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On the Devotion to the Buddha in Paramanuchit’s Mārabandha Episode of the Paṭhamasambodhi Phra Akbordin Rattana A thesis submitted for the degree of Master of Arts of the University of Otago, Dunedin New Zealand 27 August 2015 Abstract The Paṭhamasambodhi is an important biography of the Buddha, a living story well- known all over mainland Southeast Asia, and an essential element for Southeast Asian art history. In addition, the Mārabandha episode of the Paṭhamasambodhi is a unique story that receives no mention in the Pāli Canon or in the Pāli biographies of the Buddha. It also contains the few parts of the Paṭhamasambodhi corpus that are concerned with events after the Buddha’s Parinibbāna (the final release from the round of rebirth), and a source for ritual, belief, and devotion of Buddha in many parts of Southeast Asia. Moreover, it received the royal patronage of King Rama III (1788-1851), as the king invited Paramanuchit (1790-1853) to edit the Paṭhamasambodhi. This thesis offers the first English translation of the Mārabandha episode of the Paṭhamasambodhi of Paramanuchit, a senior Buddhist monk and key patriarch in the history of Thai Buddhism during the 19th century. Relying on the Paṭhamasambodhi and other Thai sources, it makes three contributions to the study of Thai Buddhism. Firstly, it provides a translation and an analysis of a text that has been largely overlooked by scholars outside of Thailand, especially in English language scholarship. Secondly, it sheds light on the historical figure of Paramanuchit, an influential and respected Buddhist scholar in Siamese Buddhism, who became the Saṅgharāja in 1851. Thirdly, it argues that Paramanuchit’s decision to include the Mārabandha episode in his redaction of the Paṭhamasambodhi indicates his own concern with a particular dimension of Thai Buddhism—namely, devotion to objects and images of the Buddha. ii Acknowledgement I would like to thank the Dhammachai International Research Institute of Australia and New Zealand (DIRI) for providing me abundant support and great opportunities to further my studies in New Zealand. I owe a debt of gratitude to the Most Venerable Phrathepyanmahamuni (Luang Por Dhammajayo) for inspiring me to begin my research on the term “Dhammakāya” and for granting approval for my overseas education. I am extremely grateful to the Most Venerable Phrarajbhavanajarn (Luang Por Dattajeevo) for giving official approval for my overseas studies. My grateful thanks go to Phra Khru Vitessudhammayan Vi. Sudhammo who has given me his full support for my studies in New Zealand. My most grateful thanks to Phra Somchai Vimalacitto (Kongjai), my kalyaṇa-mitra and ācārya, who taught me right from wrong and weak from strong and has taken me from boy to manhood. Special thanks are due to Phra Weerachai Lueritthikul for inviting me to come to study in Dunedin, New Zealand. I would also like to extend my heartfelt thanks to Ajahn Kanha Unnoppet. I offer my thanks to Pariyat School of Wat Phra Dhammakaya Temple (Thailand), Phrakhruwinaithon Paiboon Dhammavipulo, Phra Kiattisak Kittipanyo (Ponampon), Phra Mahā Somkid Tikkhino (Howhan), Phra Potheng Katadipo (Srey), Phra Mahā Ariya Ariyajayo (Thiratinrat), Phra Satit Thitadhammo (Tuamsombun), Phra Sangwian Arttathamo (Khanchaiyaphum), Phra Mahā Naraphon Balañjayo, Phra Bandit Visutthapho (Tosiripattana), Phra Panha Ṭhāniyo (Sok), Phra Vanchai Piyathammo (Kochsira), Phra Mahā Wiroj Ñāṇavirojano. I would like to express my deep gratitude to my supervisors, Dr. Benjamin Schonthal and Dr. Elizabeth Guthrie, for their continual advice, support, and time. I would like to thank Rob Tigeir and Ngaire Tigeir for reading through my translation and giving me invaluable advice. My thanks to Stuart Zohrab for helping to proofread my MA thesis. I am grateful to Leah McKay for giving me advice about the format of my thesis. I thank Ian Toby Malcolm and Jillian Malcolm who help to proofread my MA thesis and offer excellent suggestions. I also wish to thank my kalyaṇa-mitras as well as my parents, friends, and relatives in Thailand who unconditionally provide me ongoing help and support. They have my iii undying gratitude and some of their names are: Chalitr Rattana, Prisana Rattana, Clee Keawmunee, Sarocha Rattana, Prueng Rattana, Suwan Rattana, Duangdao Rattana, Somjit Korcharoenwat, Puncharas Gorcharoenwat, Kittikarn Uengwattananukul, Metasit Uengwattananukul, Amornrat Choochor, La-iad Sriburin, Voravia Bunplook, Col. Natanong Sunpradit. Special thanks to laypeople at Wat Phra Dhammakaya Auckland Temple, Wat Phra Dhammakaya Dunedin Temple, Wat Phra Dhammakaya Temple (Thailand) as well as those who live elsewhere for providing me all the necessities, help, and support I need in order to live a monastic life and continue my postgraduate study. Some of their names I would like to mention here are: Pornranee Yangyuen, Maleewan Witchayutha, Nanthawan Witchayutha, Ruangsag Posae, Anangel Posae, Narong Intharasri, Watthanee Intharasri, Nipawan Intharasri, Dr. Siriporn Sirikwanchai, Dr. Chaisit Suwanvarangkul, Dr. Prasitchai Aksonnit, Dr. Kiattipoom Rodpun, Kasidit Kowaranon, Benjawan Sonchai, Pornchanok Anderson, Jasmine Anderson, Tan Lethi, Shompoo Wilson, Boreepat Katchapanan, Ponpimol Findlater, Thanitsapol Wongchun, Dr. Thomas Allan Moore, Yanakorn Wonghinkong, Natdanai Chanthasen, Nattanan Chanthasen, Darunee Noomuen, Pimwara Kositwanitch, Usa Junpaka, Tongthida Krawengit, Namfon Jessup, Chanapha Hart, Sunisa Kotchasila, Bualuang Kotchasila, Sam-ang Intrarid, Marisa Tapho, Abigail Etzion, Taneat Limpiranurak, Panunee Romley, Chidchanok Zijderveld, Serm Kongwattana, Rawan Kongwattana, Wanut Nonthing, Teeraporn Nonthing, Mali Bennett, Pattamon Baskett, Vanvisa Khamchoo, Kanakorn Khamchoo, Sutthipong Suwan, Thitipuk Siripoon, Sisima Inglish, Pimpa Broatch, Ben Broatch, Wattikorn Kaolek, Kongpop Panyalertsinpaisarn, Kittipong Vongagsorn, Naruemon Srisomnuk, Charunsap Srisomnuk, Monthathip Srisomnuk, Saichonnanee Rassameepaithun, Pontip Natapan, Udom Tuamsombun, Pranom Tipnor, Chamrieng Khaogate, Kalaya Niyomsuk, Wattanawan Chantarakun, Niramol Prompetchra, Thanongsak Panthasuep, Kate Tippayamontre, Sumittra Witoonchatree, Suttisa Lappermsap, Issaree Saijeen, Suthep Cholaweksuwan, Kavipad Tananunboonrawat, Punnamet Chirasiraphat. iv I am grateful to Dr. Kitchai Urkasame, Chatchawan Seriphukkana, Isara Treesahakiat, Ajarn Tongtip Poonlarp, and Fahsai Pinnam for helping me access academic sources and for their valuable advice. I would like to express my gratitude to the National Library of Thailand and its Manuscript and Inscription Group for allowing me to have access to ancient Thai manuscripts. I also thank Damrong Rajanupab Library for allowing me to have access to rare Thai books. More specifically, I owe a debt of gratitude to Ajahn Boonlert Senanon, Ajahn Chung Dipprakhon, Yuwaret Wuttheerapon, Vasharabhorn Ungkunshutchai, and Sirilak Sukphun for all their help. I am also grateful to DIRI’s staff and everyone who helped and supported me when I conducted my field research in Thailand between December 2014 and February 2015. I would like to express my thanks to Dr. Peter Skilling for allotting time for our meeting and giving me useful information and advice, and to Surakarn Thoesomboon who helped me to meet Ajahn Peter Skilling. Last but not least, Phra Mahā Udom Attasartsri of Wat Phra Chetuphon Temple has earned my gratitude for allowing me to have access to Santiwan Library and borrow books from the library. Phra Mahā Somkiet Chanumporn of Wat Phra Chetuphon Temple who gave me books has earned my gratitude as well. In short, I would like to thank everyone who gave me help and assistance while I was doing my MA thesis. I wish them every success and happiness. May the merit that accrues from my MA thesis be for the happiness of myself, my parents and cousins, my friends, my teachers, and all sentient beings throughout the universe. v Table of Contents Abstract ........................................................................................................................ ii Acknowledgement .......................................................................................................... iii List of Figures............................................................................................................... viii List of Tables ................................................................................................................... ix List of Abbreviations ........................................................................................................ x Explanation on Transliteration ....................................................................................... xii Prefatory Notes Relevant to the Translation ................................................................. xiv Chapter 1 Introduction .................................................................................................... 1 1.1. Major Arguments and Contributions ................................................................. 3 1.2. Prefatory Comments on Translation .................................................................. 4 1.3. Studies of the Paṭhamasambodhi ...................................................................... 5 1.4. Origins of Paramanuchit’s Paṭhamasambodhi .................................................. 6 1.5. Importance of Paṭhamasambodhi ...................................................................... 7 1.5.1. Paṭhamasambodhi as a Living Text ..........................................................
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