Samadhi in myanmar language
Towards the end of the 13th century, Buddhism declined due to the invading Tatars. Successive kings of Bagan continued to build large numbers of monuments, temples, and pagodas in honour of Buddhism, and there is inscriptional evidence of a Theravadin vihara for bhikkhunis from 1279.īurmese rule at Bagan continued until the first Mongol invasion of Burma in 1287. Mon culture, from that point, came to be largely assimilated into the Bamar culture based in Bagan.ĭespite attempts at reform, certain features of Ari Buddhism and traditional nat worship continued, such as reverence for the bodhisattva Avalokiteśvara ( Lawka nat). Shin Arahan's advice led to acquiring thirty sets of Pali scriptures from the Mon king Manuha by force. He was converted by a Mon bhikkhu, Shin Arahan, to Theravada Buddhism. In year 1057, Anawratha sent an army to conquer the Mon city of Thaton to obtain the Tipiṭāka of the Pāli Canon. Theravada Buddhism was implanted at Bagan for the first time as early as the 11th century by the Bamar king Anawrahta (1044-1077). The Ari Buddhism era included the worship of bodhisattvas and nāgas. From the 11th to 13th centuries, the Bamar kings and queens of the Pagan Kingdom built countless stupas and temples.
#Samadhi in myanmar language series
A series of epigraphic records in Pali, Sanskrit, Pyu and Mon datable to the 6th and 7th centuries, has been recovered from Central and Lower Burma ( Pyay and Yangon). This kingdom has been identified with a region somewhere in central Burma. Early Chinese texts of about the same date speak of a "Kingdom of Liu-Yang," where all people worshiped the Buddha and there were several thousand samaṇas. According to the Mahavamsa, a Pali chronicle of fifth century Sri Lanka, Ashoka sent two bhikkhus, Sona and Uttara, to Suvarnabhumi around 228 BC with other monks and sacred texts, including books.Īn Andhra Ikshvaku inscription from about the 3rd century refers to the conversion of the Kiratas to Buddhism, who are thought to have been Tibeto-Burman-speaking peoples of Myanmar.
The Sāsana Vaṃsa (Burmese Thathana Win), written by Pinyasami in 1834, summarises much of the history of Buddhism in Myanmar. The history of Buddhism in Myanmar probably extends more than two thousand years. According to Burmese census data dating back to 1891, between 84% to 90% of the population have practiced Buddhism. 2-C)īuddhism is practiced by approximately 90% of the country. Source: 2014 Myanmar Census Report: Religion (Vol. Demography Historical Population (Census)
The weizza path is an esoteric system of occult practices (such as recitation of spells, samatha and alchemy) believed to lead to life as a weizza (also spelt weikza), a semi-immortal and supernatural being who awaits the appearance of the future Buddha, Maitreya (Arimeitaya).
The vipassana path, which has gained ground since the early 1900s, is a form of insight meditation believed to lead to enlightenment. This path involves the observance of the Five precepts and accumulation of good merit through charity and good deeds ( dana) to obtain a favourable rebirth. Merit-making is the most common path undertaken by Burmese Buddhists. The weizza path is the least popular it is an esoteric form somewhat linked to Buddhist aspiration that involves the occult. With regard to the daily routines of Buddhists in Myanmar, there are two most popular practices: merit-making and vipassanā.