Buddhism in Bagan Period 1000 – 1300 A.
D (7 – 12)
Myanmar's Buddhism was influenced by other religions and the
Buddha image is one of Buddhist iconography in Myanmar. However, it
existed the type which modern Myanmar called Theravāda was the most
popular and Sasana is a Pāḷi word used by the old Myanmar for this
religion. Theravāda Buddhism was developed and was not different
from the Bagan period to present day Myanmar. At that time, it allowed
the presence of bhikkhuni female ascetics in the Order.
The presence of bhikkhunis during the Bagan period is notable,
despite traditional beliefs that female ascetics had disappeared by 456
A.D. But it was found epigraphic evidence assuring their presence even
in the 13th century. Nowaday, Bhikkhuni is not exited in Theravāda
Buddhism in Mynmar, only exits other form which is called sayalay.
Beside developing of Theravāda Buddhism, Mahayanism was
patronized by king Anawrahta in in Bagan Period. He used to write
about three Lines in Pali (mixed with a little Sanskrit), on the reverse of
the tablet. The king had temple built for the Buddha as well as
Bodhisattvas in another two tablets made by Anawrahta, the Buddha is
flanked by two Bodhisattvas. It is hard to believe the traditional account
that Mahayanism was suppressed by the king. The two sects were in
peaceful co-existence right down to the fall of Bagan by the close of the
13th century.
In the Bagan period, the Sangha or monastic community held an
exalted position in society, with monks devoted to learning (pariyatti)
and practice (patipatti). Monasteries were supported by donations,
including food, oil lamps, and robes, with the ultimate goal of achieving
Nirvana.
In connection with Buddhism, “Trya” is Tipitaka and it is used
with the three heaps of pitaka. The heap of the law. Donors often caused
the whole set to be copied and kept at monastic libraries. Trya also
means the sermon where by the monk tries to explain some part of the
teaching of Gotama to his congregation. To give such a sermon is known
as trya haw and to listen to act would be termed trya na. Usually
sermons were given weekly on every satam or Sabbath day during Wa-
Lent. The preach us would address the congregation on such subjects as
dhammacakka –the wheel of the law, paticcasamuppada –the working of
cause and effect, rathavinita sutta –the seven acts of purity, and
satipatthana sutta –the four methods of meditation.
In Bagan the earliest datable Buddha image is found in terra cotta
and the donor of this tablet was Anawrahta (1044-1077 A.D). The
Buddhas’ attitude of the hand is Bhumisparsa mudra. It still keeps the
Indian style and type. The robe is wet drapery that shows clearly the
nipple and navel. The “Flame Top” on the head is stylized into a bulb.
The exuberance usnisa, is still prominent. The fine tuff of hair between
the brows usnisa, is now lost. Little bindu, represent the hair. The eyes
look straight the nose is also prominent and the lips bear a faint smile.
The chin is pointed. The ear lobes do not touch the shoulder. Broad chest
narrow waist and normal fingers are all clearly shown.
Besides, Chanpu is used for images made of stone or wood and
also for the paintings of the Buddha that adorn the walls of the hollow-
pagodas. Tales of the anterior births of Gotama were also taken as
popular themes for painting on the walls of the hollow- pagodas Glazed
plaques were also made to tell these stories.
The Myanmar were Buddhist long before King Anruddha’s
conquest of Lower Myanmar. the Buddhism alleged to have been
introduced by Anruddha from Lower Myanmar could not possibly be the
Theravada Buddhism. It was much influenced by Vaishnavism and
native Naga worship was also maintained. However, Theravāda
Buddhism is a main sect in Myanmar from Bagan Period to present day.
