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24-638: The Aṅguttara Nikāya ( aṅguttaranikāya ; lit.   ' Increased-by-One Collection ' , also translated "Gradual Collection" or "Numerical Discourses") is a Buddhist scriptures collection , the fourth of the five Nikāyas , or collections, in the Sutta Pitaka , which is one of the "three baskets" that comprise the Pali Tipitaka of Theravada Buddhism . This nikaya consists of several thousand discourses ascribed to The Buddha and his chief disciples arranged in eleven "books", according to

48-527: A group of Kandyans. The Buddhist monastic order had become extinct thrice during the preceding five hundred years and was re-established in the reigns of Vimala Dharma Suriya I (1591–1604) and Vimala Dharma Suriya II (1687–1707) as well. These reestablishments were short lived. Although hagiographies written within Sri Lanka avoid the issue, the foundation of the Siam Nikaya was closely linked to both

72-568: A heartfelt quest for happiness and freedom from suffering." (from Intro to Samyutta Nikaya ) This Theravada -related article is a stub . You can help Misplaced Pages by expanding it . This Buddhist text -related article is a stub . You can help Misplaced Pages by expanding it . Nik%C4%81ya Nikāya ( निकाय ) is a Pāli word meaning "volume". It is often used like the Sanskrit word āgama ( आगम ) to mean "collection", "assemblage", "class" or "group" in both Pāḷi and Sanskrit. It

96-523: A new order was replacing the old. Mandarampura Puvata, a text from the Kandyan period, narrates the above radical changes to the monastic order and shows that it was not a unanimous decision by the body of the sangha. It says that thirty-two ‘senior’ members of the Sangha who opposed this change were banished to Jaffna by the leaders of the reform. The Govigama exclusivity of the Sangha thus secured in 1764

120-771: A new palace was built to enshrine the Relic. Finally, it was brought to Kandy where it is at present, in the Temple of the Tooth. The oldest Buddhist sect in Sri Lanka, the Siam Nikaya (estd. 19 July 1753) has been the custodian of the Tooth Relic, since its establishment during the Kandyan Kingdom. The Siyam Nikaya traditionally grants Higher ordination only to the Radala and Govigama castes, Sitinamaluwe Dhammajoti (Durawa) being

144-653: A result of royal or government patronage (such as the Dhammayuttika Nikāya of Thailand), due to the national origin of their ordination lineage (the Siam 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 Siam Nikāya). These divisions do not rise to

168-612: A total of nine legally recognized monastic orders in Burma today under the 1990 Law Concerning Sangha Organizations. The largest of these is the Thudhamma Nikaya , which was founded in the 1800s during the Konbaung dynasty . The term Nikāya Buddhism was coined by Masatoshi Nagatomifake as a non-derogatory substitute for Hinayana , meaning the early Buddhist schools . Examples of these groups are pre-sectarian Buddhism and

192-671: Is considerable disparity between the Pāli and the Sarvāstivādin versions, with more than two-thirds of the sūtras found in one but not the other compilation, which suggests that much of this portion of the Sūtra Piṭaka was not formed until a fairly late date." The nipatas in this nikaya are: 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

216-685: Is most commonly used in reference to the Pali Buddhist texts of the Tripitaka namely those found in the Sutta Piṭaka . It is also used to refer to monastic lineages, where it is sometimes translated as a 'monastic fraternity'. The term Nikāya Buddhism is sometimes used in contemporary scholarship to refer to the Buddhism of the early Buddhist schools . In the Pāli Canon , particularly,

240-527: The Temple of the Tooth Relic , Adam's Peak , Kelaniya and over 6,000 other temples are now under the administration of the Siyam Nikaya. From time immemorial the sacred Tooth Relic of Gautama Buddha has been considered the symbol of the rulers of Sri Lanka. As time went on, the seat of the kingdom was moved from Anuradhapura to Polonnaruwa, then to Dambadeniya and other cities. Upon each change of capital,

264-464: The "Discourse Basket" or Sutta Piṭaka , the meaning of nikāya is roughly equivalent to the English collection and is used to describe groupings of discourses according to theme, length, or other categories. For example, the Sutta Piṭaka is broken up into five nikāyas: In the other early Buddhist schools the alternate term āgama was used instead of nikāya to describe their Sutra Piṭaka s. Thus

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288-600: The Buddhist Sangha in Kandy was suffering from a state of corruption, which included the practice of astrology and his efforts were aimed at "purifying" the practices of the monastic order. It was also through the efforts of Upali Thera that the Kandy Esala Perahera was reorganized in its present form. Annually in Kandy, there is a celebration which includes a parade in which the focus is the relic of

312-404: The aristocratic and caste politics of its era, including an attempted coup d'état that is unusually well-documented, due to the interaction of the colonial Dutch and the king of Kandy at the time: [T]he plot of 1760... occurred during the reign of Kirti Sri Rajasimha and shortly after the formal beginnings of the Siyam Nikaya in 1753. One group within the local aristocracy conspired to overthrow

336-563: The early Buddhist schools. Some scholars exclude pre-sectarian Buddhism when using the term. The term Theravada refers to Buddhist practices based on these early teachings, as preserved in the Pāli Canon . Siam Nikaya On the initiative of Weliwita Sri Saranankara Thero (1698–1778) the Thai monk Upali visited the Kingdom of Kandy in 1753 during the reign of Kirti Sri Rajasinha of Kandy (1747–1782), and there performed upasampada for

360-562: The king and place a Siamese prince on the throne. The leaders are said to have included not only key lay administrators... but also some of the leading Siyam Nikaya monks. Valivita Saranamkara, founder of the Siyam Nikaya, and his chief student... were named among the conspirators. The plot was discovered, the Siamese prince was deported (with the reluctant assistance of the Dutch), and the lay administrators were executed. Upali Thera believed

384-476: The last non-Govigama monk to receive upasampada. This conspiracy festered within the Siyam Nikaya itself and Moratota Dhammakkandha, Mahanayaka of Kandy, with the help of the last two Kandyan Telugu Kings victimized the low country Mahanayaka Karatota Dhammaranma by confiscating the Sri Pada shrine and the retinue villages from the low country fraternity and appointing a rival Mahanayaka (Presently, an exception

408-540: The level of forming separate sects within the Theravāda tradition, because they do not typically follow different doctrines or monastic codes, nor do these divisions extend to the laity. In Burma , nikaya monastic orders have emerged in response to the relative conservativeness with which the Vinayas are interpreted, and the hierarchical structure within the nikaya. Since 1980, no new nikayas have been allowed, and there are

432-710: The non- Mahāyāna portion of the Sanskrit-language Sutra Piṭaka is referred to as "the Āgamas" by Mahāyāna Buddhists. The Āgamas survive for the most part only in Classical Tibetan and Chinese translation. They correspond closely with the Pāḷi nikāyas. Among the Theravāda nations of Southeast Asia and Sri Lanka, nikāya is also used as the term for a monastic division or lineage; these groupings are also sometimes called "monastic fraternities" or "frateries". Nikāyas may emerge among monastic groupings as

456-738: The number of Dhamma items referenced in them. The Anguttara Nikaya corresponds to the Ekottara Āgama ("Increased by One Discourses") found in the Sutra Pitikas of various Sanskritic early Buddhists schools, fragments of which survive in Sanskrit. A complete version survives in Chinese translation by the name Zēngyī Ahánjīng (增一阿含經); it is thought to be from either the Mahāsāṃghika or Sarvāstivādin recensions. According to Keown , "there

480-491: The preceding five hundred years and was re-established in the reigns of Vimala Dharma Suriya I (1591–1604) and Vimala Dharma Suriya II (1687–1707) as well. These re-establishments were short lived. On the initiative of Weliwita Sri Saranankara Thero (1698–1778) the Thai monk Upali Thera visited Kandy during the reign of King Kirti Sri Rajasinghe (1747–1782) and once again reestablished the Buddhist order in Sri Lanka in 1753. It

504-633: The tooth of the Buddha . This procession was originally focused on honour to Hindu deities , particularly those incorporated into Sri Lankan Buddhism . Upali Thera believed this to be inappropriate in a Buddhist nation, and his influence led to the king declaring that "Henceforth Gods and men are to follow the Buddha". (Estimates from Ministry of Buddha Sasana, Sri Lanka) By the mid-18th century, upasampada (higher ordination, as distinct from samanera or novice ordination) had become extinct in Sri Lanka again. The Buddhist order had become extinct thrice during

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528-598: Was a period when Buddhist Vinaya rules had been virtually abandoned and some members of the Buddhist Sangha in the Kandyan Kingdom privately held land, had wives and children, resided in private homes and were called Ganinnanses. It was a period when the traditional nobility of the Kandyan Kingdom was decimated by continuous wars with the Dutch rulers of the Maritime Provinces. In the maritime provinces, too

552-575: Was almost immediately challenged by other castes who without the patronage of the King of Kandy or of the British, held their own upasampada ceremony at Totagamuwa Vihara in 1772. Another was held at Tangalle in 1798. Neither of these ceremonies were approved by the Siam Nikaya which claimed that these were not in accordance with the Vinaya rules. The principal places of Buddhist worship in Sri Lanka including

576-530: Was called the Siyam Nikaya after the "Kingdom of Siam". However, in 1764, merely a decade after the re-establishment of the Buddhist order in Sri Lanka by reverend Upali, a group within the newly created Siyam Nikaya conspired and succeeded in restricting the Nikaya's higher ordination only to the Radala and Govigama caste, Sitinamaluwe Dhammajoti (Durawa) being the last non-Govigama monk receive his upasampada. This

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