AYUTTHAYA HISTORICAL RESEARCH



WAT YAI CHAI MONGKHON





Wat Yai Chai Mongkhon, or the Great Monastery of Auspicious Victory, is located off the city island in the southeast of Ayutthaya in the Phai Ling Sub-district. In the past, it bears other names such as Wat Pa Kaeo, Wat Chao Phraya Thai and Wat Yai Chaiya Mongkhon. Wat Yai Chai Mongkhon is situated in or just outside an ancient city known as Ayothya (1).


There are indications that the site was surrounded by a large moat earlier. The monastery was accessed before by Khlong (Pak) Khao San (2), which got its mouth at the Lam Khu Khue Na (3) and Khlong Thanon Tan (4).


There are seemingly traces from an ancient baray or water reservoir close to the southwestern tip of the monastery. It could thus be that Wat Yai Chai Mongkhon has been built on a former important Khmer temple complex - also taking into account the large moat which represented for the Khmer, the oceans surrounding the world (5).





(View of the main chedi of Wat Yai Chai Mongkhon)



Historical background


In the year 1357 CE, two princes of Ayutthaya, Chao Kaeo and Chao Thai, died of cholera. King Ramathibodhi I (reign 1351-1369 CE) ordered the bodies of both princes to be exhumed. At the cremation site, a monastery with a holy monument (stupa) and a preaching hall (vihara) were established. He named the monastery ‘Wat Pa Kaeo’ (6).


“In 725, a year of the hare, fifth of the decade, the King was pleased to order that the bodies of Prince Kaeo and Prince Thai, who had come down with cholera and died, be exhumed for cremation. He ordered that a monastery, with a holy monument and a preaching hall, be established on the cremation site and gave it the name of Pa Kaeo Monastery.” [1]


The temple became the home of Buddhist monks ordained and trained at the Monastery of Phra Wanaratanathen in Ceylon (present Sri Lanka) (7). The Sangha group was mainly engaged in meditation. The king conferred the title of "Right side Supreme Patriarch” to the head of the group, Somdet Phra Wanarat. The monastery became known as "Wat Chao Phya Thai" - The Monastery of the Supreme Patriarch. [2]





(Chedi Wat Yai Chai Mongkhon seen from the vihara on the west side)



This temple was repeatedly involved in the history of Ayutthaya. It was here that the conspirators (Khun Inthorathep, Mün Ratchasaneh, Luang Si Yot, Phirenthorathep and Prince Thianracha), end 1548 CE gathered in the preaching hall to burn candles to consult an oracle whether or not to overthrow the throne usurper Khun Worawongsa (reign 1548 CE) and Queen Thao Sri Sudachan which resulted in Prince Thianratcha becoming king in on 19 January 1549 CE, crowned with the title King Maha Chakkraphat (reign 1548-1569 CE).


“On the evening of that day Khun Inthòrathep, Mün Ratchasaneha, Luang Si Yot and Prince Thianracha urged each other on in rolling two candles the beeswax for each was of equal weight, the wicks were measured equally and the candles were of equal length. Then they went together to the recitation hall of Pa Kæo Monastery. Prince Thianracha performed the ritual obeisances with all five parts of his body touching the ground and then performed the truthful rite of candle divination, saying, “At the time when the Supreme Lord and Refuge of the Three Worlds stayed behind to wander and show his mercy to the living creatures in a world of uncertainty, ....” [3]

In 1561 CE, the Patriarch of this monastery fixed the auspicious moment for Prince Sri Sin, the youngest son of the previous King Chairacha (reign 1534-1547 CE) and Queen Thao Sri Sudachan, to overthrow King Maha Chakkraphat. Prince Sri Sin was captured during the rebellion and died in the palace, while the Patriarch was executed for his involvement.


“In 923, a year of the cock, Prince Si Sin became a monk at a monastery and then fled to stay in the Municipality of Müang Mot Dæng. And the Patriarch of Pa Kæo Monastery sent Prince Si Sin in to the Capital to enter the Royal Palace on Saturday, the first day of the waxing moon of the ninth month. At that time Phraya Si Ratchadecho was being punished by the King for his crimes. And so Phraya Si Ratchadecho sent to tell Prince Si Sin, “When the Holy Day has passed the King will punish Phraya Si Ratchadecho with death. Please hurry to enter the Capital with your men by this coming Holy Day.” And so Prince Si Sin came in with his men on Thursday, the fourteenth day of the waning moon of the eighth month, and in the evening arrived at the Capital. The next morning, on the Holy Day, Prince Si Sin was able to enter the Royal Palace. At that time Prince Si Sin was captured and he died in the Royal Palace. When it was clearly established that the Patriarch of Pa Kæo Monastery had fixed the auspicious moment for Prince Si Sin, the King had the Patriarch of Pa Kæo Monastery taken to be executed.” [4]





(The gallery around the central chedi)



In 1592 CE, King Naresuan (reign 1590-1605 CE) defeated the Burmese Army at Nong Sarai by killing the Burmese Crown Prince in single-handed combat on an elephant. In the battle, the King and his brother, King Ekathotsarot, got separated from their army officers. On return to Ayutthaya, the King wanted to punish his officers to death, but the Supreme Patriarch intervened and requested the punishment to be suspended, which King Naresuan granted. The Royal Chronicles of Ayutthaya, although, state nothing about the construction of the great chedi. It is assumed that, on this occasion, King Naresuan ordered the restoration and enlargement of the temple and the principal chedi. The chedi was named Phra Chedi Chaya Mongkhon. Presumably, this celebration gave rise to the temple’s new name, Wat Yai Chaya Mongkhon - The Great Temple of Auspicious Victory.


“On Sunday, the fifteenth day of the waning moon of the second month, His Holiness the Phanarat of Pa Kaeo Monastery and twenty-five abbots of the royal monasteries came in to inquire into the reports that the King had gone into battle, had engaged in an elephant duel and had been victorious over the Uparat. For their benefit the King related in detail the events whereby he had conquered his adversary. Thereupon His Holiness the Phanarat asked, “If Your Majesty has once again gained victory over the enemy, whyever are all the officials subject to royal punishment?” The King answered, “These army officers were in the ranks of Our army and in general feared the enemy more than Us. They allowed Us, two brothers alone, to undergo the dangers of advancing into the center of the battle until We had fought an elephant duel with the Uparat and had gained victory, and only then did We see the wretches’ faces. Now, if We had been lacking in merit, the Kingdom would already belong to the inhabitants of Hongsawadi. For cause such as this We therefore have had the punishment according to The Royal Articles of War inflicted.” [5]


When the Burmese surrounded Ayutthaya during November 1766 CE, King Ekathat (reign 1758-1767 CE) showed great mercy and bestowed Phraya Tak (Sin) the title of Phraya Kamphaeng Phet, appointing him as the naval commander. Phraya Phet Buri became the vanguard, and Luang Saraseni served as the rear guard. The naval troops set sail from Ayutthaya to assemble at Wat Pa Kaeo. They waited to engage the Burmese navy going up and down the river. When the Burmese camped at Bang Sai and anchored their naval forces near Wat Prot Sat, Phraya Phet Buri led the vanguard to confront them. The Burmese had a more significant force, so they surrounded the Thai maritime forces, captured Phraya Phet Buri, and ordered him to be killed. Phraya Kamphaeng Phet and Luang Saraseni then retreated and took refuge at Wat Phichai and Wat Kruai (currently called Wat Kluai).


“When the twelfth month arrived, in the rainy season, the King thereupon manifested His holy compassion by being pleased to have the Phraya of Tak promoted to be the Phraya of Kamphaeng Phet. Then the King appointed him to be the brigade master of a boat army, had the Phraya of Phetburi form his front brigade, and had Luang Saraseni form the support brigade. They led the boat army forth from the Holy Metropolis and was directed to go and assemble their army together at the Monastery of the Crystal Forest and wait to attack any of the boats of the Burmese armies which might go up and down the river or back and forth to see each other." [6]





(The main Buddha image in the ordination hall)



Van Vliet


Wat Yai Chai Mongkhon also turns up in Western documents. In the “Diary of the Picnic incident”, Van Vliet recalls that “he sent a messenger to the Abbot of Thimphiatti to request his intercession with the King, partly because this priest is a good friend of mine, who is favourably disposed towards our nation, and in part also because the merciful intercession of the Religious is freely permitted in this Kingdom.” This priest was described by Van Vliet as very powerful. He needed the head monk to help him out, as some Dutch went on a drunken rampage and created problems. [7]


Jeremias Van Vliet also gave us some ecclesiastical information and wrote, "Within the jurisdiction of Judia are the four principal temples of the whole country namely the king's temple, Wat Syserpudt, the Nappetat, Wat Deun (which temple is devoted to the moon and where the highest school is established), and Thimphiathey." Hence, the importance of the help of the head monk, who was high in the Sangkha hierarchy, in the paragraph above. [8]

Van Vliet also wrote that the people told him: “In the pointed tower Thimphiathey there is a costly ruby, the value of which can hardly be estimated and in order that nobody may take the buried riches from the gods, there are many dead guards placed there.” His story seems to take suddenly the path of horror, when he continues: “This is to be explained in the following manner. If any mandarin - he may rich or poor - has the intention to make an offering of a human body to temple or to the gods, he chooses one or more of the most faithful, most able, and most capable men amongst his slaves. He treats this slave like his own child and shows him much friendship. By this the slave becomes attached to his master that he cannot refuse any request. And when the day has come that the treasures will be offered, the master tells this to his slave and asks him to be the guard of the offerings. The slave has been won so strongly by the honor which he has enjoyed, that he accepts the proposition voluntarily. He is then cut into two pieces at once, thrown into a pit and the money is placed on his dead body. The spirit of the killed person goes into a terrible monster, who has the power to guard the offerings so that they cannot be stolen by anybody.” (8) [9]





(View of the ordination hall from the main chedi terrace)



In 1767 CE, the Burmese sacked the temple and the premises deserted. After the fall of Ayutthaya, Phraya Taksin (reign 1767-1782 CE) needed to finance his expensive fight against the Burmese, so he sent expeditions to Ayutthaya to track down hidden treasures. The Chinese were very enterprising and had a natural gift to find booty in the rumble. When a group of Chinese descended on the ruins of Wat Yai Chai Mongkhon, they uncovered a massive amount of gold. It took three hours to take it all away. [10]


The monastery was re-established and officially recognised in 1957 CE.


Wihan Phra Phuttha Saiyat, or the Vihara of the Reclining Buddha, was constructed during the reign of King Naresuan (reign 1590-1605 CE). The new image was remodelled in 1965 CE after the original got ruined by fortune hunters. The statue lies in a north-south position, with its head in southern direction and facing the east.


In 1979 CE, the abbot, Phra Pawanarangsi, in coordination with the Fine Arts Department constructed a new ordination hall on the old remains, maintaining partly the ancient site, so that the original structure remains visible.





(The reclining Buddha at Wat Yai Chai Mongkhon)



Architecture


The chedi of Wat Yai Chai Mongkhon is one of the landmarks of Ayutthaya, standing high and visible to all who approach the city from the east, the same as Chedi Phukhao Thong. The bell-shaped principal chedi stands on an elevated square base with smaller chedis at the corners. There is a second octagonal pedestal above the base to accommodate the bell-shaped body. Stairs led up on the east side towards the first terrace, and continue inwards the dome. Inside the dome, we can see the chamber where the relics were contained. Two mandapas stand in the front, with their pyramidal upper structures collapsed, exposing the Buddha statues inside.


A rectangular gallery encircles the principal chedi. The gallery is enclosed by an outer wall, which, along with the pillars inside, supported before the roof. Presently, only the foundations of the pillars can be seen. The terrace floor is, as usual, one step higher than the court. Along the inner wall of the gallery are rows of (newly sculpted) Buddha images on decorated bases.


These rows of Buddha statues are newly sculpted to replace those which collapsed through the time. The statues are all identical and were gilded before. The bases contain the ashes of the death. West of the chedi are the remains of a sermon hall. An outer wall surrounds the whole temple complex.


The ordination hall or ubosot lies east and in the front of the large chedi. The hall measures 16 m by 44 m and has been re-roofed to prevent further damage. If I recall well, it was before partially surrounded by a moat (which now has been filled). Phra Phuttha Chaiya Mongkhon in the ordination hall is one of the most sacred Buddha images in Ayutthaya.


On the western side of the great chedi was a large vihara measuring 15 m by 39 m, nearly extending towards the outer boundary wall. In the area around the monastic structures, we see more than twenty satellite chedis of various sizes, which contain the ashes of former sponsors of this temple.


The area of the monastery has been extended towards the east. A vihara has been built to honour King Naresuan. The present entrance is situated between the monastery and the monk’s living quarters on the northern side.


We can find Wat Yai Chai Mongkhon on two old maps. The map made by de Graaff indicates the temple as "Tianpiatay", while Engelbert Kaempfer indicates it on his map drawn in 1690 CE as "Tiampiatay".


Wat Yai Chai Mongkhon is in geographical coordinates: 14° 20' 43.91" N, 100° 35' 32.64" E.





(One of the two Buddha images in the front of the main chedi)



Footnotes:


(1) The area of Ayothya was probably already populated at the end of the Dvaravati era (6th to 11th centuries). There is evidence that a community settled in this area much earlier than 1351 CE, the date of establishment of the city of Ayutthaya. Sources mention that during the reign of Suryavarman I (1002-1050 CE) of Angkor, the Khmers occupied the area and established a stronghold here as an appendage of Lopburi, naming it Ayothya after the ancient and one of the holiest Hindu cities of India, the old capital of Awadh, in the Faizabad district of Uttar Pradesh.

(2) Khlong Khao San, or the Canal of the Milled Rice, flows on the border between Phai Ling and Suan Phlu sub-districts. It links Khlong Dusit with the Pa Sak River. At par with Khlong Hantra, Khlong Kramang and Khlong Dusit, this canal was probably once a stretch of the Pa Sak River. This canal is also referred to as Khlong Ko Kaeo.

(3) Khlong Na Mueang or Khu Khue Na (Front moat) ran east of the city of Ayutthaya. The former moat is said to have been dug in the reign of King Ramathibodhi I (1351-1369 CE). It was initially a defensive moat or could have been a separation ditch (borderline) between the ancient city of Ayothya, situated in the oxbow of the Pa Sak River, and the new established city of Ayutthaya in the oxbow of the Lopburi River. The Front moat became part of the present Pa Sak River when Khlong Sai was widened and deepened. The Pa Sak River changed its course and ran straight south from Wat Pa Kho to Wat Phanan Choeng.

(4) Khlong Thanon Tan or the Canal of the Sugar Road. It flows through the Kramang and Suan Phlu sub-districts. The canal links Khlong Khao San with Khlong Suan Phlu and the Pa Sak River and probably gave access earlier to Wat Yai Chai Mongkhon. No monasteries were situated along its banks. The canal forms an island called "Ko Kaeo" or "Crystal Island", with a stretch of the Pa Sak River and Khlong Khao San. Ko Kaeo was an important battleground during the wars with the Burmese. The canal is filled in and is only used as a water drainage canal (heavily polluted).

(5) The Khmer temple complex was designed as an earthly model of Mount Meru, home of the Hindu god Vishnu. Mount Meru’s five peaks are conceived as surrounded by mountain ranges and oceans, represented architecturally by the outer walls and moats. A Sanskrit inscription compares the moats and reservoirs at the temples with tributaries of the sacred Ganges River in India.

(6) The word "pa" (ป่า) is usually translated as "forest", but in the Ayutthaya era, it also indicated a specific place. Luang Prasoet’s Chronicle set its establishment at 1363 CE.

(7) The Monastery of Phra Wanaratanathen is probably a monastery located in the Wattarantenna area of Kandy, Sri Lanka. The name is probably misspelt. I guess the monastery could be the Temple of the Sacred Tooth Relic.

(8) 'In the pointed tower Thimphiathey there is a costly ruby...' In the epic story of Khun Chang Khun Phaen is written that when Khun Phaen was born, it appeared that the Chinese Emperor sent a big crystal (luk kaeo) to the King of Ayutthaya. It must have been huge, so the king of that time put it up on top of the victory chedi. This crystal could be the 'ruby' of which Van Vliet wrote, while the king was Prasat Thong (reign 1629-1656 CE).


References:


[1] Cushman, Richard D. & Wyatt, David K. (2006). The Royal Chronicles of Ayutthaya. Bangkok: The Siam Society. p. 11.

[2] Ayutthaya: A World Heritage - TAT (2000).

[3] Cushman, Richard D. & Wyatt, David K. (2006). The Royal Chronicles of Ayutthaya. Bangkok: The Siam Society. pp. 23-4.

[4] Ibid. p. 31.

[5] Ibid. p. 132.
[6] Ibid pp. 512-3
[7] Baker, Chris Pombejra, Dhiravat na Van Der Kraan Alfons & Wyatt, David K. (2005). Van Vliet's Siam. Silkworm Books. p. 54.

[8] Ibid. p. 155.[9] Ibid. p. 156.[10] Relation de la ruine de Siam, en 1767 ... as published in Nouvelles Lettres Edifiantes, Vol 5, Paris, 1820. Letter of J. Corre, dated 1 November 1769. pp 480-481.





(The ordination hall of Wat Yai Chai Mongkhon)



The Ground Plan of Wat Yai Chai Mongkhon


Reference: Krom Sinlapakorn (1968), Phra Rachawang lae Wat Boran nai Jangwat Phra Nakhon Sri Ayutthaya (Fine Arts Department).





No. 1: Entrance gates in the East: There are three gates the central gate is 1.60 metres wide, and the two side gates are 1.20 metres wide. On the west side, there is one gate, 1.60 metres wide. On the north and south sides, there are two gates, each 1.20 metres wide. These gates surround the walls of the Ubosot, Chedi, and Shrine, forming a rectangular shape.
No. 2: The eastern and western walkways: The eastern and western walkways are 130.80 metres long, while the northern and southern walkways are 183.70 metres long. They are at a distance of 12 metres from the eastern wall, straight to the central gate, serving as the entrance to the Ubosot.
No. 3: Dimensions: The width is 15.90 metres, and the length is 44 metres. It must be the Ubosot where King Naresuan went to pay homage before bestowing royal offerings.
No. 4: These are gates in the wall surrounding the area of the main stupa on the eastern side. There are two gates, each with a width of 1.30 metres. The wall surrounds the area of the main stupa.
No. 5: On the eastern and western sides, it is 60.60 metres long, while on the northern and southern sides, it is 71.60 metres long. Different from the wall, it has a thickness of 4.40 metres. There are remains of pillars built with brick and mortar.
No 6: Lined up in a row, spaced 1.40 metres from the axis of these brick pillar remnants to the surrounding wall of the main stupa.
No 7: This structure, which has brick pillar remnants holding mortar, is believed to be a balcony or shrine platform for placing sacred objects during the Ayutthaya period. This balcony or shrine platform is on the northern and southern sides, 59.00 metres long, and on the eastern and western sides, 47.40 metres long. On the east side, it aligns with the raised wall, reaching the main stupa, penetrating 4.50 metres from the outer base to the inside. On the western side, there is a wide opening of 6.00 metres, likely serving as a gate for entering and exiting the lower level for the area around the stupa. Stairs led up to the main stupa.
No. 8: is 2.30 metres wide, sloping upwards until reaching the base of the main stupa, but it has suffered extensive damage and deterioration. It is located 6.40 metres away from the staircase leading to the main stupa. On both sides, there are viharas housing Buddha images, moulded from coloured rectangular bricks, each side measuring 6.50 metres. There is an entrance door on the front side (east), slightly elevated from the ground.
No. 9: is 6.50 metres wide on each side and has an entrance door on the front side (east). It is located on slightly elevated ground compared to the surrounding terrain.
No. 10: Serves as an inner wall between the main stupa and the large main stupa or Chai Mongkhon Stupa.
No. 11: The four corner stupas have a base height of approximately 12 metres each.
No. 12: This is the Great Victory Stupa, known as the Chai Mongkhon Stupa. It is said that King Naresuan the Great built this stupa to commemorate his victory over the Burmese King in a duel on elephants. According to the recommendation of the Emerald Buddha Temple, King Naresuan suggested the construction of this Chai Mongkhon Stupa. King Rama I (King Phra Phuttha Yotfa Chulaloke) also built a stupa known as Phra Chedi Ong Dam at the same location. The architectural style of the Chai Mongkol Stupa is considered Ayutthaya style from the second Ayutthaya period, influenced by the Sukhothai art. The stupa has an octagonal base with an octagonal body, and its overall width is 22 metres. The lower part of the stupa has eight rectangular niches, and it is believed that the original upper part was adorned with glass ornaments given by the Chinese emperor as a tribute to the Kingdom of Ayutthaya. The upper part of the Chai Mongkol Stupa, resembling an octagonal spire, is approximately 9.10 metres wide. The entire stupa is about 12 metres high from the base, but the top part has been damaged over time. Historians suggest that the original top might have been adorned with glass ornaments, as mentioned in the legend of Khun Chang Khun Phaen during the birth of Khun Chang Khun Phaen. The current Chai Mongkhon Stupa stands at a total height of approximately 60 metres. It has a base adorned with decorative features surrounding the Chai Mongkhon Stupa and the corner stupas. These stupas are positioned on a square platform, each side measuring 32.40 metres wide. The height from the ground is approximately 14 metres. On the western side of Chai Mongkhon Stupa, there is a rear sanctuary.
No. 13: The width of this shrine is 15.30 metres, and the length is 39 metres. There is a projecting corner towards the west, which is 7.50 metres wide and follows the structure of the main sanctuary, with a length of 3.50 metres. On the west side, a staircase leads up to the sanctuary on both sides of the corner. Each staircase is 1.50 metres wide. Those who wish to ascend to the corner must enter the sanctuary, climb the staircase inside the sanctuary, and then exit at the corner. This sanctuary does not have a base to support a Buddha statue. However, it is suspected that during the Ayutthaya period, it may have been used for religious ceremonies when the monarch visited Wat Pa Kaeo. As the eastern side has a wall blocking the area around the main stupa, there are traces of brickwork connecting to the balcony or the provisional sanctuary. As for the northern and southern sides, there are traces of a wall extending towards the corner of the sanctuary, possibly connecting to the wall blocking the temple area.
No. 14: This is a reclining Buddha shrine, 12.50 metres wide and 24 metres long. The body of the shrine extends forward with a roof projecting 3.90 metres. There are stairs on both the front and back sides, each with two staircases. Unfortunately, the reclining Buddha statue was almost entirely destroyed by fortune seekers who dug into it, leaving almost no intact pieces.
No. 15: This is a mound made of brick and mortar, 8.30 metres wide on the east and west sides and 9.50 metres wide on the north and south sides. It is unclear what its purpose is.
No. 16: These are various-sized stupas. On the north side, there are 11 structures, while on the south side, there are 13 structures. However, most of them have been destroyed, with almost no pieces remaining. Many of these stupas were built close to the wall and lacked order they likely served as later additions. As for the pedestals, which serve as the bases for images of the Buddha and monks, they may be located within or outside the wall.


Selected PICTURES



MAPS



Map 1 - Detail of a map of Engelbert de Graaff - c.1690 CE.
Map 2 - Detail of a map of Engelbert Kaempfer - 1690 CE.
Map 3 - Detail of a 1974 CE Fine Arts Department map. Courtesy Dr Surat Lertlum, Chulachomklao Royal Military Academy.



Map 4 - Detail of a 1993 CE Fine Arts Department map. Courtesy Khun Supot Prommanot, Director of the 3rd Regional Office of Fine Arts.
Map 5 - Detail of a 2007 CE Fine Arts Department GIS map. Courtesy of the Fine Arts Department 3rd Region.
Map 6 - Google Earth.



When the past no longer illuminates the future, the spirit walks in darkness.
(Alexis de Tocqueville)





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