Among many ethnic groups in Myanmar, including the Bamar and Shan, Theravada Buddhism is practiced in conjunction with the worship of nats, which are spirits who can intercede in worldly affairs.

Pali historical chronicles state that Ashoka sent two bhikkhus, Sona and Uttara, to Suvaṇṇabhūmi ("The Golden Land") around 228 BCE with other monks and sacred texts as part of his effort to spread Buddhism.

[17] Because of this, before the 12th century, the areas of Thailand, Myanmar, Laos, and Cambodia were influenced by the Buddhist traditions of India, some of which included the teachings of Mahāyāna Buddhism and the use of the Sanskrit language.

[22][23] The Bamar adoption of Buddhism accelerated in the 11th century during the reign of king Anawrahta (Pali: Aniruddha, 1044–1077) who transformed the Bagan Kingdom into a major power in the region through the conquest of the Irrawaddy river valley, which included the Mon city of Thaton.

[26] Anawrahta implemented a series of religious reforms throughout his kingdom, attempting to weaken the power of the Tantric Mahayana Ari monks (also called "Samanakuttakas") and their unorthodox ways.

It seems that Bagan Theravāda was mainly supported by elite city dwellers, with over 90 percent of religious gifts being given by royalty, aristocrats, military officers and temple artisans.

According to Lieberman:At the great capital itself and some provincial centers, Buddhist temples supported an increasingly sophisticated Pali scholarship, part of an international tradition, which specialized in grammar and philosophical-psychological (abhidhamma) studies and which reportedly won the admiration of Sinhalese experts.

Besides religious texts, Pagan’s monks read works in a variety of languages on prosody, phonology, grammar, astrology, alchemy, and medicine, and developed an independent school of legal studies.

[60] However, this kingdom was severely weakened economically (lacking coastal trade access), and continued to suffer from the Pagan era issue of tax free religious estates.

[62] In spite of the political weakness of the kingdom, Buddhist scholarship flourished during this time, with prominent scholars like Ariyavamsa, Silavamsa and Ratthasara composing numerous works.

During the First Toungoo Empire, a reform movement led by the Taungoo kings took place, which attempted to standardize the Buddhism of Upper Burma and the Shan region in line with the Mahavihara tradition.

[78] Thalun's successor Pindale (1648–1661) also followed in his father's footsteps, building monasteries and patronizing Buddhist scholarship by figures such as Aggadhammalamkara, a great translator of various Abhidhamma works into Burmese (including the Patthana and the Dhammasangani).

[80] The consistent royal support of the Mahavihara Theravada tradition and the pacification of the Shan hill region led to the growth of rural monasteries (kyaungs), which became a near universal feature of Burmese village life.

[86] His son, Bodawpaya (1745–1819), arbitrated the dispute concerning the correct way of wearing the monk robes by ruling in favour of covering both shoulders and the sangha was then unified under the Sudhammā Nikāya.

[89] Bodawpaya also made many donations to the Buddhist order, including regular food offerings, numerous copies of the Tipitaka and a wave of monastery and pagoda construction in the capital of Amarapura as well as the creation of animal sanctuaries (where hunting was prohibited).

[93] Bodawpaya's policies also led to the persecution of the heretical Zoti (Joti/Zawti) sect, who rejected rebirth and believed in an omniscient creator nat who judged individuals after death for eternity.

[119][117] An important part of this revival movement was the widespread promotion of Buddhist doctrinal learning (especially of the Abhidhamma) coupled with the practice of meditation (among the monastic and lay communities).

[125] Politically involved monks included figures such as U Ottama, who argued that British rule was an obstacle to the practice of Buddhism and thus independence had to be gained, through violent means if necessary, though he also promoted Gandhian tactics like boycotts and tax avoidance.

[128] In 1954, U Nu, convened the Sixth Buddhist Synod at the newly built Kaba Aye Pagoda and Maha Pasana Guha (Great Cave) in Rangoon (Yangon).

[138] It was only during 1980–81 that general Sein Lwin, serving as Minister of Home and Religious Affairs, finally forced all monks to register and get their own ID cards with the government.

[137][141] During the chaos that ensued during the protests, Buddhist monks were at the forefront of the attempt to establish some sort of order in the towns and cities of Burma (before the military re-established control in 1989).

[144] The succeeding military regime, the State Peace and Development Council (SPDC), did patronise Buddhist monasteries and some leading monks in order to attempt to legitimize their rule.

[145] Senior military leaders continue to sponsor the renovations of pagodas and donate gifts to monks, which is then depicted in the state controlled media (though numerous Burmese remain suspicious of these displays).

[154] Buddhist monks and temples were also at the forefront of unofficial relief efforts during the aftermath of cyclone Nargis, and many monasteries and pagodas served as temporary shelters for displaced Burmese.

They will have another opportunity to join the Sangha at the age of 20, taking the upasampada ordination, to become a fully ordained bhikkhu, keeping the 227 precepts of the full monastic rules or Pātimokkha and perhaps remain a monk for life.

The three monsoon months from mid-July to mid-October is Vassa (ဝါတွင်း, Burmese pronunciation: [wàdwɪ́ɰ̃]), a time when people are busy tilling their land and planting the rice paddies and bhikkhus remain in kyaungs.

It was during Vassa that he ascended to the Tāvatiṃsa Heaven to preach a sermon, as an act of gratitude, to his mother, who had become a deva, and he was welcomed back to earth with a great festival of lights.

Children from poor families that can ill afford fees, uniforms and books have renewed the demand for a free monastic education, and minority groups such as the Shan, Pa'O, Palaung, Lahu and Wa are benefitting from this revival.

Like the maechi of neighbouring Thailand and the dasa sil mata of Sri Lanka, thilashin occupy a position somewhere between that of an ordinary lay follower and an ordained monastic.

Thilashins observe the ten precepts and can be recognised by their pink robes, shaven head, orange or brown shawl and metal alms bowl.