Changing Buddhist Practice in Burma - Online Burma Library

also involved in the purification of the order and defrocked those monks who
were found to break the strict monastic rules (Than Tun 1988: 130), and setting
up a monastic hierarchy consisting of thathabaing (Primate) and a council of
abbots (Hla Pe 1985: 195). Further reform in the reign of Bodawphaya (1789-
1819) required monks to follow the Three Refuges as a condition of entry to
the Order and, following a rebellion by some monks, several were defrocked,
became laymen, and left for the forest (Hla Pe 1985: 196).
The king had a traditional duty to purify the Sangha, and successive Burmese
kings (i.e. from the 13 th century to the late 17 th century) modeled themselves as
the 'defenders of the faith' (Than Tun 1988: 130). In times of peace and
prosperity, as in Burmese kingdoms in 14 th - 15 th centuries, arts and literature
flourished, and poetry and stories based on Jataka were the most popular form
of religious literary activity that the majority of the Buddhists would engaged
in, learn from, enjoy, and be entertained by (Hla Pe 1971: 60-8).
Conclusion
In summary, traditionally monk and laity in the Pagan period engaged in
different religious practices and had different roles. The lay practice focused on
religious buildings, donating pagodas and shrines, and supporting religious
education in the form of sponsoring, producing, and maintaining religious
scripts known as Pitaka. The Buddhist practices of monk were preaching and
teaching, though a few engaged in meditation. In early Burma, between the
10 th to the 14 th century, the two most widespread meditation practices were
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