Buddhavas of the Substanceless Universe

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1. Buddhavas of the Substanceless Universe
          Buddhavas (lit. meaning abode of the Buddha) refers to the Buddhas sacred compound or the place where the Buddhas relics are enshrined.
          The Substanceless Universe signifies the universe under the three basic laws called Tilakkhana’ (The Three Marks of Existence) – it is characterized by uncontrollableness and uncertainty which, in turn, lead to suffering. The concept was demystified and taught by the Buddha.
          Tilakkhana consists of three characteristics namely Anicca, Dukkha and Anatta.
                   Anicca (impermanence, changeableness) means all things are uncertain.
             Dukkha (suffering, unsatisfactoriness) means all things are imperfect and cannot lead to lasting happiness.
                   Anatta (substanceless, non-self) means all things are uncontrollable.

2. Passing through the Indra-Jaya Gate, all the structures in the Buddhavascompound are built based on the concept of the Buddhist cosmology as mentioned in the Tri-Bhumi Kathatreatise written by King Mahathammaracha I (Lithai), featuring the Mount Meru as the center of the universe which at its peak is theTāvatiṃsa heaven, the abode of the God Indra and his vehicle Elephant Erawan’ (Airavata) along with the Chulamani Chedi.
The Indra-Jaya Gate signifies the auspicious gate of Indras victory over all evil powers. Those who pass through the gate are considered being blessed by Indra and his Three-Headed Elephant Erawan.
Paichayon Prasat (Vaijayanta) is the palace of the god Indra. Indra, in Buddhism, is the protector of the Bodhisattvas who practiced all perfections to attain enlightenment.
Chulamani Chedi is characterized by its five-spired prang, harmonizing the worldly power with the Buddhas power at the core of the main prang which is symbolized as the ceaseless domination of the Great Emperor over the Four Continents.

3. Located outstandingly in the compound of Buddhavas of the Substanceless Universe is the Great Hall of Vajra Dhamma which, being inspired by the splendor of Prasat Thong dynasty when Ayutthaya kingdoms military power overshadowed the Khmer Empire, was built with many symbolic implications. Its architectural exterior, for example, marks the evolution of Siamese culture. In other words, through the symbolic Mount Meru as the center of the universe according to the treatise of Buddhist cosmology, Tri-Bhumi Katha, the Great Hall mirrors the process on how people, families, races and states are united into the oneness of humankind. It also shares the same concept and architectural design with the five-spired prang of Wat Arun built during King Nangklao (Rama III) to describe the king as Dhamma-Rajawho practices the perfections of the Bodhisattva or the Buddhas path.
Its central prang stands for the fusion between earthly power and the Buddhas power which is the symbol of Supreme Emperor of the Four Continents, showing the eternal concept of natural law of all universes, i.e. “the Emptiness of the Heartor the selflessness of ones grasping mindwhich is the true nature, the true serenity and the oneness with the substanceless (Anatta) universe.
Looking at the Vajra Dhamma Hall, one is reminded of Dhamma cutting through the darkness of delusion, like the lightning bolt (vajra) breaking through the darkness of the universe in just a blink of an eye. In other words, vajra stands for wisdom that, for an instant, arises in meditated mind, leading to cessation of the five poisons such as attachment, anger, delusion, arrogance and jealousy.
Like that, with mindfulness and wisdom arisen, one will successively see through the Dhamma riddles of the Five Aggregates (Five Khandhas) :

Rupa is material forms which are visible through the Great Hall of Vajra Dhamma and other surrounding buildings.

Vedana consists of three kinds of feelings namely pleasant, unpleasant and indifferent feelings which occur in our mind when an object is experienced.

Samjna is perceptions of the emblems of Triple Gem (e.g. Buddha statues, Dhamma Wheel etc.) which we have gained determinate idea about from our past experiences.

Sankhara is mental formations which are focused on the path leading to liberation or Nirvana which is hardly rejoiced by sentient beings.

Vijnana is the mind of Yogavacaras (one who practices spiritual exercises with exertion) whose practice of Samatha and Vipassana meditations lead to the transcendental consciousness, renouncing all desires and passions.


The Great Hall of VajraDhamma, therefore, is not only regarded as an offering to the 28 Buddhas and the Future Buddha, but also as a mean to practice Samatha and Vipassana meditations which lead to liberation according to the Buddhas teaching on the successive observations of Sila (morality), Samadhi (concentration), Panna (wisdom), Vimutti (emancipation) and Vimutti-nanadassana (insight).
Other shrine halls (Wihan) in the Buddhavascompound symbolize the attainment of Vimutti in three different levels, including Panna-Vimutti, Ceto-Vimutti and Ubhato-Bhaga-Vimutti which are learnt in detail through meditation practice and used as a subtle mean to train and change ones state of mind from being existing to non-existing. This practice was directly transmitted from the Buddha to his chief-disciples all of whom, despite of being root gurus of different lineages, finally gained the same perfect result in Nirvana, the same knowledge of Dhamma and the same noble paths. It is as such in all of the Buddhas in all times.

4. The Buddha image of Phra Sri Sanphetdayan’ (Luang Pho To)
Located on the Northwest corner of the Great Hall of Vajra Dhamma of the Substanceless Universe, the image of Phra Sri Sanphetdayanor Luang Pho To is built as homage to the Buddha and an honor to the two former kings of Ayutthaya and Thonburi periods namely King Naresuan the Great and King Taksin the Great respectively. Both kings are regarded as the patrons of the Siyamopali Vamsa Buddhism (Siam Nikaya/Siamese sect) and said to have a special affiliation with this Buddha image of Ayutthaya which is the most respected icon holding together peoples faith and encouraging patriotism. After the kingdom was restored and consolidated, the kings offered the kingdom as Buddha puja. Thus, the image stands for the kings and their top soldierspraiseworthy deeds and the prosperity of Buddhism in Siam.The original model for the image is the main Buddha image ofPhra Sri Sanphetdayanenshrined in Wat Phra Sri Sanphet, the important temple in the royal palace of Ayutthaya period. The reproduced image is enshrined in a decorative arch frame, being in standing position with the hand gesture of bestowing blessings and the face turning to the East direction. Along the frame enshrine the Seven-Day Buddha images with the PalilayakaBuddha image (retreat in the forest posture) of Wednesdays night behind the main image. Thus, people can pay homage to both Luang Pho To and their Birthday Buddhas at the same time.
Also, enshrined at the head of the Buddha image are the Buddhas relics while around the images pedestal are the soil gathered from many places of old capital cities such as Wat Mahathat (Sukhothai), Wat Phra Borommathat in Nakhon Si Thammarat (Tam Phon Ling kingdom), Wat Phra Sisanphet (Ayutthaya), Wat Saket (Bangkok), Wat Phlap (Thonburi), Phra Racha Wangderm or Thonburi Palace (Thonburi), Chun Pra Thon Chedi (Nakhonpathom), Wat Phra Buddha Jinaraja (Phitsanulok) and Phra Borommathat Chaiya (Srivijaya kingdom). At the front of Luang Pho To is an image of Phra Mae Thorani (the Goddess of the Earth) twisting her hair seated on Five-Headed Naga throne which is the only to be seen in Thailand.
The Buddha image of Phra Buddha Metta is reproduced based on the main Buddha image in the Mahabodhi Temple in Bodhgaya, Bihar state, India. The image is in the Subduing Mara posture. Along the wall of the Great Hall of Vajra Dhamma are numerous Buddha images cast in bas-relief, signifying numberless Buddhas born in the Substanceless Universe.
          Group of Birth Pagodas / Uppatasanti Pagoda
          According to the old belief, humanssouls are created from their Birth Pagodas based on either one of the 12 zodiac signs. Hence, paying homage to ones Birth Pagoda even once in a lifetime can bring ones soul back to its origin Birth Pagoda after death. This is a clever mean inspiring ones meritorious mind to focus on happiness caused by ones arduous pilgrimage to ones Birth Pagoda and to take refuge in the Triple Gem which is believed to lead ones soul to enter the Pure Land. Sacred soil from the original places of the Birth Pagodas are gathered and enshrined in each of the twelve pagodas together with the Buddhas relics.

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