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A Study of Monastic Education in Burma and Thailand from the Seventeenth Century to the Present

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A Study of Monastic Education in Burma and Thailand from the Seventeenth Century to the Present Between Idealism and Pragmatism A Study of Monastic Education in Burma and Thailand from the Seventeenth Century to the Present Thesis submitted for the Degree of Doctor of Philosophy (D. Phil) In the Faculty of Oriental Studies University of Oxford By Khammai Dhammasami St. Anne’s College Trinity term 2004 Between Idealism and Pragmatism A Study of Monastic Education in Burma and Thailand from the Seventeenth Century to the Present Khammai Dhammasami St. Anne’s College Oxford University Thesis submitted for D.Phil Trinity term 2004 Abstract There has been in recent decades an increased academic interest in the Sangha, the community of monks, in Burma and Thailand. However, monastic education is still often misunderstood there, particularly in the context of the relationship between the Sangha and the monarchy. The introduction by the king of monastic formal examinations has simply been assumed to be evidence of royal devotion towards the Order, which was perceived to be in decline and was therefore in need of royal intervention. This thesis attempts to reveal the complex relationship between the Sangha and the kings on the question of monastic education, arguing that the need for a monarch to control his people during war led him to interfere in monastic education. It also examines the Sangha’s inability to define the objectives of its education systems. A large part of the thesis is devoted to reconstructing the historical process by looking at the impact of geopolitical developments on teaching methods. The thesis consists of six chapters. Chapter One introduces monastic education, its current problems and the conflict between idealists and pragmatists within the Sangha. Chapter Two explores monastic education under two strong Burmese monarchs, Thalun (1629-1648) and Bodawpaya (1782-1819), who introduced formal examinations and used them for political purposes. Chapter Three examines the impact of the colonial threat on the Sangha and on the improved relationship between the Sangha and King Mindon (1853-1878) with regard to monastic education. Chapter Four looks at the impact of the instability under King Narai (1656-1688) at Ayutthaya on monastic education. Chapter Five investigates the process of standardisation of monastic education under Chulalongkorn (1868-1910). Chapter Six focuses on the current state of monastic education in both countries and analyses the Sangha’s lack of proactive vision and its failure to reach a consensus on the aims of education. Contents Acknowledgements i Abbreviations ii Chapter One: Introduction 1 1.1 Aims of the thesis 1 1.2 Monastic Education and its Problems 4 1.3 Historical Background 11 1.4 A Conflict between Idealist and Pragmatist 14 1.5 Sources 18 1.6 Summary of the Chapters 19 Chapter Two: The Education of the Sangha under Strong Monarchs Monastic Scholarship under Kings Thalun (1629-1648) of the Ava and Bodawpaya (1782-1819) of the Kon-Baung Period 22 2.1 Introduction 22 2.1.1 Some General Features of Buddhism in Burma 25 2.1.1.1 A Monastic Religion 25 2.1.1.2 Royal Patronage 36 2.1.1.3 An Educational Institute 37 2.2 A Description of Monastic Education before the Twentieth Century 39 2.3 Study for Formal Examinations 55 2.4 The Beginning of Formal Examinations: Geopolitical Circumstances in the Seventeenth and Eighteenth Century 63 2.4.1 War and Reconstruction in Seventeenth Century Burma 64 2.4.2 Attempts to Popularise Formal Examinations and their Excessive Use under Bodawpaya (1782-1819) 78 2.4.3 Resistance to the Pathamapyan Examination 88 2.5 Conclusion 98 Chapter Three: A Threatened Buddhist Kingdom and a Nationalist Sangha: The Education of the Sangha under King Mindon (1853-1878) 99 3.1 King Mindon (1853-1878): A Tolerant Monarch 100 3.2 The Rise of Different Fraternities and Mindon’s Modernisation of the Kingdom 102 3.3 A Threatened Buddhist Kingdom and a Nationalist Sangha 120 3.4 Monastic Education during the Reign of Mindon: The Transformation of the Examinations 126 3.5 Mindon’s Legacy and the Birth of Various Examination Boards 134 3.6 The Remaining Resistance to Formal Examinations at Pakhokku 143 3.7 Monastic Education under the British 147 3.8 Conclusion 158 Chapter Four: The Instability in Siam and its Impact on the Education of the Sangha from the late Seventeenth to the early Nineteenth Century 159 4.1 Some Important Features of Buddhism in Siam 161 4.1.1 A Monastic Religion 161 4.1.2 An Educational Institution 166 4.1.3 Royal Patronage 168 4.2 Monastic Education in Early Ayutthaya 170 4.3 Changes in Ecclesiastical Administration and Education in the Seventeenth Century 177 4.4 Why Formal Examinations were Introduced 178 4.5 Official Interpretation Unsatisfactory 179 4.6 A New Interpretation 181 4.7 The Parian 194 4.8 The Thonburi Period, 1767-1782 198 4.9 The Early Ratanakosin Period, 1782-1809 200 4.10 Conclusion 205 Chapter Five: The Standardisation of Monastic Education and the National Integration Process: Ecclesiastical Education under King Chulalongkorn (1868-1910) 206 5.1 The Expansion and Change of Focus of the Parian under RAma II (1809- 1824) 208 5.2 Promotion and Challenges of the Parian during the reign of RAma III (1824-1851) 216 5.3 A Quiet Period under RAma IV (1851-1868) 226 5.4 The National Integration process and Monastic Education under RAma V (1868-1910) 228 5.4.10 The Young King, His Reforms and Reform-minded Brothers 228 5.4.20 The Founding of the Buddhist Monastic Colleges 232 5.4.30 The Mahamakut Curriculum 236 5.4.40 The Mon Parian and its Syllabus 240 5.4.50 The Introduction of Primary Education in the Provinces 241 5.4.60 The 1902 Sangha Act 247 5.4.70 A New Curriculum (Nak Tham) and the Standardisation of Monastic Education 254 5.4.80 The Curriculum of the Two-level Nak Tham 257 5.4.90 The Three-level Nak Tham 258 5.4.10 The Three-level Nak Tham Curriculum 262 5.5 Conclusion 263 Chapter Six: Idealism and Pragmatism: Dilemmas in the Current Monastic Education Systems of Burma and Thailand 265 6.1 Inevitable Changes 266 6.2 The Sangha Left in Control 270 6.3 Failure to Improve 271 6.4 Inherent Nature of the Tradition 277 6.5 Lack of Consensus between Idealists and Pragmatists on the Objectives of Monastic Education 279 6.6 A Mission or a Pretext? 291 Concluding Reflections 297 Appendix A 316 Appendix B 321 Appendix C 326 Selected Bibliography 333 Acknowledgements During the course of my research, I owe a great deal to many people, some of whom I wish to mention here. I would like to record my heartfelt thanks for my supervisor, Prof. Richard F. Gombrich, a teacher with “open hand”, for his kindness, patience, encouragement and guidance. It has been a privilege to work under him. I am also indebted to my parents for their love and support. Equally, I also owe my spiritual teachers, particularly the late abbot of MaNgala Vihara, Laikha; of the Dhammaratana Monastery, Taunggyi; of the Veluvana Monastery, Taunggyi; of Kangyi Monastery, Yawnghwe, Shan State; and of the SAsana Mandaing Pali University Monastery, Pegu, the Union of Burma, for their spiritual teaching as well as their encouragement in my academic work. Strictly on the academic side, I am extremely thankful to Rachael Hall (Clare College, Cambridge); Charles and Dr. Sarah Shaw (Oxford); Lance S. Cousins (the Smatha Trust & formerly of Manchester University); Dr. Peter Skilling (Fragile Palm-Leaves Project); Dr. Justin Meiland (Linacre, Oxford); Nihal Perera; Dr. Doreen Perera (UCL, London) and Layla Paterson (Cambridge) for their help with proofreading and useful comments; and to Dr. Margaret Charles (Oxford University Language Centre) and Jonathan Higgins (Oxford One-to-One) for teaching me academic writing. On a personal side, I wish to thank Ven. NandavaMsa (Kesi, Shan State); Ven. Visuddha (Muse); Ven. Nandamedha (Kengtung); Ven. Cirabandhu (Mongpan); Ven. Jotika (SOAS, London); Ven. Maha Somchai (Mongpan); Ven. PaGGAnanda (Tangyan); Ven. PaGGAvaMsa and Ven. SIhanAdAlaNkAra (Kelaniya University); Ven. Aggasena (Mahamakut/Mahidol); Ven. Sumana (King’s College, London); Ven. Maha Sena Suraseno (Mahachulalongkorn); Prof. Suchao Ploichum (Kasetsart, Bangkok); Dr. Pathomphong Bodhiprasidhinand (Mahidol); Dr. Jas Elsner (Corpus Christi, Oxford); San San May (the British Library) and my youngest sister, Nang Kham Nown (Rangoon University) for their moral support as well as for their help in locating primary sources in Burmese and Thai. Finally, I would like to mention how grateful I am to many Buddhist devotees for their generous financial and other support during my four years study at St. Anne’s College, Oxford. These many groups, consisting mainly of my devotees and students, are led in England by Dr. Kyaw Thinn (Psychiatric Consultant), Dr. Aung Soe (Paediatric Consultant) and family, Dr. Maung Maung Lwin (nibbana.com), Chandra and Reba Kumar, Barbara Jones and Dina Newman (BBC); in Burma by Lily Nyunt (Rangoon) and Daw Yee (Moulmein) and family; in Shan State Mea Tsang Ya and family and U Sein Tint and family (Kyapyan Cigar); in Singapore by Mary Ng (Visco Enterprises), Emma T. Myint and Peggy; in Brunei by Dr. T. T. Nwe; in Germany by Dr. Waltraud Brüggemeire; and in Oxford by three Thai restaurants, the Thai Orchid, the Chiang Mai Kitchen and the Bangkok House. i Abbreviations All PAli texts cited are the PAli Text Society editions, unless otherwise stated. A ANguttara-nikAya D DIgha-nikAya M Majjhima-nikAya ROB Royal Orders of Burma S SaMyutta-nikAya Vin Vinaya-piTaka ii Chapter One Introduction Iti kho bhikkhave na-y-idaM brahmacariyaM lAbhasakkArasilokAnisaMsaM, …… YA ca kho ayaM bhikkhave akuppA cetovimutti, etadatthamidaM bhikkhave brahmacariyaM etaM sAraM etaM pariyosAnan’ti.
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