The Ayutthaya Kingdom or the Empire of Ayutthaya was a Mon and later Siamese kingdom that existed in Southeast Asia from 1351 to 1767, centered around the city of Ayutthaya , in Siam, or present-day Thailand . European travellers in the early 16th century called Ayutthaya one of the three great powers of Asia (alongside Vijayanagara and China). The Ayutthaya Kingdom is considered to be the precursor of modern Thailand, and its developments are an important part of the history of Thailand .
188-511: The Dhammakaya tradition or Dhammakaya movement (sometimes spelled Thammakaai ) is a Thai Buddhist tradition founded by Luang Pu Sodh Candasaro in the early 20th century. It is associated with several temples descended from Wat Paknam Bhasicharoen in Bangkok. The tradition is distinguished from other Thai Buddhist traditions by its teachings on the Buddhist concept of Dhammakaya and
376-604: A survey of fundamentalistic movements around the globe , Donald Swearer has termed the Dhammakaya tradition as "fundamentalistic" in orientation. By "fundamentalism" he is referring to the emerging tendencies in Theravada communities of Thailand and Sri Lanka where a "religiously grounded communal identity" is asserted along with an activist role of the laity. This tendency includes an apologetic , modernistic reinterpretation and reassertion of doctrines and practices, one that
564-493: A 14-month siege, the city of Ayutthaya fell to besieging Burmese forces and was completely destroyed, thereby ending the 417-year-old Ayutthaya Kingdom. Siam, however, quickly recovered from the collapse and the seat of Siamese authority was moved to Thonburi - Bangkok within the next 15 years. In foreign accounts, Ayutthaya was called "Siam", but people of Ayutthaya called themselves Tai , and their kingdom Krung Tai ( Thai : กรุงไท ) meaning 'Tai country' ( กรุง ไท ). It
752-620: A center of trade, fostered by Narai. Of these competing foreign influences, Narai tended to favor relations with the French, wary of the growing Dutch and English colonial possessions in the South China Sea . Soon, Narai began to welcome communities of French Jesuits into his court, and pursue closer relations with both France and the Vatican . Indeed, the many diplomatic missions conducted by Narai to such far-flung lands are some of
940-505: A disease and his condition became less and less stable. In 1956, he was diagnosed with hypertension and spent some time in a military hospital. He complained little and was in good spirits, eventually dying in peace on 3 February 1959 in Wat Paknam. His body was not cremated as was common, but embalmed, so that after his death people would still come to see his coffin and support Wat Paknam. Besides meditation, Luang Pu Sodh promoted
1128-458: A faction of native Siamese courtiers, Buddhist clergy, and other non-Catholic and/or non-French elements of Narai's court began to resent the favorable treatment French interests received under his reign. This hostile attitude was especially directed at Constantine Phaulkon , a Catholic Greek adventurer and proponent of French influence who had climbed to the rank of Narai's Prime Minister and chief advisor of foreign affairs. Much of this turmoil
1316-509: A gift. He ate one handful of sand from the bag, but his brother ate two. Although Phra Sodh had studied with many masters, and had mastered many important Pāli texts , he was not satisfied. He withdrew himself in the more peaceful area of his hometown twice. Some sources state he also withdrew himself in the jungles to meditate more, but Newell doubts this. In the 11th rains retreat ( vassa ) after his ordination, in 1916, he stayed at Wat Botbon at Bangkuvieng, Nonthaburi Province . Wat Botbon
1504-564: A great interest to introduce Dhammakāya meditation outside of Thailand. Wat Paknam already published international magazines and leaflets in the time Kapilavaḍḍho, his first Western student, started living under the guidance of Luang Pu Sodh. The periodical of the temple was in both Thai and English, and at certain occasions booklets would be published in Chinese as well. In old periodicals of the temple visits from high-standing monks from Japan and China have been recorded, and Dhammakāya meditation
1692-697: A greatly expanded Siamese kingdom to be ruled by his younger brother, Ekathotsarot (Sanphet III). Ekathotsarot's reign was marked with stability for Siam and its sphere of influence, as well as increased foreign interactions, especially with the Dutch Republic , Portuguese Empire , and Tokugawa Shogunate (by way of the Red Seal Ships ), among others. Indeed, representatives from many foreign lands began to fill Siam's civil and military administration – Japanese traders and mercenaries led by Yamada Nagamasa , for example, had considerable influence with
1880-744: A high ranking Dhammayuttika administrative monk, was sent to investigate the conduct of Luang Pu Sodh as his reputation in Thailand grew. After the meeting, Phra Ariyakhunathan returned with a positive report and then published a book describing the concept of dhammakaya in the same way as the Dhammakaya tradition. According to Cholvijarn, his understanding of dhammakaya likely came from discussions with meditation masters such as Luang Pu Sodh and Ajahn Mun, although Cholvijarn states that he also may have gotten these ideas from borān kammaṭṭhāna texts. The Dhammakaya tradition's practitioners state they find its teachings efficacious and transformative. As part of
2068-468: A literal interpretation of "in". Convinced that he had attained the core of the Buddha's teaching, Phra Sodh started a new chapter in his life, which marked the start of Dhammakāya meditation as a tradition. Phra Sodh devoted the rest of his life to teaching and furthering the depth of knowledge of Dhammakāya meditation, a meditation method which he also called Vijjā Dhammakāya , 'the direct knowledge of
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#17327877159802256-579: A maritime state to more of a hinterland state during the 15th and 16th centuries. Its absorption of the Northern Cities and the shifting of trade power to the inland trade routes with China facilitated this change of policy. The reign of King Borommatrailokkanat was the peak of this merger between the basin and the Northern Cities , being the scion of generations of intermarriage between the two. Even though Borommatrailokkanat symbolized
2444-533: A meditation master, but at the same time not supporting the Bhikkhuni ordination movement. Luang Pu Sodh Candasaro Luang Pu Sodh Candasaro (10 October 1884 – 3 February 1959), also known as Phramongkolthepmuni , was a Thai Buddhist monk who served as the abbot of Wat Paknam Bhasicharoen from 1916 until his death in 1959. He founded the Thai Dhammakāya school in the early 20th century. As
2632-466: A modern Buddhist tradition that has emerged in Thailand, but is based on older Yogavacara , c.q. Tantric Theravada teachings, which have survived the 19th and 20th century modernisation of Thai Buddhism. Dhammakaya means 'Dhamma body', referring to an "inner Buddha nature," which its practitioners aim to realize through meditation. According to the anthropologist and Asian studies scholar Edwin Zehner,
2820-415: A monk, both Phra Sodh and his brother Samanen Samruai fell seriously ill because of smallpox . They went to a nearby hospital, and Phra Sodh recovered, but his brother did not. As a last resort, Phra Sodh brought his brother back home to Song Pi Nong to recover there, but to no avail: Samanen Samruai died, 18 years old. Before the two got ill, Phra Sodh had a dream that someone offered a bag of sand to them as
3008-514: A monk, living at Wat Pho, he had difficulty obtaining food on traditional alms rounds , where monks go house to house looking for laypeople to offer them food. This hardship led him to resolve that he would one day built a kitchen for monastics, who would then enjoy convenience in the spiritual life. During the same period, Phra Sodh persuaded his younger brother and novice ( Thai : สามเณร , romanized : samanen ) Samruai to join him at Wat Pho, which he did. However, in his fourth year as
3196-425: A new city named Sangkaburi (สังขะบุรี) on the south bank of Lopburi River near the present-day Wat Thammikarat Sakorn ruled the city for 97 years until he died in 974 and the throne was then transferred to another royal lineage from Inthapatnakhon (อินทปัตนคร), Phraya Khodhom (พระยาโคดม), who then relocated the city eastward to the right bank of Pasak River near the present Wat Ayodhya [ th ] , and
3384-521: A number of rewards for the number of enemies beheaded. The introduction of elephants, guns, and mercenaries made wars in Southeast Asia much more chronic and much more deadly. By the late 16th century, Pegu (Bago) suffered a severe conscript revolt, Ayutthaya phrai fled into the forests or bribed the conscription officers, and the construction of sturdier and stronger city walls made warfare largely ineffective. The Ayutthaya Kingdom shifted from
3572-502: A number of tributary states. Starting in the middle of the 16th century, the kingdom came under repeated attacks by the Taungoo dynasty of Burma . The Burmese–Siamese War (1547–1549) resulted in a failed Burmese siege of Ayutthaya. A second siege (1563–1564) led by King Bayinnaung forced King Maha Chakkraphat to surrender in 1564. The royal family was taken to Pegu (Bago), with the king's second son Mahinthrathirat installed as
3760-420: A popular center of meditation teaching. Luang Pu Sodh emphasized the development of people more than construction: besides developing a large community of monks in the temple (in 1959, 500 monks, the highest in Thailand at the time), he also set up a community of mae chis (nuns), with separate monastic cells and meditation rooms. Mae chis played an important role in Wat Paknam's propagation of Buddhism. In
3948-467: A popular meditation teacher in Thailand. Cholvijarn notes that Luang Pho Ruesi's most popular technique, the Manomayiddhi method, has several similarities with Dhammakaya meditation. Luang Pho Ruesi has also admitted the tradition influenced his view of Nirvana, which he used to believe was void. However, after practicing Dhammakaya and other forms of meditation, he later changed his view to agree with
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#17327877159804136-414: A prolonged period of peace and commerce, beginning with the reign of Ekathotsorot . The Portuguese and Dutch conquest of Malacca encouraged Asian traders to bypass Malacca by crossing the portage route mid-peninsula, controlled by Ayutthaya. This was a period of the great Asian empires: Ottoman Empire , Safavid Empire , Mughal Empire , Ming and Qing China , and Tokugawa Japan. Ayutthaya therefore became
4324-628: A prominent role. Under the reign of Maha Chakkraphat , the Northern lords, led by the Lord of Phitsanulok, Maha Thammarachathirat , became kingmakers in Ayutthaya. The final nail for this transition was the overthrow of the Suphanburi clan from the Ayutthaya throne following the 1569 Burmese capture of Ayutthaya, placing Maha Thammarachathirat on the Ayutthaya throne. The 15th century also marked
4512-406: A rice-trading business, shipping rice by boat from Suphanburi to sell to mills in Bangkok and Nakhon Chai Si District . At the age of 14, Ngen died, and Sodh had to take responsibility for the family business, being the first son. This affected him: thieves and other threats brought home to him the futility of the household life, and at the age of 19, he desired to be ordained as a monk. One day he
4700-470: A significant impact on Thai Buddhism, both in Thailand and abroad. He helped pioneer the combination of study and meditation, traditionally two separate monastic vocations. Newell points out that in this he even preceded Phra Phimontham , the administrator monk who introduced the New Burmese Method of meditation in Thailand. Luang Pu Sodh ordained a British monk that helped pioneer Buddhism in
4888-422: A state of supreme happiness may have contributed to the popularity of Wat Phra Dhammakaya to new members. Mackenzie argues that much of the criticism toward these beliefs comes from people who simply disapprove of Wat Phra Dhammakaya's high-profile status and fundraising practices. To support this, he notes that other Dhammakaya tradition temples such as Wat Paknam and Wat Luang Phor Sodh Dhammakayaram are hardly ever
5076-492: A teacher in the Tibetan Buddhist tradition, also studied for a while under Luang Por Sodh, but he was not ordained under him. One of the last Western students in the time of Luang Pu Sodh was Terrence Magness, who learnt Dhammakāya meditation at Wat Paknam as well, from the lay teacher Achan Kalayawadee. He was ordained under the name Suratano, and wrote a biography about Luang Pu Sodh. In summary, Luang Pu Sodh had
5264-416: A team of his most gifted meditation practitioners and set up a 'meditation factory of direct knowledge' ( Thai : โรงงานทำวิชชา ). These practitioners, mostly monks and mae chis , would meditate in an isolated location at the temple, in shifts for 24 hours a day, one shift lasting for six hours. Their "brief" was to devote their lives to meditation research for the common good of society. In the literature of
5452-682: A temple with hundreds of monks, a school for Buddhist studies, but also a government-approved primary school with a mundane curriculum, and a kitchen to make the temple self-sufficient. Apart from monastic residents, the kitchen would also provide food for all the lay visitors of the temple. The fact Luang Pu Sodh was able to provide for his monks and novices through a kitchen was a feat at the time, when most monastics would have to rely on alms. Later, after Luang Pu Sodh's death, Phra Thammathassanathon, then abbot of Wat Chana Songkhram , admitted that this achievement made him want to know more about Luang Pu Sodh and keep in contact with him. Wat Paknam became
5640-476: A temporary position of only three months, to which Phra Sodh reluctantly agreed. However, shortly after Phra Sodh had installed himself in Wat Paknam, Somdet Phuean gave him the full position of abbot. To make it impossible to leave the job, in 1921, Somdet Phuean gave an honorary title to Phra Sodh that was connected with the position: "Phrakhru Samanadham-samathan". However, Phra Sodh is usually referred to as " Luang Por Sodh" or "Luang Pu Sodh". In 1916, Thonburi
5828-651: A tribute mission to Song dynasty in 1180 and Phetchaburi to the Yuan dynasty in 1294 and tribute missions to Vijaynagar empire between 1400 and 1500 Archaeological findings have found evidence of buildings on the island of Ayutthaya prior to the 12th century. Pottery shards have been discovered to have been dated as early as the 1270s. Some temples to the east of Ayutthaya, off the island, have been known to exist before 1351. Recent archaeological works reveal pre-existing barays superimposed on by subsequent structures. The Tamnan mulasasana Buddhist chronicle notes that in
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6016-445: A turning point in Ayutthaya's view of itself. King Borommatrailokkanat performed some sort of coronation ceremony, the first in Ayutthaya history, in the 1460s. Prior to the 15th century, Ayutthaya's palaces and temples were inferior in grandeur to cities such as Sukhothai and Phitsanulok. By the early 16th century, Ayutthaya had now rivalled its regional competitors in its city grandeur, building magnificent wats and palaces for kings with
6204-680: A visualization meditation method with Luang Por Aium, and experienced a development in meditation regarded as important. Buddhist Studies scholar Catherine Newell states that he perceived a sphere of light there in meditation, seen as a sign of progress in meditation, but a traditional biography written in the time of Luang Pu Sodh states this perceived breakthrough occurred at a lesser known temple called Wat Lakhontham. Buddhist Studies scholars Kate Crosby and Newell argue Wat Ratchasittharam to be crucial in Luang Pu Sodh's development, where he learnt practices of Yogavacara. In his first years as
6392-459: A word in Pāli language which drew his attention: aviccāpaccaya ('the factor of ignorance '). He wanted to know the meaning of the word, but his local fellow monks could not answer his question. They recommended him to further his studies in Bangkok to find an answer, which is what he did, though his mother was unwilling to see him leave. In the area of Bangkok, Phra Sodh studied both under masters of
6580-721: Is observed annually on 18 January as Royal Thai Armed Forces day. Later that same year warfare erupted again (the Burmese–Siamese War (1593–1600) ) when the Siamese invaded Burma, first occupying the Tanintharyi province in southeast Burma in 1593 and later the cities of Moulmein and Martaban in 1594. In 1599, the Siamese attacked the city of Pegu but were ultimately driven out by Burmese rebels who had assassinated Burmese King Nanda Bayin and taken power. In 1613, after King Anaukpetlun reunited Burma and took control,
6768-425: Is "no evidence" of such a meditation program at Dhammakaya tradition temples. Mackenzie continues that he has met adherents who appreciate the logic of the teachings and the focus on meditation, but that he has also met members who look to experience the miraculous and concludes that there may be many insider understandings. Documentary filmmaker Nottapon Boonprakob highlights reason for skepticism over whether this myth
6956-404: Is a form of Buddhanussati , i.e. recollecting the Buddha qualities. This mantra has also been used by monks from Northern Thailand. Alternatively, practitioners can also place their attention at the center of the body directly, and can even do so without visualizing or using a mantra, according to Dhammakaya publications. The first stage of this path Luang Pu Sodh simply called the 'beginning of
7144-736: Is also mentioned in the Burmese chronicle, Hmannan Yazawin , which mentions the Gywan warriors marched to Thaton kingdom in 1056 AD as inscribed on the Burmese inscriptions at Arakan Pagoda, Mandalay . The Hmannan Yazawin said the south-eastward country of the Gywans, also called Ayoja . George Cœdès pointed out that Ayoja or Arawsa meant Ayudhya = Siam. In 877, a royal lineage from Bang Pan (present-day in Phran Kratai , Kamphaeng Phet ), Phra Maha Buddha Sakorn (พระมหาพุทธสาคร), founded
7332-421: Is combined with a "uniquely aggressive, critical, negative and absolutist" character. Other scholars describe the Dhammakaya tradition as a revivalist movement. Whether the tradition is a new movement is a matter of debate; Wat Phra Dhammakaya, for one, has specifically said that they do not want to start a new monastic fraternity ( nikaya ) . Central to the tradition is the Dhammakaya meditation practice, which
7520-846: Is known as a meditation master and healer to the Thai people, even those who are not Dhammakaya followers. According to McDaniel, his meditation practice is taught in Wat Phra Dhammakaya to "develop self-confidence", help in "family and business matters". At Dhammakaya retreats, some of this temple's adherents state that amulets, magic and ordination are arbitrary to the path of spiritual and financial security, according to McDaniel. The tradition does claim miracles from its meditation practice. According to Newell, adherents believe Dhammakaya meditation can bring forth various abhiñña , or mental powers, at higher meditative attainments. According to Seeger, such claims and widespread use of miracles by
7708-564: Is mentioned that heavy rains preceded the event. Phra Sodh spent much time teaching. Even when he was still at Wat Pho, he would teach Pāli language in his own monastic cell to other monks and novices. He had also restored an abandoned temple in his hometown Song Phi Nong and set up a school for Buddhist studies for lay people in Wat Phrasriratanamahathat in Suphanburi. He enrolled for the reformed Pāli examinations, but did not pass. He did not enroll again, even though he
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7896-480: Is mentioned that heavy rains purified the temple before the rediscovery. After discovering the Dhammakaya meditation approach, Luang Pu Sodh first taught it to others at Wat Bangpla, Bang Len District, Nakhon Pathom. Since Luang Pu Sodh was given his first position as abbot at Wat Paknam, Dhammakaya meditation has been associated with this temple. Other temples, such as Wat Luang Phor Sodh Dhammakayaram, also have their roots in Wat Paknam. It survived despite pressures in
8084-454: Is possible but unlikely that someone who knew the Tibetan meditation methods met and shared that knowledge with Luang Pu Sodh in the early 1910s. There are similarities between the two systems, states Mackenzie, as well as with the concepts such as chakra (tantric psycho-physical centers), "crystal sphere" and Vajra . Though these commonalities are widely accepted, no proof has emerged yet of
8272-446: Is seen by its followers as a form of Buddhist revivalism pioneered by Luang Pu Sodh Candasaro. Buddhist Studies scholars have described aspects of its practices as having characteristics of religious apologetics , and Buddhist modernism . Features of the tradition include teaching meditation in a group, teaching meditation simultaneously to monastics and lay people, and an emphasis on lifelong ordination. Dhammakaya Tradition refers to
8460-597: Is still passed on by Japanese Shingon Buddhists that used to practice at Wat Paknam. Luang Pu Sodh was one of the first Thai preceptors to ordain people outside Thailand as Buddhist monks. He ordained the Englishman William Purfurst ( a.k.a. Richard Randall) as "Kapilavaḍḍho" at Wat Paknam in 1954. Kapilavaḍḍho returned to Britain to found and help lead the English Sangha Trust and English Sangha Association. Former director of
8648-513: Is taught at all. Boonprakob notes the idea that Luang Por Dhammajayo is believed to be a messiah is based solely on the testimony of Laohavanich, who claims to know this through secret "insider" knowledge from his time at Wat Phra Dhammakaya, and that by nature nobody can actually refute his allegation. The Dhammakaya tradition has influenced several notable Buddhist traditions in Thailand. Cholvijarn notes three major figures in Thai Buddhism
8836-469: Is the core of the Dhammakaya tradition. Besides the technique of meditation itself, the methods through which Luang Pu Sodh taught have also been passed on to the main temples in the tradition. The tradition has an active style of propagation. Teaching meditation in a group, teaching meditation during ceremonies, teaching meditation simultaneously to monastics and lay people, and teaching one main meditation method to all are features which can be found throughout
9024-415: Is the only way to Nirvana . Additionally, this technique is claimed in its advanced stages to bring forth abhiñña , or mental powers, and allow the meditator to visit past lives and alternate planes of existence, wherein one can affect the present life's circumstances. Essential in this process is the "center of the body", which Luang Pu Sodh precisely describes as being at a point two finger widths above
9212-580: Is the story of Somdet Puean, the abbot of Wat Pho, who, after meditating with Luang Pu Sodh, recovered from his illness. An important student in the meditation factory was Maechi Chandra Khonnokyoong , who Luang Pu Sodh once described as "first among many, second to none" in terms of meditation skill, according to the biography of Wat Phra Dhammakaya. In 1954, Luang Pu Sodh made an announcement that he would die soon, and instructed his students to continue their duties without him, especially to propagate Dhammakāya meditation. A year later, he began to suffer from
9400-479: The vipassana (insight) stage is done after practitioners have attained the Dhammakaya and they can gain insight into the reality of life through observation of their own physical and mental processes. This is done by contemplating the three marks of existence of the lower mundane inner bodies. At this stage, is believed practitioners can understand birth, death and suffering at a deeper level, when they see
9588-465: The Dhammakāya , the spiritual essence. The tradition believes that this essence of the Buddha and Nirvana exist as a literal reality within each individual. The not-self teaching (Pali: anattā ) is considered by the tradition a means to let go of what is not the self, to attain the true self. According to Buddhist studies scholar Paul Williams , "[Dhammakaya] meditations involve the realization, when
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#17327877159809776-400: The Northern Cities and a transition to a hinterland state, Ayutthaya centralized and became one of the great powers of Asia. From 1569 to 1584, Ayutthaya was a vassal state of Toungoo Burma , but quickly regained independence. In the seventeenth and eighteenth centuries, Ayutthaya emerged as an entrepôt of international trade and its cultures flourished. The reign of Narai ( r. 1657–1688)
9964-650: The Personalist School of early Buddhism . Paul Williams states that in some respects the teachings of the Dhammakaya tradition resemble the Buddha-nature and Trikaya doctrines of Mahāyāna Buddhism. He sees the Dhammakaya tradition as having developed independently of the Mahayana Tathagatagarbha tradition, but as achieving very similar results in their understanding of Buddhism. Potprecha Cholvijarn has compared and contrasted
10152-608: The Portuguese , and expanded Siam's foreign trade ties to include both the English East India Company and French East India Company , along with new merchant colonies in Siam representing communities from all across Asia. Additionally, Songtham maintained the service of Yamada Nagamasa, whose Japanese mercenaries were at this point serving as the king's own royal guard . As Songtham's life began to fade,
10340-469: The Suphannabhum dynasty based on Suphanburi. Traditional narratives argued that Ayutthaya conquered Sukhothai, Angkor , etc., but more modern narratives argue that territorial conquest was a European thing and not a Southeast Asian thing. Rather, the processes which saw Ayutthaya expand was one of political merger and consolidation between the cities at the head of the peninsula and slowly ascending up
10528-645: The capture of Malacca by the Portuguese. Ayutthaya's attention to the portage routes across the upper peninsula meant that it did not send a military expedition to the lower peninsula and the Malay States throughout the 16th century. Ayutthaya's sphere of influence was now stretched from the Northern Cities to the Malay Peninsula, with its heartland centered around the old Ayutthaya-Suphanburi-Lopburi-Phetchaburi polity. The Muang Look Luang system
10716-457: The "spiritual essence of the Buddha and nibbana [which] exists as a literal reality within the human body," and the true Self (as opposed to the non-self ). According to Mackenzie, "Luang Phaw Sot sought to relate his breakthrough to the Satipaṭṭhāna Sutta . He interpreted a phrase which is normally understood as 'contemplating the body as a body' as 'contemplating the body in
10904-410: The 11th century or at least several centuries prior to 1351. The earliest written records of Ayutthaya in the Chinese chronicles is that a Chinese official fled to Xian in 1282/83. Xian first sent an embassy to China in 1292, who the Chinese then requested another embassy soon after that, signifying Ayutthaya's early prominence before Ayutthaya's founding. While older and traditional scholars argue that
11092-491: The 1320s, two Buddhist monks visited Ayutthaya in search of scriptures and that a previous monk had been honored by the "King of Ayodhia" on his return from Lanka . Since the late 13th century, expeditions were sent to the Malay Peninsula and Sumatra in the goal of extracting resources to gain a share of the maritime trade. Other contemporary scholars argued that Ayutthaya had been an important commercial center since
11280-420: The 1760s , whose post-Ayutthaya monarchs ( Taksin and Rama I ), held close ties, through blood and through political connections, to this Sino-Siamese community. Between 1600 and 1767, all but two royal successions were contested in a mini civil war in the capital. The throne became such a powerful and lucrative source of wealth during the 150 years of prosperity that many royals harbored ambitions to seize
11468-656: The 1990s when Phra Payutto published his book. According to religion scholar Rachelle Scott, Phra Payutto's word was largely considered authoritative in Thai Theravada Buddhism, and thus legitimized Dhammakaya's interpretation of nirvana as controversial. According to proponents and teachers of the tradition such as the monk Luang Por Sermchai, it tends to be scholars who hold the view of absolute non-self, whereas "several distinguished forest hermit monks" such as Luang Pu Sodh, Ajahn Mun and Ajahn Maha Bua hold Nirvana as true self, because they have "confirmed
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#173278771598011656-599: The Buddha himself. Since the 2000s, some scholars have pointed out that Luang Pu Sodh also played an important role in introducing Theravāda Buddhism in the West, a point previously overlooked. According to traditional biographies, Luang Pu Sodh was born Sodh Mikaewnoi on 10 October 1884 to a relatively well-off family of rice merchants in Amphoe Song Phi Nong , Suphan Buri , a province 102 kilometres (63 miles) west of Bangkok in central Thailand. His father
11844-640: The Burmese in 1767, stating: Clearly, however, the late 1600s and especially the early 1700s inaugurated a period not of sustained decline, but of Chinese-assisted economic vitality that would continue into the 19th century. Instead, the 18th century was arguably the Ayutthaya Kingdom's most prosperous, particularly due to trade with Qing China . The growth of China's population in the late 17th–18th centuries, alongside nationwide rice shortages and famines in Southern China, meant that China
12032-571: The Burmese invaded the Siamese-held territories in Tanintharyi province, and took Tavoy. In 1614, the Burmese invaded Lan Na which at that time was a vassal of Ayutthaya. Fighting between the Burmese and Siamese continued until 1618 when a treaty ended the conflict. At that time, Burma had gained control of Lan Na and while Ayutthaya retained control of southern Tanintharyi (south of Tavoy). The cessation of warfare around 1600 gave way to
12220-500: The Chao Phraya River Basin to the Northern Cities. The culture of early Ayutthaya, described by Ma Huan , a scribe on Zheng He's voyages , in the early 15th century, described Ayutthaya as a rowdy port town, whose men practice fighting on water, and where the affairs of everyday life was arranged by the women. The cities on the peninsula regularly complained to the Chinese court about constant Siamese attacks down
12408-425: The Chinese court chronicles. The integrity of the patchwork of cities of early Ayutthaya Kingdom was maintained largely through familial connections under the mandala system . King Uthong had his son, Prince Ramesuan , the ruler of Lopburi (Lavo), his brother, the ruler of Praek Sriracha (in modern Chainat Province ) and his brother-in-law, Khun Luang Pa-ngua , the ruler of Suphanburi. The ruler of Phetchaburi
12596-677: The Dhammakaya Tradition's conception of the "Dhammakaya" doctrine is different from the definition found in the Pali-English dictionary of the Pali Text Society, states Zehner. Scholars are not in agreement on the name of the Dhammakaya tradition. Some scholars use Dhammakaya Tradition , while others use the term Dhammakaya temples, or Dhammakaya Movement . Newell states the term Dhammakaya Movement has been confusingly used by various scholars. Some scholars use
12784-532: The Dhammakaya and Tathagatagarbha doctrines, as well as the meditative practices taught by Dhammakaya's Luang Pu Sodh and those in the Tibetan Shentong ( gzhan stong ) tradition. The Dhammakaya tradition has responded in different ways to the debate of self and not-self. Apart from Luang Por Sermchai, Wat Phra Dhammakaya's assistant-abbot Luang phi Ṭhanavuddho wrote a book about the topic in response to critics. According to Rungrawee Chalermsripinyorat,
12972-474: The Dhammakaya tradition believe in a mythical ongoing cosmic struggle between the "Black Dhammakāya" ( Mara ) and the "White Dhammakāya" with the idea that Luang Por Dhammajayo is a leader of this generation after Luang Pu Sodh Candasaro. Buddhist Studies scholar Peter Harvey states that group meditation is seen in part as a means to "help overcome the influence of evil Mara" against this world. Mackenzie states that meditating together to impact this struggle between
13160-427: The Dhammakaya tradition's. The Songdhammakalyani Monastery , the first modern Thai monastery for bhikkhuni (fully ordained nuns), has its roots in the Dhammakaya tradition. The monastery's founder, Bhikkhuni Voramai Kabilsingh , first studied Buddhism at Wat Paknam. According to her autobiography, Bhikkhuni Voramai was suffering from uterine fibroid as a layperson and was told by a student of Luang Pu Sodh that
13348-478: The Dhammakaya'. Temples in the tradition of Wat Paknam Bhasicharoen, together called the Dhammakaya tradition, believe that this method was the method the Buddha originally used to attain Enlightenment , but was lost five hundred years after the Buddha passed away . The rediscovery of Dhammakaya technique is usually described by the Dhammakaya tradition in miraculous terms with cosmic elements. For example, it
13536-563: The Dhammakāya meditation method drew criticism from the Thai Saṅgha authorities, because it was a new method. Discussion within the Saṅgha led to an inspection at Wat Paknam, but it was concluded that Luang Pu Sodh's method was correct. In teaching meditation, Luang Pu Sodh would challenge others to meditate so that they might verify for themselves the benefits of Dhammakāya meditation. He organized
13724-629: The Dhammakāya tradition many accounts are found about Dhammakāya meditation solving problems in society and the world at large. Dhammakāya meditation was—and still is—believed to bring forth certain psychic powers ( Pali : abhiññā ), such as travelling to other spheres of existence, and reading people's minds. Publications describe that Dhammakāya meditation was used during the Second World War to prevent Thailand from being bombed. Luang Pu Sodh also used meditation in healing people, for which he became widely known. An often quoted anecdote
13912-399: The Dhammakāya'. Temples in the tradition of Wat Paknam Bhasicharoen, together called the Dhammakaya tradition, believe that this method was the method the Buddha originally used to attain enlightenment , but was lost 500 years after the Buddha died . The event of the attainment of the Dhammakāya is usually described by the Dhammakaya tradition in miraculous and cosmic terms. For example, it
14100-557: The Dutch. Despite the departure of most Europeans from Ayutthaya, their economic presence in Ayutthaya was negligible in comparison to the Ayutthaya China-Indian Ocean trade. Lieberman, later reinforced by Baker and Phongpaichit, refutes the idea that Siam's alleged isolationism from global trade following the French and English departure in 1688 led to Ayutthaya's gradual decline leading up to its destruction by
14288-639: The Lower Chao Phraya, and the Suphanburi (Suvarnabhumi), which dominated the west. The lower Chao Phraya Basin was also influenced by Angkorian culture but not direct Angkorian political and military influence. Ayutthaya, argued by Charnvit Kasetsiri , was the merger of four different port polities along the Lower Chao Phraya Basin: Lopburi (Lavo), Suphanburi, Ayutthaya, and Phetchaburi. Suphanburi had first sent
14476-478: The Northern Cities. Muslim and European mapmakers labelled the Malay Peninsula up to the Tenasserim coast as part of Ayutthaya in the 15th and early 16th centuries. Early Ayutthaya did not keep records and their early dynastic chronology is likely fabricated by later Ayutthaya elites writing their histories: the early chronology in the palace chronicles does not correlate with the Ayutthaya temple chronicles nor
14664-498: The Pali canon". Besides Payutto, other critics have included a number of "Thai scholars, academics, monks and social critics". Payutto has been criticized in return by a number of Thai academics and news commentators for being "narrow-minded", "attached to scriptures", "dogmatist" and a "purist". Also, Thai columnist Sopon Pornchokchai has accused Payutto of performing sloppy research. Luang Pu Sodh introduced Dhammakaya meditation, which
14852-522: The Self and argue that a true Self was the ultimate purport of Buddhist teaching. Any scholarly account of Buddhist doctrine as it has existed in history in its totality has to accept diversity on the issue, even if it is true that the not-Self advocates appear to have been in the overwhelming majority". According to James Taylor, a scholar of Religious Studies and Anthropology, Dhammakaya's doctrinal views on nirvana and "enduring notions of self" are similar to
15040-547: The United Kingdom . Furthermore, he started many developments that were continued by Wat Phra Dhammakaya, later to become the largest temple of Thailand. In Wat Phra Dhammakaya a memorial hall was built in honor of Luang Pu Sodh, and in Wat Paknam, a charity foundation was started in his name. In some years, on 3 February, Wat Paknam holds a national memorial of him, which is joined by hundreds of monks. Wat Phra Dhammakaya holds city pilgrimages along important places in
15228-594: The Yogavacara tradition (also known as Tantric Theravada ; not to be confused with the Yogacara School in Mahayana Buddhism ), which thrived in pre-modern, pre-colonial times. This ancestry would be related to Wat Rajasittharam [ th ] , the former residence of Somdet Suk [ th ] (early 19th century), "the heir to the teaching of Ayutthaya meditation masters," and
15416-590: The anti-foreign court faction were primarily concerned with Catholic influence, there is evidence to suggest that Narai was equally interested in Islam, and had no desire to fully convert to either religion. Nonetheless, a dissatisfied faction now led by Narai's celebrated elephantry commander, Phetracha , had long planned a coup to remove Narai. When the king became seriously ill in May 1688, Phetracha and his accomplices had him arrested along with Phaulkon and many members of
15604-476: The attention on the center of the body. Practitioners may visualize a mental image at the center of the body – characteristically, a crystal ball or a crystal clear Buddha image. This has been compared with meditation on a bright object in the Visuddhimagga. Practitioners then visualize this image in front of themselves, and then move the mental image inwards through seven bases of the mind until reaching
15792-453: The body in the body." According to Luang Pu Sodh, meditation could reveal "a series of astral and spiritual bodies of progressive fineness" within the physical body of a person. Convinced that he had attained the core of the Buddha's teaching, Phra Candasaro devoted the rest of his life to teaching, and furthering the depth of knowledge of Dhammakaya meditation, a meditation method which he also called "Vijja Dhammakaya", 'the direct knowledge of
15980-431: The body'. The Mahāsatipaṭṭhāna Sutta contains a series of expressions for contemplating the body as body, feelings as feelings, etc. but is literally translated from Pali as "in" rather than "as". Luang Pu Sodh did understand the phrase "body in body" as meaning being mindful of the body, but also understood it as extending the mindfulness to the inner bodies for practitioners who could see them with meditative attainments,
16168-530: The border between the two adversaries continued for two years and at one time Narai seized Tavoy and Martaban. Ultimately, Narai and the Siamese ran out of supplies and returned home back within their border. While commercially thriving, Narai's reign was also socially tumultuous. Much of this can be attributed to three-way conflict between the Dutch , French , and English trading companies now operating in Siam at an unprecedented intensity due to Siam's role as
16356-460: The borrowing of Luang Pu Sodh's Dhammakaya system from Somdet Suk's system of meditation. She and Asian studies scholar Phibul Choompolpaisal believe a Yogavacara origin to be most likely. If this would be the case, the tradition's meditation method would be an exoteric (openly taught) version of what initially was an esoteric tradition. An alternative theory suggests an origin in Tibetan or other forms of Mahayana Buddhism. According to Mackenzie, it
16544-401: The capital to press their claims, culminating in several bloody coups. With the dominance of the Suphanburi clan, it now had to face the militaristic nobles of the Northern Cities, who increasingly came south for wealth prospects at an increasingly wealthy and powerful Ayutthaya. The first real succession struggles in Ayutthaya occurred in the early 16th century, with the Northern lords playing
16732-416: The center. Once the mental hindrances are overcome, the visual image imagined is transformed. Practitioners may also use a mantra ( Thai : บริกรรมภาวนา , romanized : borikam-phavana ), traditionally Sammā-Arahaṃ , which refers to the Buddha who has 'perfectly' ( sammā ) attained 'perfection in the Buddhist sense' ( arahaṃ ), as can be found in the traditional Tiratanavanda chant . This
16920-498: The centuries following the fall of Ayutthaya. Ayutthaya's failure to create a peaceful order of succession and the introduction of capitalism undermined the traditional organization of its elite and the old bonds of labor control which formed the military and government organization of the kingdom. In the mid-18th century, the Burmese Konbaung dynasty invaded Ayutthaya in 1759–1760 and 1765–1767 . In April 1767, after
17108-722: The chapel at the centre of the Phutthamonthon, dedicated to Luang Pu Sodh and Dhammakāya meditation, as well as the amulets Luang Pu Sodh issued to raise funds for the park, Newell speculates Luang Pu Sodh assumed a significant role in building the park and had an important relation with PM Phibun. According to the biography by Wat Phra Dhammakaya, Luang Pu Sodh did not endorse "magical practices" that are common in Thai Buddhism, such as fortune-telling and spells for good luck. He did, however, often heal people through meditation, and Luang Pu Sodh's amulets were—and are still—widely venerated for their attributed powers. Luang Pu Sodh had
17296-494: The concepts of dhammakaya and Nirvana similarly to the Dhammakaya tradition. Phra Ariyakhunathan, a well known meditation master from the Thai Forest Tradition who was responsible for the first biography of lineage founder Ajahn Mun , may have also been influenced by the Dhammakaya tradition. Although Phra Ariyakhunathan does not acknowledge an influence, Cholvijarn notes that in 1950, Phra Ariyakhunathan, then
17484-845: The court was led by two Prime Ministers ; the Samuha Nayok the Civil Prime Minister and the Samuha Kalahom the Grand Commander of Forces overseeing Civil and Military affairs, respectively. Under the Samuha Nayok were the Four Ministries. In the regions, the king sent not "rulers" but "governors" to govern cities. The cities were under governors who were from nobility not rulers with privileges as it had previously been. The "Hierarchy of Cities"
17672-441: The cross-fertilization of Tibetan Buddhist practices into Dhammakaya system. Yogavacara ideas are the most likely influence on Dhammakaya meditation system, but this too has yet to be proven, states Mackenzie. Newell acknowledges that Crosby doubts the link because of the two systems using different terminology. It is alternatively possible that Luang Pu Sodh developed his approach based on his own psychic experiences. The tradition
17860-450: The crown. The ability to appoint a Front Palace was effective in times of war but became a double-edged sword in regards to peace. Foreigners, due to their lack of connections within the kingdom, often became prominent officials within the Ayutthaya court during this period. In 1605, Naresuan died of illness while on campaign against a Burmese spillover conflict in the Shan region, leaving
18048-412: The current abbot and vice-abbot of Wat Phra Dhammakaya , were students of maechi (nun) Chandra Khonnokyoong . Meditation is the most important practice of all major temples in the Dhammakaya tradition. The meditation system of the tradition distinguishes it from mainstream Theravada Buddhism. According to Suwanna Satha-Anand, the tradition believes that meditation and the attainment of the Dhammakaya
18236-519: The director of the English Sangha Trust in 1967. Luang Pu Sodh ordained another British monk, Peter Morgan, with the name Paññāvaḍḍho Bhikkhu. After his death he would continue under the guidance of Ajahn Maha Bua . Phra Paññāvaḍḍho remained in the monkhood until his death in 2004, when he had ordained for the longest of all westerners in Thailand. He hardly ever returned to the West, however. A third monk, formerly known as George Blake,
18424-507: The ethnically Thai Sukhothai or Suphanburi was the Xiān mentioned in Chinese sources, more recent scholarship, like Chris Baker and Pasuk Phongpaichit , argue that Xian referred to Ayutthaya as that was the same name later used for Ayutthaya by the Chinese court. Michael Vickery argued that it is likely the Chinese used Xian to refer to the lower Chao Phraya Basin from its inception. Recent 21st-century archaeological surveys have found that
18612-461: The existence of a Higher or Real Self ( attā )" by their own realizations. He further states that Nirvana cannot be not-self because it is not a compounded and conditioned phenomenon . Religious studies scholar Potprecha Cholvijarn notes that Luang Pho Nong Indasuvaṇṇo, one of Luang Pu Sodh's early meditation teachers, takes a similar position. According to Luang Pho Nong, Nirvana as understood by Buddhist practitioners with direct experience differs from
18800-431: The fact that the temple was not under royal patronage, and therefore received less attention from the royal family than other temples. During a ministry of over half-a-century, Luang Pu Sodh taught Dhammakāya meditation continuously, guiding meditation every Thursday and preaching on Buddhism on Sundays and uposatha days. Luang Pu Sodh would distribute an introductory book about meditation to practitioners. At first,
18988-402: The fibroid had been removed via meditation. When she went in for surgery, it was found that the fibroid was gone. The incident led her to the study of meditation at Wat Paknam as well as several other meditation schools and her eventual ordination. According to Cholvijarn, Bhikkhuni Voramai taught Dhammakaya meditation along with several other meditation methods until her death, as well as taught
19176-497: The first day following his ordination. After his third year after monk's ordination, Phra Sodh traveled to many places in Bangkok to study scriptures and meditation practice with teachers from established traditions. He studied scriptures at Wat Pho , Wat Arun , Wat Mahadhatu , among others, and learnt about meditation during approximately 10 years (at eight temples, including Wat Ratchasittharam [ th ] , Wat Pho and Wat Chakkrawat . At Wat Ratchasittharam, he studied
19364-478: The first period, Luang Pu Sodh's work was not appreciated by the monastic governor of the village, some other monks and many lay people who, according to biographies, formerly ran illegal businesses within the temple and did not appreciate Luang Pu Sodh changing the temple. Once he was even shot at, though not hurt. Luang Pu Sodh had such a strong relationship with the temple, that he hardly ever left it. He seldom accepted invitations that involved accommodation outside
19552-415: The followers of the tradition seem not much interested in the discussion, and are more concerned how Dhammakaya meditation improves their mind. Besides the unorthodox definition of Nirvana as true happiness, permanent and essential, Nirvana is also described by the tradition from a more orthodox perspective, as the absence of greed, hatred and delusion . Scott states that the positive description of Nirvana as
19740-508: The former abbot of Wat Paknam Bhasicharoen, he is often called Luang Pu Wat Paknam , meaning 'the Venerable Father of Wat Paknam'. He became a well-known meditation master during the interbellum and the Second World War, and played a significant role in developing Thai Buddhism during that period. He is considered by the Dhammakaya tradition to have rediscovered Vijja Dhammakaya , a meditation method believed to have been used by
19928-454: The historic Theravāda teachings emphasize nirvana in the context of anattā , and the " nirvana as attā " is not an acceptable interpretation. Phra Payutto has, however, been criticized in return by a number of Thai academics and journalists for being "dogmatist" and promoting religious intolerance. Although some scholars have criticized Dhammakaya's teachings on nirvana in the past, these critiques garnered virtually no public attention until
20116-601: The issue by orchestrating the final dethronement and execution of the child king in 1629. Thus, Prasat Thong had completely usurped the kingdom by double (perhaps triple) regicide, extinguishing the Sukhothai dynasty 60 years after its installation by the Burmese. Many of King Prasat Thong's former allies abandoned his cause following his ascension to the throne. In the course of quelling such resistance, Prasat Thong assassinated his former ally Yamada Nagamasa in 1630 (who now opposed Prasat Thong's coup), and promptly banished all
20304-664: The issue of succession generated conflict once again when both King Songtham's brother, Prince Sisin, and his son, Prince Chetthathirat , found support for their claims among the Siamese court. Although Thai tradition typically favored brothers over sons in matters of inheritance, Songtham enlisted the help of his influential cousin, Prasat Thong to ensure his son would inherit the kingdom instead. When Songtham died in 1628, Prasat Thong used his alliance with Yamada Nagamasa's mercenaries to purge everyone who had supported Prince Sisin's claim, eventually capturing and executing Sisin as well. Soon Prasat Thong became more powerful in Siam than
20492-424: The king. Ekathotsarot's era ended with his death in 1610/11. The question of his succession was complicated by the alleged suicide of his eldest legitimate son, Suthat, while his second legitimate son, Si Saowaphak , was never legally designated as an heir by Ekathotsarot himself. Nonetheless, Si Saowaphak succeeded to the throne against his late father's wishes, and led a short and ineffective reign in which he
20680-470: The late 15th century. Song China's increasing interests to sea commerce at the turn of the second millennium made trade between China and the Indian Ocean especially lucrative. In the 1430s, Ayutthaya attacked Angkor , but did not sack the city, although Ayutthaya did install a short-lived puppet ruler. Palace Law Codes under Borommatrailokkanat exemplified the newfound attention to warfare, citing
20868-594: The life of Luang Pu. In 2020, the pilgrimage was held for the eighth time. Ayutthaya Kingdom The Ayutthaya Kingdom emerged from the mandala or merger of three maritime city-states on the Lower Chao Phraya Valley in the late 13th and 14th centuries ( Lopburi , Suphanburi , and Ayutthaya). The early kingdom was a maritime confederation, oriented to post- Srivijaya Maritime Southeast Asia, conducting raids and tribute from these maritime states. After two centuries of political organization from
21056-401: The literal essence of these phenomena through meditative attainment. The higher knowledge and transcendental wisdom in the vipassana stage is "beyond the attainment of Dhammakaya" of the samatha stage in the Dhammakaya meditation tradition. According to the Dhammakaya tradition, the Buddha made the discovery that nirvana is the true Self (Pali: attā ). The tradition calls this true self
21244-511: The lucrative middleman for trade between the global empires of the Early Modern World. Kings and nobles turned to hunting, trade, and the competition for the throne with the ending of warfare. This period of Ayutthaya is also characterized by the emergence of mercantile absolutism, where the king had a virtual monopoly on all incomes into the kingdom, allowing the king to build new temples and palaces, sponsor ceremonies, and enshroud
21432-410: The mainstream Theravada teachings and practices by traditional Thai Buddhist institutions and scholars. The bulk of Thai Theravada Buddhism rejects the true-self teaching of Dhammakaya, and insists upon absolute non-self as the Buddha's real teaching. The controversy on the true nature of anattā dates as far back as 1939, when the 12th Supreme Patriarch of Thailand published a book arguing that Nirvana
21620-426: The mantra sammā araham , which means "righteous Absolute of Attainment which a human being can achieve." Then "his mind [suddenly] became still and firmly established at the very centre of his body," and he experienced "a bright and shining sphere of Dhamma at the centre of his body, followed by new spheres, each "brighter and clearer." According to Luang Pu Sodh, this was the true Dhamma -body, or Dhammakāya ,
21808-711: The merger between North and South, the Lan Na Kingdom , a state North of Ayutthaya (modern-day Northern Thailand ), contested Ayutthaya's growing influence over the Northern Cities. The Ayutthaya-Lan Na War was fought over the Upper Chao Phraya valley for control of the Northern Cities. Whether he preferred the Northern Cities to Ayutthaya or the necessity to have a capital closer to the war, Borommatrailokkanat moved his capital to Phitsanulok . Lan Na suffered setbacks and Borommatrailokkanat eventually sued for peace in 1475. Ayutthaya's sphere of influence down
21996-454: The mind reaches its purest state, of an unconditioned "Dhamma Body" ( dhammakaya ) in the form of a luminous, radiant and clear Buddha figure free of all defilements and situated within the body of the practitioner. Nirvana is the true Self, and this is also the dhammakaya ." Some of the beliefs and practices of the Dhammakaya tradition – such as about nirvana , "true self" and meditation – have been criticized as allegedly opposing or rejecting
22184-646: The miraculous and healing power of Buddhist amulets (Thai: phra khruang rang ), and markets and distributes them. Luang Pu Sodh, the founder of the Dhammakaya tradition, is believed by Thai people to have been a man of unusual powers. His biographies have included claims of supernatural powers, but also as someone who "showed respect for every method he learned", even "black magic", states Newell. He has been portrayed as opposing amulet collection as well as traditional magical rituals and fortune telling, although amulets were issued under his leadership and are generally prized in Thailand for their attributed powers. Luang Pu Sodh
22372-402: The monarchy in ritual mysticism. The king had the power to appoint governors of cities in the inner Ayutthaya mueang (cities) as well as appoint ministers in charge of the government. This however all made the target of the throne much more lucrative and rewarding than before. To be able to successfully put your target onto the throne would immensely reward its facilitators as much as the winner of
22560-656: The most celebrated accomplishments of his reign. Narai as well leased the ports of Bangkok and Mergui to the French, and had many French generals incorporated into his army to train it in Western strategy and supervise the construction of European-style forts. During this time, Narai abandoned the traditional capital of Ayutthaya for a new Jesuit-designed palace in Lopburi . As a growing Catholic presence cemented itself in Siam, and an unprecedented number of French forts were erected and garrisoned on land leased by Narai,
22748-519: The name of pre-Ayutthaya cities is Ayodhaya Sriramthep Nakorn ( Thai : อโยธยาศรีรามเทพนคร ) found on Wat Khao Kop Inscription (N.W. 2, Face 2, Line 21) aged 14th–15th centuries, as stated in the Thai Chronicle, Phraratchaphongsawadan Nuea (Royal Chronicle of The North compiled in 1807 collected from old books from period of King Narai and stories told by northerners). At least three royal decrees in Thai were enacted during that period, and
22936-536: The name of the king who ruled Ayodhaya in the oldest of the three royal decrees, the Miscellaneous Laws (Phra Aiyakan Betset) 1225 AD , is found as King Uthong, who reigned from 1205 to 53 (not to be confused with King Uthong reigning from 1351 to 69). It was also found that Thai was used as the official language at that time, which reflected the social changes of the people in the Chao Phraya River Basin. The existence of Ayodhya Sri Rama Thep Nakhon
23124-468: The navel of each person: whatever technique someone might use to meditate, the mind can only attain a higher level of insight through this center. This center is also believed to play a fundamental role in the birth and death of an individual. The center of the body has also been described as the "end of the breath", the deepest point in the abdomen where the breath goes back and forth. There are several techniques which can be used by practitioners in focusing
23312-491: The newly crowned King Chetthathriat, and through further intrigue staged a coup in which Chetthathirat was deposed and executed in favor of his even younger brother Athittayawong , whom Prasat Thong intended to use as a puppet ruler. This form of government was quickly met with resistance by elements within the Thai court who were dissatisfied with the idea of having two acting heads of state. Since Prasat Thong already ruled Siam in all but name as Kalahom , he opted to resolve
23500-433: The nineteenth and early twentieth century to reform. Dhammakaya meditation has been taught by Luang Pu Sodh's students at Wat Paknam Bhasicharoen, Wat Phra Dhammakaya, Wat Luang Por Sodh Dhammakayaram, and at Wat Rajorasarama, as well as at the respective branches of these temples. Apart from these major temples, there are also several other centers that practice in the tradition of Luang Pu Sodh. Maechi Thongsuk (1900–1963)
23688-421: The old city Sangkaburi was abandoned. Khodhom ruled the new city for 30 years then his son, Kothrabong (โคตรบอง), took over the throne in 1004. Later in 1022, Kothrabong lost power to Kreak (แกรก), a commoner from Lavo , who was then crowned as the new ruler named Sinthapomarin (สินธพอมรินทร์). Because Kreak was not originally considered a royal lineage, after he died in 1081, the throne was despoiled by Narai,
23876-513: The only thing known about Uthong in the chronicles is the year of his death. In the 1290s through to the 1490s, Ayutthaya sent forces down to the peninsula and demanded tribute from the Malay principalities all the way down to Temasek ( Singapura (modern Singapore)) and Sumatra . The early Ayutthaya polity was a maritime-oriented confederation, more in line with the Malay polities of Maritime Southeast Asia than with states inland like Sukhothai and
24064-427: The oral meditation tradition as well as experts in scriptural analysis, which was uncommon during that period. He learnt about a broad range of things. He also learnt many traditional arts and lores that were taught in Buddhist temples in those days, including astrology and magical practices, but later devoted himself to meditation only. In his autobiographical notes, he wrote that he practiced meditation every day, from
24252-503: The orthodox jhāna meditation attainments. Next is the 'change-of-lineage' ( Pali : gotrabhū ) intermediary Dhammakaya state: this is the intermediate state between not being enlightened yet, and the four stages of enlightenment. The final four of these inner pairs are called the Dhammakayas , and are equated with the four stages of enlightenment , leading to the final stage of enlightenment ( arahant ). In Dhammakaya meditation,
24440-433: The path' ( Thai : ปฐมมรรค , romanized : pathommamak ). After that, Luang Pu Sodh would usually describe the level of attainment in terms of inner bodies ( Pali : kāya ) within every human being, which are successively more subtle, and come in pairs. In total, every human being consists of nine types of bodies, each of which has a normal and refined form. The first four pairs of these bodies are equated with
24628-433: The peninsula around this time period. The 1430s through to 1600 marked a period of rising warfare throughout Mainland Southeast Asia. In 1500, the Portuguese noted that Ayutthaya had 100 elephants, 50 years later, Ayutthaya had 50,000 elephants. Ayutthaya began launching military land expeditions far to the west and east. In the west, Ayutthaya fought to acquire the cities of Tavoy , Mergui , Tenasserim, and Martaban in
24816-604: The peninsula was contested by the Malacca Sultanate . Ayutthaya launched several abortive conquests against Malacca which was diplomatically and economically fortified by the military support of Ming China . In the early-15th century the Ming admiral Zheng He established a base of operation in the port city, making it a strategic position the Chinese could not afford to lose to the Siamese. Under this protection, Malacca flourished, becoming one of Ayutthaya's great foes until
25004-501: The practice of Dhammakaya meditation ( Vijja Dhammakaya ), a method which scholars have connected to the Yogavacara tradition , which predates the 19th-century reform of Thai Buddhism. The Dhammakaya tradition is known for its teaching that there is a " true self " connected with Nirvana , which was notably criticized in the 1990s as an alleged contradiction of the Buddhist doctrine of anattā (not-self). The Dhammakaya tradition
25192-467: The rate of inflation for this, and work harder than before, but finally managed to gather enough funds when he was 22 years old. He left the family company in the hands of employees he trusted. Sodh was ordained at Wat Songpinong in his hometown and was given the Pāli language monastic name Candasaro, Phra ( phra meaning ' monk , venerable ') Sodh started to study meditation and scripture, as he came across
25380-504: The remaining Japanese from Siam. While a community of Japanese exiles were eventually welcomed back into the country, this event marks the end of the Tokugawa Shogunate's long-standing formal relationship with the Ayutthaya Kingdom. Upon his death in 1656, King Prasat Thong was succeeded first by his eldest son, Chai , who was almost immediately deposed and executed by the late King's brother, Si Suthammaracha , who in turn
25568-508: The royal family, all of whom were put to death besides Narai, who died in captivity in July of that year. With the king and his heirs out of the way, Phetracha then usurped the throne and officially crowned himself King of Ayutthaya on 1 August. King Phetracha took Mergui back from French control almost immediately, and began the pivotal Siege of Bangkok , which culminated in an official French retreat from Siam. Phetracha's reign, however,
25756-462: The son of King Chadachota from Lavo Kingdom, who was of the lineage of the previous Sangkaburi's kings. Narai renamed the city Ayodhya (อโยธยา) and eventually set it as the new capital of the Lavo Kingdom during his reign. The former capital was then renamed Lopburi . After the end of Narai's reign in 1147, Ayodhya fell under the power struggles between nine amatyas for two years, until
25944-491: The son of Sanphet I, proclaimed Ayutthaya's independence. This proclamation resulted in repeated invasions of Ayutthaya by Burma which the Siamese fought off ultimately finishing in an elephant duel between King Naresuan and Burmese heir-apparent Mingyi Swa in 1593 during the fourth siege of Ayutthaya in which Naresuan famously slew Mingyi Swa, although the existence of this battle has been challenged by modern scholars such as Sulak Sivaraksa . Today, this Siamese victory
26132-482: The study of Buddhism as well. In this combination he was one of the pioneers in Thai Buddhism. In 1939, Luang Pu Sodh set up a Pāli Institute at Wat Paknam, which is said to have cost 2,500,000 baht . Luang Pu Sodh financed the building through the production of amulets , which is common in Thai Buddhism. The institute became the most modern educational institute in Buddhism for that time. The kitchen which he built
26320-411: The subject of criticism the way Wat Phra Dhammakaya is, despite the temples sharing the same beliefs about Nirvana. Major temples of the Dhammakaya tradition have expressed opposition to superstitious practices such as traditional "elaborate Buddhist ritual, protective magic, fortune telling, and the tools, images and money that went toward them". Dhammakaya publications, however, do extensively emphasize
26508-480: The sun too long or put them to work for too long. When Sodh's uncle moved to Wat Hua Bho, he took Sodh with him to teach him further. After a while his uncle left the monkhood, but Ngen managed to send Sodh to study with Luang Por Sap, the abbot of Wat Bangpla. This is where Sodh learnt the Khmer language . When he was 13 years old, he finished his Khmer studies there and returned home to help his father. Father Ngen ran
26696-557: The surrounding areas in World War II due to stories of Luang Pu Sodh's abilities, and Thai news reports include multiple sightings of mae chi (nuns) from the temple levitating and intercepting bombs during the Allied bombings of Bangkok . Similarly, Wat Phra Dhammakaya has included claims of miracles in its advertisements along with images of "Mahsiriratthat amulets" with miraculous powers. These advertisements invite readers to visit
26884-594: The teachings and practices of the Dhammakaya tradition temples deviate from the Theravāda tradition, and the different interpretations of Buddhist canonical texts have triggered a heated debate in the Thai media and in the Sangha Council, a smear campaign and the purging of "religious others". Of these, Wat Phra Dhammakaya—the most influential in this regard—has been accused by Payutto of "distorting Buddhist ideas, insulting Buddha's teachings", and showing "disrespect to
27072-440: The temple to witness such miraculous events. According to Newell, many Thais try accessing the alleged powers of Dhammakaya meditation indirectly through amulets. Amulets issued by Luang Pu Sodh eventually gained a reputation for being particularly powerful and are highly prized in Thailand for this reason. According to information leaked to several scholars by Mano Laohavanich —who lived at Wat Phra Dhammakaya for two years—some in
27260-435: The temple where Luang Pu Sodh used to practice before he went on to develop Dhammakaya meditation. According to theologian Rory Mackenzie, Yogavacara ideas are the most likely influence on Dhammakaya meditation system, though this is not definitely proven. According to Buddhist Studies scholar Catherine Newell, "there is no doubt that Dhammakaya meditation is based upon the broader yogavacara tradition." She presents evidence of
27448-542: The temple. He became known for his motto "We monks should not fight back, neither flee, and we will win each time". Soon after his appointment as temporary abbot, he was appointed fully as abbot of Wat Paknam, where he remained until his death in 1959. For his life and work he was given monastic and royal honorific names, that is Phrakhru Samanadham-samathan (in 1921), Phrabhavanakosolthera (in 1949) , Phramongkolratmuni (in 1955) , and finally Phramongkolthepmuni (in 1957). The last three royal titles were given late, due to
27636-480: The term Dhammakaya temples . She is quoted on this by Religious Studies scholar Justin McDaniel, but he nevertheless uses Dhammakaya Movement without distinguishing between the various temples and Wat Phra Dhammakaya. Buddhist Studies scholars Kate Crosby and Phibul Choompolpaisal, on the other hand, speak of a "network" of Dhammakaya temples. Scholars have theorized that the Dhammakaya Tradition has its roots in
27824-529: The term Dhammakaya (also spelled Thammakai) has four contextual meanings, though all four are "written and pronounced exactly alike": The term Dhammakaya, states Zehner, has close affinities to the Mahayana Buddhism concept of Dharmakaya (spiritual essence of the Buddha), and the word appears in many early Pali and Sanskrit texts, where its early meaning was "the collection of the dhamma ". However,
28012-431: The term Dhammakaya movement interchangeably with Wat Phra Dhammakaya – the tradition's largest temple. She considers this problematic because this terminology has been used "without distinguishing between the various temples practising dhammakaya meditation and Wat Dhammakaya [ sic ] itself ... There are considerable differences in style, practice and structure of all the temples". She prefers to use
28200-577: The throne was given to Phra Chao Luang (พระเจ้าหลวง), who relocated the city, in 1157, southward to the east bank of the Chao Phraya River near the mouth of the Mae Bea River (แม่น้ำแม่เบี้ย), south of the present Wat Phanan Choeng . The new city was later named Sena Ratchanakhon (เสนาราชนคร) by his successor, Duangkrien Kritnarat (ดวงเกรียนกฤษณราช) or Sai Nam Peung who was appointed the new ruler by his father, Kraisornrat (ไกรสรราช) who
28388-529: The throne. An Ayutthaya noble in the 18th century lamented that a large portion of court officials and able generals were killed in multiple succession struggles over the past 90 years. The last monarch, Ekkathat , alongside his brother, Uthumphon , undermined Prince Thammathibet , the Front Palace Uparaj and designated heir to his father, King Borommakot , by instigating or exposing his affair with two of his fathers' consorts. Prince Thammathibet
28576-489: The tradition considers the method through which the Buddha became enlightened, a method which was forgotten but has been revived by Luang Pu Sodh Candasaro. This method is called Vijja Dhammakaya . Several scholars, states Martin Seeger, have described the disputes and relationship between the mainstream Thai Sangha and the Dhammakaya tradition as reflecting "intolerance and undermining freedom of religion". According to Seeger,
28764-541: The tradition has been one of the sources of controversy from the traditional Thai Buddhist establishment. Examples include stories of miraculous events such as Luang Pu Sodh performing "miraculous healings" at Wat Paknam, and meditation stopping the Allies from dropping an atom bomb on Bangkok due to the Japanese occupation of Thailand in World War II. According to Mackenzie, Wat Paknam was a popular bomb shelter for people in
28952-446: The tradition likely influenced. The Manomayiddhi meditation tradition, states Cholvijarn, shares several similarities that were likely influenced by the Dhammakaya tradition. The meditation tradition's founder, Luang Pho Ruesi Lingdam, studied meditation under Luang Pu Sodh and several well known meditation masters in the 1930s. After learning Dhammakaya meditation at Wat Paknam , he incorporated it into his practice and eventually became
29140-461: The tradition. Newell relates that Luang Pu Sodh was the person who set up the maechi community at Wat Paknam, which is currently one of the largest maechi communities in Thailand. Although Luang Pu Sodh encouraged women to become maechis , maechis did have to spend quite some time doing domestic activities, more so than monks. This orientation echoes in Wat Phra Dhammakaya's approach to female spirituality, praising Maechi Chandra as an example of
29328-461: The trust Terry Shine described Kapilavaḍḍho as the "man who started and developed the founding of the first English Theravada Sangha in the Western world". He was the first Englishman to be ordained in Thailand, but disrobed in 1957, shortly after his mentor Phra Ṭhitavedo had a disagreement with Luang Pu Sodh and left Wat Paknam. He was ordained again in England under Chao Khun Sobhana, and became
29516-537: The two stayed for a month at Wat Paknam, they both ordained as maechis. Maechi Thongsuk travelled around Thailand to spread the Dhamma and teach Dhammakaya Meditation according to the policy of Luang Pu Sodh. Maechi Thongsuk was diagnosed with cervical cancer in 1960, and died of it on 3 February 1963 at Wat Paknam Bhasicharoen. She was aged sixty-three, having been a maechi for twenty-five years. Maechi Chandra (1909–2000) became strongly interested in meditation when she
29704-683: The understanding of Nirvana generally taken by scholars. Williams summarizes the views of Luang Por Sermchai and states that these ways of reading Buddhism in terms of "... a true Self certainly seem to have been congenial in the East Asian environment, and hence flourished in that context where for complex reasons Mahayana too found a ready home". According to Williams, the Dhammakaya-related debate in Thailand leads to an appreciation that "... there are now and have been in history Buddhists who in good faith accept some sort of teaching of
29892-494: The untimely death of her husband, after which she had to support herself and her children by working as a salesperson. In 1930, Thongsuk Samdaengpan started to study meditation at Wat Paknam Bhasicharoen under the instruction of Luang Pu Sodh. As a laywoman, and later as a maechi , she taught high-profile supporters of Wat Paknam Bhasicharoen, such as Liap Sikanchananand. It was at Liap's house that Maechi Thongsuk met Chandra Khonnokyoong, who she taught Dhammakaya meditation. After
30080-455: The vassal king. In 1568, Mahinthrathirat revolted when his father managed to return from Pegu as a Buddhist monk . The ensuing third siege captured Ayutthaya in 1569 and Bayinnaung made Maha Thammarachathirat (also known as Sanphet I) his vassal king, instating the Sukhothai dynasty . In May 1584, less than three years after Bayinnaung's death, Uparaja Naresuan (or Sanphet II),
30268-453: The white party and black party is seen by these adherents to be both an individual and collective responsibility. This mythical struggle can be won by a critical mass of meditators, according to this belief, and this is considered to be a holy task. Mackenzie states it is unclear how many of the tradition's followers believe this alleged myth. He quotes Choompolpaisal stating that this is not an insider's understanding, and also states that there
30456-474: Was a Brit of Jamaican origin, and was the first Jamaican to be ordained as a Buddhist monk. He was ordained as Vijjāvaḍḍho, and later disrobed, becoming a well-known therapist in Canada. The ordination of Vijjāvaḍḍho, Paññāvaḍḍho and another British monk called Saddhāvaḍḍho (Robert Albison) was a major public event in Thailand, attracting an audience of 10,000 people. Namgyal Rinpoché (Leslie George Dawson),
30644-530: Was a more than capable scholar: he believed that having obtained an official Pāli degree, he might be recruited for administrative work in the Saṅgha (monastic community), which he did not aim for. Phra Sodh recalled that if he had passed, it would have been detrimental for his meditation practice. Newell suggests that he failed the exam on purpose in response to ongoing monastic reforms, as other monks during this period had done. Nevertheless, because of his work, he
30832-422: Was a nun well-known for her meditation teaching. She was born on 1 August 1900 at Baan Saphan Lueang, Bangrak District, Bangkok . She was the third born to her father Rom and mother Wan. She was separated from her parents at an early age, being adopted by her uncle and aunt instead. She had no formal education and was illiterate. She married a surgeon at Chulalongkorn Hospital. They had two children together before
31020-475: Was also referred to as Iudea in a painting requested by the Dutch East India Company . The capital city of Ayutthaya is officially known as Krung Thep Dvaravati Si Ayutthaya ( Thai : กรุงเทพทวารวดีศรีอยุธยา ), as documented in historical sources. The lower Chao Phraya Basin around the turn of the second millennium was split between Lavo Kingdom , which dominated the eastern half of
31208-509: Was also the Lopburi's king. The city of Ayodhya was abandoned in 1211. After Lopburi 's King Kraisornrat died with no heir apparent, the king of Phraek Siracha (present-day Sankhaburi ), who was the grandfather of Ayutthaya's first king, Uthong , took over the throne. After he died in 1319, both Lopburi and the city of Sena Ratchanakhon was considered royal inheritances for his daughter, who later passed it to her son, Uthong. Ayutthaya
31396-407: Was called Ngen and his mother Soodjai. When he was nine years old, he received his first schooling in the temple in his village, by his uncle who was a Buddhist monk. He therefore became familiar with Buddhism from an early age. He also showed qualities of being an intelligent autodidact. Another habit of him was that he was compassionate towards animals. For example, he would not allow them to be in
31584-414: Was defeated in single combat by his own nephew, Narai . Narai finally assumed a stable position as King of Ayutthaya with the support of a mainly foreign court faction consisting of groups that had been marginalized during the reign of his father, Prasat Thong. Among his benefactors were, notably, Persian, Dutch, and Japanese mercenaries. It should therefore come as no surprise that the era of King Narai
31772-547: Was eager to import rice from other nations, particularly from Ayutthaya. During the Late Ayutthaya Period (1688–1767), the Chinese population in Ayutthaya possibly tripled in size to 30,000 from 1680 to 1767. The Chinese played a pivotal role in stimulating Ayutthaya's economy in the last 100 years of the kingdom's existence and eventually played a pivotal role in Siam's quick recovery from the Burmese invasions of
31960-453: Was established and cities were organized into four levels. Large, top level cities held authorities over secondary or low-level cities. The increased wealth of Ayutthaya resulted in the beginnings of a chronic succession struggle for the Ayutthaya throne. Due to the lack of stable succession law , from each succession from the 16th century onwards, princely governors or powerful dignitaries claiming their merit gathered their forces and moved on
32148-422: Was executed for his alleged crimes. Corruption was rampant due to economic prosperity. Position buying and bribery for political offices became commonplace. The mass arrival of Chinese farming settlers to Siam in 18th century introduced Capitalism to Siam. The past 150 years of growth encouraged phrai to flee the bonds of government control and become peasant farmers in the countryside to earn wealth. People fled
32336-543: Was his distant relative. The king would appoint a prince or a relative to be the ruler of a city, and a city that was ruled by a prince was called Muang Look Luang ( Thai : เมืองลูกหลวง ). Each city ruler swore allegiance and loyalty to the King of Ayutthaya but also retained certain privileges. Politics of Early Ayutthaya was characterized by rivalries between the two dynasties; the Uthong dynasty based on Lopburi (Lavo) and
32524-592: Was inadequate to govern relatively vast territories. The government of Ayutthaya was centralized and institutionalized under King Borommatrailokkanat in his reforms promulgating in Palatine Law of 1455, which became the constitution of Ayutthaya for the rest of its existence and continued to be the constitution of Siam until 1892, albeit in altered forms. The central government was dominated by the Chatusadom system ( Thai : จตุสดมภ์ lit. "Four Pillars), in which
32712-464: Was kidnapped and held hostage by Japanese merchants, and later murdered. After this episode, the kingdom was handed to Songtham , a lesser son born of Ekathotsarot and a first-class concubine. Songtham temporarily restored stability to Ayutthaya and focused inward on religious construction projects, most notably a great temple at Wat Phra Phutthabat . In the sphere of foreign policy, Songtham lost suzerainty of Lan Na, Cambodia and Tavoy, expelled
32900-438: Was known for Persian and later, European, influence and the sending of the 1686 Siamese embassy to the French court of King Louis XIV . The Late Ayutthaya Period saw the departure of the French and English but growing prominence of the Chinese. The period was described as a "golden age" of Siamese culture and saw the rise in Chinese trade and the introduction of capitalism into Siam, a development that would continue to expand in
33088-402: Was not part of Bangkok yet, and had no bridge to connect it to Bangkok. Wat Paknam looked neglected, with grass growing on the buildings, and only 13 monks lived there. Wat Paknam faced social and disciplinary problems, and required a good leader. Luang Pu Sodh promoted and enforced strict monastic discipline. He was able to change Wat Paknam Bhasicharoen, a temple that was almost vacant, into
33276-452: Was not stable. Many of Phetracha's provincial governors refused to recognize his rule as legitimate, and rebellions by the late Narai's supporters persisted for many years. The most important change to Siam in the aftermath of the revolution was Phetracha's refusal to continue Narai's foreign embassies. King Phetracha opted instead to reverse much of Narai's decisions and closed Thailand to almost all forms of European interaction except with
33464-558: Was noticed by leading monks in the Saṅgha. Still in 1916, Somdet Phuean, the monastic governor of Phasi Charoen and one of Phra Sodh's teachers, appointed Phra Sodh as a caretaker abbot ( Thai : ผู้รักษาการเจ้าอาวาส ) of Wat Paknam Bhasicharoen, then located in Thonburi . Somdet Phuean did not want Phra Sodh to travel around without belonging to a single temple, and having a position as a caretaker abbot would connect Phra Sodh's life to one. Initially, Somdet Phuean appointed Phra Sodh for
33652-531: Was one of an extroverted Siam. Foreign trade brought Ayutthaya not only luxury items but also new arms and weapons. In the mid–17th century, during King Narai 's reign, Ayutthaya became very prosperous. In 1662 war between Burma and Ayutthaya (the Burmese-Siamese War (1662-64) ) erupted again when King Narai attempted to take advantage of unrest in Burma to seize control of Lan Na. Fighting along
33840-462: Was particularly aware of the risk of thieves that might steal his rice and the crew being killed in the process, and he imagined what would happen if he would die that day. Then he took a vow that as long as he would survive his job, he would attempt to become ordained. He had to take care of his family first though, and saved up enough money for them that he would able to leave them. The biography of Wat Phra Dhammakaya says that he had to calculate
34028-464: Was primarily religious, as the French Jesuits were openly attempting to convert Narai and the royal family to Catholicism . Narai was courted not just by Catholic conversion, but as well by proselytizing Muslim Persians, Chams and Makassars in his court, the later of which communities launched an unsuccessful revolt in 1686 to replace Narai with a Muslim puppet king. While members of
34216-454: Was started by Luang Pu Sodh Candasaro in the early twentieth century. In 1916, after three hours of meditating on the mantra sammā araham , a Dhammakaya Foundation publication states "his mind [suddenly] became still and firmly established at the very centre of his body," and he experienced "a bright and shining sphere of Dhamma at the centre of his body, followed by new spheres, each "brighter and clearer." According to Luang Pu Sodh, this
34404-622: Was still a child, after she was cursed by her drunken father. After he died, she wished to reconcile with him through contacting him in the afterlife. In 1935, she went to Bangkok to work and find a way to meet Luang Pu Sodh. After she met Maechi Thongsuk and learnt meditation from her, she ordained at Wat Paknam. She later became a prominent meditation student of Luang Pu Sodh. After Luang Pu Sodh's death , she became instrumental in introducing Dhammakaya meditation to Luang Por Dhammajayo and Luang Por Dattajivo, with whom she later founded Wat Phra Dhammakaya. Luang Por Dhammajayo and Luang Por Dattajivo ,
34592-401: Was the "true-self". This dispute arose again in the 1990s when monastic scholar monk Phra Prayudh Payutto published a book criticizing the Dhammakaya tradition's teachings on nirvana . Phra Payutto states, in his book The Dhammakaya Case , that the "Nibbāna [Nirvana] is Higher Self ( atta )" teaching of Dhammakaya "insults" the Buddhist canonical and post-canonical teachings. He continues that
34780-479: Was the fulfillment of an intention which he had since his first years at Wat Pho, when he experienced difficulty in finding food. It also resulted in monks having more time to study Buddhism. Luang Pu Sodh took part in the construction of the Phutthamonthon , an ambitious project of Prime Minister Phibun Songkhram in the 1950s. The park was built to host the 2500 Buddha Jayanti celebrations . Judging from
34968-477: Was the temple where he used to receive education as a child. As seen from Luang Pu Sodh's autobiographical notes, he reflected to himself that he had been practicing meditation for many years and had still not understood the essential knowledge which the Buddha had taught. Thus, on the full-moon day in the 10th lunar month of 1916, he sat down in the main shrine hall of Wat Botbon, resolving not to waver in his practice of meditation. He meditated for three hours on
35156-483: Was the true Dhamma -body, or Dhammakaya , the "spiritual essence of the Buddha and nibbana [which] exists as a literal reality within the human body," and the true Self (as opposed to the non-self ). According to Mackenzie, "Luang Phaw Sot sought to relate his breakthrough to the Satipatthana Sutta . He interpreted a phrase which is normally understood as 'contemplating the body as a body' as contemplating
35344-421: Was traditionally founded by King Uthong on 4 March 1351. This fact, however, has been subject to long scholarly debate. According to Chris Baker-Pasuk Phongpaichit, there are at least seven legends about who Uthong was: "a Northern Thai prince, a fugitive Chinese prince from the sea, a Khmer noble from Angkor, a ruler from one of the gulf cities, or a Chola ." Other than being the legendary founder of Ayutthaya,
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