ABSTRACT

                  This Dissertation entitled “Visuddhimaggaganṭhī : the editional and the Analytical Study” is of 3 objectives i.e. (1) to transcribe and to edit  the Visuddhimaggaganṭhī Text from the manuscript in Pali written in Cambodian alphabets, into Pali written in Thai alphabet and translated into Thai language (2) to analytically study the Visuddhimaggaganthī Text in the aspect of the authorship, date of composing, the outline, the contents, the mode of authoring, mode of language and the transcription on palm leaves, (3) to analytically study the correspondence between the linage of  the Visuddhimaggaganµhī  and Tipitaka, the commentaries, the Buddhist texts in early Buddhism and other texts in Theravada Buddhism,

                  From the research, it was found that in the process of transcription, there are some inperfections in transcription mostly about the similarity of the letter or the close pronunciation, while the contents of Dhammas expounded by Ven.Saradassī are additional to Visuddhimagga Scripture, Visuddhimagga Sub-commentary, Visuddhimagga’s Cūlaṭikā or a summary for elucidating the contents to be easy to learn by heart.   

                  The author’s biography was traditionally not mentioned in the works. Only the reason and the requirements for the author and the outline were grasped through Visuddhimagga by the author. The characteristic of writing is Vimissa or the writing mixed with Pajja (poem) and Gajja (essay) together. The mode of language is simple and corresponds to the authorial patterns i.e. preliminary words indicating the homage to the Triple Gem, as well as the reason for writing. After that they are the contents for expounding. In conclusion, it is the ending verse in which the author,Ven.Saradassi did not show his name.It’s to explain only the social environment at that age as how it was and ended with king’s establishment in Dasabidha-rajadhamma (Dhamma for the kings, the rulers), as:- “the sentient beings be free from suffering and may I (the author) attain Dhamma (Magga & Phala) in the future religion of Matteyya Buddha.  

                  Thus, after the translation and the doubly comparing with Visuddhimagga and Visuddhimaggaṭikā side by side, we can see the correspondence of the explanation, since Visuddhimaggaganṭhī is a complimentary or a summary of the 3 so-called texts. If any Thai Buddhist member of assemblies at the contemporary time takes good opportunities to learn comparatively the Visuddhimagga at the 4 levels, it would help to understand more and better practice of Samatha and Vipasanā.

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