In essentials monastic life is much the same in Burma and Ceylon but the Burmese standard is higher, and any monk known to misconduct himself would be driven out by the laity.  The monasteries are numerous but not large and much space is wasted, for, though the exterior suggests that they are built in several stories the interior usually is a single hall, although it may be divided by partitions.  To the eastern side is attached a chapel containing images of Gotama before which daily devotions are performed.  It is surmounted by a steeple culminating in a hti, a sort of baldachino or sacred umbrella placed also on the top of dagobas, and made of open metal work hung with little bells.  Monasteries are always built outside towns and, though many of them become subsequently enclosed by the growth of the larger cities, they retain spacious grounds in which there may be separate buildings, such as a library, dormitories for pupils and a hall for performing the ordination service.  The average number of inmates is six.  A large establishment may house a superior, four monks, some novices and besides them several lay scholars.  The grades are Sahin or novice, Pyit-shin or fully ordained monk and Pongyi, literally great glory, a monk of at least ten years’ standing.  Rank depends on seniority—­that is to say the greatest respect is shown to the monk who has observed his vows for the longest period, but there are some simple hierarchical arrangements.  At the head of each monastery is a Saya or superior, and all the monasteries of a large town or a country district are under the supervision of a Provincial called Gaing-Ok.  At the head of the whole church is the Thathanabaing, already mentioned.  All these higher officials must be Pongyis.

Although all monks must take part in the daily round to collect alms yet in most monasteries it is the custom (as in Ceylon and Siam) not to eat the food collected, or at least not all of it, and though no solid nourishment is taken after midday, three morning meals are allowed, namely, one taken very early, the next served on the return from the begging round and a third about 11.30.  Two or three services are intoned before the image of the Buddha each day.  At the morning ceremony, which takes place about 5.30, all the inmates of the monastery prostrate themselves before the superior and vow to observe the precepts during the day.  At the conclusion of the evening service a novice announces that a day has passed away and in a loud voice proclaims the hour, the day of the week, the day of the month and the year.  The laity do not usually attend these services, but near large monasteries there are rest houses for the entertainment of visitors and Uposatha days are often celebrated by a pious picnic.  A family or party of friends take a rest-house for a day, bring a goodly store of cheroots and betel nut, which are not regarded as out of place during divine service,[183] and listen at their ease to the exposition of the law delivered by a yellow-robed monk.  When the congregation includes women he holds a large fan-leaf palm before his face lest his eyes should behold vanity.  A custom which might not be to the taste of western ecclesiastics is that the congregation ask questions and, if they do not understand, request the preacher to be clearer.