Dhammakaya Meditation - Wikipedia

4/6/2020 Dhammakaya meditation - Wikipedia
Dhammakaya meditation
Dhammakaya meditation is a method of Buddhist

meditation developed and taught by the Thai meditation
teacher Luang Pu Sodh Candasaro (1885–1959).[note 1] In
Thailand, it is known as vijjā dhammakāya, which
translates as 'knowledge of the dhamma-body'. The
Dhammakaya meditation method is popular in Thailand and
some parts of Southeast Asia, and has been described as a
revival of samatha (tranquility) meditation in Thailand.
The Dhammakaya Movement believes the method to be the

same as the original method the Buddha used to attain
enlightenment, which was lost and then rediscovered by
Luang Pu Sodh in the 1910s. The most important aspect of the
meditation method is the focus on the center of the body,
which leads to the attainment of the Dhammakāya, the
Dhamma-body, found within every human being. The
Dhammakaya movement believes the meditation technique In Dhammakaya meditation, there are
leads to the attainment of Nirvana, and in advanced stages, several techniques which can be used
can give the meditator various supernatural abilities, or in focusing the attention on the center
abhiñña. of the body.[1]
Dhammakaya meditation is taught at several temples of the

movement, and consists of a stage of samatha (tranquility) and vipassana (insight), following the
structure of the Visuddhimagga, a standard fifth-century Theravāda guide about meditation. In the
method, the stages are described in terms of inner bodies (Pali: kāya), but also in terms of meditative
absorptions (Pali: jhānas).
Scholars have proposed several possibilities for the origin of the method, with the Yogavacara
tradition as the likely source, as well as acknowledging that Luang Pu Sodh may have independently
developed it through his own psychic experiences.
Dhammakaya meditation has been the subject of considerable discussion among Buddhists as to its
authenticity and efficacy, and also has been the subject of several scientific studies.
Contents
Nomenclature
History
Thai 19th-century reform movement
Luang Pu Sodh
Yogavacara origins
Growth and popularisation
Method
The samatha stage
Focusing on the center
https://en.wikipedia.org/wiki/Dhammakaya_meditation 1/17
Spheres
Inner bodies
Culmination
The vipassana stage
Differences between temples
Scriptural validation
Reception
Method
Interpretation
Effects
Supranormal knowledge and powers
Scientific study
See also
Notes
Citations
References
External links
Nomenclature
Dhammakaya meditation is also referred to as vijja thammakai or vijjā dhammakāya.[4][5][6] The
word vijjā is derived from the Vedic Sanskrit term vidya or knowledge, while dhammakāya means
"Dhamma-body". Together, it connotes 'knowledge of the Dhamma-body'.[7][5][6]
History
Thai 19th-century reform movement
In 19th and early 20th-century Thailand, public perception of the practice of Buddhism changed.
Originally, Thai people saw meditation mostly as a personal and quite esoteric practice. In response
to threats of colonial powers, the Thai kings and the reformed Dhammayut fraternity attempted to
modernize Buddhism. Mahayana and Tantric practices were considered "devotional and degenerate",
while the orthodox Theravada tradition as the more legitimate one with closed canonical
scriptures.[8]
The royal family of Thailand sought to reform Thai Buddhism with its ritualized and mystical
practices, encouraging instead the direct study and adherence to the Pali canonical and commentarial
texts. This was, in part, similar to the European Protestant tradition, reaching back to normative
sriptures, in this case the 5th-century Visuddhimagga of Buddhaghosa. In this process, meditation
tradition was devalued among monastics, as the study of scriptures was more valued. Thai temples in
the Mahānikāya fraternity were forced to adjust to new reforms, including the meditation method
used and taught.[9] Education in Buddhist doctrine was standardized and centralized, and some local
meditation lineages such as of Ajarn Mun gradually died out.[10]
Meditation traditions responded by reforming their methods, and looking for textual support for
their meditation system in the Buddhist scriptures, in an attempt to establish orthodoxy and survive.
Meditation became less esoteric, as temple traditions and their local teachers adapted to this pressure
for uniform orthodox meditation practice.[11]
Luang Pu Sodh
According to biographies published by Dhammakaya-related

temples, the principles of Dhammakaya meditation were
rediscovered by Luang Pu Sodh at Wat Botbon, in Nonthaburi
Province sometime between 1915–1917.[note 2] The movement
was started by Luang Pu Sodh Candasaro in the early twentieth
century.[15][16]
One night, after three hours of meditating on the mantra sammā

araham,[note 3] "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."[17]
According to Luang Pu Sodh, this 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,"[17] what
became known as the attainment of the Dhammakaya,[13][21] the Luang Pu Sodh chanting a text after
eternal Buddha within all beings. The dhammakaya is Nibbāna, the meal
and Nibbāna is equated with the true Self (as opposed to the
non-self).[22][note 4]
Yogavacara origins
Luang Pu Sodh's approach may have roots in the Yogavacara tradition (also known as tantric
Theravāda; not to be confused with the Yogacāra School in Mahāyāna Buddhism).[24][25][26] The
Dhammakaya meditation method managed to survive the pressures to reform Buddhism in modern
Thailand.[27] Its ancestry may be related to the Suk meditation system and to Wat Rajasittharam, the
former residence of Somdet Suk (early 19th century), "the heir to the teaching of Ayutthaya
meditation masters,"[28][note 5] and the temple where Luang Pu Sodh used to study the Suk system
before he went on to develop Dhammakaya meditation.[30][31]
According to Mackenzie, Yogavacara ideas are the most likely influence on Dhammakaya meditation
system, though this is not definitely proven.[16] 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 the borrowing of Luang Pu Sodh's Dhammakaya system from
Somdet Suk's system of meditation.[24] She and Asian studies scholar Phibul Choompolpaisal believe
a Yogavacara origin to be most likely.[24][32] If this would be the case, the movement's meditation
method would be an exoteric (openly taught) version of what initially was an esoteric tradition.[33]
Thai Studies scholar Barend Jan Terwiel has argued for a connection between Dhammakaya
meditation and Thai meditation practices since the Ayutthaya period (1350–1776), in which the
crystal ball at the center of the body plays a key role. He bases his conclusions on depictions of
Nirvana in the manuscripts of the text Traiphuum Phra Ruang. He believes that this tradition may
be identified as Yogavacara.[34] Choompolpaisal lists a number of similarities between Dhammakaya
meditation and Yogavacara practices from 56 anonymous Ayutthaya meditation teachers. Some of
these methods focus on a similar point in the body, and feature the same objects used in
visualization, that is, a Buddha image and a crystal ball. The meditative experiences which follow
after visualization are also similar in nature between the 56 teachers and Dhammakaya. In both, the
words dhamma sphere (duangtham) and dhammakāya are used to describe some of the
experiences. Finally, the Ayutthaya teachers refer to inner bodies in some of their techniques, which
have similar features to some of the inner bodies in the Dhammakāya system.[35]
An alternative theory suggests an origin in Tibetan or other forms of Mahāyāna

Buddhism.[36][37][38][37] According to Mackenzie, it 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.[16] 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.[16] Though
these commonalities are widely accepted, no proof has emerged yet of the cross-fertilization of
Tibetan Buddhist practices into Dhammakaya system.[16] Crosby doubts the link, because of the two
systems using different terminology.[39]
It is also "quite possible" that Luang Pu Sodh developed the Dhammakaya meditation approach
through his own "psychic experiences", in Mackenzie's words,[40] or partly based on older tradition,
and partly a new invention.[24]
Growth and popularisation
After discovering the method of Dhammakaya meditation, Luang

Pu Sodh Candasaro first taught it to others at Wat Bangpla, in
Nakhon Pathom Province.[41] Luang Pu Sodh was given his first
position as abbot at Wat Paknam Bhasicharoen, a temple that has
been associated with Dhammakaya meditation ever since.
In 1931, Luang Pu Sodh set up what he called a 'meditation

workshop' (Thai: โรงงานทําวิชชา, romanized: ronggan tham vicha)
with meditation practitioners meditating in six-hour shifts
throughout the day.[42] According to a textbook of one temple,
the meditation workshop was reserved for gifted practitioners
able to practice Dhammakaya meditation on a higher
level.[42][21][43] The purpose of the workshop was to use
meditation to study certain subjects, which included
understanding the nature of the world and the universe, "to learn
the truth about the worlds and the galaxies".[44] Luang Pu Sodh (center below) with
his monk pupils in Wat Paknam
Since Luang Pu Sodh's death in 1959, Dhammakaya meditation
has been taught by his students at several major temples,
including Wat Paknam Bhasicharoen, Wat Phra Dhammakaya in Pathum Thani, Wat Luang Por Sodh
Dhammakayaram in Damnoen Saduak District, Ratchaburi Province, and Wat Rajorasaram in Bang
Khun Thian District, Bangkok, as well as in branch centers of these temples across and outside of
Thailand.[45][46][47] Of these, Wat Phra Dhammakaya and Wat Luang Por Sodh Dhammakayaram
have published instruction books on Dhammakaya meditation in English. Both also offer training
retreats for the public.[48][47] The method has become very popular in Thailand and other parts of
Southeast Asia,[49] and has been described as a revival of samatha (tranquility) meditation in
Thailand.[50]
Method
Dhammakaya meditation includes three techniques, namely concentration on breath, repetitive
chanting of the mantra samma araham, and concentrating upon a bright object.[20] The types of
practices, such as visualization or use of a mantra, are not unique to Dhammakaya meditation,[20]
but its specific methods for practice are.[20]
Dhammakaya meditation has both samatha and vipassana stages, like other Buddhist traditions.[51]
The process of concentration in Dhammakaya meditation correlates with the description of samatha
meditation in the Visuddhimagga, specifically kasina meditation.[36][52][53]
Essential in Dhammakaya meditation is the "center of the body," which Luang Pu Sodh describes as
being at a point two finger widths above the navel of each person and where the Dhammakaya, the
Dhamma-body, is located. It has the shape of a Buddha sitting within oneself.[54] According to the
Dhammakaya movement, the mind can only attain a higher level of insight through this center.[53]
This center is also believed to play a fundamental role in the birth and death of an individual.[53]
The samatha stage
As is common with traditional samatha practice, the first step of

Dhammakaya meditation in the samatha level is to overcome
mental hindrances to concentration.[55] This enables the
meditator to focus and access the meditative center.[55]
Focusing on the center
There are several techniques taught by the Dhammakaya

movement to help focus the attention on the center of the
body.[56][57][12] Practitioners visualize a mental image at the
center of the body–characteristically, a crystal ball or a crystal
clear Buddha image.[54] The use of crystal ball as an aid to A topview of the Buddha, as
meditation in the Dhammakaya practice has been compared with visualized in Dhammakaya
meditation
meditation on a bright object in the Visuddhimagga,[53][20][52]
and the crystal ball has become a sacred symbol of the meditation
tradition.[58][59] The goal of this practice, states Scott, is
described as the attainment of samadhi or one-pointedness of mind, in which several spheres and
then various inner bodies are revealed, ultimately revealing "the true self, the true mind, the
Dhammakaya."[60]
Practitioners typically repeat the samma araham mantra,[61][62] then visualize a mental image of the
bright crystal or light, and then move the mental image inwards through seven bases of the mind,
that is:[62]
1. the nostril (right for men, left for women),

2. the bridge of the nose (right for men, left for women),
3. the center of the head,
4. the roof of the mouth,
5. the center of the throat,
6. the middle of the stomach at the level of the navel and
7. two finger-breadths above the previous point, where they keep their attention.
In this context, the center of the body is often called the "seventh or final base",[63][64] and is called
the mind's final resting place.[62] The meditator continues to repeat the mantra while shifting the
focus to the sphere's center and layers of concentric spheres therein.[65][66]
This use of psycho-physical centers in the Dhammakaya meditation is similar to the chakras in the
Tibetan Buddhist tantra practice, states Mackenzie.[67] However, the detailed symbolism found in the
Tibetan tradition is not found in the Dhammakaya tradition.[67] In the tradition, the first six bases
facilitate visualization, but are not required, as advanced meditators can directly visualize the seventh
base.[67]
After the meditator has visualized the movement of a crystal ball

through the bases until it rests on the seventh final base, the
practitioner envisions the body as devoid of organs, blood and
everything else except the crystal ball.[60]
Spheres
When the mind is concentrated at the center of the body, the

pathama-magga, or dhamma sphere (duangtham), may be seen
by a wholesome person, but is not seen by an unwholesome
person or those who lack sufficient concentration powers,
according to Dhammakaya teachings.[66] The first sighting of this
"bright crystal sphere" is considered as an important first
step.[66] The first stage of this path Luang Pu Sodh simply called
Blackboard used by Luang Pu Sodh
the 'beginning of the path' (Thai: ปฐมมรรค,
to teach about the seven bases of
romanized: pathommamak).[53] The meditation teachers state that
the mind, fundamental to
with sufficient skill, or if there is an adequate store of merit, the Dhammakāya meditation
meditator sees this path as a "glowing sphere".[57] According to
Tanabe, this state is also described as the arising of bright light at
the center of the body.[68] According to Skilton and Choompolpaisal, this practice sometimes leads to
the pīti state, or the temporary experience of goosebumps or other physical responses.[69]
From this arises a brighter sphere, the sila sphere, followed by an even brighter and more refined
sphere of samadhi (mental concentration). According to Jayamaṅggalo, the former abbot of Wat
Luang Phor Sodh Dhammakayaram, this is the first stage of absorption, from which insight
meditation can be started.[66] Next comes the pañña (wisdom, insight) sphere, and then the sphere of
liberation (vimutti). Finally, the "sphere of knowledge and vision of liberation" (vimutti-
ñanadassana) arises – a term normally used for Arahatship, according to the Dhammakaya
meditation teachings.[70]
Inner bodies
When the practitioner concentrates further on the vimutti-

ñanadassana, a series of eight inner bodies arise from this
sphere, which are successively more subtle, and come in pairs,
starting with "a crude human form" (panita-
manussakaya). [71][57][72][note 6] Each of these bodies is preceded
by several spheres of light.[74][71] The eight inner bodies begin in
a form identical to the meditator, but are more refined.[75][76]
After the meditator attains the refined celestial body, this gives
way to the "crude form Brahma body", the first of five
Dhammakaya bodies. This is followed by "refined form Brahma
body", "crude formless Brahma body" and "refined formless
Brahma body". Once again, like previous inner bodies, these
Dhammakaya bodies have a normal and refined form.[77]
According to Mackenzie, "[t]his series of [four] bodies seems to

broadly correspond to the meditative development up to the four The nine pairs of bodies (kāyas) in
jhanas", through them, and then the four formless meditation Vijjā Dhammakāya.
attainments.[78] 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).[76] In between is the 'change-
of-lineage' (Pali: gotrabhū) intermediary Dhammakaya state.[71][79][note 7] According to Newell,
quoting Jayamaṅggalo, this state is the ninth inner body and is characterized by "the lap width, height
and sphere diameter [of] 9 meters."[76] The size of the Dhammakaya bodies increase, as the
meditator progresses through these intermediate stages, from a height and lap-width of 9 meters or
more to 40 meters or more.[81]
According to Harvey, the visualized inner bodies in Dhammakaya teachings are said to appear like
Buddha-images,[note 8] followed by bodies of Noble persons, finally that of an Arahat's radiant
Dhammakaya form within allowing the experience of Nirvana. The "Nirvana sphere" appears as a
subtle "physical realm, around 1,400 million miles across, but accessible by an Arahat from within his
or her body". This is believed by Dhammakaya practitioners to be where "enlightened beings
eternally exist as individuals with self-awareness", states Harvey.[82] Dhammakaya practitioners
ritually offer food to these enlightened beings.[82]
Meditation state English

Equated with[note 9]
(kāya)[83][78] translation[83][78]
Manussakāya Crude human body The meditator's own body
Panīta-manussakāya Refined human body First absorption (jhāna)
Dibbakāya Crude celestial body Second absorption (jhāna)
Panīta-dibbakāya Refined celestial body Second absorption (jhāna)
Rūpabrahmakāya Crude form Brahma body Third absorption (jhāna)
Refined form Brahma
Panīta-rūpabrahmakāya Third absorption (jhāna)
Body
Crude formless Brahma
Arūpabrahmakāya Fourth absorption (jhāna)
body
Refined Formless
Panīta-arūpabrahmakāya Fourth absorption (jhāna)
Brahma Body
Traditional term for being on the brink of the first stage of
Dhammakāya-gotrabhū Change-of-lineage
enlightenment
Dhammakāya-gotrabhū Refined Change-of- Traditional term for being on the brink of the first stage of
(refined) lineage enlightenment
Dhammakāya-sotapanna Stream winner First stage of enlightenment
Dhammakāya-sotapanna
Refined stream winner First stage of enlightenment
(refined)
Dhammakāya-sakadāgāmi Once-returner Second stage of enlightenment
Dhammakāya-sakadāgāmi
Refined once-returner Second stage of enlightenment
(refined)
Dhammakāya-anāgāmi Non-returner Third stage of enlightenment
Dhammakāya-anāgāmi
Refined non-returner Third stage of enlightenment
(refined)
Final stage of enlightenment (arahant), anupādisesa-
Dhammakāya-arahatta Arahant
nibbāna (Nirvana)
Dhammakāya-arahatta Final stage of enlightenment (arahant), anupādisesa-
Refined Arahant
(refined) nibbāna (Nirvana)
Culmination
The practitioner can accomplish a purification of the mind until an end of this can be reached, that is
Nirvana.[85] Nirvana is described as a subtle sphere (Pali: ayatana).[85][86] According to Peter
Harvey, in the Dhammakaya movement's teachings, the "Nirvana is controversially seen as one's true
'Self'", with the traditional teaching of "non-Self" (Pali: anattā) interpreted as "letting go of what is
not Self, and finding what truly is Self".[82] This Dhammakaya inside the body, states Harvey, has
been equated to the Tathagata Garbha.[82][note 10]
In Dhammakaya meditation, a distinction is made between "seeing the Dhammakāya" and "being the
Dhammakāya". Only the latter is equated with having attained the stages of enlightenment at a stable
level. It is believed that the further practitioners progress through the successive stages of the
practice, the more their mind will become more pure and refined.[87] According to Newell, as the
meditator attains the higher-levels of Dhammakaya inner bodies, he reaches the final state of
dhammakaya-arahatta where he may be enlightened or unenlightened. It is the enlightened who
become Arahant, while the unenlightened revert to the prior state (anupadisesa nibbana), in the
Dhammakaya meditation system. Success in the higher-levels of meditation is claimed to create
supranormal powers such as the ability to "visit [Buddhist] heavens and hells to see the fate the
deceased family members" and "visit nibbana (nirvana) to make offerings to the Buddha", states
Newell.[76] According to Scott, the samatha stage of Dhammakaya includes "the fruits of
supranormal powers (iddhi) and knowledge (abhiñña)", a feature that is common in other modernist
interpretations of Buddhism.[88]
The attainment of the Dhammakaya (or Dhammakayas) is described by many practitioners as the
state where there is the cessation of the defilements in the mind, or, in positive terms, as the true,
ultimate, permanent happiness (Pali: nibbanam paramam sukham).[60] According to Scott, "more
often than not, it is the understanding of Nirvana as supreme happiness that is underscored in
dhammakāya practice, rather than its traditional rendering as the cessation of greed, hatred and
delusion", though at times these two descriptions are combined. This positive description of Nirvana
as a state of supreme happiness may have contributed to the popularity of Wat Phra Dhammakaya to
new members, states Scott.[52] This view of Nirvana in the Dhammakaya meditation system is in
contrast to the orthodox Theravada via negativa description of Nirvana being "not Samsāra".[89]
The Dhammakaya is considered the "purest element" and the Buddha nature which is permanent
and essential.[60] This purest element has the shape of a luminous Buddha figure sitting within
oneself.[22] According to Scott, the full realization of the Dhammakaya ontology has been described in
the Dhammakaya movement as Nirvana.[60] According to Newell, Dhammakaya is sometimes
described in the Dhammakaya movement as a state reached more easily and by more meditators than
the state of Nirvana. A Wat Luang Pho Sodh Dhammakayaram publication states, quotes Newell,
"Past results indicate that half of participants can transcend to Dhammakaya and a quarter can reach
visiting Nirvana. The full tour of Nirvana, Heaven and Hell requires teaching by the Venerable
Meditation Master, the Abbot [of Wat Luang Pho Sodh Dhammakayaram]." The temple has claimed
their meditation can lead to the quick attainment of Nirvana, with testimonials claiming 'visiting
nirvana within two weeks', or in one case reaching Nirvana in 'just one week'."[90]
The vipassana stage
The Dhammakaya meditation, states Tanabe, begins with a samatha (concentration) method with a
crystal sphere as an aid to acquiring the Dhammakaya which is alleged to exist inside everybody.[51]
This method also includes a vipassana (insight) stage where the meditator can gain insights into the
truth through observation of their own physical and mental processes.[51][91] It is believed they can
understand birth, death and suffering at a deeper level, when they see the literal essence of these
phenomena through meditative attainment.[92] The higher knowledge and transcendental wisdom in
the vipassana stage is "beyond the attainment of Dhammakaya" of the samatha stage.[93]
According to Mackenzie, some in Thailand claim Luang Pu Sodh towards the end of his life "allegedly
confessed [to officials at Wat Mahathat] that he had been wrong to emphasize Dhammakaya
meditation as he had come to realize that vipassana was the best method of meditation", but was
reluctant to inform his large group of followers that he had been mistaken. Dhammakaya meditators
reject this claim.[94] According to Scott, the Dhammakaya method tends to emphasize aspects of
samatha meditation, rather than vipassana meditation.[52] The Dhammakaya meditation method
contrasts with the other Buddhist traditions where samatha stage is considered a preliminary step to
develop "one-pointedness of mind" followed by the vipassana stage that "alone brings the meditator
to full and final release (Nibbāna) in the Buddhist view", states Scott.[88]
Differences between temples
The various Dhammakaya temples have different expectations and emphasis, states Newell.[95] The
meditation system at Wat Paknam is embedded within religious ceremonies; Wat Phra Dhammakaya
and Wat Luang Phor Sodh Dhammakayaram use meditation retreats; Wat Luang Phor Sodh
Dhammakayaram emphasizes higher stages of absorption to attain Dhammakaya in their
publications, while Wat Phra Dhammakaya emphasizes developing calm and concentration.[96] Some
Dhammakaya temples are more esoteric about the method than others. According to Mackenzie, the
Wat Paknam and Wat Phra Dhammakaya monks do not openly discuss their meditation practice
related to "higher meditation and spiritual warfare (Thai wicha-rop) between the forces of good and
evil".[33]
Scriptural validation
Temples of the movement refer to the Satipaṭṭhāna Sutta or the Visuddhimagga among others for
Dhammakaya meditation's theoretical foundations.[48][63][97] According to Mackenzie, Luang Pu
Sodh interpreted a phrase which is normally interpreted as 'contemplating the body as a body' as
contemplating the body in the body.[17] Luang Pu Sodh's experience is described in the biographies as
a deeper meaning to the Middle Way, a teaching described in the Dhammacakkappavattana Sutta, an
early Buddhist discourse.[98][99]
Reception
The Dhammakaya Movement believes Dhammakaya meditation was the method through which the
Buddha became enlightened, and that knowledge of the method was lost five hundred years after the
Buddha's death, and then rediscovered by Luang Pu Sodh in the 1910s.[13][100] According to Suwanna
Satha-Anand, the movement believes that meditation and the attainment of the Dhammakaya is the
only way to Nirvana,[101] according to Zehner, the movement believes it accelerates the attainment of
Nirvana.[102]
Method
As with other meditation methods emphasizing samatha, opponents writing from a modernist
standpoint have criticized the method. These critics point at the emphasis on pleasant feelings as
opposed to insight. They argue against the mystical dimension of meditation practice, saying that
bliss in meditation is a hindrance to insight.[103] According to Scott, in the time of Luang Pu Sodh the
method was criticized by some for being extra-canonical,[104] although Asian studies scholar Edwin
Zehner states there was no widespread criticism.[105] Meditation in large groups, as is common in the
activities of Wat Phra Dhammakaya, contrasts with the emphasis of most Thai temples on meditation
in solitude. The temple stresses the importance of meditating as a group to counterbalance the
negativity in the world.[106]
Discussion within the Thai monastic community led to an inspection at Wat Paknam, but no fault
could be found in Luang Pu Sodh's method.[21] Religion scholar Donald Swearer calls the meditation
method "a unique method of meditation which involves a visualization technique not unlike that
associated with certain yogic or tantric forms of meditation, and is easily taught to large groups of
people".[107] Mackenzie concludes that the Dhammakaya meditation method is within the standards
of Thai Buddhism, and that criticism of the method stems largely from people who disapprove of Wat
Phra Dhammakaya's high-profile status and fundraising practices, rather than a genuine
disagreement with the meditation method itself.[108]
Interpretation
The interpretations of the true self by the Dhammakaya movement have been criticized by orthodox
Thai scholars such as Phra Payutto, and have led to considerable debate in Thailand. [82] The word
dhammakāya in its orthodox sense is commonly understood as a figurative term, meaning the
"body" or the sum of the Buddha's teachings.[109][110] The idea of a body of spiritual attainment can
be found in the early Pali scriptures, though, but this is described as a "body accomplished by the
mind" (Pali: manomayakāya) and not directly connected with the attainment of Nirvana.
Proponents of the movement cite several Pāli texts, such as one text stating that Nirvana is true
happiness, and argue that the true self is a logical conclusion that follows from these texts. Other
proponents feel that the problem is a matter of practice more than debate.[111][112]
The concept of the Dharmakāya has been much further developed in Mahāyāna Buddhism,[113] and
the interpretations of the Dhammakaya movement with regard to true self have been compared with
Mahāyāna ideas like the Buddha Nature,[82] but such influence has been rejected by the movement
itself.[114]
Effects
Practitioners of the method state the method is capable of
changing people for the better, and has positive effects in their
daily life.[103] Dhammakaya meditation has been promoted as a
fast meditation method for professionals with little time, easy
enough to be learned by children, one able to "effect radical
changes in one’s life if practised regularly".[115][116]
According to Mackenzie, Dhammakaya meditation is alleged to

Thai school children meditating as "increase the ability of the meditator to achieve goals, gain
part of organized activities at school. insight into the true nature of things", as well as develop "a
variety of psychic and healing powers".[117] Such claims are found
in other meditation traditions as well, states Mackenzie.[117]
According to a field visit report, Newell felt that the group meditations at Dhammakaya retreats were
like "two minutes silences" and "too superficial to be effective", though she thought it was clear that
"people feel that participation in this activity will itself generate some kind of merit beyond the
improvement in concentration and personal benefits anticipated by [them through] private
practice".[115] According to field research done by Mackenzie, he experienced greater calm and mental
power when trying out Dhammakaya meditation. Mackenzie states the practice quickly gave him a
sense of mental and physical well-being and that he was disappointed when the meditation session
came to an end. Based on his experience with the method, Mackenzie states that he can see why
Dhammakaya practitioners would want to spend significant amounts of time meditating.[118]
Dhammakaya meditation is a form of spiritual practice that "fits well with a busy, consumer lifestyle".
While the method is not simpler than other methods, states Mackenzie, its appeal is that its benefits
seem to be more readily experienced by its adherents than more orthodox models.[116] According to
Mackenzie, Dhammakaya meditation practice includes both the ordinary level and the high-level
meditation. The claimed benefits of the low-level meditation include "spiritual purification, wisdom
and success", while high-level meditation is alleged to bring forth various special knowledge and
powers.[42]
Supranormal knowledge and powers
According to Newell, Dhammakaya meditation at the higher levels is believed by its adherents to
bring forth abhiñña, or mental powers. Through such powers, states Newell, practitioners believe
they can see different realms of the cosmos described in the Buddhist cosmology.[119] The
Dhammakaya meditation technique is claimed in its advanced stages to allow the meditator to visit
alternate planes of existence, wherein one can affect current circumstances.[102] According to Thai
Studies scholar Jeffrey Bowers, high-level meditation is believed to yield various supernatural
abilities such as enabling "one to visit one’s own past lives, or the lives of others, discover where
someone has been reborn and know the reasons why the person was reborn there, cure oneself or
others of any disease, extrasensory perception, mind control and similar accomplishments".[120]
Mackenzie describes these abilities as being in line with the psychic powers (Pali: iddhi) gained
through meditation detailed in the Pali Canon.[42]
Examples include stories known in Thailand of Luang Pu Sodh performing "miraculous healings" and
developing various supernatural powers "such as the ability to read minds and to
levitate".[121][122][123][124] These alleged abilities of Luang Pu Sodh are believed even by Thais who are
not his followers.[125] According to Mackenzie, Wat Paknam was a popular bomb shelter for people in
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.[124][126] According to Dhammakaya publications,
Luang Pu Sodh realized that the Allies were planning to drop an atom bomb on Bangkok during
World War II because of the many Japanese troops in the Bangkok area. He and his advanced
students are alleged to have used Dhammakaya meditation to change the mind of the Allies and
prevent the strike.[123][127] According to Newell, many Thais try accessing the alleged powers of
Dhammakaya meditation indirectly through amulets. Like many temples, Wat Paknam issued
amulets to fund Buddhist projects when Luang Pu Sodh was abbot. These amulets eventually gained a
reputation for being particularly powerful and are highly prized in Thailand for this reason.[128]
Practitioners also believe that Dhammakaya meditation can be used to extinguish the negative forces
in the cosmos (Māra),[82] which has strongly affected the attitudes of practitioners at Dhammakaya
movement temples, who therefore hold that Dhammakaya meditation is not only important for the
individual, but also for the cosmos at large.[63][129][130] Such powers are believed to be able to be used
for the benefit of society at large.[124][119] Group meditation is believed by the Dhammakaya
practitioners to be more powerful in defeating Māra.[131] The links to the supernatural world, and the
movement's leadership skills to navigate it, are also the basis for the ritual offering of food to the
Buddha in nirvana, on the first Sunday of every month.[132]
Scientific study
Sudsuang, Chentanez & Veluvan (1990), studying 52 males practicing Dhammakaya meditation
versus a control group of 30 males who did not practice meditation, concluded that "Dhammakaya
meditation produces biochemical and physiological changes and reduces the reaction time."[133]
According to Khobragade et al. (2016), Dhammakaya meditation along with many other meditation
methods found in different parts of Asia appear to "reduce stress, blood pressure, prevent
hypertension and complications associated with hypertension".[134]
See also
Eternal Buddha
Yogāvacara's manual
Peace Revolution
Notes
1. Some sources state 1884 as year of birth.[2][3]
2. There are differing timelines as to when this occurred. Some scholars indicate 1915,[12] others
1916[13] or 1917.[14]
3. According to Mackenzie, the mantra means "righteous Absolute of Attainment which a human
being can achieve".[17] Scott states it refers to "a fully enlightened person", a phrase traditionally
reserved for praising the Buddha. It is found in the common Theravada tradition chant such as,
"Namo Tassa Bhagavato Arahato Samma Sambuddhassa".[18][19] The repetitive "samma
araham" mantra chanting is also found in the meditation practice of North Thailand.[20]
4. In some respects its teachings resemble the Buddha-nature doctrines of Mahayana Buddhism.
Paul Williams has commented that this view of Buddhism is similar to ideas found in the shentong
teachings of the Jonang school of Tibet made famous by Dolpopa Sherab Gyaltsen.[23]
5. Named after Thai monks from the Ayutthaya Kingdom. Their influence stretched as far as Sri
Lanka, where a revival of Buddhist meditation took place in the 1750s.[29]
6. Mackenzie compares this with Russian dolls nestled within each other.[73]
7. This is the intermediate state between not being enlightened yet and the four stages of
enlightenment.[80]
8. Newell quotes Jayamaṅggalo, that these are "like diamond Buddha statues, crowned with a
budding lotus".[76]
9. Advanced stages in Dhammakāya meditation.[75][84]
10. According to Harvey, this is also found in some interpretations of the Tathāgata-garbha doctrine in
the Mahayana Buddhism.[82]
Citations
1. Newell 2008, pp. 238–9. 13. Newell 2008, p. 82.
2. Fuengfusakul 1998, p. 23. 14. Awirutthapanich, Pichit; Pantiya, Punchai
3. Scott 2009, p. 52. (2017). หลักฐาน ธรรมกายในคัมภีรพ ์ ท
ุ ธโบราณ
4. Scott 2009, p. 66. ฉบับวิชาการ 1 (https://www.tci-thaijo.org/index.
php/psujssh/article/view/102062)
5. Mackenzie 2007, pp. 37, 216 with note 24. [Dhammakaya Evidence in Ancient Buddhist
6. Zehner 1990, p. 406 with footnotes. Books, Academic Version 1]. Songklanakarin
7. Rhys Davids & Stede 1921, entries on Journal of Social Sciences and Humanities.
Dhamma, Vijjā and Kāya. 23 (2).
8. Newell 2008, pp. 177, 212. 15. Sirikanchana 2010, p. 885.
9. Newell 2008, p. 268. 16. Mackenzie 2007, pp. 112–113, 224n15.
10. Newell 2008, pp. 212, 227. 17. Mackenzie 2007, p. 31.
11. Newell 2008, pp. 178, 212, 219, 224–8. 18. Scott 2009, p. 210 with note 62.
12. Harvey 2013, p. 389. 19. Newell 2008, p. 238 with footnote 10.
20. Newell 2008, p. 238. 60. Scott 2009, pp. 79–80.

21. Fuengfusakul 1998, p. 24. 61. Harvey 2013, p. 3890.
22. Williams 2009, p. 126. 62. Newell 2008, pp. 238–239.
23. Williams 2009, p. 237. 63. Hutter, Manfred (2016). Hutter, Manfred;
24. Newell 2008, pp. 256–7. Loseries, Andrea; Linder, Julia; Frasch,
Tilman; Schicklgruber, Christian (eds.).
25. Williams 2009, p. 327 n.73.
Buddhismus in Thailand und Laos (https://bo
26. Crosby 2000, pp. 141–143, 149–153, 160. oks.google.com/?id=717EDQAAQBAJ)
27. Newell 2008, pp. 268-70. [Buddhism in Thailand and Laos]. Theravāda-
28. Crosby 2012, p. 121. Buddhismus und Tibetischer Buddhismus.
29. Crosby, Skilton & Gunasena 2012. Buddhism (in German). II. Kohlhammer.
ISBN 978-3-17-028499-9.
30. Newell 2008, p. 263.
64. Fuengfusakul 1998, p. 82.
31. Crosby, Skilton & Gunasena 2012, p. 178 n.1.
65. Newell 2008, pp. 238–240.
32. Skilton & Choompolpaisal 2017, p. 87 n.10.
66. Mackenzie 2007, p. 102.
33. Mackenzie 2007, p. 95.
67. Mackenzie 2007, p. 108.
34. Terwiel 2019, pp. 12–14.
68. Tanabe 2016, p. 128.
35. Choompolpaisal 2019, pp. 25–26.
69. Skilton & Choompolpaisal 2017, p. 94 n.21.
36. Newell 2008, p. 256.
70. Mackenzie 2007, p. 102-103.
37. Fuengfusakul 1998, pp. 90–1.
71. Mackenzie 2007, p. 103.
38. Bowers 1996.
72. Newell 2008, p. 83.
39. Newell 2008, pp. 257 with footnote 62.
73. Mackenzie 2007, pp. 103, 107, 113.
40. Mackenzie 2007, pp. 113, 224n15.
74. Newell 2008, p. 239.
41. Dhammakaya Foundation 1996, p. 48.
75. Fuengfusakul 1998, p. 87, Diagram 4.
42. Mackenzie 2007, p. 32.
76. Newell 2008, pp. 240–1.
43. Dhammakaya Open University 2010, p. 139.
77. Mackenzie 2007, p. 103, "... as with the
44. Dhammakaya Open University 2010, pp. 39, previous bodies, these bodies have both a
97. normal and refined form.".
45. "Worldwide Coordination centers" (http://ww 78. Mackenzie 2007, pp. 102–3.
w.dhammakaya.net/modules/centers/worldwi
de-centers). Dhammakaya Foundation. 2016. 79. Newell 2008, p. 240.
Retrieved 22 June 2016. 80. Fuengfusakul 1998, pp. 85, 87, Diagram 4.
46. Newell 2008, pp. 117–9, 235. 81. Mackenzie 2007, pp. 103–104.
47. Schedneck 2016, pp. 5–6. 82. Harvey 2013, p. 390.
48. Schedneck, Brooke (15 May 2015). 83. Newell 2008, pp. 239–41.
Thailand's International Meditation Centers: 84. Mongkhonthēpphamunī (Sodh), Phra (2008).
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49. McDaniel 2010, p. 661. Education Foundation (1st ed.). Berrilee,
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51. Tanabe 2016, pp. 127–8. ISBN 9789743498152. OCLC 988643495 (htt
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54. Tanabe 2016, p. 127. 86. Terwiel 2019, p. 14.
55. Harvey 2013, pp. 389–390. 87. Fuengfusakul 1998, p. 85.
56. Fuengfusakul 1998, pp. 82–4. 88. Scott 2009, p. 81.
57. Zehner 2005, p. 2325.
58. Mackenzie 2007, p. 14.
59. Chattinawat 2009, p. 57.
89. Scott 2009, p. 80b, "The full realization of this 112. Chalermsripinyorat, Rungrawee (2002).
ultimate ontology is equated by many "Doing the Business of Faith: The Capitalistic
practitioners with the attainment of nirvāna, Dhammakaya Movement and the Spiritually-
the cessation of greed, hatred, and delusion, thirsty Thai Middle Class" (http://www.manusy
and the attainment of ultimate and permanent a.journals.chula.ac.th/files/essay/rungrawee_
happiness (nibbānaṃ paramaṃ sukhaṃ)." ... 13-28.pdf) (PDF). Manusya: Journal of
"One might argue that the description of Humanities. 5 (1): 14–20.
nirvana in positive terms — nirvana as 113. Fuengfusakul 1998, p. 90.
supreme happiness — rather than through a 114. Williams 2009, pp. 126–7.
via negativa rendering of nirvana — nirvana
is not samsara — may be one reason for the 115. Newell 2008, p. 242.
enormous success of the movement in 116. Mackenzie 2007, p. 65.
drawing new members to its practice." 117. Mackenzie 2007, p. 113.
90. Newell 2008, p. 247. 118. Mackenzie 2007, p. 104.
91. Mackenzie 2007, p. 111. 119. Newell 2008, p. 241.
92. Fuengfusakul 1998, pp. 85, 88. 120. Mackenzie 2007, p. 32 quoting Bowers
93. Mackenzie 2007, p. 216 note 24. (1996).
94. Mackenzie 2007, p. 112, 225 note 32. 121. Scott 2009, pp. 80–1.
95. Newell 2008, p. 248. 122. Newell 2008, p. 95.
96. Newell 2008, p. 238, 246–8. 123. Scott 2009, pp. 68-69.
97. Newell 2008, pp. 249–50. 124. Mackenzie 2007, pp. 34–5.
98. Dhammakaya Foundation 1996, p. 46. 125. Newell 2008, p. 94.
99. Taylor 2008, p. 52. 126. Scott, Rachelle M. (2016). "Contemporary
00. Mackenzie 2007, p. 76. Thai Buddhism" (https://books.google.com/bo
oks?id=rBk1DQAAQBAJ). In Jerryson,
01. Satha-Anand, Suwanna (1 January 1990). Michael (ed.). The Oxford Handbook of
"Religious Movements in Contemporary Contemporary Buddhism. Oxford University
Thailand: Buddhist Struggles for Modern Press. p. 203. ISBN 978-0-19-936238-7.
Relevance". Asian Survey. 30 (4): 395–408.
doi:10.2307/2644715 (https://doi.org/10.230 127. Cheng, Tun-jen; Brown, Deborah A. (2015).
7%2F2644715). JSTOR 2644715 (https://ww Religious Organizations and Democratization:
w.jstor.org/stable/2644715). Case Studies from Contemporary Asia (http
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02. Zehner 1990, pp. 406–407. Routledge. ISBN 978-1-317-46105-0.
03. Scott 2009, p. 81–2. 128. Newell 2008, p. 95-96.
04. Scott 2009, p. 82. 129. Mackenzie 2007, pp. 32–3.
05. Zehner 2005, p. 2324. 130. Falk, Monica Lindberg (2007). Making fields
06. Litalien 2010, p. 159. of merit: Buddhist female ascetics and
07. Swearer 1991, p. 660. gendered orders in Thailand (1st ed.).
08. Mackenzie 2007, p. 112. Copenhagen: NIAS Press. p. 182. ISBN 978-
09. Reynolds, Frank E. (1977). "The Several 87-7694-019-5.
Bodies of Buddha: Reflections on a 131. Mackenzie 2007, pp. 33–4, Quote: "The
Neglected Aspect of Theravada Tradition" (htt greater the number of people who are
ps://books.google.com/books/about/The_Sev meditating at the same time, the more
eral_Bodies_of_Buddha_Reflections.html?id= powerful the resultant force. This is one
KvQ4jwEACAAJ). History of Religions. 16 (4): reason why Dhammakaya meditation is
374–389. doi:10.1086/462774 (https://doi.org/ normally conducted in a group rather than
10.1086%2F462774). JSTOR 1062637 (http meditators practising by themselves.".
s://www.jstor.org/stable/1062637). 132. Mackenzie 2007, pp. 68–9.
10. Fuengfusakul 1998, p. 89. 133. Sudsuang, Chentanez & Veluvan 1990,
11. Fuengfusakul 1998, pp. 92–3. p. 544.
34. Khobragade, Yadneshwar; Khobragade,

Sujata; Abbas, Adinegara (2016).
"Hypertension and meditation: can meditation
be useful in preventing hypertension?".
International Journal of Community Medicine
and Public Health: 1691. doi:10.18203/2394-
6040.ijcmph20162030 (https://doi.org/10.182
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Sudsuang, Ratree; Chentanez, Vilai; Veluvan, Kongdej (16 November 1990), "Effect of buddhist
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s.google.com/?id=qd5yzP5hdiEC), in Marty, M.E.; Appleby, R.S. (eds.), Fundamentalisms
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ISBN 978-0-226-50878-8
Tanabe, Shigeharu (2016), "Resistance through Meditation: Hermits of King's Mountain in
Northern Thailand" (https://books.google.com/?id=eSypDAEACAAJ), in Oscar Salemink (ed.),
Scholarship and Engagement in Mainland Southeast Asia: A festschrift in honor of Achan Chayan
Vaddhanaphuti, Silkworm Books, ISBN 9786162151187
Taylor, Jim (2008), Buddhism and Postmodern Imaginings in Thailand: The Religiosity of Urban
Space (https://books.google.com/?id=HiVoq_OHit4C), Ashgate Publishing, Ltd., ISBN 978-0-
7546-6247-1
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Worlds", Contemporary Buddhism, 20 (1–2): 184–199, doi:10.1080/14639947.2018.1524625 (htt
ps://doi.org/10.1080%2F14639947.2018.1524625)
Wat Paknam, Luang Phaw (2008), Visuddhivaca, Strathfield (Australia): Dhammachai Education
Foundation, ISBN 9789743498152
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Francis e-Library, ISBN 978-0-203-42847-4
Zehner, Edwin (2005), "Dhammakāya Movement", in Jones, Lindsay (ed.), Encyclopedia of
Religion, 4 (2nd ed.), Farmington Hills: Thomson Gale
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External links
Very brief introduction to Dhammakaya meditation (http://en.dhammakaya.net/the-meditation/basi
c-dhammakaya-meditation-practice)
E-book with the principles of practice (http://interhq.org/download/book/english/start_meditation_t
oday%20_en.pdf)
Youtube video list teaching Dhammakaya method in steps (https://www.youtube.com/playlist?list=
PLjR8gvosJLTS-4Oo_7vsQ0LdDcS35_asQ)
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4/6/2020 Dhammakaya meditation - Wikipedia

Dhammakaya meditation is a method of Buddhist

The Dhammakaya Movement believes the method to be the

Dhammakaya meditation is taught at several temples of the

Thai 19th-century reform movement

for uniform orthodox meditation practice.[11]

According to biographies published by Dhammakaya-related

One night, after three hours of meditating on the mantra sammā

An alternative theory suggests an origin in Tibetan or other forms of Mahāyāna

Growth and popularisation

After discovering the method of Dhammakaya meditation, Luang

In 1931, Luang Pu Sodh set up what he called a 'meditation

The samatha stage

As is common with traditional samatha practice, the first step of

Focusing on the center

There are several techniques taught by the Dhammakaya

1. the nostril (right for men, left for women),

After the meditator has visualized the movement of a crystal ball

When the mind is concentrated at the center of the body, the

When the practitioner concentrates further on the vimutti-

According to Mackenzie, "[t]his series of [four] bodies seems to

Meditation state English

The vipassana stage

Differences between temples

According to Mackenzie, Dhammakaya meditation is alleged to

Supranormal knowledge and powers

20. Newell 2008, p. 238. 60. Scott 2009, pp. 79–80.

34. Khobragade, Yadneshwar; Khobragade,

Swearer, Donald K. (1991), "Fundamentalistic Movements in Theravada Buddhism" (https://book

Retrieved from "https://en.wikipedia.org/w/index.php?title=Dhammakaya_meditation&oldid=942436606"

This page was last edited on 24 February 2020, at 17:43 (UTC).

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