(function) in analyzing the relationship between the
abstract and the phenomenal realms also plays an in-
fluential role in the Huayan teachings of lishi wuai
(unimpeded interpenetration between principle and
phenomena) and shishi wuai(unimpeded interpene-
tration of all phenomena). Most importantly, through
its explicit linkage of tathagatagarbha and alayavi-
jñana,the Dasheng qixin lunsucceeds in adapting the
tathagatagarbha doctrine to the indigenous Chinese
milieu. It assures the Mahayana ideal of universal sal-
vation and affirms the sanctity of life in this world.
Its assumption of the inherent purity and enlighten-
ment in the minds of all sentient beings also provides
an ontological basis for the Chan school’s doctrine of
“seeing one’s nature and attaining Buddhahood”
(jianxing chengfo).
See also: Apocrypha; Chan School; China; Huayan
School
Bibliography
Buswell, Robert E., Jr. The Formation of Ch’an Ideology in China
and Korea: The Vajrasamadhi-sutra, a Buddhist Apocryphon.
Princeton, NJ: Princeton University Press, 1989.
Buswell, Robert E., Jr., ed. Chinese Buddhist Apocrypha.Hon-
olulu: University of Hawaii Press, 1990.
Gregory, Peter N. Tsung-mi and the Sinification of Buddhism.
Princeton, NJ: Princeton University Press, 1991.
Hakeda, Yoshito S., trans. and ed. The Awakening of Faith, At-
tributed to As ́vaghosa.New York: Columbia University Press,
1967.
DING-HWAHSIEHAYUTTHAYA
Ayutthaya was a kingdom in what is now Thailand. It
was ruled by thirty-six kings between 1350 and 1767.
The art of Ayutthaya is typically divided into four
phases associated with its major political eras: 1350 to
1488, 1488 to 1628, 1629 to 1733, and 1733 to 1767.
The city was destroyed by the Burmese in 1767.
The two most important monasteries of the early
periods were Mahathat (erected in 1384 by King Boro-
maraja I) and Ratchaburana (erected in 1424 by Boro-
maraja II). Like monasteries in the earlier kingdom of
SUKHOTHAI, the alignment of the wihan(assembly
hall), prang(tower shaped in Khmer fashion), and
ubosotor bot(congregation and ordination hall) fol-
lowed a single east-west axis. Smaller prangsand wi-
hanswere enclosed around the central tower within a
rectangular gallery, where a row of buddha images was
placed. The main prangs were generally marked
halfway up by niches facing each cardinal direction,
in each of which was placed a buddha image; each
prang was crowned by a metal finial in the shape of a
vajra(pronged ritual instrument). Relics, buddha im-
ages, and votive tablets were deposited in the prangs’
relic chambers. For instance, exquisite gold royal re-
galia and vessels were found in the deposit of Wat
Ratchaburana. Wat Chai Wattabaram, built by King
Prasat Thong in 1630, is an example of the later phase
of prangstructure.
The Sri Lankan bell-shaped chedi popular in
Sukhothai was used extensively in Ayutthaya. Notable
Ayutthayan features are a higher base, rows of small
columns around the railing on the top, and an elon-
gated finial. A good example of this type is Wat Phra
Sisanphet, erected in 1491 by King Ramathibodi II.
The only surviving complete late Ayutthayan
monastery is Wat Naphramen, built in the middle of
the sixteenth century. Its ubosotis rectangular, with
thick walls, slit windows, and tall octagonal pillars
crowned by lotus capitals. The ceiling is decorated with
gold star clusters. The main image placed at the end of
the hall is the only remaining large-scale seated and be-
jeweled bronze Buddha. The base of the ubosot,curved
into a boat shape in early Ayutthaya, became straighter
in the later phases.See also:Monastic Architecture; Southeast Asia, Bud-
dhist Art in; ThailandBibliography
Boisselier, Jean, and Beurdeley, Jean-Michel. The Heritage of
Thai Sculpture.Bangkok, Thailand: Asia Books, 1987.
Woodward, Hiram W., Jr. The Sacred Sculpture of Thailand: The
Alexander B. Griswold Collection, The Walters Art Gallery.
Bangkok, Thailand: River Books, 1997.PATTARATORNCHIRAPRAVATIAYUTTHAYA