub-
commentaries, and Nissaya (Myanmar Translations) were edited and
published into books. Now the whole Tipitaka of Chahasagyan
Edition is available in Pli and Myanmar. Through the advancement of
technology, Tipitaka together with its post-canonical texts were
available in CD-rom and the Pocket Tipitaka is invented by the Alpha
Technician Group Mandalay. In this way, palm leaf manuscript
tradition, gold leaf and marble stone slab inscriptions traditions has
been much respected for the preservation of Buddhism in Myanmar.
There is no doubt that Buddhism cannot survive in Myanmar, if no one
makes effort for teaching and learning (Pariyatti) of Buddhism and
putting them into practice (Paipatti). With such an understanding,
Buddhism had been preserved in Myanmar from the time of its arrival

105
in Myanmar to the present by way of both Pariyatti and Paipatti from
genertion to generation.

II. City States and Buddhist Literature in Myanmar

It was revealed by scholars 2000 years ago that there appeared
city states such as Tagaung, Baikthano, Sriketra, Hanlin,
Suvannabhumi, Vesali, etc, after Stone age Bronze age, Iron age in
Myanmar, in the Buddhassanika Pathavwinkyan:2, there mentions the
places from Myanmar such as Dhaavat, Arimaddana,
Suvaabhmidesa, Sudhammapura where Buddhism flourished from
200 Ssana Era to 2000 Ssana Era. Pot inscription3 found near the
Bayathaung pagoda, Sriketra mentions about the names of Pyu kings.
Even though Py ceased to exist in 832 AD, the advancement Pyu
culture and literature has been discovered by the scholars. In this paper,
emphasis is given only on the facts that highlight the role of Buddhism
in Sriketra.
a. Sriketra Period
According to Pitakattaw Thamine4 written by U Yan, there
are 175 treaties on Dhammasat that had been used by ancient Myanmar
kings. Among them, Manu Dhammasat, Manosara Dhammasat,
Manussika Dhammasat, King Jali Dhammathat, King Atityar
Dhammathat, King Dvattabaung Dhammathat, etc. are written in Pli
language. King Dwattabaung of Sriketra ascended the throne in 101
Ssana Era. Myanmar Buddhist and Royal Histories claims that Arahat
Shin Dibbahtwe submitted a Dhammasat which begins with
apyagatimupya to King Dwattabaung. From this evidence, we
can assume that Buddhism and Buddhist monks played very important
role in Sriketra around hundred years after the demise of the Buddha.

2
Taungpauk Sayadaw, Buddhasasanika pathavivin kyan: P 115.
3
It is one of the ancient Myanmar tradition to keep bones in the pot which are remained
after the burning the corpse of royal family. Usually the name/s of the late people are
inscribed on the pot.
4
U Yan, Pitakattaw Thamine (History of Holy Pitaka); p. 245.

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 It is recorded in Ssanlakra sardan: that around 236
Buddhist Era (around 300 BC), the third Buddhist Council was held in
Asokrma Monastery by the unanimous participation of 1000
Arahants headed by Ven. Moggaliputtatissathera with generous
support of Emperor Asoka in Ptaliputta. After this Council, nine
missionary groups were sent out to nine different localities for the
propagation of Buddhism. Among these nine places, Myanmar
claimed to possess two locations such as Aparanta (the western region
of Ayeyawadi River) and Suvannabhumi (Sudhammapura in
Rmaadesa).
It is mentioned in the colophon of the treatise5 that in the
Sasana Era 629, Ven. Uttamasri composed a treatise named
Kapplakra in the reign of king Supanagarachinna of
Sriksettara. It can be definitely inferred from the Kapplakra treatise
that there exists the unbroken lineage of Buddhism and Buddhist
monks in Myanmar during the Sriksettara period.
Other convincing evidences for this assumption is that of
two gold plates (both of them starts with ye dhamma hetuppabhava,
the first one mentions about thirty-seven factors of enlightenment, the
second the attributes of the Buddha and the Dhamma.6 Both of these
texts can be found many times in the Pali Canon) excavated from
Maung Karis places, Old City Sriketra in 1897, three pieces of stone
inscriptions (texts were identified as from Abhidhamma pitaka

5
Srikhettaprassaprubbabhgasmi dviyojanappame padese ibhassasadiso
ekopabbato atthi. Tasspi dhakkhiapasse eka selaguh atthi. tepidibbacakkhunmikassa
isissavasanahnanti vadantijannujan. Tyasampe manoramme arae kaliyuge
dhakkhante supanagarachinna nmikassa rao rjaskranti nmikenmaccena krito
vihro atthi. Tamaha uttamasrinnako vasmi. Vasanteyeva dghamantrena isiguh
bhijjati. Tasmihne saselagabbho ayopatto ummujjati. Ta vihramdya ambalarasena
dhovitv passante acchariyabbhuto akkharo ptubhavati. Tamyopatt uddharitv
anihiteyeva mahvto gacchati. Sakalksopi nlaabbhena paripuo hutv
bhijjamnaviya rodati. Rittiviya andbhto hoti. Takhaaeva sopi antradhyati.
Anahsese teakkharakame pacassanavassa sahassa hitattha cuiyabandha katv
aha potthaka ropeyymi. Iti uttamasrinmakencariyena viracito
kapplakragantho.
6
U Pe Mg Tin, Myanmar Pali Kyangan Thamine (History of Pali Literature in Myanmar);
th
Syagyi U Pe Mg Tin: in commemoration of 120 Anniversary, p 50.

107
especially Vibhanga) 7 excavated in 1910-11 near Bawbawgyi pagoda,
Mhawzar township, twenty gold plates (the texts were identified as
Paiccasamuppda, Vipassana, Bodhipakkhiyadhamma,
Catuvesrajadhamma, Buddhaa, and Buddhagua)8 from Khin
Bhas place from Sriketra in 1926-27, and one gold plate manuscript
inscribing the attributes of the Buddha from Kyundawzar village, near
Mhawzar township in 1928-29.
These gold place manuscripts were being exhibited in
Kabaaye pagoda in Yangon, Myanmar. The size of gold leaf
manuscripts is five inches in length and one and half inches in width.
The teachings of the Buddha are inscribed on these gold leaves with
Kadamba script. Orthographists identified the date of these gold leaf
manuscripts to be fifth century A.D. for the script used in these
manuscripts is a sort of Kadamba of Southern India used in 5th and 6th
Century A.D. Therefore, Sayagyi U San thun (Mandalay University)
mentions in Mhannan yarzawindaw gyi, (the Glass Palace Chronicle)
that Pali language inscribed on gold plates are undoubtedly the same
with Sri Lanka Pali Pitaka, thus Sri Lankan Sangha established by Ven.
Mahinda and Myanmar Sagha established by Ven. Sona and Ven.
Uttara are identical, and these gold plates stand as a concrete evidence
for the existence of Buddhassana in Southern Myanmar about 5th
century A.D9.
Inferring from the aforesaid literary and archeological
evidences, it is reasonable to assume that Buddhism flourished in
Sriketra, the role and academic qualification of Buddhist monks are
highly admired by both the kings and their subjects in Sriketra, from
100 Buddhist Era to over 600 Buddhist Era.

7
Ibid, p 51
8
Ibid, p 55
9
Mhannan yarzawindawgyi, Vol 1, Yarzawin thutethana mahanidan: by U San Htun, Pp Ka-
ki and see in Mhannan yarzawindawgyi, vol 1 p 143-147 also.

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 b. Bagan period
After the decline of Sriketra in 832 A.D., the first Bagan
dynasty was established by King Thamuddarij. Bagan struggled for the
establishment of its empire for over 200 years. In 1044 A.D., its dream
came into reality under the reign of the 42th King of the Bagan,
known as Anawratha (also called Aniruddha), the founder of the first
Myanmar Empire. He, with the help of Ven. Arahan from Thaton,
managed to replace the existing religion of Ari monks with Theravda
Buddhism. It is mentioned in the Mhannan yarzawindaygyi that Ven.
Arahan said to the King Anawratha that among the three teachings of
the Buddha, only when there is Pariyattissana, there can exist
Paipattissana, only when there is Paipattissana, there can exist
Paivedhassana. Now, in Bagan, Pariyattissana is not yet established.
For the prolongation of Buddhassana in Bagan, you should send
diplomatists to the countries which possess Tipitaka and Budhas
relics. Then the king inquired the country of such quality. Ven. Arahan
pointed out Thaton which possess thirty sets of Tipitaka. Under the
spiritual guidance of Ven. Arahan, King Anawratha managed to
receive thirty sets of Tipitaka together with a large number of learned
Mon Buddhist monk. Thanks to their contribution to establishment of
the Buddhassana particularly in Bagan, generally in Myanmar, it is
reasonable to assume that Buddhist monks in Suvaabhumi were
learned and well-versed in Tipiaka. They played very important roles
both for Buddhism and for the people in their respective regions, even
though we cannot trace any literary works of earlier centuries than 14
century A.D. for many reasons.
Turning back to Bagan period, in the 11th century, Pli is
found to be written in present day Myanmar script from the time Pli
Pitaka was brought from Thaton to Bagan. About 1112 C.E., Prince
Rjakumar, son of King Kyansitthar erected Myazaydi stone
inscription written in four languages such as Pyu, Myanmar, Mon and
Pli. The inscription is about his donation dedicating to his beloved
father. Considering the writings in four languages, Myanmar language
is found to be in an elementary state, Pyu is in the state of nearly dying

109
out, and Mon is a language in the state of being used with some objects
inside the scripts. Pli, however, language found in the Myazaydi stone
inscription is said to be flawless and composed according to grammar
and meters as it is appeared in the Pli Piaka.
Moreover, there is Shwegugyibayar Pali stone inscription
erected by King Alongsithu. It is written in Pli language, expressing
his aspiration for the Buddhahood. Versification therein is found to be
in an excellent manner.10 Credit should be given to the Bagan people
for their proficiency of writing verses and prose in Pli. Bagan people
were able to compose both prose and verses in Pli as a reward for
being studious in learning Pli Tipitaka brought from Thaton. It is
undeniable fact that they were well-versed in Pli grammar too, for
without understanding Pli grammer, one will never be able to
compose either prose or verse in Pli. Referring from these concrete
literary evidences, Buddhism and Pli literature firmly established in
Myanmar in this period.
Buddhism and Pli literature in Myanmar further developed
during the reign of King Narapatisithu and King Kyaswar. Pli
grammar was a popular subject to study and there appeared a large
number of literary works on Pli grammar, producing many a great
grammarians from the comparative study of Thaton Tipiaka and
Ceylon Tipiaka.
The earliest Pli grammar is Krik, which is still in
existence, written by Ven. Dhammasenpati in 1064 while residing in
the nand pagoda donated by the King Kyansitthar. In 1154,
Venerable Aggavasa, of King Narapatisithu?, wrote Saddanti, which
is a well-known treatise until now. It contains 25 chapters, Pli
grammar was abridged into aphorisms. In the section of Dhtuml,
comparison between Sanskrit and Pli were displayed. Saddanti is said
to be the first present of gratitude from Myanmar to Ceylon, a great
contribution for the world. Ven. Chapada (also called Ven.
Saddhammajotipla) went to Sri Lanka and resided at Mahvihra

10
Ibid p 57.

110
temple and studied there for many years. He wrote Suttaniddesa and
many other literary works such as Sakhepavaan (Exposition on
Abhidhammatthasagaha), Smlakrak (sub-commentary on
Consecration Hall), Vinayasamuhnadpan (exposition on Vinaya
Knotty points), Gandhisra kyan: (Essence from Miscellaneous
treaties), and Mtikatthadpan and Pahnaganaya. His literary
works get the same status in Sri Lanka like that of Ven. Aggavasas
Saddanti. And there appeared many a great scholarly works such as
Saddhaatthabhedacint by Ven. Saddhammasir, Nysa, Nysak and
Abhidhammatthasagaha k by Ven. Vimalabuddhi, Lokuppattikyan:
by Ven. Aggapaita, Ligatthavivaraa by Ven. Subhtacandana,
Ligatthavivaraa paksaka by Ven. asgara, Ligatthavivaraa
k (Exposition on Blvatra) by Ven. Uttama, Vaccavcaka by Ven.
Dhammadass, Exposition on Vaccavcaka by Ven. Saddhammanand,
Saddatthabhedacint mahk and Sabandacint k by Ven.
Abhaya.
Pli literary works were contributed by both Buddhist monks
and lay scholars in Bagan Period. King Kyaswar wrote parmatthabindu
and Saddbindu, Minister Thanpyin wrote Nysappadpika (known as
Thanpyin k). In the latter period of Bagan, Ven. Guavaasak
wrote Myanmar translation of Dghanikya. Aforesaid list is just an
index of Bagan literary works. In this way, Bagan produces many a
great scholars and literary works. It is a noteworthy point that in the
Bagan period people studied Tipitaka with much emphasis on Pli
grammar. Therefore, U Pe Mg Tin mentions that Bagan is the age of
Pli grammar.11

c. Sagaing, Pinya, Inwa, Hatharwadi periods

Buddhism and Pli literature kept on flourishing in Sagaing,
Pinya, Inwa, and Hatharwadi periods also, after the decline of Bagan.
To name but a few, Ven. Saddhammapla Sirimahdhammarjaguru
wrote Nettivibhvink, Ven. akitti wrote Prjikan Yojankyan

11
Ibidl p60.

111
and Abhidhammyojankyan:, Ven. Mahvijitv wrote
Kaccyanavaan, vcakopadesa, Ven. Ngita (known as Suudwinpit
sayadaw) wrote Saddasratthajlin. Pinya period Caturagabala
minister wrote Abhidhnaka, Ven. Ariyavasa wrote
Maisramajsik, Maidpik, Ganthbharaa, Ven. Tejosra
wrote Paritgyi k, Ven. Tilokaguru wrote Dhtukathvaan, Ven.
Saddhammakittivara wrote Ekakkharakosa, Taungpilar sayadaw wrote
Vinaylakrak and many others and Hatharwadi period Ven.
Mahnma wrote Madhuk called Madhusratthadpan k etc.
In this period, flourished are not only Pli literature but also
Pli-myanmar hybrid literature, and Myanmar literature referred to Pli
literature. It is evident from some of the following literary works
produced in these periods: Shwe u min Sayadaw wrote Nissayas (word
for word translation) of Vinaya piaka Pli text and its commentaries,
Ashin Mahslavasa wrote Nettipli nissaya, Nankyaung Sayadaw
and Dakkhiavan Sayadaw wrote Kaccyana Nissayas and Ayakauk
kyan, long and short poems composed by Ashin Mahslavasa and
Ashin Mahratthasra etc.12 Lokanti, one of the compulsory subject in
monastic education, was written by Minister Caturangabala, and
Mahrahanti was written by Ashin Mahslavaa.

d. Konbaung Period
Buddhism in Myanmar withstands many political changes.
Thanks to ancient Buddhist monks and lay people in Myanmar, for
their labour allows us to enjoy the religious legacy of Bagan ancestors.
Buddhism in Myanmar during Konbaung period still maintained their
important role and Buddhist books of literature were found to be
developing. The following are some of the well-known Pli literary
contribution of Konbaung period: Maugnhtaung Ssanapine Sayadaw
wrote Slakkhandhavaggakthit and Peaklakra. Nyaungkan
sayadaw U Bot wrote Niruttibhedasagaha kyan, Gnakhun sayadaw

12
Hlathamain, Ganthawin puggokyawmyar atthuppatti.

112
wrote Khuddakaphak, Sambandhacintkthit, Thitsaint sayadaw
wrote Kakhyojanmahk.
Scholars did not fail to contribute Myanmar literature in the
Konbaung period, for there appeared a large number of Myanmar
translations, Nissayas, and Ayakauk, referring to Pli texts. For
instance, Taungtwin Sayadaw Khikyipyaw wrote Potesitkyan (Word
Ananlysis), Nyat ayakauk (Exposition that explain and interpret
Nysa), yamaka khetsit kyan (Exposition that unlock knotty points in
Yamaka), and Pahna ayakauk kyan (Exposition on the Pahna),
Nyangkan sayadaw U Bot wrote Rpasiddhi nissaya, Saddanti
nissaya, Bhikkhupatimok Nissaya, Bhikkhunptimok Nissaya
Khuddasikkhnissaya and Nettihratthadpan, and Taungphilar
Sayadaw wrote Mtik ayakaukkyan (Exposition on Dhammasaga)
etc.
Two historical records which are very important for the
history of Buddhism and history of Pli literary in Myanmar were
produced in Konbaung period. One is Sasanalankarasardan (written in
Myanmar by Mahdhammathangyan during the reign of king
Bhagyidaw (1819-1837), the founder of Ratanpra Inwa, and the
other is Ssanavasappadpik (written in Pli by Maungthaung
Sayadaw Ven. Pasmi) during the reign of King Mindon, who is
the founder of Mandalay.
Buddhism was uplifted in Ratanabon period too. In this
period, U Pho Hline wrote a Pli grammar called Saddasagaha, a
large number of Vinicchayas, Gahi and Nissayas. Among them,
Sayadaw U Thutas Prjikan Gahithit and Pyay Sayadaws
Ahaslin Ahakath Nissaya and Visuddhimagga Ahakath
Nissaya have been popular literary works on Pli until now. Myanmar
was colonized by British and waged three wars: 1824-1826, 1852-
1853, and 1885-1886. Buddhism in Myanmar kept on flourishing even
under the colonial period too. A large number of treatises relating to
Pli texts were produced. Take an example of Ledi Sayadaws
Paramatthadpan (pli), and Niruttidpan (pli), and about hundred
Dpans written in Myanmar were inscribed on stone slabs within the

113
campus of Mahledi Monastery in Monywar. Many poetical literatures
also appeared in this period, to name the most important one as an
example; it was Manle Sayadaws Maghadevalankarthit, which stood
as the flaming torch of Myanmar literature.

III. Pli Dictionaries and Buddhist Publications in Myanmar

For the students, scholars, and researchers of Buddhism,
understanding Pli language and literature is of crucial importance. In
order to have thorough understanding in Pli language and literature,
Pli dictionaries, its translations and its commentaries are of great help.
Filling up such a blank in the study of Buddhism, Ven. Moggalna of
Ceylon produced Abhidhnappadpik. In Myanmar Era 714 which
belongs to Pinya period, Minister Srimahcaturagabala of king
Thihathu wrote Abhidhn k. In Myanmar Era 1108 which belongs to
Inwa period, Pathama Kyawaungsanthar Sayadaw wrote the first
Abhidhan nissaya (a Myanmar translation of Abhidhnappadpik with
special reference to Abhidhn k) in Myanmar. During the reign of
Paganmin, U Chain wrote Abhidhnatthavisodhan. In Myanmar Era
1211, Maungthaung Sayadaw Ven. Paasmi wrote Abhidhankthit
during the reign of King Mindon. In Myanmar Era 1287, Abhayrma
sayadaw, Mandalay, wrote Abhidhan nissayathit. In Myanmar Era
1276, Ledipaita U Maung Gyi wrote Pli Abhidankhyut which is
more complete and modern. At the end of 18th century AD, Pli
literatures in Myanmar had not yet been published as some of the Pli
texts were published in Pli Text Society established in 1881.
European Pli scholars sent a formal request to Ledi Sayadaw to
contribute a perfect Pli dictionary for the existing Pli-English
Dictionary did not satisfy the scholars. Ledi Sayadaw assigned this
duty to Ven. Sombhisiri (aggamahpaita) and Ven. Sriya
(Abhidhajamahrathaguru) Masoeyain Monastery, Mandalay. This
dictionary was named as Saddattha ratanvali mahpli abhidhan,
that had been written in four volumes starting from 1278-1282

114
Myanmar Era.13 U Pe Mg Tin, The first professor of the Department of
Pli literature, to translate from Pli dictionaries, to name but a few, in
1939 AD Pathamakyaw Ven. Tejavantbhivasa wrote Myanmar- Pli
Abhidhan, Visuddhrun Piaka abhidhan beings by Mahvisuddhrun
Sayadawgy in 1275 ME and published by Sishin Sayadaw in 1315-
1318 ME. Pli-Myanmar Dictionary called Padatthamajs written
by U Hote Sein was published by Government Press in 1954-59 AD.
Pidhat abhidhankhyut by Pli Saya Nyan. And Tipiaka Pli-
Myanmar Dictionary (20 volumes) edited by Sayadaw U. nuttara
and Ven. Dr. Slnandhivaa were published by Department of
Sasana Affairs.
In the late 19th and the early 20th centuries, Myanmar got access
to publishing machines and Pli Tipiaka was published into books.
The teachings of the Buddha were mentioned in the daily newspapers.
From the time Tipiaka was brought to Bagan, Buddhist monks
enthusiastically taught Buddhism especially to the student monks and
novices from generation to generation. They did not fail to provide
Buddhist education to the laity also. Pli Examinations were also held
by kings and governments every year. The third month in Myanmar
calendar was designated to be examination month for Buddhist
monks. In the reign of King Mindon and King Thibaw, the law of
Pathama sardawpyan was acted by prescribing curriculums for both
oral and written examinations.14 Monastic educations such as Pathama
gne, Pathama lat, Pathama gyi, dhammcariya, Nikya, and
Tipitakadhara have been being held by the government until now in
Myanmar for the preservation, promotion, propagation, and
prolongation of Buddhism.
In 1885 A.D., Myanmar lost her independent after the third
invasion of British colony. Myanmar people managed to preserve
Buddhism in various ways. Thus people lost their ruling power (),

13
Tipitakapli Myanmar abhidhan (Tipitaka-Pali-Myanmar Dictionary) introduction, p 53.
14
Ma Khin Thein, Pli Education in Myanmar in the British Colonial Period, 1972
(unpublished MA thesis); Khinthidar, History of Theravada Buddhism in the early
Konbaung Period (1752-1819, 2003, Yangon University. (unpublished Ph.D. thesis)

115
but they were able to maintain their religion (bhs) i.e. Buddhism in
their heart and in their land. During 62 years (1885-1947), there were
184 publishing houses producing newspapers and journals, books.15
Among them, a large number of newspaper and journals were found to
be published for the preservation and propagation of Buddhism, to
name but a few, Mahbodhi newspaper (1901), Myanma Hitakr
(1903), Ssanpa (1906), dhammadesan (1907), Myanma
Buddhabhs Weekly Newspaper (1908), Myanmar Alinn (1944), Ledi
tayar: (1926), Dhammacakyar (1927), and Pitakat thonepon newspaper
(1927) etc. in 1911, U Shwehlay, having discussed with U Shwe Kyu:
and Saya Myo, began a project of Pli Tipiaka translation into
Myanmar language. Both monks and laity scholars participated in this
project. In 1930, 30 Pitaka Myanmar translation books were published
by Myanmar Pitakat Company.16
Myanmar people took part in Pli Tipiaka Translation into
English also. Going back to history, in 1902, Allan Bennett, an English
man, came to Myanmar in order to study Buddhism and was ordained
as a monk, named nand Metteyya, with financial support of Daw
Mya May. Then there established one association named
Buddhassanasamgama in 1903, aiming at propagating Buddhism
to the world. Chancellor of the Association is Taungkhwin Ssanabine
Sayadaw U Visuddhaslcra, U Vicitta as chair person,
nandmetteyya as secretary, Daw Mya May as treasurer and as
honorary directors, Shwekyin Ssanabine Mahvisuddhrma
Sayadaw, Sri lanka Sayadawgyi Srisumangala, Sir, Edwin. Arnold, a
couple of Prof. Rhys. David, and many great scholars from Europe,
America and Asia. This association published a magazine named
Buddhism once in four month.17 Ledi sayadawgyis literary works
and questionnaire with westerners were possible by the academic
15
Pho Aung Lay, Pres and Publishing book on History of struggle for Myanmar
Independence, 2004, Sarpay biman press, Yangon.
16
Mg Zeyyar, Buddhassanko thisaykheltho Myanmars, (Myanmars, who make
Buddhism famous), Literature Garden Press, 2003, p1-8.
17
Mg Zeyyar, Buddhassanko thisaykheltho Myanmar, Myanmar, who make Buddhism
famous), Literature Garden Press, 2003, p 10-11.

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qualification of Pathamakyaw U a (1883-1937) and U Shwe Zan
Aung (1871-1937). Professor U Pe Mg Tin (1888-1973), Department
of Oriental Studies, Yangon Unviersity translated Visuddhimagga into
English. Thus the late 19th and the early 20th century A.D. is said to be
the beginning period to blossom the dissemination of Tipiaka from
Mynmar to Europe and America.
Buddhism fully blossoms starting from the 20th century to now.
Many a great Buddhist monk scholars disseminate Buddhism by
contributing literary works and by imparting their profound knowledge
to the world. Among them, the following are well-known scholars such
as Ashin. Thithila (1898-1999) Mulapathan Sayadaw Ashin. Narada
(1894-1980), Dr. Ashin. Revatadhamma, Dr. Ashin.
Slnandbhivasa, Ven. Dr. Kumrbhivasa, Chancellor of State
Saghamahnyaka Committee, and Ven. Paavasa (Known as
Penang Sayadaw etc). And here appear a large number of M.A. and
Ph.D. dissertations on Buddhism submitted by the Myanmar Buddhist
scholars of both monastics and laity in many universities of both the
east and the west.

IV.Pariyatti, Foundation of Buddhism

Pariyatti (education) is essential for establishment of Ssana.
Buddhism is made up of three teachings: Pariyatti-ssana (education),
Paipatti-ssana (application), and Paivedha- ssana (penetration).
From the lifetime of the Buddha until now, the authenticity of
Buddhism has been preserved by Six Buddhist Councils
(Sagyans), in which first three with oral tradition, the Fourth with
palm leaf manuscript tradition, stone inscription tradition and
publications. Unless Buddhist monks from generation to generation
make any effort to the study of Buddhism with all their heart, it is
impossible even to convene these Councils.
As it has been mentioned above, Myanmar preserves Buddhism
through Pariyatti starting from Bagan period up to now. Kings and the
ruling classes together with their people throughout the history
supports Buddhist monks. Buddhist monks, novices and nuns make

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their utmost effort for the study and practice of Buddhism. In this case,
Pariyatti examination plays a crucial role in stimulating students to
devote themselves for the preservation and promotion of Buddhism. It
is mentioned in the address delivered by the President of the Union of
Myanmar in the ceremony held in honor of those monks who passed in
the Second Tipiakadhara examination that the present day
Pathamapyan examination was originated in 1000 Myanmar era, in
the reign of King Tharlon of Nyaungyan period known as the second
Inwa period18. In the Inwa period, the examination was held on month
in a year starting from the first waxing day of Nayon (about April)
until the end of the month. But it is recorded in the Konbaungsak
Mahyarzawingyi that in the Kongbaung period, it was started from the
eighth waxing day of the month Nayon until the eighth waning day of
Warso. From this examination, the system of selecting Pathamakyaw,
one who stands first in the examination and possess a proper
decorum was originated.19 The curriculum was changed from time to
time but emphasis is found to be given on Vinaya piaka and
Abhidhamma Piaka. In the reign of King Mindon, oral examination of
the whole Tipiaka was put into action. The monastic examination was
upgraded in the reign of King Thibaw by prescribing both oral
examination and written test.20 There were there levels such as
Pathamakyaw (Advanced Level), Pathamagyi (Intermediate Level) and
Pathmagne (Elementary Level).
With British annexation, Myanmar had suffered under the
colonial rule. The prestigious monastic examination discontinued for
ten years from 1885-1895. Fortunately, British government allowed
holding a monastic examination in 1894 and the first monastic
examination called Pathamapyan examination in the colonial period
was held in 1895. It took for 22 days. In 1901, the examination was

18
A Brief Report of the Second Tipitakadhara Selection Examination, 1950, p. 25.
19
Pathama Kyawaungsanthar sayadaw, Ahaslingahi, 1086, Conclusion.
20
Moethetmaungmaung. Shwesardawpyanmaylol, Nainggnan gonyay Magazine, 2004,
June. P 120-123.

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open not only to Buddhist monks and novices but also to nuns.21
Buddhist monks participated in the examination even though the
number of candidate is comparatively lesser in number than before.
With relentless effort of Nyaungyan sayadawgyi, the examination was
upgraded into four levels with addition of Dhammcariya level to
previous three.22 In 1954, the examination period was changed from
Nayon (the third month of Myanmar calendar) to Dabaung (the last
month of Myanmar calendar). During the colonial period, Buddhist
monks and laity, with intention to preserve their prestigious religion,
established private association for monastic examination such as
Pariyattisasanahita Association in Mandalay, Cetiyangana
Association in Yangon, Nikyassanatawthunkaryay athin, Susamcra
Association in Mawlamyine, Saddhammapla Association in
Myingyan, Suvaabhmi Association in Thaton. In this way, even in
the colonial period there appeared a large number of Buddhist monk
scholars by the crucial support of monastic education conducted by
government and private sectors. Having regained her independence,
there appeared a new and the most prestigious Tipiakadhara
Selecting Examination in 1949 1950. During 62 years there appear
12 prestigious monks who completely finished the whole Tipiaka both
orally and written so that they were honored with the title of
Tipiakadhara Tipiakakovida. Again, there appeared a condition to
apply modern method to the traditional monastic education system that
is the establishment of two Sate Pariyatti Ssana Universities: one in
Yangon, which was opened on 23rd June, 1986, and the other in
Mandalay on 21st August, 1986, conferring education and degrees
ranging from BA to Ph.D for local monastic students. Moreover, the
International Theravada Buddhist Missionary University was newly
established in1998 for both local and oversea student of Buddhism,
conferring Buddhist education and degrees ranging from Diploma to
Ph.D. Meditation are a compulsory subject for all students of these
21
Ibid p 121.
22
Ashin Ariybhivasa. Nyaungyan sayadawphayargyi thaminedaw, Tinechit Press,
Shwegondine. Yangon

119
universities. Nowadays, there are about five hundred and forty
thousand novices and monks residing in about fifty-eight thousand
monasteries, and there are over four thousand Buddhist nuns residing
over three thousand nunneries. All of them are making effort either for
Pariyatti (education) or Paipatti (meditation) or both.

V. Concluding Reflection
In the history of Myanmar, the role of Buddhism is crucial. As
mentioned earlier, even though ruling classes changed periodically,
Buddhism was able to find it survival and to remain in the heart of
people of both kings and their subjects. Buddhist monks throughout
Myanmar history found to provide Buddhist Education (Pariyatti) by
teaching and setting themselves as good examples to their disciples of
both monastics and laity. They were ready to extend their helping
hands to those who were in need of Buddhist education. Much
emphasis was found in teaching of Buddhist literatures and producing
many literary works for their future generations it is also true that
Buddhism and people closely depend on each other. It is because of the
Sangha, the key player of Buddhism, depend on the laity for their
requisites and in turn the laity depends on the Sangha for their spiritual
guidance. Therefore, Buddhism in Myanmar is said to be firmly
established with the co-operative effort of both Sangha and laity.
This paper emphasize only on the crucial role of Pariyatti
(education) for the preservation of Buddhism in Myanmar, for it is
believed that education is an eye-opener for those who are to be
awaken. Nevertheless, it is undeniable fact that meditation and social
services are also playing important roles for the existence of Buddhism
in Myanmar. Formerly, until the early colonial period, meditation had
been reserved for the monastic life only. Starting from the middle of
colonial period meditation becomes popular subject for the laity also.
Nowadays, the dedication of Buddhist monks in Myanmar to
Buddhism can be divided into three categories: dedication to
education, dedication to meditation, and dedication to social services.

120
They are providing their service for the welfare of all beings as
follows:
a. Dedication to Education
1) Pli and Buddhist Education for the monastic and for
some dedicated laity, which is open to all that is Buddhist
monks, novices of both male and female, Buddhist nuns
and laity.
2) Producing Buddhist literary works or publications for the
education of people in their native language.
3) Child-centered education such as opening Buddha-
dhamma classes, training the children, having ordained
as a novice.
4) Opening Dhamma classes for the adults, Giving public
Dhamma-talks throughout the country
5) Opening Language and computer classes etc.
b. Dedication to Meditation
1) Meditation for the monastic
2) Meditation for laity
c. Dedication to Social Service
1) Being presence in the ceremonies
2) Leading Government and Non-government organizations
for the victim of natural disasters.
3) Providing consultancy for the welfare of the people .

May All Beings Be able to Take Care of Themselves.

121
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