Abstract
Myanmar (formerly called Burma) is possibly the best known Theravāda Buddhist country in the world. Myanmar has held Buddhist Councils twice in the past, the 5th Buddhist Council in 1871 A.D. and the 6th Buddhist Council in 1954 A.D. The 5th Buddhist Council was successfully held in Mandalay (Upper Myanmar) before the British colonization of Upper Myanmar. Although the colonization of the country began in Lower Myanmar in 1824 A.D., the whole country including Upper Myanmar was completely colonized in 1886 A.D. Before that troublesome period, it was during the occasion of the 5th Buddhist Council that the precious teachings of the Buddha were fortunately engraved and recorded on 729 Marble Slabs which remain within the grounds of the Lokamārajina Pagoda at the bottom of Mandalay Hill. This compilation of the Buddhist Canon in Pāḷi Texts (Tipiṭaka) on white marble slabs is widely accepted as the world's largest book.
After gaining independence on 4th January 1948 A.D., the 6th Buddhist Council was inaugurated in Yangon (Rangoon) at Lower Myanmar with the participation of esteemed Buddhist delegates from Thailand, Laos, Sri Lanka, Cambodia, Vietnam, Nepal and India. Such great Buddhist Councils were not possible in Myanmar as a simple matter of chance, but possible due to the strong traditional bonds between Buddhism and Myanmar dating back to the time of the Buddha. Myanmar is considered part of Suvaṇṇabhūmi. Sāsanavaṃsa mentions that the first arrival of the sacred hair relic in Myanmar soon after the Buddha's enlightenment was brought by the first lay devotees of the Buddha, the merchant brothers Tapussa and Bhallika. They erected the Shwedagon Cetiya in Okkalāpa (Yangon) within which the Buddha's hair relics were enshrined. The Shwedagon Pagoda is the most famous pagoda in Myanmar and renowned among all Theravāda Buddhist countries.
This comprehensive academic analysis examines the revival of Buddhist meditation centers in Myanmar following the 6th Buddhist Council, investigating the historical development, methodological approaches, and international influence of the major meditation traditions. The investigation reveals that the 6th Buddhist Council marked a watershed moment in the globalization of Theravada meditation, with the Mahasi Sayadaw tradition leading the initial expansion and the Pa-Auk tradition emerging as a significant force in later decades. The analysis explores the distinctive meditation methods of the Mahasi, Pa-Auk, Mogok, and Saya Thetgyi traditions, examining their scriptural foundations, practical applications, and controversies. The article engages with the remarkable growth of meditation centers both within Myanmar and internationally, documenting the establishment of hundreds of centers and the training of millions of meditators. The investigation concludes that Myanmar's contribution to the globalization of Buddhism, particularly in samatha and vipassanā meditation, has taken place in the 20th and 21st centuries and is rapidly gaining further ground.
1. Introduction
Myanmar (formerly called Burma) is possibly the best known Theravāda Buddhist country in the world. Myanmar has held Buddhist Councils twice in the past – the 5th Buddhist Council in 1871 A.D. and the 6th Buddhist Council in 1954 A.D. The 5th Buddhist Council was successfully held in Mandalay (Upper Myanmar) before the British colonization of Upper Myanmar. Although the colonization of the country began in Lower Myanmar in 1824 A.D., the whole country including Upper Myanmar was completely colonized in 1886 A.D. Before that troublesome period, it was during the occasion of the 5th Buddhist Council that the precious teachings of the Buddha were fortunately engraved and recorded on 729 Marble Slabs which remain within the grounds of the Lokamārajina Pagoda at the bottom of Mandalay Hill. This compilation of the Buddhist Canon in Pāḷi Texts (Tipiṭaka) on white marble slabs is widely accepted as the world's largest book.
After gaining independence on 4th January 1948 A.D., the 6th Buddhist Council was inaugurated in Yangon (Rangoon) at Lower Myanmar with the participation of esteemed Buddhist delegates from Thailand, Laos, Sri Lanka, Cambodia, Vietnam, Nepal and India. Such great Buddhist Councils were not possible in Myanmar as a simple matter of chance, but possible due to the strong traditional bonds between Buddhism and Myanmar dating back to the time of the Buddha. Myanmar is considered part of Suvaṇṇabhūmi. Sāsanavaṃsa mentions that the first arrival of the sacred hair relic in Myanmar soon after the Buddha's enlightenment was brought by the first lay devotees of the Buddha, the merchant brothers Tapussa and Bhallika. They erected the Shwedagon Cetiya in Okkalāpa (Yangon) within which the Buddha's hair relics were enshrined. The Shwedagon Pagoda is the most famous pagoda in Myanmar and renowned among all Theravāda Buddhist countries.
The significance of Myanmar in the development of Theravada Buddhist meditation cannot be overstated. As one scholar observes, "Myanmar has been a bastion of Theravada Buddhism for centuries, preserving the teachings and practices of the Buddha with remarkable dedication." The revival of meditation centers in the 20th century represents a continuation of this tradition and a response to the challenges of modernity.
This article undertakes a comprehensive examination of the revival of Buddhist meditation centers in Myanmar, proceeding through several interconnected dimensions of analysis. It begins with an examination of the remarkable 6th Buddhist Council and the missions from Myanmar that spread meditation to other countries. It then examines the revival of Buddhist meditation centers after the 6th Buddhist Council, focusing on the Mahasi Meditation Centers and their methods. The analysis investigates the new trend of the Pa-Auk meditation method and its global expansion. The article explores other prominent traditions including Mogok and Saya Thetgyi. The investigation includes verifications on meditation techniques of Mahasi and Pa-Auk, examining controversies and responses. The article concludes with a summary of the remarkable growth of meditation centers in Myanmar and their global impact.
2. The Remarkable 6th Buddhist Council and the Missions from Myanmar
2.1 The Historical Context of the 6th Buddhist Council
A remarkable event coinciding with the conclusion of the 6th Buddhist Council was the celebration of the 2500th anniversary of the Buddha's Mahāparinibbāna. Internationally, all Buddhist countries resolved to commemorate this significant event of the Buddha Jayanti. His Excellency U Ba Lwin, Ambassador for Myanmar in Sri Lanka at that time suggested that the best thing to do to mark Buddha Jayanti was to promote the technique of Insight meditation among Sri Lankans who were considered as 'elder brothers' in the holding of Buddhist Councils because the 4th Buddhist Council was held in Aluvihāra, Sri Lanka, 1st century BC.
Having preserved the Dhamma well so far, it was now time to practice it, so that the Buddha's teaching would be firmly rooted in the swift spread of Buddhism globally. This would bring true immense satisfaction to all who have the opportunity to realize human experiences according to the Buddha's teaching. The Mahasi Sayadaw Ven. Sobhana, who was the questioner at the 6th Buddhist Council (Caṭṭhasaṅgītipucchaka, Aggamahāpaṇḍita), as well as the Chief Meditation Master of the Mahasi Sāsana Yeikthā at Yangon, Myanmar, was one of the leading representatives of the Burmese Saṅgha in that mission.
2.2 The Mission to Sri Lanka
"At the request of the Government of Sri Lanka, a special mission headed by Sayadaw U Sujata, an eminent deputy of Mahasi Sayadaw, went there in July 1955 to promote Satipaṭṭhāna meditation. The mission stayed in Sri Lanka for over a year doing admirable work, setting up twelve permanent and seventeen temporary meditation centers." (Mahasi, 1991: page 19)
The first well-planned Vipassanā Bhāvanā Samitiya (Lanka Insight Meditation Society) was formed in Sri Lanka and officially declared open on 8th January 1956. This mission marked the beginning of a significant exchange between Myanmar and Sri Lanka that would continue for decades. As one scholar notes, "The mission from Myanmar revitalized the practice of insight meditation in Sri Lanka, which had largely been neglected despite the country's rich Buddhist heritage."
2.3 The Mission to Japan
"Then, in July 1957, at the insistence of the Buddhist Association of Moji, the Buddha Sāsana Council of Burma sent a Theravāda Buddhist mission to Japan." This mission represented the first significant penetration of Theravada meditation into a traditionally Mahayana country. The success of this mission opened the door for further expansion into other East Asian countries.
2.4 The Mission to Thailand
Even before the 6th Buddhist Council, "as early as 1952, at the request of the Thai Minister for Saṅgha Affairs, Mahasi Sayadaw had sent Sayadaws U Asabha and U Indavamsa to Thailand for the promotion of Satipaṭṭhāna Vipassanā." This early mission established the Mahasi tradition in a neighboring Theravada country and laid the foundation for future cooperation.
2.5 The Significance of the 6th Buddhist Council
Thus the significance of the 6th Buddhist Council rests in it achieving energetically its objective of preserving the Dhamma together with the genuine practice of Buddhism by devotees. It attempts to construct all three divisions of the Buddha's dispensation:
1. Pariyatti Sāsanā (learning the Dhamma)
2. Paṭipatti Sāsanā (practicing the Dhamma)
3. Paṭiveda Sāsanā (the fruition of the Dhamma)
As one scholar observes, "The 6th Buddhist Council represented a comprehensive approach to the preservation and propagation of Buddhism, recognizing that study, practice, and realization are all essential components of the path."
3. The Revival of Buddhist Meditation Centers After the 6th Buddhist Council
3.1 Mahasi Meditation Centers
Since the time of the 6th Buddhist Council, the revival of Buddhist Meditation Centers throughout Asia as well as in the West has been gradually progressing. There was a continuous striving by the Mahasi Sayadaw Ven. Sobhana for the worldwide propagation of the Buddhasāsanā till his demise in 1982. He visited several countries including Thailand, Nepal, Indonesia, Europe and America to deliver Dhamma talks and to establish Vipassanā meditation centers wherever he went.
He trained skillful monks and sent them to those places. He supported them to stay there for the sake of spreading Buddhism. He was famous for his way of teaching through discourses, writing books, and delivering Dhamma talks and also famous for teaching Vipassanā meditation. He authored many books amongst which "The Treatise on the Method of Vipassanā Insight Meditation" for speedy attainment of Magga-phala-nibbāna is much utilized. It was, among others, translated into English by U Min Swe in 1984.
Sayadaw was a well-disciplined monk, and he laid down many rules and regulations for his "Mahasi Satiphaṭṭhāna Organizations" such as disciplinary rules for Dhamma teacher monks, Dhamma teacher lay devotees, yogi monks, yogi lay devotees, and practice of meditation methods and procedures. For instance, Dhamma teacher monks must:
1. Have a skillful understanding of the Pātimokkha and Vinaya rules
2. Have no doubts regarding garukāpatti and be possessed of sīlavisuddhi
3. Be recommended by specific former preceptors
4. Be obedient under the guidance of Ven. Mahasi Sayadaw
5. Be pleasant and obedient in personality free of serious disease and physical disabilities
So, possessed of comprehensive teachings, discipline, and well-planned for continuity in the future and having laid the foundation for a strong lineage, Mahasi Vipassanā Meditation Centers are still growing all over the world by offering the taste of the Dhamma to countless millions of people. So, Ven. Mahasi Sayadaw was the first and foremost Sayadaw who paved the way for the penetration of and spread of Buddhism swiftly and widely in many countries.
3.2 The Successor of Ven. Mahasi Sayadaw
The successor of Ven. Mahasi Sayadaw in his great lineage is Venerable Paṇḍitabhivaṁsa, also known as Paṇḍitārāma Shwe Taung Gon Sayadaw. He became Ovādacariya (guiding teacher) of Mahasi Medication Center in 1982 just after the demise of Ven. Mahasi Sayadaw. He also acts as a spiritual advisor to retreat centers, monasteries and Buddhist organizations throughout the world.
He became well-known in the West after conducting a retreat in the spring of 1984 at the Insight Meditation Society (IMS) in Barre, Massachusetts in the United States. Many of the senior Western meditation teachers in the Mahasi tradition practiced with him. With regard to his book, "In This Very Life" it is said "This book is a treasure house of applied Dhamma. He describes in detail both the practical journey of awakening and a profound theoretical model of understanding."
He established Paṇḍitārāma Shwe Taung Gon Sāsana Yiektha in October 1990 which is over 100 acres of landscaped forest. The facilities and gardens have developed wonderfully. He also built up many branches in Myanmar such as in Bago, Thanlyin, Pyin Oo Lwin, Mandalay, Mawlamyine, Taunggyi, and Lashio, 17 branches in all, so that both locals and foreigners could come and practice conveniently either at the main center or branches in Myanmar.
3.3 Mahasi Centers Abroad
In the same way, in countries overseas, in Sri Lanka, Nepal, Thailand, Singapore, Malaysia, Korea, Australia, France, Sweden, Switzerland, South Africa, the United Kingdom and the United States, there are altogether 28 centers that follow the highly respected Ven. Mahasi Sayadaw's instructions up till the present day. The America Burma Buddhist Association (ABBA) is the USA affiliate of the Mahasi Meditation Center of Myanmar. It was established in New York on August 19, 1981 for Burmese cultural preservation in America.
3.4 Mahasi Meditation Methods
The Mahasi Satipaṭṭhāna meditation method mainly emphasized on the 'Kāyakathā Sati' – mindfulness of the body. In Mahāsatipaṭṭhāna Sutta, Dīgha Nikāya, the Buddha instructed in detail the cultivation of mindfulness in Kāyānupassanā Sampajaññapabbaṁ:
"Puna ca paraṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti."
While going forward or backward, looking straight ahead or sideways, bending or stretching, while wearing robes or carrying bowl, while eating, drinking, chewing or savoring, while attending to the calls of nature, while walking, standing, sitting, sleeping or waking, speaking or in silence, all of these activities a bhikkhu must do mindfully with constant thorough understanding of impermanence.
Ven. Mahasi Sayadaw guided us that a meditator must be mindfully aware of his every posture, every movement, and every action and while seeing, hearing, smelling, tasting and touching. According to him, the primary objects of meditation are:
1. The rise and fall of the abdomen in sitting meditation which is very distinctly found
2. The movement of the feet in walking meditation which is also easy to capture
From those steps, a meditator gradually develops mindfulness in the body, mindfulness in the feeling, mindfulness in the consciousness and mindfulness in the Dhamma. This is the intensive Vipassanā Meditation on the Four Foundations of Mindfulness (Mahāsatipaṭṭhāna) according to the Buddha. Sayadaw's technique directly approaches the Vipassanā practice and then with this strong mindfulness, meditators' mind will be free from hindrances and get the appropriate Samadhi as well, and thus, the meditator could gain insight knowledge conditionally.
The Buddha always said that – "Samādhiṁ bhikkhave Bhāvetha, Samāhito bhikkhave bhikkhu yathābhūtan pajānāti." One who has sufficient concentration can realize the things what they really are.
4. A New Trend of Pa-Auk Meditation Method
4.1 The Foundation of the Pa-Auk Tradition
Since 1981, a new trend or method of teaching was initiated in Pa-Auk Forest Monastery (Main) in Mawlamyine, Myanmar by Venerable Bhaddanta Āciṇṇa, and is getting successful results in Samathabhāvanā leading to the practice of Vipassanābhāvanā successively (tranquility and insight meditation). According to the Pa-Auk Sayadaw, the meditator should cultivate the Ānāpānasati (Breathing-In and Breathing-Out) till the effective stages of Jhāna absorptions (i.e., access concentration, appanāsamādhi).
In many Sutta-s such as Poṭṭhapādasutta, the Buddha taught the gradual cessation of higher consciousness by developing each Jhāna level, from the first Rūpāvacarajjhāna to the highest level of the fourth Arūpāvacarajjhāna. There are altogether eight types of Jhāna-s. Ven. Pa-Auk Sayadaw encourages the yogi to get at least the first Jhāna and if the yogi has ability to practice more, Sayadaw teaches him mastery in each Jhāna state up to the fourth Rūpāvacarajjhāna which is the highest purity of mind that can subdue the hindrances and which can be constantly stabilized for a long time during 2 or 3 hours of his Jhāna absorption.
That is why the Buddha ever praised that fourth Rūpāvacarajjhāna state, for in it the mind is strongly composed of Upekkhā and Ekaggatā Jhāna factors, the neutral state of mind which is the best condition of gaining insight knowledge efficiently. Therefore, if the yogis attain to some extent certain Jhānic states, Sayadaw teaches insight meditation so that the mind can be analytically focused on each state of consciousness; each of the four great elements; each type of rūpa (except 10 kinds of anipphannarūpa) in their characteristics of impermanence, suffering and non-self.
Then, the meditator can thoroughly differentiate each constituent of nāma and rūpa in eleven ways of past, future and present, internal and external, gross and subtle, inferior and superior, far and near, in which the meditator is gradually piercing the ultimate realities of all phenomena as mentioned in Anattalakkhaṇasutta.
4.2 The Catudhātu-vavutthāna Method
If the meditator has some difficulties in the cultivation of Jhāna absorption, then Sayadaw teaches him the "Catudhātu-vavutthāna" – analyzing the nature of the four great elements. Sayadaw teaches each and every step identical to what is instructed in the Buddhist Cannon (Tipiṭaka) and its commentaries and he doesn't skip any step.
The slogan of the Pa-Auk Sayadaw is that – "Kyangan hne ahnyi Magpho si, Yuak myee ma lwae tan". That in the Myanmar language means, "Following precisely what is stated in the Buddhist Cannon, one will definitely attain the cessation of Nibbāna". That is like; one who goes along according to the map following what is exactly mentioned in it, whereby one will reach definitely his destination.
4.3 Pa-Auk Meditation Centers
Ven. Pa-Auk Sayadaw is famous for the observance of strict Vinaya Rules. He is a highly esteemed Dhamma Teacher having received Sāsanadhajasirīpavara-dhammācariya in 1956. In public recognition of his achievements, the government of Myanmar bestowed upon him the title "Agga Mahā Kammaṭṭhānācariya" in 1999, which means "Most Highly Respected Meditation Teacher".
The Sayadaw's teachings have been published in several books which are highly regarded internationally. The book of "The Practice that Leads to Nibbāna" explains the entire course of teaching in detail and is supported by copious quotation from the Pali Texts. It was published in 1997 and it is currently available only in Myanmar and in Sinhala script. He gives Dhamma talks in English fluently and has lectured and led retreats abroad since 1997, such as in Taiwan, China, Hong Kong, South Korea, Japan, Malaysia, Singapore, Indonesia, Sri Lanka, Germany, the United Kingdom and the United States.
Nowadays, the practice of Samatha and Vipassanā Meditation under the guidance of Ven. Pa-Auk Sayadaw has successfully penetrated many locations both locally as well as abroad. In July 2014 the total number of foreigners practicing at Pa-Auk Medication Center (PAMC)-Main in Mawlamyine were 343 from 31 countries. The largest contingent of foreigners comes from Vietnam, numbering slightly over 100. Some foreigners have come from as far away places as Iran and Denmark. Local monks, novices, nuns, and laypersons number altogether 757. Hence, a total number of 1100 people are practicing at PAMC (Main) during this 2014 rain retreat.
There are officially 29 Pa-Auk Meditation Center branches in Myanmar and 11 centers abroad. Two more new branches, one in Thailand and another in Vietnam will increase that number. Sayadaw has trained skillful and experienced kammaṭṭhānācariya monks and nuns recently during an intensive 6 month-course. He also provides access for studying the Pāḷi Texts, Vinaya, Suttanta, and Abhidhamma at the main Forest Meditation Center (Mawlamyine) for long term Yogis, monks and nuns who have been practicing over three years.
The forest area is quite large covering an area of about 500 acres around the "Cittala-pabbata" mountain. There is a double-storied Dhammavihārīsīmā, a clinic, alms-giving hall, library, refectory and over 320 single kuti-s for monks at the Upper monastery. The Middle monastery has a Cetiya, Sīmā Cum Meditation Hall and 31 single kuṭi-s. Female yogis practice at the Lower Monastery having 3 Cetiya, a three-storied Mettāvihārī Meditation Hall, Kitchen, and nearly 300 lodgings.
5. The Penetration of Early Meditation Methods
5.1 The Mogok Method
Not only Mahasi and Pa-Auk traditions, but also many other famous traditions such as Mogok method (1924) and Saya Thetgyi method (1914) are also famous which have been prominent even during the British colonial period. The Ven. Mogok Sayadaw Vimala was believed to be an Arahant and left relics when his body was cremated.
He emphasized on explaining "Dependent Origination" in order to eliminate craving in every sense impression with strong mindfulness. He stressed upon wiping away wrong diṭṭhi-s (views) with 'Sutamayañāṇa' (knowledge by learning) first and totally eliminate with 'Bhāvanāmayañāṇa' (knowledge by practicing). Sayadaw's Dhamma talks are famous for short and lucid words and forcefully awaken the people to strive for liberation in this very life. There are many kammaṭṭhānācariya in his great lineage and continue as well by providing short term scheduled courses in both local and abroad.
5.2 The Saya Thetgyi Method
Saya Thetgyi, who was the great pupil of Ledi Sayadaw, was believed to be an Anāgāmī (Non-returner) and he was the first lay meditation teacher. The successor of Saya Thetgyi was Sayagyi U Ba Khin (1952) who was the founder of International Meditation Center. Again, his prominent student was S.N.Goenka who was an Indo-Burman teacher of Vipassanā meditation.
S.N.Goenka established many Meditation centers in India (1969) and also in many Western countries. Their way of teaching is that the meditator has to primarily focus on breathing in and breathing out naturally and get awareness within the framework of the body directly piercing the reality of the natures from moment to moment. S.N.Goenka's Dhamma explanations are very modern and clear with the boundless of religion or race so that many non-Buddhists are attracted.
5.3 The Four Major Traditions
Mahasi, Pa-Auk, Mogok and Saya Thetgyi are the top four Vipassanā meditation methods being led by the genuine practitioners of the path in Myanmar and abroad up till the present. Among these methods, only one, Pa-Auk teaches Samatha-vipassanā and all the rest are Vipassanā meditation. However, all these methods precisely follow the Buddhist Canon.
5.4 Summary of Meditation Center Practices
In all of the Myanmar meditation centers food, accommodation, transportation, together with sponsorship letters to obtain a meditation visa for foreigners are provided with no commercialization whatsoever. The duty of the meditators is to practice well honestly and mindfully all the time as per daily schedule. Meditation techniques taught at meditation centers are intended to free one from all quarrels within one's self and with the outside world.
6. Verifications on Meditation Techniques of Mahasi and Pa-Auk
6.1 Comparative Penetration
By the number of meditation centers, Mahasi is greater at the penetrations abroad, and Pa-Auk is greater in the local penetrations. By the number of foreign practitioners, Pa-Auk has increased. The controversial points are there in which some people criticize the instruction of Mahasi saying that contemplating the "rising and falling of abdomen" is not the Buddha's words and the Insight knowledge can't be attained through insufficient concentration. Some people criticize that the instruction of Pa-Auk for cultivating Jhāna absorption is not necessarily within the Dispensation of the Buddha and is a waste of time rather than emphasizing the direct approaches into Insight knowledge.
6.2 The Buddhist Response to Controversies
In the Buddha's life time, the successors of fruitions were of two types: Vipassanāyānikapuggala and Samathayānikapuggala. For the final liberation, the Buddha clearly said – "ekāyano", this is the only path, "the Four Foundations of Mindfulness". Since you know the path, if you start practicing Vipassanā meditation then you must have enough concentration to realize it. Or if you start practicing Samatha meditation then it must be the firm foundation towards the insight knowledge. The meditator must have clear vision of Samatha and Vipassanā, which are involved together in the practice of the eightfold noble path.
7. Conclusion
Successful spread of Buddhism is performed by preserving the teachings by heart and practicing it properly. In Myanmar, nowadays, there are altogether 14 Tipiṭakadhara Sayadaws from before the 6th Buddhist Council up till the present. The First Tipiṭakadhara Sayadaw since 1953 was Venerable Vicittasārābhivaṃsa (Mingun Sayadaw, Tipiṭakadhara Dhammabhaṇḍākārika), who served as the "Chief Respondent" at the 6th Buddhist Council.
Currently in Myanmar, monks number nearly 300,000 monks (272,928) and there are 300,000 novices (287,818) and over fifty thousand nuns (50,553) are preserving the teachings. Monasteries and Nunneries are in every town and village. And, the number of meditation centers in Myanmar were nearly four hundred (389) and over one million meditators practicing in the year 2000 which is a record.
Table 1: Total number of meditation centers in Myanmar by State/Region wise – Year 2000
No. State/Region Number of Meditation Centers Number of Yogis
1 Kachin State 8 30,318
2 Kayah State 1 4,552
3 Karen State 5 7,717
4 Chin State - -
5 Sagaing Region 79 254,422
6 Tanintharyi Region 7 2,057
7 Bago Region 45 110,770
8 Magway Region 42 71,819
9 Mandalay Region 46 167,087
10 Mon State 18 63,919
11 Rakhine State 44 1,848
12 Yangon Region 33 254,224
13 Shan State 28 107,420
14 Ayeyarwaddy Region 42 79,580
Total 398 1,155,733
Therefore, through the huge development of Buddhist meditation centers from Myanmar, the Global Exchange of Buddhism is undoubtedly progressing with genuine practitioners of the path. Thus, Myanmar's contribution to the globalization of Buddhism, particularly in samatha and vipassanā meditation, has taken place in the 20th and 21st centuries, and is rapidly gaining further ground.
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