The
Folk Beliefs on the Past Buddhas in Lan Na Buddhist Arts
Phra Nakorn Pannavajiro, Ph.D.
Academic Affairs
Division Mahachulalongkonrajavidayalay University, CM,Campus
nantaperi@gmail.com
Phra Kru Baidikatippanakorn Jayabhinando
Academic Affairs
Division Mahachulalongkonrajavidayalay University, CM,Campus
Joelee202@gmail.com
Phisit Kotsupho,
Ph.D.
Graduate School
Center, Mahachulalongkonrajavidayalay University, CM,Campus
phisittha@hotmail.com
Abstract
Theravada Buddhist scriptures were
stated that the numbers of Buddha are as many as the sand in the Ganga River.
These Buddhas by their Buddhahood are of two kinds: the Perfectly Enlighten
Buddha (a universal Buddha) and the Enlightened for himself (a Particular
Buddha) through the continuous occurrences in 3 periods of time: the Buddhas in
the past, the Buddha in the Present and the Buddhas in the future. In Lan Na
Buddhist literatures, many beliefs on Buddhas in the past were inherited and
were corresponded to the Theravada Buddhist scriptures. But identifying the numbers and names of the
past Buddhas are both consistency and differency. Especially the literatures
namely: Sambhāravipāka, Jinakālamāli, Mulasāsana(the Lan Na version) and
Metteyavaṃsa(Lan Na version), which had been influenced by the Sodatthakimahānidāna
had mentioned the numbers of Past Buddhas about 512,027 persons whom the
Bodhisatta met during his charisma, 20 countless(Asankhayya) and 100 thousands Eons(Kappa)
There were two names of the past Buddhas which did not found in Theravada
Scriptures namely: the Purāṇadipangkara and Brahmadeva. That is the concept
having been influenced by Mahayana Buddhism. While in the Theravada Buddhist
scriptures it was clearly mentioned the numbers and names of the past Buddhas
only 27 persons during time of the Bodhisattva's Verbal practice beginning from
Taṇhankara unto Kassapa.
The beliefs on the Past Buddhas in Lan
Na has been closely tied to the Lan Na cultures conveyed visually in the
Buddhist arts thereby the numerous Buddha statues were made, for instance, the
burn-clay votive tablets, the wooden panel votive tablets and the temple mural
paintings. It was asserted that the advantage of creating a Buddha image is the
supporting concept and stimulating to make many Buddha images. In the above
mentioned Buddhist arts, they can be classified
2 sets of thought on the plenty past Buddhas appeared in Lan Na Buddhist
arts relating toward the present Buddha,
namely: the past Buddhas those who did
not give any prophesy to the Bodhisatta, and those who gave the prophecies to
the Bodhisatta. Therefore, Lan Na Buddhist arts with many Buddha images are
reflecting the worship - ways to the past Buddhas in Lan Na culture.
Keywords: belief,
the Past Buddhas, Lan Na Buddhist Arts
Introduction
Since the time of Chammadevi the Queen had brought
with her the Tipitaka Scholar monks from Lavo(Lop Buri); the
Dvaravati Kingdom to propagate Theravada Buddhism in the Hariphunchaya (Lamphun)
Kingdom in 1204 BE. It caused the first establishment of Theravada
Buddhism in the Lan Na. Later on, the twice propagations were done: in 1912 BE.,
Ven.Sumana Thera from Sukhothai had brought the Mon-styled Buddhism (Ramaňňavaṃsa)
from Muang Phan, which inherited from Lanka to Lan Na known as the Early Langkavaṃsa
Theravada, Langkavaṃsa. In the year 1973 B.E.,
Ven. Phra Maha Ňāṇagaṃbhira with his group had traveled for study Buddhism in
Lanka. He had brought the Langka –styled practice to Lan Na. This is the third
time of propagation called the Later Langkavaṃsa Theravada, (Prasert Na Nakhon
and Puang Kham Tui Khieo, 1994: 2). From that time up to
date, Buddhism has sequentially prospered in Lan Na Kingdom over amount 1,300 years, supported Lan Na people having
unshaken faith in Theravada Buddhism.
The
belief in the Buddha is regarded as the core of Buddhist belief, because of the
Buddha himself was the founder and propagated teachings. The Buddha, therefore,
was the most important he Buddha in Lan Na cultures. It has found the popular
traditions in building and worshiping the Buddha images, for example,
enshrining the Buddha images in wooden plate on the main altar with the Main Buddha in the Hall, embedding the clay votive
tablets in Stupa or in the altar, the
mural painting of Buddha images adorned on the walls nearby the
Main Buddha, and so on. A lot of Buddha images is found in these Buddhist
arts; in particular kinds, the 5 Buddhas
are found, some are 25, 27, 28, 100, 1,000 or uncountable Buddhas in numbers are
found. This firmly implies the belief in the numerous Buddhas having
continuously occurred in 3 periods of time; the past, the present and the
future. The belief in the past Buddha in
Lan Na Buddhist arts is very interesting, since, it is related to the
perception of the past Buddhas from various knowledge- sources in scriptures and literature handed down to such empirical
and beautiful arts.
The Buddha is a popular term
named whoever attained enlightenment which is the special status having
accomplished from the extremely and long fulfillment of virtues. Having virtues
fulfilled, then he has to enlighten and become the Buddha.
In Theravada Buddhist
scriptures, it was said that the Buddhas
are as many as seeds of sand in Ganga River as quoted in Visuddhavilāsinī, the
commentary “the 30 Perfections such as charity, are the causes of many Buddhas, those are
alike seeds of sand in Ganga
River. (Gangāvālukŭpamaṃ anekāsaṃ buddhānaṃ
dānapāramitādisamatiṃsapāramitā kāraṇāni) "(Khu.Apa. Attha. (Thai) 8/1/191). It
has shown the generosity of Buddhahood
to which the numerous potential human beings had already achieved through the
state of Bodhisatta having fulfilled the
3 levels of perfections namely, the 10 basic perfections (Dasa Pāramī), the 10
medium perfections(Dasa Upapāramī) and
the 10 upmost perfections(Dasa Paramattha Parāmī). There are totally 30
Perfections (Samatiṃsa Paramī).
According to the
Characteristics of Buddhahood, there are two types of the Buddha namely, the
Sammāsambuddha(the fully Enlighten One
and propagated teaching) and the
Paccekabuddha(the fully Enlighten One
but not propagated the teaching) (Ang. Ekka - Duka. (Pali) 20/301797). In
Bahudhātakasutta, it mentioned that there will be only one by one Buddha in one
Universe at the same time. They must not simultaneously arise. (M.U. (Thai)
14/129/167).
In Visuddhavilāsinī, the
commentary, it had explained the two different types of the Buddhas (Khu.Apa.
Attha. (Thai) 8/1/203) that “ the Fully
Enlightened Buddha is an extremely fulfill-performer. Once receiving prophecies
from the Buddhas, he spent the different durations of times in fulfilling the
perfections according to his/their prominent aspiration, such as the one who is Wisdom
–prominent (Panňňādhika-Buddha) should completely spend
4 Uncountable and 100,000 Eons, then
will attain the enlightenment. The 8 Uncountable and 100,000 Eons are the times
for the Faith-prominent One (Saddhādhika-Buddha). While 16 Uncountable and 100,000
Eons are the periods of the perseverance – Prominent One (Viriyādhika-Buddha). (Khu.Apa.Atth. (Thai) 8/1/188).
These Buddhas having preached only one doctrine could guide the uncountable
listeners to reach Nibbana. This has followed his mental aspiration while he
remained as Bodhisatta that
“ If I liberated
from the circle of suffering, I shall also raise the people to overcome the
circle of suffering”. (Sambhāravipāka, 1961: 29-30). On the Contrary, the
Pacceka Buddhas had spent only 2 Uncountable and 100,000 Eons for their fulfilling perfections. (T.M.Atth.
(Thai) 2/1/203). They then, enlightened only for their sakes, not for preaching
the others to attain the liberation. When they had to assist
their supporters, the only 2 blessing stanzas were given, because of no any
mental aspirations were initially determined.
In Theravada Buddhist scripture, it was told that Buddhas occur in all 3 times: Buddhas in the past, Buddha in the present and Buddhas in the future. But in each scripture, the exact numbers and names of them are different according to the context of its contents. For example: in Mahāpadānasutta, (T.M.(Thai). 10/1/1-56), and Āṭānāṭiyasutta (T.Pa. (Thai).11/277/220-221) it has specified 7 numbers and names of the Buddhas including the 6 Buddhas in the past; namely Vipassi, Sikhi, Vessabhû, Kakusanda, Konāgamana, Kassapa and the Gotama, the present Buddha.
In Vepullapabbata Sutta (Sang.N.
(Thai) 16/143 / 230-232), it identified only 4 Buddhas; 3 Buddhas in the past
namely Kakusanda, Konāgamana Kassapa, and the only one present Buddha; the
Gotama. But in Buddhavaṃsa (Khu
Bud.(Thai) 33 / 1-24 / 592-721), it is indicated
the many numbers, the names and histories of these Buddhas
by indicating 24 Buddhas in the past and one Buddha in the present. They are
totally 25 Buddhas. These Buddhas in the past had ever predicted to the Bodhisatta before his enlightenment
and becoming the present Buddha. Here are their names: Dîpankara, Kondhaññna,
Maŋgala, Sumana, Revata, Sobhita, Anomadassi, Paduma, Nāradha, Padummuttara,
Sumedha, Sujata, Piyadassî, Atthadassî, Dhammadassî, Siddhattha, Tissa, Pussa, Vipassî, Sikhî, Vessabhû, Kakusanda,
Konāgamana, and
Kassapa. On the other hand, in Buddhapakiṇṇakakaṇdha, (Khu. Bu.(Thai)
33/1/721) it is also recited three more names of the Buddhas those had come prior to Dipankara; the Buddha; Taṇhankara,
Medhankara and Saraṇankara. The only one Buhdha in the future whose name
Metteyya is appeared in Theravada scripture in the Cakkavattisutta (T. Pa.
(Thai) 11/107 / 78-79).
Conclusively
speaking, in Theravada Scriptures, there are plenty of Buddhas those were back
to back born in 3 times with clearly
reciting their numbers and names; i.e., the 27 past Buddhas since Taṇhankara
unto Kassapa. The only one future Buddha is naming as Metteyya. Lastly, Gotama,
the present Buddha while he was fulfilling perfections with verbal declaration
in 4 Uncountable and one hundred thousand Eons had got predictions from the 24
Buddhas in the past.
The Past Buddhas in Lan Na Buddhist literatures
The Lan Na Buddhist literatures
have been presented the numbers of Buddhas agreeable
with Theravada scripture which stated that the Buddhas are as many as the seeds
of sand in the Ganga River (Khu.Apa. Atth. (Thai) 8/1/191). However, the
concept of the Past Buddhas by numbers and by names was presented both agreeable
and disagreeable from Theravada scripture. Especially the Sambhāravipāka having
been assumed that it was composed in Lan Na around the latter period of 19th
Buddhist Century. (Suphaphan Na Bang Chang, 1990: 136) and the Jinakālamālipakarana
being composed by Phra Siri Rattanapaňňāthera, in 2060 B.E.. (Likhit
Likhitanon, 1997: 115-119) both had mentioned that during the times of
Bodhisatta having performed to fulfill perfections about 20 uncountable and
100,000 Eons, he had totally met the 512,027 Buddhas. Those numbers of the
Buddhas are classified by the particular periods of his performing perfections as follows:
1. During
his Mental inspiration about 7 uncountable Eons, he had met 125,000
Buddhas, but he did not get any prophecy.
2. During
his Verbal declaration around 9 uncountable Eons, he had met 387,000
Buddhas, but he did not also get any
prophecy.
3. During
his Physical and Verbal declaration around 4 uncountable and 100,000 Eons, he
had met 27 Buddhas, and
he had got the prophecies since Dipangkara Buddha until Kassapa Buddha.(Sambhāravipāka,
1961: 179, and Jinakālamālipakarana, 1974:
10-26).
In the other two literatures namely;
Mulasāsanā (Lan Na version) and Metteyyavaṃsa (Lan Na Version), they were told
that Bodhisatta had met the plenty numbers of Buddhas in the past. They
are similar to
Sambhāravipāka and Jinakālamālipakarana. While the numbers and names of Buddhas
recited in Jinamahānidāna were corresponding to those of Buddhavaṃsa (Khu.
Bud. (Thai) 33/1-24/592-721). They were 24 Past Buddhas
who had given prophesies to Bodhisatta only during his performing perfection with
physical and Verbal declaration. The below table shows the numerous differences
of the past Buddhas in each literature as follows:
Table 1
It shows the different numbers of the
past Buddhas in Lan Na literatures.
|
Lan Na Literatures |
The Past Buddhas
during his mental Inspiration |
The Past Buddhas
during His Verbal Declaration |
The past Buddha
during his Physical and Verbal performances |
Total Numbers of Past
Buddhas |
|
Sambhāravipāka |
125,000 |
387,000 |
27 |
512,027 |
|
Jinakālamālipakarana |
125,000 |
387,000 |
27 |
512,027 |
|
Mula Sāsanā Lan Na version |
124,000 On the other hand 125,000 |
72,000 On the other hand 187,000 |
27 |
196,027 On the other hand 312,027 |
|
Metteyyavamsa Lan Na Version |
124,000 |
327,000 |
27 |
451,027 |
|
Jinamahānidāna |
NA |
NA |
27 |
27 |
The distinct identifying the
names of the past Buddha in Lan Na literatures from Tipitaka, that is, during times
of his performing for perfections about 7 countless Eons, the 125,000 Buddhas
had arisen. Only 2 names of the Buddhas, namely; Dipangkara and Brahmadeva were designated.
There were 2 Buddhas have recorded the same names as “Dipankara” that is, if there is the former Dipankara whom the Bodhisatta had met in his mental inspiration - time was named as “Purāṇa Dipankara” the latter Dipankara who had given the prophecy to Bodhisatta in the time of his verbal inspiration was named as “Pacchima Dipankara”. In Sambhāravipāka and Jinamahānidāna it was told that Bodhisatta, during his mental inspiration for performing perfections, was born as the younger step sister of Purāṇa Dipankara named as “Sumittā”. She had donated the lettuce seed’s oil to the Elder Bodhisattta, who would be the next Buddha in the future having the same name “Dipankara”. She, then, asked the Elder to bring her aspiration to tell Purāṇa Dipankara that “she wishes to be a Buddha in the future”. Lord Buddha, in that time, did not give any prophecy yet, but he said to the Bodhisatta that “in the future about 16 uncountable and 100,000 Eons, when Bodhisatta has got enlightened, Bodhisatta shall give her a prophecy”. When Sumitta died, she was born in Dusitta Heaven. Later on, he was born as Arati King in Karannaka city. He performed perfections wishing to be the next Buddha in the front of Lord Brahmadeva the Buddha. But he still did not receive a prophecy from the Buddha, because of the 8 Dhamma’s qualifications were not yet complete. (Sambhāravipāka, 1961: 64-78 and Jinakālamālipakarana, 1974: 7-9).
The way of belief on
the Past Buddhas in Lan Na literatures
has been binded to the Lan Na cultures through building numerous Buddha statues
in various forms with purpose either to settle them in the Viharas or to keep
in a Jetiyas or inside Buddha Statute’s Platforms. Those were
built up as the symbols of Uddesika Jetiya wishing to worship the Buddha and to
prolong Buddhism for 5,000 years. They believed that the
merit in making the Buddha statute will yield everlasting happiness in human realm,
divine realm,
and the Nibbana.
According to the way of belief
in result of merit in making Buddha statute,
it was told that “The whoever makes Buddha statute by various materials will
gain the different advantages namely the Buddha statute having been made of
banana leaves, the leaves and the palm leaves, will yield advantage for 5 Eons., ...made of clay..for 15 Eons., ...of wood …for 20 Eons., ...of Elephant’s ivory, Rhinosarous horn, and other
animal’s horns…for 25 Eons., ...of terracotta…for 30 Eons., ...of
stone…for 35 Eons., ...of lead, and the mixed metal…for 40 Eons., ...of brass and copper.. for 45 Eons.,
...of silver… for 50 Eons., ...of gold…for 60
Eons., ...of precious stone…for 65 Eons, and having
the Buddha statute was made of the Bodhi
Tree and sandal wood, will yield
a long and uncountable advantages. This way of belief in such
advantage has encouraged Lan Na people
to make a large number of Buddha statutes for worshiping the Buddhas. (Wichian
Surinta and colleagues, 2006: 344-345)
The belief on the past Buddha
in Lan Na people’s perception was empirically inherited
in Lan Na Buddhist arts, i.e., the making up burn-clay votive tablets, the
wooden panel votive tablets and temple mural paintings. It was related to the
concept of the advantage of merit in making Buddha statutes. It was also the
local medias having bound such beliefs about the past Buddha to Lan Na people based
on the merit’s advantage of making the
Buddha statutes. To make up the burn-clay votive tablets, the wooden panel
votive tablets and temple mural paintings about the past Buddhas was popularly enshrined in Vihara which is the Holy Buddha’s area whereby the main Buddha
statute which represents the present
Buddha is installed to be the center of the way of belief about the Buddhas.
As
it was told in the Legend of Chiang Mai
that Phra Ya Mang Rai had built a Vihara to enshrine Buddha Statute and
prays that ‘Hereby the actually power
of merit that I have made the Buddha statute, I have survived. I,
therefore, shall build up Vihara and donate to be the delightful place of the
Buddha statute’. (Chiang Mai Local Legends Examination and Refining
Subcommittee, 1995: 27) (, 2001:
24)
In addition, Woralang Bunyasurat also mentioned about
the ways of building up Temple of Lan Na people that they had set the temple
layout dividing the area for the holy Buddha, and the areas for the Sangha(group
of monks). But they will emphasize the main essence in the ideal. That is in
the Buddha’ Area, the main gate is set as the entrance path. Jetiya is the
representative of the Buddha. The main Hall( Vihara) is the place enshrined of
the Budha statute and to perform the religious Cactivities. The Uposatha Hall
is the place for Sangha-Ceremonie. And the holy Tipitaka
Hall is for kepping the Dhamma. Totally the Holy Buddha Area is named as “The
Triple Gems’ Place” referring to the boundary where the Triple
Gems reside. From
this concept it implies that Vihara is a unique area for interacting towards
belief in Buddha of Lan Na people.
(Woralan Bunyasurat, 2001: 24)
To make up Buddha statutes are the
representative symbols of the Past Buddhas in Lan Na Culture with both denoting
and none denoting the names of the past
Buddhas. For example, the brown sandstone Buddha statutes in siting posture having
found in Wat Lee, Muang District, Phayao Province were created around the 21st to 22nd Buddhist Centuries. On their bases plates, the old
Sukhothai style alphabets were inscribed and identified the name of the past
Buddha as “Taṇhankara”. Another Buddha statute was named as “Saraṇakara”. (Sujit
Wongthet (editor), 1995: 513 and 519). This implies the movement towards the perception of
the past Buddhas whose names appeared in Theravada Buddhist scriptures.
On the other
hand, the
creation of the past Buddha statutes without reciting their names was the creation
of the burn – clay votive tablets. That is the craftsman
uses the same mold, filling up a lot of clay to imprint and then, burns them to
make them stronger. Having all done, the craftsman brought and loaded them inside
of pagoda or inside a bases platform of Buddha Statue in Vihara.
Many popular temples in
Lan Na those having favored loading many
burn-clay votive tablets. Especially, the well-known groups of burn-clay votive
tablets are the Lamphun school or
Hariphunchaya votive tablets. Some votive tablet contains only one Buddha
statute, such as Phra Rod of Mahavana Temple, Phra Kong of Phra Kong Temple,
Phra Perm and Phra Bang of Don Kaew
Temple, and so on.
Furthermore, the numerous burn-clay
votive tablets were also fixed on one plate, such as the Three Buddhas, the Ten
Buddhas, the Twelve Buddhas, the Eighteen Buddhas, or 50 Plated or the walled Buddhas, etc..
Sakchai Sai Sing explained that the
Three Buddhas is likely to come from the belief in Tri-bodies, which is
influenced by Khmer or Lopburi art style. In the case of the Twelve Buddhas or
any other numbering Buddhas they were named according to the appeared numbers
of Buddha statutes. The conceptual way in creating many Buddha statues is
mainly based on the belief in the past Buddhas.( Sakchai Sai Sing (2013:
52). It correspondes to
the views of Pen Supa Sukata Jai-in and Niphon Suksommanokul (2006: 11) that
the creation of such a numerous of votive tablets has reflected to Mahayana
Buddhist idea that emphasized the worship of many past Buddhas having been
popular in South East Asia.
The wooden panel votive tablets are the elaborately Lan Na
Buddhist arts blended painting, sculpture and handicrafts together in harmony
and beauty. They were set the popper several tiny Buddha images on them being
as the representative symbols of the belief in the past Buddhas. The tiny Buddha
images are arranged in a row of wooden frames that were made up the façade form
or other wooden forms. The craftsman, then, draw a beautifully gilded lacquer
patterns.
Each Buddha image in a wooden
panel is built as a printed sitting posture, or in the cross-legged sitting posture
on a throne or on a supine lotus platform. In some places it is a walking posture
or standing posture. Some places the Buddha images are in reclining posture. They
cladded the robe with one shoulder opened. There were the glory of fire on their heads. They all
were the same sizes and Buddha’s
characters throughout the plate. The Buddha images were made by local materials
such as lead, mixed metal, chased with
silver and gold leaf. They were carved with wood, ivory and water buffalo horns. They are admired as a Uddesik
Jetiya which being made up to offer as a
Buddha’s worship according to the belief in the merit’s advantage in creating
the Buddha image. Having completed, they are presented to the temple and
enshrined on the platform or on the altar together with the main Buddha statute
in the Vihara.
From the survey of each wooden panel votive tablet made by Lan Na
people and still remains in the present, as found in Wat Phrathat, Lampang Luang, Wat
Pong Sanuk, Lampang Province, and Luang Temple, Phrae Province, etc.. Each set
of the wooden panel votive tablet was differently contained either many
numerous Buddha images or a very few numerous Buddha images such as 5 Buddha
images, 25 Buddha images, 28 Buddha images, 29 Buddha images, 30 Buddha images,
33 Buddha images, 60 Buddha images, 200 Buddha images, so on and so forth.
Furthermore, in Wat Phra That
Hariphunchaya Waramahavihara, Lamphun Province, there is also a Vihara of “A Thousand
Buddha” located behind the Vihara of “Lavo Buddha”. Whereby the four wooden
votive tablets of the past Buddhas were placed on. Each of them was contained
of a plenty past Buddha images.This reflects the worshiping concept to many past
Buddhas in Lan Na culture.
3. The Past Buddha
Statute shown in the Vihara’s mural Painting.
The mural Paintings of Lan Na Vihara, are the other areas that Lan Na people preferred
to utilize as places to transmit beliefs about the Buddha. Some viharas had
been painted the history of the Buddha. Some places draw different patterns
those imagined as being divine objects related to the Buddha, such as
the divine flowers the ideal animals, The Ket Kaew Chulamani Chetiya and so on. The belief in
the past Buddhas is another popular
thing to be presented through this area as well. The craftsmen often make up
patterns of the past Buddha near by the main Buddha statue which is a symbol of
the present Buddha. They may draw patterns on the back wall of Vihara behind
the main Buddha statute, or on the two side walls of the main Buddha statute.
All most of them are the paintings of
the gold gilded lacquered patterns on a
vermilion red background calledas “Lai
Kham” (a golden patturn). The followings are the Lan Na Vihara with the
paintings of the Past Buddhas:
1. The Chamadhevi
Vihara, Pong Yang Khok Temple, Pong Yang Khok Sub-district, Hang Chat District,
Lampang Province was assumed to be built after 2275 B.E. (Woralan Bunyasurat, 2001:
144). On the top of the 2 sag wooden walls of the hall near by the main Buddha statute,
there are a gold gilded lacquer pattern of 27 past Buddha’s images in sitting posture
inside the façade arch. If the main
Buddha statue is summed up in group. They will be 28 Buddhas.
2.
The Main Vihara, Wat Wiang, Lom Raet Subdistrict, Thoen District, Lampang
Province was assumed that it was built up in the end of the 22nd Buddhist
century (Woralan Bunyasurat, 2001: 176). The righten side wall of the Arch gate
was patterned with a gilded lacquer painting of the past Buddhas in sitting posture on the
platform inside the facade arch with a radius
above. There are 2 rows of mural paintings. Each row is fixed with 6 Buddha
images. Totally they are 12 Buddha images. There are the other 2 Budha images
on the back side of the Arch gate. Hereby there are 14 Buddha images.
3. The Vihara, Wat
Prasat, Sri Phum Subdistrict, Muang District, Chiang Mai Province was assumed
that it was built up before B.E.2035 (Woralan Bunyasurat, 2001: 206). It was
built up with masonry and mortar complied with woods. Its walls are painted
with red color. The gilded lacquer patterns of the past Buddha’s images in
sitting posture on the Bodhi throne are placed alternately with black alms bowls
in the middle separated by each frame.
On the left wall of the main Buddha statues there are 4 rows of past Buddha
images, each of which is contained 10 Buddha’s images. They are 40 Buddhas in
total. On the righten side wall there are also 4 rows. In each row is containe
the 8 buddha’s images. Totally they are 32 Buddha images. In the other place, the
inner part of the main arch gate, there are also the painting of 20 past Buddha
images. They are all 92 paintings of the past Buddha on the Vihara’s walls. In addition, there are also a number of wooden
panel votive tablets lining up the Vihara's wall on the upper part of the arch
gate up to the front of the wooden roof.
The idea of
the number of past Buddhas in the Lan Na Buddhist arts
The more or less numbers of Buddhas
had been differently varied as shown in Lan
Na Buddhist arts, i.e., in the burn-clay votive tablets, the wooden panel
votive tablets and in the temple murals paintings. They are the way of belief
about the Buddhas those had arisen
before Gotama the present Buddha. These Buddhas can be classified according to
the connected relationship to Gotama the Buddha as follows:
1. The 27 Buddhas are denoting 27 past Buddhas those Bodhisatta
had found and performed his perfections
in the Buddha’s bureau during the period of the physical and Verval
Aspirations about 4 Uncountable and 100,000 Eons. These past Buddhas are
divided into 2 classes :
1.1 The past Buddhas who did not give their prophecies to
Bodhisatta, They were the 3 Buddhas in the past named as Taṇhankara, Medhankara and Saraṇankara. Thse
Buddhas arose in Sara Eon, the same Eon
od Dipankara whom Bodhisatta had found and wishes Buddhahood in the presence of the Buddha. But
those three past Buddhas did not give him any their prophecies because the eight Dhamm virtues are not yet complete.
1.2 The past Buddha who gave their prophecies to the
Bodhisatta. They were the 24 Buddhas in the past whom Bodhisatta had met and declared his wish to
be the next Buddha in front of them. Those
Buddhas, then, had given their prophecies
to Bodhisatta that he will enlighten as tyhe
future Buddha names as Gotama. The followings are those Buddha
namely: Dîpankara, Kondhaññna, Maŋgala, Sumana, Revata, Sobhita, Anomadassi,
Paduma, Nāradha, Padummuttara, Sumedha, Sujata, Piyadassî, Atthadassî,
Dhammadassî, Siddhattha, Tissa, Pussa, Vipassî, Sikhî, Vessabhû, Kakusanda,
Konāgamana, and
Kassapa.
3. The Numbers of 25 Buddhas
are classified as 24 past Buddhas who had given prophecies to Bodhisatta and counted with the
Gotama making 25 Buddhas.
4. The numbers of 5 Buddhas
those arose in the same Bhadara Eon composed of the 3 past Buddhas, one present
Buddha and another one Buddha in the future being orderly arranged as their
occurrences; the Kakusanda, Konagamana, Kassapa, Gotama amd Ariyametteyya.
5. The many numbers or the
less numbers of past Buddhas those are varied unto the uncountable numbers are the symbols
of beliefs about the plenty past Buddhas
those were met by Bodhisatta since the
periods of his Mental inspiration about 7 uncountable
Eons, the Verbal declaration around 9
uncountable Eons, his Physical and
Verbal declaration around 4 uncountable and 100,000 Eons.
From the above numerous ideas
of the past Buddhas in Lan Na Buddhist arts, it can be seen that Gotama; the
present Buddha is the center of beliefs about the Buddhas in all three times.
This story was told through his three knowledges
namely :
the knowledge of the past (Atitaṃsaňāṇa), the knowledge of the present, (Paccupannaṃsaňāṇa) and the knowledge of the future (Anāgatanṃsaňāṇa).
The numbers of past Buddhas as
shown in Lan Na Buddhist arts in the burn-clay votive tablets, in the wooden
panel votive tablets and in the temple mural paintings are consistent with the Lan
Na Buddhist literature’s contents. That was influenced by the compositions of
Theravada Buddhist scriptures and Sodattaki Mahānidāna on which the Mahayana
ideas are mixed. Actually, it mentioned 512,027 past Buddhas whom the Bodhisatta had met
during his performance for perfections about 20 countless and ten
thousands Eons. While in Theravada scriptures, even the idea about the numerous
Buddhas was consistent with that of the Mahayana, but when identifying the names,
it usually identifies only 27 past Buddhas whom the
Bodhisatta met during his performance for perfections with physical and verbal inspirations only about 4
countless ans hunred
thousands Eons.
Sameorchai Poonsuwan (2018:
72-82) had mentioned about the relationship of Sodattaki Mahānidāna in Buddhist
cultures between Burmese in Pugan period and Lan Na period. Pugam of ancient Burmese Kingdom, around 11th and 13th centuries
was influenced by arts
and iconography from Mahayana Buddhism during the Pala dynasty. Many of the
ancient Pugam Buddhist archaeological sites contain the mural paintings about
the history of the Buddha showing their relationship with Sodatataki mahānidāna.
They are popularly showing 2 sets of murals paintings telling stories of the
past Buddhas. They are the painting of the 28 past Buddhas with sitting posture or in the posture of giving
the first sermon. It came with the historical picture of each Buddha clearly
related to the contents of “Buddhavaṃsa scripts” and the countless numbers of
the past Buddha images having presented
with 28 Buddhas.
This is telling the manifested
hundred thousands of the Past Buddhas whom the Bodhisatta had met, and settled
his inspiration to be the next Buddha prior than the times of 28 Buddhas. In the case of Lan Na Buddhist
literature, the contents of Sodattakimahānidāna had been referred since the
latter half of the 15th C.E. century.
From the past, Lan Na Kingdom
had a close relationship on Buddhism with Pugam before. As Sameorchai Pulsuwan (2018: 83) had assumed that
Lan Na people may have been influenced by Sodattakimahānidāna from the Aran
sect of Theravada Buddhism which influenced in the central Irrawaddy River
basin until the 16th C.E.century. In those times, Lan Na Kingdom had
keep in constantly touch via Buddhism with Pugam. The reason is that Pugam was
one of the pilgrimage sites in the region. The inscription’s evidence was found in the
Shwe Sikong Pagoda mentioning about Maha Swami Thera who was the guru of King
Yon (Lan Na) had traveled to worship Phra Mahathat Jetiya in Pugam in the
second half of the 14th C.E.century and raised up the fund for the
restoration of the Jetiya.
Even
though in manifest scriptures and literatures had denoted many past Buddhas,
but the only 27 Past Buddhas having
arisen during the Bodhisatta's performing his physical and Verbal inspirations
around the 4 countless and 100,000 Eons
were attentively interested from Lan Na people. This is because of a relationship in giving
the Buddha prophecies to Bodhisattva before his having enlightened as the
present Buddha.
On
this stand point, Lan Na people are preferred
to make up aplenty of theBuddhist arts, the
burn-clay votive tablets, the wooden panel votive tablets and murals paintings
about the past Buddhas for enshrining and adorning both in the Jetiyas, the
Buddha’s Altars, and on the Vihara walls near by the main Buddha statute. This
is a symbol of the present Buddha aiming
to communicate the relationship between the Gotama Buddha and those past
Buddhas during his long times in performing to fulfill perfections as a Bodhisatta.
---------------
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