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The Researcher

Some twenty-five years ago, Dr. Waldemar C. Sailer awakened the academic world to the importance and significance of the Buddha footprint. His interest was initially sparked in 1969, by his first visit to Wat Pho, an important Thai monastery, where a reclining image of the Lord Buddha, with the soles of his feet embedded with 108 auspicious symbols, is located.

On this occasion, he sought information on the footprint and its 108 illustrations. Unfortunately, he was unable to meet any person who was able to provide the names of the illustrations, their sequence or textual sources, although many persons appeared to inquire on their meaning.

It seemed strange to Dr. Sailer to inquire about meaning without knowing what was being seen. Soon after his arrival and becoming resident in Thailand, he commenced his search for the answers to his initial questions posed at Wat Pho.

Dr. Waldemar C. Sailer Drawn by Tun Tun Union of Myanmar

As time passed, this search became an all-consuming lifetime interest encompassing an in-depth study of Thai murals and the Buddha footprints. It also became clear to him that the key to a further understanding of the teachings of the Lord Buddha were lying within these murals and footprints.

Although his family background and previous education did not specifically prepare him for this new task of discovery, his foundation of life values and the research skills learned earlier provided him with effective vital skills and tools.

His career path, after completing his master’s and doctorate degrees in Education, took him to Wisconsin and then to Tema, Ghana, and onwards to Bangkok, Thailand, as an educator in an international school. During this time he experienced, in his words, “the best years of his life.” His niche had been found in a profound and encouraging academic environment. From this point onwards, he began his studies and exploration in many areas of Asian history, culture, art and philosophy. He studied and learned Pali and Sanskrit and developed a profound interest in Buddhist philosophy that provided him with many impromptu responses to dormant personal questions.

As time passed, he realized that the more he studied and learned, the more amazed he became at the contradictions between his American culture and the culture of Asia. His new Asian home taught him that nature is a friend, compassion for others was an everyday value, and that beauty was present always and everywhere.

Since his first awakening to Thai art and culture he has continued his restless search for the answers to every possible question.

His initial fascination in the world of Thai murals began with one dating to Thailand’s Ayutthaya period, located at Bot Sam Saen, which he had seen for the first time in 1970. This fascination and excitement prompted him to devote his weekends and holidays to researching and documenting the location of murals throughout the Kingdom of Thailand.

Although he had read most of the available books, articles and other texts relating to the subject, he began to realize that many questions remained unanswered. He also discovered that many murals required extensive renovation to preserve them for the future. From this point, he began to give lectures and arouse public interest that resulted in support and interest by the Ford Foundation that eventually funded a preservation project at the Department of Fine Arts of the Ministry of Education, Thailand.

It was not long until he became absorbed in the subject of the Buddha footprint. At the beginning he discovered that many laypersons and clerics knew of their existence but none could provide the information he sought, even within the Sangha and the universities or the Fine Arts Department.

With many years of study behind him, Dr. Sailer compares the Buddha footprint to the Christian cross, as it is a symbol of identification.

Furthermore, he also suggests that the footprint is a visualization of the methodologies used in the teachings of The Lord Buddha, as revealed in the ancient Pali text of Netti, written some 2,000 years ago. This text has also been significant to Dr. Sailer throughout several years and has influenced much of his thinking and approach to his studies and occupations.

Extending from this, he discerned that the interpretation of the Buddha footprint required the assembly of a constantly enlarging jigsaw puzzle. Buddha footprints in South East Asia contain 108 illustrations, but what are their names in Pali? What is their sequence and how should they be clustered? These were the basic questions that set Dr. Sailer on his road of discovery.

After studying a drawing of an old Sri Lankan Buddha footprint, he found the key to interpreting each image, their sequence and Pali names. This was a significant and major step and one that he had been waiting many years for. Subsequently, he also deciphered their names in Sanskrit. As a result he became an inveterate traveller in search of footprints throughout Asia. During his forays he collected rubbings, line drawings, sketches, photographs and other material relating to the Buddha footprint.

Currently, his personal collection now houses more than 600 meticulously catalogued Buddha footprints, the majority being from Thailand. Although he has assembled examples and knowledge from countries throughout Asia, he has been surprised that Buddha footprints are unknown in Vietnam.

He emphasizes that the Buddha footprints are not all the same. Old versions in Pakistan, southern India and Sri Lanka have few markings. Those from the Sukhothai and Ayutthaya periods in Thailand are significantly different. Other 'keys' are also required to interpret their images.

Dr. Sailer remains mystified as to why the footprints have been ignored by scholars throughout the world, and why they are so rarely made today. However, his studies, research, lectures and published works appear to influence and impress other scholars and religious leaders.

Throughout his long and arduous search and study he believes that the collection and cataloguing of Buddha Footprints has provided him with an improved understanding and deeper appreciation of Buddhism.

In this respect he states that "it has answered all my questions about life: Why I exist, how to live and most importantly, how to understand other people. It's a very tolerant philosophy; there is nothing negative about it."

As he is looking forward to a future of study in this area, Dr. Sailer remarks that a strong need exists to develop and expand knowledge of the Buddha footprint and to create a greater understanding of its context and meaning. Such action, he feels, will bring the topic to the level of equivalency with the Buddha image and Buddhist arts.

Organization of 108 Auspicious Illustrations on a Buddha Footprint He also advocates the increased use of the computer in the study of the Buddha footprint. To date, a transliteration program to place the many existing Pali texts into digital storage to permit scripts to be printed and disseminated has not been developed. This method would greatly enhance the translation and scholarship of Pali texts. Further, he would like to see an increase in the number of compact discs containing data and texts relating to Buddhism in general and the Buddha footprints in particular.

Museums, education centres and a travelling exhibition could also enhance the study of the subject and create a greater awareness and understanding of the importance and significance of the Buddha footprint in Buddhism and life in general. Currently, there are extremely limited information exchanges among various organisations and countries relating to the subject and enhancement of these activities. Although several important museums possess Buddha footprints in their collections, most often they remain in storage as too little is known of them. It seems that the museum in Bagan is the only one that displays a footprint with any details or explanatory notes.

Since Dr. Sailer commenced his research and study of the Buddha footprint, he has written extensively on the subject, prepared several major exhibitions, presented many lectures throughout South East Asia and maintained his intense interest in the subject with regular consultations with leading monks and scholars.

With each passing day, Dr. Sailer gathers more knowledge and information relating to the Buddha footprint with his usual enthusiasm and fascination that he hopes will eventually contribute to a greater understanding of its importance and significance to Buddhist tradition and learning.

Introduction Intensive research during the last twenty-five years has shown that footprints of the Buddha exist in Afghanistan, Bhutan, Cambodia, China, India, Japan, Korea, Laos, Malaysia, the Maldives, Pakistan, Singapore, Sri Lanka, Thailand and the Union of Myanmar. Most of the existing examples have been meticulously examined, interpreted, drawn and catalogued during this period. There are considerable variations between, and within, each country that have resulted from the source texts used in their preparation and the prevailing schools of Buddhist thinking at the particular point in history.

Each footprint reflects a particular time and place in a culture. Construction materials vary considerably and range from alabaster to silver and gold. According to present research, stone appears to be the only material used during a thousand-year period. During the 12th century in Bagan, Union of Myanmar, the footprints were often presented as a pair and in mural form on the ceilings at entrances to religious structures. These depictions were probably used as meditation devices. In Bagan, 78 existing murals have been studied. Some are intact, whereas from others only small fragments remain. Just one Buddha footprint made from stone remains in this ancient city. Although this left footprint has been attributed to the Bagan Period (B.E. 1583 to 1830, A.D. 1040 to 1287), this dating remains in doubt.

When the historical period from 250 B.C. until now is reviewed, Bagan features prominently in the study of the Buddha footprints due to their abundance in this historic and ancient city. Although Bagan is situated in a sensitive earthquake area, a rich and incredible resource of Buddhist relics remains until the present day. More than 2,000 individual sites and approximately 17 buildings with five sides exist and it is likely that each building contained a pair of painted Buddha footprints on their ceilings.

Some footprints do not contain embellishments, iconography or auspicious illustrations whilst others are heavily embellished and contain many icons and illustrations. It is most likely that in one particular period, from circa 100 B.C. until circa the 4th to 6th century A.D., in Sri Lanka eight auspicious illustrations were often used as form of embellishment. During a later period, from the 1st century A.D. to the 4th century A.D., it seems that a tradition of only using eight auspicious illustrations also existed in southern India.

Early footprints have often been complex to read. Readings have been facilitated by the work of Peter Skilling, a Tibetan and Sanskrit scholar of the Pali Text Society in London. In the early stages of the Buddha footprint lineage it is unclear as which foundation texts were used. The material presence of many footprints remains, yet their inspirations are not always known.

In Bagan, all footprints contain 108 auspicious illustrations; others are devoid of markings or illustrations. Our current knowledge of the existing texts suggests that only Pali texts were used in Bagan to create the footprints.

The line drawing of the Himavanta-pabbata, an auspicious illustration, has been extracted from the Shwe Min-Wun site, Union of Myanmar. Himavanta-pabbata

Source texts in Pali and Sanskrit have been extensively studied to ascertain their relevancy to particular footprints and to identify the symbols included. Texts studied include the Jinalankara-tika (A.D. 1157), Samanta-bhaddika (5th century A.D.), and the Pathama Sambodhi (circa 14th century A.D.). The texts have been examined in both their palm leaf and copied forms. The first two texts were Sinhala script Pali texts that have subsequently been transcribed into a wide range of other scripts, particularly in South East Asia. The earliest list of 108 auspicious illustrations used for the footprints is dated to the reign of King Dhatusena (B.E.: 998 to 1016; A.D.: 455 to 473).

A line drawing of the left Footprint at Pakhan-gyi, Union of Myanmar, the world's largest Buddha Footprint  The first Buddha footprints appeared during the appatima period that started in the earliest period of Buddhism and which remained strong until the 4th century A.D. Recent indications suggest that the date extends further and that the tradition continued for a longer period in Sri Lanka. This country was the base of the tradition and many Buddha footprint artefacts date to more than 2,000 years earlier. Stone was normally used and pairs of footprints made.

The Sinhala script Pali texts of Jinalankara-tika and Samanta-bhaddika were written in Sri Lanka. Samanta-bhaddika was written when Anuradhapura was in its glory with the second text written during the period when Polonuruva was in its glory. Each text provides lists of 108 auspicious illustrations; however, an artefact with 108 illustrations has not yet been found in Sri Lanka.

During the Bagan Period (B.E.: 1583 to 1830; A.D.: 1040 to 1287), most of the several thousands of pairs of Buddha footprints were prepared, painted and embellished. The majority used the Jinalankara-tika as source text and it is suggested by some that the text was written subsequent to the establishment of the Buddha footprint tradition. Considerable evidence in Bagan relates to Metteyya, the future Buddha, and it seems possible that the footprint tradition existed there already at an early date.

The list of 108 auspicious illustrations is similar, but is not entirely the same. Copies of each of the mentioned texts were recently obtained and it appears that they are transliterations from the Burmese Pali script texts brought by monks from Amarapura, Union of Myanmar, to Sri Lanka after A.D. 1820.

Excellent examples of the Buddha footprint murals remain that carry syncretic information. Data was taken from the Gotama tradition (Jinalankara-tika) and the Metteyya tradition (Samanta-bhaddika) to create a composite.

For the first twenty years of Dr. Waldemar. C. Sailer's research on Buddha footprints little was known and the subject appeared without clarity or resolution, as there was a dearth of information. During the latter part of the 1970's, Dr. Sailer's good fortune in having a Sinhala teacher, the late Dr. L.T.P. Manjusri, in Colombo, ensured that from that point onwards he maintained accurate documentation. This was the commencement of the building of a considerable library of the footprints drawings and illustrations that contains now in excess of 600 examples.

In Thailand, the oldest known Buddha footprint, dating to 600 A.D., is located at Sar Morakot, Khok Peep District, Prachinburi province. Dr. Sailer considers that the most beautiful are those from the Sukhothai period, which are based on the Sri Lankan and Bagan Buddhist traditions. However, none can surpass the Buddha footprint presented by the Siam Society to Her Majesty The Queen of Thailand on her 60th birthday. This particular footprint, measuring 50 cm by 140 cm, was prepared in 1991 from pure gold and required one highly skilled craftsman and the constant supervision of Dr. Sailer throughout its preparation. It is now housed within a private hall adjacent to the Royal Chapel at the Grand Palace in Bangkok.

Research, to date, has indicated that the oldest surviving Buddha footprint attributed to Gotama, the present Buddha, is located at Loka-hteik-pan, Bagan, Union of Myanmar. This example, dating to 1157 A.D., contains 108 auspicious symbols.

Although some footprints date to the 2nd or 3rd century B.C., it is an assumption to attribute them to Gotama as Pali texts to list less than 108 auspicious illustrations have not survived. Texts in Sanskrit and Tibetan do not list the auspicious illustrations.

An older tradition, in bas-relief, that may number between two to three thousand examples, is found in Sri Lanka. A few pieces are to be found in southern India; however, their composition is quite different.

During preliminary work in the 1980's, done together with the late and most excellent U Bo Kay, Director of Archaeology at Bagan, Union of Myanmar, began with deciphering the palm leaf texts. Although many thousands of palm leaf texts still remain, it was often most difficult to locate them and to have access to them. Buddha Footprint at Loka-hteik-pan, Bagan, Myanmar (Dated 1157 A.D.)

The final stages of complete documentation, interpretation, full understanding, accurate dating, complete reading and dissemination of the knowledge gained of the Buddha footprint are expected to continue for many years still. Selected texts of the Researcher

A continuous process of research and study has provided the opportunity for many to share in the various aspects of the subject of the Buddha footprints. Some texts have been prepared to support lectures and exhibitions, whilst others have been prepared as birthday gifts for senior and venerable personages and contributions to journals.

In addition to these, several major texts have been published, or are about to be published by publishing houses in India, Pakistan, Sri Lanka, Thailand and the Union of Myanmar.

1987 The Buddha Footprint of Wat Phra That Khong Mu, Mae Hong Son, Kyu-sei, Bangkok, Thailand, Year 10, issue 103: 64 to 70, one full-page colour plate and two line drawings.

Dr. Chirapat Prapandvidya, Silapakorn (Fine Arts) University, Bangkok, Thailand, translated the article, written in English, into Thai for publication. The English edition was not published and is currently being revised. This Buddha footprint was most likely created in Mandalay and given by a Shan to the Shan monastery, now a part of Thailand. This was the first article to bring the Pali term or phrase together with a few illustrations and suggested translations.

1990 The Royal Gift of a Buddha Footprint in Ancient Ceylon in Journal of the Archaeological Survey Department of Sri Lanka, Towards the Second Century of Archaeology in Sri Lanka, July 7 to 13, 1990, Colombo, Sri Lanka: 187 to 214. English.

This was the first international article to associate the Pali term or phrase with illustrations and suggested translations for the footprint, for each of the 108 auspicious illustrations.

1990 An Ayutthaya Period Buddha Footprint (unpublished).

A lecture and exhibition catalogue with extensive captioning held at The Siam Society Under Royal Patronage and at Kodak (Thailand) Limited, Bangkok, Thailand, December 4 to 19, 1990. English. Now being revised.

1992 History of Footprints of the Buddha, Asia and Ayutthaya Province (unpublished and mainly in English).

Exhibition catalogue with extensive captions, in celebration of The National Celebration in Honour of the 60th Birthday Anniversary of Her Majesty Queen Sirikit of Thailand, Chao Sam Phraya National Museum. The exhibition was sponsored by the Fine Arts Department, Ayutthaya, Thailand, from August 19 to 30, 1992, and remained open for six months. Mainly in English. This was the world's first exhibition on the theme of the Buddha Footprints.

1992 Reflection on Buddha Footprints in Journal of The Office of The Supreme Patriarch, Year 1, October to December 1992, ISSN 0858-5709, Bangkok, Thailand: 66 to 72 (English); 73 to 82 (Thai).

A short, general history of Buddha Footprints in three parts; a short, general discussion on the 108 auspicious illustrations; and discussion on the Pali term appatima.

1993 Chronology of Buddha Footprints in Buddha Pada Lakkhana and Buddha Footprints in Thailand, The Fine Arts Department, Ministry of Education, The Rainy Season Exhibition catalogue or The Vassa Exhibition of 1993 catalogue, Bangkok, Thailand: 27 to 35 (English); 36 to 43 (Thai).

1994 The Buddha Footprint Tradition, Centenary Celebrations, Gandhara Gallery, Lahore Museum, Pakistan, 1894 to 1994, Vol. VII, January to December: 1 & 2: 65 to 68. English.

1994 The Buddha Pada Lakkhana Mandala in a ‘Central-shrine Temple’, of the ‘Somin-gyi Pagoda Site’, Bagan (Pagan), Union of Myanmar (Burma) in Proceedings of the International Seminar on Brahamanism and Buddhism in Thailand, August 19 to 21, 1994, Bangkok, Thailand: 63 to 88. English.1996.

1997 Nandiyavatta - vamsa, notes to a lecture in celebration of The Fiftieth Anniversary (Golden Jubilee) Celebration of His Majesty King Bhumipol Avdulyadej of Thailand’s Accession of the Throne, The International Association of Historians of Asia, Chulalongkorn University, Thailand, May 20 to 24, 1996. English.

1997 The Kailat Inscription in the Grand Palace or The Vat Traban Jan Phoak Inscription (unpublished).

A private reading of the inscription for the Lord Chamberlain in the Grand Palace. Written in English and translated into Thai by Dr. Chirapat Prapandvidya. This inscription is dated circa A.D. 1380.

1997 Top of all Worlds. Notes to a lecture at Theravada Buddhist Missionary University, Yangon. Includes descriptions on known publications relating to the Buddha footprints.

1999 Lecture at: Conference on Glazed Ceramics of Southeast Asia (Their history, technology and traditions), 20 to 22 September, 1999, Bagan, Myanmar, Khattiya Institute of Technical Services, Universities Historical Research Centre, Department of Archaeology, Myat-Mikhin Foundation in English

1999 The Alabaster Buddha Footprint in the Indian Museum, Calcutta in The Indian Museum Bulletin, Indian Museum, Calcutta, India.

1999 A Reading of the 108 Auspicious Illustrations on the Myanmar Footprint. Asiatic Society, Calcutta, India.

2000 A Gandharan Footprint in The Lahore Museum Bulletin, Second issue: Centenary Issue - Lahore Museum Centenary Celebrations, Lahore, Pakistan, 2000. English.

Books in progress: The Pakhan-gyi Buddha Footprint for publication in five languages.

The Lokananda Buddha Footprint, Bagan, Myanmar, Archaeological Department, for publication in several languages.

A Reading of the Sa-gaing Buddha Footprint, National Museum, Yangon, Myanmar, for publication in several languages.

Kon-baung Buddha Footprints.

A Reading of the 108 Auspicious Illustrations on the Myanmar Buddha Footprint, an expanded text version.

Lan Na Buddhist Art.

Buddha Pada Vandana.

Paju-madhu, a study of a Sinhala script Pali poem of medieval times, in conjunction with Dr. Asha Das and Dr. Lily de Silva.

A Reading of the Payao Buddha Footprint.

Articles in progress: An Introduction to Buddha Footprints in Myanmar, U Win Maung and Dr. Waldemar C. Sailer.

Buddha Footprints in the Mandalay Area, Venerable U Sadhina, Dr. Tin Maung Kyi and Dr. Waldemar C. Sailer.

Six Buddha Footprints of Early Bagan Compared with the 108 Auspicious Illustrations recorded in the Jinalankar-tika.

The Mangala in a Five-sided Temple in Bagan.

The Identification of the 108 Mangala of the Ananda Pagoda Buddha Footprint, Bagan, Myanmar.

A Swat Buddha Footprint in The Lahore Museum Journal, Lahore, Pakistan. Exhibitions held

For over twenty-five years Dr. Waldemar C. Sailer has collected exact line drawings and made rubbings of Buddha Footprints. This has provided him with the basis for his continuous research and study. His collection has been assembled from fifteen countries in Asia and continues to grow, although it is still in an embryonic stage. Currently there are six hundred items in the collection.

Exhibitions of Dr. Sailer’s collection are extensions to the study of the Buddha footprints and include:

An entire Buddha footprint in exact size

Sequence of the 108 auspicious illustrations

Three planes indicated on the Buddha footprint

Each auspicious illustration is examined as follows: - Number of auspicious illustrations - Pali term or phrase for each illustration - A suggested translation of the Pali term or phrase - Information relating to each illustration

1990 Towards the Second Century of Archaeology in Sri Lanka, July 7th to 13th, 1990, Department of Archaeology, Colombo, Sri Lanka. A collection of twenty-one Buddha footprints from Asia was shown.

This unique exhibition was held at the National Museum of Colombo directly after a conference and was designed for a one half-hour television programme. Dr. Sailer guided the Singhalese Minister of Culture throughout the exhibition for the all-nation presentation.

1990 An Ayutthaya Buddha Footprint, organised by The Siam Society Under Royal Patronage and Kodak (Thailand) Limited. The exhibition was preceded by a lecture.

One Buddha footprint with 108 details with extensive captions for each illustration was the subject of the lecture and exhibition. The illustrations were identified in Pali with suggested translations.

The lecture and exhibition were opened by Air Field Marshall Sit Svetsila, former Minister of Foreign Affairs and now Privy Council member to His Majesty, King Bhumipol Adulyadej of Thailand. Sit Svetsila is the grandson of the writer of the first article published on a Buddha footprint in English within the book The Wheel of the Law. A Royal Ayutthaya Buddha Footprint, Thailand (ca. A.D. 1752) Click on image for enlarging and descriptions

Adding the Pali identification extended the knowledge on the topic. Two ancient books assisted in identifying the 108 auspicious illustrations. One book was written in the 5th century A.D. and the other in A.D. 1157.

1992 The National Celebration in Honour of Her Majesty The Queen on Her Majesty's 60th Birthday Anniversary, Chao Sam Phraya National Museum, Ayutthaya, Thailand. This exhibition was sponsored by the Fine Arts Department from August 19th to September 30th, 1992 and subsequently remained open for an additional six months. Ninety-one Buddha footprints from fifteen countries were exhibited.

This was the first exhibition in the world that provided scope to the world of footprints, especially the Buddha footprints.

1993 Buddha Pada Lakkhana and Buddha Footprints in The Kingdom of Thailand, The Rainy Season Exhibition or Vassa Exhibition of 1993, National Museum of Bangkok, Thailand. One half of the exhibition focussed on items from various national museum collections with the balance being exhibits from the collection of Dr. Sailer. The exhibition was opened by His Holiness, The Supreme Patriarch of Thailand and was open for three months.

A one-hour all-nation television programme covered the exhibition under the guidance of His Holiness The Supreme Patriarch.

The text, The Wheel of the Law, published in London in 1871, has been selected as one of the ten books in The Masterpiece Library of Buddhism. In this book, Henry Alabaster wrote of his 1868 visit to Wat Phra Phutta Bat (monastery with the Revered Buddha footprint), Saraburi, then The Kingdom of Siam. One section of the book is dedicated to the Buddha footprint of Saraburi.