Dhammayuttika Nikaya – Wikipédia
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The Dhammayuttika nikaya , or Thammayut Nikaya (Thaï: ธรรม ยุติก นิกาย, ธรรมยุต; นิกาย: Khmer denominational accramination (Orthe Ordre Monastique Du Bouddhisme Theravāda Présent ET Au Laos.
He is, in terms of numbers of faithful, the second order in Thailand and Cambodia, behind Maha Nikaya or Mahanikay.
The order was founded in 1833 by Prince Mongkut. The latter, who became king under the name of Rama IV, was first Bhikkhu for 27 years (from 1824 to 1851). He also became the first superior of Wat Bowonniwet Vihara in 1836. During these years, he wanted to reform the rules of monastic discipline and make them closer to those of the Pālis canons taught in pagodas. He also wanted to remove the different superstitious practices which over time had become integral parts of Siamese Buddhism [ first ] .
He also wanted to reconcile Buddhism with the latest scientific discoveries, in particular to fight against certain missionary lessons which suggested that conversion to Christianity was a must to access progress. The order being wanted to be modernist, in contradiction on this point with the existing clergy, rather traditionalist, it recruited its followers essentially among the urban elites and the high dignitaries. Rama IV, then we successor Chulalongkorn will however take care not to break completely with the Maha Nikaya order which remains, today, the majority in the country [ 2 ] . Reports will be definitively resolved by the Sangha act of 1902 which recognized Dhammayuttika as one of the two forms of Thai Thai Thai Buddhism [ 3 ] .
In 1855, King Norodom invited a monk Dhammayuttika Khmer trained in Bangkok to come and create a branch of order in Cambodia [ 4 ] . Maha Pan, because such was his name thus became the venerable first of the order and lived in Wat Botum, a new pagoda erected by the sovereign Khmer for the monks Dhammayutika. The order then benefited from royal support, but would also generate some fears because of its supposed links with the Siamese monarchy [ 5 ] . Limited to the departure to a few members of the royal family, the order will know, at the start of the XX It is century, a boom in the ruling classes [ 6 ] .
In the 1970s, order was a very special target of the Khmer Rouge regime because in addition to the will of the leaders of Democratic Kampuchéa to close the pagodas it was also criticized for its close ties to the old elites [ 7 ] .
During the fall of democratic kampuchéa, when the pagodas were reopened, the rare survivors of Dhammayuttika, close to the royal family, were then for the most part refugee abroad and their exile was still going to last a decade. The Renaissance of Sangha (Buddhist communities) would therefore be the almost exclusive work of Maha Nikaya dignitaries whose congregation had always been largely in the majority [ note 1 ] and who were even going to invest pagodas formerly held by Dhammamayutika monks. In addition, in September 1981, a Maha Nikaya official close to power, the venerable Tep vong (in) , was elected at the head of a community “Unified” where the division between the two orders had been officially abolished [ note 2 ] . The situation will remain frozen until Norodom Sihanouk in Cambodia in 1991. Shortly before, the monarch wanted to resuscitate the Dhammayuttika congregation and had officially named the venerable Bour Kry who accompanied him when he arrived in Phnom Penh And who during his exile had developed the Buddhist communities within the Cambodian diaspora in France [ ten ] . The Sangharajah Bour Kry asked to regain possession of the Wat Botum pagoda, which had been occupied since 1979 by the Maha Nikaya hierarchy. From harsh negotiations then undertook and led to a compromise: part of the pagoda plot was ceded to the great patriarch so that he could build a building next to the existing of which Tep Vong kept the enjoyment [ 11 ] .
Notes [ modifier | Modifier and code ]
- In the 1920s for example, out of the 22 pagodes of Phnom Penh who welcomed 1812 monks, 17 were devolved to the 1703 Bonzes Maha Nikaya [ 8 ]
- The faithful DhammaMayutika for their part evoked, concerning this appointment, an attempt to dissolve their obedience rather than a unification [ 9 ] .
References [ modifier | Modifier and code ]
- (in) ‘ Ratanakosin period » , Buddhism in Thailand , on Dhammathai.org (consulted the )
- Alain Forest ( you. ) et al. , Contemporary Cambodia , The learned Indies, , 525 p. (ISBN 9782846541930 ) , part I, chap. 1 (“To understand the contemporary history of Cambodia”), p. 47-48
- (in) ‘ Buddhism in Contemporary Thailand » , Buddhism in Thailand , on Dhammathai.org (consulted the )
- (in) Charles F. Keyes, Communist Revolution and the Buddhist Past in Cambodia , University of Hawai`i Press, coll. « Asian Visions of Authority: Religion and the Modern States of East and Southeast Asia », , p. 43-73
- (in) Ian Harris, ‘ Sangha Groupings in Cambodia » , Buddhist Studies Review , vol. 18, , p. 83
- Alain Forest ( you. ) et al. , Contemporary Cambodia , The learned Indies, , 525 p. (ISBN 9782846541930 ) , part I, chap. 1 (“History – to understand the contemporary history of Cambodia”), p. 47-48
- (in) Ian Harris, ‘ Sangha Groupings in Cambodia » , Buddhist Studies Review , vol. 18, , p. 84
- Alain Forest, Cambodia and French colonization: History of colonization without clashes (1897 – 1920) , vol. 1, L’Harmattan editions, coll. “Center for Documentation and Research on Southeast Asia and the Insulindian world”, , 546 p. (ISBN 9782858021390 ) , chap. III (“the king, the geniuses and the Buddha”), p. 54
- (in) Ian Harris, Cambodian Buddhism : History and Practice , University of Hawai’i Press, , 368 p. (ISBN 978-0-8248-3298-8 , read online ) , p. 194-197
- (in) Ian Harris, ‘ Sangha Groupings in Cambodia » , Buddhist Studies Review , vol. 18, , p. 75-94
- Jean-Marie Cambacérès, Sihanouk: the insubmersible king , The seeking noon, coll. « Documents », , 459 p. (ISBN 9782749131443 , Online presentation ) , “The return of Sihanouk: renewal and reconstruction of the country”, p. 365-367
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