Buddhism in the Modern World

by Kenneth J. Saunders

I. BUDDHISM IN BURMA

1. At the great Pagoda in Rangoon.

Let us visit the great Shwe Dagon pagoda in Rangoon, one of the living centres of the Buddhist world, where amidst a splendid grove of palms and forest trees the golden spire rises high above a vast platform crowded with shrines and images of the Buddha. Far below is the teeming city bathed in golden light, and humming with life; here all is still save for the rustle of leaves and the tinkling of innumerable bells upon the great pagoda pinnacle, and the shouting of a class of boys in the monastery school near by.

(a) A Monastic School.—Some two score of them are seated round a kindly old monk in his faded yellow robe. And all are shouting at the top of their voices repeating in unison certain words, of whose meaning they do not seem to think!

(b) Its Moral Teaching.—As we draw near we realise that these are phrases from a popular Buddhist book known as Mingala Thot, a summary of the Buddhist beatitudes, which describe the happy life of the Buddhist layman. First they shout a word of Pāli[1] and then a word of Burmese, and lastly the whole phrase. There are twelve verses, of which the following is typical:—

"Tend parents, cherish wife and child,
Pursue a blameless life and mild:
Do good, shun ill and still beware
Of the red wine's insidious snare;
Be humble, with thy lot content,
Grateful and ever reverent."

Many times must these phrases be droned through before they are learned by heart, but gradually their meanings sink in and simple explanations and grammatical notes by the teacher help his class to understand as well as to learn. These moral maxims still exert a powerful influence for good.

(c) Its Religious Instruction.—Another favourite lesson is a short summary of the excellent qualities of the "Three Jewels" of Buddhism—the Buddha, his Order of Monks, and his Law or teaching; and another celebrates eight victories of the Buddha over enemies temporal and spiritual. Having mastered these preliminary books, the boys will learn the chief Jātakas, a strange medley of folklore dressed up in Buddhist guise, and purporting to be stories of the various sacrificial existences of the founder of Buddhism, Sākyamuni, before he became a Buddha. Buddhism is not only a body of moral teachings, but a religion with an elaborate system of beliefs, which makes very great demands upon the faith of its worshippers, and some of these beliefs are embodied in these stories of the former lives of the Buddha. Others are conveyed in legends and hymns, in popular summaries and proverbial sayings universally known and used by the people.

(d) The Importance of the Monks.—This class of boys around the old monk represents an educational system which covers all Burma and has unbounded influence. It is an amazing fact that there are almost two monasteries to every village. While this constitutes an enormous drain upon the resources of the country, since all the monks retire from its active industrial life, and live upon the alms of the laity, it has, on the other hand, made Burma one of the most literate of all the lands of the East, with a larger percentage of men who can read and write than modern Italy. So great is the power of the monks that all boys, before they can be regarded as human beings, must undergo a form of ordination. It is not strange that some of them are caught by the lure of the monastic life and the glamour of the yellow robe: yet most of them, after a short experience, go back to the world.

The young shin or novice, who chooses to stay in a monastery, may in due course be admitted to ordination. At that time, dressed in princely robes, he celebrates the sacrifice of the founder of Buddhism, Sākyamuni, in leaving his royal state to become a mendicant. His head is shaved, his gorgeous clothes are taken away, and henceforward he is clad only in the yellow robe of the Buddhist monks, an order older, more widespread, and more picturesque than any other religious order in the world. He has "taken refuge in the Three Jewels," and now takes up the regular life of the monk. He goes out daily with a group of others to collect food for the monastery; he attends to the various needs of the older monks and carries on the simple household tasks assigned to him. A large portion of his time must be given to studies, until he has a good working knowledge of the three "Baskets,"[2] i.e. the Discipline, the Narratives or Dialogues, and the Higher Religion, which make up the Buddhist canon. In course of time he may himself become a teacher.