Tag Archives: Wat Pho

Laos Calling

8 Sep
Young Laotian Monks looking over the Mekong - Vientiane, Laos (2014)

Young Monks looking over the Mekong – Vientiane, Laos (2014)

Laos is a landlocked country sandwiched between China and Vietnam on one side, and Burma, Thailand, and Cambodia on the other. The center of the country is mountainous with huge karst stone formations shooting out of the earth. There are various rivers intersecting the country from the north to the south and east to the west — the most important of which is the Mekong. In addition to its role in moving people and goods around the country and beyond, the Mekong holds an important position in the Lao national identity because it separates the Laotian capital of Vientiane (or Vieng Chang – translated as the “City of Sandalwood”) from the north-central border of Thailand. So, this river is like a moat and has insulated and defined the borders of those city-state kingdoms which have vied for power in the region throughout the centuries. The Lanna Kingdom was the largest of these regional powers and it dominated a good chunk of north-central Southeast Asia for over 200 years. At its zenith, this kingdom stretched from Chiang Mai and Chiang Rai (which are part of Thailand today) north up to Luang Prabang (the oldest and first capital of Laos). Luang Prabang is today one of the best preserved and temple rich cities in all of Asia. During its time as the capital of the Lanna Kingdom, Buddhism flourished and a unique Laotian style of artwork employing stencil and mosaic designs was created. But, the same geographic features of Luang Prabang which allowed it to be insulated and free from destruction at the hands of foreign invaders were ultimately the reasons that led to its unseating as capital. The city is like an island that is cut off by the confluence of both the Nam Khan and Mekong Rivers from the rest of mountainous terrain around it. Thus, any foreign army that wanted to imprison the Lanna King simply had to surround the city by stationing troops on the 2 main sides of the rivers’ embankments and then block the one overland escape route out of the city. It was because of this vulnerability that King Chaiyasetthathirat (or King Setthatirath) decided in the 1560s to move his capital from Luang Prabang to the southern city of Vientiane.

Ha Phreow - Front facade

Ha Phreow – Front facade

One of King Setthatirath’s first acts at his new capital was to build a temple specifically for the purpose of enshrining the Emerald Buddha. This temple was called Ha Phreow and the Emerald Buddha resided there for the next 215 years until 1778 when a Thai general by the name of Chao Phra Chakri (who would become King Rama I of Thailand) stormed across the Mekong River with his army and captured Vientiane. The Emerald Buddha was carried out of Ha Phreow and taken to where it is now housed in a temple in Bangkok [See previous post for history of the Emerald Buddha: “The Jewel of the Chao Phraya” – http://wp.me/p2Bq4y-DJ%5D. Ha Phreow was later burned down by another Thai ransacking of Vientiane in the 1820s and was then rebuilt by the French in the 1920s. Today, the inside of Ha Phreow rings a bit hollow because the Emerald Buddha is not there, however, there are a some finely detailed Buddha bronze and stone images located in the front of the temple entrance and other images are placed along the temple’s sides.

Stone Buddha image in double abhaya mudra - Ha Phreow

Buddha “double abhaya” mudra – Ha Phreow

Most of these Buddha images are about 3/4 the average human size and I found three of them particularly interesting because of their unique mudras. All three images showed the Buddha standing with a cape-like robe and were dark in appearance. The first depicted the Buddha with his hands pointed outward with palms out.  This mudra is known as the “No Fear” or “Don’t Fight” mudra (or the double abhaya mudra). One story credits this gesture to a pose the Buddha used when an elephant charged at him. When the elephant saw the Buddha’s hands push out towards it, the elephant stopped in its tracks and sat down before the Buddha. Other traditions maintain that the Buddha used this gesture in interceding between a conflict between two warring tribes. This mudra has a vaunted position in Laotian Buddhism and one specific image depicting a small standing gold Buddha in the double abhaya mudra is revered above all others in Laos. This image is called the “Pra (or Pha) Bang” Buddha and is thought to have been cast in Sri Lanka in the 1st century AD. It was given as a wedding gift by a Cambodian king to the Lanna king who married his daughter in the 14th century. The Pra Bang Buddha can still be seen in a special temple in the Laotian city that was named after it — Luang Prabang.

Buddha "Calling Rain" mudra - Ha Phreow

Buddha “Calling Rain” mudra – Ha Phreow

The other statue that caught my eye was one where the Buddha had his two arms stretched at his sides with his hands flexed downwards. This mudra is known as the “Calling Rain” posture, and, as its name suggests, its origin is tied to a story where the Buddha summoned the skies to rain during a time of draught. The third image I gravitated towards was of the Buddha with his hands crossed — not at his chest — but at his abdomen. When I saw this statue, I immediately thought back to the standing Buddha image I had seen a few years before at Gal Vihara in Polonnaruwa, Sri Lanka. [See post “The Colossi of Gal Vihara” – http://wp.me/p2Bq4y-kR%5D.

Buddha "Sorrow of Others" mudra - Ha Phreow

Buddha “Sorrow of Others” mudra – Ha Phreow

In that particular Gal Vihara image, the Buddha is standing with his hands crossed at his chest, and the prevailing explanation for this mudra is that it is meant to capture the “Sorrow of Others”. But, at Ha Phreow, the statue I saw had the hands crossed at the Buddha’s stomach area. This had a peculiar effect because upon first glance it looks like the Buddha’s hands are cuffed or in chains. But, there are no chains or bindings of any type on this image. Instead, the image gives a feeling of “resignation” — meaning there is an acknowledgment that suffering in the world exists. Because of that feeling, there is thought by many scholars that this gesture of the Buddha’s hands crossed at his lower body is still a type of “contemplative mudra” similar to that of the statue at Gal Vihara. Both images reflect “sympathizing” with the suffering that is in the world and the plight of those afflicted by such suffering.

Aside from building Ha Phreow, King Setthathirath oversaw the construction of many other important temples in Vientiane — one of which was Wat Si Muang (1563). Wat Si Muang has 2 very intriguing aspects to it. First, unlike any other Buddhist temple that I have ever seen, there is a foundation pillar that sits in the main altar of the temple in an elevated position that is usually reserved for a central Buddha image or other Buddhist iconography.

Foundation Pillar - Wat Si Muang, Vientiane

Foundation Pillar – Wat Si Muang, Vientiane

The main altar room of Wat Si Muang is in the rear hall of the temple. A replica of the Emerald Buddha stands before the wall that separates the rear hall from a larger meeting area which is the front room of Wat Si Muang. As I passed  through the front room and my eyes locked on the Emerald Buddha in front of me, the importance of this image to the Laotian faithful became apparent. Although close to 250 years have passed since the Thai forcibly took the image out of Vientiane, the Lao people have not forgotten its importance. I saw photos and other renderings of the Emerald Buddha tacked in other temples and in stores around Vientiane — as if anticipating the return of the Emerald Buddha one day. I walked by the replica and passed through a doorway that led me to the rear hall of Wat Si Muang. This hall was much smaller and jam-packed with images. In front of the main altar was a black wooden stela image of the Buddha sitting under the Bodhi tree. This Buddha image was splattered with pieces of gold foil that had been pressed on it by pilgrims and those seeking blessings. Directly above this image on an elevated platform were other Buddha statues and in the middle of these statues was a gold-painted stone pillar which was draped in ceremonial cloth. This pillar is thought to date back to the initial founding of Vientiane itself and legend has it that at the time this pillar was lowered into the ground a pregnant Lao woman by the name of “Nang Si” was compelled to throw herself into the pit where she died.  After the temple was finished, a tradition began where pregnant Lao women came to the temple to ask for special blessings.

Exterior Wat Si Muang / Khmer ruins to the right

Exterior Wat Si Muang / Khmer ruins to the right

The second interesting aspect of Wat Si Muang is that it sits on a site that was formerly part of a Khmer temple or complex. Directly outside of Wat Si Muang’s rear hall are the remnants of crumbling black bricks which at one time may have been shaped in the form of a temple platform. This area has now been turned into a shrine and has various Buddha statues placed around it and the central portion of the ruins has a white cloth wrapped around it. Since the Khmer Empire at its height did stretch into Laos, it is not surprising that the Khmer likely did build temples around Vientiane. (In the lower half of Laos, there is “Wat Pho” which is a large Khmer ruin consisting of scattered buildings and other structures designed in a very similar style as those of the Khmer capital of Angkor.) So, Wat Si Muang may ultimately sit on the site of what was originally a 12th or 13th century Khmer temple and outpost. I am not sure how much archaeological study has taken place at the grounds of Wat Si Muang, but given the “monolith” like foundation pillar and the Khmer brick mound sitting in plain sight, it likely has lots of secrets under the surface which will probably never be unearthed.

Phra Ong Teu Buddha

Phra Ong Teu Buddha

Another temple of interest in Vientiane is the Ong Teu Mahawihan (Temple of the Heavy Buddha). This temple has the distinction of containing the largest Buddha image in all of Vientiane. This image is made of bronze and some other lesser metals and is called the “Phra Ong Teu” Buddha. King Setthathirath built the temple housing the Phra Ong Teu image, and although the temple was destroyed by the Thai in the 1820s, the Buddha image itself survived. Phra Ong Teu sits on top of a high platform and is flanked by 2 standing Buddha images. I was lucky enough to see this Buddha image soon after the temple had been restored. The inside of the temple is incredibly colorful and the lighting used has a magical effect. I wish the same could be said of That Luang which at one time may have been the most impressive Stupa in all the Lanna Kingdom. That Luang was built by King Setthathirath in 1566 for the purpose of enshrining a bone relic of the Buddha. It has a round base that is very reminiscent of other Stupas in the Buddhist world– such as Sanchi in India, Bodhnath in Kathmandu, and certain Dagobas in Sri Lanka. But, its core rises up into a tight spire similar to Burmese-style Pagodas. Unfortunately, That Luang was completely demolished by the Thai. The French began their first attempt to rebuild it starting in the early 20th century, but this reconstruction stalled and limped along until it was finally finished some time in the 1950s. The French for some reason relied on sketches of That Luang made by a Frenchman in the 1860s– which was after That Luang had already been destroyed by the Thai. I have no idea why they would do that. I can only assume that in their colonial haste, the French just wanted to erect something in order to show their good intentions and didn’t want to fuss with the notion that a “Stupa” could be anything more than a physical monument.

That Luang with King Setthathirath statue in front

That Luang with King Setthathirath statue in front

When I first approached That Luang from its southern entrance, it appeared dazzling. It had a similar beacon-like quality as the Schwedagon Pagoda in Rangoon. However, as I got closer the stupa quickly lost its mystery. I could only see large chunks of cement coated in cheap yellow paint. It looked like an armory or missile depository. The outer walls of the stupa had more character than the Stupa itself.  I walked around the Stupa a few times — and absorbed its being from every angle and vantage point. It just did not create the feeling of reverence like other Stupas I had experienced. There was a feeling of stillborn glory and it seemed “forced”.  There were no streams of pilgrims or people circumambulating, praying, or leaving offerings within the shrine areas of the Stupa.

That Luang

That Luang

While perhaps the lack of religious practice at That Luang may be attributable to the Marxist leanings of Lao politics over the last few decades, I also think that it is difficult to breathe the mystical into modern concrete. Sadly, That Luang, Wat Si Muang, and virtually all other temples in Vientiane that King Setthathirath had constructed during his reign (the “golden age” of Laotian history) were destroyed by the Thai in the early 19th century.

Wat Si Saket (1818)

Wat Si Saket (1818)

The oldest surviving temple in Vientiane today is Wat Si Saket which was built in 1818 — over 250 years after King Setthathirath. It is not clear why the Thai spared this temple when they attacked Vientiane in the 1820s. Some historians think that because Wat Si Saket has elements of Thai design, it may have reminded the Thai of their own Wat Saket (the Golden Mount) in Bangkok [See post “Remains of the Wat-age” – http://wp.me/p2Bq4y-F6%5D. The Thai actually used the grounds of Wat Si Saket as their military compound and their soldiers slept and ate there while waging their siege on Vientiane.

Restored area of wall - Wat Si Saket

Restored area of wall – Wat Si Saket

Wat Si Saket is surrounded by a large square wall with a covered walkway. All along the inside of the wall are triangular alcoves which are filled with thousands of small seated Buddhas. This wall originally was painted with pastel colors of blue and pink and some small sections of the wall have been recently restored showing this vibrant coloring. The inside of Wat Si Saket is actually much smaller than what may think from viewing the exterior of the temple. No photographs are allowed inside the temple because of its delicate state. There are faded murals on its walls and a small altar sits at the back with an old wooden seated Buddha image. I was able to snap a photo of a small portion of one of the temple’s murals through a window while standing outside of the temple, but could not manage a photo of the old Buddha image which was shrouded in darkness from my standing point outside the temple.

Mural inside Wat Si Saket

Mural inside Wat Si Saket

The roof of Wat Si Saket has 5-tiers — each staggered broadly above the other.  Based on what I would see after traveling north to Luang Prabang, I was later able to understand the difference of the roof and overall design of Wat Si Saket as compared to the style of temples that King Setthathirath constructed in the 1500s. In those other temples, the roof is pancaked tight and soars nearly vertically into the sky. The middle sections of the roofs of those temples also have what look like large candelabras on them. These roof elements serve as symbolic representations of sacred Mt. Meru and contain 7 distinct spires — each symbolizing different stages towards enlightenment. The center section of the highest roof of Wat Si Saket only has a reliquary (or small vessel to carry a Buddhist relic or scripture) with 2 phoenix-like birds standing on either side. The reliquary design is very similar to classical Thai design and is almost basic when compared to the elaborate roof elements found on the temples of Luang Prabang.

Roof element - Wat Si Saket

Roof element – Wat Si Saket

My next stop was then Luang Prabang.  I was not planning on flying there from Vientiane. I wanted to take a bus, so that I could see the Laotian landscape. I had heard the drive to Luang Prabang would be slow and consist of grueling mountain stretches, but I was game. It couldn’t be worse than my “massage road” experience in Cambodia… I remember that exact thought as I took a swig from my bottle of Beerlao during my last night in Vientiane. I was watching the sun lower itself behind a bend of the Mekong River. A couple of fishermen were out on their long wooden boats and casting their nets. There was a live band in the restaurant that was singing John Lennon’s version of “Stand By Me”.  Tears trickled down the bridge of my nose — not because of the sights or the song — but because I had ordered some insanely spicy Laotian beef dish. As I felt my lips blister, I took some strange enjoyment out of it. Little did I know how apt that feeling would be in describing my trip the next day.

 

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Remains of The Wat-age

26 Apr
The Reclining Buddha of Wat Pho -  Bangkok, Thailand (2006)

The Reclining Buddha of Wat Pho – Bangkok, Thailand (2006)

“Bangkok” is not the actual name of the city. The name kicks off with “Krung Thep” (which means something like “village of wild plums”) and consists of several adulatory words strung together and pronounced in rapid fire Thai which describe the city’s key hallmarks — one of which (not surprisingly) is that this is the place where the Emerald Buddha resides. Another part of the name is the call out that unlike Ayutthaya — this city is “impregnable”. Just like its verbose sprawl of a name, Bangkok is a free-wheeling, international mecca attracting all sorts of colorful characters. On the surface, a visitor to the city is bombarded with rush-hour traffic along with the incessant commercialism and hedonistic glitter of a behemoth capital of the tropics, but if one takes the time to go behind this facade, the steady pulse of Theravada Buddhism can easily be experienced in the countless temples (wats), shrines, monasteries, and other grounds of contemplation not yet swallowed up by rampant urbanism.

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Head of Reclining Buddha at Wat Pho

I start first with Wat Pho which is a restored temple built over the grounds of what was likely the oldest Buddhist temple in Bangkok. The Wat Pho complex is adjacent to the Grand Palace/Wat Phra Keo (Temple of the Emerald Buddha). The current temple design of Wat Pho was created in the early 1800s by King Rama III and houses a 43m (141ft) long Buddha in the lion/reclining pose. This Buddha is tightly squeezed within the temple and has the facial and body characteristics found in the  classical style of the Sukhothai period. The Buddha is made of a brick core and a plaster exterior that has been covered and smooth over with gold foil. Its face bears a slight smile — reminiscent of the smile of the stone Reclining Buddha of Gal Vihara in Sri Lanka (see “The Colossi of Gal Vihara” at http://wp.me/p2Bq4y-kR).  While not as long as the reclining Buddhas I’ve seen in Burma (i.e., the Shewethalyaung Buddha in Bago, Burma built in 994AD and 55m long — see “The Python Who Was Once A Monk” at http://wp.me/p2Bq4y-wW; or the 65m long Chaukhtatgyi Buddha in Rangoon — see “William of Yangon” at http://wp.me/p2Bq4y-s1), the feet of the reclining Buddha at Wat Pho contain a unique artistic flourish.

Mother-of-Pearl feet

Mother-of-Pearl feet

The statue’s feet are 3m high and 4.5m long and the bottom of each foot has been meticulously inlaid with mother-of-pearl. These mother-of-pearl soles have then been carved and divided into 108 rectangular tiles which depict specific Buddhist iconography and symbols — such as cranes, tigers, elephants, lotus blossoms, and altars. Within the center of each foot is a dense circular flower petal design which invokes the wheel of the Dharma. Behind the statue, the 108 panels of each foot are echoed in the form of 108 bronze prayer bowls placed in a row where coins may be donated by visitors.

The central prang of Wat Arun

The central prang of Wat Arun

Across the Chao Phraya River from Wat Pho and the Grand Palace complex is one of Bangkok’s best known sites — Wat Arun (Temple of the Dawn). This temple is lit up each night and sits on a site that dates back to the 17th century. When the Emerald Buddha was carried away from Laos and brought to Thailand, it was first placed by King Rama I at Wat Arun until Wat Phra Keo was constructed. Wat Arun has a steeply terraced middle tower (called a “prang”) that is influenced by Khmer design. The ashes of King Rama II are enshrined within the grounds of Wat Arun since he is credited with restoring the temple during his reign. Traces of the origin story of the Emerald Buddha (see previous post: “The Jewel of the Chao Phraya” at http://wp.me/p2Bq4y-DJ) are found in the history of another important religious piece in Bangkok — the Golden Buddha of Wat Traimit.

The Golden Buddha of Wat Traimit (2006)

The Golden Buddha of Wat Traimit (2006)

The temple of Wat Traimit contains what is to believed to be the world’s largest solid gold statue: a 5.5 ton/5500kg Golden Buddha in the “vanquishing of Mara” pose. This Buddha is about 3m tall and gold to its core — unlike other “gold” Buddhas which are actually brick or stucco-based with gold-foiled exteriors. But, for over 200 years this statue sat in Wat Traimit in obscurity. It was believed to be one of the remaining intact stone Buddha images that were transported to Bangkok from the ruins of Ayutthaya and nothing more. No one suspected anything about the statue’s true nature until the 1950s when the statue fell during an attempt to move it. At first the workers assigned to moving the statue thought they had broken the statue because of the big crack that appeared. But, as they took a closer look at the cracked statue, they saw something flickering back at them. They chipped away the plaster coating and the gold Buddha emerged. It was thought that the monks at Ayutthaya had purposely tried to hide this priceless image from the invading Burmese by disguising it under a coating that would make it look like the other stone Buddha images of the old capital. When I visited Wat Traimit, the temple was in a state of disrepair and the Golden Buddha sat on a simple platform under a flat roof with little else. In 2010, the Thai government in conjunction with the Thai Sangha finished construction of a large new temple where the Golden Buddha was then placed. This new temple also has a museum section devoted to the history of the Golden Buddha.

The Standing Buddha of Wat Intharawihan

The Standing Buddha of Wat Intharawihan

Tucked off a small avenue near the busy King Rama VIII Rd in the northern district of Bangkok is another temple of note — Wat Intharawihan. At this Wat, there is a tall Standing Buddha (32m high and 10m wide) which dates back to the Ayutthaya period (17th century). This Standing Buddha has a particularly striking face with a large triangular nose. This face made such a lasting imprint in my mind that 2 years later when I was in Singapore I saw its doppleganger at the Temple of 1,000 Lights. This temple in Singapore was built in 1932 and contains a large (15m height/300 tonnes) seated Buddha known as the “Sakya Muni Buddha Gaya”.

Sakya Muni Buddha Gaya at Temple of 1000 Lights - Singapore (2008)

Sakya Muni Buddha Gaya at Temple of 1000 Lights – Singapore (2008)

When I learned that the person who had commissioned the construction of this temple and Buddha was Thai, I was convinced that this person had to have been influenced by the face of the Standing Buddha of Wat Intharawihan. The 2 faces are like mirrors of one another — although constructed out of different materials and built many 3 centuries apart.

Wat Saket atop the Golden Mount

Wat Saket atop the Golden Mount – Bangkok

Phu Khao Thong or the Golden Mount is a man-made hill that is found in the center of Bangkok. On top is Wat Saket — a chedi with gold foil applied to its exterior. Inside this chedi is a relic of the Buddha that was brought from Sri Lanka. The hill itself is actually the remains of an enormous brick chedi that was in the process of being constructed, but due to poor design and engineering this structure collapsed. During the passing centuries, the bricks eroded and the onslaught of rain and mud resulted in the formation of a big lump. King Rama V then oversaw the conversion of this lump into a hill with trees,vegetation, and a series of steps and pathways were built in order to lead people to the top where Wat Saket pierced the sky.

Wat Benchamabophit (Marble Temple)

Wat Benchamabophit (Marble Temple)

In the late 19th century, King Rama V finished building another temple in Bangkok — Wat Benchamabophit (or the Marble Temple). This tranquil and impeccably designed temple has an air of modernism about it — although it is now over a 100 years old. Inside the main temple hall is an exquisite Buddha image that was cast in 1920.  I happened to visit the Marble Temple after the tail-end of a heavy, but short rainstorm. From the moment I entered the temple grounds, all the chaos and blight of the Bangkok summer felt wiped away as if hit by a flash flood.

The Lotus Buddha inside the Marble Temple

The Seated Buddha inside the Marble Temple

The masonry and the lines of this temple are immaculate. The Buddha within its core sits serenely before a canvas of sea-blue. I felt cleansed — and it wasn’t because of the rain. It was because I had been quickly absorbed into the quiet bosom of this sacred space. I can remember singing along to “One Night In Bangkok” when it first came out in the 80s. I never really paid attention to the lyrics until the time of my first trip to the city. There’s a line in the chorus of the song that says “you’ll find a god in every golden cloister.”  No doubt this line may have various interpretations. But, it takes on a literal meaning when you do actually explore the side-streets (or “soi”) of this city because there is usually some golden image there to greet you. Some like the Golden Buddha of Wat Traimit are on celebratory display. Others may be hidden beneath plaster coatings, but maybe — if one goes beyond the cacophony of Khao San Road, the sleek din of Sukhumvit, and the carny pleasure of Patpong — these still await discovery.

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