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Wat Pho (Thai: วัดโพธิ์, pronounced [wát pʰōː] ⓘ), also spelled Wat Po, is a Buddhist temple complex in the Phra Nakhon District, Bangkok, Thailand. It is on Rattanakosin Island, directly south of the Grand Palace.[2] Known also as the Temple of the Reclining Buddha, its official name is Wat Phra Chetuphon Wimon Mangkhalaram Rajwaramahawihan[1] (Thai: วัดพระเชตุพนวิมลมังคลารามราชวรมหาวิหาร; pronounced [wát pʰráʔ tɕʰê:t.tù.pʰon wíʔ.mon.maŋ.kʰlaː.raːm râːt.tɕʰá.wɔː.ráʔ.má.hǎː.wíʔ.hǎːn]).[3] The more commonly known name, Wat Pho, is a contraction of its older name, Wat Photaram (Thai: วัดโพธาราม; RTGS: Wat Photharam).[4]

Key Information

The temple is first on the list of six temples in Thailand classed as the highest grade of the first-class royal temples.[5][6] It is associated with King Rama I who rebuilt the temple complex on an earlier temple site. It became his main temple and is where some of his ashes are enshrined.[7] The temple was later expanded and extensively renovated by Rama III. The temple complex houses the largest collection of Buddha images in Thailand, including a 46 m-long (151 ft) huge reclining Buddha. The temple is considered the earliest centre for public education in Thailand, and the illustrations and inscriptions placed in the temple for public instructions has been recognised by UNESCO in its Memory of the World Programme. It houses a school of Thai medicine, and is also known as the birthplace of traditional Thai massage which is still taught and practiced at the temple.[8]

History

[edit]
Phra Maha Chedi Si Ratchakan

Wat Pho is one of Bangkok's oldest temples. It existed before Bangkok was established as the capital by King Rama I. It was originally named Wat Photaram or Podharam, from which the name Wat Pho is derived.[4][9] The name refers to the monastery of the Bodhi tree in Bodh Gaya, India where Buddha is believed to have attained enlightenment.[10][11] The date of the construction of the old temple and its founder are not known; it was built sometime in the Ayutthaya period, but said to have been built or expanded during the reign of King Phetracha (1688–1703).[6][12] The southern section of Wat Pho used to be occupied by part of a French Star fort that was demolished by King Phetracha after the 1688 Siege of Bangkok.[13]

After the fall of Ayutthaya in 1767 to the Burmese, King Taksin moved the capital to Thonburi where he located his palace beside Wat Arun on the opposite side of the Chao Phraya River from Wat Pho. The proximity of Wat Pho to this royal palace elevated it to the status of a wat luang ('royal monastery'), to be administered by the royal monastic committee up to the present day.[6]

In 1782, King Rama I moved the capital from Thonburi across the river to Bangkok and built the Grand Palace adjacent to Wat Pho. In 1788, he ordered the construction and renovation at the old temple site of Wat Pho, which had by then become dilapidated.[1] The site, which was marshy and uneven, was drained and filled in before construction began. During its construction, Rama I also initiated a project to remove Buddha images from abandoned temples in Ayutthaya, Sukhothai, and various other sites in Thailand, and many of these retrieved Buddha images were then kept at Wat Pho.[14] These include the remnants of an enormous Buddha image from Ayuthaya's Wat Phra Si Sanphet destroyed by the Burmese in 1767, and these were incorporated into a chedi in the complex.[15] The rebuilding took over seven years to complete. In 1801, twelve years after work began, the new temple complex was renamed Wat Phra Chetuphon Vimolmangklavas in reference to the vihara of Jetavana, and it became the main temple for Rama I.[16][17]

Arrival of King Mongkut at Wat Pho, 13 October 1865

The complex underwent significant changes over the next two centuries, particularly during the reign of Rama III (1824-1851). In 1832, King Rama III began renovating and enlarging the temple complex, a process that took 16 years and seven months to complete. The ground of the temple complex was expanded to 56 rai (9.0 ha; 22 acres), and most of the structures now present in Wat Pho were either built or rebuilt during this period, including the Chapel of the Reclining Buddha. He also turned the temple complex into a public center of learning by decorating the walls of the buildings with diagrams and inscriptions on various subjects.[9] The inscriptions were written by about 50 people from the court of Rama III and learned monks led by Supreme Patriarch Prince Paramanuchitchinorot (1790-1853), the abbot of Wat Pho, a Buddhist scholar, historian and poet.[18] On 21 February 2008, these marble illustrations and inscriptions was registered in the Memory of the World Programme launched by UNESCO to promote, preserve and propagate the wisdom of the world heritage.[19][20] Wat Pho is regarded as Thailand's first university and a center for traditional Thai massage. It served as a medical teaching center in the mid-19th century before the advent of modern medicine, and the temple remains a center for traditional medicine today where a private school for Thai medicine founded in 1957 still operates.[21][22]

The name of the complex was changed again to Wat Phra Chetuphon Vimolmangklararm during the reign of King Rama IV.[1] Apart from the construction of a fourth great chedi and minor modifications by Rama IV, there had been no significant changes to Wat Pho since. Repair work, however, is a continuing process, often funded by devotees of the temple. The temple was restored again in 1982 before the Bangkok Bicentennial Celebration.[23]

The temple complex

[edit]
Phra Mondop of Wat Pho. Flanking its entrances are statues of Yak Wat Pho

Wat Pho is one of the largest and oldest wats in Bangkok covering an area of 50 rai or 80,000 square metres.[24] It is home to more than one thousand Buddha images, as well as one of the largest single Buddha images at 46 metres (151 ft) in length.[25] The Wat Pho complex consists of two walled compounds bisected by Chetuphon Road running in the east–west direction. The larger northern walled compound, the phutthawat, is open to visitors and contains the finest buildings dedicated to the Buddha, including the bot with its four directional viharn, and the temple housing the reclining Buddha.[16] The southern compound, the sankhawat, contains the residential quarters of the monks and a school. The perimeter wall of the main temple complex has sixteen gates, two of which serve as entrances for the public (one on Chetuphon Road, the other near the northwest corner).[26]

Chinese guardian figure beside a gate, Wat Pho

The temple grounds contain four great chedis, 91 small chedis, two belfries, a bot (central shrine), a number of viharas (halls) and various buildings such as pavilions, as well as gardens and a small temple museum. Architecturally the chedis and buildings in the complex are different in style and sizes.[21] A number of large Chinese statues, some of which depict Europeans, are also found in the complex guarding the gates of the perimeter walls as well as other gates in the compound. These stone statues were originally imported as ballast on ships trading with China.[21]

Wat Pho was also intended to serve as a place of education for the general public. To this end a pictorial encyclopedia was engraved on granite slabs covering eight subject areas: history, medicine, health, custom, literature, proverbs, lexicography, and the Buddhist religion.[22][27] These plaques, inscribed with texts and illustrations on medicine, figures with pressure points for Thai traditional massage, and other subjects, are placed around the temple,[28] for example, within the Sala Rai or satellite open pavilions. Dotted around the complex are 24 small rock gardens (khao mor) illustrating rock formations of Thailand, and one, called the Contorting Hermit Hill, contains some statues showing methods of massage and yoga positions.[21][27] There are also drawings of constellations on the wall of the library, inscriptions on local administration, as well as paintings of folk tales and animal husbandry.[22]

Phra Ubosot

[edit]
Phra Ubosot

Phra Ubosot (Phra Uposatha) or bot is the ordination hall, the main hall used for performing Buddhist rituals, and the most sacred building of the complex. It was constructed by King Rama I in the Ayuthaya-style, and later enlarged and reconstructed in the Rattanakosin-style by Rama III. The bot was dedicated in 1791, before the rebuilding of Wat Pho was completed.[29] This building is raised on a marble platform, its teak doors are inset with mother-of-pearl illustrating stories from the Ramayana.[28] The ubosot lies in the center of courtyard enclosed by a double cloister (Phra Rabiang).

Interior of the ubosot of Wat Pho

Inside the ubosot is a gold and crystal three-tiered pedestal topped with a gilded Buddha made of a gold-copper alloy, and over the statue is a nine-tiered umbrella representing the authority of Thailand.[21] The Buddha image, known as Phra Buddha Theva Patimakorn and thought to be from the Ayutthaya period, was moved here by Rama I from Wat Sala Si Na (now called Wat Khuhasawan) in Thonburi.[30][31] Rama IV later placed some ashes of Rama I under the pedestal of the Buddha image so that the public may pay homage to both Rama I and the Buddha at the same time. There are also ten images of Buddha's disciples in the hall: Moggalana is to the left of Buddha and Sariputta to the right, with eight Arahants below.[1][32]

The exterior balustrade surrounding the main hall has around 150 depictions in stone of the epic, Ramakien, the ultimate message of which is transcendence from secular to spiritual dimensions.[26] The stone panels were recovered from a temple in Ayuthaya. The ubosot is enclosed by a low wall called kamphaeng kaew,[33] which is punctuated by gateways guarded by mythological lions, as well as eight structures that house bai sema, stone markers that delineate the sacred space of the bot.

Phra Prang and part of the Phra Rabiang cloister
  • Phra Rabiang - This double cloister contains around 400 images of Buddha from northern Thailand selected out of the 1,200 originally brought by King Rama I.[26] Of these Buddha images, 150 are on the inner side of the double cloister, another 244 images are on the outer side.[32] These Buddha figures, some standing and some seated, are evenly mounted on matching gilded pedestals. These images are from different periods in Siamese history, such as the Chiangsaen, Sukhothai, U-Thong, and Ayutthaya eras, but they were renovated by Rama I and covered with stucco and gold leaves to make them look similar.[32]
Buddha images in the cloister. The cloister is intersected with four viharas or viharns, one on each direction.

The Phra Rabiang is intersected by four viharns. The viharn in the east contains an 8-metre-tall (26 ft) standing Buddha, the Buddha Lokanatha ("Saviour of the World"), originally from Ayutthaya. In its antechamber is Buddha Maravichai (referencing victory over Mara), sitting under a bodhi tree, originally from Sawankhalok of the late-Sukhothai period. The one on the west has a seated Buddha sheltered by a naga, the Buddha Chinnasri ("the victorious lion Buddha"), while the Buddha on the south, the Buddha Chinnaraja (named after Phra Phuttha Chinnarat of Phitsanulok), has five disciples seated in front listening to his first sermon. Both Buddhas in the south and west viharns were brought from Sukhothai by Rama I. The Buddha in the north viharn, called Buddha Palilai (a reference to the elephant Palilaika), was cast in the reign of Rama I.[32][34] The viharn on the west contains a small museum.[35]

  • Phra Prang - There are four towers, or phra prang, at each corner of the courtyard around the bot. Each of the towers is tiled with marble and contains four Khmer-style statues which are the guardian divinities of the Four Cardinal Points.[36]

Phra Maha Chedi Si Rajakarn

[edit]
Phra Maha Chedi Si Rajakarn

This is a group of four large stupas, each 42 metres high. These four chedis are dedicated to the first four Chakri kings.[8] The first, in green mosaic tiles, was constructed by Rama I to house the remnants of a great bronze standing Buddha from Ayutthaya called Phra Phuttha Sanphet. The Burmese were said to have scorched the Buddha image to remove near 2 tons of its gold covering, later the image fragmented when the vihan it was in collapsed upon it, and Rama I who brought it Wat Pho decided to encase the image in the chedi.[37]

Two more chedis were built by Rama III, one in white tiles to hold the ashes of his father Rama II, another in yellow for himself. A fourth in blue was built by Rama IV who then enclosed the four chedis leaving no space for more to be built.[38]

The Viharn containing the reclining Buddha. The tree on the right behind a pavilion is the Bodhi tree.

Viharn Phranorn

[edit]
Viharn Phranorn

The viharn or wihan contains the reclining Buddha and was constructed in the reign of Rama III emulating the Ayutthaya style. The interior is decorated with panels of mural.[39]

Adjacent to this building is a small raised garden (Missakawan Park) with a Chinese-style pavilion; the centre piece of the garden is a bodhi tree which was propagated from the Jaya Sri Maha Bodhi tree in Sri Lanka that is believed to have originally came from a tree in India where Buddha sat while awaiting enlightenment.[40]

Phra Mondop

[edit]
Phra Mondop

Phra Mondop or the ho trai is the Scripture Hall containing a small library of Buddhist scriptures. The building is not generally open to the public as the scriptures, which are inscribed on palm leaves, need to be kept in a controlled environment for preservation.[41] The library was built by King Rama III. Guarding its entrance are figures called Yak Wat Pho ('Wat Pho's Giants') placed in niches beside the gates.[42] Around Phra Mondop are three pavilions with mural paintings of the beginning of Ramayana.

Other structures

[edit]
Phra Chedi Rai which contains the ashes of members of the royal family
  • Phra Chedi Rai - Outside the Phra Rabiang cloisters are dotted many smaller chedis, called Phra Chedi Rai. Seventy-one of these small chedis were built by Rama III, each five metres in height. There are also four groups of five chedis that shared a single base built by Rama I, one on each corner outside the cloister.[43] The 71 chedis of smaller size contain the ashes of the royal family, and 20 slightly larger ones clustered in groups of five contain the relics of Buddha.[21]
Sala Karn Parien
  • Sala Karn Parien - Sala Karn Parien is the preaching hall, a simple pavilion used for religious instruction for monks and laymen, and also serves as a meditation hall.[44] This hall is next to the Phra Mondop at the southwest corner of the compound, and is thought to date from the Ayutthaya period.[45] The building contains the original Buddha image from the bot, which was moved here to make way for the Buddha image currently in the bot. The Buddha image, called Phra Phuttha Satsada, is in the late Ayutthaya style.[29] Next to it is a garden called The Crocodile Pond.
  • Sala Rai - There are 16 satellite pavilions, most of them placed around the edge of the compound, and murals depicting the life of Buddha may be found in some of these. Two of these are the medical pavilions between Phra Maha Chedi Si Ratchakarn and the main chapel. The north medicine pavilion contains Thai traditional massage inscriptions with 32 drawings of massage positions on the walls while the one to the south has a collection of inscriptions on guardian angel that protects the newborn.[46]
  • Phra Viharn Kod - This is the gallery which consists of four viharas, one on each corner outside the Phra Rabiang.[47][48]
  • Tamnak Wasukri - Also called the poet's house, this is the former residence of Prince Patriarch Paramanuchitchinorot, a scholar, historian and poet. The house was a gift from his nephew Rama III.[49] This building is in the living quarters of the monks in the southern compound and is open once a year on his birthday.

Reclining Buddha

[edit]
Reclining Buddha of Wat Pho
Feet with auspicious symbols of Buddha
108 bronze bowls

The wat and the reclining Buddha (Phra Buddhasaiyas, Thai: พระพุทธไสยาสน์) were built by Rama III in 1832.[50] The image of the reclining Buddha represents the entry of Buddha into Nirvana and the end of all reincarnations.[2] The posture of the image is referred to as sihasaiyas, the posture of a sleeping or reclining lion. The figure is 15 m high and 46 m long, and it is one of the largest Buddha statues in Thailand.[1]

The figure has a brick core, which was modelled and shaped with plaster, then gilded.[51] The right arm of the Buddha supports the head with tight curls, which rests on two box-pillows encrusted with glass mosaics.[52] The soles of the feet of the Buddha are 3 m high and 4.5 m long, and inlaid with mother-of-pearl. They are each divided into 108 arranged panels, displaying the auspicious symbols by which Buddha can be identified, such as flowers, dancers, white elephants, tigers, and altar accessories.[11] At the center of each foot is a circle representing a chakra or 'energy point'. There are 108 bronze bowls in the corridor representing the 108 auspicious characters of Buddha. Visitors may drop coins in these bowls as it is believed to bring good fortune, and it also helps the monks to maintain the wat.[8]

Although the reclining Buddha is not a pilgrimage destination, it remains an object of popular piety.[21] An annual celebration for the reclining Buddha is held around the time of the Siamese Songkran or New Year in April, which also helps raise funds for the upkeep of Wat Pho.[53]

Thai massage

[edit]
Medicine pavilion
Illustrations in the medicine pavilion

The temple is considered the first public university of Thailand, teaching students in the fields of religion, science, and literature through murals and sculptures.[8] A school for traditional medicine and massage was established at the temple in 1955, and now offers four courses in Thai medicine: Thai pharmacy, Thai medical practice, Thai midwifery, and Thai massage.[54] This, the Wat Pho Thai Traditional Medical and Massage School, is the first school of Thai medicine approved by the Thai Ministry of Education, and one of the earliest massage schools. It remains the national headquarters and the center of education of traditional Thai medicine and massage to this day. Courses on Thai massage are held in Wat Pho, and these may last a few weeks to a year.[21] Two pavilions at the eastern edge of the Wat Pho compound are used as classrooms for practising Thai traditional massage and herbal massage, and visitors can receive massage treatment here for a fee.[55][56] The Thai massage or Nuad Thai taught at Wat Pho has been included in UNESCO's list of Intangible Cultural Heritage, and Wat Pho has trained more than 200,000 massage therapists who practice in 145 countries.[57]

There are many medical inscriptions and illustrations placed in various buildings around the temple complex, some of which serve as instructions for Thai massage therapists, particularly those in the north medical pavilion.[58] They were inscribed by scholars during the reign of King Rama III.[57] Among these are 60 inscribed plaques, 30 each for the front and back of human body, showing pressure points used in traditional Thai massage. These therapeutic points and energy pathways, known as sen, with explanations given on the walls next to the plaques.[59]

[edit]

Site plan

[edit]

The sangkhawat (monks' quarters) of Wat Pho located to the south is not shown in this plan.

Plan of the northern enclosure of Wat Pho
  1. Phra Ubosot
  2. Kamphaeng kaew
  3. East Viharn
  4. South Viharn
  5. West Viharn
  6. North Viharn
  7. Phra Prang
  8. 5 Chedis with a single base
  9. Phra Chedi Rai
  10. Phra Rabiang
  11. Phra Viharn Kod
  12. Khao Mor (rock gardens)
  13. Phra Maha Chedi Si Rajakarn
  14. Phra Mondop
  15. Pavilions
  16. Viharn Phranorn (Chapel of the Reclining Buddha)
  17. Sala Karn Parien
  18. Missakawan Park
  19. The Crocodile Pond
  20. Belfry
  21. Gates
  22. Massage service
  23. Sala Rai

See also

[edit]

References

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Wat Pho

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from Grokipedia
Wat Pho, officially known as Wat Phra Chetuphon Wimon Mangkhalaram Rajwaramahawihan, is a first-class royal Buddhist temple complex located on the east bank of the in Bangkok's , . It is one of the city's oldest and most expansive temple sites, covering approximately 80,000 square meters and renowned worldwide for its colossal statue, a monumental representation of entering nirvana. The temple's origins trace back to the , where it was initially constructed during the reign of King (1688–1703) as Wat Photaram. Following the fall of Ayutthaya in 1767 and the establishment of as the new capital in 1782, King (r. 1782–1809) rebuilt and renamed the site, integrating it into the emerging urban landscape adjacent to the Grand Palace. Subsequent monarchs significantly enhanced the complex: King (r. 1824–1851) oversaw the creation of the iconic —a 46-meter-long, 15-meter-high figure made of and plaster, gilded with , with feet inlaid with mother-of-pearl depicting 108 auspicious symbols—while also commissioning extensive stone inscriptions that preserved Thai knowledge. King Rama IV (r. 1851–1868) added further pavilions and scriptural libraries, solidifying Wat Pho's role as a spiritual and intellectual hub. Architecturally, Wat Pho exemplifies traditional Thai design with its ubosot (ordination hall), multiple viharas (assembly halls), and over 90 chedis (stupas) of varying sizes, many containing relics of the royal family and adorned in vibrant colors like yellow, green, and white. The complex houses the largest collection of Buddha images in Thailand, exceeding 1,000 statues, including 394 gilded figures in its four main chapels, alongside intricate murals depicting Jataka tales and rock gardens inspired by Chinese influences. Its 1,440 inscribed stone slabs, arranged along gallery walls, form an early repository of knowledge on subjects ranging from medicine and astrology to history and ethics, earning the temple recognition as Thailand's first "university." Beyond its religious prominence, Wat Pho holds cultural significance as the origin of Nuad Thai (), with a dedicated school established under King to codify and teach therapeutic practices documented in its inscriptions. This institution continues to train practitioners worldwide, preserving an recognized by in 2019. As a living monument to Thailand's Rattanakosin-era heritage, Wat Pho attracts millions of visitors annually, blending devotion, artistry, and scholarship in a serene yet vibrant setting.

History

Founding and Early Development

Wat Pho, officially known as Wat Phra Chetuphon Wimon Mangkhalaram Rajwaramahawihan, traces its origins to the late 18th century during the establishment of Bangkok as Thailand's new capital. In 1782, King Rama I (r. 1782–1809), founder of the Chakri dynasty, relocated the capital from Thonburi across the Chao Phraya River to the site of present-day Bangkok, constructing the Grand Palace as the royal residence. Adjacent to this, on the grounds of an earlier temple dating back to the Ayutthaya period (14th–18th centuries), he ordered the reconstruction of a modest Buddhist monastery originally named Wat Photaram. This effort was part of a broader initiative to revive and centralize Buddhist institutions in the new capital, drawing on relics and imagery salvaged from abandoned temples in the fallen Ayutthaya kingdom. The initial construction under focused on essential temple elements, reflecting Ayutthaya architectural influences such as stepped bases and curved rooflines. The core layout included the ubosot, or (Phra Ubosot), serving as the sacred space for monastic ceremonies, along with several basic chedis (stupas) housing relics, including one built to enshrine fragments of a Buddha image from Ayutthaya known as Phra Phuttha Sanphet. These structures were modest compared to later additions, emphasizing functionality for worship and relic veneration rather than grandeur. The temple's design incorporated traditional Thai elements like boundary walls (kampheng kaew) adorned with glass mosaics, underscoring its role in preserving Ayutthaya-era Buddhist heritage amid the dynasty's founding. As a first-class royal monastery, Wat Pho quickly became a pivotal center for Buddhist monks in the early , hosting ordinations and serving as a repository for sacred texts and images. King designated it as his principal temple, interring some of his ashes there upon his death in 1809, which elevated its status as a symbol of royal and dynastic legitimacy. Monks at the temple engaged in scriptural study and practices, contributing to the revival of in the new capital. The site also functioned as an educational hub, laying the groundwork for its later reputation in traditional Thai medicine and . Further expansions occurred under subsequent Chakri kings, enhancing its prominence.

Royal Expansions and Transformations

During the reign of (1824–1851), Wat Pho underwent a major 16-year restoration project that significantly expanded and transformed the temple complex, extending the South Vihara and West Vihara while adding surrounding galleries to create a more enclosed and monumental layout. This ambitious endeavor, lasting 16 years and seven months, involved renowned craftsmen from the Royal Palace and aimed to elevate the site as a center for learning and devotion, building upon its initial establishment under . As part of these enhancements, King commissioned the installation of over 1,000 images throughout the complex, forming Thailand's largest collection and symbolizing profound respect for Buddhist . Additionally, he ordered the creation of marble inscriptions on stone slabs, numbering in the hundreds, covering diverse subjects such as traditional Thai , , cosmology, and moral teachings to preserve and disseminate knowledge for public education. These epigraphic archives, inscribed during the , reflect Rama III's vision of the temple as an early repository of intellectual heritage. A centerpiece of the transformations was the construction of the iconic in 1832, housed within the newly extended West Vihara; the statue measures 46 meters in length and 15 meters in height, crafted with a brick core molded in plaster and finished in to depict the Buddha entering nirvana. This monumental figure not only dominates the space but also embodies the era's artistic patronage. The expansions under also introduced notable architectural shifts, incorporating Chinese influences evident in the chedis and , such as the use of colorful porcelain tiles and mosaics sourced from trade ships to adorn surfaces, blending Thai traditions with Sino-Thai aesthetics. These elements, including the Phra Mondop and surrounding galleries, enhanced the complex's visual splendor and cultural synthesis.

Modern Restorations and Preservation

Following , efforts to restore and preserve Wat Pho gained momentum in the 1950s, focusing on maintaining its cultural and educational significance amid post-war recovery. A key initiative was the establishment of the Wat Pho Thai Traditional Medical and Massage School in 1955, the first officially recognized institution for traditional in , which formalized the temple's role in preserving ancient healing practices inscribed on its stone stelae. In the , comprehensive repairs addressed deterioration in the temple's chedis and murals, driven by government funding in preparation for the Bangkok Bicentennial Celebration in 1982. These restorations, overseen by Thailand's Fine Arts Department, involved structural reinforcements and artistic renewals to counteract decades of environmental wear and urban expansion. The 2010s marked advancements in conservation through international recognition and technological integration, including the 2011 UNESCO Memory of the World designation for Wat Pho's epigraphic archives of 1,431 stone inscriptions, which prompted enhanced documentation and protective measures to safeguard this repository of Thai knowledge. Into the , projects have addressed seismic vulnerabilities and ongoing degradation, such as the 2025 urgent restoration of the statue following crack assessments by the Fine Arts Department, attributed to structural aging and recent seismic activity. As a first-class royal temple and under Thailand's , Wat Pho faces persistent preservation challenges from high tourist volumes—exceeding millions annually—and effects like and flooding, which accelerate of murals, chedis, and inscriptions. These efforts underscore a balance between accessibility for global visitors and long-term safeguarding of the site's architectural and cultural integrity.

Temple Complex

Phra Ubosot

The Phra Ubosot serves as the central ordination hall and spiritual core of Wat Pho, dedicated to conducting monastic rituals, ordinations, and key Buddhist ceremonies. Located at the heart of the temple complex, it was originally constructed during the reign of King Rama I in 1788, adopting the Ayutthaya architectural style as part of the broader restoration of an earlier temple on the site. This building embodies the sacred precinct where monks perform essential ecclesiastical functions, distinguishing it as the most hallowed structure within the enclosure. Architecturally, the Phra Ubosot features a prominent gabled with a dual-level bird-beak extension over the front terrace, characteristic of early Rattanakosin-era designs, and is elevated on a platform. The structure underwent significant reconstruction and enlargement under King in the 1830s, incorporating Rattanakosin stylistic elements such as hard wood doors and windows adorned with crown-like spires and colorful glazed tiles. The entrance doors are elaborately inlaid with mother-of-pearl, illustrating episodes from the epic on the exterior and ecclesiastical fans on the interior, enhancing the hall's ornate aesthetic. Inside, the hall houses the principal Buddha image, Phra Buddha Theva Patimakorn, a gilded statue from the Ayutthaya period depicting in a meditative posture (Phra Pang Smardhi) on a three-tiered ; the ashes of King are enshrined beneath it. The interior walls are adorned with murals illustrating tales such as the story of Mahosatha Pandita, scenes from the Heavens, and depictions of Phra Etadagga with his disciples, while window panels feature work bearing seals of monastic dignitaries from III's era. The 's middle tier holds effigies of the two original disciples of , and the lowest tier displays representations of eight holy priests. The Phra Ubosot is enclosed by boundary walls forming a double (Phra Rabiang), which delineate the consecrated area and are marked by sema stones—sacred boundary markers essential for upholding the hall's ritual purity. Flanking the approaches are guardian figures, including bronze lions and Chinese-style warrior statues repurposed from , symbolizing protection over the sacred space.

Phra Maha Chedi Si Ratchakarn

The Phra Maha Chedi Si Ratchakarn, also known as the Great Pagodas of the Four Reigns, comprise a prominent group of four towering chedis located in the central courtyard of Wat Pho, serving as memorials to the first four kings of the . These structures, each standing approximately 42 meters tall, symbolize the royal legacy and contributions of (Phra Buddha Yodfa Chulaloke), (Phra Buddha Loetla Nabhalai), (Nangklao), and (Mongkut) to the temple and the kingdom. Constructed primarily during the reign of between 1832 and 1851, the chedis were erected using bricks for the core structure, which provided durability and stability, while the exteriors were adorned with multicolored glazed ceramic tiles imported from to enhance aesthetic appeal and weather resistance. The chedi dedicated to features green tiles; Rama II's is white; 's yellow; and Rama IV's dark blue. This color differentiation not only distinguishes each but also aligns with traditional Thai symbolic associations. At the base of each chedi, pairs of guardian statues—often depicted as mythical creatures or warriors—stand vigil, crafted from stone and positioned to protect the sacred relics believed to be interred within, including ashes or personal items of the honored monarchs. Inscriptions in , carved on stone slabs surrounding the bases, record historical events, royal decrees, and poetic verses from the respective eras, preserving cultural and administrative knowledge from the early Rattanakosin period. These elements underscore the chedis' role in perpetuating royal memory and . The architectural design of the Phra Maha Chedi Si Ratchakarn blends traditional Thai chedi forms—characterized by their bell-shaped spires and tiered bases—with Chinese influences evident in the intricate tilework and octagonal layouts, which contribute to both structural integrity against seismic activity and visual harmony within the temple's expansive layout. This fusion reflects the cosmopolitan exchanges during the Chakri era, particularly under III's patronage of Sino-Thai artistic collaborations.

Viharn Phranorn

The Viharn Phranorn, also known as the Chapel of the , is a vihara constructed during the reign of King (1824–1851) as part of his extensive expansion of Wat Pho. This structure, emulating Ayutthaya architectural influences, houses the temple's iconic Reclining Buddha statue (detailed in the Key Features section). The hall features a spacious layout with an elongated design that facilitates viewing of the monumental figure, along with intricate murals adorning the interior walls depicting scenes from Buddhist narratives. The pavilion's roof includes detailed wood carvings of mythical scenes and floral motifs, exemplifying Rattanakosin-period craftsmanship. Surrounding the area are landscaped elements, including rock gardens influenced by Chinese styles introduced during Rama III's era, contributing to the serene atmosphere. As a key architectural element, the Viharn Phranorn integrates with adjacent structures like the Phra Mondop, enhancing the temple's spatial harmony.

Phra Mondop

Phra Mondop, also known as the Hor Trai or scripture hall, is a distinctive four-cornered characterized by its steep pyramidal roof crowned with a and built on an elevated platform. The structure exemplifies traditional Thai architectural elements, with its multi-tiered roof design allowing for symbolic representation of , the cosmic mountain in . Its exterior is adorned with intricate Chinese-inspired tilework composed of colorful shards arranged in vibrant patterns, a technique prevalent during the early that reflects the era's cultural exchanges with . Constructed during the reign of King in the early , Phra Mondop replaced an earlier scripture hall to serve as a dedicated repository for sacred texts. This development was part of broader restorations at Wat Pho aimed at preserving Buddhist heritage amid the temple's expansion. The pavilion's interior features murals depicting the nine , underscoring its historical significance in the compilation and revision of doctrinal texts. At the heart of Phra Mondop are the sacred Tipitaka texts, the foundational of , along with historical records and royal chronicles inscribed on preserved palm leaves. These holdings are safeguarded by four imposing guardian figures, mythical demons positioned at the entrances to ward off evil and protect the sanctity of the contents. The pavilion also contains additional Buddhist manuscripts that contribute to the temple's role as a center for knowledge preservation. Access to Phra Mondop is strictly restricted, limiting entry primarily to and scholars for the purposes of study, , and of the texts. This controlled environment ensures the longevity of the fragile palm-leaf manuscripts while facilitating monastic education on and Thai historical narratives. As a key element of Wat Pho's educational legacy, the supports ongoing scriptural learning, distinct from nearby viharns that house images for devotional practices.

Other Structures

The temple complex of Wat Pho encompasses a variety of auxiliary structures that enhance its architectural harmony and spiritual ambiance, including perimeter galleries lined with hundreds of images. These galleries, forming an enclosed walkway around the inner courtyard, house 394 gilded statues seated in the maravijaya (victory over Mara) posture. The statues, originally salvaged from the ruins of Ayutthaya by King , were restored and positioned during the reign of King to create a continuous meditative corridor that guides visitors through the site's historical and devotional layers. Flanking the galleries and gates are imposing Chinese giant statues, repurposed from 19th-century ship ballasts imported from , which now serve as protective guardians. These oversized figures, often depicted as muscular warriors or mythical beings, stand at entrances to ward off evil spirits and add a Sino-Thai cultural fusion to the complex; some are positioned in the Khao Mor () area, while others guard key pathways. Complementing these are demon figures, known as , sculpted along the walls and at pavilion bases, portraying fierce mythical protectors with exaggerated features to symbolize the triumph of over chaos. Scattered throughout the grounds are 91 minor chedis, smaller stupas clustered around the main structures, many containing ashes of royal descendants and adorned with colorful ceramic tiles depicting floral and mythical motifs. Two distinctive bell towers, or belfries, rise near the southern and northern sections, their ornate designs featuring gilded gongs used to mark monastic routines such as dawn prayers and meals. Additionally, 24 small rock gardens interrupt the flat courtyards, featuring Chinese-style hillocks with statues (reusi) in dynamic poses inspired by ancient Indian practices, intended to illustrate therapeutic exercises for physical and mental well-being. Beyond these ornamental elements, the complex integrates practical monastic facilities, including the sangkhawat (monks' residential quarter) in the southern portion, which houses living quarters for resident monks and supports daily communal activities. Administrative buildings within this area manage temple operations, preservation efforts, and educational programs, ensuring the site's role as a living center of while blending seamlessly with the surrounding sacred architecture.

Key Features

Reclining Buddha

The , known as Phra Buddha Saiyas (พระพุทธไสยาสน์), is the centerpiece of Wat Pho and one of the largest Buddha images in , measuring 46 meters in length and 15 meters in height. Constructed in 1832 during the reign of King , the statue features a core that was meticulously shaped and modeled using before being covered in layers of for its iconic gilded finish. The statue depicts the Buddha in the parinirvana pose, reclining on his right side as he enters final enlightenment and passes into nirvana, with his head supported by a rectangular representing his attainment of ultimate . This pose symbolizes the culmination of the Buddha's life and teachings, emphasizing themes of impermanence and liberation from the cycle of rebirth. The soles of the Buddha's feet are elaborately adorned with 108 panels inlaid with mother-of-pearl, each illustrating one of the 108 auspicious symbols associated with the Buddha's characteristics, such as wheels, lotuses, and mythical creatures, crafted to highlight spiritual perfection and invite contemplation. Housed within a dedicated viharn (), the statue dominates the elongated space designed specifically to accommodate its immense scale, allowing visitors to walk alongside it and absorb its serene presence. Lining the corridor around the viharn are 108 bronze bowls, into which devotees drop coins as offerings to accumulate merits, with each bowl corresponding to one of the Buddha's auspicious traits and symbolizing the path to enlightenment through mindful giving. Artistically, the statue exemplifies traditional Thai techniques of the early period, where the brick framework provides structural integrity, the plaster allows for detailed sculpting of facial features, drapery, and proportions, and the gold leaf application—achieved through thin sheets adhered with —creates a radiant, divine luster that enhances its spiritual aura. The eyes, inlaid with mother-of-pearl, add a lifelike gleam, drawing viewers into meditative reflection on the Buddha's wisdom.

Inscriptions and Reliefs

The Epigraphic Archives of Wat Pho comprise 1,431 stone inscriptions created between 1831 and 1841 during the reign of King (1824–1851), when approximately 50 scholars and monks, led by Supreme Patriarch Prince Paramanuchitchinorot, compiled and inscribed them to preserve and disseminate for public education. These , , and slabs, varying in size from 32 x 14 cm to 200 x 110 cm, are embedded along the covered galleries encircling the viharn housing the , as well as on exterior and interior walls, windows, posts, and beams of 25 structures throughout the temple complex. The inscriptions encompass a broad spectrum of religious and secular subjects, forming a comprehensive record of Thai intellectual traditions rooted in Asian and local influences from centuries of cultural exchange. Key categories include: History of Wat Pho’s Construction and Restoration Records (12 slabs); (310 slabs); (276 slabs); List of Ecclesiastical Positions, Places and Ethnic Groups (124 slabs); Moral Teachings (65 slabs); Health: Medicines and Massage (608 slabs); Royal Customs (36 slabs). Complementing the texts are carved reliefs that visually convey narratives and practical knowledge. Encircling the Phra Ubosot on a low marble wall are 152 bas-reliefs illustrating scenes from the , 's national epic adapted from the Indian , depicting key episodes of heroism, exile, and divine intervention. Recognized by in 2011 as part of the Memory of the World Register, these inscriptions and reliefs represent a 19th-century "first " of , serving as an enduring encyclopedic archive of knowledge that bridges ancient wisdom with public accessibility. Portions, especially on and cosmology, have been translated into English and other languages, facilitating global scholarly analysis and the revival of practices like Thai traditional massage.

Cultural and Educational Role

Traditional Thai Massage

The origins of , known as nuad Thai or nuad phaen boran, at Wat Pho trace back to the reign of (1824–1851), who commissioned the inscription of medical knowledge on stone pillars and walls within the temple complex to preserve and disseminate healing practices. These inscriptions detailed massage techniques, including points along the body's energy lines called sen sib (ten principal sen lines), which are believed to channel vital energy similar to meridians in other Asian medical traditions. This effort, led by court scholars and monks under Supreme Patriarch Prince Paramanuchitchinorot, aimed to revive ancient knowledge amid modernization, making Wat Pho a central repository for nuad Thai. In 1955, the Wat Pho Thai Traditional Medical and Massage School was established within the temple grounds as Thailand's first formal institution for , approved by the Ministry of Education, to systematically teach nuad Thai and related disciplines. The school offers structured courses in Thai massage, focusing on practical training in bodywork that integrates physical manipulation with holistic health principles derived from ancient texts. Over the decades, it has certified thousands of practitioners, both Thai and international, contributing to the global spread of nuad Thai as a recognized therapeutic . Core techniques of nuad Thai taught at the school include rhythmic compression on points, assisted stretching to improve flexibility, and the use of heated compresses (luk pra kob) containing ingredients like lemongrass, , and kaffir lime to soothe muscles and reduce inflammation. These methods draw influences from Indian Ayurvedic practices, such as yoga-inspired poses and energy balancing, and Chinese medicine's emphasis on meridians and remedies, adapted into a uniquely Thai framework over centuries. The school's certification programs, ranging from 30-hour introductory courses to advanced professional training, culminate in diplomas endorsed by Thai authorities, fostering international recognition through who establish schools worldwide and participate in global wellness initiatives. Daily massage sessions at the temple's pavilions, conducted by certified practitioners, serve as live demonstrations of these techniques for visitors and students alike.

Preservation of Knowledge and Arts

Wat Pho has long served as a vital center for the maintenance of traditional Thai arts, including mural , , and elements of , primarily through the monastic training programs embedded in its community. During the reign of King in the early , the temple established specialized schools for Thai , bronze-casting, , woodcarving, lacquerwork, and nielloware, where monks and artisans honed these crafts under royal to ensure their transmission across generations. These practices continue today, with resident monks participating in the upkeep and creation of temple artworks, such as the intricate murals depicting and the numerous images crafted in various styles, fostering a living tradition of artistic skill within the monastic framework. The temple's role extends to indirectly through the preservation of sources that inspire Thai dance-drama, where monks study and perform ritualistic elements tied to Buddhist ceremonies. In the , Wat Pho has embraced and research initiatives to safeguard its historical texts and artifacts, enhancing accessibility and scholarly study. The Epigraphic Archives, comprising 1,431 stone inscriptions on diverse subjects like , , , and sciences, were compiled under King as an encyclopedic effort to consolidate ; a digitized inventory was created by the Thai Memory of the World Committee in collaboration with the temple and the of . Ongoing projects include full of these inscriptions for integration into national databases, allowing researchers worldwide to analyze ancient Thai scripts without risking damage to the originals, while supporting conservation efforts through detailed . This modern approach builds on the temple's historical function as a repository for sacred texts on , , and , now bolstered by academic partnerships that promote interdisciplinary research. The temple's Ramakien reliefs, numbering 152 panels encircling the Phra Ubosot, exert a profound influence on and by visually narrating the Thai adaptation of the epic, embedding moral and cultural narratives into the national consciousness. These carvings, created during King Rama III's era, depict key episodes of the , serving as a that has shaped literary works, folk tales, and dramatic adaptations across centuries, with the epic's themes of , loyalty, and heroism permeating Thai storytelling traditions. Scholars note that the reliefs not only preserve the Ramakien's plot but also inspire its retellings in prose, poetry, and oral , reinforcing the epic's role as a of Thai and ethical philosophy. By making these stories accessible through , Wat Pho ensures their enduring impact on , where variants of the Ramakien continue to evolve in contemporary Thai writings and performances. Wat Pho supports educational programs for locals and tourists focused on and , positioning itself as an hub rooted in its foundational role as Thailand's "first university." Monks and educators conduct guided sessions and workshops that explore core Buddhist teachings, such as the and impermanence, using the temple's chedis and inscriptions as teaching aids to convey philosophical principles in context. Complementing this, programs on draw from the temple's traditional knowledge base, instructing participants in the preparation and application of plant-based remedies aligned with Ayurvedic-influenced Thai practices, often held in dedicated halls within the complex. These initiatives, open to both community members and visitors, promote and holistic wellness, with occasional ties to the adjacent Thai Traditional for broader .

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