The Complex Buddhist Landscape of Myanmar

The following essay was submitted by a writer who has asked to remain anonymous.

Burmese Buddhism is a vast, intricate tradition that has shaped Myanmar’s social, political, and cultural landscapes for centuries. Its influence extends beyond religious practices into various aspects of life, as seen in the deeply respected role of the Sangha (monastic community) and the continued reverence for teachings of renowned Sayadaws. However, the complexities of Buddhism in Myanmar are not limited to doctrine and devotion. The relationships between monks, laypeople, and the government have long been entwined with power dynamics, corruption, and even violence, as shown by the country’s recent history, particularly during and after the military coup of 2021. Understanding Burmese Buddhism today requires an exploration of specific traditions, the politics surrounding monastic institutions, and the intersection of religion with modern social and political challenges.

One of the most prominent details of Burmese Buddhism is the emphasis on meditation, particularly as taught by various Sayadaws. Mahasi Sayadaw, for instance, is known for his mindfulness-based vipassana meditation technique, focusing on deep internal observation. This method has gained international attention, with many meditators traveling to Myanmar to learn from the Mahasi centers. Similarly, the Pa Auk tradition, started by Pa Auk Sayadaw, offers a more detailed, systematic approach to meditation, combining both samatha (concentration) and vipassana practices. This tradition has grown significantly, attracting both local and foreign meditators. Pa Auk Sayadaw’s teachings emphasize the importance of seeing past-life causes and discerning dependent origination, a distinctive feature that makes other insight traditions, like Mahasi, appear incomplete in comparison.

Yet, despite the prominence of these meditation traditions, there is a significant resistance to change within Burmese Buddhism. As one particular observer mentioned, “those monks, they don’t like change; they love following tradition and authority.” Burmese society holds its monastic traditions in high regard, with a strong emphasis on adhering to established practices and revering traditional authorities. The challenges come when foreign interpretations or new ideas—such as the work of scholars like Bhikkhu Analayo on the role of nuns in Buddhism—clash with these deeply entrenched norms. In Burmese Buddhism, no one is considered truly learned unless they are Burmese, making it difficult for foreign scholars or monks to introduce new ideas without facing significant resistance.

One of the most contentious issues within Burmese Buddhism is the role of women, particularly the ordination of bhikkhunis (fully ordained nuns). While there is a significant population of nuns in Myanmar, they are not granted the same status or opportunities as monks. Efforts to revive the full ordination of women, a movement championed by figures like Bhikkhu Analayo, have sparked debates about the validity of such practices in Theravada Buddhism. The translation of controversial materials into Burmese could lead to broader political ramifications, particularly if these texts challenge the long-held positions of the Sangha and government. This reflects the broader issue of censorship within Burmese Buddhism, as seen when Pa Auk’s method faced difficulty being published due to concerns that it implied other methods were incorrect. The monastic censorship board plays a significant role in controlling the flow of Buddhist teachings and deciding what is permissible within the framework of Myanmar’s religious institutions.

The Sangha Maha Nayaka Committee, the governing body of the monkhood, is another key institution in Burmese Buddhism. It oversees the conduct of monks, enforces the Vinaya (monastic discipline), and makes decisions on monastic disputes. The committee is largely controlled by the government, a relationship that has been criticized for undermining the independence of the monastic community. One specific example is the process by which the next Chairman of the Sangha Maha Nayaka is chosen. It’s a largely pre-decided, rubber-stamp system controlled by the state, with figures like Bhaddanta Nanadasara or Bhaddanta Candimarbhivamsa considered likely candidates for future leadership positions. This kind of governmental influence over monastic affairs became particularly evident during the 2007 Saffron Revolution, when the committee issued regulations prohibiting monks from participating in secular affairs, a clear attempt to limit the political power of the Sangha.

This interplay between Buddhism and politics reached a critical point after the military coup of 2021. For many Burmese, Buddhism represents a source of moral authority and resistance against tyranny. Historically, monks have been at the forefront of political protests, as seen in the Saffron Revolution. However, the coup exposed deep fissures within the monastic community itself, with some monks aligning with the military regime and others standing in solidarity with the pro-democracy movement. The coup created an environment where monks and laypeople alike were forced to navigate complex political and religious dynamics.

One of the key points of tension is the use of monastic resources and wealth. In Burmese Buddhism, monks are traditionally forbidden from handling money, yet financial corruption within the Sangha is a well-known issue. For example, the controversy surrounding Sitagu Sayadaw’s project to install a water system in the Sagaing mountains is a case where the use of money by monks raised questions about the violation of monastic discipline. As one observer told me, “anything produced by money accepted by a monk is unallowable,” reflecting the deep concern over how money and power have corrupted the monastic community. This financial corruption extends beyond Myanmar, with similar issues observed in Thailand and Sri Lanka.

The political implications of these issues are vast. The military regime, which has used Buddhism as a tool for legitimizing its rule, has also manipulated the Sangha to serve its purposes. The Sangha Maha Nayaka Committee is one such institution that has been co-opted to ensure that monks remain subservient to state control. Those monks who refuse to cooperate, such as the Blue-Sect Sayadaw, often face harsh consequences, including imprisonment or disrobing. The case of MoeBya Sayadaw, who was declared adhamma (heretical) for his views and refusal to cooperate with the military, is a powerful reminder of how religious and political authority are closely linked in Myanmar.

Despite these challenges, Buddhism remains a central force for good in Myanmar, particularly through the practice of parahita, or community service. Monks continue to offer mediation in disputes, education, and support for the poor. However, even this practice has been scrutinized, as the Buddha himself did not explicitly promote parahita, and some argue that the modern emphasis on community service may diverge from traditional teachings.

The monastic community has also been deeply involved in education, particularly in rural areas where monasteries often provide primary education. However, the modernization of Myanmar has brought changes to this role. Many monasteries now collaborate with the government, offering secular education alongside religious instruction. This blending of religious and secular roles highlights the changing nature of monasticism in Myanmar as the country grapples with modernization and globalization.

The coup has added new layers of complexity to these issues. Monks have been deeply divided, with some supporting the military regime and others opposing it. The involvement of monks in political protests against the coup has once again highlighted the enduring power of the Sangha in Burmese society. However, the military’s attempts to suppress the political activities of monks, through both direct violence and the manipulation of the Sangha Maha Nayaka Committee, have created an atmosphere of fear and uncertainty.

The post-coup landscape also brings to light the financial corruption within the Sangha. As the country faces economic hardships, the wealth and influence of certain monks, who align with the military, have become even more controversial. The use of donations and monastic resources to support political agendas has further eroded public trust in the monastic community.

Overall, Burmese Buddhism is a deeply rooted tradition that continues to shape Myanmar’s identity, but it faces significant challenges in the modern era. The intersection of politics, money, and religion has created a complicated dynamic, particularly after the military coup of 2021. While the Sangha remains a powerful moral force, it is also an institution vulnerable to corruption and political manipulation. Monks continue to play a vital role in Burmese society, offering spiritual guidance, education, and community service, yet they must navigate a landscape where religious authority is constantly in tension with political power. As Myanmar continues to grapple with its future, the role of Buddhism in the country’s social and political life will remain central, offering both a source of hope and a site of contention.