Doctrinal source of 'Buddho' meditation of the Thai Forest tradition

[AgarikaJ]

Unluckily very little is known about the roots of the Thai Forest tradition, and one can read an endless repetition of the same facts without getting to any great depth.

One of these is, that Ajahn Sao Kantasīlo, then abbot at Wat Liap, taught Ajahn Mun to repeat the phrase "Buddho" as the initial step to meditation. Frankly, the mantra-like repetition of 'Buddho', introduced into the Thai Forest tradition by one of its most influencing founders sounds to my ears very "pre-modern Mahā Nikāya".

One can read an extensive description of this in Ajahn Muns biography:

p. 4:
When Ãcariya Mun first began practicing vipassanã at Ãcariya Sao’s center, he meditated constantly, internally repeating the word “buddho”, the recollection of the Buddha, as he preferred this preparatory Dhamma theme above all others. In the beginning, he failed to experience the degree of calm and happiness that he expected, which caused him to doubt whether he was practicing correctly. Despite his doubt he didn’t flag in his persistent use of the word “buddho”, and eventually his heart developed a certain measure of calm.

This brings us to the next factoid that is repeated endlessly, namely that Ajahn Sao Kantasīlo was formally Dhammayut-ordained (apocryphical formulated as: "He rejected the textual orientation of the Dhammayut movement, and set out to bring the dhamma into actual practice.") and strongly influenced in his meditation teachings by Somdet Phra Vanarat Buddhasiri (1806-1891), himself one of the founders of the Dhammayut movement and tutor to Prince Mongkut and -- next factoid -- in turn influenced by orthodox Mon monks whose philosophical reach led to the founding of the Sri Lankan Forest Tradition as well.

Unluckily, I was able to find only very little on the specific teachings of Somdet Phra Vanarat Buddhasiri, besides that he has written the Caturarakka Kammathana, eg The Four Objects of Meditation That Give Protection. Even though it is such a seminal work. I have not even be able to find a version of the full text in Thai, but there is another work by Somdet Phra Vanarat Buddhasiri, collected by Ven. Tan Chao Khun Upālī, the Saṅkhitt'ovād: Exhortations in Brief.

Only problem is: no mantra-like repetition of any phrases is taught, the only approximation would be the meditation on the qualities of the Buddha. This is a far, far cry from how Ajahn Maha Bua advises to begin meditation practice, p.494:

buddho: Supremely enlightened. A traditional epithet for the Buddha, buddho is a preparatory meditation-word (parikamma) that is repeated mentally while reflecting on the Buddha’s special qualities. In its simplest form, one focuses attention exclusively on the repetition of “buddho”, continuously thinking the word “buddho” while in meditation. One should simply be aware of each repetition of “buddho, buddho, buddho” to the exclusion of all else. Once it becomes continuous, this simple repetition will produce results of peace and calm in the heart.

I would be very grateful if somebody involved with the Thai Forest tradition could enlighten me to the doctrinal source of this meditation method (not the actual method itself, I already saw the discussion of Buddho, here: viewtopic.php?f=41&t=2552&start=225), and provide me with the text of the Caturarakka Kammathana (in Thai would be ok).

[dharmacorps]

Do you mean finding a sutta or commentarial reference to the use of "Buddho"? or any mantra or meditation word?

I am all but certain you won't find anything in the Suttas, maybe tangentially the VSM. A lot in the TFT in terms of technique, while entirely being in line with the dhamma, are not in the Canon. Ajahn Lee's breath energies aren't.

To me, "Buddho" is just a helper to keep my attention on the breath.

[DooDoot]

I would be very grateful if somebody involved with the Thai Forest tradition...

I am not sure there is such a thing as the 'Thai Forest Tradition', apart from very loose disconnected groups of forest monks attempting to emulate how the Buddha practised in forests. This being said, yes, recollection of the Buddha. If personally recite the word "Buddho'', joy, calm & great gratitude immediately fill the soul. Although I never practised this meditation, i think it could bring some good results in the right circumstances. The doctrinal source would probably be Recollection of the Buddha.

[Volo]

I'm also interested on how this practice came to Thai theravada. Although considering that mantra-like practices are found almost in every meditative tradition (including Christian mysticism), I'm not so much surprised that somebody eventually came across it in Thailand. I find more puzzling why Buddha never mentioned anything similar to mental mantra repetition.

[Just another Bhikkhu]

I find more puzzling why Buddha never mentioned anything similar to mental mantra repetition.

I think that's the most important question to be asked here

[DooDoot]

I think that's the most important question to be asked here

Is the Recollection of the Buddha silent?

[Volo]

Is the Recollection of the Buddha silent?

In recollection of the Buddha the object is qualities of the Buddha, not the word. From what I understood by reading Thai masters' explanations of the Buddho meditation it is the word which is the object there.

[Just another Bhikkhu]

I can see the line of reasoning in trying to link the practice of Buddhanusati with the Thai practice of the Budho mantra, but still it feels to me a bit of a stretch from a scriptural point of view

[DooDoot]

I can see the line of reasoning in trying to link the practice of Buddhanusati with the Thai practice of the Budho mantra, but still it feels to me a bit of a stretch from a scriptural point of view

For me, since I have read about, reflected upon & mentally absorbed accounts of the qualities & wisdom of the Buddha, for me doing the long recitation (as chanted from sutta) is not necessary. Just bringing to mind "Buddha" is enough.

[AgarikaJ]

Do you mean finding a sutta or commentarial reference to the use of "Buddho"?

That would have been much preferred.

However, I would already be happy to read an explanation or description from secondary sources, either from the already mentioned 'Caturarakka Kammathana', or maybe even from older Burmese/Mon traditions, which are the supposed source of the Kammaṭṭhāna Forest Tradition(s) of Thailand.

@DooDot: I am aware, that they are a rather loose grouping with a philosophy going more or less roughly in the same direction. However, there has already been a process of folklore-building around its supposed roots in the following lineage: orthodox Mon monks (Burmese Rāmañña tradition) -> Somdet Phra Vanarat Buddhasiri (Dhammayut) -> Ajahn Sao Kantasīlo (Dhammayut) -> Ajahn Mun Bhuridatta -> more or less close disciples or at least philosophical inheritants (in the latter group for example Ajahn Chah Subhaddo, in the former meditation masters like Ajahn Lee Dhammadaro, Ajahn Mahã Boowa Ñãṇasampanno, etc.) -> their various disciples

Highly interesting, for example, would be now to see if any surviving writing of this supposed Mon Rāmañña tradition contains the phrase 'Buddho', or if such a teaching was also adopted by its other offshoot, the Singhalese Ramanna Nikaya.

Ajahn Mahã Boowa called the 'Buddho' mantra a Parikamma, looking at various Dhamma wikis a 'preparatory image' supposedly standard practice in Samãdhi meditation.
Interestingly enough, even in his work Arahattamagga Arahattaphala - The Path to Arahantship, Ajahn Mahã Boowa is rather shy about describing Buddho meditation further than mentioning it once (p.15).

Edit, to add:

Searching for mentioning of 'Buddho' meditation in the writings of other meditation masters close to the spiritual roots of the Thai Forest tradition, one can read the following from Ajahn Dune Atulo, direct disciple of Ajahn Mun (1888-1983) in his Dhamma Talk The Heart is Knowing

The single citta, this alone is Buddha. There is no difference between Buddha and all worldly beings except that worldly beings cling to the various worldly forms causing them to search for "Buddha Nature" (Buddha Bhava) externally. That very search makes them miss "Buddha Nature". This is like using Buddha to search for Buddha or the citta to search for the citta. Even though they may try as hard as they can for a full eon, they will never achieve "Buddha Bhava".
---
The single citta, that is Buddha. There is no other Buddha anywhere else. There is no other citta anywhere. It is as bright and flawless as emptiness. It has no form or appearance at all. If we use our citta to only imagine and dream, it is as if we have thrown away that, which has meaning, binding ourselves to forms, which is just the "outer bark". Buddha, which is timeless, is not the Buddha we are attached to.
...
The citta is the pure origin of Buddha (Budhhayoni) which is present in each person. Beings with emotions, thought and movement or Buddhas and Bodhisattas, all are of one nature and not different. All the differences arise from our thoughts alone, which leads us to create endless kamma of all kinds.
...
When one is unable to practice in the way given above, one should try thinking "Buddho" or any other word as long as it isn't a source disturbance or aversion. One just continues to think this word and then tries to notice where the word is clearest and that will be the "base" of the citta. One should notice that this base does not remain stationary at all times, one day being one place and another day somewhere else. The base of the citta, becoming clear with "Buddho", will never be external but always internal within the body. When we investigate this, however, we will not be able to pin point the exact place within the body, making it hard to say whether it is external or internal. When this happens, this means one has arrived at the correct base of the citta.
When one has correct attention and "Buddho" is clear in the mind's eye, one tries to continue on without break because if there is a break, the citta will zip out to a sense object again. When it is satisfied with the sense object, one will then again regain awareness and continue "Buddho" as before, according to the same method as mentioned above. Slowly one will finally be able to control the citta by oneself.

Is this truly the basis of Samãdhi meditation?

[Volo]

orthodox Mon monks (Burmese Rāmañña tradition) -> Somdet Phra Vanarat Buddhasiri (Dhammayut) -> Ajahn Sao Kantasīlo (Dhammayut) -> Ajahn Mun Bhuridatta ->

What is Burmese Rāmañña tradition?

[AgarikaJ]

orthodox Mon monks (Burmese Rāmañña tradition) -> Somdet Phra Vanarat Buddhasiri (Dhammayut) -> Ajahn Sao Kantasīlo (Dhammayut) -> Ajahn Mun Bhuridatta ->

What is Burmese Rāmañña tradition?

Unluckily I have limited knowledge of Burmese factions; so I can only give you the complete (and therefore harrowingly long) paper trail I have found so far. Mentions of 'Buddho' in them so far: zero.

From it, one might still deduce that the greater part of the philosophical basis of the Thai Forest tradition would have to be searched for in the writings of the reform movements of either the Okpo or the Ngettwin Sayadaw during the reign of King Mindon (or other reformers from that region and period), then modelled on the existing split of the Thai Sangha in 'forest' meditators and 'city' monks already existing in Thailand since at least the 14th century.

My ongoing research will now go at least in this direction, and of course I will post anything I find.

- https://www.revolvy.com/page/Dhammayuttika-Nikaya

Mongkut eventually found a lineage among the Mon people in Thailand who had a stronger practice. He reordained in this group and began a reform movement that would become the Thammayut order. In founding the Thammayut order, Mongkut made an effort to remove all non-Buddhist, folk religious, and superstitious elements which over the years had become part of Thai Buddhism.

Also:
- https://www.revolvy.com/page/History-of ... -Tradition

Mongkut eventually found a higher caliber of monastic practice among the Mon people in the region, where he studied Vinaya and traditional ascetic practices or dhutanga.[7] In particular, he met a monk named Buddhawangso, a monk who he admired for his discipline and praxis with respect to the Pāli Canon.

- https://www.revolvy.com/page/Ajahn-Sao-Kantas%C4%ABlo

Ajahn Sao was greatly influenced, in his own practice and in teaching his disciples, by the methods advocated by Somdet Phra Vanarat Buddhasiri (1806-1891), one of the founders of the Dhammayut order. The latter’s teachings are found summarized in his treatise “Caturarakka Kammathana,” or “The Four Objects of Meditation That Give Protection.”

- http://zugangzureinsicht.org/html/lib/t ... ex_en.html

Somdet Phra Wanrut (Tup Buddhasiri) was born on 6. Nov. 1806 ... was introduced to Prince Mongkut and became his friend and tutor. At the age of twenty, he ordained as a monk as did Prince Mongkut. After a few years, they became uninspired by the state of the monkhood in Siam. Coming across Mon monks of the Rāmaṇa Nikāya who were strict and faithful in their practise of the monks’ monastic code, they reordained.
Together with a strong interest in studying the original teachings of the Buddha in the Pāli scriptures, this germinal act blossomed into a full-on reform movement in Thai Buddhism – the Dhammayuttika Nikāya.

- https://res.cloudinary.com/di4urm47y/im ... Nikaya.pdf

In 2406 B.E. [1862] the Right Reverend Ambagahawatte Sasanawansa Kavidhaja Siri Saddhammachariya Yati Sanghapathi Indasabhawaragnanasami, the Chief Maha Thero, founded in Ceylon, for the purpose of purification of the religion the Ramanna Nikaya
...
The master of ceremonies was the great ascetic Ven. Varapitiye Siri Sumitta Maha Thero. This Ven. Varapitiye Siri Sumitta Maha Thero was given higher ordination by the Bhikkhus of the Dhammayukthika Nikaya headed by the Right Reverend Vajiragnana Sangharaja, the chief incumbent of Pavaranivesa temple of the city of Ayodya in Siam. He was observing ascetic rules for seven years under the Sangharaja, studied the Tripitaka well and cultivated the higher virtues. On his return to Ceylon this Maha Thero whose conduct was a shining example to others was residing at Matale Kumbiyangoda temple which was a secluded place. He was observing the precepts rigidly.
...
The Right Reverend Indasabhawaragnanasami the chief high priest who went to the kingdom of Ratanapunna in Burma was given higher ordination at a ceremony held under the patronage of King Mendun [see below]. This ceremony was conducted by the Bhikkhus headed by Neyyadhammabhi Munivara Nanakittissiri Pavara Dhammasenapathi Mahadhamma Rajadhirajaguru Sangharaja of Burma. He became an erudite scholar of the Tripitakas. He then came to the city of Hansawathi in Ramanna. There within the Kalyani sacred limiting enclosure he obtained from the forest dwelling Bhikkhus headed by the Right Reverend Saddhamvara Maha Thero the extreme service vows.
...
I wish to mention here briefly that these three co-associates namely Ven. Ambagahawatte chief high priest, Ven. Varapitiye Siri Summitta Maha Thero, and Ven. Puwakdandawe Pannananda who received higher ordination at the hand of Bhikkhus headed by the forest dwelling Maha Thero Saddhammavara within the limiting sacred Kalyani enclosure and observed rigid vows remaining there as a great recluse at the risk of his own life, inaugurated in Ceylon the Ramanna Nikaya by holding the first higher ordination ceremony.

- http://www.wikiwand.com/en/Ramanna_Nikaya

Ramanna Nikaya[2] (spelled Rāmañña in Pali, also known as Ramanya Nikaya or Sinhalese: රාමඤ්ඤ නිකාය) is one of the three major Buddhist orders in Sri Lanka. It was founded in 1864 when Ambagahawatte Saranankara,[3] returned to Sri Lanka after being ordained by the Neyyadhamma Munivara Sangharaja of Ratnapunna Vihara in Burma.
...
Ramanna Nikaya is said to be similar to the Thammayut Nikaya order of Thailand. Ramanna Nikaya is currently survived in Thailand, Burma and Sri Lanka.
...
In the beginning, the Majority of monasteries of Ramanna Nikaya were forest monasteries. Although many village temples have been emerged in modern days, the forest tradition is still being continued by Sri Kalyani Yogasrama Samstha of Ramanna Nikaya which is the most strictest forest tradition in Sri Lanka.
Though it has been impossible to resist completely, Many old and simple traditions have been still survived in Ramanna Nikaya. The monks of the Nikaya can be distinguished by the traditions such as using Palm Leaf Umbrellas and Alms Bowls and covering both shoulders while traveling.

- King Mendun: https://en.wikipedia.org/wiki/Mindon_Min

Mindon Min (8 July 1808 – 1 October 1878) was the penultimate king of Burma (Myanmar) from 1853 to 1878.
...
Mindon introduced the first machine-struck coins to Burma, and in 1871 also held the Fifth Buddhist council in Mandalay. He had already created the world's largest book in 1868, the Tipitaka, 729 pages of the Buddhist Pali Canon inscribed in marble and each stone slab housed in a small stupa at the Kuthodaw Pagoda at the foot of Mandalay Hill.

- https://www.buddhanet.net/pdf_file/bud-myanmar.pdf

King Mindon, aware of this situation, tried to convince bhikkhus to return to Lower Myanmar in order to serve their people.
...
The Okpo Sayadaw, from Okpo between Yangon and Pago, had stopped many bhikkhus on their way to Upper Myanmar when the movements of bhikkhus out of the conquered territories was at its peak around 1855. He assembled the bhikkhus around himself teaching that the Saïgha needed no protection from the secular power if it observed the rules of the Vinaya strictly. His monastery was the birth place of a movement of strict monastic discipline. He also emphasised that mental volition was what really mattered in the religion of the Buddha and that acts of worship done with an impure intention were worthless.
...
The Okpo Sayadaw was not the only critic of the Thudhamma sayadaws. In Upper Myanmar, the Ngettwin Sayadaw criticised many religious practices and maintained that a radical reassesment of religious teachings was necessary. The Ngettwin Sayadaw was also a source of inspiration for the Okpo Sayadaw and other reformers. He had been the teacher of Mindon’s chief queen and had also advised the king on many occasions.
Interestingly, he was a driving force in a movement in Upper Myanmar that wanted to return to the fundamentals of the religion, but more radically than the Okpo Sayadaw.
The Ngettwin Sayadaw, together with many other bhikkhus, left the royal city and went to live in the forest near Sagaing. He started to preach that meditation was essential for all bhikkhus and he required an aspirant to novicehood to prove that he had practised meditation before he would ordain him.

Maybe of interest, but going in a different direction:

- https://en.wikipedia.org/wiki/Ecclesias ... f_Thailand

During the reign of King Mahathammaracha II of Sukhothai [1368–1399], the Buddhist community of Sukhothai was divided into two sects: araṇyavāsī (Thai: อรัญวาสี; RTGS: aranyawasi; literally "forest dwellers") and gāmavāsī (Thai: คามวาสี; RTGS: khammawasi; literally "village dwellers"). The patriarchs of both sects held the title Mahāthēra.
In the Ayutthaya Kingdom, the gāmavāsī sect was again divided into two subsects: the northern sect (Thai: หนเหนือ) and the southern sect (Thai: หนใต้). The patriarchs of the northern sect were styled Phra Vanaratna (Thai: พระวันรัตน์; RTGS: Phra Wannarat) or Phra Banaratna (Thai: พระพนรัตน์; RTGS: Phra Phonnarat) and those of the southern sect were styled Phra Buddhaghoṣācārya (Thai: พระพุทธโฆษาจารย์; RTGS: Phra Phutthakhosachan), whilst the patriarchs of the araṇyavāsī sect were styled Phra Buddhācārya (Thai: พระพุทธาจารย์; RTGS: Phra Phutthachan). It is also believed that senior monks had been appointed by the monarch of Ayuthaya as supreme patriarchs in charge of the entire monastic community.

[Volo]

From it, one might still deduce that the greater part of the philosophical basis of the Thai Forest tradition would have to be searched for in the writings of the reform movements of either the Okpo or the Ngettwin Sayadaw during the reign of King Mindon (or other reformers from that region and period),

Okpo Sayadaw is a founder of Burmese Dwara Nikaya (https://web.archive.org/web/20061006221 ... dwara.html). Ngettwin Sayadaw is a founder of Ngettwin (Hngettwin) Nikaya. Both Nikayas appeared in the mid 19th century, therefore probably are later than Dhammayut.

Somdet Phra Wanrut (Tup Buddhasiri) was born on 6. Nov. 1806 ... was introduced to Prince Mongkut and became his friend and tutor. At the age of twenty, he ordained as a monk as did Prince Mongkut. After a few years, they became uninspired by the state of the monkhood in Siam. Coming across Mon monks of the Rāmaṇa Nikāya who were strict and faithful in their practise of the monks’ monastic code, they reordained.

Difficult to say, what is Rāmaṇa Nikāya here. When he was 20 (1826) there supposedly was only one Nikaya in Burma - Thudhamma. Actually Rāmañña is a pali name for Burma (hence the name of Sinhalese Nikaya). It might be that it got misspelled for Rāmaṇa.

Another thing to understand about Burmese Nikayas (at least contemporary 9 Nikayas) is that they are not different ordination lineages (like Mahanikaya and Dhammayut in Thailand), but they are split (starting from mid 19th century) from the same Nikaya (Thudhamma): just some monks started to follow Vinaya stricter (or some other reasons), and formed their own lineage, but they kept the ordination, they had.

[religionista]

It is indeed puzzling that a fully formed mantra tradition should suddenly appear in nineteenth-century Thailand.

For what it's worth, there is a Burmese Buddhist tradition of mantra meditation with a mala. From Wikipedia:

"Theravada Buddhists in Myanmar use prayer beads called seik badi, shortened to badi. 108 beads are strung on a garland, with the beads typically made of fragrant wood like sandalwood, and series of brightly colored strings at the end of the garland.[11] It is commonly used in samatha meditation, to keep track of the number of mantras chanted during meditation.[11]"

The reference [11] is to Maung Paw, "Myanmar Buddhist Prayer Beads," published in California. Some quotes from that paper:

"Some decades back in time, many Buddhist Monks in Myanmar and Lay Householders will carry their 'Prayer Beads' called in Burmese 'Seik Pa De' -- when they are on pilgrimage or visiting monastery. The most eminent Buddhist scholar Maha Thera Ledi Sayadaw as shown in the picture was proud to carry his prayer beads when taken this photo."

"Counting each bead of the 108 beads in total, one can concentrate on the Mantra that he or she prefers to recite. The purpose of counting the beads is to culture one's mind to a single point focus."

[sunnat]

A most wonderful thing of The Dhamma is, as The Blessed One said : it is good in the beginning, good in the middle and good in the end. Yet the beginning middle and end are often different and often seemingly contradictory and hence there can be a sense of wrongness. The uninstructed cannot understand what the liberated understands, yet a faithful application of the teachings directed at the uninstructed, which necessarily involves doing an about turn in habitual behaviour, leads to the goal and the wisdom thereof. All sides in this quest are correct because any body practising as instructed will progress, some more simply and directly than others but because the goal is clear it itself provides the guiding light, correcting those who wander off the path. The main point to bear in mind is that progress is not a result of thinking, arguing or blind faith. The path in the beginning is wide, until stream entry it is more like a funnel shape til all walk the narrower middle way to the goal.


A lot of the suttas seem to suggest a kind of repetition of things, like 'this is not mine, not I, not my self' as if there is a magical quality to the words that cause some kind of transcendence. This is a notion that is common among the uninstructed which is given credence by the fact that repetitive mantras do indeed temporarily drive out mind chatter but because it's always temporary and is accompanied with degrees of craving, aversion and delusion, progress is a temporary illusion. However, to a genuine pathwalker the focus may be sufficient reprieve allowing progress by facilitating adoption of correct teachings. It can serve the purpose of instructions like pressing the tounge against the top of the mouth and firmly driving out unskillful thoughts, like a strong man wrestling a weaker one to the ground by sheer strength.


Further, to believe otherwise (adherence to a kind of sutta fundamentalism) is also based in a kind of belief that rites and rituals are in themselves liberating. Instead, to the best of one's own understanding, seek a middle ground and if that at some time involves some ritual, don't beat yourself up about it.