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The Dhammachai International Research Institute (DIRI) is a research institute that traces the roots of the Buddha’s teachings back to original manuscripts with the aim of finding true and clear evide

The Dhammachai International Research Institute (DIRI) is dedicated to tracing the origins of the Buddha's teachings, aiming to discover clear evidence of early Dhamma practices. Established by the 60

instance, are of non-Japanese origin). But DIRI is crucial for fostering many and varied 'indigenous scholarly voices' - of those who can speak more and more confidently within contemporary academic f

This text highlights the significance of DIRI in promoting indigenous scholarly voices in Buddhist studies. It discusses how the journal can facilitate knowledge sharing, consultation among experts, a

Inpirational Message On the 44th Anniversary of the Ordination of Most Venerable Founder Luang Phaw Dhammajayo on 27th August 2012 and also in the historical year of the Buddhajayanti 2600 celebration

On August 27, 2012, the Dhammachai International Research Institute (DIRI) marked the 44th anniversary of Luang Phaw Dhammajayo's ordination and the significant Buddhajayanti 2600. This inaugural rese

The journal begins with Anatole-Roger Peltier's article on his investigations of a wooden chest containing palm-leaf manuscripts that were recently discovered in a cave in the Khammouan province of La

This journal features an article by Anatole-Roger Peltier on a wooden chest containing palm-leaf manuscripts found in Laos. The texts, dated to the sixteenth century, reveal their roots in the Pāli ca

the cakras are located, a location that suggests comparisons with Tantra. While the primary focus of this journal is dhammakāya, Luang Phaw Dhammajayo has instructed the Director of DIRI, Phrakrupladn

This journal focuses on the study of cakras and early Buddhism, emphasizing neutrality across Buddhist schools. Under the direction of Luang Phaw Dhammajayo, the Director of DIRI, Phrakrupladnayokwara

JDIRI Contents The Most Venerable Phrathepyanmahami (Luang Phaw Dhammajayo) *Homily* I Garry W. Trompf Emeritus Professor in the History of Ideas

This text presents a collection of scholarly articles on Buddhist manuscripts and teachings, focusing on contributions from various experts. It includes studies on the Tipitaka Manuscripts of the Kham

In front of Nong Pa Fa Cave Some of the Buddha images in the cave The wooden box containing the palm-leaf manuscripts Most of the manuscripts are in poor condition

The Buddha images and the wooden box of manuscripts were probably brought to the Nong Pa Fa Cave before or during the Siamese-Lao war (1826-1828 AD), almost 200 years ago. Most of the manuscripts are

The Buddha images and wooden box of manuscripts discovered in Nong Pa Fa Cave were likely brought there before or during the Siamese-Lao war between 1826 and 1828. Most manuscripts are in poor conditi

The palm-leaf manuscripts that I have just presented belong to the Tipiṭaka. These texts, or parts of texts, are in Pāli, the lingua franca of the Indochinese Peninsula. The versions in vernacular lan

The palm-leaf manuscripts presented belong to the Tipiṭaka, primarily in Pāli, the lingua franca of the Indochinese Peninsula. While the local vernacular translations like Thai emerged only in the ear

On the cover of one of the Nong Pa Fa Cave manuscript, we can read: As the writing is clearly that of Dham Lanna, one wonders if some parts of the manuscripts come from Muang Nandaburi, a former name

This text examines the Nong Pa Fa Cave manuscripts, highlighting their writing style as Dham Lanna. It raises questions about their origins, specifically whether part of these manuscripts originate fr

IV. Reference 1: Dhammakāya as the Tathāgata’s Designation The first Pali reference to the term dhammakāya that is well known to all previous works is a passage in the Aggañña-sutta, wherein the term

This text discusses the term 'dhammakāya' as referenced in the Aggañña-sutta, emphasizing its importance in defining an heir of dhamma and the Tathāgata’s true son. The conversation between the Buddha

D.III.84 Vāsettha and Bhāradvāja, he whose confidence in the Tathāgata is settled, rooted, established, solid, irremovable by any ascetic or brahmin, any deva or Māra or Brahmā or anyone in the world

In this passage, Vāsettha and Bhāradvāja discuss the unwavering confidence in the Tathāgata, stating that those deeply rooted in dhamma can claim to be heirs of dhamma. The term 'dhammakāya' and its i

Gombrich, while differently translating the term in this passage as a bahubbiha compound 'dhamma-bodied,' similarly interprets it as an indication that the Buddha's true import is due to 'his teaching

This text delves into various scholars' interpretations of the term 'dhammakāya' within the context of early Pāli suttas. Gombrich views it as 'dhamma-bodied,' emphasizing that the essence of the Budd

In brief, contemporary academics refer to the term dhammakāya in the Aṅgāṇā-sutta either as a noun or an adjective. As a noun, the term is interpreted mostly as the Buddha’s teachings collected togeth

The term dhammakāya is interpreted in contemporary academia as both a noun and an adjective. As a noun, it denotes the Buddha’s teachings, while as an adjective, it refers to the nature of the Tathāga

mentioned in the canon.40 The title ‘son of the Blessed one’ suggests that, through the Buddha, the person was (re)born to the same plane (bhūmi) to which the Buddha belongs, i.e., passing beyond the

This text delves into the characteristics of a Stream-attainer, identified as a noble disciple who is reborn to a transcendental plane through the Buddha's teachings. Key qualities include association

**43** This is, perhaps, as Eliade observes, ‘for the Buddha, one can be ‘saved’ only by attaining nirvāṇa - that is, by going beyond the plane of profane human experience and re-establishing the plan

Eliade suggests that for the Buddha, salvation comes through attaining nirvāṇa, transcending the mundane aspects of human life and entering an unconditioned state. This transformation entails a metaph

[Right concentration, again, becomes the basis of right views, right aspirations, and other steps of the noble eightfold path, which is now experienced on a higher level, and this spiral-like progress

This text elaborates on the interrelationship between Right Concentration, Right Views, and Right Aspirations as pivotal elements of the Noble Eightfold Path leading to liberation. It discusses the sp

While a conclusion is proposed here to some extent, it may be useful to examine further implications from the parallel usage of the term 'dhamma' and 'brahma' elsewhere, for it may add further underst

เนื้อหานี้สำรวจการใช้คำว่า 'ดัมมะ' และ 'บราเหมะ' ในวรรณกรรมพุทธศาสนา และการตีความความหมายที่เชื่อมโยงกันของทั้งสองคำ เป็นการศึกษาความสำคัญของการใช้คำที่ขนานกัน ซึ่งสะท้อนถึงสถานะความบริสุทธิ์สูงสุดที่

On the whole, it appears that the terms dhamma and brahma constituting four designations of the Tathāgāta are used in the sense of the ‘highest.’ It is most likely that they refer to Nibbāna. This i

This study examines the terms dhamma and brahma, suggesting that they refer to the highest aspect of Tathāgāta, likely Nibbāna. The term dhamma denotes transcendental realities, transcending the realm

Generally, the term ‘kevala’ is translated either as ‘only’ or ‘entirely.’ It is observed that, whenever the term appears together with another word that conveys the meaning of ‘emanating,’ ‘illuminat

This text explores the interpretation of key Buddhist terms such as 'kevala', which denotes 'only' or 'entirely', particularly in contexts associated with illumination. The term 'dhammakāya', often li