The purpose of this study of the development of the Models for the effective management of the  clergy of the denominations of Anamnikāya Saṅgha in Thailand on three objectives:- 1) to study the present state and the problems in Anamnikāya Saṅgha in Thailand, 2) to study the problems and the obstacles toward the models of the administration in Anamnikāya Saṅgha in Thailand, and 3) to propose the models of effective adminstration of the  clergy in Anamnikāya Saṅgha, in Thailand by studying the roles and the duties of six aspects:- 1) The administration, 2) The education, 3) The propagation 4) The public educational service, 5) The general affairs, and 6) The public affair.

This research is of the mixed one by using the document research data, which is to be used on the documentaries as well as the field-works to analyze the synthetic with data about the way of observation, interview, the talking group discussion and the workshop for the wanted answers according to the objective of this study, and for the development of the models for effective management of the clergy in Anamnikāya Saṅgha in Thailand.

The results of the study reveal that: Mahāyāna Buddhism is called “Ācariyavāda”, at the beginning age, which the people respect in northern India, Nepal, China, Japan, Korea, Vietnam, and Mongolia up to some parts of Russia. The prominent point of Mahāyāna Buddhism is the idea about the Bodhisatva’s practising the Perfections practice for helping the animals and the human beings in the world to attain the Nibbāna.

There are four schools of Mahāyāna Buddhism namely:- 1) Suññavāda or Mādhayamika, 2) Vijñānavāda or Yogācāra, 3) Citta-Amatavāda and 4) Buddhatantra or Mantrayāna which was at later time the Vajrayāna. Mahāyāna Buddhism came to Thailand at the first time about 620 B.A., at the second time about 1300 B.A., at the third time about 1600 B.A., at the fourth time about 1800 B.A. and at the fifth time in Ayudhya period by the Chinese People who migrated into Thailand, at the Sixth time in Thonburi period and Ratanakosin period in King Rāma IV who officially supported Mahāyāna Buddhism in Thailand in 1900 B.A., but some beliefs in Mahāyāna was not deteriorated. There was the religion ceremonies in Chinese Pattern.

The Vietnamese Saṅgha or Anamnikāya in Thailand cannot contact with Vietnamese Saṅgha in Vietnam. The Influence of religious culture on practice  from the original place has been loosen down. All the cultures and traditions of Anamnikāya Saṅgha in Thailand were the ceremonies from Mahāyāna Buddhism that influenced over Thailand, before the Thai people would respect Theravāda Buddhism. Now, all the ceremonies such as the ceremony of Kong Tek, which has been the significant ceremony and the practicing since the past time, have been the royal ones at the  first time on the cremation of Somdej Phratepsirintraboromrājinee, who was king Rama V’s Mother up to now.

Regarding the problems and the obstacles toward the Models of administration of Anamnikāya Saṅgha in Thailand, it is found that the administration of Anamnikāya Saṅgha or Vietnamese monk has the status equal to the Council of the Elders headed by His Holiness, the Supreme Patriarch. The problems and the obstacles towards the models of administration of Anamnikāya Saṅgha in Thailand are of six types for example;- the shortage of the religious person to propagate the Dharma and the successors to maintain the lineage, the conservation of the tradition and the culture. The problem of administration is an important one in organizational development of Anamnikāya Saṅgha according to the overall views. The problems of the shortage and the lessening of religious persons to propagate Buddhism with the concise measure and the corresponding to the state of society at the long time is the important problem in developing the organizing. From the models for effective management of the Anamnikāya Saṅgha in Thailand in the overall image, it is found that Anamnikāya Saṅgha must have distinct and universal format as follows:- 1) The Saṅgha must have the research and must determine about the best way for the type of works 2) the Saṅgha must select and develop systematically the people 3) the Saṅgha must have the way of considering carefully about the working and 4) the integration between the executive person and the inferior person in every kind of works must be set up very well.