All living beings cannot fathom it. The Dhammakaya of the Tathagata in Jhānavisāya It
is an immeasurable upaya, difficult to think about. This is the door to the
Dharma with the light of wisdom.
Phra Thammaraja was resting peacefully in the Phra Sattham
Hall. The Dhammakaya radiates a brilliant
radiance that nowhere it cannot reach.
The state of Dhamma is true and has no difference in
characteristics. This is called the door to Dhamma, which is the satisfaction
in the sound of Sakhon.
Academic
dialogue delves into the analysis and exploration of recorded Dharma heritage
in Buddhism. Society Moving Forward in The Topic of Buddhanusati in Buddhism
Today, I'm going to share a story with you, not in an
overly academic way, but more like a casual chat. It's about Buddhanusati
meditation and how it's connected to the Vijja Dhammakaya meditation method
we're familiar with.So, what I'm going to talk
about includes stuff from my ongoing research. It's all about digging into how
words are used and what they mean in Buddhist texts, especially when it comes
to understanding Buddhanusati meditation as explained in the Visuddhimagga.
Part of the content I'm about to share comes from my
current research which focuses on the techniques and benefits of etymological
analysis in Buddhist scriptures. One aspect of this involves analyzing
terminology for the practice of Buddhanusati in the Visuddhimagga text.
So, I’m kicking things off with what "anusati"
means when we talk about "Buddhanusati." You've probably come across
this term before, but what do they truly signify? Well,
"Buddhanusati" basically merges "Buddha," as in the Lord
Buddha, with "anusati," meaning when put together, it's about keeping
the Buddha in mind. "Anusati," as found in the Pali texts, is pretty
close to "sati," and they can sometimes mean the same thing. It boils
down to two senses: the first is about remembering or memory—think "memory"
in English. This sense pops up a lot in the Buddhist texts and even in
Brahmanical scriptures.
In Thai, we've got a similar word, "anusorn," or
"anusarana" in Pali, that comes from the same root as
"anusati." It's about things that jog your memory about people or big
events, kind of like "anusati" is about remembering. Now, when we
talk about "sati" or "anusati" in Buddhism, it shifts a bit
to mean meditation or mindfulness. Some folks think this idea kinda stretches
from the concept of memory, like mindfulness has to do with remembering stuff.
But then, some scholars argue that being mindful in Buddhism isn't always about
memory—it varies with each scholar's take.
So, after digging into this word a bit, I think you can
split its meaning based on whether the Buddha was still around. Back when the
Buddha was alive, "anusati" or "Buddhanusati" was probably
about remembering him, thinking back to what it was like to be in his presence,
for those lucky enough to have actually met him and listened to his teachings.
But after the Buddha passed away, "anusati" or "sati"
started to mean something a bit broader. It turned into a way of meditating by
recalling the Buddha through stories passed down from the earliest disciples,
kind of piecing together what he was like from these narratives. This approach
laid the groundwork for what we now see as Buddhanusati meditation in texts
like the Visuddhimagga, where it's all about using stories to form a picture of
the Buddha in your mind for meditation.
When it
comes to Buddhanusati, there isn't a clear-cut method laid out in Thailand,
like "do this, then that." Take the Mahanama Sutta in the Anguttara
Nikaya, for example. The Buddha was pretty much like, "If you wanna
remember me or keep me in mind, just think back on the Itipiso chant. It'll
help you focus and not be scared." And in the same collection, the
Buddha's pretty straightforward, saying Buddhanusati can take you all the way
to Nibbana. But then, you've got later texts, like the Visuddhimagga, throwing
in a bit of a curveball by saying Buddhanusati is great for getting started
with concentration, but that's about it.
So, there's this debate among scholars about how
Buddhanusati was practiced back in the day, based on what's in the Pali texts.
One side says early on, it was all about chanting the Itipiso and didn't
involve picturing the Buddha during meditation. But then, there's this other
viewpoint saying that Buddhanusati definitely included imagining the Buddha,
like Pingiya talking in the Suttanipata about how, even though he couldn't
physically keep up with the Buddha everywhere, he kept the Buddha in his mind all
the time. And in the Buddhavamsa, it talks about the Buddha, back when he was a
Bodhisattva, thinking about images of past Buddhas and their disciples in
Nirvana and hearing from them. So, these early texts from the Pali Canon really
show that seeing the Buddha in your mind's eye as part of Buddhanusati goes way
back.
So, in
the Visuddhimagga, there’s a section where it talks about Buddhanusati and
breaks down the Itipiso chant word by word, diving into what each term
means—pointing out the Buddha’s nine virtues. This kind of breakdown also pops
up in older texts like the Culaniddesa and the Mahaniddesa but doesn’t tie back
to Buddhanusati the way the Visuddhimagga does. The real old-school reference
for this comes from the Vimuttimagga, which goes through the Itipiso chant in a
similar way and connects it directly to Buddhanusati practice. People think the
Vimuttimagga, written by a monk named Upatissa from the Abhayagiri place, came
just before the Visuddhimagga. The original’s gone, and we only have a Chinese
translation now. But, the way the Visuddhimagga explains the Itipiso chant?
That’s probably the clearest we’ve got, and it likely builds off what the
Vimuttimagga started. Looks like this approach kind of laid the groundwork for
how Buddhanusati got practiced in Theravada Buddhism later on.
So, in
the Visuddhimagga, Phra Buddhaghosacarn really dives deep into the words from
the Itipiso chant. Take "Araham"—he breaks it down to show it's about
being way beyond all those bad vibes, or it's like saying all the bad stuff
(defilements) that mess with us are gone for good. And when he talks about
breaking the cycle of life and death, it’s like saying the whole spinning mess
we’re caught in has finally cracked. The cool part about how he explains
things? There are a couple of rules he sticks to, like making sure the words he
uses to explain stuff sound kinda like the word he’s explaining. Like
"Arihata" sounding similar to "Arahanta."
So, the
second thing is about making sure everything's connected, especially when
you're digging into words like they did back in the old days in India. But
here's the twist—they're using this old-school word puzzle approach for
meditation. That got me wondering what kind of impact that could have and how
we'd even start to explain something like that.
อันนี้ผมจึงขอเชื่อมโยงไปถึงการทดลองทางวิทยาศาสตร์สาขาหนึ่ง
ก็คือการศึกษาอารมณ์ความเกรงขาม หรือในภาษาอังกฤษเรียกว่า AWE อารมณ์นี้เกิดขึ้นจากการรับรู้สิ่งที่ใหญ่กว่าตน
ไม่ว่าจะเป็นทางกายภาพหรือทางสังคม เมื่อเรามองเห็นภูเขาแม่น้ําต้นไม้ที่ยิ่งใหญ่
การเห็นศักยภาพที่ตระการตาหรือว่าอาคารสิ่งปลูกสร้างที่อลังการ
หรือว่ารวมถึงการรับรู้ทางสังคมเช่นการพบปะหรือการพูดคุยกับบุคคลที่อํานาจ
มีคุณธรรมที่น่าเกรงขามที่ทําให้เรารู้สึกขนลุกได้
ถ้าเรารับรู้สิ่งต่างต่างเหล่านี้แล้ว
เราจะพยายามปรับเปลี่ยนมุมมองของเราที่มีต่อโลกให้เข้ากับสิ่งที่เรารับรู้ใหม่นี้
อารมณ์ความเกรงขามนี้
ในทางวิทยาศาสตร์มีการทดลองว่าจะนําไปสู่สมาธิได้และสร้างความศรัทธาในศาสนาและตัวบุคคล
รวมถึงทําให้ตาของผู้ที่มีอารมณ์ความเกรงขามลดลงด้วย So, I got thinking about how this all ties back to a
certain type of scientific study—looking into that whole awe thing. You know
that feeling you get when you're faced with something way bigger than you, like
a massive mountain or a huge river, or even when you're in the presence of
someone really powerful or morally upright, and it just gives you chills. When
stuff like this makes us see the world in a new light, science says it can
actually help us focus better, build up our faith in our religion or ourselves,
and even shrink our egos a bit.
So,
after looking into how reverence works, I figured out that when you're doing
Buddhanusati meditation and focusing on the Buddha, you're basically building
up this sense of deep respect. The trick is using word analysis to really dig
into the texts, so when people think about it, they can get a sense of just how
awesome the Buddha's qualities are. It's about getting into the chants,
boosting your faith, and keeping your sights on the Buddha, which can then take
you all the way to getting your mind right and, eventually, to Nibbana.
So, the way we do Buddhanusati meditation, based on
breaking down words and their meanings, has come all the way down to us today.
After the Visuddhimagga came out, there was this text called the Caturarakkha
that kind of followed in its footsteps but made things shorter, probably to
make it easier for folks to get and remember. Over here in Thailand, we've
taken this and run with it, creating works that dive deep into the Buddha's
qualities using the Itipiso as a starting point, and really fleshing it out to
show just how amazing the Buddha and his teachings are. This sort of thing
probably helps shape how Buddhanusati is practiced. And about the term
"samma arahang," I'm pretty sure it comes from flipping the Itipiso
verse around, starting with "Araham sammasambuddho bhagava'' and so on.
Flipping it gives you "samma arahang," and how we understand that
term today has a lot to do with the kind of word analysis you see in the
Visuddhimagga, setting the standard for meditation practices.
So, to wrap this up, I'm pretty convinced that Buddhanusati
meditation, where you visualize the Buddha, has been around since the Buddha's
days—just like the early texts in the Pali Canon show. Plus, the Buddha said
this kind of meditation can take you all the way to Nibbana. And that phrase
"Samma Arahang" we come across, especially in the Visuddhimagga? It
looks like it comes from using some serious word-analysis to get into the
groove of Buddhanusati meditation.
Reviving Lost Wisdom: The Unveiling of the Kanthari
Studies Center and the Renaissance of Ancient Buddhist Languages
I pay my utmost respects to Phra Ajahn Mahasudham
Suratano, and greetings to all the attendees. The significant day has finally
arrived, as we witness the opening of the Kanthari Studies Center of the
Dhammachai International Research Institute, or DIRI for short. This
organization, under the Pariyatti Dhamma Division of Wat Phra Dhammakaya, aims
to revive ancient languages that seem almost extinct or forgotten, and to
revitalize them in Thailand.
Speaking of DIRI, it's fitting to share through its lens
of places and times, as DIRI's work truly spans across various countries and
over a decade or more. Led by The Most Venerable Phrasudhammayanavidesa, who
dedicated his life to unearth the original teachings of the exalted Supreme
Buddha, anchored in the determination of Luang PorDhammajayo, who believed in the existence of
truth, and his encouragement to find it. The Most Venerable
Phrasudhammayanavidesa (Sudham Sudhammo), greatly rejoiced as he gradually
discovered what was shared by Dr. Chanida Jantrasrisalai.
DIRI has grown on the foundation laid by Most Ven.
Dhammajayo, starting from almost nothing to being able to reach out to the vast
world. At that time, whom to meet or where to go was unknown. Throughout this
period, DIRI faced numerous challenges, including language barriers, cultural
differences, and notably, financial constraints. However, through hard work and
perseverance, it has come a long way. This is highly commendable.
DIRI has been here until now through exploration and
finding answers, though still incomplete or unclear. Nonetheless, DIRI has
uncovered new knowledge, significant in the academic field, buried in Kanthari
language inscriptions on wood. This will gradually ignite a new perspective in
this society and the Buddhist community on open-mindedness towards Buddhist
studies. Understanding Buddhism's depth sometimes requires more than just a
single book or piece of knowledge, necessitating insights from various sources,
which DIRI is actively doing and crucially contributing to Buddhism.
The discovery of Kanthari scriptures, once buried beneath
the deserts, has led western scholars to seriously study this language.
Westerners, when they commit to something, do so with dedication, and they
eventually learn to read Kanthari.
Scholars, including myself, participated and observed
their learning methods. Dr. Po (Dr. Chanida Jantrasrisalai) worked tirelessly,
often with little sleep, raising concerns for her health.
These scholars studied and interpreted in their capacity
as experts in Pali and other languages, and as Buddhists. Many seen earlier are
not Buddhists; they come from different religions but with an open heart to
study and contribute significantly to Buddhism.
Dr. Po's team, including Dr. Kitchai and many others,
began as students and are now emerging scholars deeply knowledgeable in
Kanthari, poised to broaden the world of Buddhism.
Buddhism's growth across regions cannot ignore the
geographical and sociological factors, and local conflicts, persisting over
thousands of years. Sometimes unable to compete, Buddhism was lost, leading to
numerous sects. The diversification of teachings and inscriptions, worth
studying, arose from this.
Buddhists spread in various directions, facing different
geographies and local challenges. They adapted what they knew to spread within
those communities, believing no knowledge, especially Buddhist teachings,
should be discarded. This opens up perspectives on other Buddhist scriptures
beyond the Theravada Pali canon.
Thai Buddhists have long studied Theravada teachings in
Pali, but there are other teachings to learn, with similarities and
differences. The Kanthari language is a tool to explore these teachings.
Over the years, DIRI, led by Phra Sudhammayanavites, or
affectionately known as Luang Nah Sudhammo, had to overcome challenges but
never complained and dedicated his life to it.
Today, DIRI, affiliated with the Pariyatti Dhamma Division
of Wat Phra Dhammakaya, under the guidance of Phra Ajahn Mahasudham Suratano,
will continue to strengthen the Kanthari Studies Center.
I express my gratitude to the venerable teacher. Let's
give a round of applause for Professor Sukanya Suddhammaraj, the esteemed
advisor to the Dhammachai International Research Institute and the Kanthari
Studies Center. Thank you.
Embark on an enchanting quest to uncover the connections between the 2,500-year-old ancient city of Sri Thep and various sects, guided by the wisdom of Dr. Kitchai Uearkesorn.
Firstly, the name "Sri Thep" is a designation used by the Fine Arts Department for this ancient city, discovered by His Royal Highness Prince Damrong Rajanubhab in 1904. Locally, it is referred to as "Muang Aphai Salī" or "Muang Phai Salī." This city holds a position of great significance, serving as a strategic location for the exchange of goods and resources from the interior lands to the various regions of Southeast Asia. Thus, it stands as a city of considerable economic importance.
In this city, the journey began as an agricultural community some 2,500 years ago. Then, in the subsequent years, around 1,700 to 1,500 years past, it transformed into an urban settlement upon encountering influences from foreign civilizations, such as the Indian and the ancient Khmer influences. This led to its evolution into a community within the Dvaravati civilization roughly 1,200 years ago, and eventually, it shifted to become a part of the ancient Khmer civilization in the following period.
In this ancient city, archaeological evidence reveals that the community embraced Theravada Buddhism, Mahayana Buddhism, as well as Hinduism under Brahmanism. Scholars have stated that Buddhism entered the city of Sri Thep in its early phase as Theravada Buddhism around the 11th Buddhist century. The evidence for this includes at least two inscribed stone pillars, known as "Yeh Dhamma."
What is "Yeh Dhamma"? "Yeh Dhamma" refers to a Pali incantation inscribed on stone pillars. This particular inscription reads: "Ye dhammā hetuppabhavā, yesam hetum tathāgato āha; tesañca yo nirodho, evam vādī mahāsamaṇo."
It must be highlighted that "เยสํ เหตุํ ตถาคโต" may not align precisely with the texts within the Pali Canon. However, the unique interpretation from theปาลวะ script inscriptions found in the city of Sri Thep reads thus, marking its distinct character.
The incantation "Yeh Dhamma" is considered the heart of Buddhism, extracted from a passage in the Vinaya related to Sariputta and Moggallana, the Buddha's two chief disciples, at the time of their ordination. At that time, both were still ascetics in the company of Sanjaya. One day, they encountered Assaji, one of the first five disciples of the Buddha, whose demeanor was calm and composed. Moved by faith, Sariputta, the ascetic, seized the opportunity to inquire about the Dharma Assaji had learned, asking under whose guidance he practiced. Assaji responded with the "Yeh Dhamma" incantation we have discussed. As a result, Sariputta attained enlightenment.
Thus, this incantation holds great importance, known as the "Yeh Dhamma" chant. Besides the inscribed stone pillars featuring the "Yeh Dhamma" chant I have mentioned, there are other evidences, such as inscriptions on the bases of sculptures, about two pieces, some with inscriptions on both the front and back, and some on one side only. These are considered evidence of Theravada Buddhism because they are in Pali language. However, the use of ปาลวะ script in these inscriptions, dating from the 11th to 13th Buddhist centuries, further underscores their significance.
Furthermore, fragments of ancient inscriptions have been found on damaged Buddha statues, bearing the "Yeh Dhamma" chant as well. These are in Pali script from the 11th to 13th centuries. Hence, we can say that in the early eras of the city of Sri Thep, Theravada Buddhist doctrine was present.
Besides the evidence from inscriptions, there exists a significant archaeological site in the city of Sri Thep, known as Khao Klang. Today, only the foundation remains, measuring 28 by 44 meters and approximately 12 meters in height. The base is predominantly made of laterite, while the upper part of the site features a wide platform. It is conjectured that this might have been the site for a stupa, mandapa, or an ancient vihara previously, and the remaining wide area could have been used for ritual purposes. Notably, this site faces east, which contrasts with nearby Hindu Brahmanic religious sites that face the opposite direction. Surrounding this site, there are also foundations of ancient buildings, suggesting that this area might have been extensive and enclosed by walls.
The Buddhism referred to as Theravada mentioned in the context lacks direct evidence to confirm its origins from Sri Lanka, as the ปาลวะ script found in the "Yeh Dhamma" inscriptions was popularly used only in South India. Furthermore, no Pali inscriptions using the ปาลวะ script have been found in Sri Lanka during the 11th to 13th Buddhist centuries. Thus, stating that the Buddhism in the city of Sri Thep was of the Theravada tradition does not mean the city's inhabitants exclusively practiced Theravada Buddhism. Archaeological evidence of Hindu Brahmanism and the Vaishnavism sect has also been discovered, indicating that the city’s residents likely revered these religious practices simultaneously. This is supported by the discovery of deity statues of Narayana, Krishna, and Surya within the ancient city of Sri Thep.
