https://docs.google.com/document/d/10Rm8caEQuKqHliBvZLhfPqTsDud_2cNTJ6JWzUrhCBw/edit

*Note: These verses are attributed to the Dhammapāla (Dhamma Protector) Tilokavijaya, who can be found in the Khuddakanikāya, in a section which mentions the fields of Buddha (Buddhakhetta). The fields of Buddha are the earliest mention of the Purelands in the Pāl̥i Canon, and can be found in the Mahāthera-therī Gāthā section of the Buddhāpadāna.

Google Docs

Tilokavijaya-Rāja Pattidāna Gāthā:

Tilokavijaya-Rāja Pattidāna Gāthā (King Victorious of Three Worlds Transference of Merit Verses) Yañkiñci Kusalaṃ Kammaṃ Kāttabbaṃ Kiriyaṃ Mama Kāyena Vācā Mānasa Tidasi Sugataṃ Kataṃ Ye Sattā Saññīno Atthi Ye Ca Sattā Asaññīno Kataṃ Puñña Phalaṃ Mayhaṃ…

Sorry for the delay in post recently, I have been working on something big, the very first English translation of a Paritta text that is quite popular but has not reached the ears of western scholars yet. I will post my translation sometime this upcoming week. It has many usage of Bījaṁ, and some chapters have Dhāraṇī like text. Thanks for being patient with me these past few months, I wish everyone well, and feel free to ask questions! Also, H K, I will find the time to answer your Agni questions you asked, soon, I promise.

The Police Major General Sorcerer, Khun Pantharak Ratchadet.

In the kingdom of Tāmbraliṅga, a king named Chandrabhanu Śrīdharmarāja was coronated on 1230 C.E, on the same year, he inaugurated the reconstruction of the Mahāyana temple complex, known as Varamahādhatu Varamahāvihāra (In Thai: Phra Mahathat Woramahawihan | วัดพระมหาธาตุวรมหาวิหาร). Originally established to house precious Śarīra brought by prince Dantu Kumara, and princess Hēmamālā Kumariya in 291 CE, by the time it was in use as a Mahāyana complex influenced by Śrīvijaya Empire in 1230, it had already been in bad shape, and with few laity supporting the temple. The reconstruction project was started by King Śrīdhammāsokarāja, in early 13th century, but in 1230 CE, passed away, leaving the throne to the current king Chandrabhanu Śrīdharmarāja. However, In 1247 CE, king Chandrabhanu acquired the Śarīra of the Buddha from conquering the kingdom of Jaffna, which was located in Northern Śrī-Laṅkā. This sets up the backdrop of the topic of the Dharma transmission of the veneration of Avalokiteśvara, guided from Śrī-Laṅkā, to Southern Thailand. In Śrī-Laṅkā, Avalokiteśvara is known and referred to as Nātha, meaning No-Form, as he is sometimes conflated with Maitreya Bodhisattva/Buddha (Whatever you prefer to refer to him as). The most intriguing part of this story is the depiction of Avalokiteśvara Bodhisattva, in southern Thailand, there resides a widely propagated and popular amulet that goes by the name of Catukkhaṃ Rāmadeva, which translated from Pāli, means: A set of four, Full of pleasure Deva. This odd name surely has significance if it is to be referenced to Avalokiteśvara Bodhisattva, and here is the explanation. Avalokiteśvara, as we are well aware, has many manifestations, Kāyas if you will, and one of these Saṃbhogakāyas is the Chaturbhuja Lokeśvarakāya. This unique form of Avalokiteśvara, is an emanation of him, and also represents Lord Viṣṇu, having four arms, this is what the name Catukkaṃ Rāmadeva refers to. More interestingly enough, according to scholars, the name Catukkaṃ refers to Kārtikeya, and the name Rāmadeva refers to Viṣṇu, with Śrī Rāma being an epithet of Lord Viṣṇu. Continuing on, this Catukkaṃ Rāmadeva’s iconography and imagery is what sets it apart from other Avalokiteśvara depictions found in Thailand. Catukkaṃ Rāmadeva is typically depicted with either 1 or 7 heads, 2 or 4 arms, but will typically be sitting in a relaxed posture with one knee up, and the other leg down touching the ground, which is common iconography of Avalokiteśvara. In his hands, he is known to hold Śrī Rāma’s Śāraṅga bow, Cakra, Vajra, as well as a Lotus (Signifying the connection to Avalokiteśvara, and Viṣṇu), or Mālā. Catukkaṃ Rāmadeva is a collected amalgamation of the deities of Viṣṇu, Rāma, and Avalokiteśvara at the end. There are many stories about this emanation, and legends, the most significant one would be of the legend of Catukkaṃ Rāmadeva appearing to legendary Police-Sorcerer, Police Major General Khun Pantharak Ratchadet, in which the emanation appeared to him while in meditation and required the Major General to purge the city of criminals and gangs in order to bring peace and stability to the region, thus allowing the temples to flourish and thrive without threats. Armed with only a sword, a police badge, and his faith in Buddhism, he pacified the southern region of Thailand, and is known to become the regions most significant historical and spiritual figure. This legendary officer is also regarded to as a powerful emissary of Catukkaṃ Rāmadeva, and is depicted as a Lokapāla Devata.

Sorry for much delay in updates lately, I have been preparing for my trip to Thailand in March through April, and I also have been busy transcribing and translating esoteric mantras. I am also caught up with college, so, that is another time taker, I hope everyone is well!