In 1833, he began a reform movement reinforcing the canon law that evolved into the Dhammayuttika Nikaya, or Thammayut sect.

* Dhammayuttika Nikaya

* Dhammayuttika Nikaya Order of Theravada Buddhist monks in Cambodia.

Thailand is nearly 94 %- 95 % Theravada Buddhist ( which includes the Thai Forest Tradition and the Dhammayuttika Nikaya and Santi Asoke sects ), with minorities of Muslims ( 5-6 %), Christians ( 1 %), Mahayana Buddhists, and other religions.

Vajirañāṇo Bhikkhu ( later King Mongkut of Rattanakosin Kingdom | Siam ), the founder of Dhammayuttika Nikaya

The Dhammayuttika Nikaya or Thammayut Nikaya (; ) is an order of Theravada Buddhist monks in Thailand and Cambodia.

The Dhammayuttika Nikaya, or simply Thammayut, began in 1833 as a reform movement led by Prince Mongkut, a son of King Rama II.

Between 1981 and 1991, the Dhammayuttika Nikaya was combined with the Cambodian Mohanikay in a unified sangha system established under Vietnamese domination.

nl: Dhammayuttika Nikaya

From the period between 1855 and the beginning of the Khmer era, one sangharaja existed for the Cambodian branch of the Dhammayuttika Nikaya, and another for the Maha Nikaya.

The full official title of the Supreme Patriarch of the Maha Nikaya is Samdech Preah Sumedhādhipati, while the full official title of the Supreme Patriarch of the Dhammayuttika Nikaya is Samdech Preah Sugandhādhipati.

As a result, since the establishment of the Dhammayuttika Nikaya under King Mongkut, Thai sangharajas have tended to come from that order, despite it being a minority of the ordained monks in Thailand.

* Samdech Preah Sugandhādhipati Bour Kry, current sangharaja of the Dhammayuttika Nikaya of Cambodia

# REDIRECT Dhammayuttika Nikaya

* Dhammayuttika Nikaya

Maha Nikaya and Dhammayuttika Nikaya are the two major monastic orders in Thailand that have forest traditions.

Samdech Preah Sanghareach Bour Kry, the current Supreme Patriarch of the Dhammayuttika order of Cambodia.

In 1855, the Khmer King Norodom invited Preah Saukonn Pan, also referred to as Maha Pan, a Khmer monk educated in the order of Thailand's now King Mongkut, to establish a branch of the Dhammayuttika order in Cambodia.

The Dhammayuttika order in Cambodia suffered greatly under the Khmer Rouge, being particularly targeted because to its perceived ties to monarchy and a foreign nation, in addition to the Khmer Rouge's general repression of the Buddhist hierarchy in Cambodia.

The Dhammayuttika continues to exist in Cambodia, though its monks constitute a very small minority.

Because the Dhammayuttika order enjoyed closer ties to the throne, it officially had primacy in Cambodia, despite constituting a small majority of Khmer monks.

In 1991 King Sihanouk, having returned from exile, appointed Bour Kry sangharaja of the Dhammayuttika order, returning Cambodia to the two-patriarch system.

In 1991 King Sihanouk returned from exile and appointed the first new Dhammayuttika sangharaja in ten years, effectively ending the policy of official unification.

Nikāyas may emerge among monastic groupings as a result of royal or government patronage ( such as the Dhammayuttika Nikāya of Thailand, due to the national origin of their ordination lineage ( the Siyam Nikāya of Sri Lanka ), because of differences in the interpretation of the monastic code, or due to other factors ( such as the Amarapura Nikāya in Sri Lanka, which emerged as a reaction to caste restrictions within the Siyam Nikāya ).

* On 3 January 1880, Vajirañana was reordinated in the orthodox Dhammayuttika manner on a raft, Chaokhun Dharrmatrailoka ( Ṭhānacāra ) being his preceptor.

* While the Mahāmakuṭa Royal Academy belonged to the Dhammayuttika order, King Chulalongkorn also strengthened the school of the Mahānikāya order in the Wat Mahādhātu which in 1896 became the Mahachulalongkornrajavidyalaya University.

The Mahanikaya order, perhaps somewhat influenced by Mongkut's reforms but with a less exacting discipline than the Dhammayuttika order, comprised about 95 percent of all monks in 1970 and probably about the same percentage in the late 1980s.

Maha Pan became the first Supreme Patriarch of the Cambodian Dhammayuttika lineage, residing at Wat Botum Vaddey, a new temple erected by the king specifically for the Dhammayuttika monks.

Vajirañana became his successor as abbot of Wat Pavaraniveśa and as the patriarch of the Dhammayuttika order, while Sa Pussadevo became the new Supreme Patriarch.

Influenced by the Mon and guided by his own understanding of the Tipitaka, Mongkut began a reform movement that later became the basis for the Dhammayuttika order of monks.

* Maha Nikaya an order of Theravada Buddhist monks in Cambodia.

* Preah Maha Ghosananda, ( Maha Nikaya ) the late sangharaja of Cambodia *

* Samdech Preah Sumedhādhipati Non Nget, current sangharaja of the Maha Nikaya of Cambodia

This tension is best exhibited in the Cakkavatti Sihanada Sutta ( Digha Nikaya 26 of the Sutta Pitaka of the Pāli Canon ), the story of humanity's decline from a golden age in the past.

Another reference from the Aggañña Sutta of the Digha Nikaya, says to his disciple Vasettha:

* 1753: Sri Lanka reinstatement of monks ordination from Thailand-the Siyam Nikaya lineage

Rahu is mentioned explicitly in a pair of scriptures from the Samyutta Nikaya of the Pali Canon.

This is in accord with Anguttara Nikaya I, 10 which goes from a reference to brightly shining citta to saying that even the slightest development of loving-kindness is of great benefit.

* 29 fragments of birch-bark scrolls of British Library collection consisting of parts of the Dhammapada, Anavatapta gāthā, the Rhinoceros Sutra, Sangitiparyaya and a collection of sutras from the Anguttara Nikaya.

In the Buddhists text Digha Nikaya Atthakatha, the above story is almost the same, except that Queen Kosaladevi desired to drink blood from King Bimbisara's arm ; the king obliged her and, later, when the child was thrown near the garbage dump, due to an infection he got a boil on his little finger and the king sucked it and once while sucking it the boil got burst inside the king's mouth, but due to the affection for his child he did not spit the pus out, rather swallowed it.

Numerical Discourses of the Buddha: An Anthology of Suttas from the Anguttara Nikaya.

* Amarapura Nikaya, founded in 1800 with higher ordination obtained from Myanmar ( Burma )

As Hayes describes it, " In the Nikaya literature, the question of the existence of God is treated primarily from either an epistemological point of view or a moral point of view.

Because Nyanasamvara Suvaddhana is of the Thammayut Nikaya, this implies that the next Supreme Patriarch will come from the Maha Nikaya.

Some of the most commonly referenced suttas from the Digha Nikaya include the Maha-parinibbana Sutta ( DN 16 ), which described the final days and death of the Buddha, the Sigalovada Sutta ( DN 31 ) in which the Buddha discusses ethics and practices for lay followers, and the Samaññaphala ( DN 2 ), Brahmajala Sutta ( DN 1 ) which describes and compares the point-of-view of Buddha and other ascetics in India about the universe and time ( past, present, and future ); and Potthapada ( DN 9 ) Suttas, which describe the benefits and practice of samatha meditation.

* Ten Suttas from Digha Nikaya, Burma Pitaka Association, Rangoon, 1984 ; 1, 2, 9, 15, 16, 22, 26, 28-9, 31

* Mahapandit Rahul Sankrityayan had translated Majjhima Nikaya from Prakrit to Hindi.

* Samyutta Nikaya selected suttas in English at Mahindarama Temple, Penang, Malaysia ( majority of these translations appear to have been copied – unattributed – from " Access to Insight ")

Translator Bhikkhu Bodhi wrote: " In Anguttara Nikaya, persons are as a rule not reduced to mere collections of aggregates, elements and sense-bases, but are treated as real centers of living experience engaged in a heartfelt quest for happiness and freedom from suffering.

"( from Intro to Samyutta Nikaya )

The following translations include material from at least two books of the Khuddaka Nikaya.

In 1800, Buddhist clergy from Sri Lanka obtained higher ordination in this city and founded the Amarapura Nikaya ( Amarapura sect ).

Ancient Buddhist texts like Anguttara Nikaya make frequent reference to sixteen great kingdoms and republics ( Solas Mahajanapadas ) which had evolved and flourished in a belt stretching from Gandhara in the northwest to Anga in the eastern part of the Indian subcontinent and included parts of the trans-Vindhyan region, prior to the rise of Buddhism in India.

However, the Mahasthabir Nikaya believed that a Bengali Buddhist order should not come under a powerful influence from a foreign entity.

The Mahasthabir Nikaya believed that a Bengali Buddhist order should not come under a powerful influence from a foreign entity.