A SYNOPSIS FOR THE M.

PHIL DEGREE IN BUDDHISTSTUDIES

(A summary for hand-out)
Candidate: Ashin Nanda Cariya (Palaung, Myanmar)
Title: A Historical Development of Yuan Buddhist Tradition accepted in Burma with
special reference to the practical ritual.
Program: Master of Philosophy Degree in Buddhist Studies
Institute: Postgraduate Institute of Pali and Buddhist Studies University of Kclaniya

Introduction

Nowadays Burma has nine groups (Nikāya in Pali) of Sangha officially reformed by the
government in 1979 and 19801. The present sect of Yuan Buddhist School is not official among
nine groups of Burmese sangha.This school may be prevailed in the whole Shan state and
followed by many ethnic groups in the past. Now, it can be found in northern and eastern Shan
state, and followed by some Palaungs and Shans, who call themselves Tai-khun (known.as Gon-
shan in Burmese)
Local people call this school as Par-Yuan because Yuan language is used for their
Buddhist texts. The followers generally believe that their school spread from Thailand.
According to the Buddhasasana Sipinpyantpwarrpon2 (BS), it is said that this school came to
Palaung area where the five Buddha’s images are still located by 1036 Buddhasasana Era (492
AD). Moreover, The Samai Phra-ngarbar gar Shweletwar3 (SPS) tells us that it was the period of
1506 B.E (962 A.D.). Furthermore, The Padaeng Chronicle tells us that a group of Buddhist
monks-Red Forest Sect originated in Chiengmai spread to Kengtung, eastern Shan state.4 It was

1
Bechert, Heinz. The Nikāyās of the Burmese sangha in the context of contemporary Burmese
Buddhism, p.2
2
It means How the Buddha’s sāsana spread which is contained only 39 pages. It was written in Burmese by a the
Palaung ex-monk
3
It means The History of Five Buddhas And A Golden Hand of the Buddha, written in Palaung language with the
Palaung poem system contained six characters in each line by a Palaung monk- Ven.Vimala, published October
02,2004
4
Sāimong mangrāi, Sao, tr. PC, introduction, P. 31
introduced by ven. Mahā Ñāṇgambhīra in the middle period of 15th centuries5. Although the
records of Yuan Buddhist School are different from each other, we could assume that this school
probably spread into Burma at least before the 11th century because four lines of Yuan language
are existed in the Sawlumin (1077-1084 A D) inscription found in November 2013.6
Next, the other groups of Buddhist monks are known as Par-Man which means Burmese
Buddhist School in Shan state of Burma. The latter school is followed by many devotees in the
whole country. The traditions of both schools are, indeed, not different from each other as they
are, Theravada Buddhist schools. However, the tradition of former school may be seemed to be
out of date because its followers (especially Palaungs) live in villages.

The Scope of the Research

The present thesis will be focused on a historical development of Yuan Buddhist tradition
accepted in Burma. As we have understood that this school is still found in northern and eastern
Shan state, we are going to study where this school started, when it spread into Burma especially
to the Shan state. When we study the history of Yuan School, we cannot leave the Burmese alone
because the decreasing of Yuan School is that the increasing of Burmese It is nothing but
language problem. Many followers of Yuan School, especially Palaung Buddhists, do not
understand the meaning of Yuan language completely even they still use it for their texts. In this
way, they become to follow the Burmese School as they understand its language. That is a result
of the influence of Burmese language. Therefore, we can say that this research is a partly study
of Buddhist Schools in Shan state even this topic is particularly based on the Yuan Buddhist
School.
Next, we will continue to study the tradition of Yuan School in this project. When we
discuss its tradition, the practical ritual of Palaung Buddhists will be paid more attention than Tai
khun who follows the same school with the Palaung Buddhists. That is because of no chronicles
or reading books studied on the Palaungs of Yuan School. For the Shans, there are several books
for their nations or religion although they do not use the term of Yuan. Even in Sri Lanka, there

5
Ibid, pp.113-115
6
It was founded in Myittha Township, Mandalay Region of Burma. For more information see http://en.wikipedia.
Org/ wiki/sawlumin_inscription
were two dissertations submitted by Shan monks in different universities7. As the title of this
study does not stand for only the Palaungs, the tradition of Shan will be discussed in a chapter8 to
be compared with the Palaungs.

The Research Methodology

Although historical and practical ritual studies are clear to be main points of research
methodology in this dissertation, comparative, critical and editorial studies will be also included
where it is necessary. As we have already seen that the devotees of Yuan school believe their
school came from Thailand and they still follow that school, we have to study the history of
Yuan school with our own points. Moreover, we have to trace the history of Palaung people
because the practical ritual of school will be based on the Palaung Buddhist. When we discuss
the Palaung Yuan Buddhist tradition, it should be compared with the traditions of Shans,
Burmese, Thai, and Sinhalese as well. Although we cannot find the root of every tradition with
the Buddhist texts, we have to criticize or give the reason why people are practicing such ritual.
Finally the Palaung Buddhist texts should be edited as they are extremely poor in spelling and
used in wrong ways. Editing or searching the Palaung Buddhist texts are, furthermore, to prove
that they are also Theravada Buddhism because some may think that this school is not theravada
sect.
In order to provide the present study, Burmese historical works or chronicles will be used
more than others because this is a historical study of Buddhist sects accepted in Burma.
Moreover, English sources studied on the culture of Shan and Palung, and Thai historical works
or their cultural books translated into English are also cited. Besides stone scriptures unearthed
golden plate inscriptions and some archaeological materials are well reliable to prove this issue.
For the Theravada canonical texts, the sources of PTS will be cited, but Burmese canonical texts
will be also referred if there were no PTS press. Photographs and interviews will be important
for the ideas and arguments they contain in this research. Furthermore, Buddhist text in Sri

7
The Tham Vessantara-Jataka by Ven. Sengpan Pannyawamsa, University of Kelaniya, 2007, and The Role of
th th
Buddhism in The History of the Tai-Shan people in Burma ( Between 13 -16 A. D) by Venerable Senghurng
Narida, University of Peradeniya, 2010.
8
Chapter, 06.
Lanka; English translation or even in Sinhala9 are also used when we edit the Palaung Buddhist
Texts.
Literature review and research Problem
As the research problem could be found in the previous studies, we should, now, present
the literature review and research problem together. Regarding with the name of Yuan it is
seemed to be derived from the Pali word ‘Yonaka’ as Burmese chronicles10 stated that Thailand
is Yonaka country. As Thailand is also known as the land of Suvannabhumi, we have to trace
how this school gets its name-Yuan. However, this study is not an attempt to decide that
Thailand is Yonaka or Suvannabhumi. The The Pādaeng Chronicle is a special work of Yuan
School in Kengtung, eastern Shan State of Burma, but keeps silence about the Palaungs of Yuan
School followers lived in northern Shan State. Then, Ashin Sujata11 and U Min Naing12 help us
to understand about the Palaungs Yuan Buddhist, but their works are clearly based on the
Palaungs of Burmese School. This study is, therefore, needed to search the Palaungs Yuan
Buddhist for its history and practical ritual.
Moreover, a group of researchers pointed out that “the monks of Yuan School can have
rice and noodle in the evening. Their robes are pale yellow and carmine. They can live in civilian
clothes without wearing robes.13 Leslie Milne14 and two other scholars; Kojima Takahiro and
Nathan Badenoch15, have the idea that Palaung monks are easy to leave a religious order and
become a lay person. Furthermore, Ven. Ashin Sanvarabhivamsa tells us that the Yuan School is
different from the Theravada traditions.16 The aforementioned facts will be argued in this present
research.
We finally have to pay attention to the Palaungs Yuan Buddhist Texts, which are needed
to be edited and translated some of them, in order to understand this scholl. Several Suttas and

9
It is honestly to admit that in cannot read in Sinhala, but I always ask my friends; Sri Lanka monks when I find the
Palaung texts appear in Sinhala. Fortunately, Buddhist texts of Sri Lanka are found so much in English translation.
However, it is the best way I should try to read in Sinhala for my study. Therefore, I have decided to do so.
10
sasanaiankara Sadon, p 70. sasanavamsappadrpika p 44 sasanabhahussutappakasani, pp 199-200.
11
Sujata, Ashin. Namhsam daythahma Palaung Tainn Yinn Tharr dot-I Yoeyar Yinkyayhmu Hnint Dalayt htone tan
myamarr.
12
Min Naing, U. Palaungs of Bumar. (Me dot Palarang in Burmese), (1962) Government printing
13
Tainn Yinn Tharr Yinkyayhmu Yoeyar Dalayt Htone Zan Myarr (Shan), P, 286, (1968) Sar Pay Beik Man, Yangon.
14
The home of a eastern clan; A study of the Palaungs of the Shan states, P.328.
15
Takahiro, Kojima and Badenoch, Nathan. From Tea to Templet and Texts: Transformation Interfaces of upland-
lowland interaction on the China-Myanmar border, Southeast Asian Studies, vol. 2,No. l. April 2013, P.108
Sanvarabhivansa, Ashin Buddha nain ngan daw (meaning the state or country ot the Buddha), p 457, vol, 02. 3rd
16

print, 2008, Ministry of Buddhasasana, Yangon, Myanmar.

stanzas or the Palaungs texts; such as Cakka Paritta17 (not Dhamma kkapavattana Sutta), Attha-
visati Buddha Paritta18, Jayamangala Gatha19, Sakkatvā Buddha ratanam (known as Maha
Jayamangala Gatha)20 Buddhanussati-Metta-asubha- marananussati Bhavanas21, Vamdāmi
cetiyarm Sabbam-Sabba-thanesu patitthitam22 Samanerapanha23 and so on, are found in the
tradition of Sri Lanka, but the Palaungs Texts are so poor in spelling that we need to edit them in
order to help the Palaungs Buddhists use the correct texts. Therefore, present study could be
great record of Buddhist the missionary of Sri Lankan and Palaung.

The Structure of the Study

In my research work, the potential chapters are divided as follows;
 Acknowledgements
 Abstract
 Abbreviations
 Table of Contents
 Introduction

Chapter One: A Historical background of Yuan Buddhist School and Controversial

Buddhist Sects in Burma.
Chapter Two: A Historical background of Pal its Religions and development.

Chapter Three: A study of the Practical Ritual of Palaung-Yuan Buddhist and their Belief
system prior to Buddhism.
Chapter Four: The traditional practices of Palaung-Yuan Buddhist in Lay life
Chapter Five: A study of the Palaung-yuan Buddhist Texts; with special explanation,
edition and two translations.

17
Piruvana pota, vahanse hevat maha pirit pota, Shinhala medium, pp. 126-128. Advised by Rassagala sivali Himi.
Produced by Induragare Dhammaratana Himi, A.K. Harsha Dharma priya, Published by wat Phra Pathomchedi
Thai-Sri Lakan budhist Cultural Center, 191, Mabima, Heiyanthuduwa, Sri Lanka, 2006.
18
Dhammananda, K. Sri. Paritta Chanting, p. 73. Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1991
19
Ibid, p.75
20
Ibid, P.76
21
Ibid, pp.65-67
Dhammanda, K. Sri, Daily Buddhist Devotions, p. 67, 3rd Ed, Bcc, Dehiwala, sri Lanka 2012.
22
23 nd
Piyadassi Thera, tr. The book of protection, P.12, 2 Ed, BPS, Kandy, Sri Lanka, 2012
Chapter Six: A Comparative Study of Yuan Buddhist's Traditions and The branches of
its School and their followers in Burma.
Chapter Seven: Conclusion

 Appendix Section
 Bibliography
 Glossary
 Index
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English-Myanmar Dictionary, 4th Ed, (2004) the department of Myanmar literature,

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 POSTGRADUATE E OF PALI AND BUDDHIST STUDIES
UNIVERSITY oF KELANIYA

Upgrading Presentation

Title: A Historical Development of Yuan Buddhist Tradition accepted in Burma; with

special reference to the practical rituals.
Program; Master of Philosophy Degree in Buddhist Studies
Presenter; Ven Ashin Nanda Cariya (Palaung, Myanmar) (2014/ M.Phil/ E/ 3030)
Date; 13 August 2015

The summary of the present research

Buddhist schools are divided into two groups, Per Yuan and Per Man, in the Shan state of
Myanmar. They are not official name or groups among the nine groups (Nikaya) of Burmese
Sangha reformed in 1980.
The present study is related to the Per Yuan; Yuan Buddhist School. Nowadays, only a
Buddhists, especially some Palaungs and Shans (Tai- khun in eastern Shan state), few follow this
school. Although two ethnic groups still follow this school, this research shall be based on the
practical rituals (daily practices) of the Palaungs because there is no sufficient reading book or
work and research study on the Palaung-Yuan Buddhists.
Among seven chapters in this research, the first two chapters introduce the historical
background of this school and its follower; the Palaung. The third and fourth chapters shall deal
with the practical rituals of the Palaungs in daily life.
The chapter five will mention about the Palau Buddhists texts written in the Yuan-Shan
script. The texts in this chapter are some of their texts compulsorily used for the practical rituals.
The chapter six is a comparative study of both followers of this school Palaung and Shan. The
last chapter shall summarize the early chapters in this research and analyze the Yuan Bu
practices with the teaching of the Buddha.
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