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related also to the happiness arisen from the realisation of truths, as mentioned in the previous verse. In verse 33, Gotami is said to have been fed on the ‘dhamma-milk.’105 Because it is fed to her

The concept of dhamma-milk represents spiritual nourishment derived from the Buddha's teachings, leading to inner peace and realization of truths. Gotami's declaration signifies the transition from ph

In regard to the different levels of dhammakāya, the canon talks about the different states of trainees (sekha) and non-trainees (asekha). The former refers to states in which a further course is yet

The text elaborates on the different levels of dhammakāya, categorizing trainees and non-trainees based on their qualities and practices. Trainees are seen as individuals who still have further course

supramundane paths and fruits. 113 The ‘four pairs’ are mentioned instead when particular paths and their corresponding fruits are collectively called under the same titles. Of the eight transcendenta

The text discusses the different transcendental levels of dhammakāya, highlighting the distinction between trainees and non-trainees. The first seven levels correspond to qualities of trainees, wherea

the function of each particular transcendent dhamma.116 The totality of transcendental qualities constituting each transcendental state, which is identified earlier with dhammakāya, denotes a degree o

This text analyses the concept of dhammakāya, highlighting its connection to enlightenment and the associated happiness. It emphasizes the blameless nature of dhammakāya and notes Gotami's insights in

VII. Reference 4: Dhammakāya and Previous Buddha Another Pāli passage that shows the relation of dhammakāya with the Buddha is found in the Atthasandassakathera-apadāna. But here the narrative relates

บทความนี้วิเคราะห์ความสัมพันธ์ของคำว่า Dhammakāya กับพระพุทธเจ้าในพระอัฏฐสังคษา โดยมีการเล่าถึงชีวิตของพระอรหันต์ Atthasandassaka ที่มีความคิดถึงพระพุทธเจ้า Padumuttara และการยกย่องพระพุทธเจ้าในบทกวีส

No-one can upset the (Padumuttara Buddhu) entire mine of jewels, who is demonstrating the dhammakāya; having seen him, who is not pleased? In order to clarify further regarding the precise connotation

This study revisits the term dhammakāya in the Pali canon, highlighting its significance in Buddhist teachings. By examining the Sambuddha-sutta, the relationship between 'the path' and dhammakāya is

mental qualities128 or purity,129 or identifies it with realities to be attained or experienced spiritually by noble disciples through the penetration of the noble paths.130 In one instance, he connec

This text examines the term dhammakāya as articulated by Buddhaghosa, linking it to spiritual realities and teachings of the Buddha. It highlights the role of dhamma-vinaya as a guiding principle and

Dhammapāla, like Buddhaghosa, employs the term dhammikāya mostly as a noun, and relates it either with the Buddha’s mental qualities and purity,134 with the Enlightenment either of the Buddha135 or hi

Dhammapāla discusses dhammikāya, relating it to the Buddha's mental qualities and Enlightenment. This term connects the Buddha's teachings and truths, illustrating his purity and extraordinary qualiti

In addition to the above two commentators, Upasena and Buddhadatta141 are also Pali commentators who lived around the same times.142 Upasena agrees with Buddhagōsha in regard to his interpretations of

The text discusses the interpretations of the term 'dhammakāya' by various Pali commentators, focusing on Upasena and Buddhadatta, who align with Buddhagōsha, and their views on the Buddha's qualities

In a few passages, however, Sāriputta also refers to the term dhammakāya in the sense of the Buddha’s teaching.150 On the whole, traditional Theravādins interpret the term dhammakāya mostly in the se

This passage examines the term 'dhammakāya' as interpreted in traditional Theravāda Buddhism. It discusses the general view of dhammakāya as reflecting the qualities of the Buddha and the spiritual re

Mus, Paul. Barabudur: Sketch of a History of Buddhism Based on Archaeological Criticism of the Texts. New Delhi: Indira Gandhi National Centre for the Arts: Sterling Publishers, 1998. Need, David Nort

This collection features key academic contributions to the study of Buddhism, drawing from archaeological criticism, doctrinal analyses, and comparative studies between traditions. Works by notable sc

Buddhist Manuscripts in China: A Case Study of Theravāda Buddhist Manuscripts in Sipsong Panna (Xishuangbanna, Yunnan Province, PRC) Joe Zhou Ya

Buddhist Manuscripts in China: A Case Study of Theravāda Buddhist Manuscripts in Sipsong Panna (Xishuangbanna, Yunnan Province, PRC) Joe Zhou Ya China, like many other countries in the world, is a c

This article delves into the rich tapestry of Buddhist culture in China, specifically focusing on the Theravāda Buddhism of the Dai people in Sipsong Panna, Yunnan Province. Buddhism's introduction to

I will give a brief overview of the manuscripts that have been discovered and catalogued, an explanation of some current research projects, and I will discuss some of the problems that threaten China'

This document provides an overview of Theravāda Buddhist manuscripts found in China, particularly in Yunnan Province. It discusses the significance of these manuscripts within the Dai community and hi

This project is in accordance with the national emphasis on the protection and development of religious culture in minority areas.3 Most of the Dai Buddhist manuscripts in Sipsong Panna are made from

This project aligns with the national focus on protecting religious culture in minority areas, specifically the Dai community in Yunnan. Research has identified more than 400 Dai Buddhist manuscripts,

literature.9 It is notable that the Agama Sutras (阿含经) discovered in the Xishuangbanna region are incomplete. For example, the Hinayana Agama should have contained the Khuddaka Patha (小品), Dharma-phra

The Agama Sutras found in the Xishuangbanna region are notable for their incompleteness. The Hinayana Agama is expected to contain various texts that are partly missing. According to The Complete Coll

are also certain exceptions to this. For example, Buddhist scriptures that are chanted daily are always copied on sa-paper manuscript for the convenience of page turning and reading. Secular literatur

Sa-paper, made by local artisans, serves as a practical alternative for copying both Buddhist and secular texts in Sipsong Panna. Although less symbolic than palm leaves, sa-paper's ease of use and du

Volume 98 Khuddaka-nikāya (小阿含经) and Volume 99 Majjhima-nikāya (中阿含经) are all in 5-line to 6-line format manuscripts; Volume 100 Digha-nikāya (长阿含经) is in 4-line to 5-line-format. The jäṭaka Wexiandal

Volume 98 Khuddaka-nikāya and Volume 99 Majjhima-nikāya are primarily in 5-6 line formats, while Volume 100 Digha-nikāya is formatted with 4-5 lines per page. The jäṭaka Wexiandala represents a key Bu

It is noteworthy that there is a community of Dai people in the Dehong Autonomous Prefecture in the west of Yunnan, and a wide range of Buddhist manuscripts are stored there. Palm-leaf manuscripts are

This text discusses the unique tradition of Buddhist manuscripts among the Dai people in Dehong Autonomous Prefecture of Yunnan, where various types of manuscripts are produced. Most texts utilize sa-

III The Problem of the Imminent Extinction of Palm-Leaf Manuscripts in Sipsong Panna Buddhism in Sipsong Panna is characterised by its manuscript culture. However, today the number of the palm-leaf m

This text discusses the worrying decline of palm-leaf manuscripts in Sipsong Panna, where Buddhist manuscript culture is rich but facing imminent extinction. Key reasons include the autonomous nature