 | |
| Abbreviation | Dhammayut |
|---|---|
| Formation | 1833 |
| Founder | Vajirañāṇo Bhikkhu (laterKing Mongkut) |
| Type | Buddhist monastic order |
| Headquarters | Wat Bowonniwet Vihara, Phra Nakhon District,Bangkok, Thailand |
Superior general | Somdet Phra Ariyavongsagatanana IX (Incumbent since 2017) |
| Part ofa series on | ||||||||
| Theravāda Buddhism | ||||||||
|---|---|---|---|---|---|---|---|---|
 | ||||||||
| Buddhism | ||||||||
Key figures
| ||||||||
| ||||||||
| ||||||||
| ||||||||
Dhammayuttika Nikāya (Pali;Thai:ธรรมยุติกนิกาย;RTGS: Thammayuttika Nikai;Khmer:ធម្មយុត្តិកនិកាយ,Thommoyutteka Nikay), orDhammayut Order[1] (Thai:คณะธรรมยุต), is anorder ofTheravada Buddhistbhikkhus (monks) inThailand,Cambodia, andBurma, with significant branches in theWestern world. Its name is derived from Palidhamma ("teachings of the Buddha") +yutti (in accordance with) +ka (group).
The order began in Thailand as a reform movement led by a prince who would later becomeKing Mongkut of Siam, before also spreading to Cambodia and Burma. Initially, King Mongkut was frustrated because he could not find monks who understood the original teachings of the Buddha and truly adhered to therules of the monks. This happened because of thesyncretism of Buddhism withThai folk religion. Consequently, King Mongkut emphasised the use of thePali Canon as the primary authority for monastic practices, and sought to eliminate all of the syncretic elements. The movement became formally recognised as its own monastic order by the Thai government in 1902, with any Thai Theravadabhikkhus not within the order being referred to as part of theMaha Nikaya.
The Dhammayuttika Nikaya plays a significant political role in Thailand. The order has historically been favored by the Thai government and monarchy, with the order holding the majority of all royal monastic titles in Thailand and most of theSupreme Patriarchs (the head of the Thai monastic community) since its founding having come from the Dhammayuttika Nikaya, despite the order making up less than ten percent of allbhikkhus in Thailand.
Dhammayuttika Nikaya (Thai:Thammayut) began in 1833 as a reform movement led byMongkut (later King Rama IV), son of KingRama II of Siam. It remained a reform movement until passage of the Sangha Act of 1902, which formally recognised it as the lesser of Thailand's two Theravada denominations, the other beingMaha Nikaya.[2]
Prince Mongkut was abhikkhu (religious name: Vajirañāṇo) for 27 years (1824–1851) before becoming King of Thailand (1851–1868). The then 20 year-old prince entered monastic life in 1824. Over the course of his early meditation training, Mongkut was frustrated that his teachers could not relate the meditation techniques they were teaching to the original teachings of the Buddha. Also, he described what he saw as serious discrepancies between thevinaya (monastic rules) and the actual practices of Thaibhikkhus. Mongkut, concerned that the ordination lines in Thailand were broken by a lack of adherence to this monastic code, sought out a different lineage ofbhikkhus with practice that is more in line with thevinaya.
There are several rules in the Theravada monastic code by which abhikkhu is "defeated" – he is no longer abhikkhu even if he continues to wear robes and is treated as one. Every ordination ceremony in Theravada Buddhism is performed by tenbhikkhus to guard against the possibility of the ordination being rendered invalid by having a "defeatedbhikkhu" as preceptor. Despite this, Mongkut was concerned that the area's lineages of regional traditions were broken. He made every effort to commission a phalanx ofbhikkhus in Thailand with the highest probability of an unbroken lineage traceable back to the Buddha.[3]
Mongkut eventually found a lineage among theMon people in Thailand who had a stronger practice. He reordained in this group and began a reform movement that would become the Thammayut order. In founding the Thammayut order, Mongkut made an effort to remove all non-Buddhist,folk religious, and superstitious elements which over the years had become part of Thai Buddhism. He emphasised the use of thePali Canon as the primary authority as the basis for monastic practices. Additionally, Thammayutbhikkhus are expected to eat only one meal a day (not two) and the meal was to be gathered during a traditional alms round.[4]
In 1836, Mongkut became the first abbot of the newWat Bowonniwet Vihara, and it would become the administrative center of the Thammayut order to the present day.[3]
Soon after, Mongkut had otherbhikkhus who were close to him reordain in this lineage of Monbhikkhus. Among these were Mongkut's sonVajirañāṇavarorasa and Somdet Phra Wannarat "Thap", a grade nine Pali scholar.[5]
According to anthropologist Jim Taylor, Vajirañāṇavarorasa's autobiography tells how "Thap had differences with the somewhat more "worldly"bhikkhus at Wat Bowornniwet, which led to dissension and the movement's eventual division into four primary competing factions (monastic lines or "stems")." In the mid-19th century these branches became so estranged that each one developed its own style of chanting, interpretation, and translation of Pali texts, and differed on issues related to the monastic code.[6]
It was not until Vajirañāṇavarorasa took control of a new phase of Sangha reforms in 1892 that the administrative Thammayut hierarchy would begin to form a cohesive vision. Officially Pusso Saa was theSangharaja; however, he was only a figurehead.[7][6] Thanissaro, aThai-ordained forestbhikkhu, notes though that in the early-20th century, Ajahn Mun'skammaṭṭhāna lineage formed a distinct camp within the Thammayut order which was at odds with Vajirañāṇavarorasa's reforms.[8]
While the Dhammayuttika Nikaya originally started as a Buddhistreform movement in Thailand, later leading to the development of theThai forest tradition, the order has played a significant political role in Thailand as well.
Since its origins, the Dhammayuttika Nikaya has historically been the preferred choice of the Thai government and the monarchy.[9][10] Having been started by a Thai prince, the order has always had close ties to the monarchy and has historically played a key role in ensuring public support for the palace. Journalist Paul Handley writes that:
Although the doctrinal differences between the schools had become less significant, putting Thammayut [sic] on top ensured that the sangha remained closely allied with the palace.[11]
This favoritism by Thai elites for the Dhammayuttika order is most apparent in the proportion of monastic titles given to seniorbhikkhus. While taking up only about six percent of thebhikkhus in Thailand, over half of Thailand's monastic titles and privileges have gone to Dhammayuttikabhikkhus,[12] and nine of the past thirteenSupreme Patriarchs of Thailand have belonged to the Dhammayuttika order.
The preference by the Thai government and palace for Dhammayuttika has even led to the persecution of some high rankingMaha Nikayabhikkhus who were seen as a threat to the Dhammayuttika hierarchy or the Thai government. The most famous case was the case ofPhra Phimontham, a high ranking Maha Nikayabhikkhu known for his pro-democracy views and opposition to Dhammayuttika elitism, who was likely to become the next Supreme Patriarch of Thailand at the time.[9] In 1962, Phra Phimontham was imprisoned and defrocked by Thailand's thenmilitary junta and widely defamed in theThai media over several criminal charges. The scandal allowed the military junta to pass a Sangha reform act that further centralised the Thai Sangha's administration under Dhammayuttika control. Following a change in government, the various criminal charges against Phra Phimontham were later determined to have been false all along. In reality, the military junta persecuted Phra Phimontham for his political views and disseminated the false charges in the media in order to arrest him and limit his influence, and to consolidate its power over the Sangha.[9][11]
More recently, news analysts have described the actions of the2014 military junta againstWat Phra Dhammakaya andWat Paknam Bhasichareon as also being about the politics of these two Nikayas.[13] From 2013-2017 thebhikkhu who was next in line for Supreme Patriarch was the Maha NikayabhikkhuSomdet Chuang Varapuñño of Wat Paknam Bhasicheroen.[14][15][note 1] However, lawsuits involving Somdet Chuang and the affiliated Wat Phra Dhammakaya caused his appointment to be postponed and eventually withdrawn, with another candidate from the Dhammayuttika fraternity appointed instead. The lawsuits against Wat Phra Dhammakaya and Somdet Chuang were, in fact, eventually used as reasons by the junta to withdraw his nomination.[17][18] Wat Paknam was later cleared of all charges two days after Somdet Chuang's nomination was officially withdrawn.[19][20][21]
On 7 February 2017, Prime MinisterPrayut Chan-o-cha confirmed the appointment ofSomdet Phra Maha Muniwong as the 20th Supreme Patriarch of Thailand in a televised address. He was the abbott ofWat Ratchabophit and a leading member of the Dhammayuttika Nikaya order.[22] The prime minister stated: "I submitted the names of five qualified monks for His Majesty to consider. On Monday night, I was informed His Majesty chose Somdet Phra Maha Muniwong."[23]
During the2017–18 Thai temple fraud investigations, Anthropologist Jim Taylor described the arrests made during the investigations as the"ruling palace regime" trying to consolidate traditional, central royalist power by eliminating several high-ranking Maha Nikayabhikkhus and members of theSangha Supreme Council. Taylor argues that this was done in order to ensure that the next Supreme Patriarch is also from the Dhammayuttika Nikaya, pointing to the junta'sprevious interference with the position in 2017 and that the suspects were all high-ranking non-royalistbhikkhus.[24] In fact, in July 2018, the junta passed a law giving the Thai King the ability to select members of theSangha Supreme Council instead of the monks. The alleged corruption within the Sangha from these investigations were cited as the reason for the change.[25]
In 1855, KingNorodom of Cambodia invited Preah Saukonn Pan, also referred to as Maha Pan, aKhmer bhikkhu educated in the Dhammayuttika Nikaya, to establish a branch of the Dhammayuttika order in Cambodia.[26][27] Maha Pan became the firstSangharaja of the Dhammayuttika lineage, residing atWat Botum, a new temple erected by the king specifically for Dhammayuttikabhikkhus.[26] The Cambodian order benefited from royal patronage but was also sometimes regarded with suspicion due to its ties to the Thai monarchy.[26]
The Dhammayuttika order in Cambodia suffered greatly under theKhmer Rouge, being particularly targeted because of its perceived ties to monarchy and a foreign nation, in addition to the Khmer Rouge's general repression of the Buddhist hierarchy in Cambodia.[28] Between 1981 and 1991, the Dhammayuttika Nikaya was combined with the Cambodian Mohanikay in a unified Sangha system established underVietnamese domination.[29] In 1991, KingNorodom Sihanouk returned from exile and appointed the first new Dhammayuttika Sangharaja in ten years, effectively ending the policy of official unification.[29] The Dhammayuttika continues to exist in Cambodia, though itsbhikkhus constitute a very small minority. On issues such as the role of bhikkhu inHIV/AIDS treatment and education, the current Sangharaja,Bour Kry has adopted a more liberal position than the Mohanikay headTep Vong, but is less radical than that of certainEngaged Buddhist elements of the Mohanikay order.[30]
TheMahayin Gaing (Burmese:ဓမ္မယုတ္တိနိကာယမဟာရင်ဂိုဏ်း; fromPali:gaṇa "group, association") in Myanmar has its origins as "a late nineteenth-century Mon reform tradition [that] traces its lineage to the Thai Thammayut [sic] order."[31] It is one of 9 legally sanctioned monastic orders (nikaya) in Myanmar (Burma), under the 1990 Law Concerning Sangha Organizations.[32]
According to 2016 statistics published by theState Sangha Maha Nayaka Committee, 823 monks belonged to this monastic order, representing 0.15% of all monks in the country, making it the second smallest legally-sanctioned monastic order.[33] With respect to geographic representation, the majority of Mahayin monks are based inMon State (76.91%), followed by neighboringKayin State (13.61%).[33] In 2016, the order had 79monasteries, mostly in Mon and Kayin States, representing 0.1% of the country's monasteries.[34]
On October 23, 1976,Saṅgha Theravāda Indonesia (Indonesian Theravāda Saṅgha) was formed at the Mahā Dhammaloka Vihāra (now Tanah Putih Vihāra),Semarang, Central Java. The Indonesian Theravāda Saṅgha was formed by monks who were not members of the Sangha that already existed in Indonesia at that time. The sangha organisation was founded by five Indonesian monks who came from the ordination line of the ThaiDhammayuttika Nikāya, Bhikkhu Aggabalo, Bhikkhu Khemasarano, Bhikkhu Sudhammo, Bhikkhu Khemiyo, and Bhikkhu Ñaṇavutto.[35] The historic event was also witnessed by two Thai Dhammadutas, namely Bhante Suvirayan (now Phra Dhamchetiyachan) and Bhante Sombat Pavitto (now Phra Vidhurdhammabhorn) who were ordained atWat Bowonniwet, that is the center of the Dhammayuttika order.[36]
In addition, there is also theSangha Theravāda Dhammayut Indonesia that shelters native Thai monks of the Dhammayuttika ordination line.[37]
Theravada Buddhist orders | ||
|---|---|---|
| Bangladesh | | |
| Cambodia | ||
| Myanmar (Burma) | ||
| Sri Lanka | ||
| Thailand | ||
| Laos | ||
| Temples |
|  | ||||||
|---|---|---|---|---|---|---|---|---|
| Architecture |
| |||||||
| Notable Buddhists | ||||||||
| Notable figures |
| |||||||
| Education | ||||||||
| Culture | ||||||||
| Politics | ||||||||
.svg)
