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The Dhammayuttika Nikaya or Thammayut ((パーリ語:ธรรมยุติกนิกาย), (タイ語:ธรรมยุต); (クメール語:ធម្មយុត្តិក និកាយ) ''Thommoyouttek Nikeay'') is an order of Theravada Buddhist ''bhikkhu''s (monks) in Thailand, Cambodia and Myanmar with significant branches in the Western world. Its name is derived from Pali ''dhamma'' ("teachings of the Buddha") + ''yutti'' (in accordance with) + ''ka'' (group). == History == The Dhammayuttika Nikaya (Thai: ''Thammayut'') began in 1833 as a reform movement led by Mongkut, son of King Rama II of Siam. It remained a reform movement until passage of the Sangha Act of 1902, which formally recognized it as the lesser of Thailand's two Theravada denominations.〔(Buddhism in Contemporary Thailand ), Prof. Phra Thepsophon, Rector of Mahachulalongkorn Buddhist University. Speech at the International Conference on Buddhasasana in Theravada Buddhist countries: Issue and The Way Forward in Colombo, Sri Lanka, January 15, 2003, Buddhism in Thailand, Dhammathai - Buddhist Information Network〕 Prince Mongkut was a bhikkhu (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 noticed what he saw as serious discrepancies between the vinaya (monastic rules) and the actual practices of Thai bhikkhus. Mongkut, concerned that the ordination lines in Thailand were broken by a lack of adherence to this monastic code, sought out a different lineage of monks with practice that is more in line with the vinaya. There are several rules in the Theravada monastic code by which a monk is "defeated" - he is no longer a monk even if he continues to wear robes and is treated as one. Although every ordination ceremony in Theravada Buddhism is performed by ten monks to hedge against the possibility of ones ordination being rendered invalid by having one of these defeated monks as preceptor. It is speculated that in spite of this, Mongkut was concerned that the lineages of regional traditions in the area were broken, and he made every attempt to commission a phalanx of monks in Thailand with the highest probability of an unbroken lineage that may be traced to the Buddha. Mongkut eventually found a lineage among the Mon people in Thailand that had a stronger practice. He reordained among this group and began a reform movement that would become the Thammayut order. In the founding of 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. Additionally, Thammayut bhikkhus are expected to eat only one meal a day (not two) and the meal was to be gathered during a traditional alms round.〔(Ratanakosin Period ), Buddhism in Thailand, Dhammathai - Buddhist Information Network〕 Since his brother Rama III complained about his involvement with an ethnic minority (the Mon), a monastery was built for Prince Mongkut on the edge of the city of Bangkok.〔http://www.dhammatalks.org/Archive/Writings/CrossIndexed/Uncollected/MiscEssays/The%20Traditions%20of%20the%20Noble%20Ones.pdf〕 In 1836, Mongkut became the first abbot of the new Wat Bowonniwet Vihara, and it would become the administrative center of the Thammayut order to the present day. Soon after that, Mongkut had other monks who were close to him reordain in this lineage of Mon bhikkhus. Among these were Mongkut's son Vajirañāṇavarorasa and Somdet Phra Wannarat "Thap", a grade Nine Pali scholar. According to Taylor, Vajirañāṇavarorasa's autobiography tells how "Thap had differences with the somewhat more 'worldly' monks 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-nineteenth 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. It wasn't 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 the sangharaja; however, he was only a figurehead. Thanissaro notes though that in the early twentieth century, Ajahn Mun's kammaṭṭhāna lineage formed a distinct camp within the Thammayut order which was at odds with Vajirañāṇavarorasa's reforms.〔http://www.dhammatalks.org/Archive/Writings/CrossIndexed/Uncollected/MiscEssays/The%20Traditions%20of%20the%20Noble%20Ones.pdf〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dhammayuttika Nikaya」の詳細全文を読む スポンサード リンク
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