eek is considered
sufficient. To omit this stay in a monastery altogether would not be
respectable: it is in common esteem the only way to become a human
being, for without it a boy is a mere animal. The praises of the
Buddha and vows to lead a good life are commonly recited by the
laity[178] every morning and evening. It is the greatest ambition of
most Burmans to build a pagoda and those who are able to do so (a
large percentage of the population to judge from the number of
buildings) are not only sure of their reward in another birth but
even now enjoy respect and receive the title of pagoda-builder.
Another proof of devotion is the existence of thousands of
monasteries--[179]perhaps on an average more than two for each large
village and town--built and supported by voluntary contributions. The
provision of food and domicile for their numerous inmates is no small
charge on the nation, but observers are agreed that it is cheerfully
paid and that the monks are worthy of what they receive. In energy and
morality they seem, as a class, superior to their brethren in Ceylon
and Siam, and their services to education and learning have been
considerable. Every monastery is also a school, where instruction is
given to both day boys and boarders. The vast majority of Burmans
enter such a school at the age of eight or nine and learn there
reading, writing, and arithmetic. They also receive religious
instruction and moral training. They commit to memory various works in
Pali and Burmese, and are taught the duties which they owe to
themselves, society and the state. Sir. J.G. Scott, who is certainly
not disposed to exaggerate the influence of Buddhism in Burma, says
that "the education of the monasteries far surpasses the instruction
of the Anglo-vernacular schools from every point of view except that
of immediate success in life and the obtaining of a post under
Government."[180] The more studious monks are not merely schoolmasters
but can point to a considerable body of literature which they have
produced in the past and are still producing.[181] Indeed among the
Hinayanist churches that of Burma has in recent centuries held the
first place for learning. The age and continuity of Sinhalese
traditions have given the Sangha of Ceylon a correspondingly great
prestige but it has more than once been recruited from Burma and
in literary output it can hardly rival the Burmese clergy.

Though many disquisitions on the Vinaya have been