Vinaya in contemporary Burmese Buddhist culture

In the 2,500 years since the Buddha lived, his teachings have been exported and implemented in dozens of countries to various extents, and over time cultural customs and conventional practices have become integrated and influenced in the doctrine that this spiritual teacher established. As these Buddhist societies have developed over time, it may be all but inevitable that they begin to take the individual cultural leanings of their respective societies, which over many decades and centuries also begin to affect the basic vinaya (monastic discipline) that the Buddha himself laid down. In some cases these cultural tendencies can loosen up the stricter guidelines that the Buddha mandated, and yet in other cases these cultural practices do the opposite, making a tighter practice than was clearly allowed for. In the Burmese context, an example of the former is the prohibition of the Buddha that monks may never touch money, which an overwhelming number of Burmese monastics do today despite the clear violation. An example of the former is a largely rural, superstitious belief that it is bad karma to walk in the shadow of a monastic, even though no such guideline was ever uttered by the Buddha himself.

This brings us to this rather alarming photo, shared by one concerned reader of this page, in which the center subject, a Burmese woman, took and shared herself. It depicts her grasping the full body of a Buddhist novice (while he peers through a viewfinder) with a joyous expression whose underlying meaning can be interpreted according to the generosity of the viewer. According to the monastic code, any contact that a bhikkhu makes with a female is a clear violation, however in the case of a novice, while physical contact with females are surely not encouraged, it is technically not a violation unless the novice experiences feelings of lust while the contact is being made. So while one cannot say that a clear technical violation is being made as it would depend on the mental state of the novice, it is certainly concerning to see such full-bodied contact not only made at the country's most sacred Buddhist site, but then publicly shared and broadcast to garner hundreds of reactions and comments online.

Comments and captions remark that the photo no more declares a kind of sisterly or maternal care and regard the image as more cute or endearing than harmless. However the Buddha rightly foresaw the dangers that lust could cause on the spiritual path and this is why he gave the guidelines he did, so it is more than a little shocking to see such open physical contact between the genders flaunted and shared so openly, not only at the famous pagoda itself, but also across social media platforms. In other words, this was not just an unexpected act taking place at such a holy site, but also one that was intentionally and publicly broadcast for others to enjoy-- which is why it has been re-shared here after its recent popularity, although with a wholly different commentary.

"What I Was Missing Was Structure"

The following narrative continues the story of a Mexican meditator who has been in Burma for many years. This is the sixth entry, and the beginning post can be found here.

"After some time in Kalaw a Western monk came and he joined the interviews. I found his instructions incredibly skilful and clear, so I kept asking him many questions about my experiences. He was not sure if he would stay a long time at the monastery so I made sure I asked all my questions! Thanks to this interaction I could understand clearly the method of Sayadaw U Tejaniya. What this Western monk was offering was structure. He was explaining step by step how to meditate with the Shwe Oo Min method.

This kind of well organized explanation I did not find in Shwe Oo Min Yangon. So after this Western monk explained it all I immediately applied the knowledge and I started to progress a lot faster. He explained in detail that there are three yogi jobs, and he emphasized the importance of the Right View. The Right Information was coming a lot more clearly to me. Afterwards I understood why.

I asked many other Western beginners if they could understand correctly all the instructions. The majority of the yogis told me that they were very confused, the instructions were not fully clear and it was very easy to get lost in the practice. But when I asked some Korean yogis if they felt the same they said no. They liked the way U Tejaniya explained. So then I understood it was a matter of culture. I believe that in Asia, the way they teach is very different from the West. In the West it is necessary to have some structure where the student can follow step by step the teaching so she or he don't feel lost. But in Asia this is not the case, because they like the teachings to be very open, free and without strict structure. So because the structure that I was use to was not present, I got what was able to understand at that moment.

This was a very good experience for me cause I realize that the instructions are made and directed for people in Asia, with Asian habits, beliefs, behaviours and so on. So then I learned to adapt the teachings that were clear to me to one way that was more understandable for me. Mixing Western culture and Mexican culture was one thing. And Mexican culture in some aspects is similar to Myanmar, but in others it is radically different! So it was interesting and funny to figure out how to behave and how to understand the teachings and instructions.

I believe is important to recognize that the teachings in Myanmar are saturated by culture. This is completely normal. In some others countries that I had been they still preserve the teachings of Buddha but in a way that is more understandable for that culture in particular. Normally the meaning is the same. The way they perform the rituals it is different a little bit form culture to culture, country to country. So a practitioner that does not belong to any Asian culture, need to learn to read between lines.

For myself, sometimes I needed to dig very deeply to understand the actual meaning and to adapt it in a way that could be more comprehensible for me. The risk in not reading the underlying ideas behind the teachings is that it is easy to pay too much attention to the culture or forms without the meaning. In my little experience I had encountered foreign yogis who appreciated so much the practice that they stopped any sort of critical thinking and investigation. For this reason, they confused what is culture and what is part of nature or reality.

Is easy to pay much attention to the forms of the culture as a way to show gratitude to the great support that Burmese people give to the yogis, but is equally important to see that the teachings by themselves are not part of the culture, they are not part of any culture, is just how reality is. Nature or reality is non-cultural. However, some cultures preserve or emphasize more of the teachings than others. This is nature as well. Nevertheless, a degree of critical thinking should be present not to confuse nature with the culture that preserves the teachings.

This critical thinking, in my experience, is also important to balance. If faith is very strongly present, it is easy to develop blind faith and and little wisdom will arise because investigation is not present, only devotion. This faith can balance the investigation into nature, and the critical thinking in the culture. However, if critical thinking is present too much, doubts can misbalance the practice. Some degree of doubts are needed to keep the mind curious as they investigate if the teachings are true, and ultimately this is resolved by the practice itself. If the yogi practices continuously, it is possible to see that some of the teachings and instructions are really true. Nevertheless, if critical thinking is too strong, the mind can get very confused and Samadhi will be weaker. So it is a matter of learning how to balance. Balance between the beliefs of the culture and the aspects that the yogi can see by her/himself. I myself have experienced this many times and I need to learn to balance these two aspects that are very important for the practice. Getting into the extremes make the practice imbalance. Finding the middle way will allow to practice to grow smoothly."

Burma Pilgrimage #2, Day 20: "Deep Gratitude also Arises"

The following excerpt was written by an American yogi about the pilgrimage in Burma. To read about the last full day around Yangon, go here. To read about this second yatra from Day 1, and read the journal entry in order, start here.

You can also consider joining a later pilgrimage in Burma.

"It's hard to see the full breadth of what's taken place these past three weeks.

Twenty pilgrims from multiple countries, came together and learned about the fabric from which the cloth (which we all find so invaluable) was cut.

One take away is appreciation of the breadth and depth of the practice. The richness of Dhamma in Burma, manifesting in both physical forms, and actions. The integration of monastics into national psyche, and the integration of off the cushion 'practice' in daily life. The seeing of what is possible - that, like Mingun Sayadaw, one can penetrate deeply into pariyatti into patipatti and beyond (and vice versa). That, regardless of gender, it's still possible to reach advanced stages with rigorous practice (and that there are still those carrying this torch). All of this inspires one to keep on walking, and renews faith that the path will remain for generations to come.

Deep gratitude also arises... Gratitude to the the 'Knower of Great Peace' for the teachings, and to the Sangha for preserving them for centuries. Gratitude to Goenkaji for illuminating a path in the forest - providing a nonsectarian technique that extracts the essence. Gratitude to Snow, Joah, the Bhante, who believed, and generously gave of themselves. Gratitude to all who helped shepard us through safely...

It will take time to fully understand the impact of this journey, but one thing is for sure - we go back changed, and with little bits of our hearts left behind, in Burma..."

"There's Something Special About This Land..."

Pilgrims learn about the history of the Sagaing Hills at Kaunghmudaw Pagoda

"There's something special about this land. Even on a busy street in downtown Yangon, in the sweltering heat of midday, there's an ease with which sensations can be felt. Perhaps because the the practice has been maintained, perhaps because of relics, or perhaps it is the way the Dhamma is interwoven into the fabric of Burmese existence - whatever it is, it is a delightful support for those on pilgrimage."

-- American pilgrim on the Pariyatti Yatra. 

The Burmese Kadaw

“I cannot think of an English equivalent for the Myanmar word kadaw: it is more than paying respects, or doing obeisance. One raises clasped hands to the forehand and crouches humbly at the feet of the parents, elders and teachers, in the same way one does to worship the Buddha, the Dhamma, and the Sangha. This is to kadaw—to be humble and reverent, remembering with gratitude all that one owes to parents and teachers, and what is more, desiring to be purged of all the trespasses that might have been committed by word, though or deed. The reverent posture of crouching with clasped hands raised to the forehead should not be mistaken for servility, for it is not something that is forced or compelled. It is a voluntary act of honour to whom honor is due… The custom of kudow is rooted in the Buddhist acceptance of samsara, the round of being born and reborn; all beings, human and all, go round meeting one another in amicable relationships or otherwise; there would be love and kindness, but there could be hate and enmity as well. There are surely wrongful actions committed consciously or unconsciously to one in this present life. When Buddhists do the ceremony of kadaw… they not only pay respect with the gesture of gratitude, but also ask for forgiveness for any wrongful action they might have done in this life and many many lives before.” Khin Myo Chit, Colorful Myanmar

Burmese villagers pay respects to approaching monks on alms rounds

"Uncovering Monastic Life"

The opening lines from the subsection Uncovering Monastic Life...

“A person from the modern Western world can only marvel that a life of such beauty, grace and peace can even exist in this day and age. To live a life of such exquisite simplicity, refinement, and devotion is an extraordinary example of what is possible and indeed required of us in order to fulfill our perfections. With purity, concentration and wisdom as our foundation, we are able to follow the Buddha’s teachings in an exact way.” Daw Sanda Wadi, From One To Nun

Compared to other Theravada Buddhist countries such as Thailand and Sri Lanka, few Westerners have integrated into Burmese monastic life for a sustained period. In some ways it seems there has been more commentary on Burmese Buddhist life by 19th century Britons than by modern day foreign yogis and monastics. As the country continues to open, hopefully this will change as Buddhist practitioners are able to visit and appreciate the opportunity that Burmese monastic life provides.

A Burmese woman pays respects as monks pass on an alms round