Difference between revisions of "Dhammayut"
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| − | Dhammayut literally means "In Accordance with the Dhamma". This sect based on the Pali canon and begun in the 1820's by Prince Mongkut at the time was Reform Buddhism. Institutionally this movement changed Buddhism from a wat-localized to a Sangha-centred religion. Lay religiosity is moving the same way. | + | [[Dhammayut]] literally means "In Accordance with the [[Dhamma]]". This [[sect]] based on the [[Pali canon]] and begun in the 1820's by {{Wiki|Prince}} {{Wiki|Mongkut}} at the time was Reform [[Buddhism]]. Institutionally this {{Wiki|movement}} changed [[Buddhism]] from a wat-localized to a Sangha-centred [[religion]]. Lay religiosity is moving the same way. |
| − | Prince Mongkut studied the canon during his early years as a monk. He grew discouraged by the level of practice he saw around him in Thai monasteries, and later re-ordained from the Mons, an ethnic group that straddled the Thai-Burmese border, where he studied Vinaya and the classic dhutanga practices under the guidance of a Mon teacher. Later, his brother, King Rama III, complained that it was disgraceful for member of the royal family to join an ethnic minority, and so built a monastery for the Prince-Monk on the Bangkok side of the river. There, Mongkut attracted a small but strong following of like-minded monks and lay supporters, and in this way the Dhammayut movement was born. After twenty-seven years of monk life, prince Mongkut ascended the throne and became King Rama IV (portrayed in the musical The King and I) after his brother's death in 1851. Rama IV later sponsored the building of new Dhammayut centers in the capital and the provinces, which was how -- by the time of Ajaan Mun -- there came to be a handful of Dhammayut monasteries in Ubon. | + | {{Wiki|Prince}} {{Wiki|Mongkut}} studied the [[canon]] during his early years as a [[monk]]. He grew discouraged by the level of practice he saw around him in [[Thai]] [[monasteries]], and later re-ordained from the Mons, an {{Wiki|ethnic}} group that straddled the Thai-Burmese border, where he studied [[Vinaya]] and the classic [[dhutanga]] practices under the guidance of a Mon [[teacher]]. Later, his brother, [[King]] {{Wiki|Rama}} III, complained that it was disgraceful for member of the {{Wiki|royal}} family to join an {{Wiki|ethnic}} minority, and so built a [[monastery]] for the Prince-Monk on the {{Wiki|Bangkok}} side of the [[river]]. There, {{Wiki|Mongkut}} attracted a small but strong following of like-minded [[monks]] and lay supporters, and in this way the [[Dhammayut]] {{Wiki|movement}} was born. After twenty-seven years of [[monk]] [[life]], {{Wiki|prince}} {{Wiki|Mongkut}} ascended the [[throne]] and became [[King]] {{Wiki|Rama}} IV (portrayed in the musical The [[King]] and I) after his brother's [[death]] in 1851. {{Wiki|Rama}} IV later sponsored the building of new [[Dhammayut]] centers in the capital and the provinces, which was how -- by the time of [[Ajaan Mun]] -- there came to be a handful of [[Dhammayut]] [[monasteries]] in Ubon. |
| − | In its early years, the Dhammayut movement was an informal grouping devoted to Pali studies, focusing on Vinaya, the classic dhutanga practices, a rationalist interpretation of the Dhamma, and the revival of meditation techniques taught in the Pali canon, such as recollection of the Buddha and mindfulness of the body. But in reality Bangkok encouraged Pali scholarship but ignored meditation. | + | In its early years, the [[Dhammayut]] {{Wiki|movement}} was an informal grouping devoted to [[Pali]] studies, focusing on [[Vinaya]], the classic [[dhutanga]] practices, a [[rationalist]] interpretation of the [[Dhamma]], and the revival of [[meditation]] techniques [[taught]] in the [[Pali canon]], such as [[recollection]] of the [[Buddha]] and [[mindfulness]] of the [[body]]. But in [[reality]] {{Wiki|Bangkok}} encouraged [[Pali]] {{Wiki|scholarship}} but ignored [[meditation]]. |
| − | Mongkut and the movement's members could not prove the teachings of the Pali canon actually led to enlightenment but believed a great deal of merit could revive the earliest Buddhist traditions. Therefore Mongkut and many of his students took a bodhisattva vow and dedicated the merit of his efforts to future Buddhahood. | + | {{Wiki|Mongkut}} and the movement's members could not prove the teachings of the [[Pali canon]] actually led to [[enlightenment]] but believed a great deal of [[merit]] could revive the earliest [[Buddhist traditions]]. Therefore {{Wiki|Mongkut}} and many of his students took a [[bodhisattva vow]] and dedicated the [[merit]] of his efforts to {{Wiki|future}} [[Buddhahood]]. |
| − | In terms of Sangha system, the Reform Buddhism movement pulled monks toward the center (Bangkok) by rewards while regulations reached out into the countryside. Rewards such as title, honor, position, and gift encouraged reform and allowed the Sangha government to control monks and wat. Administrative monks owned titles and encouraged by well kept temples and so wat prospered physically. | + | In terms of [[Sangha]] system, the Reform [[Buddhism]] {{Wiki|movement}} pulled [[monks]] toward the center ({{Wiki|Bangkok}}) by rewards while regulations reached out into the countryside. Rewards such as title, [[honor]], position, and [[gift]] encouraged reform and allowed the [[Sangha]] government to control [[monks]] and wat. Administrative [[monks]] owned titles and encouraged by well kept [[temples]] and so wat prospered {{Wiki|physically}}. |
{{R}} | {{R}} | ||
[http://www.manjushri.com/Teachings/ti-Dhammayut.htm www.manjushri.com] | [http://www.manjushri.com/Teachings/ti-Dhammayut.htm www.manjushri.com] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
[[Category:Thailand]] | [[Category:Thailand]] | ||
Latest revision as of 16:34, 5 February 2015
Dhammayut literally means "In Accordance with the Dhamma". This sect based on the Pali canon and begun in the 1820's by Prince Mongkut at the time was Reform Buddhism. Institutionally this movement changed Buddhism from a wat-localized to a Sangha-centred religion. Lay religiosity is moving the same way.
Prince Mongkut studied the canon during his early years as a monk. He grew discouraged by the level of practice he saw around him in Thai monasteries, and later re-ordained from the Mons, an ethnic group that straddled the Thai-Burmese border, where he studied Vinaya and the classic dhutanga practices under the guidance of a Mon teacher. Later, his brother, King Rama III, complained that it was disgraceful for member of the royal family to join an ethnic minority, and so built a monastery for the Prince-Monk on the Bangkok side of the river. There, Mongkut attracted a small but strong following of like-minded monks and lay supporters, and in this way the Dhammayut movement was born. After twenty-seven years of monk life, prince Mongkut ascended the throne and became King Rama IV (portrayed in the musical The King and I) after his brother's death in 1851. Rama IV later sponsored the building of new Dhammayut centers in the capital and the provinces, which was how -- by the time of Ajaan Mun -- there came to be a handful of Dhammayut monasteries in Ubon.
In its early years, the Dhammayut movement was an informal grouping devoted to Pali studies, focusing on Vinaya, the classic dhutanga practices, a rationalist interpretation of the Dhamma, and the revival of meditation techniques taught in the Pali canon, such as recollection of the Buddha and mindfulness of the body. But in reality Bangkok encouraged Pali scholarship but ignored meditation.
Mongkut and the movement's members could not prove the teachings of the Pali canon actually led to enlightenment but believed a great deal of merit could revive the earliest Buddhist traditions. Therefore Mongkut and many of his students took a bodhisattva vow and dedicated the merit of his efforts to future Buddhahood.
In terms of Sangha system, the Reform Buddhism movement pulled monks toward the center (Bangkok) by rewards while regulations reached out into the countryside. Rewards such as title, honor, position, and gift encouraged reform and allowed the Sangha government to control monks and wat. Administrative monks owned titles and encouraged by well kept temples and so wat prospered physically.
