Somdej Pra Bhuddhachara Toh Prohmarangsri 圣僧 阿占多

Somdej Pra Bhuddhachara Toh Prohmarangsri 圣僧 阿占多

2010年8月14日星期六

Sukhothai Periods

The history of Thai amulets can be divided into a number of important periods and this article will briefly look at those amulets from the Sukhothai period. Although Sukhothai votive tablets were not made to be used as amulets.

They are called 'Phra Kruang' by amulet collectors and are very popular, and in many cases even more so so than their better known modern counterparts.

Individual types have such nicknames as 'Phra Ruang', a term derived from the names of Sukhothai kings, and 'Phra Ruang Perd-Lok', where perd-lok means 'open the three worlds (i.e. heaven, earth, and hell)' .

Collectors believe that most Sukhothai votive tablets, large or small, were made during the reign of King Luthai in the latter half of the fourteenth century.

The king was an avid Buddhist who towards the end of his reign, abdicated the throne to become a monk. It is likely that amulet dealers created this story about the production of tablets to increase their desirability.

At Pitsanulok Province, south-east of Sukhothai, votive tablets were recovered from Wat Nang Phya, Wat Phra Buthachinarat, Wat Mahathatu, and Wat Chulamani. Terracota tablets from Wat Nang phra, which are therefore known as Phra Nang Phya, are among the most sought after by collectors. On the other hand, among the most popular of metal tablets are those from the Wang-Hin temple, namely Phra Buthchinarat, Phra Buthchinasri, Phra Srisasada, and Phra Leela tablets.


Phra Leela, Pim Lek
Kru Larn Dok Mai, Sukhothai

Phra Ruang Perd Lok
Tau Thurieng Sukhothai

At Kamphangphet Province (south-west of Sukhothai) terracotta and pewter tablets were made side by side. Most votive tablets in this province were recovered from a site known as Tung Set-Ti located in the centre part of old Nakhom Chum. Several types of Kamphangphet tablets are among the most sought-after of all amulets, such as Phra Kamphang Sumkor, Phra Kamphang Met Kanun, Phra Kamphang Poet-Lok, and Phra Kamphang Hah-roi.

The majority of Sukhothai votive tablets portray standing and walking attitudes. Standing Buddha tablets are portrayed in two types: either with one hand in abhayamudra or with both hands on the sides with the palms facing outwards (Phra Poet-Lok).

The variety of shapes include a square base with an arch top and the outline of the Buddha figure. Generally the standing Buddha wears his robe covering both shoulders. The garment is thin revealing the body underneath. he also wears a thin under cloth, a reminder of the Gupta and post-Gupta styles of Indian art. Some rare types also wear a jewelled belt similar to Khmer style.

Votive tablets showing a standing Buddha with both hands at his sides are iconographically unique to Sukhothai. and they never appeared in pre-Thai periods. Their nickname, Phra Perd-Lok, refers to the descent from Trayastrimsa scene when the Buddha opened the three world - heaven, earth and hell - allowing all beings to see each other. large numbers of Phra Perd-Lok tablets were recovered in Sukhothai, Kamphangphet, and Pitsanulok.

In the Perd-Lok example above, Tau means oven and Tau Thurieng was the place that porcelain was fired. With the Sukhothai Leela amulet Kru refers to the fact that these amulets were placed in a pagoda and Larn Dok Mai, loosely translates as flower garden. Both amulets are approximately 600-700 years old. Thai collectors believe that these amulets offer luck and protection.


Phra Ngop Nam Oy, Kampang Bahn Tak

Besides standing and walking Buddha tablets, seated Buddha tablets were also popular. Like large icons, most tablets portray the Buddha in bhumiparsamudra with his legs crossed in virasana A unique type of tablet known as Phra Ngop Nam Oy was very popular.

 
This tablet is round with the reverse side concave or flat. The seated Buddha's in meditation are arranged in one or two circles. generally, they are made of clay mixed with ground serge and ground sutra. The illustration opposite shows a Phra Ngop Nam Oy tablet which is very popular among collectors. Amulet collectors believe that such tablets confer invulnerability to injury from weapons. This particular amulet is 600-700 years old and features 37 seated Buddha's in two concentric circles and is extremely rare. Similar examples exist in the National Museum

Terracota votive tablet of the Miracle of Sravasti scene froom Nadun district, Mahasarakam Province. Mon period 9th or 10th century. Height: 7cm

Sukhothai votive tablets were probably stamped strictly by monks and were then installed in stupa as part of a consecration ceremony. Tablets stamped from exactly the same mould have been recovered in many different temples in and outside of Sukhothai, suggesting that monks may have carried their own moulds and stamped tablets as part of religious practice such as meditation and merit-making while wandering from place to place.


Although Sukhothai was at one time a powerful kingdom covering most of the era of Thailand, by 1378 it had become a vassal of Ayuthaya and was finally annexed by that kingdom in 1438. Yet the innovation in Buddhist art and iconography that came with the popularity of Theravada Buddhism in Sukhothai strongly influenced other Thai periods.

Haripunjaya and Sukhothai tablets are still popular among amulet collectors and their prices are very high although newly made Haripunjaya and Sukhothai style tablets are also popular. However, Mon votive tablets of the 10th-11th century from the Central Plain (comprises the lower basin and delta area of the Chao Phraya River, Utaradit in the north and Petchaburin to the south) have never been popular because it seems that amulet collectors are not in favor by the thought that many such tablets contain ashes or ground bones of deceased monks and teachers.

After antique tablets became difficult to find new new types of amulets were beginning to surface. Some were imitations of antique tablets while other designs were new. Eventually amulets of important people such as kings and monks became among the most popular of amulets. Perhaps the most sought after are those made by revered forest-dwelling monks e.g. Luang Pu Waen or monks who are thought to possess special powers e.g. Pra Luang Pu Tuad or Somdej Pra Puttajarn Toh of Wat Rakang.

Because an amulet is believed to possess a specific quality such as reinforcing good virtue, avoiding catastrophe, bringing general prosperity, or providing supernatural powers, Thais will typically wear many amulets often in odd numbers (3,5,7 or 9) to ensure complete protection and good fortune. In choosing a piece, it is important to amulet collectors that it is made and blessed by a revered teacher or monk. A valuable amulet must come from a person who is thought to have special power. Unsacralized amulets are some how considered to be incomplete. Since an amulet is chosen by its protective or good fortune qualities, the more stories of efficacy that can be attributed to a particular amulet, the more it will attract potential buyers and collectors.

During the olden days, villagers from one Thai province whom visit another relative or friends of another province will usually bring along votive tablets as a form of souvenir. In these modern days, this practice of giving amulets as souvenirs by lay persons is no longer upheld. For most people nowadays, the most common exchange of souvenir is momentos in the form of fridge magnets or other travel paraphenalias. At times I find it interesting to think back when I visit my Thai friend in Bangkok, I will actually present him Thai amulets that I have collected from Thai monks.

My friend actually enjoyed it as he can never be able to meet all the revered Thai monks especially from other parts of Thailand other than Bangkok areas.

The question mark why the cult of wearing amulets have been so popular in Thailand is never really investigated by most non-Thai amulet collectors. The best explanation we have come across so far is from a book written by ML Pattaratorn Chirapravati in her book Votive Tablets in Thailand published in 1997.

It was noted that "as Thailand experienced rapid change from an argricultural to an industrial society, people often lack a sense of security. Buddhism is one refuge of continuity. Wherever it has been adopted, Buddhism has absorbed native pre-Buddhist cultural traditions. In the case of Thai Buddhism, it amalgamated with animish, belief in the supernatural, and some aspects of Hinduisim. This in effect permits belief in magic powers and in the cult of amulets with the contxt of Buddhism. Buddhism requires no concept of god, yet a typical Thai will pray before a Buddha image in the hope of fulfilling a wish or gaining a favour. His strategy will be to try to increase his storehouse of merit. This involves various practices from the donation of money to temples to the wearing of amulets; the aim is to be rewarded with a better life and good fortune. This has given rise to merchants of Buddhism who sell various amulets and fetishes not only in temple compounds but also in markets and shopping centres.

Amulet books and magazines have proliferated and collectors meet to trade pieces among themselves or at specialized markets such as Bangkok's Wat A-nong. In recent years the cult has spread to other countries, including Malaysia, Taiwan, Hong Kong and Singapore. Devotees come to Thailand to pay respect to specific Buddha images and the King Chulalongkorn statue, and to obtain amulets or replicas of images. Thus the cult endures whereas the practice of stamping votive tablets entered Thailand from India where it has long disappeared, now centuries later it continues to proliferate in a much changed form as a passion for amulets".

The votive tablet picture above showing reclining Buddha (Parinibbana). Ayuthaya period, late 17th century Terracota with gold leaf. National Museum, Bangkok. Photography courtesy of National Museum, Bangkok adapted from ML Pattaratorn Chirapravati, Votive Tablets in Thailand, 1997.

Comparing votive tablet of the late 17th century with this new reclining Buddha amulet B.E.2549 (2006) made by Wat Intharaviharn, Bangkok. The style of this new amulet follows popular ancient art form showing Parinibbana image print.


Phra Soom Kor, Kamphaeng Phet

This section will discuss about Phra Soom Kor and its other associated Benjapakee sets in order to give value to all readers. The other associated sets are Phra Nang Phaya, Phra Rod, and Phra Phong Supan.

We are very fortunate to have a the opportunity to include a genuine master piece of Phra Soom Kor to be featured in this page. This opportunity will be impossible if we don't get contribution from community members. We shall begin by the history on the origin of Phra Soom Kor from Kamphaeng Phet, Thailand.

The great discovery of the Buddha amulets from Kamphaeng Phet otherwise known as The Millionnaire Field (Thung Setthi) was discovered when the reverend Somdej Phra Puttajarn Toh Prommarangsi from Wat Wakang went to visit his relatives in Kamphaeng Phet in B.E. 2392 (A.D. 1849). He read the stone inscription on the 3rd pillar and instantly knew that in Kamphaeng Phet there was an ancient city and a big pagoda up north of Nakhon Chum City. These were the first discovery at Wat Barommathat (the temple of a big pagoda) and the 3 Chedis, and also the Buddha amulets of Kamphaeng Phet family with beautiful Buddhistic art forms with the uniqueness of its own.

During the reign of Phra Maha Thammaracha Litchai of Sukhothai dynasty, Buddhist architecture was well glorified. He eventually established Wat Phra Srirattana Maha That and planted a Bodhi tree on a Friday in the 5th day of the waxing moon, 8th lunar month in B.E. 1900 (A.D.1357) in Nakhon Chum City.

At later time, the people then reconstructed the Chedi of Phra Srirattana Maha That and found old text books on the long lost making techniques of Soom Kor Buddha amulets in the past. The old Sankrit inscriptions in the texts describes the ancient city filled with abundance of Buddha amulets. Nakhon Phra Chum was then named as a city of Buddha amulet collection. According to record where the Chedi of Wat Barommathat in which the inscription was found, during demolition for reconstruction a huge number of old Phra Soom Kor amulets was discovered. This is the location source of ancient amulets findings that is popularly known today as the “Millionaires Field”.

Phra Kamphaeng of the Millionaire’s Field has a famous quote according to the old text scripts “If you have me, you will never be poor”. This is such superb amulets qualities from Kamphaeng Phet that had attracted strong admirations from all amulet collectors’ circle. This Millionaire's Field amulets includes the other family of Phra Kamphaeng Soom Kor, Phra Kamphaeng Met Khanun (jack fruit seeds) otherwise known as Lila Thung Setthi the walking Buddha posture.

In addition to the marvelously beautiful art, the earth texture of Phra Kamphaeng is second to none when comparing with amulets from other cities. The texture contains flower petals and they are specially soft. There are 5 prints altogether namely big print with decorative design, big print without decorative design (Sum Kor black), medium print, small print and “pia” cake print and of course Phra Kamphaeng Met Khanun which look similar to a jack fruit seed.

The important Kru or pits of the “Millionaire’s Field” where Phra Soom Kor were found are listed here; Kru Wat Barommathat, Kru Chedi Klang Thung, Kru Wat Phi Kun, Kru Wat Sum Kaw, Kru Ban Setthi, Kru Ruesi, Kru Wat Noy or known as Kru Black Soom Kor probably this pit is where the non-decorative black colour amulets are mostly found here. Apart from that, the kru listing continues with Kru Na Ta Kham, Kru Ta Phum, Kru Wat Nong Langka, Kru Hua Yang, Kru Khlong Phrai, and Kru Non Muang.

Shown here in the picture is the most popular type among collectors of Kanok decorated type Phra Soom Kor. Most of the considerations of markings for verifications is found inside the Yellow colour book. In studying the verification markings as per written expert advice from the Yellow color book can be very interesting only if you care to take interest.

The Phra Soom Kor information is available inside this yellow cover book on "Benjapakee" Grand 5 Set.

Phra Nang Phaya, Phitsanulok

Next on our list is Phra Nang Phaya Buddha amulets which are most popular and accepted as one in the Grand Five set or known as “Benjapakee” in Thai language. People have been seeking these amulets for a long time because of its high miraculous qualities.

Wat Nang Phaya is situated next to Wat Ratchaburana in Phitsanulok. Wat Ratchaburana was built by King Maha Thammaracha of Sri Ayuthaya capital curing his rule of Phitsanulok. Wat Nang Phaya was built by Phra Wisut Kasattri, whom happened to be the queen of King Maha Thammaracha around B.E. 2095-2100 (1552-1557 A.D.). Both Wats or temples were originally on the same location. At later times, the road running to the both Wats had separated the Wats from each another.

Phra Nang Phaya amulets were made during the end of Sukhothai dynasty around 550 years ago. The Kru (pits) was opened up from Wat Nang Phaya Phitsanulok around B.E.2442-2444 (1889-1891 A.D.) for the first time. The amulets compounds are mainly earth materials mixed with flower petals, gravels and sands. These amulet textures are rather coarse but there are also textures with little gravels and sands. There are in total 4 colours namely; yellow, red, green and black.

The prints can be classified into 6 major forms namely Bending Knee Print, Straight Knee Print, Big Swollen Chest Print, Shoulder Cloth Print, God Print, and Small Swollen Chest Print. In addition to being the Nang Phaya amulet family grouping, it is famous for Buddhistic powers on charming and being safe from all dangers. The other excellent quality of Phra Nang Phaya amulets is not being killed by any weapons.

Phra Rod - Wat Maha Wan, Lamphun


Amulet collectors from all over the world would know this important votive tablet originated from Lam Phun or the ancient Haripunchai era. There are many amulet categories during those ancient days but one of the categories had been recognized for its importance and was included into the Five Grand set “Benjapakee” – Phra Rod.

Ancient Phra Rod from Kru “buried under the Chedi” from Wat Maha Wan in Lam Phun Province Thailand are highly sought after by amulet collectors. Its ingredients consisted of earth materials and tuberous plants. They are delicate little ones made by the craftmen of Haripunchai in the art style of early Lop Buri period. Particularly unique is its beauty and collectors have accepted that they have superb Buddhistic qualities especially in giving protection and being safe from all dangers and disasters.

Phra Rod is one of the Five Grand set with Phra Somdej Wat Rakang as the leading amulet. In Thailand, it is named “Phra Rod Yard Nirantaray” literally translated as an amulet for being safe from all dangers. In addition they have Buddhistic quality in bringing good fortune and charming apart from being safe from all dangers and disasters.

Phra Rod Wat Maha Wan comes in 5 Phims in all namely Big Print, Medium Print, Small Print, Tow Print and Tuen Print. Here are 2 examples of exceptionally beautiful Phra Rod from Wat Mahathat for readers’ reference.

Antique Amulets

Contemporary amulets created during the last 200 years but in general amulets over 50 years old that have been stored in cells or kru.




Classification

There are numerous ways to differentiate between the various votive tablets and amulets. In general this usually is by age, religious belief, iconography or art style and is loosely based on the following:



1. Dvaravati style (6th - 11th century) They show an influence of the Indian Gupta style, post-Gupta and Pala styles. The tablets were usually made from baked clay and inscribed the verse “ye dhamma”.



2. Srivijaya style (8th – 13th centuries) Most Srivijaya tablets were made from unbaked clay and were in the Mahayana tradition. When donated on behalf of those who died, the ashes of the deceased were mixed with earth and molded into images of the Buddha.



3. Haripunjaya style (9th – 13th centuries) The art style is comparable with the Pala Indian style (11th century) and Angkor Wat - Bayon style of Khmer art (12th - 13th centuries).



4. Khmer or Lopburi style (11th – 13th centuries) usually show numerous Buddha images or Buddha images with Bodhisattvas in a row in the Mahayana tradition.

5. Sukhothai Style - found in both Sukhothai and nearby cities, they have been given a variety of names depending on the place of origin and appearance.



6. U-thong/Ayutthaya style - various votive tablets made in this period show images of a style derived from various sources such as Dvaravati, Lopburi and Sukhothai art. Later, Ayutthayan votive tablets developed into a single image that was the shape of the tablet itself.



7. Rattanakosin style - The beginning of this period was influenced by Ayutthaya style art and votive tablets mostly found in the crypt of various chedi.

It is thought that modern day amulets evolved from the Phra Kring (bell amulet), a small amulet whose popularity began in Cambodia in the nineteenth century, used as a ritualistic implement which was also believed to bring supernatural powers.

Later, in the reign of King Rama IV the function and the style of image began to change. They were made to be distributed as amulets to the faithful. The amulets and made by Somdet Phra Phutthajarya (Toh) of Wat Rakhang, later known as ‘Phra Somdet’ were the most famous of this period.

BENJAPAKEE


Phra Soomgor
Gumpangpeth have many great amulets, Phra Kru types : Phra Gumpang Soomgor, Phra Gumpang Metkanoon, Phra Gumpangplujeen and Kru Toongsettee. In old time with tradition, Gumpangpeth people alway give amulets to each other, to person they're respect, to friends. King Rama 5th said "Gift from Gumpangpeth Province alway base on amulets". Gumpangpeth Province have an evidence in a stone inscription (Sirah Jarluek), History of this town said once Phrajao PhromAohroth Phrajao Pungkarath born at B.E.1464.

When he was 16 years old, he lead an army attack khom(cambudian) around Gumpangpeth area, There was a long battle and time pass by until his son (Phra Jaochaisiri) lost to khom's army. He had retreat to this area and builded up the town call Gumpangpeth (Diamond Walls). For Legend of Phra Soomgor amulets said "There a king named "Phra Yarsree Dhuma Sokarath" want to explan Buddha religion. He invite Phra Tath(Buddha's ash/bone) from Sri Lungga then build 84000 Jaydee to keep. In that ceremony, the hermits made amulets for gift to the King.

These amulets were also keep in Jaydee since then. The reason Phra Soomgor amulets were found is when Somdej To (Wat Rakhang) visited his relative in Gumpangpeth province, he had readed a stone inscription in the temple said that there are Jaydee have been builded by Phra Yarsree Dhuma Sokarath with amulets keeped inside. People once started searh and these amulets were founded.

Legend said that in Pitsanulok, Gumpangpeth, Pichaisongkram, Pijit, Suparn. There were 11 Hermits(rorsee) and were 3 Hermits leading them. Rorsee Pilathai, Rorsee Tarfai, Rorsee Tarngua. One day all hermit have planing to make a gift to Phra YarsreeDhumaSokarath. 3 Hermits said that we will need 1000 of flower, Many herb with power, Once they have gathered all the ingredient. They have asked spirit to mix them together with spell, then mix again with Water spell (Nummon=Chanted water). Once the amulets complete, hermits said that "when you need its power. Pray then think of these hermits and the power of amulets will help you. Even how danger there is, put the amulets on your head all danger will dissapear. If in war, then use amulets to mix with "flower oil" put on the head then play "It Thi Pi So Pa Gu Ra Thi" 3,7 times, any swords,spears will not cut through your skin. Want to nagotiate with people among will respect you, mix these amulets with honey 7 times. Want a good business then pray with "Par Hoong" mantra then say "It Thi Pi So Pa Gu Ra Thi" 7 times. In present Phra Soomgor amulets are one famous of old Phra Kru types, to bring wealth/healthy and protect fortune. PhraSoomgor is the top 5 most famous and powerful amulets from Thailand. The amulets bless strong protection and wealth fortune.

The great finding of Buddha amulets of Gumpangpeth province, or the so called the "Millionaires Field" (Toong setthi) tappered when the reverand Somdej Phra Puttajarn Toh Promarangsri of Wat Rakhang went up to isit his relatives in Gumpangpeth in B.E.2392 (1849 A.D.) and he has read the stone inscription, the 3rd pillar, and knew that in Gumpangpeth there was an ancient site and a big pagoda up north of Nakhon Choom City these were the finalings of Wat Boromathat (The temple of a big pagoda), and the 3 Jaydees and also the Buddha amuelts of the Gumpangpeth family with the Buddhistic art as the uniqueness of their own.

In the reign of Phra Maha Dhumaracha Lithai, the being of Sukhonthai dynasty, in which period the Buddhistic architecture was very glow field, the being has established Wat PhraSrirattana Mahatarth and planted the Bodhi tree on Friday, the 5ty days of the Waxing moon, the 8th lunar month, the year of the cock, B.E.1900 (1357 A.D.) at Nakhonchoom city, Also at this place, when they reconstructed the Jaydee (Phra Sriratana Mahatarth Jeydee) they also found the text on building the buddha amulets at that time.

The sumguit inscription of Nakhonchoom city said the city of abundant Budha amulets which incent the city of Buddha amulets collection. Accordingly, when the Jaydee of Wat Boromathat in which inscription was found was demolished. A huge number of amulets was found there.

This was the source of amulets family from the millionair field, famous up to the present time. Phra Gumpang of the millionaire field the owner of saying "If you have me, you will never get poor", are the superb Buddha amulets that people admires, including Phra Soomgor. in addition to the marvelousely beautiful art, the eart exture of Phra Soomgor is second to none. The amulet is the texture of sared flower petals, and specially soft. THere are 5 print altogether. The important and most famous kru (pits under the pagoda) is Mahatarth from Wat Boromathat, Kru Jeydee Klangthung, Kru WatPikhun, Kru WatSunkaw, Kru Bansetthi, Kru Ruesi, Kru WatNoi, Kru Hauyang, KruKhlongPhrai etc.

Phra Phongsuparn
In Supamussado 1265 there was 4 Rorsee and Phra Rorsee Pimpilarthai was a leader. Phra Rorsee plan to make an powerful bless/chant things to give to the King (Phraya Sridhumasokarath). Said that he use verious mineral mix with herb and medicine called "sunkavanorn" then create them into molds, then bless/chant for 3 months. Rorsee keep these amulets at Puntoom province and later on was found by thai people.Later on this molds and amulets called Phra Phongsuparn, they have red and black skin. Phra Phongsuparn have to look like Phra Nangphya, what different is the flame of Phra Nangphya are wider and the top is sharper. Phra Phongsuparn have 3 molds.

1. Phra Phongsuparn Nargae (old face) this use for the pim that have the face look old like old people.

2. Phra Phongsuparn Narnoom (young face)

3. Phra Phongsuparn Narnang (woman face).

In history said that rorsee were keep this amulets in Puntoom province or Suparnburi in other name. In B.E.1350 Queen of this city gived birth, was a boy (his name is Phraya Parn). All oracles said the same that "When he grow up, he will have very strong good karma, anyplace he go he would win the wars. But he will kill his father oneday" Since the King heard this, he talked to his wife the Queen, and said to drop him out somewhere. Even how much the Queen love her son, she can't say no to the King. The boy was put in the boat to let go on the flow of river alone.

With coincidence or faith, he was pick up by an old lady called "horm" She raising him for a while then give him to the King of Rarthchaburi (Phraya Rarthchaburi). Phraya Parn once grow up, he have very strong sense of warrior and very clever in war stragy. One day Phraya Gong(his real father) ask King of Rarthchaburi for a supplies. Phraya Parn tell his father not to send them over, and went out to war with Phraya Gong. Phraya Parn cut his head with long sword as they both riding elephant. Phraya Gong's army was scattered, then Phraya Parn move into the city of Suparnburi.

Once he met the Queen there, the truth had reveal. That he have met his own mother and he was killed his own father. Then he ordered the soldier to kill the old lady "horm" who picked him up from river when he was young, but kept this story a secret from him. Once the old lady died, he think about the old time when she was raising him, make him feel very much bad karma he have done. To pay back his sin, the builded the Jaydee in B.E.1420, and rule Suparnburi province until B.E.1459.

Phra Phongsuparn said that the bless/chant from rorsee, to chant this amulets with katha 'pa hung' 13 times, katha 'hor la khun' 13 times, phra buddhakhun 13 times. Think of the rorsee who made this amulets then chant "Katay sikkay ga ra nung ma ha chaiyungmungka sunk na ma pa ta" then said "Girimiti gurumutu geremete garamata phrasid lae" To Bring all good karma within your close fortune, to bring welth and protect any danger that will coming.

Phra Phongsuparn is the top 5 famous amulets of Thailand, the amulet bless protection with strong health fortune.

The great Buddha amulet from Suparn Buri Province, famous and popular among all admirers who have ben wanting to process from the past to the present are "Phra Phongsuparn" Kru Wat Phra Srirattanamahatarth Suprnburi. The amulet were founded by a chinese upland farmer living in the area, stealing to open up the kru (pit under the pagoda) around B.E.2456. Later on the governor of the city named Phraya Sunthong Buri(Ie Kannasut) gave his order to open up the pit officially in order to present the smugglers take so again. Such opening up the pit made them find a lot of Buddha amulets and ancient objects.

Through finding this kru of Phra Phongsuparn they fond many golden and silver leaf plates with the inscriptions, and could be translated briefly that Wat Phra Srirattana Mahatarth and Phra Prang (Pagoda Jeydee) including all Buddha amulets werer build by King Phra Broromrachathirarth the 2nd (Chao Sarm PHraya) around B.E.1967-1991 with Phra Mahathera Piya Thassi Saribut as the Chair man of the monks, and the hermits of about 500years old they are the Buddha amulet of the earth texture mixed with flower petals and tubers of various herbs, in 4 colours namely, red, yellow, green and black. They can be classified into 3 mould type.

Pim Nargae, Pim Nargarnd, Pim Narnoom which mean Old,Middle,Young face mold types. Phra Phongsuparn amulet are the superb Buddha amulets of "U-Thong" art, in which all mighty power were combined, and deserved to be one of the GrandFive set of Benjapakee the most famous and powerful amulets of Thailand forever.

Phra Rod

"Phra Sukaputtapatima" is Amulets which made by Hermit. Ex. Phra Perm, Phra Bang, Phra Khong, Phra Liang and Phra Rod. These amulets made since B.E.1223 founded in Lumpoon province. The legend said that this land owned by "Mengkabutt", a tribe of cambudian. Once Prince Sintatta (Lord Buddha) have travel though this land at Ghontararm and Charorarm villages which locate sounth of Trakarnmeng town.

Lord Buddha said "In future, part of "Phra Baromsareerikatarth"(Lord Buddha ash/bone)will be here and King Arthitrarthjao will keep safe in the pagoda. In B.E.1008 there are 5 hermits, they use to lived in monk hood. They exited the hood and study meditate until success Arpinya 5th Samabut 8 ( Yarn=Class of meditation )and were travel around all over thailand.

1. Phra Vasuthep

2.Phra Sukkatunta

3. Pumarnsree

4. Puttachadin

5. Phra Suddchanarai.

Once Phranang Jarmatavee builded 4 temples are

1:Wat Dongaw on east side, later called Wat Chetawan (famous temple) In B.E.2484-5 people have found Phra Perm, Phra Bang, Phra Khong, Phra Liang etc accept Phra Rod.

2: Wat PhraKhong on north side, later called Wat PhraKhongrorsee. Said that 4 hermit have plan on building Haripoonchai city here at this temple, people have added the word "rorsee" to temple name (rorsee=hermit).

3:Wat Mahawan on west side, this is the temple which found Phra Rod amulets.

4:Wat Phratoolee on sounth side, use for escape route purpose in war time as "Phratoolee" mean door for retreat. These 4 temple have all of Lumpoon province amulets and have been found at later time. From this information. 4 hermits have keep their amulets in Wat Dongaw, Wat PhraKhong, Wat Mahawan, Wat Phratoolee. These amulets are beautiful with art of Haripoonchai/Lumpoon province.

History say that once Sutavarorsee(Phra Vasuthep)hermit invite Phra Sukkatunta to diccuss about area to build city(Lumpoon). Once the city was builded, Sutavarorsee invite Phranang Jarmatavee to the throne of this city. This lady is a child of Rich family from Nongdoo village Lumpoon province. With her birth time/star prove that she have great karma and will be well known to everyone, she will help risen the level of Buddha religion in thailand. Her family rule this city until B.E.1330 was loss to Ramun Dynasty.

Then again in B.E.1824 by King Mengrai 1st, city was destroy. Later time the city was rebuild by King Mengrai 11th. As Nakhonphing (In present call "Chiangmai") loss to Burma, also Lumpoon as well. Until Lanna era, King Thonburee. Lumpoon province back to part of thailand. Lumpoon province are one of old place in Thailand which builded more than 1300 years, people have found many antique thing and many amulets. "Phra Rod" this name came from "Narata Rorsee" or "Rorsee Narata" this hermit name was "Narata" change to "NaRod" in later time. Once people found this amulets at Wat Mahawan, they start to call "Phra Rod".

Legend said that Phra Sukkatunta and Sutavarorsee have meeting with 108 hermits in ceremony to create Lumpoon's amulets by bring 4 clay from different land, 1000 medicines, 1000 herbs, many flowers. All mixed then put in molds, then chant with spell by 108 hermits. These amulets were given among thailand soldiers and people. Phra Rod are smooth clay have white, red, green, brown colours. From Wat Mahawan, sure not exceed 1500 amulets. There are 5 pim(mold type) Pim Yai, Pim Grang, Pim Lek, Pim Tearn, Pim Tor. PhraRod is one of most famous 5 amulets from Thailand. The amulets bless strong protection, bullet proof and the oldest amulets in the set of Benjapakee.

Name of the amulet admirers world not know the important Buddha amulets of Lampoon, or the former Haripoonchai, in which there are many categorizes. One of them that has ben important and popular among the admirers, as included in the "Five Grand" set of Benjapakee. The Buddha amulets of Lampoon as wentiale is PhraRod it is one of the best and dearly in need by many Budha amulet admirers.

Phra Rod of Kru Wat Mahawan Lampon is the Buddha maulet with the mixed material of earth and tuberous plants. They are delicate little ones with straight and power, made by the craftman of haripoonchai in the art style of early Lopburi period. Beating particularly unique beauty of their own. All Buddha amulet admirers have accepted that they have superb Buddhistic power, especially in protection and being safe from all dangers and disasters, So "called" The Buddha amulet being safe from all danger (PhraRod Yard Nirandtarai) An addition, they still have Buddhistic power in good fortune and Charming second to name of being safe from all danger and disasters. PhraRod WatMahawan is one of the FiveGrand set with PhraSomdej Wat Rakhang as the head, and with other 3 Buddha amulets, namely. Phra Gumpangpeth Soomgor, PhraPhongsuparn, PhraNangphya Phitsanulok. The PhraRod Wat Mahawan are 5 printed in all namely Big Mould, Medium, Small, Tow and Tuen mould.

Phra Nangphya

In History of this amulets "Phra Nangphya" are started from Wat Nangphya "Pitsanulok Province" which is the place these amulets were keep underground in many old pagodas. Phra Nangphya have an image of Buddha while sitting meditation parng chana-marn mean vitorious from all evils and image when LordBuddha have enlightened, no base line, no frame like other amulets. There are no 100% information for who build Wat Nangphya temple, this is around B.E.1900 base on art evidence and history. Pitsanulok is a town locate in east side around Wat Juramanee ( Build by Khom ). ( Khom = Cambodian ).

This town use to be sounth town front line for war in Sukothai era. Until Ayuttaya era, Pitsanulok change to north town front line in battle with Burma and Chiangmai. That time was Kingdom of Phra Mahadhumaracha

2nd ( Phraya Lerthai ), Phra Mahadhumaracha

3rd ( PhraMahadhumaracha Pitsanulok ), Phra Mahadhumaracha

4th ( Phraya Barnmueng ).

Wat Nangphya are one of an old temple from Pitsanulok since Sukothai era build by Phra MahadhummarachaTirath ( Khun Pirentorntep ), In B.E.2106 there was a war. Burma troops had surround Pitsanurok, in this time and reason Phra Nangphya were create to give to all navy soldier. In B.E.2112 Ayuttaya lost to Burma, Phra Nangphya amulets were give among all people and troops for motivation to gain freedom back from Burma. Same with other temples Wat Rathchaburana, Wat Cheepakao, Wat Poh, Wat Sateer, Wat Suthsawad, Wat Rathchakruth etc. These temple made all Phra Nangphya Pim(mold type) amulets. Phra Nangphya amulets made into different skin type : Din Pao (Burn Clay), Phong Bailarn ( Ash from Leaf ), Phong Hin ( Ash from Rock ). There are 8 Pim (mold) of Nang Phya Pitsanurok : Pim Yai Kaokhong, Pim Yai Kaothrong, Pim Sukathi, Pim Aokfab, Pim Aokthung, Pim Aoknoon,

Pim Khanaonsukothai and Pim Khanonayuttaya. In B.E.2444 King Rama 5th Phrabath somdej Phrajulajomgaojaoyuhua visited Wat Nangphya, and people were prepare the ceremony there at the temple. Once the villager digging ground to build a base, they found many of Phra Nangphya amulets hidden there. An abbot of Wat Nangphya have gather all of them and give to King Rama 5th. Our King then give Phra Nangphya amulets to assisstant, followers, and everyone who serve the King. There are some Our King bring back to bangkok and keep them in Wat Intraviharn temple.

Phra Nangphya are famous in bulletproof, wealth and good fortune. PhraNangphya become one of the most famous amulets in Thailand in the set of Benjapakee, the amulets are old and beautiful with an art of Pitsanulok. PhraNangphya bless as second amulets from PhraSomdej Rakhang to bring strong charm with attractiveness and respectful from all others.

The "Nangphya" Buddha amulets are most popular and accepted as one in the "Grand Five" set of Benjapakee the most popular amulets in Thailand. The people have been seeking them for such a long time, because of the highly Buddhhistica quality. Wat Nangphya was situated next to Wat Ratchaburana, Phitsanulok. Wat Ratchaburana was built by King Maha Thammaracha of Sri Ayutaya Capital. During his rule of Phitsanulok, while "Wat Nangphya" was built by "Phra Wisut Kasattri", his wife around B.E.2095-2100 (1552-1557A.D.) Both wats originally were on the same piece of head. Laster the road built running through it at the middle and separated the wats(temples) from each other.

The Pagoda was destroyed and cleaned, and the Buddha amulets in a triangular shape were found. The Buddha amulets circle called them "Phra Nangphya" and it is believable that "Phra Wisut Kasattri" has built these "Phra Nangphya" amulets had build them in the pit under the Jaydee(pagoda). "Phra Nangphya" are one of the Buddha amulets built during the end of Sukhothai era, around 550 year the Kru was opened up from Wat Nangphya, Phitsanulok province, around B.E.2442-2444 for the first time. Last time they found again in B.E.2487. There are the Buddha amulets of earth material mixed with flower patals, gravels and sand. The texture is rather coarse, but there are form with texture and with little gravels and sand. There are in 4 colours, yelow, red, green and black. THe prints can be calsified in to 6 print. In addition to being the Nangphya family, famous for Buddhistic power on Charming and being safe from al dangers, the Nangphya Buddha amulets is one excellent not being killed by any weapons.

Phra Somdej WatRakhang

Phra Somdej Watrakhang amulets created in an image of Lord Buddha meditate by Somdej Puttajarn Toh from WatRakhang Kositararm. The amulets are the most powerful chanted of all. Somdej Toh have been studied from many great guru monks in the past. Many thing he have learned and one of them is how to create "Itti Vattu" ( Powerful bless/chant things ) are the amulets.

By chanting Buddha Katha Mantra, Spells , Write on with Number of Yans include the power of meditate. The right way of consecrate which made the amulets have power of protection against evils/darkness or negative energy. This is how Somdej Toh made these amulets, first is to write with Yans number then chanted with spells and then the last is to do meditate ( Chant with spell while meditate ).( The amulets that chant by Yarn of Meditate will very hard to loose the power ). The reason Somdej Toh made these amulets in the purpose to explan the Dharma of Buddha, to bless every life in this world for good karma.

Those who have these amulets for respect/pray are very well bless because Somdej Toh didn't create them to feed his life. In short time Phra Somdej amulets become very famous more than any other thailand amulets. The "First Phra Somdej" created when Somdej Toh visited Phratabong Province of Cambudia, there are one supremacy of Cambudia who have well respect to Somdej Toh. He asked him to create one amulets for his protection from any danger and for pray, also to remind him of Somdej Toh. Once Somdej Toh is back to Wat Rakhang, he started to make Phra Somdej amulets in B.E.2409. Somdej Toh design to made Phra Somdej amulets with an amount of 84,000 amulets. Materials for making Phra somdejs comprise : Shell lime , Phong Vises (holy powder, ittijay, eaynisinghay), assorted flowers from shine, rice remains after his consumption, lotus, ashes from incense urns, honey, tang oil, etc. the surface skin of the amulets were shattered, then Somdej Toh use mixed with banana. Then mixed with tang oil by advise from Luang Vijarnjearanai the palace gold smith of King Rama 4th make the skin look perfect. The later batch are all mixed with tang oil alway.

The very first molds are made from his cousin "Teath" and villager from Barn Changlor, thus the molds not beautiful and not satisfy by Luang Vijarnjearanai. He create the molds for Somdej Toh in later times. The first batch of Phra Somdej are not beautiful and most are broken or surface skin shatter, also very rare in present. For the molds which made by Luang Vijarnjearanai are Pim Phrapatarn (Pim Yai), Pim Jaydee, Pim Tarnsam, Pim Katebuatoom, Pim Prokboh, Pim Sunkathi, Pim Sendai, Pim Tarnkoo and Somdej To his own mold called Pim Auckruit. These are original Phra Somdej.

( Pim = Type ) The later pim come out in different time and people give them different name like Pim Kaizer ( When King Rama5th visit King Kaizer of Germany ) , Pim Guanyu ( Red skin somdej which give only to military and warfield soldiers, thai soldiers those visit china ), Pim Jawragar ( The black skin somdej which very famous with all 5 set Black Benjapakee these include another 4 amulets ) Jawragar = Black.

For Phra Somdej amulets the most famous bless/chant way is his holy powders (Phong viset) which still can't find any even or above his level, and still at present many amulets create alway include this ingredients. Phra Somdej that the power alway stay strong, the chanter need to success "Vicha Mayarith" and "Samathi Pararith" knowledge use the power of meditate to chant Yans number to alive. These way make genuine "Phra Somdej". PhraSomdej created by Somdej Toh Promarangsri is the most famous and the best amulets from Thailand, the amulet bless strong protection and great fortune to the wearer.

The best and most famous pieced of the printed Buddha amulet in Thailand. This Buddha amulet, build by Reverand Somdej Phra Puttajarn "Toh Promarangsri", a abbot of Wat Rakhang Kositararm, from sacred Objects. The main off Objct was shell lime mixed with worl and others into powder, added with other powder made from fragrant petrols of flowers, oils and sacred water; Altogether bcome the printed Buddha amulets around B.E.2406 to 2415 (1863-1872A.D.) These were called "Somdej Wat Rakhang", famous through out the country. The Reverand Somdej Phra Puttajarn "Toh Promarangsri" was on of the top masters of Bangkok period. He finished the "Sarata Solot" subject, in which only few in Thailand could do. It is Buddha amulets built and made sacred, ther fine, showed various super natural powers.

The budha grace was so superb that they were popular among general public. The Buddha amulets were ecognized from 3 temples (Wat), namely, Phra Somdej Wat Rakhang Khositararm, Wat Mai Ammarot Barngkhunphrom, and Wat Katechaiyo. Phra Somdej is upgraded as the "Emperor" of all Buddha amulets, in which the master of Buddha amulets in Thailand, "Tri Yumpawai" classified as the first of the "Grand Five"(Benjapakee) Buddha amulets in Thailand.

The other amulet was from the Kru (pits under pagodas) of 4 cities; namely, PhraRod Mahawan Lumpoon, PhraNangphya Phitsanulok, PhraKampangpeth Soomgor, PhraPhongsuparn Suparnburi. PhraSomdej Wat Rakhang of standard print shapes, recognized by people include 5 master prints namely big Print shape PimYai, PimJaydee, PimTarnsam, PimKatebuatoom, PimProkboh.




2010年8月12日星期四

Luangpu Kumphan Wat That Mahachai龍圃康潘 越塔马哈柴廟

The Biography of the Great Teacher Phra Soon Ton Tan Ma Gon also known as Luangpu Kamphan Koh Bpan Yon (The former Chief Monk of district Pla Pak and also the former Abbot of Wat Tat Mahachai at Ban Mahachai, Nakhon Phanom province. Age 89, having spent 59 rain retreats as a monk.)


Luangpu Kamphan was born on the 10th January, B.E. 2458. His father was NaaiKen See Soo-Wong, and his mother was Naang Lom See Soo-Wong.

Luangpu Kamphan entered the monk hood at the tender age of 17, on the 7th September, B.E. 2475. He was ordained as a novice at Wat See Boon Reuang and Pra Ajarn Cheuam was the Pra Upacha (the monk who officiates at an ordination ceremony). After 3 years of Dharma study under Pra Ajarn Cheuam, Luangpu Kamphan was ordained as a monk at the age of 20, in B.E. 2478. Then, together with 2 of his seniors, he headed for Tudong (forest wandering) in the Loei province in order to further develop his Dharma practice. During the period of Tudong he visited Ajarn Sao at Wat Pohn Meuang for further advice on meditation.



Besides visiting Luangpu Sao many times, and he also understudied with Ajarn Kroot Seung Ben Pra Kao. During his stay in Loei, he visited many great masters and understudied with them to improve his Dharma knowledge.



In B.E. 2482, at the age of 24, his mother passed away, leaving him to take care of his younger sister. He was thus forced to leave the monk hood so that he can support his family.



During the year B.E. 2488, he re-ordained as a monk; this time, he followed tradition and went Tudong for 3 years. After that, at the age of 33, he was invited to teach Dharma at Wat Pra Poot Bat Jom Tong, Nakhon Phanom.

In B.E. 2509, at the age of 51, he was invited to be the Abbot of Wat Koht-Sa-Ga Ram (presently known as Wat Tat Mahachai).



Education

In B.E. 2472, he completed his basic primary education at Banpho School at the age of 14. Then in B.E. 2479, at the age of 22, he passed the 3rd Level of Pali Studies at Wat Pra Poot Bat Jom Tong. At the age of 30, in B.E. 2488, he got the best Final Examination results for Pali Studies at Wat Pra Poot Bat Jom Tong. In B.E 2489, he achieved the highest ranking for the higher levels of Pali studies at Wat Pra Poot Bat Jom Tong.



Special Education

Luangpu Kamphan is a Dharma specialist, being able to read and write Khom and Tai Noi. Because of his extensive knowledge in Dharma and Pali chanting, he was always invited to lead and teach other monks, beginning from B.E. 2490.



Expert Teacher

He was the one of the most well-known and popular Dharma teachers in Northeastern Thailand and when he was alive, he was also the most respected monk in the Nakhon Phanom province.



Luangpu Kamphan also wrote many Dharma poems in the language of Isan (Northeast Thailand). All his poetry is well-known in Isan because besides being easy to understand, he is also an expert in Vipassana meditation (taught by Ajarn Sao) and he was also the meditation teacher for Wat Pa Maha Chai, Wat Sang Pra-in and Wat Pu Pan Dan Sao Koi.

During his lifetime, he helped to build and reconstruct many temples in the Isan region, besides engaging in various charity works.

Summary of His Achievements

B.E. 2509: Luangpu Kamphan was invited to become the abbot of Wat Koht-Sa-Gaa Raam (Wat Tat Mahachai), a post he held till his passing in B.E. 2546.

B.E. 2509: He was promoted to become the Chief Monk of district Mahachai

B.E. 2518: He became the Assistant Chief Monk of district Pla Pak

B.E. 2519: He was nominated as Pra Upacha (Preceptor)

B.E. 2519: He became Head of the Dharma School (Dharma and Pali) in district Pla Pak

B.E. 2531: He became the Chief Monk Monk of district Pla Pak

B.E. 2542: He became the Senior Advisor of district Pla Pak

Other Achievements

B.E. 2518: He was officially promoted to a Grade 3 Dharma teacher

B.E. 2520: He was officially promoted to a Grade 2 Dharma teacher

B.E. 2528: He was officially promoted to a Top Grade Dharma teacher

B.E. 2535: He was bestowed the title of Prasoon-ton Tan-ma Gon by His Majesty, the King of Thailand

Charity Accomplishments

B.E. 2492: Chairman in charge of rebuilding the Ubosot of Wat Pra Poot Baat Jom Tong

B.E. 2494: Chairman in charge of rebuilding the bell tower of Wat Pra Poot Baat Jom Tong

B.E. 2498: Chairman in charge of leading people in Mahachai to re-build Wat Mahachai

B.E. 2500: Chairman in charge of leading people in Mahachai to re-build the ‘Miraculous Buddha Image’ of Wat Mahachai

B.E. 2514: Chairman in charge of leading people in Mahachai to re-build the Buddha RelicPagoda in Wat Mahachai

B.E. 2520: Chairman in charge of leading people in Mahachai to build the Ubosot in WatMahachai

B.E. 2524: Chairman in charge of leading people in Mahachai to build the surrounding wall of Wat Mahachai

B.E. 2527: Chairman in charge of leading people in Mahachai to build the monks’ cells

B.E. 2527: Chairman in charge of leading people in Mahachai to re-build the Wat Pa Mahachai and Wat Arayankam

B.E. 2528: Chairman in charge of leading people in Mahachai to build the extension of monks’ cells

B.E. 2534: Chairman in charge of leading people in Mahachai to build the Tumkorsitwitaya Secondary School for the underprivileged

B.E. 2536: Chairman in charge of leading people in Mahachai to build the Tummagonweethaya Secondary School

B.E. 2537: Chairman in charge of creating the big Buddha image called the Gagroon Buddha for Wat Sarn Phra In

B.E. 2537: Chairman in charge of leading people in Mahachai to build the Mahachai Witthayakom Secondary School for the underprivileged

B.E. 2545: Chairman in charge of leading people in Mahachai to build the Pla Pak hospital

Besides all these extensive charity works, Luangpu Kamphan also helped many government sectors to raise funds for the police force, army and various other public facilities.

Therefore, it’s not difficult to see why the great Luangpu Kamphan is so well-respected by everyone in the Nakhon Phanom province. In fact, many local Thais venerate him as a living Arahant.

(Wat Kosadaram was home to another important northeastern Buddhist monk, Luang Pu Kumpan Kosapanya. Within the compound, the Phra That Mahachai houses holy Buddha relics, the largest wooden engraved Buddha image, and the region’s most exquisite wall murals. Buddhist devotees visit the Achan Bua Temiyo Museum to view his personal items and pay respect to his corpse, which miraculously doesn’t decompose though it was never chemically treated.)

Unfortunately, Luangpu Kamphan passed away peacefully on the 24th November, B.E. 2546, at 01.59hr, in his kuti. He was 88, having spent a total of 58 rain retreats in his lifetime.

Prayer for all Luangpu Kumphan Amulet's:

Loop Rak Thay Ku Tor

*Nakhon Phanom province is one of important of I-San which it old name called "Sri Kotrabun Kingdom". Later, The King's Rama I extend the area to capital city of Laos "Vientiane". Which The King's Rama I changed the name from "Sri Kothabul Kingdom" to "Marukhanakhon". Nakhon Phanom is oldest provinces near the Mae Kong River and various of culture and Thai Arts.

有關龍圃康潘的小小介紹

高僧龍圃康潘是80-90年代泰國東北部那空帕弄府數一數二的大德高僧,若資深泰國佛牌收藏家/泰國通大多會認識這位擁有大智慧與神通的大德高僧。

龍圃康潘生於佛歷2458年/陽歷1915年,他在那空巴農府乃最受尊敬的當代高僧之一,(那空巴農府有兩位最受尊敬的高僧, 阿贊瓚和他)龍圃康潘於17歲出家,剃度師是烏巴查川,他在烏巴查川的佛法教導下讀了3年后,為了更深入了解佛法就和2位師兄到黎府修行森林苦行(頭陀僧)。 在當時也拜入著名的頭陀僧阿贊叟(Ajarn Sao,泰寮地區森林派傳統導師的著名大師)的門下,跟隨著阿贊叟修行更深奧的禪定法門。

在24歲時,由於他的母親過世,弟妹還小,需要有人照顧。逼使他不得不還俗,以工作來照顧弟妹的生活。就這樣過了6年, 當弟妹都長大了已有能力照顧自己后,龍圃康潘重回佛門繼續頭陀僧的生活,修行深奧的禪定法門。

3年之后,也就是33歲的成為一名出色的佛法導師而被派到那空巴農府的瓦帕不他耙崇通廟教導佛法。

在51歲時, 由於他精湛的佛法和禪定。他被委任為瓦摳薩卡然也就是現今的越塔馬哈柴的主持。小弟從別的高僧口中聽說,龍圃康潘是擁有能和龍王交流溝通能力的泰國三名高僧之一。他也在佛歷2535年時被泰王親自冊封名為帕孫通達馬公上師。

龍圃康潘於佛歷2546年11月24號在禪寺內往生,享年88歲。僧臘65年,戒臘58年。師傅在眉公河一帶擁有非常多的信眾,除了很多高官如首相差瓦立,警察首長咖維將軍和其他海,陸軍部隊中的高官也是這名高僧的信徒之一。

泰王和其他皇室成員也经常前往去拜訪龍圃康潘這名大德高僧。

The Biography of the Great Teacher Phra Soon Ton Tan Ma Gon also known as Luangpu Kamphan Koh Bpan Yon

(The former Chief Monk of district Pla Pak and also the former Abbot of Wat Tat Mahachai at Ban Mahachai, Nakhon Phanom province. Age 89, having spent 59 rain retreats as a monk.)

THAI BUDDHIST AMULETS MAKING PROCESS

The following are some photographs from the scenes of Thai Buddhist amulets making process, of course, I do not have details of the procedures, and therefore I am only able to provide a very brief introduction based on some photographs.
Some of the holy ingredients and material used for making Nur Phong amulets, note the container containing some brown colour powder and the bowl of white colour powder, and liquid substances and some other ingredients which had yet to be powdered.

Luang Phor Liam chanting and consecrating the ingredients and materials to be used.

The moulds/Blok used for the moulding of the amulets. The round moulds are the moulds used for the medal amulets/Rian, it is a two-piece part, for moulding the shape of front and back. The individual metal pieces are the moulds bearing the shape of would-be powder based amulets/Nur Phong, the final mould is the rectangular mould which is actually a metal tray filled with plaster bearing the shape of the would-be amulet formed from the individual metal pieces. The metal tray in fact is a part of the moulding machine, which it will be attached to later.

Luang Phor Liam hand-moulding the powder based amulets/Nur Phong, a disciple is helping him.


Luang Phor is using the hand mould machine, the earlier rectangular mould is attached to the machine. After the amulets are moulded, they are left on trays for drying. After drying, they are packed into boxes.

Luang Phor Liam chanting and consecrating the amulets after all the amulets were made. The boxes of amulets were tied together by a white string, known as Saisin, and one end was probably tied to a main Buddha image too, Luang Phor holds the balled end of the Saisin while chanting or meditating. Note the bowl of holy water with a candle lighted within, the water is known as Nammon, which was sprinkled upon the amulets.


After all the amulets were made, the moulds/Blok were delibrately damaged and broken to prevent any unauthorised reproductions of the amulets. A common practise.


A scene from a mass chanting/consecration ceremony, it appears to had took place outdoors in the temple compound. Notice that the amulets were likewise packed into boxes and piled up with the statues to be consecrated together stacked on top of them, the Saisin were tied around the amulets and statues, and arranged in a spiderweb manner above the stack of amulets and statues.

A Luang Phor lighting the consecration candle, the long candle was placed in a transparent wind shelter, to prevent it from extinguishing during the consecration. Note the bowl of Nammon placed beside the consecration candle, where lotus flowers were placed within the Nammon.


During the consecration, the monks sat in rows holding on to the Saisin while chanting.

Brahim priests were sometimes invited to participate in certain parts of consecration ceremonies, they were oftenly invited in mass chanting ceremonies.

The person in white robes with beard and tied up hair is the Brahmin priest, the person wearing white shirt and pants is probably a temple committee member.

A monk drawing Takruts.

Consecration ceremonies can be elaborate and involving many high monks taking place in the temple hall/Bosth of a well known temple, or it can take place in the wilderness involving only one monk alone, like the above photograph.

Another scene from a mass chanting ceremony where lots of monks were involved. This ceremony took place in the main hall/Bosth of the temple. Notice how the amulets and statues were packed and stacked up, and Saisin were tied around them and joined to the hands of the monks in a network array.

Note how the many monks sat lined up in the temple hall around the amulets and each monk had a small bowl of Nammon beside him.

A Luang Phor lighting the consecration candle, notice that there is also a big bowl of Nammon beside the consecration candle.

THAI BUDDHIST AMULETS AND THE OCCULT

In Malaysia and Singapore and parts of Asia and the Southeast Asia other than Thailand, one will occasionally encounter someone wearing a Thai Buddhist amulet. A lot of people appreciate these holy items, not just the Thais, but also Chinese, Cambodians, Burmese and Indians.

Thai Buddhist amulets originate from ancient votive images of the Buddha, holy and sacred items stored in various caches centuries back and later discovered from ancient Buddhist sites. They are objects of good will and intentions, made with reverance to the Buddha, by true religious men dedicated to seeking enlightenment and benefits to the suffering world. However, because of wrong information and misleaded impression, Thai Buddhist amulets are sometimes being associated with the occult and black magic.

There are many misconcepted myths about Thai amulets caused by small talks among the ignorant. Common misconceptions by persons new to Thai Buddhism is that all chantings are magic spells, and assumed that every chanting have different purposes. Most of these are untrue. While different chanting does have different meanings, these chantings are not magical spells or associated with the occult. Oftenly they are merely religious texts of Theravada Buddhism being recited, the language is often Pali, an ancient religious language spoken during Sakyamuni Buddha's time, similar to the Sanskrit language of Mahayana Buddhism and Hinduism. Not understanding Thai Buddhism and the Pali language, and not understanding the context of the words, the majority of uninformed people mistook them as magic spells of occult nature.

These misconceptions are not caused without reasons. In the 1980s, horror films and thrillers are big hits in Hollywood, movies featuring vampires and devils were in trend and in the late 1980s, adventurous Indiana Jones went treasure hunting in exotic lands such as Epygt. In Asia, the film industry mirrored the trend by sending Asian Jones to exotic lands in Asia, coupled with Asian vampires and evil spirits. The movie industry had projected Thailand as an exotic country, and had given Thai culture a image of black mysticism. Majority of the uninformed do not know that Thai Buddhism is Theravada Buddhism, the national religion of Thailand. If one does a bit of homework before associating Thai Buddhism with the occult, Theravada Buddhism means the Teachings of the Elders, it refers to the practise of the teachings taught by Sakyamuni Buddha to his direct disciples, twenty-five centuries back in India, Buddhism is a religion who rejects rituals, supersitions and the occult. The goal of Buddhist is to achieve enlightenment and liberation from sufferings through practising the teachings of Sakyamuni Buddha. Due to the success in the movie industry, the image of Thailand suffered. Another victim of the movie films is Tibet, the land of snow, whom the people's main religion is Tantrayana Buddhism, which originates from Mahayana Buddhism.

Back to current time and take a look at the advertisments put up by some dealers of Thai amulets in Malaysia and Singapore, they promise solutions to all these problems by visiting their shops and buying some amulets. Some had packaged themselves as fortune tellers, geomancist, occultist cum religious men, and oftenly mixing the beliefs of Chinese mediums with Thai Buddhism to cater to the superstitions of the Chinese people in Malaysia and Singapore, since most collectors in Malaysia and Singapore are Chinese. They even listed all a long list of these problems. It is because of these dealers that Thai Buddhism and Thai amulets are so widely misconcepted in Singapore and Malaysia. The mess that they had created had polluted Malaysia and Singaporeans' impression of Thai Buddhism and Thai amulets for the past two decades, and perhaps even longer.

Thinking logically, these dealers are doing it to earn cash from the gullible and uninformed. I recall a recent case happened in Malaysia and Singapore where a particular dealer in Thai Amulets operating in Hougang Town area was arrested in 1998 for cases of cheating, outraging modesty of woman and rape, he had claimed himself to be an "Archarn" or "religous man" capable of solving his victims' problems with magical means. In another case happened in 1999 in a motel in Geylang Lorong 18, a "religous man" claiming to be a priest in Tantrayana Buddhism used the good name of Buddhism to commit cheating and rape. In the 1980s, in a case which shook the whole of Malaysia and Singapore and Southeast Asia, a Singaporean "Archarn" or "religous man" claiming to be a practioner of Hinduism Tantrik, Thai magic and chinese medium practises was earning easy cash from superstitious women. Operating his "shrine" in his HDB unit in Toa Payoh Town area, he was sentenced to death for kidnapping and the murder of two children, investigations also reveals similar methods used to commit cheating and rape. There are countless such cases, reported and unreported, published and unpublished.

The method of fraud are always similar, oftenly the victim is already a superstitious person, curious about the supernatural and often fears the unknown. And more importantly the victim is facing personal problems of either financial debts or unhappiness in marriage or poor health. By inducing fear into the victim's already supersititous mind the ideas of evil spiritual influences and possession, the con men promised help and assurance of exorcising the evil spirits, subletly breaking the victim's mind and influencing the victim for monetary or sexual favours.

The intention of writing this article is to clarify a bit of wrong conceptions, however a person interested in the occult might not accept this short article easily, simply because it is human nature to reject what is not pleasing to the ears. The Buddha did discouraged the belief and practise of rituals and occult, however superstitions collectors choose to believe in con men rather than believing in the Buddha. Truth is often not pleasing to the ears. The Buddha did not taught the Dhamma to please human ears, the Buddha taught the Dhamma to save humans.

WHAT ARE THAI BUDDHIST AMULETS

INTRODUCTION
Amulet means an object worn in belief that it bestows protection from evil and harm. The practise of wearing amulets was already present since the beginning of civilisation in every races, cultures and religions.


Buddhist means a person following the teachings and goal of Buddhism, the religion founded by Sakyamuni Buddha more than twenty-five centuries back, in the area now known as India. The goal of Buddhism is to achieve Nibbana, the state of final release from the cycle of birth and death, the state of liberation; it constitutes the highest and ultimate goal of all Buddhist aspirations. The word Buddhist can also refer to other things closely related to Buddhism or of Buddhist origins.

Thai refers to a race of Asians, there are two theories about the origin of Thais. The first being that about 4,500 years back, the Thais originated in northwestern Szechuan in China and later migrated down to Thailand along the southern part of China (Funan). The second theory being that the Thais might have originated here in Thailand and later scattered to various parts of Asia, including China. Whatever the truth is, by the 13th century, the Thais had already settled down within Southeast Asia. The word Thai can also refer to other things of Thai origin.

Thai Buddhist amulets are therefore objects originated from Thai related to Buddhism, worn and/or used in belief that they bestows protection from evil and harm. Although they are related to Thai Buddhism, the Buddha had discouraged the practise of magic, rituals and astrology.

ORIGIN OF THAI BUDDHIST AMULETS

The motif images of Thai Buddhist amulets were usually the Buddha, it was until the past century when images of Arahants (disciples of Buddha whom had achieved Nibbana), famous monks and Devas gained much more popularity. In fact, the Buddha had forbidded the worship of his images in attempt to achieve enlightenment, but rather achieve enlightenment through practising the Dhamma. The worship of Buddha's images may also lead to the wrong practise of worshipping idols instead of practising and understanding the Dhamma. No images of the Buddha were made during the life of the Buddha, and after the Buddha's passing away, Buddhist paid respect to the Buddha's relics, Stupas and to his footprints. Five centuries later after Buddha's Parinibbana, the army of Emperor Alexander of Macedonia/Greece were sent to conquer the area of present-day northern India. Sculptors and other craftsmen were sent along with those troops and these sculptors subsequently became Buddhist followers, the first images of the Buddha were then created. Images of the Buddha are then made in accordance to the thirty-two marks of a Buddha, symbolising the thirty-two qualities of a Buddha. And since then till now, images of the Buddha are used by Buddhist to pay respects, take refuge, and reminding oneself of the Buddha and his teachings.

Thai Buddhist amulets can be divided into two categories, the first being ancient votive images of the Buddha, these were cached images in form of small tablet images and statue images of varied sizes, usually stored in ancient Stupas (a Buddhist architectural), temples, and caves. These ancient votive images were made from terracotta (Nur Din) or metal alloy (Nur Chin).

There are eight original Buddhist Stupas. After Sakyamuni Buddha's Parinibbana, his relic was subsequently divided to eight parts, to be brought to eight different parts of the land to spread the Buddhist religion. There are two main reasons for the building of Stupas; to enshrine Sakyamuni Buddha's relics after he passed away; and to commemorate eight great deeds accomplished during Sakyamuni Buddha's life. They are; Birth, Enlightenment, Turning of the Wheel, Miracles, Descent from Tushita, Reconciliation, Complete Victory and Parinibbana. The Stupas were built respectively at the sites; Lumbini, Magadha, Sarnath (Varanasi), Samkashya, Rajagriha, Vaishali & Kushinagara.

As centuries pass by and Buddhist spread north and south, the Buddhist practise of building Stupas also spread to other parts of the world and sacred objects such as scrolls of scriptures, images of Buddha, and relics of holy monks were also enshrined in Stupas built in later centuries. These Stupas spread to many Asian countries, including Thailand, the first Stupa built in Thailand is the Phra Pathom Chedhi in Nakhonpathom, it is also the tallest Buddhist structure in the world. (Chedhi is the Thai word for Stupa)

The most probable purposes of these ancient votive images are that they were probably created as votive offering to the Triple Gems (Buddha, Dhamma and Sangha). Spreading the Buddhist Dhamma (teachings), creating images of Buddha, building temples and Stupas and rebuilding them are considered great merits by Buddhist. Images of the Buddha are used by Buddhist for remindance of the fact that Nibbana is achievable by all beings and these images also served as sacred objects used to spread the Buddhist religion. In Thailand, these images were made and stored into Stupas, originating from various different periods of Thai history and it is also a practise that 84,000 pieces of these images are stored into a Stupa, to signify the 84,000 teachings of the Buddha. Some of these images traced back to approximately 1,000 years of history, back to the time of the Khymers.

When temples and Stupas were destroyed either from age, natural disasters or during times of war, these small votive images together with the stored Dhamma scriptures were subsequently discovered and unearthed gradually from past centuries to recent decades in Thailand. Buddhist held these historical religious artefacts holy and sacred, and the Thai people started wearing and keeping them as amulets. It might also be possible that the first people whom found and worn these amulets may be the soldiers and the people in times of difficulties such as natural disasters. In Thailand, these votive images were discovered at historical ancient sites of Kamphangphet, Lampoon, Phisanulok, Lopburi, Sukhothai, Ayuthaya, Suphanburi, Chiengmai, Chiengrai and Chainatch.

With the gradual discovery of these ancient votive images, and with the continuous erecting of new temples and Stupas in different periods of Thai history, these small votive images may also had been continuously created by monks and artisans over the various past centuries for storage in temple caches and Stupas. They may have also been distributed to the people from time to time.

NEW PERIOD OF THAI BUDDHIST AMULETS

The second category of Thai Buddhist amulets are made by monks from since the last century. As mentioned earlier, the majority Thai Buddhist amulets depicts the image of the Buddha, however images of Arahants, popular monks and Devas had also gained popularity in recent decades, especially the images of popular holy monks. These images often bear words from Buddhist scriptures written or inscribed in old Khymer language scripts and contemporary Thai language scripts. The name of the particular monk and temple making and commissioning the amulet are oftenly also included on the amulet, along with the date it was made and issued. Yantra scripts and other Buddhist symbols such as images of Stupas, Bodhi leave, etc, are also oftenly included on the amulet.

Like ancient votive images, they are also made from terracotta (Nur Din) and metal alloy (Nur Chin), however other materials such as wood from auspicious trees, ivory and horns had also been used to make these amulets, the list of materials is endless. And a majority of these new period amulets are made from a mixture of powder-based (Nur Phong) materials. They may consist of materials such as burned palm leaves of scriptures, food grains, herbs, crushed stones from temple buildings, filed metal from ancient Buddha statues, powder from previous famous amulets, lime powder, etc, and again the list is endless. Amulet in form of medals (Rians) also gain popularity in these recent decades, they resembles coins, two dimensioned and in various shapes and sizes oftenly depicting images of a particular popular monk whom usually is the monk whom consecrated and commissioned these particular amulet. Three dimensioned miniature statues (Loop Meun) were also popularly created, they are usually made of metal alloys, and in some cases from terracotta and mixed powder base. These are the three most common types of new period Thai Buddhist amulets made from since the last century; Nur Phong/mixed-powder based amulets, Rian/medals, Loop Meun/Miniature statues.

New period of Thai Buddhist images are made for a few purposes other than for Stupa storage, some common purposes are; to rise funds for the purposes of temple building or repair, fund rising for building hospitals, orphanages, commemorating an event, etc. When a devotee supports such acts of good deeds whether with physical participation or monetary donations, these amulets would be given to the devotee as tokens of good wishes.

THE HOBBY OF COLLECTING THAI BUDDHIST AMULETS

Since the olden days, these amulets were believed to bestow great protection from harm, and some particular pieces are highly sought for, usually after incidents where people had miraculously survived accidents, mishaps or assaults and escaped death unscathed while wearing a particular amulet. Some particular amulets made by certain monks or temples are believed to bring the wearer Kong Gapan (invulnerability from weapons and firearms), and Keow Klab (avoiding and survival from accidents and mishaps), these had resulted in the Thai people collecting and valuing these famous pieces. Usually a practise more by Thai men than women, because during old times, men folk at times traveled from places to places, trading at foreign villages and into mountainous routes flocked with dangers and bandits, and during times of war, men have to become soldiers.

Thus, the practise of collecting Thai Buddhist amulets manifested into a hobby in recent decades, whereby people had started hoarding, selling and trading them, creating an market demand in them and became dealers and collectors. Just like anything else which are collected, their original purpose are not for collection, it is when a group of people whom shares a same liking to a particular type of thing and caused a market demand, and thus the hobby of collecting Thai Buddhist amulets evolved.

Similar with collecting other items such as coins and currency, stamps and antiques, popular pieces, rare pieces, and old pieces in general resulted in higher prices, and therefore resulted in imitations being made. Identifying authentic piece from imitated piece makes these hobbies more interesting, and experts from various fields and hobbies emerged over time. Similar again with collecting other items such as coins and currency, stamps and antiques, their original price may not be expensive in the past, but when collectors created the demand for them years later, the difference in price are often astonishing.

Thai Buddhist amulets, associated with Thailand's main religion; Theravada Buddhism, and the Thai culture of wearing amulets, makes the hobby of collecting Thai Buddhist amulets extremely popular in Thailand, and spreading it's influences to other parts of Southeast Asia. Thai Buddhism amulets are not exactly an intergral part of Theravada Buddhism, but it certainly is in Thai life and culture.

ESSENTIAL REFERENCES

INFORMATION AND KNOWLEDGE

To improve knowledge of Thai Buddhist amulets and to improve the knowledge of identifying them, one will inevitably need to know it's background information and the amulets itself or photographs for comparision and reference. One can obtain these information and photographs through books and magazines featuring the subject of Thai Buddhist amulets collection. There are many books in Thai language and sometimes in English, covering the subject, other than information about monks, temples and their amulets, books provide a lot of good photographs for references. Some of these sources worth reading are as follows:

Dictionary Of Buddha's Small Image Book 1 to Book 5

This series of books do not have much text, however they contains collections of photographs of competition pieces, photographs of prize winning Thai Buddhist amulets are catalogued into a book after a Thai amulet competition. From these books one can know what are the collector's pieces and recognise them, the books covers statues images from different periods of Thailand, ancient votive images, to collector's pieces of Thai Buddhist amulets from recent decades. From these series of books one will get a general idea of what are the popular pieces and what amulets are worth collecting. Dictionary of Buddha's Small Image Book 1 to Book 5 provides very good reference for the collector.

Books About Individual Monks And Their Amulets

Books on amulet of individual monks, information about the monk, information about his amulets, provide information about the biography of the particular monk, and information about the batches of amulets created by him, such as the year made, number of pieces created, the different moulds used which may also covers remade pieces, etc. These books often contains clear, large size photographs for reference. They may also provide information on popular pieces, details of the material used, and details of the consecration ceremonies. These books are very good reference which features on only one particular monk and his amulets, however they often covers all the amulets of a particular monk thoroughtly. They may be published by the temple committee of the monk, or by the companies of amulet magazines, whereby the writers are usually collectors whom specialise on the amulets of a particular monk.

Books About A Particular Type Of Amulets

Also on the market, there are books written on information and tips regarding a particular type of amulets, such as a book focusing on Rian/medal amulets, or a book focusing on Phra Pidta, etc. These books will often covers information and tips regarding the particular type of amulets covering the most popular pieces from old periods to popular pieces of recent decades. These books often have good photographs and background information, and oftenly the authors will provide pointers in identifying these amulets. These books are very valuable aid if a collector is interested in a particular type of amulets.

Magazines

There are large number of different magazines on the subject of collecting Thai Buddhist amulets. Most magazines features on popular collector's pieces, some features on new created amulets of current monks and also the latest amulets. There are also articles about the popular amulets or about the popular monks written by the editors of the magazines, these articles usually provides information and sometimes rumours. And of course, these magazines provides photographs for reference and oftenly, these magazines even also feature articles with photographs providing pointers on how to identify a particular authentic amulet, guiding the collector to look out for certain identify points of an amulet. And all of these magazines contains lots of commercial advertisments by Thai amulet dealers and shops, and from these magazines one will know what are the general prices of the amulets in the Thai amulet market. There are oftenly even posters of amulets and monks. On other words, these magazines are like car or fashion magazines.

ESSENTIAL TOOLS

Examining amulets needs a little tools; but a 10X magnifying glass helps a lot and a good source of light. It is best to examine amulets under a table lamp providing white light. Imitation pieces of various different qualities are also valuable, as they provide good references to the collector for comparision. If you do not read Thai language, at least learn to read Thai numbers, it's not hard to learn the numbers 0 - 9, but it will help the collector a lot in many areas.

RECOMMENDATIONS


There is a common misconception by new collectors that only old amulets or amulets made by popular monks are good, this is not true. All amulets are generally good, the monks put in efforts into creating and consecrating them. Even if an amulet is not consecrated, if it bears the image of Buddha, you must respect it.

There thousands of types of amulets, popular amulets numbers to a approximately few hundred types. A glance through competition catalogue books will reveal what are the popular amulets and pieces. Top of the range items are often not easy to collect nor advisable to collect them without adequate experience, the reason is pretty apparent.

POPULAR AMULETS OF OLDER PERIOD AND DECADES

In general, older amulets with popular market demand are harder to collect and identify their authencity due to circulation of imitation pieces, some of these are: Cached ancient Nur Din/terracotta and Nur Chin/metal alloy votive amulets with centuries of age. Older period of Loop Meun/miniature statue amulets, usually Loop Meun made before BE2500. Popular Nur Phong amulets of older periods. Rian/medal amulets of older periods, as a general guideline, Rians made before BE2500 are harder to collect. And also the first batch of amulets and the top-ranged amulets of individual popular monks. These are personal opinions of mine, not meant to discourage but rather to highlight an area which should be noted with caution when purchasing these amulets.

POPULAR AMULETS RECENT DECADES

Oftenly, one will see certain amulets, oftenly new amulets, being advertised by dealers, if one keep tracks of the market for sometime, one may observe that every now and then, there a sudden trend of popularity in a certain amulet will arise, and a sudden difference in price every now and then. These might due to several reasons, a common cause is the passing away of a well known monk, or a very good monk making his first batch of amulets for his temple. A dealer or a group of dealers may suddenly release a particular amulet hoarded in store years back and promote them at high prices with with heavy advertising. Oftenly these trends are like passing rain clouds. There are however some amulets that are always in demand, always popular and collected by collectors, such as the examples mentioned above and the next paragraph. Twenty years back collectors were collecting these amulets, ten years later they still were, till this date they still are, and in future decades, these are amulets will still be ones collected.

The following are some of them (alphabetical order of name):

• Amulets of Luang Phor Kasem Khemako, Lampang

• Amulets of Archarn Nong Thammabhuto, Wat Saikhao, Pattani

• Amulets of Dhan Chao Khun Nor Norata, Wat Thepsurin, Bangkok

• Amulets of Luang Phor Pae, Wat Pikhunthong, Singhaburi

• Amulets of Luang Phor Prom, Wat Chongkae, Nakhonsawan

• Amulets of Luang Phoo Tim Issaro, Wat Lai Hanrai, Rayong

• Amulets of Archarn Tim Thammadharo, Wat Changhai, Pattani

• Amulets of Luang Phoo Toh Indalasuwannoe, Wat Pradoochimphi, Bangkok

• Amulets of Luang Phoo Waen Sujinoh, Wat Doi Mae Phung, Chiengmai

Popular amulets created in recent decades by temples (alphabetical order of name):

• Wat Bangkhunprom (Mai Amataros/Indraviharn), Bangkok

• Wat Changhai Rajburanaram, Pattani

• Wat Paknam, Bangkok

• Wat Prasat Bunyawas, Bangkok

• Wat Rakang Kositaram, Bangkok

• Wat Suthat Thep Wararam, Bangkok

There are much more, many more indeed. There are also many popular amulets by monks of earlier periods, however to a collector outside Thailand, the amulets of these above mentioned monks and temples are easier to collect and identify and also generally better known to collectors outside Thailand. These are the recommended amulets to start with, and they are nevertheless as equally popular as amulets of older periods of decade because of their lower price and better information, therefore imitations pieces are equally, if not much more numerous.

REMADE BATCHES AND LATE BATCHES

It is not uncommon for the laymen to make new batches of amulets or remake popular batches of amulets of a monk, in years or decades later for the particular monk to consecrate when he is very advanced in age. This are considered new batches of amulets are considered late batches by collectors. Remade batches and late batches are usually not popular and seldom collected by collectors. Oftenly, amulets made during this period of time are usually not collected because in collectors's views, the original batch or the first few batchs are preferred rather than these late batches of amulets.

This rise the questions on why some amulets cost only a few Bahts and why some amulets cost a few thousand times more. This is because of market demands by the Thai amulet market, it is the market demand set by Thai amulets collectors that influence the value of an amulet on amulet collecters' market. Thai Buddhist amulets collectors generally prefers to collect the first few batches of amulets made by a monk or temple, thus causing market demands and therefore the higher price and value on the market, the practise of collecting only the first few batches is especially common if a particular monk have a long history of making amulets and had made many batches of amulets, thus the earlier batches are popular because of rarity. However if a particular monk only made a few batches of amulets, almost all batches are popular with the collector.

NEW AMULETS

New amulets refers to Thai Buddhist amulets made in recent years, generally at this point of time when this article is written, perhaps most collectors will rate amulets created from BE2530 and later as new amulets. Most collectors starts from collecting new amulets, and perhaps some collectors might still collects new amulets after they had moved on to collecting old ones. New amulets provides better assurance of authencity and they are often not expensive. However choose wisely on which new amulets to collect, whether a new amulet made in recent years is collectable will depends on several factors.

For instance, if a particular popular monk made amulets from BE2500 to BE2540, his later batches of amulets made after BE2530 might not be much sought for by collectors. Oftenly, collectors are only interested in the first few batches. In another instance, if another particular popular monk of our current period just started making amulets recently from BE2530 or even from BE2540, these amulets are in fact sought for by collectors, simply because these amulets belong to the first few batches. In both instances, both amulets are made after BE2530 and are generally considered new by collectors, however in the former case, the amulets are of later batches, in the latter case, the amulets are of the earlier batches.

New collectors sometimes select new amulets based on the popularity of the monk creating them, choosing remade batches or later batches of amulets made by monks of older period, not taking into account that these amulets are of the later batches or remade batches.

CATALOGUE NUR DIN

NUR DIN / TERRACOTTA VOTIVE IMAGES

These are some examples of Nur Din/Terracotta votive images unearthed from historical holy sites of Kamphangphet, Lampoon, Phisanulok, Lopburi, Sukhothai, Ayuthaya, Suphanburi, Chiengmai, Chiengrai and Chainatch, all of them are a few centuries old. There are many types and many names given to these images, the following are just a few examples of the popular types among collectors.






CATALOGUE NUR CHIN


NUR CHIN / MIXED ALLOY VOTIVE IMAGES

These are some examples of Nur Chin/mixed alloy votive images unearthed from historical holy sites of Kamphangphet, Lampoon, Phisanulok, Lopburi, Sukhothai, Ayuthaya, Suphanburi, Chiengmai, Chiengrai and Chainatch, all of them are a few centuries old. There are many types and many names given to these images, the following are just a few examples of the popular types among collectors.





CATALOGUE NUR PHONG


NUR PHONG / POWDER BASED IMAGES

These are some examples of Nur Phong/powder based images. Nur Phong images have existed since the past two centuries, and are probably evolved from the ancient Nur Din votive images. Usage of materials and substances becomes more elaborate over time and the usage of mixed powder base gradually becomes more in practise than the ancient method of using terracotta base. There are many types and many names given to these images, the following are just a few examples of the popular types among collectors.






CATALOGUE LOOP MEUN


LOOP MEUN / MINIATURE STATUE IMAGES

These are some examples of Loop Meun/three dimensions miniature statue images. Loop Meun images have existed since the past century, and are probably evolved from the ancient Nur Chin votive images. Development in metal working technology gradually made mass producing Loop Meun images in three dimensions easier than the ancient methods of two dimensions Nur Chin images. There are many types and many names given to these images, the following are just a few examples of the popular types among collectors.

CATALOGUE RIAN


RIAN / MEDAL IMAGES

These are some examples of Rian/medal images. Rian images have existed since the past century and they might had been created after Thailand started the usage of the flat coin curreny. From the Sukhothai period to early Bangkok period, Thailand was using bullet-shaped coins known as Pod Duang. In the 17th century, a Thai minister visited Singapore and reported to King Rama III on the usage of flat copper coins upon his return. The flat coin curreny was subsequently implemented in Thailand and in the 18th century, AD1908, the usage of bullet coins/Pod Duang officially faced off. Medal image amulets might had been created following the technology of the flat coin curreny, one of the first Rian/medal image amulets, were created in AD1897. There are many types and many names given to these images, the following are just a few examples of the popular types among collectors.

EXAMINING THE AUTHENCITY OF THAI BUDDHIST AMULETS

With imitation pieces constantly being produced, and the high number and high quality of imitation pieces circulating for popular amulets, identifying genuine pieces from imitation pieces becomes a skill and a challenge to collectors. Examining the authencity of amulets becomes easier if some background knowledge regarding the amulets are known, the background knowledge of the amulets will provide invaluable aid to the collector in identification of an amulet and the identification of authentic pieces. Gather and consider this informations:

THE FACTORS CAUSING IMITATION PIECES TO BE PRODUCED

• Popularity of the amulet

• Value of the amulet

• Rarity, number of pieces made for the amulet

Popularity/demand, value, and rarity are the three determining factors of whether an amulet will be faked, and imitation pieces be produced. Knowing the popularity/demand, and price/value of the amulet, rarity of the amulet and the popularity of the monk/temple making the amulet will give an general idea of the possiblity of imitation pieces being created for the amulet, and it will also suggest the quality of imitation pieces being created.

When a particular amulet is popular and in demand, it's not uncommon to have imitation pieces circulating in the market, there isn't much reason to produce imitations for unpopular amulets. Value of the particular amulet is important consideration, producing high quality imitation pieces may not be easy and may not worth the cost if the authentic pieces are not expensive in the first place. The market demand and popularity of the amulet, however, is the most important factor causing imitation pieces to be produced. It is more profitable to produce amulets of high market demand, even though the original authentical pieces may not be expensive at all, because demand makes them more saleable and liquidifable. The very expensive pieces may not always be in high market demand, because not all collectors are willing to spend such money.

NUMBER OF DIFFERENT MATERIAL AND MOULD

• Types of different materials used for the same amulet

• Number of different moulds used for the same amulet

The same amulet may had also been produced in different materials, some are more expensive, some are cheaper, some are rarer. There are usually differences in the number of pieces made for different materials, such as gold, silver, navaloha, and bronze for medal amulets. An particular amulet may have been produced out from several different moulds, they may all look alike in general, but in detail there are some differences and some moulds are more popular (Blok Niyom) are will be more expensive. There might be popular moulds (Blok Niyom), director moulds (Blok Kamakan), special mould (Blok Pisit). These are generally more popular.

REMADE BATCH AND COMMEMORATIVE BATCH

• Existance of any remade batch/commemorative batch

• Differences between original batch and remade batches

When a particular amulet is popular, it's also not uncommon that remake batches, or commemorative batches will be made. Remade batches and commemorative batchs may look alike with the original batch, and may even easily be mistaken for the original batch if one have no knowledge of the whether remake/commemorative batches exists and what are the differences between the original batch. Know what you are paying for.

After gathering and considering the above mentioned informations, examine the actual amulets physically. In the next following two articles, I can only provide a general overview, not all points mentioned will be applicable, since every type of amulets are different, and every piece are different in some way or another.

EXAMINING THE AUTHENCITY OF MEDAL AMULETS / RIAN

Rians/medal amulets are moulded out of different types of metal, pure or mixed alloys. Majority of medal amulets are machine-moulded, old period of medal amulets may be moulded manually by hand. They are moulded in molten state, and cooled immediately to solidify them. After solidified, uneven edges are then filed and smoothed, paint or enamel are then coated.

Medal amulets/Rians are easiest to identify authencity, easiest to produce imitation too. Easiest to identify because it's identification is based on geometry and dimensions, easiest to produce imitation because of the same reasons. However very high quality imitations do exist, especially for pieces which are expensive and popular and often old.

You need a 10X magnifying glass to examine amulets. Examine the difference between pieces in regards to the following (not all are applicable):

• The shape, size and thickness of the medal.

• The depth of the imprint (indent) and height of the relief of the moulding.

• The clarity, the size and shape, thickness, and the depth and height of the wordings and Yantra scripts.

• The direction Yantra scripts overlap and intertwine each other.

• The clarity of the figure's eyes, forehead wrinkles, ears, hair and the wrinkles of the robes.

• The significant hair-fine lines, needle lines, dots, grooves, ridges and plateaus formed on the medal from the moulding.

• The shape of punched in stamps and coding, and the shape and size or font of the punched in numbers.

• The freshness/aging of scratched Yantras scripts if any.

• The sawed/chiseled/filed marks of the edges, some old medals made before BE2500 may have these marks due to different methods/technology of production.

• The color tone and of the medal's metal in regards to gold, silver, navaloha, bronze or other alloys.

• The color tone of the medal's coated paint.

• The aging of the medal, the luster and patina of the metal, and the freshness of the coat of paint.

Take note that although all medal amulets/Rians moulded out of the same mould should be identical, there are bound to have some very slight differences from piece to piece, which occurs more often with older medals made before BE2500, such as extra lines and dots, and variable clarify in fine detailed areas. This is because of the moulding and color coating process, as the same mould is used for same few thousand pieces and may cause some slight differences such as extra tiny dots, variable clarify and deepness in hair texture, forehead wrinkles and the wordings, these differences however, are extremely slight and uncommon for newer medals.

Examining Rians/medal amulets rely a lot on sensitiveness to shapes and sizes, geometry and dimensions, and more importantly on finesse and detail and therefore spotting differences between imitation pieces from authentic pieces.

The above guidelines and advises are made from a general point of view, not all points mentioned in this article are applicable, simply because every pieces are different and special in their own ways.

EXAMINING THE AUTHENCITY OF POWDER BASED AMULETS / NUR PHONG

Nur Phong/powder based amulets are moulded out of mixture of holy substances, powder and binding/hardening agent. They can be hand-moulded or machine-moulded. They are moulded when the mixture is wet, and left to dry and harden after being moulded into shape.

Powder based amulets are hardest to produce high quality imitations, hardest to identify authencity too. Hardest to produce high quality imitations because of wide scope of factors influencing the appearance and aging of different pieces, hardest to identify authencity because of the same reasons. Nevertheless, imitation pieces are many and be cautious when buying pieces with high chances of being imitated.

You need a 10X magnifying glass to examine amulets. Examine the difference between pieces in regards to the following (not all are applicable):

• The finesse/coarseness of the powder and substance, or a mixture of fine and coarse powder, how evenly mixed is the mixture and the smoothness/roughness of the surface in general view and in detail.

• The volume of the amulet, tightly or loosely packed powder, machine-moulded amulets are usually more tightly packed, there are less air pockets within the amulet, hand-moulded amulets can also be tightly packed, depending upon the pressure applied during the moulding process.

• The color and tone of the powder and substances, the different colors evident when examined in detailed, and the amulet's color and tone from a general view.

• The degree of moisture of the amulet, and it's effect on it's surface's appearance with age; oily, grossly, dry cracked.

• The appearance of the surface with aging; mouldy/fungus, layer of oxide, layer of dried mud for cached/buried amulets, stains from oil, brown stains resulting from prolonged contact with decaying flowers left on amulets, stains from sprinkled water, or stains from aging of ink stamps, etc.

• The composition of the powder's mixture of substances, such as filed metal dust, gold/silver leaves, grains, hairs, fabrics, burned leaves, crushes crystals/minerals, sand/stones, shredded leaves/petals, powder from old amulets, etc, being mixed into the powder.

• The scent of the amulet, generally most Nur Phong/powder based mixture of amulets emits a fragance, mixed herb substance (Nur Wahn) produce a particular odour, flower/pollen based substance (Nur Kesorn) emits a flowery fragrance, but burned leaves (Bailan), incense ashes (Nur Phom Tut) and terracotta/clay/earthern sustances (Nur Din) in general have no scent.

• The inserted takruts if any, and the aging of the takruts' metal, embedded crystals, laquered surface, etc.

• The average size, thickness, deepness of imprint, significant coding/markings, cut marks at edges of the amulet if any.

Take note that the colour tone and the composite of the mixed powder may varied from piece to piece due to uneven mixing of materials, and when powder based amulets are kept in different atmospheres over time, they may ages differently and thus the end result is that they may look significantly different from piece to piece, the factors affecting the condition and appearance of powder based amulets are endless especially with aged amulets.

Examining Phong/powder based amulets relies on the knowledge of the substances used evident upon examining in detail, awareness of the color, size and space of the substances and how aging affects the surface. When examined in detailed under a 10X magnifying glass, it's like examining the terrain of a landscape.

The above guidelines and advises are made from a general point of view, not all points mentioned in this article are applicable, simply because every pieces are different and special in their own ways.

PERIODS OF THAI BUDDHIST IMAGES

LOPBURI

From the 9th to the 12th century, the central and western area of Thailand was occupied by Mon civilization called Dvaravati. The Mon shares the same lineage as the Khmers and settled in southern Burma later. The Influence of Dvaravati includes Nakhon Pathom, Khu Bua, Phong Tuk, and Lawo (Lopburi). Dvaravati was a culture of heavy Indian influence, and Theravada Buddhism remained the major religion in this area and Buddhist images were strongly influenced by the Khymers. This period of Buddhist images and art is known as Lopburi.


LANNA/CHIENG SAEN


After the period of Khymer influence, Lanna and Chieng Saen period arises in the 12th century in Northern Thailand covering areas of Laos, Lampoon, Chieng Saen and Chieng Mai. Chieng Saen period of Buddha images have heavy solid body and wide shoulders, rounded face and the Unisa ends with a lotus bulb like end, and the Sanghati usually ends at the left chest. Later period of Chieng Saen images were influenced by Sukhothai artisans, the round face and strong body of Chieng Saen images turned slender, the Sanghati ends at the waist and the Unisa ends with the Sukhothai flame.


SUKHOTHAI


While in Sukhothai in the same period, the first Thai kingdom formed and the kingdom spread to north to Lampang and south to Malay Peninsula. During this time Thailand had strong friendship with neighboring countries. It absorbed elements of various civilisations and Sukhothai artisans reform Buddhist images from the Khymer influenced crowned head and kingly robes figures to the soft, slender surreal appearance of Sukhothai Buddha images, the headdress was replaced by the Unisa. The mythical appearance of Khymer influenced images disappeared and replaced by Sukhothai art expressing the supreme-being qualities and compassionate nature of the Buddha.

U-THONG


In the 14th century, the kingdom of Ayuthaya was established, U-Thong period (pre-Ayuthaya period) of Buddhist images were influenced by both Khymer and Sukhothai art, most U-Thong images have the slender grace of Sukhothai images, and a distinctive wide, thick band along the hairline which is evident in most U-Thong images.


AYUTHAYA


And after Sukhothai's downfall, the Thai moved their capital to Ayuthaya. Ayuthaya period exist from the 15th to the 17th century, and many styles of art influenced Ayuthaya period images when Ayuthaya flourished and interacted with neigbouring civilisations. While new styles of art also arised from older period of arts. Buddha images from earlier Ayuthaya period maintained the Sukhothai Buddha images' appearance, and later images of Ayuthaya period became more ornately adorned, and often decorated with jeweled crowns and kingly robes, inspired by a Jataka tale of how Buddha had used his Dhamma to humbled and enlightened a proud and greedy king known as Jambupati. There was much freedom in style of Buddhist images and these statues images were usually homemade without much specifications during this period, artisans of this period expressed their art freely, resulting in a interesting mix of styles. The Europeans first visited Ayuthaya in the 16th century, and when Ayuthaya was destroyed by the Burmese in the 18th century, a seriously large number of temples and religious artefacts were destroyed and looted by Burmese forces.


RATTANAKOSIN


Rattanakosin period started in the 18th century after the fall of Ayuthaya, established in Thonburi and subsequently moved to Bangkok. Buddhist images took on a newer style of art, following the style of art of late Ayuthaya period, artisans further elaborately decorated images and images took on an even more regal and prestige feel than those of later Ayuthaya period. Rattanakosin period statue images significantly are more detail and fine in craft, with glided gold leaves and red or black laquer underneath. The Rattanakosin artisans produced one of the finest of Buddhist images in Thailand in both style and craftmanship.


RATCHAKAN

Ratchakan images started approximately in the same period as Rattanakosin emerged since the start of Chakri Dynasty in the 18th century. Ratchakan images oftenly follows exacty the styles of older periods of Buddhist images, oftenly imitating the styles of Lanna/Chiengsaen, and Sukhothai images and they were sometimes cast out of an alloy of copper and gold.