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2021, Academia Letters
2023 •
The Dhammakāya Gāthā is a Pāli Buddhist prose text that has been circulated within the cross-cultural/translocal sphere of Tai–Khmer Buddhism for over five centuries. Its earliest extant version appears on the “Braḥ Dhammakāya inscription”, an engraved stone slab from the Stūpa of Wat Suea, Phitsanulok, Thailand, dated to 1549 CE. The Dhammakāya text consists of three parts. The first part identifies the knowledge and qualities/virtues of the Buddha with physical attributes of his body. The second part is the verses in praise of the Buddha’s resplendent body qua the dhammakāya. The third section exhorts one in the yogāvacara lineage (a practitioner of spiritual discipline, i.e., a meditator) to recollect the dhammakāya, in order to attain the state of Buddhahood. The Gāthā was well known in the Tai–Khmer cultural sphere during the pre-modern period, but today, it is little used in modern practices. In this paper, I will analyse textual and paratextual elements of the Dhammakāya Gāthā to uncover the doctrinal meanings underlying the Gāthā and reveal the unique and unusual meditation practice called the Dhammakāyānussati, “Recollection of the Dhammakāya”. I argue that the study of the Dhammakāya Gāthā enables us to understand the unique Buddhist practice: reciting [the Dhammakāya text], constructing [the image of the Buddha] and visualising [the dhammakāya embodied in the image], contributing to what we call “Buddhānussati” in the context of Tai–Khmer Buddhism.
the Journal of Siam Society
The Dhammakāya Text Genre and Its Significance for Tai-Khmer Buddhism and Modern Marginalisation2021 •
The Dhammakāya text genre is a corpus of documents, such as manuscripts, inscriptions and printed books, that shares the same core Pāli passages called "Dhammakāya." The core Pāli Dhammakāya identifies the knowledge and qualities/virtues of the Buddha with physical attributes of his body. The Dhammakāya text genre can be found in Central Thailand, Northern Thailand and Cambodia, and played a significant role in a range of core Theravada practices, including meditation, Buddha-image consecration (buddhābhiṣeka) and individual recitation on the part of intellectuals and ordinary Buddhists in those regions. The earliest extant version of the Dhammakāya text genre can be dated back to the Ayutthaya period (1350-1767). Today, the Dhammakāya text genre is not well known in Central Thailand, but is still used in Northern Thailand and Cambodia during buddhābhiṣeka, as well as the ritual of installing the Buddha's heart into a Buddha statue or a chedī. The Dhammakāya text genre disappeared from Central Thai practice during the Fifth Reign of the Rattanakosin Era when the royal chanting curriculum was reformed under Supreme Patriarch Sā in 1880. Around this time, Siam's Tipiṭaka was also revised in 1893. In this article, I examine a corpus of documents belonging to the Dhammakāya text genre and its different functions, revealing how a single genre can, in fact, fulfil functions that we may have thought would be at opposite ends of the practice spectrum: from meditation, on the one hand, to consecrations and protective chanting on the other. I then conclude that the disappearance of the Dhammakāya text genre from Central Thai practice is further evidence for the suppression of Siam's "boran", 2 or pre-reform, Buddhism in response to modernist concerns about canonicity and textual authenticity.
2019 •
The Dhammakāya text genre appears in manuscripts, inscriptions, and printed texts found in Central Thailand, Northern Thailand, and Cambodia. Texts belonging to this genre share the same core Pāli verses, and date back to the Ayutthaya period. In this thesis, I transliterate, translate, contextualise and analyse the Dhammakāyānussati-kathā, "Words on the Recollection of the Body of Dhammas," which was part of the Suat Mon Plae, a collection of Buddhist chanting rituals compiled during the 1 st reign (1782-1809), using a historical-critical approach to the text. The Dhammakāyānussati-kathā consists of verses composed in Pāli followed by the Thai translation, using a traditional method called yok sab. The first three parts of the Dhammakāyānussati-kathā share the core Pāli verses of the Dhammakāya text genre, but the final section, which praises the Buddha"s physical body, is different. The Pāli verses describe the Buddha"s auspicious marks including radiance, hair, height, etc., verses that are also found in the Golden Manuscript Braḥ Dhammakāya, a text that can be dated to the 1 st reign. Today, the Dhammakāyānussati-kathā is not well-known in Central Thailand, but its similar texts are still used in Northern Thailand and Cambodia during buddhābhiṣeka and the ritual of installing the Buddha"s heart into a Buddha statute and chedī. The Dhammakāyānussati-kathā along with other texts belonging to the Dhammakāya text genre disappeared during the 5 th reign (1868-1910), when the royal chanting curriculum was reformed under Supreme Patriarch Sā in 1880, and Siam"s Tipiṭaka was revised during the 10 th Saṇgāyanā in 1893. I conclude that the disappearance of the Dhammakāyānussatikathā is evidence for the suppression of Siam"s "Borān" Buddhism during the 5 th reign in response to modernist concerns about canonicity and textual authenticity.
Journal of Ñāṇasaṃvara Centre for Buddhist Studies
An Edition and Study of the Buddhānussati in the Pāli Caturārakkhā-aṭṭhakathā2018 •
Buddhānussati (a recollection of the Buddha) is a meditation object which the Buddha appraised as superior to other such objects. Because of its importance, it was placed first in the four meditation objects (catukammaṭṭhāna) that were extensively used by novices, monks and lay people in South and Southeast Asian countries such as Sri Lanka, Thailand and Myanmar. This paper examines the Buddhānussati in a non Pāli canonical text entitled “Caturārakkhā-aṭṭhakathā” (commentary on the four protective meditations). Although a great many palm leaf manuscripts of this text are preserved in the National Library and monasteries in Thailand, no printed edition is available for readers. Accordingly, before details of the text could be studied, it was necessary to produce an edition of the Buddhānussati. The edition was based on four Khom palm leaf manuscripts preserved in the Thai National Library. The text was then analysed in relation to the characteristics of the Caturārakkhā-aṭṭhakathā palm leaf manuscripts, author and date of composition, place of composition and transmission, and content.
In Early Theravadin Cambodia: Perspectives from Art and Archaeology, ed. by Ashley Thompson, Singapore: SOAS-NUS Press, pp. 231–268
Back to the Future: The Emergence of Past and Future Buddhas in Khmer Buddhism2022 •
This essay aims to survey the artistic, epigraphic, textual and premodern ritual evidence for the emergence of the cult of past and future Buddhas in Cambodia proper and its bordering regions. It also briefly compares these lists with material from Sri Lanka and other neighbouring countries, and examines their importance in understanding the advent and uniqueness of Theravada across the region. A recorded lecture on this topic has been given at the Sirindhorn Anthropological Center, Bangkok, in Nov. 22, 2017. It is available online here: http://channel.sac.or.th/th/website/video/detail_news/
Brill's Encyclopedia of Buddhism, Vol. II, ed. by Jonathan A. Silk et al., Brill: Leiden, pp. 109-120
Buddhas of the Past and of the Future: Southeast Asia2019 •
This encyclopedia entry surveys the artistic, epigraphic, textual, and ritual evidence for the worship of the past and future Buddhas in mainland Southeast Asia.
Bulletin of the School of Oriental and African Studies
Written traces of the Buddhist past: Mantras and Dhāraṇīs in Indonesian inscriptions2014 •
This article examines a group of ten Indonesian inscriptions citing a range of gāthās, mantras and dhāraṇīs. The texts, contextualized and in some cases read and identified for the first time, underline the pan-Asian character of Buddhism and the integral place the Indonesian archipelago once held in the ancient Buddhist world. The identification of the sources of several of these texts in known Sanskrit scriptures raises the question whether some of these texts, none of which survives as such in the archipelago, were once transmitted there in manuscript form.
Journal of the Siam Society
Buddha, Dhamma and Saṅgha yantras: An Ayutthaya Period Meditation Manual from Wat Pradusongtham2021 •
This article aims to contribute to the ongoing study of borān kammaṭṭhāna, the premodern Theravāda meditation tradition, by providing a detailed presentation and an analysis of a late Ayutthaya meditation manual, titled The diagrams/rooms of the qualities of the Buddha, Dhamma and Saṅgha, from Wat Pradusongtham, Ayutthaya. The history of Wat Pradusongtham goes back at least to the reign of King Songtham (Boromracha I, reigned 1608-1628), when it was an important borān kammaṭṭhāna centre and was associated with the forestdwelling monks' division of the Saṅgha. The manual describes the practice of visualisations of three yantra diagrams that represent the qualities (guṇa) of the Triple Gems and makes use of various bodily bases, canonical and paracanonical chants and mantras as aids to the practice of recollections and the development of concentration (samādhi). Its interpretation is based on the author's interview with a borān kammaṭṭhāna teacher, Phra Khru Sitthisangwon (Wira Ṭhānavīro), the meditation instructor at Wat Ratchasittharam, Thonburi.
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