History of Wat Bowon - Overview
Wat Bowonniwet Vihara is a first class Royal Buddhist monastery (raja wara maha vihara) of the Dhammayut tradition, located on the northeast side of Bangkok's Ratanakosin island, just inside the old city wall bordering Banglumpoo canal, on Pra Sumeru road. The monastery's name comes from the Pali language: Pavara+niwesa and translates as the Excellent Abode Monastery.
Wat Bowonniwet Vihara, or Wat Bowon for short, has a long and interesting history beginning with the arrival of the first abbot, Prince Mongkut, in 1836. The Prince Bhikkhu, also known by his monastic name, Phra Vajiranyano, was ordained for twenty-seven years, and abbot of Wat Bowonniwet for fourteen, before ascending the throne as Phra Bat Somdet Phra Chom Klao Chao Yu Hua -- better known in English as King Rama IV.
(photos: abbots no. 2-6)
There have been five former abbots here, three of whom were Supreme Patriarchs. The abbots after King Mongkut were: 2.) Somdet Pra Maha Samana Chao Krom Phraya Pavares Variyalongkorn (Phra Ong Chao Rerk), the second abbot from 1851 - 1892, 3.) Somdet Pra Maha Samana Chao Krom Phraya Vajiranyanavarorassa (Phra Ong Chao Manussanagmanop), the third abbot from 1892 - 1921, 4.) Somdet Pra Sangharaj Chao Krom Luang Vajiranyanavongse (Mom Rajawong Chuen Nopavongse), fourth abbot from 1921 - 1958, and 5.) Phra Prommuni (Pin, Suvaco), fifth abbot from 1958 - 1961. 6.) His Holiness Somdet Pra Nyanasamvara (Charoen, Suvaddhano), Supreme Patriarch of Thailand, is the present abbot.Before the arrival of Venerable Vajiranyano, the area presently occupied by Wat Bowonniwet was actually two different monasteries separated by a canal -- Wat Mai to the north and Wat Rangsee Suddhawas to the south. As Wat Mai was abbotless, King Rama III (1824-1851) requested the Prince Bhikkhu to take over as abbot in 1836. Later, during the reign of king Rama VI (1910-1925), the two monasteries were incorporated into one, resulting in the temples present dimensions.
The Temple Precincts
Buddhist monasteries are usually divided into two sections: Buddhavasa - buildings and structures devoted to the Buddha such as the Uposatha hall, the Cetiya or Stupa, etc., and Sanghavasa - or dwellings for monks (bhikkhus) and novices (samaneras).
Buddhaavaasa -
Luang Paw Dam, Vihara Geng & Vihara Pra Sasada
(Luang paw dam)Going further south, you will exit the area of the chedi via a small gateway adorned with two Chinese lions, arriving at a group of buildings built in a Chinese/Thai style, situated on a raised base. Directly on your right [assuming you used the route outlined above], housed in a portico-like edifice is a beautiful golden Buddha (see photo above), officially known as Phra Dighayumahamongol, but affectionately referred to as "Luang Paw Dam" ( Venerable Black Father). Black refers to the color the image was up until it was gilded some years ago. The cremains of H.H. Somdet Phra Sangharaj Chao Krom Luang Vajiranyanavongse (Chuen Nopavongse), the fourth abbot, are interred under this Buddha image.
(Vihara Geng)
Directly behind this Buddha image is the Vihara Geng. This structure houses three notable Buddha images: 1) Pra Buddha Vajiranyan, 2) Pra Buddha Panna-agga and 3) Pra Buddha Manussanag. Pra Buddha Vajiranyan and Pra Buddha Panna-agga were cast by King Chulalongkon (Rama V [ r. 1868-1910]) for his father and preceptor, respectively. The third Buddha image, Pra Buddha Manussanag, was cast by King Prajadipok (King Rama VII [ r. 1925-1935] ) for Prince Vajiranyanavarorasa, his uncle and preceptor. The base of all three images contains a portion of their namesake's ashes.
(Vihara Pra Sasada)
Next door, to the south, is another equally important building called Vihara Pra Sasada. The building has two rooms and gets it's name from the famous Buddha image located inside. The Pra Sasada, situated in the front room, facing east, was cast in the same period as the Pra Buddha Jinarat and Pra Buddha Jinasiha, the latter being the principle Buddha image of Wat Bowonniwet. All three images were, at one time, situated in the same monastery, Wat Pra Sri Ratana Maha Dhatu, in Phitsanuloke province. Directly in front of the Pra Sasada Buddha image is a beautiful seated Buddha from the Dvaravadi period (Mon period), made of green stone.
The smaller room to the back hosts an equally beautiful reclining Buddha, known as Pra Saiya. Prince Mongkut found this image abandoned at Wat Pra Pai Luang, Phisanulok province, and had it moved to Wat Bowonniwet in 1847. Prince Damrong Rajanuparp, Thai Historian and son of King Mongkut, writes in Tamnan Phra Buddharup Samkan (Legends of Important Buddha Images) 'this reclining Buddha image exels all others in beauty.'
The smaller room to the back hosts an equally beautiful reclining Buddha, known as Pra Saiya. Prince Mongkut found this image abandoned at Wat Pra Pai Luang, Phisanulok province, and had it moved to Wat Bowonniwet in 1847. Prince Damrong Rajanuparp, Thai Historian and son of King Mongkut, writes in Tamnan Phra Buddharup Samkan (Legends of Important Buddha Images) 'this reclining Buddha image exels all others in beauty.'
Pra Tamnak Chan
(Tamnak Chan ตำหนักจันทร์)Pra Tamnak Chan was built in 1905 by King Chulalongkorn (Rama V [1868-1910]) in memory of his daughter, Princess Chantra-saratvarn Kromakhun Pijit-jesachan. Tamnak Derm, the building behind Tamnak Chan, was once the residence of the second abbot, Somdet Pra Maha Somana Chao Krom Praya Pavaresvariylongkorn. However, the king requested a corridor be added, connecting the two buildings, and this was used as a residence for Somdet Pra Maha Somana Chao Krom Praya Vajiranyanavarorasa, the Third abbot.
(Tamnak Pet ตำหนักเพ็ชร)Pra Tamnak Pet was a later addition by King Rama VI, intended as an audience hall, or 'Tong Pra Rong', for the Buddhist Prelate. [See: Pra Tamnak Pet below]
Plappla Sri Suriyendra พลับพลา สมเด็จพระศรีสุริเยนทราบรมราชินี
The interior of this building is no less impressive, high ceilings, richly adorned in a style reminiscent of the renaissance. The tall doors, window cornices and chandeliers are a unique blend of Thai and European décor, coming together in perfect balance. In the past, this building has been used for many purposes including housing funeral rites for several Supreme Patriarchs, and was the site of the thrice monthly, Supreme Sangha Council meeting or "Maha Thera Samagom". The meetings no longer take place here but have been moved to the Buddha Mondhon complex, in Nakorn Chaisi.
Pra Tamnak Lang
Pra Tamnak Lang (ตำหนักล่าง)
Located in the northern corner of Gana Soong (to the south of Gana Tamnak) is Tamnak Lang, once occupied by Somdet Pra Maha Somana Chao Krom Praya Vajiranyanavarorasa, before he became abbot. This residence was commissioned by his elder half-brother, King Chulalongkorn, in 1890.
After His Holiness became abbot he moved to Tamnak Chan and allowed his former residence to be used as a school for monks and novices. Since then, this building has had many functions, including housing the fledging Mahamakut Buddhist University, the Training Institute for Bhikkhus going Abroad, etc. At present, the building is used for special functions only, for example, the bicentennial birth exhibition of Somdet Phra Maha Samana Chao Krom Phraya Pavaret Variyalongkorn, which took place last year (2009).Pra Tamnak Panya
Pra Tamnak Panya. This structure is at the top of the "to see" list when you visit Wat Bowon. Pra Tamnak Panya was originally constructed in the 'Right Garden' of the Grand Palace, during the reign of King Rama II (1809-1824). later, King Rama III (1824-1851) had this structure relocated to Wat Bowonniwet to serve as living quarters for Venerable Vajiranyana bhikkhu [Prince Mongkut] when he moved here from Wat Samorai (Wat Rajatiwat) in 1836. The Prince remained in this building until he left the Order in 1851 and ascended the throne as the Forth King (Rama IV [1851-1869]). Since that time, Pra Tamnak Panya has been the residence of many 'Celestial Princes' and future kings, including King Vajiravudh (Rama VI [1910-1925]) and King Prajadhipok (Rama VII [1925-1935]). His Majesty Bhumiphol Adulyadej (Rama IX), the present monarch, stayed here for a short time during his ordination in 1956.
The three storied brick and stucco dwelling incorporates elements of Thai, European and Chinese styles. The highly adorned gable facing the north hosts the princes' emblem: a crown (Thai: mongkut) flanked on either side by two five-tiered umbrellas.Thai Language
The Thai language is a very interesting medium, not only does it have a large number of Pali and Sanskrit words, which support Buddhist concepts, beliefs and themes, but it also has a special vocabulary known as Rajasap, or special words for actions, articles, etc., used by the Royal Family and Buddhist Sangha. This is evident with the word "Pra Tamnak", a residence occupied by a senior member of the royal family, and "Tamnak" for a Buddhist Prelate - though there are some exceptions with the latter. [Please note that the honorific Thai word "Phra" [Pali: Vara - Excellent], is spelled throughout this document as 'Pra'. Those who are unfamiliar with Thai transliteration often mistake the Thai 'Ph' as the English phonetic 'F'.]The Great Cetiya
Located directly behind the Uposatha Hall is Wat Bowon's golden chedi [Pali: Cetiya]. Chedis are memorial shrines to the Buddha, or distinguished disciples, and usually contain relics or other venerated objects. Therefore, the cetiya, along with the Uposatha hall, form the most sacred part of the monastery. The Wat Bowon chedi is built in a similar style to that of the Pra Pathom Chedi or Great Pagoda of Nakorn Pathom Province. It is comparatively large for a city monastery, measuring over fifty meters high. Originally, the structure was covered with ordinary stuco, however, renovations in 1964 introduced the use of gold mosaic tiles, giving the chedi a massive and shining appearance.
The elevated base, supporting the lower and upper terrace, is decorated with lotus ponds and Chinese statuary, which are believed to have been brought here from the Front Palace. Four Chinese-style structures at each of the four corners host bas-relief panels that relate the story of Fa-hsien, the Chinese monk-pilgrim to South & Southeast Asia (traveling in India 399-414). This story has been made into movies and serials time and again. In English it has been given the title "Journey to the West", however, Thais would know the celluloid version of this story as "Sai Eu".
(King Rama IV)
(Pra Prang)The lower terrace can be accessed by four staircases, two to the east and two to the west. On the upper terrace, housed within an eastern archway is a gilded bronze statue of King Rama IV [King Mongkut (1851-1868)]. At the four corners of this terrace are Khmer-style structures known as Pra Prang, each housing an image of the Buddha in the abhaya mudra; one for each of the cardinal directions.
As one circumambulates the cetiya on the lower terrace, in a clock-wise fashion, turning the first corner one will see the first two of six celestial beings: Shiva (left) and Narayana (right).
Around the next corner, on the west side, one will see the celestial musicians: Panchasikha (left) and Pragandhaba (right).
Turning the next corner, on the north side, one sees the last of the six figures: Brahma (left) and Vissukamma (right).
There are two small, double-sided, staircases, one to the east, the other to the west, by which one ascends to the upper terrace and finds the chedi.
There are four entrances at the base of the bell-shaped chedi, each facing a cardinal direction. However, only the southern doorway is used to access the chedi. Above each doorway you will see four animal figures, viz: North - bird, East - elephant, South - lion, West - horse. King Monkut had the figures placed here because the animal's Thai names sound similar to those countries that bordered Siam's frontier at that time. For example, 'sing' (lion) for Singapore, 'ma' (horse) for Burma, 'nok' (bird) for Yonok ("North", or Lanna Thai, e.g., Chiang Mai, Chiang Rai, etc., before being anexed by Siam) and 'chang' (elephant) for Lan Sang (Land of One Million Elephants), or Laos. There are also carved panels on the wooden doors just below, each depicting the animal above.Inside the chedi is a small circular room with a domical roof, on a raised square structure in the middle of the room, directly under the spire, one sees fivesmaller chedi -- one in the middle, the others placed one to each of the four directions. These chedi contain various sacred relics. This inner vault is usually only open to the public once a year, on the night of entering rains retreat, the day after Asalha Puja. If you are fortunate enough togain accessnotice the fine craftsmanship of the smaller, gold plated chedi, and the main chedi's square stone base, on which are carved the four most important scenes of the Buddha's life: the Birth, Awakening, First Sermon and Final Passing, along with the Buddha's words on those very important occasions.
The Main Gateway
This gate, known as Siew Kgang in Thai, is located directly in front of the Uposatha hall, on Pra Sumeru Road. The door’s design is that of the door guardians (davara-pala) riding on the back of a mythological animals. The figures are finished in gold-leaf and colored glass inlay. There are actually two sets of doors, one set facing Pra Sumeru Road and the other, facing inside the monastery.
The Porticus
To the left and right of the Uposatha hall, just outside of the small wall (kampaeng khew), are two portico-like structures, topped with a prang (something that looks similar to a corncob); a big one in the middle and four smaller ones at the corners. In by-gone days these were small bell towers, however, in 1912, H.H. Somdet Pra Maha Samana Chao Krom Praya Vajiranyanavarorasa had the towers renovated and converted into archways where Buddha images might be enshrined. The tower to the south has a beautiful standing Buddha from the Dvaravadi (Mon) period in it’s front niche, while the niche in back contains a seated Buddha, sheltered by the Naga king, dating from the Lop buri period [Khmer].The cremains of Pra Prommuni (Pin Suvaco), the fifth abbot, are interred here. The tower on the north contains a Javanese Buddha from Burobudur, known as Vairojana in Northern Buddhism, brought to Thailand by King Chulalongkorn (Rama V) after a State visit to Indonesia in 1896.
The Uposatha Hall
The chapel, or Uposatha hall, is the most important building in the temple, this is where ordinations and other official acts of the Order take place as well as housing one of Thailand’s most famous Buddha images - Pra Buddha Jinasiha - a Buddha image from the Sukhothai period. Also to be found inside this hall are the distinctive and unique murals painted by well known Thai painter, In Kong, during King Mongkut’s time. Unfortunately, time and moisture have taken their toll and some of the murals have had to undergo a process which includes lifting off whole sections of painted plaster, affixing these to plastic plates, and then re-attaching them to their former positions.
In front of the Pra Buddha Jinasiha we see the likenesses of the three former prince abbots of this monastery. From left to right they are: Somdet Pra Sangharaj Chao Kroma Luang Vajiranyanavongse; Somdet Krom Praya Pavares Variyalongkorn and Somdet Pra Maha Samana Chao Vajiranyanavarorasa. The two later images were ordered cast by King Vajiravudh [King Rama VI] in 1916 and 1919 respectively, and were installed here simultaneously in 1921. The image of Somdet Pra Sangharaj Chao was ordered cast by H.M., the present king.
Tipitaka & Karnparien Halls
Just a few feet east of the Cetiya is the Haw Trai, or Tipitaka Hall. The murals found inside this hall are beautiful, and the ornate cornices command attention. Many palm-leaf scriptures are stored here in beautiful, old tipitaka cases. Unfortunately, these priceless texts have not been properly cared for; some have been lost, while others are deteriorating. However, efforts are being made to salvage the palm-leaf texts, and many have been photocopied for possible future projects.
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