Myanmar since the 1990s has seen an explosive growth in non-state social welfare provision, such as the Free Funeral Service Societies and the Organizations for Blood Donors, that has filled the welfare vacuum left by the military junta (1962-2011). These social welfare organizations are becoming a location where monks and lay Buddhists reinvent the practice of charitable giving and merit-making to address social needs for welfare provision. This development of non-state social welfare in Myanmar challenges scholars of Theravada Buddhism to rethink the laicization and monasticization debate. Some scholars take the lay involvement in monastic practices as a sign of the laicization of Buddhism that the monastic authority over the means of enlightenment is in decline. Critics of this approach take the same phenomenon as indicative of the monasticization of lay Buddhists and the perpetuation of the centrality of the monastics in Buddhism. This debate, however, does not account for the development of Buddhist social welfare in Myanmar. Buddhism is best not to be taken as a totality with a singular direction of change toward laicization or monasticization, but pluralized historical practices internalized and reinvented in and through everyday life. Based on my field research, this article shows that social welfare organizations are offering an increasingly popular venue for both monks and lay Buddhists to pursue mental and moral cultivation toward enlightenment by creating ideal social and economic conditions for endeavors to overcome attachment and suffering in this world.