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When Mahāyāna Meets Theravāda: Humanistic ’s Challenges and Opportunities in Myanmar

Tzu-Lung (Melody) Chiu Postdoctoral Researcher, Max Planck Institute for the Study of Religious and Ethnic Diversity

rior to joining the Max Planck Institute as a postdoctoral P researcher, Tzu-Lung Chiu was a Postdoctoral Fellow in Buddhist Studies at the University of California, Berkeley, having completed her Ph.D. studies at Ghent University, Belgium, in 2016. Her research interests include Indian Vinaya rules, contemporary , gender, the Chinese diaspora, and Buddhist rituals and practices; and she has written or co-written a number of research articles on traditional Vinaya rules regarding such matters as fasting and the handling of money as they are applied (or not) in contemporary Chinese Buddhist contexts. She is currently researching monastic networks that link Mahāyāna and Theravāda Buddhism in East and Southeast Asia, especially Thailand and Myanmar. 2019 7th Symposium on 201 - Humanistic Humanistic 兩岸南北 ,” ,” 兩岸南北傳佛教 organized a visit a visit organized 1 ) 南北傳佛教的融合 from the Buddhist College of from the Buddhist College of — 3 .html and http://www.merit-times.com.tw/ As well as being noteworthy for for As well as being noteworthy 2 ). 異中有同 ， 首訪緬甸 “Tongzhong youyi yizhong youtong nanbei chuan nanbei chuan youyi yizhong youtong “Tongzhong ), 中華人間佛教聯合總會 同中有異 釋佛心 %E3%80%80 From 15 to 17 February 2017, the United Association of of Association 2017, the United 17 February to From 15 8 (2017): 384-389. Arts, and Culture Buddhism: Journal, fojiao de ronghe de fojiao NewsPage.aspx?unid=462411 (accessed 22 September 2019). NewsPage.aspx?unid=462411 Shi ( Foxing The United Association of Humanistic Buddhism (UAHBC) was established (UAHBC) Buddhism of Humanistic Association United The Buddhist Taiwanese 300 with cooperating been has and 2015 in in fojiao”. Vener practice of “renjian monasteries to promote the idea and the able Master is its honorary president. Yun able Master Hsing For more information, see http://www.lnanews.com/news/ 融合交流

3 uniting uniting Mahāyāna and Theravāda Buddhist Schools, this cross- involvement of was important due to the traditional exchange the National Saṃgha Committee Chairman, Bamaw Venerable other well-known senior Kumarabhivamsa; Bhadanta Sayadaw Dr. During government officials. Burmese monks; and Myanmar joined in various the monastic delegates Yangon, their stay in on forum a Thousand-candle Offering, the including activities Educational Exchange on Mahāyāna and Theravāda Teachings, and institutions educational Buddhist monasteries, to visits and and monks of Burmese company the in interest of historical sites guided Sundara U Sayadaw Tipitakadhara Additonally, laypeople. them in the Meditation. an Vipassanā To extent, then, the group of Theravāda experienced China Mainland and Taiwan from delegates Foxing Afterwards, practices. Ven. 1 2 Zhonghua renjian fojiao fojiao of Chunghua (Zhonghua renjian Humanistic Buddhism lianhe zonghui Introduction to Myanmar for a three-day meeting regarding harmony and to Myanmar regarding harmony and for a three-day meeting dialogue between Mahāyāna and Theravāda Buddhism (Liang’an jiaoliu fangwen zhi lu ronghe nanbei chuan fojiao 傳佛教融合交流訪問之旅 Humanistic Buddhism: Buddhism: Humanistic ,” ,” In this context, the present present the context, this In 5 ), recently established in Bangkok by Taiwan’s Taiwan’s ), recently established in Bangkok by 南北傳佛教的融合之旅 , each wrote , each wrote of the Times president 4 — 泰華寺 Dui hua yu jiao liu – nan bei chuan fo jiao de rong jiao de rong ), “Dui hua yu jiao liu – nan bei chuan fo 金蜀卿 對話與交流 alongside the Kingdom of Cambodia’s Great Supreme alongside the Kingdom of Cambodia’s Avalokiteśvara, between Sri Lanka and Taiwan. Another example is that example Another Taiwan. and Sri Lanka and between While this mission to Myanmar (and Thailand) aimed at so- Thailand) aimed at to Myanmar (and While this mission 8 (2017): 374-383. Arts, and Culture Journal, have involved cooperation activities In the past few decades, some religious between practitioners of Mahāyāna and Theravāda Buddhism. In 2003, was invited to a Nanlin nunnery Taiwan’s for example, a representative of the precious Relics of Sakyamuni, Buddhist temple in Sri Lanka to greet of exchange mutual of a beginning the be would this that announced and vinaya ( of Thai Hua Temple Shuqing Jin ( lu zhi he between of exchange center a as specifically Monastery, Shan Fo Guang Mahāyāna and Theravāda Buddhism. Several Chinese Mahāyāna monks statue of the attended the 2017 consecration ceremony for the new temple’s golden ForThailand. details, Patriarch and Phra Phommunee, Deputy Sangharia of (accessed see http://www.merit-times.com.tw/NewsPage.aspx?unid=468888 September 25, 2019). on on the possibilities for Mahāyāna and Theravāda union in the Humanistic of Institute Shan Guang Fo the of periodical house Buddhism. between the convergence ultimately, and, exchange cultural called Mahāyāna and Theravāda traditions, it is worth reflecting on its true significance for future cross-traditional monastic dialogue and and how much, is worth exploring how, it cooperation. Equally, the Mahāyāna tradition is impacting and influencing contemporary by the represented juncture historical important the at Myanmar above. described conference recent 5 4 Minnan and Julia Jin, Minnan study looks at the potential for cross-traditional collaboration in in collaboration cross-traditional for study looks at the potential and in a broader contribution; and social both Buddhist propagation sense, how Humanistic Buddhism can pass beyond its original and China, as befits the Taiwan geographical boundaries, i.e., Buddhism and the Future” theme of the Symposium “Humanistic

When Mahāyāna Meets Theravāda: Humanistic Buddhism’s Challenges and Opportunities in Myanmar 202 2019 7th Symposium on Humanistic Buddhism 203 Before presenting the key issues and analysis, it is necessary the key issues and analysis, it Before presenting to to briefly introduce some general background on why Mahāyāna and Theravāda Buddhism are widely held to be discordant or between disputes long-term and the other, with each incompatible and on doctrine, dharma, religious practices, the two, touching the ultimate goal, among other matters. Theravāda Buddhists their taking views of their religious identity, typically hold strong 2006: 83) to be Orthodox Buddhism (Swearer, own traditions and expressing suspicions that various aspects of the Mahāyāna that, Some scholars have suggested tradition lack authenticity. of communication between these owing to the longstanding lack two traditions (Cheng, 2007: 179-181), Theravāda monastics have a broadly negative impression of Chinese Mahāyāna Buddhists, practices. Vinaya latter group’s particularly with regard to the For instance, Richard Gombrich (1988: 12) noted that Mahāyāna monastics were mistrusted by Theravāda Buddhists for not and Gombrich by Fieldwork strictly. rules monastic observing Buddhists— that “most Sinhala Obeyesekere, meanwhile, reported the believe that to [...] spoken have most nuns we including bhikṣuṇī-sangha in Mahāyāna countries is corrupt” (1988: A 274). Cheng said that “Mahāyāna Sri Lankan nun interviewed Wei-Yi by and 180); (2007: strictly” precepts observe do not monastics some nuns in Myanmar “did not Hiroko Kawanami found that relish the possibility of ‘Mahāyāna’ influence on their religious discipline” in lax were they that considered was it as practice, path and ideal the Additionally, 238). (2007: emphasized by many Chinese Mahāyāna Buddhists seem not to be widely approved of by their Theravāda According counterparts. to Cheng’s fieldwork Wei-Yi experience in Sri Lanka, Bhikṣuṇī inKusuma, who was recognized in public as “the first bhikṣuṇī contemporary Sri Lanka” (2007: 20), said that those Mahāyāna hosted by Institute of Humanistic Buddhism in in Humanistic Buddhism Institute of Fo Guang Shan hosted by 2019. November ideal was grounded in a belief was grounded ideal ideal; as Anālayo points out, “the ideal; path as of the of a kind not leveled by their Mahāyāna counterparts. 6 This suspicion is not reciprocal or symmetrical, however: or symmetrical, however: This suspicion is not reciprocal That being said, not however, all monastics in the Theravāda tradition pay so to the bodhisattva attention little bodhisattva has for a long time been a recognized vocation in the Theravāda (2013:Anālayo for example see details, further 128-129). For (2013: tradition” 129n53) and Ratnayaka (1985: 85-110). As Cheng points out, “Theravāda Buddhism considers arahantship one needs numerous rebirths as a to aspire to, since more practical (2007: 69). Bodhisattva before achieving ” with many Chinese Mahāyāna adherents expressing admiration and respect for Theravāda followers, due to the latter’s continued disciplines of fasting after midday strict adherence to the monastic 6 that it might distract monastics from spiritual cultivation, due to to due cultivation, spiritual from monastics distract might it that and concluded activities; community-based with involvement their enlightenment by of the bodhisattva ideal for that the practice wasnot yet achieved Buddhahood those who had “impractical Burmese monk Sitagu the 25). Similarly, and negative” (ibid: preachers— of the most famous Buddhist Sayadaw—one water-pump of community projects including worked on a range leading some the building of a private hospital, installations and (Kawanami, 2009: 218- local people to criticize his worldliness out that some nuns engaged 220). Kawanami has also pointed matters came to be considered in “this-worldly” philanthropic “foreign,” i.e., as having departed from Theravāda tradition (2013: to is interpreted practice so long as bodhisattva 47-50). Evidently, mean this-worldly matters, it is open to criticisms from Theravāda Buddhists Buddhists who practice bodhisattva precepts are not the “original “original the not are precepts bodhisattva who practice Buddhists Pāli” or adhering to “original Buddhism” (ibid: 23). Kusuma’s opinion of the bodhisattva negative

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8 as meaning “a as meaning “a and and śrāvakas dharma as the great , a derogatory term used by term , a derogatory 辟支佛或是獨覺 小乘 Indeed, Theravāda Theravāda practitioners Indeed, are often 7 From the Mahāyāna perspective, Hīnayāna 9 are often discouraged—as evidenced in one of of one in evidenced discouraged—as often are by Mahāyāna Buddhists, to reflect Buddhists, by Mahāyāna of the hearers the vehicle Fourth Great Vow: I vow that in a future life, when I that in a future life, when I I vow Vow: Fourth Great who I will set all Supreme Enlightenment, have attained path to Enlightenment. follow heretical ways upon the the [Śrāvaka(yāna)]Likewise, I will set those who follow My 2018 fieldwork data indicate that not all Theravāda monastics strictly some of even though touching money, observe the precept of fasting and not that they do. my Chinese informants have a strong impression Hīnayāna literally means the lesser vehicle Mahāyāna Buddhists; see Keown (2003: 107). Keown explains the term Pratyeka-Buddha private or solitary Buddha, one who remains in seclusion and does not teach and seclusion in who remains one Buddha, or solitary private the Dharma to others” (2003: 222).

Buddhists focus only on self-saving and enlightenment, and this and enlightenment, and this Buddhists focus only on self-saving bodhisattva, who strives to save conflicts with the spirit of the 172n2). 2005: (Wang, everywhere beings sentient all benefit and the dharma of the great vehicle In Chinese Buddhist scriptures, in the Mahāyāna tradition is often praised, whereas Pratyeka-Buddha the 12 vows made by Medicine Buddha: and śrāvakas and in fact comprises two vehicles: Buddhism, which Pratyeka-Buddha. and not touching money. and not 7 8 9 termed become sought to who early followers Buddha’s of the role the in However, teachings. his practicing and hearing through the eyes of Mahāyāna polemicists, these hearers are too narrowly to the path of the salvation, as opposed focused on individual speaking, Broadly liberation. beings’ all at aims which bodhisattva, monastics in the Mahāyāna tradition regard its vehicle, in contrast to the lesser vehicle of so-called Hīnayāna

10 12 ) 11 minor precept: My disciples, you should uphold the minor precept: minor precept: If, my disciples, you are in possession minor precept: If, my disciples, th th minor precept: My disciples, if you turn away from from away turn you if My disciples, precept: minor th 8 precepts when walking, standing, sitting and lying down. and lying sitting when walking, standing, precepts Sutra of the Medicine Buddha (Sutra of 34 24 and [Pratyeka-Buddha] ways on the Mahayanaand [Pratyeka-Buddha] Path the eternally abiding scriptures and the code of morality morality of code the and scriptures abiding eternally the declaring that these are not Buddhist Vehicle, of the Great the maintain accept and you instead and if teachings; two vehicles or non- wrong views of adherents of the their prohibitions and Buddhists, along with all of views, on mistaken scriptures and moral discipline based transgression of the then you have committed a minor precepts. of the Buddha’s scriptures and vinaya, and the Dharma Dharma the and vinaya, and scriptures Buddha’s the of the true as well as the correct view, Vehicle, of the Great but you do not apply nature, and the true Dharma body, you furthermore apply yourself in practice [... and if] practices of the two yourself to mistaken views, the of the bodhisattva vehicles [...] this is not the practice a as counts it things, these do intentionally you If path. minor transgression of the precepts. Sutra of the Medicine Buddha, Medicine the of Sutra from Quoted pp405a18-a20. T14.n450, translated by Minh Thanh and P. D. Leigh (2001: 20). P. Thanh and translated by Minh A. Charles Muller (2012: 337). Net, translated and edited by T24.n1484, pp1006c19-c23 (Muller: 363). Exposition of The Sutra of Brahma’s T24.n1484, pp1005c5-c7. Quoted from Exposition of The Sutra of Brahma’s

Brahmā’s Net Brahmā’s the in , Sūtra Similarly, Mahāyāna practitioners are said to transgress minor precepts if they only practice śrāvakas and Pratyeka-Buddha: 10 11 12

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1902-1987), early early 1902-1987), Therefore, the above- Therefore, the 14 釋樂觀 Exposition of the Sutra of Brahma’s Net) Sutra of Brahma’s (Exposition of the 13 This section discusses, in light of the existing literature and This section discusses, in light of the existing literature and You should chant these precepts during all the six periods during all chant these precepts should You one even to way give […]. If you night and day of the or two vehicles of the practices the following of thought of transgression a minor constitutes it non-Buddhists, the the precepts. who had divergent saṃgha, between the Mahāsāṃghikas and the Sthaviras, who had divergent 1912: ix; Skilton, 2001: 47). See also (Geiger, viewpoints and rule practices Prebish (1974: 239-254). T24.n1484, pp1007b21-b26 (Muller: 379). T24.n1484, pp1007b21-b26 mise of the Buddha, is thought to have caused the first schism in the Buddhist mentioned cultural exchange event in 2017 could have represented exchange event in 2017 cultural mentioned a critical breakthrough in Mahāyāna-Theravāda communication. other and this understanding, mutual proper the without Yet, similar exchanges could only be “flashes in the pan” as opposed to concrete steps toward union. Myanmar Challenges in Present-day Humanistic Buddhism’s According to the Ven. Shih Leguan ( Leguan Shih Ven. the to According overseas Chinese monks in Burma never made contact with contact with monks in Burma never made overseas Chinese would have who practiced what the former local Burmese monks termed Hīnayāna Buddhism; and conversely, Burmese monks disciples, or Chinese ones as the Buddha’s did not recognize even concede that Chinese Mahāyāna doctrines were a form of modern scholarly the together, Taken Buddhism (1977: 155). scriptures suggest that such literature and Chinese Buddhist persist down to the present prejudices or misperceptions—which a cause and a consequence of the day in some circles—are both and dialogue that can be lack of cross-traditional understanding trace back to the early days of Buddhism. 13 de- the after a century approximately which took place Council, Second The 14

In 15 ) will emerge as as ) will emerge 大乘佛教學院 Myanmar’s social, political and economic environment is and economic environment is social, political Myanmar’s aspx?unid=438561 (accessed September 28, 2019). For details, see http://www.merit-times.com.tw/NewsPage.aspx/NewsPage. details, see For 15 my most recent ethnographic fieldwork, the difficulties Humanistic First, Myanmar. modern in confront likely will Buddhism Thailand Humanistic Buddhism in it should be noted that however, between Fo has featured extensive interaction since the 1960s recent the including Buddhism, Thai and Monastery Shan Guang of support the Bangkok; in Temple Hua Thai of construction all Members of the King Bhumibol and Head of late Thailand’s that anticipation widespread and Patriarch); Sangha (the Supreme the Mahāyāna Buddhist College ( an international center of Mahāyāna-Theravāda exchange. short, Thailand’s socio-cultural conditions and friendly religious religious conditions and friendly socio-cultural Thailand’s short, atmosphere have given Chinese Mahāyāna tradition a major opportunity to propagate itself there. and Yangon My fieldwork in Thailand’s. from rather different Mandalay indicated that local Burmese-Chinese Mahāyāna are present, the and past both development, and status Buddhists’ Thailand. It is from those of their counterparts in very different thus worth asking whether Humanistic Buddhists have encountered in Burmese, themselves more hardships and obstacles establishing The first important Thai, society; and if so, why. as opposed to as well point in this is regard about monastic status and identity, as social recognition. Though Chinese Mahāyāna Buddhism is a followed by only around 1.5% of the Thailand, in minority religion equal religious 2017: 171), Chinese monks enjoy (Wu, population on treated being groups both with monks, Thai local with status in laity the family and royal Thai by the both equal footing an my of some to according hand, other the on In Myanmar, general. informants, Chinese Mahāyāna Buddhism has been de-recognized its that meaning Affairs, Religious of Department Myanmar’s by

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16 The second contextual obstacle we should think about is is about think should we obstacle contextual second The some well-known and powerful monks and monasteries are nevertheless some well-known and powerful monks and monasteries are nevertheless as them fearing regime local the to due and monitored controlled firmly threats to its power. While Theravāda Buddhism is recognized and supported by the government, As such, it is also worth paying more attention to the legal aspects legal the to attention more paying worth also is it As such, the in practices, and ideas Buddhism’s Humanistic promoting of support and religious political regime’s absence of the host-country recognition. development of Buddhism enormously important to the future many which for even union, or collaboration via cross-traditional cultural seminal the before even wished monastics Chinese exchange of 2017. Nevertheless, the concept of union raises an in it, and who is interested precisely question regarding important two the across it for desire the in imbalance an is there whether to suggest that would be facile it answer, the In seeking traditions. the deep historical antagonism between Mahāyāna and Theravāda among those with a particularly schools would be easy to resolve, conservative Theravāda perspective; and indeed, only Mahāyāna called far thus have China Mainland or Taiwan from Buddhists unilaterally—and thus, unrealistically—for a so-called union in interested. During the which only they seem to be particularly 2017 cultural exchange in one Yangon, Burmese official cordially delegates to visit Myanmar invited the group of cross-Strait take the Buddhist faith and to guide local people who frequently, 16 monks and nuns are not able to obtain monastic identity cards. cards. identity monastic obtain to able not nuns are and monks are clergy Chinese moreover, certificates, the official Lacking denied certain specialbenefits privileges or that Burmese monastics monk in Shifang an informant Additionally, are granted. by Chinese held activities religious any that me told Yangon in Si Buddhists in Myanmar had to be confined to their monasteries, due ensue. otherwise would that surveillance government intrusive to

) are deeply rooted in many conservative Burmese Burmese conservative many in rooted deeply are ) century, when Burmese century, did not consider first-generation th as their priority and respect monastics. Based on my fieldwork fieldwork my on Based monastics. respect and priority their as mere as perhaps being suspect to me, statement seemed data, this to openness of policy new Myanmar’s of endorsement bureaucratic decades middle in the time Leguan’s Ven. to world. In contrast the of the 20 大乘非佛說 severely have who ones, famous several including monks, criticized the Mahāyāna tradition over a lengthy period while informants’ my of some on based laypeople local to preaching influenced definitely have criticisms monks’ These statements. perceptions local of people’s Mahāyāna doctrines and practices (as is seen Avalokiteshvara fact that evidenced, for example, by the Against this backdrop, it is instead of bodhisattva). as folk deity, instilled been have laity “educated” Myanmar’s that unsurprising with pro-Theravāda bias, and that Humanistic Buddhism’s ideas and practices originating from Mahāyāna tradition have gained general Myanmar’s Additionally, them. among acceptance scant monastic atmosphere seems to be anti-Mahāyāna, insofar as that influence is feared as threatening the “purity” of the tradition’s Theravāda one. Ling Jiou Mountain (LJM) in northern Taiwan Vehicles— Three is a typical example of a monastery where the i.e., Chinese Buddhism, Buddhism, and Theravāda overseas Chinese monks to be monastics due to differences in in to differences monks to be monastics due overseas Chinese no as robe color, lifestyles and practices such their religious 150), I observed and no alms-begging (1977: fasting after midday, Burmese- to respect showing Myanmar in laypeople some bus, by nuns on the to seats their by offering monastics Chinese assisting monks as respectful greetings, or by joining their palms other words, second- and third- inside Chinese monasteries. In status—or at any rate, generation Burmese Chinese monastics’ considerably over the past half- their treatment—has improved century or so. Nevertheless, the prejudicial claim that Mahāyāna the Buddha” (dasheng feifo shuo Buddhism “was not taught by

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Interestingly, however, however, Interestingly, 17 —are practiced together. practiced —are 三乘 Finally, but no less importantly, we must consider Fo Guang Guang consider Fo must we importantly, less but no Finally, For details, see the website of Ling Jiou Mountain Monastery, For details, see the website of Ling Jiou Mountain Monastery, https://www.093.org.tw/index.aspx (accessed 30 September 2019). https://www.093.org.tw/index.aspx the Mahā Kusalā Yāma Monastery, a branch of LJM in Yangon, is said to propagate and preserve the Theravāda tradition only: a according to varies its propagation strategies clear sign that LJM the local ethos and religious context. In short, it is clear Mahāyāna Buddhists will uphill battle if they are to successfully face an to given the local , propagate Humanistic amounting at worst to total general lack of interest in it, people’s lack of recognition. to prepare and deal with social- capability Shan Monastery’s As compared Taiwan. of those from differ that situations cultural arguably is third this challenges, mentioned previously two the to is, both Mandarin and Burmese— easier to change. Language—that and to to localize efforts Shan’s plays a key role in Fo Guang speaking, Broadly in Myanmar. Buddhism Humanistic promote lived, always have and live, Myanmar in Yunnanese the of most since shared been has Chinatown Yangon whereas Mandalay, in Chinese. Cantonese and the Hokkien the between times colonial and “de-sinicization” in the degrees of Owing to regional variation there has been a marked division assimilation in postwar Myanmar, ethnic by these two places’ in the use of the Chinese language language proficiency Chinese’s Yunnanese Chinese (Li, 2015): with more durable than that of their and cultural outlook having been Like in the south of the country. Hokkien/Cantonese counterparts of all inhabitants Chinese ethnically from heard often Li Yi myself, in Lower Burma, especially parts of Myanmar that “the Chinese properly language Chinese the speak hardly younger ones, can the nowadays, while the language standard in Upper Burma is much higher because they have had good [Chinese] education” (2015: Buddhism Buddhism 17

), the ), the 釋明思 despite most most despite 19 ), is said to be capable 十方觀音寺 More importantly, most Yunnanese groups in Myanmar Yunnanese most More importantly, 18 of lecturing on Dharma in the Burmese language, because he graduated from Myanmar University. It is worth noting that many Chinese in Asian countries pray to and worship pray to and worship Asian countries It is worth noting that many Chinese in the Buddha among a range of other deities, instead of learning Buddhism’s Buddhism’s learning of instead deities, other a range of among Buddha the essence and knowledge. Mingsi monk (Ven. only one senior Burmese-Chinese So far, ( Yangon abbot of Shifang Guanyin Si in are said to still adhere to Mahāyāna Buddhism, due to their lower degree of acculturation, rather than attending Theravāda activities Yangon of Hokkien and the Cantonese groups) like Chinese (the (Duan, 2015: 58). By the same token, propagating Mahāyāna Hokkien/Cantonese and assimilated Burmese to local doctrines preachers (such difficult task, not only for outside groups is a rather Burmese-Chinese Buddhists) but also for local as Fo Guang Shan monastics. During my fieldwork in 2018, what surprised me most informants’ monastic of my overseas Chinese was the inadequacy language, Burmese the in teaching Dharma formal 18 19 10). Against this backdrop, it would appear relatively easy to to easy relatively appear would it backdrop, Against this 10). community via Yunnanese Humanistic Buddhismpromote to the Mandarin. of them being able to communicate with local people or even serve people with local being able to communicate of them Buddhist Chinese outside for translators Burmese-to-Mandarin as abilities This apparent disjuncture in their linguistic visitors. highlightsthat preaching Buddhism the fact in Burmese not only of doctrines and of that language, requires profound understanding but also a deep understanding of the Pāli language. While there is already abundant international monastic talent in Fo Guang Shan, the monastery should carefully consider findingand selecting the in Buddhism Humanistic localize and build nuns to or monks right In such society. “closed” of Myanmar’s context social-cultural the expand Humanistic Buddhism in calculations, anyone seeking to the Theravāda contexts of Myanmar and Thailand should address

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20 The ideal being advocated here is to accommodate accommodate to is here advocated being ideal The and to seek commonality diversity within commonality, the that means this In Buddhism, diversity. within harmony seek must schools [Mahāyāna] and [Theravāda] the of teaching Buddha’s the actually is Harmony […]. the true meaning of the Middle Path, which represents Dharma (2012: 11). Despite the multiple current difficulties discussed above, one discuss the complete challenges and difficulties that Mahāyāna Buddhism monks’ as such issues gender example, For Myanmar. in encounter may predominance over nuns are also crucial factors to be explored. Owing to the relatively limited scope of this paper, it will not be possible to scope of this paper, limited Owing to the relatively 20 should not forget that each crisis contains seeds of opportunity. As seeds of opportunity. that each crisis contains should not forget is Dharma, there has it, “where the well-known Buddhist saying emphasizes often Yun Hsing Master Venerable way.” a is there the importance of harmonization between the Mahāyāna and of Humanistic Buddhism: Theravāda traditions via the trend Potential Opportunities for Humanistic Buddhism in Myanmar Potential Opportunities for the triple Mandarin-Burmese-Pāli language barrier head-on, instead barrier head-on, language Mandarin-Burmese-Pāli the triple as a to learn Chinese non-Chinese laity expecting of passively means of enhancing their understanding of Mahāyāna teachings. Mahā Kusalā Yāma Monastery, a branch of LJM, can serve as a Yangon monks in It has recruited two local good example here. for its educational business and Theravāda matters, even though a superintends the branch’s nun from LJM headquarters Taiwanese religious mission its founder’s to make effort business, in a clear resources Thus, language and local-network Myanmar. in workable it seeks to success as factors in Fo will likely be key Shan’s Guang open up a new field. ) 慈光寺 Southeast Asia Sangha Offering Puja Asia Sangha Offering Southeast th Therefore, Myanmar at the present time is an arena in in arena an is time present the at Myanmar Therefore, Humanistic Buddhism is an integration of all Buddhist of all Buddhist an integration Buddhism is Humanistic present the of the Buddha until from the time teachings , are derived from the day—whether they traditions (2018: 6-7). , or Esoteric Following Venerable Master Hsing Yun’s consistently expressed consistently expressed Yun’s Master Hsing Venerable Following Buddhism’s section focuses on Humanistic ideas, this final it First, society. in contemporary Myanmar opportunities potential practices are the key and education that charity is important to note Master Hsing Venerable the feasibility of that have enhanced mission of creating a Yun’s Mahāyāna-Theravāda exchange union. by Fo Guang Shan Monastery Philanthropic activities organized but also not only easily resonate with local Myanmar society, are avenues of potential collaboration with Theravāda monastic institutions. Simply put, giving donations is obvious an way and ethnic across goodwill and friendliness one’s of exhibiting religious boundaries, the positive results of which can be realized just only has Myanmar however, significantly, More quickly. opened its doors to the outside world after around five decades of of its economy need all sectors so that Army-imposed hibernation, certain especially but people, country’s the of Most revived. be to of persecution, war and the effects ethnic minorities, still suffer poverty, to the point that they definitely need the outside world’s relief supplies and assistance. carry should and can practitioners Buddhism Humanistic which my to According activity. of charitable programs extensive out fieldwork data, Burmese-Chinese monastics already interact with Theravāda monastics by sponsoring local charities and medical allowing of means important an is donation As such, provision. Theravāda Buddhism to “catch glimpses of” Chinese Buddhism in operation. In a similar vein, I witnessed Ciguang Si ( 6 the organize Taiwan from

When Mahāyāna Meets Theravāda: Humanistic Buddhism’s Challenges and Opportunities in Myanmar 214 2019 7th Symposium on Humanistic Buddhism 215

) 因聖亞瑪大師 In light of the In light of the 21 ). During this offering event, the dean event, the ). During this offering ), collaborated with one local Chinese Buddhist nunnery nunnery local Chinese Buddhist with one collaborated ), In this finalpart of my paper, I will focus on education, and in rural areas, there is a tradition of particularly In Myanmar, to their Theravāda counterparts are a one-way flow; i.e., one seldom hears of Theravāda group reciprocating such actions. any However, it is also worth considering why Mahāyāna Buddhists’ offerings 釋惠空 緬甸仰光巴利文僧伽學院 21 in Yangon in 2018. The abbot of this monastery, Ven. Hui Kong Kong Hui Ven. monastery, of this abbot The 2018. in Yangon in ( (Luohan Temple) for cross-traditional translation and event event and translation cross-traditional for Temple) (Luohan than a lunch to more money and offered and donated assistance, Institute Pariyatti students in the Insein Ruama thousand monastic ( of this Pāli College, Sayadaw Tiloka Bhivamsa ( and local Theravāda monks came together with Chinese Buddhists conversation mutual and chanting for Buddhist Main Hall in the significant quite felt It translation. nun’s a Burmese-Chinese via increasingly an embodying event, this witness personally to traditions different from of monastics practice prevalent annual respectfully. with each other communicating above examples, it seems appropriate to suggest that Humanistic Humanistic that suggest to appropriate seems it examples, above “create its own sky” in Myanmar Buddhism has the potential to will which activities, charitable and events offering via contexts showcase its contributions and win to, recognition from, local This, in turn, could lead to virtuous monastics alike. and laity cycles between the local ethos and the Mahāyāna tradition, since Humanistic Buddhism, the the more people accept and recognize in Myanmar. better it will spread and develop proposition that “the Yun’s Master Hsing Venerable in particular, to [Buddhists] requires Buddhism Humanistic of propagation (2016: education” value and people serve to out reach proactively among the overseas Chinese 276). In Myanmar as elsewhere—and of course includes as among other communities—this community, monastic talent. education aimed at fostering future The populations of novices at Chinese Buddhist monasteries monasteries Buddhist Chinese at of novices populations The people receiving secular education inside monasteries. However, However, monasteries. inside education secular receiving people taking as monasteries’ wrong turn, insofar has taken a this system absolved local governments from has in effect up of this burden educational or indeed even formulating establishing schools, monasteries and own. Many Chinese Buddhist policies of their Theravāda temples I visited in Myanmar during my fieldwork (and secular center for young monastics there had a learning on each in quality depending cases) that differed children in some arrangements. educational and conditions financial monastery’s junior novices that the majority of the Chinese It is worth noting left had Burma, came from upper whom of most these centers, in 2006: (Wu, crime strife, and drug-related their homes due to civil among the The lack of motivation to become monastics 82-89). the Myanmar custom wherebychildren thus recruited, coupled with a monastic may disrobe many times, leads of a high percentage settings to return to secular lifeChinese Buddhists educated in such this reason, there are not enough trained younger And for (ibid). monastics to continue the Chinese Mahāyāna lineage in Myanmar, and attract to efforts best monasteries’ Buddhist many despite foster them. in both size and composition, and nunneries in Myanmar vary some 15 receiving as old as and seven as young as students with own education from their and monastic of secular combination Several teachers. invited and outside monastics senior institutions’ key problem Burmese-Chinese of my informants told me that the of such of good organization monastics have faced is the lack there is no formal Buddhist Additionally, learning programs. In this monastic college for Chinese Buddhists in the country. adult monks or nuns in context, talented who to stay are motivated Singapore or Mainland Taiwan, to sent are often circles monastic never some these, of and education, monastic advanced for China that the secular lives. Given return to Myanmar and/or resume

When Mahāyāna Meets Theravāda: Humanistic Buddhism’s Challenges and Opportunities in Myanmar 216 2019 7th Symposium on Humanistic Buddhism 217 Chinese Chinese Mahāyāna tradition has a minority status in Myanmar, if the next generation’s more perilous will be even its destiny As way. this in lost be to continue nuns and monks well-educated Buddhist the “across it, put 365) aptly (2009: Mrozik Susanne their to linked directly most is [monastics] of status the world, languages, scripture and in Buddhist canonical levels of education backdrop, Fo Guang Shan Monastery Against this philosophy.” with initiatives educational cooperative to forge swiftly should act propagation of circles, aimed at the future local Chinese Buddhist Educational undertakings to in Myanmar. Humanistic Buddhism and valued, emphasized in this monastery are strongly foster talent providing material resources and it thus should have no trouble such as Mandarin and doctrinal texts, as well as qualified monastic and lay teachers, such cooperative initiatives. If adopted, this to ill- currently for the foundation vital would lay a of action course not limited including but above, mentioned novices served junior to an appropriate knowledge of the Chinese, Burmese and Pāli College would also be a languages. Fo Guang Shan Buddhist doctrinal eventual novices’ venue for these highly appropriate course include the ideas and study abroad, which would of the return of practices of Humanistic Buddhism. Subsequently, not monastics to Myanmar would Burmese-Chinese these talented only strengthen Mahāyāna Buddhism there, but also render service public. to the commitment Buddhism’s via Humanistic society to would tend to improve the status And better education, in turn, nuns and monks bilingual as Myanmar, in monastics Chinese of by Buddhism Humanistic propagating of role the on take could both verbal preaching and cultural publications in local Theravāda Burmese some essential most importantly, Perhaps contexts. texts—for instance, on meditation or Pāli doctrine—could also be translated into Chinese by these well-trained Burmese-Chinese resources for present and enduring vital thus providing monastics, and future Chinese Mahāyāna practitioners. This approach will From the early Buddhist era to the present day, antagonism antagonism Buddhist era to the present day, From the early undoubtedly take time and money if it is to bear fruit. However, However, fruit. to bear is it if money and time take undoubtedly in Buddhism Humanistic that suppose to unrealistic it find I Myanmar could be firmlybuilt and localized based on charitable activities alone. Conclusion between the Mahāyāna and Theravāda schools has existed, and an however, decades, few past In the resolve. to easy be not will cultural-exchange and activities of religious number increasing events have involved union between practitioners of Mahāyāna and Theravāda Buddhism, to the point that one can cautiously hail a breakthrough in cross-traditional understanding and to aimed has paper my backdrop, this Against communication. challenges Buddhism’s of Humanistic picture paint a broad-brush on my latest based Myanmar, and potential opportunities in relevant prior literature. Despite fieldwork data as well as the and education are I suggest that charity numerous difficulties, Venerable the feasibility of the key practices that have enhanced Master mission Hsing of Yun’s creating a Mahāyāna-Theravāda in and propagating Humanistic Buddhism exchange union Myanmar.

When Mahāyāna Meets Theravāda: Humanistic Buddhism’s Challenges and Opportunities in Myanmar 218 2019 7th Symposium on Humanistic Buddhism 219 Humble Table, Wise Fare —Humble Table, Humor is the Chan mind of wisdom Humor is themind of wisdom Chan thatself, laughs at not others. Humor is the wisdom that speech of mocks self,not others.