9 Temples Visit Tour: The Pilgrimage in Fast Life Culture

Sura Piriyasanguanpong Thai Khadi ResearchInstitute, ThammasatUniversity,

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The 9 Temples visit tours have recently become popular during the past years as an activity that combines tourism and religion together. The starting point is in before expanding to other regions. The activities are varied depending on the organizers and region backgrounds. However, it is necessary to clarify that there has been previous studies on the topic of 9 Temples visit tours. Yet, those studies focused on the activities as a form of tourism, and the analysis of weakness and strength in activity's management. Hence, the study focusing on historical and archaeological perspectives could be an important aspect which led to an understanding of the origin of 9 Temples visit tours. Besides, this might lead to more extensive considerations of the activity value and more benefits to the participants. Although the writer mentioned about the recent beginning of 9 Temples visit tours, the nature of the activities is still considered to be "pilgrimage to worship." This is an activity that Buddhists have been practiced for a long time. At least, the mention of "pilgrimage to worship" can be traced back to Tripiṭaka. Suttanta Pitaka mentioned about pilgrimages to the Samvejaniya Sathan (Four Holy Sites of ) as "a place where virtuous sons with faith should see." As a result, we can assume that the pilgrimage to worship in Thai society has existed as long as the arrival of Buddhism. This includes the pilgrimages to the Four Holy Sites of Buddhism as well as other artifacts representing Buddha, such as Buddha footprint and Buddha relics. From all these reasons mentioned above, it is worth making observations and asking research questions regarding to the transformation of pilgrimage. Before the pilgrimage turned into a one-day speedy journey, as favored by modern people living fast life, what methods of pilgrimage did we do in the past? Who went on pilgrimages? What were crucial points of transformation which made the pilgrim become as it is nowadays? The writer decided that the study on historical and archaeological perspectives can be commenced using the evidence found since Sukhothai era. There were records from the era mentioning the artifacts for pilgrimage and places where you could find those objects. Then, other evidence reflecting the forms and significances of pilgrimage in each era is also used to analyze the transformation and bring forth explanations on this current phenomenon. The scope of this study is in the context of pilgrimages for Buddhist worship only. It excludes the pilgrimages for studying or spreading religions. The research employs historical and archaeological method in studying pilgrimage styles in the central region of Thailand since Sukhothai, Ayutthaya, Thonburi until current era in order to explain the 9 Temples Visit Tour phenomena via historical perspective.

The Origin or Beginning of the 9 Temples Visit Tour Phenomena

The 9 Temples Visit Tour is an activity that has existed just in the past ten years. Some past researches regarding 9 temples visit tour mentioned that it originated in the Buddhist Era of 2543 (A.D. 2000) by Bangkok Tourism Division and Tourism Authority of Thailand. It intended to be an activity to help stimulate economy ( Upranukrow, J. 2014, and Jangajit, N. 2013) as Thailand was going through economic recession during that period. Many small and medium businesses were forced to shut down which had impacts on all levels of society. "Feeling desperate, many people turned to varied forms of superstition. It was the period in which superstition thrived, such as the belief in Goddess , Phra Suphankanlaya, and Preta of Ajarn Koo. (Phungpracha, E. 2007 : p. 62 in reference to Poondarikwat, T. 2543 : p.94) Originally, there was an activity similar to the 9 temples visit tour, but without any relation to number 9. The number 9 or “Kao”(เก้า) in Thai is regarded as an auspicious number. It also resonates with the word “ Kow”(ก้ า ว ) which means move forward. In the Buddhist Era of 2537 (A.D. 1994), an “astrologer”1 arranged temples visit tours to six important temples in Bangkok. The temples were chosen according to their auspicious names and famous holy artifacts. " Suthat Thepvararam is the first temple which can help the pilgrims have the right viewpoint or achieve the eye of wisdom. The next temple is Wat Phra Chetuphon Vimolmangklararm Rajwaramahaviharn or which provides peacefulness and something to rely on. The third temple is Wat Phra Sri Rattana Satsadaram or Wat Phra Kaew to gain valuable gems, silver and gold. Another place is Bangkok's city pillar shrine (San Lak Muang). You should pay respect to all three pillars in order to have good pillars to support your living and work. The fifth one is Wat Chana Songkhram. The worship will bring about victory in life. The last temple is Wat Intharawihan. The worship of Luang Pho To, the big Buddha , over a spring of blessed water will lead to happiness and comfortability in both body and mind." (Phungpracha, E. : p. 62-63)

The idea had been adopted, used and improved by organizations relating to Bangkok tourism. It was spread to other provinces as well as other beliefs (see Appendix). The overall activity of the 9 temples visit tour had been developed as followed: 1) In the first phrase, the auspicious name temples in Bangkok area had been chosen. There were only 6 temples. The interesting is that the previous researchers studying the origin of this activity claimed that it was originated by an astrologer, not Buddhism philosophy. 2) Then, the amount of temples had been increased to 9 which is an auspicious number and resonates with the word Kow (ก้ า ว - move forward). The selection criteria still relied on the "auspicious name" of temples.

1Reference from ( Phungpracha, E. 2007: p. 62) It did not mention the name of the astrologer, but some assumed that it was Suriyan Sucharitpolwong or Mor Yong, for example (Upranukrow, J. 2014: p.65.) 3) There are also 9 temples chosen according to the association with each King of the reigning House of Chakri. (There were 9 Kings from the House of Chakri then.) 4) Other Localities outside Bangkok has adopted the 9 temples visit tour to use with temples in the area. 5) The idea has been redesigned to use in the worship of other religious places and beliefs, like Chinese shrines and Hindu deities.

We could say that this type of activity is highly flexible to adapt. The pilgrims can choose from the existing routes or invent your own. It can also be modified according to religious beliefs and transportation modes to destinations, such as group of places which can be reached via water transportation, public transport bus services, and metro.

Research Question 1: What did Thai people in the past worship? To answer this question, the writer divides the study topics according to historical era. This can demonstrate the development of pilgrimages according to time periods. The main evidence used here is historical evidence, such as inscriptions, ancient maps, documents, etc., focusing on evidence relating to Buddhism.

Sukhothai Era

From historical source, the inscriptions from Sukhothai era revealed things that people in the society worshipped. They are Buddha relics, Buddha footprints, Buddha , Buddha amulet, the Sri Maha Bodhi tree, etc. The artifacts acquired from Lanka is especially important. The secondary important artifacts are those reproduced from original objects; for example, some significant inscriptions (see Appendix).

Nakhon Chum Inscription was written in Sukhothai Thai alphabets. It was assumed to be made in the Buddhist Era of 1900 (around A.D. 1357), found in Wat Phra Borommathat, , Kamphaeng Phet Province in the Buddhist Era of 2464 (around A.D. 1921). There were phrases mentioning about things people valued as worthy of worship which are Buddha relics, Buddha footprints, and the Sri Maha Bodhi tree. Also, it also mentioned the significance of Lanka as the original holy city, the merit of worship, and the reproductions of holy artifacts for people in other cities to worship as well.

Wat Si Chum Inscription was dated to around the Buddhist Era of 1884-1910 (A.D. 1341-1367). It mentioned both Lanka and India, but the overall content regarded Lanka as more substantial in a concrete way. It revealed about Buddhist monk ethics according to Lanka way, and holy things from Lanka, like the Sri Maha Bodhi tree.

Wat Pa Mamuang Inscription was made in B.E. 1904 (A.D. 1361). The inscription pillars were found in Amphoe Mueang, Sukhothai Province in both Khmer script, Sukhothai Khom script, Sukhothai Thai script, as well as one in Bali. However, only pillars inscribed in Khmer and Thai will be referred here. These two pillars had similar content, but the Khmer one also mentioned about the construction of Brahmanism statues, Shiva and Vishnu statues, and the construction of Buddha statue. The Thai inscription did not mention about Brahmanism statues, but only about Buddha statue. From the inscription, we learn about the existence of both religions in Sukhothai society. However, the supporter groups might be different. Brahmanism was more popular among the ruling class who knew Khmer language while Buddhism was more accessible to people from all classes.

Mount Samanthakuta Inscription was dated to B.E. 1902-1912 (A.D. 1359-1369), found in Khao Phra Bat Yai, Amphoe Mueang, Sukhothai Province. The inscription was made on four sides of a pillar. The content was mainly about the worship of Buddha footprints which was in the same style as the footprints in Lanka.

Wat Khao Kob Inscription was dated to around the beginning to mid Buddhist century of 20, found at Khao Kob, Nakhon Sawan Province. The first side of the pillar mentioned about the construction of stupa, temple, and Buddha statue, as well as the planting of the Sri Maha Bodhi tree. A section on the second side told about an unnamed man who traveled around in search of Buddha relics in many different cities until he reached India and Lanka.

Ayutthaya Era

In Ayutthaya Era, people still continued to uphold the important principle of Lanka. It is notable that the account on the discovery of Buddha footprints in Saraburi Province during the reign of King Songtham (B.E. 2154-2171 or A.D. 1620-1628) (See Appendix) still referred to the source of information from Lanka as an authenticity guarantee. This revealed that although they established holy objects within their own territory, people in that period still mentioned Lanka which remained the center region of the sacred Theravada Buddhism.

The source that the writer presents about the pilgrimages in Ayutthaya Era are inscriptions, ancient maps, and chronicles.

Wat Chula Manee Inscription was inscribed using Ayutthaya in B.E. 2007 (A.D. 1464). Parts of the content mentioned about the reproduction of Buddha footprints so that different groups of people could come to worship.

Apart from the inscriptions, the ancient maps is another primary source which can show details about the pilgrimage destinations. It did not matter whether the places can actually be reached or not, due to travel distance or being abstract destinations like Mount Sumeru. The holy places in the maps showed that how people in that period, especially the ruling class who had access to the maps, knew of holy cities mentioned in the history of the Buddha, and other nearby cities as well as their own territory. Many holy places in Lanka, mentioned as worship destinations or places worth remembering for Ayutthaya people, appeared in maps and picture books drawn during this period. They may show each place with different details. For example, Ayutthaya's three worlds(Tri Bhumi) illustration book number 8 mentioned seven holy places in Lanka which are Buddha footprints on Sumanakuta Mountain, Mahiyangana Chedi, Suwannamalik Chedi, Maha Chedi which was the same place as Suwannamalik Chedi, Thuparam Chedi, Abhayagiri Chedi, and either Tissamaharam Chedi or Katarakham Chedi, whereas Ayutthaya's three worlds illustration book number 6 included also Tiwa Khuha and Chetawan Chedi which were nine holy places in total.(Thamrungruang, R. 2013 : p.97-100) However, the number did not hold any auspicious significant. There was no evidence showing the favorable relation between amount of places and auspicious number. Moreover, according to Archaeological perspective, there was evidence reflecting the shift of Temple's main worshipping area. The temple layout in Ayutthaya era, especially toward to end of the era, set the center or the most important place as the temple containing Buddha statue. This meant Buddha statue was the most important object. Before this, the layout set the most important place as a stupa containing Buddha relics or the principal pagoda.( Leksukhum, S. 2007 : p. 48-50) If we went back further before the period which the center of the temple is a stupa containing Buddha relics or the principal pagoda, you can find that some were built outside the city area for the convenience of pilgrims from other areas. Those change made the building of a stupa containing Buddha relics or a big pagoda as a show of town's prosperity became less popular. We can notice that there was no construction of a stupa containing Buddha relics in the city center during Rattanakosin era which has lasted more than 200 years.

Thonburi Era

The religion visions during Thonburi era were not so different from Ayutthaya era. One example is that Thonburi's three worlds illustration book got an influence from Ayutthaya’s three worlds illustration book. The positions of important cities, town's relics, and Buddha's footprint were not much different from the previous era. However, there were some notable events. The Emerald Buddha and Phra Bang were moved from Lan Xang to Thonburi. Although it is called Emerald Buddha (Phra Kaeo Morakot), it was made of jade rather than emerald (Morakot). In the past, it was called Phra Kaeo Amorakot or Amorakoti which the name Morakot (มรกต) was derived from. Or, the intention was to make the name resonate with Morakot, a gemstone which was a component of the southern hillside of Mount Sumeru in the direction of Jambudvipa. The significance of Jambudvipa was resulted from the similarity between its principled and ideology believed by the rulers of both kingdom and religion. In Buddhist Cosmology, Jambudvipa was the only continent (dvipa) of the four continents in human realm where someone with enough merit could reborn as the highest ruler of the world, or as Buddha, the highest religion position. The arrival of the Emerald Buddha and Phra Bang had fulfilled another requirement of the newly built capital which was being blessed with holy artifacts. When the issue was solved, there was no need to go on pilgrimages to other places during the time of rebuilding a kingdom. However, during the transportation of the Emerald Buddha, they made a stop in Ayutthaya first. This could be for the sake of convenience. Or, it could be a symbolic stop to declare that the King of Thonburi (Somdet Phra Chao Krung Thon Buri) had legitimate right to rule the Kingdom after the fall of Ayutthaya.

Rattanakosin Era

As mentioned, the building of a stupa containing Buddha relics in the town center was declining in popularity during Rattanakosin Era. Another important event was that King Rama V (Phra Bat Somdet Phra Chunla Chom Klao Chao Yu Hua) became the first King who traveled outside the Kingdom to visit other countries. The King also visited an important pilgrimage country India, which was under British rule at the time. He visited some holy sites of Buddhism(Samvejaniya Sathan) as well. However, during that period, some holy sites of Buddhism still hadn't been discovered. Thanks to the King's visit, Thai people had become more interested in India as a holy center of Buddhism, instead of Lanka like in the past. Furthermore, it was during the Rattanakosin Era that the pilgrimage had been developed into the 9 Temples Visit Tour which is the topic of this research.

Research Question 2: Who make the pilgrimages?

The writer would like to separate the pilgrims into 3 groups, according to different status and ways of pilgrimage.

1. Monk pilgrims group

In the past, this group seemed to have the highest possibility and ability in making a pilgrimage. Particularly, they were the only group which could pilgrim to the faraway kingdom which was the center of Theravada Buddhism civilization like Lanka. Rungrot Thammarungruang (2013 : p.64-74) had studied about varied forms of inscription and record evidence. He mentioned that the travels of monks from Kingdom of Thailand to Lanka since Sukhothai, Lanna, Ayutthaya, and Rattanakosin era were inspired by the general belief that Buddha had been to Lanka three times. This was mentioned in many important Lanka's scriptures, such as Dipavamsa, Mahavamsa, Tathathatvamsa, Samantapa, Sathika, etc. Because of this belief, many sacred places believed to be visited by Buddha have emerged. These 16 sacred places are called Solosmasthana which consists of Mahiyangana Chedi, Nagadeepa Chedi, Kalayani Chedi, Buddha footprint on Mount Sumanakuta, Diva Guhava cave, Deegavapi Chedi, Muthiyangana Chedi, Tissamaharama Chedi, Sri Maha Bodhi tree, Mirisawetiya Chedi, Suvarnamalika Chedi, Tuparama Chedi, Abhayagiri Chedi, Jetavana Chedi, Sela Chedi, and Kataragama Chedi.2 ( Thamrungruang, R. 2013 : p.64 - 74) India was not the main pilgrimage destinations then because Theravada Buddhism had ceased to exist there. One important record from Sukhothai era was Wat Si Chum inscription which was an example mentioning about the pilgrimage by a monk related to royal family. It told about the pilgrimage of Phra Maha Therasrisattha Rachachulamunee, referred to as a "nephew of Pho Khun Pha Mueang," that he had gone to worship the forehead bone relic of Buddha, assumed to be a holy relic in Tissamaharama Chedi. (Thamrungruang, R. 2013 : p.64 - 74) Apart from this, there are other inscriptions showing the importance of Lanka as the center of religion growth and the center of sacred Buddhist ideology at the time. Examples of this had been mentioned under the topic of Research Question 1, such as Nakhon Chum Inscription and Mount Samanthakuta Inscription. Besides, in some periods there was a decline in Buddhism within Lanka. Siamese monks traveling to Lanka did not travel there for pilgrimage only, but also to spread and restore Buddhism there, like the group of Phra Ubalithera during the reign of King Borommakot of Ayutthaya. (Thamrungruang, R. 2013 : p.79) As you can see that many monks was supported by people from ruling class. Therefore, the purposes of pilgrimage were for both religion matters and kingdom affairs. The records in Rattanakosin era included clear details about the role of king in support and preparing things, both to use during the journey and to give as offerings to the holy places. At time, the most important place for Rattanakosin people was the Sacred Tooth Relic of Buddha or Phra Keow Kaew in Lanka. The first group of monks traveling to Lanka was under the sponsorship of Phra Phutthaloetla Naphalai or King Rama II. Since the reign of King Rama II, Siamese monks had always traveled there and maintained relationship with Lanka. A good example was during the reign of King Rama III when monks were sent to Lanka two more times. In B.E. 2385 (A.D. 1842), five monks traveled to Lanka along with five monks from Lanka. Another time in B.E. 2387 (A.D. 1844), six monks and one Samanera (novice) were sent to Lanka concerning the return of Tripiṭakas that were borrowed from there. Besides, the King also provided incense sticks, candles, and golden and silver trees as tributes to the Sacred Tooth Relic of Buddha in Lanka once more.( Thipakornwong, Chao Phraya 2012 : p. 1299-1309.) This demonstrated the role of Lanka as an important region of Theravada Buddhism while at the same time the Theravada Buddhism had vanished from India.

2. Ruling class pilgrims group

Pinphet Champa (2002 : p. 20-21. ) had looked into important versions of Royal Chronicles of Ayutthaya which are Phan Chanthanumat version, Phra Chakraphatdiphong version, Phra Phonnarat version, British Museum version, and Royal Autograph version. She found information about the royal trips of Ayutthaya Kings. It revealed that the journey to worship holy objects or sacred places during this

2 Lanna believed that Buddha had visited Lanka, as mentioned in important Lanna scriptures including the Legend of Religion Root (BCE 20) and Chinakal Malipakorn (1517-1528). You can read more in Thamrungruang, R., 2013 : p.74-78. period could be made conveniently via either land or water. Some destinations were in safe cities and not so far from . ( Champa, P. 2002 : p.32) Those trips are, for example, a trip to Buddha footprints, Khao Phra Chai or Khao Patawi in Saraburi, a trip to Phra Buddha Chinnaraj and Phra Buddha Chinnasri in Phitsanulok, a trip to Buddha relics in Sawangkaburi, and a trip to Wat Phra Non Chakkrasi in Sing Buri. Apart from the Chronicles, the literatures like Nirat are another type of records which provided great viewpoints on pilgrimage destinations among the ruling class. Nirat Hariphunchai (est. the Buddhist century of 23) was Lanna literature about a trip to worship Phra That Hariphunchai in Lamphun. Klong Mahanak was another Ayutthaya literature about a trip to worship Buddha footprints in Saraburi. Other literatures are Nirat Phra Bat (B.E. 2350/ A.D. 1807), Nirat Phukaothong (B.E. 2371/ A.D. 1828), and Nirat Phra Pathom (B.E. 2385/ A.D. 1842) by Sunthorn Phu, Klong Nirat Phra Pathom by Prince Wongsathiratsanit, and Nirat Phra Thaen Dong Rang by Nai Mi or Muen Brahmapatsorn. (Champa, P. 2002 : p.26 – 28) If you exclude Lanna literature, you can see that the pilgrimage destinations from Ayutthaya era until early Rattanakosin era were the cities not so far away, and familiar areas for many generations back. We could say that they were the "main route" during that era. From the information found in the study of Nirats of the early Ayutthaya era, Pinphet Champa analyzed that most of the poets who composed Nirats got an opportunity to travel because they had to accompany the King, or they were assigned to embark on an official business or a religion trip. Nirats during the reign of King and King Rama II tended to be about official war businesses. In the reign of King Rama II and King Rama III when the wars subsided, there were only 2 Nirats about war. The rest were about religion when they went to worship sacred places, like Buddha footprints in Saraburi, Phra Pathom Chedi in Nakhon Pathom, and Golden Mountain Chedi in Ayutthaya. (Champa, P. 2002 : p.29) The subject above is interesting because it shows us where people in the past traveled to. However, the Nirat literature still has some limitations. We can only see information that was recorded officially. The private trips might not recorded. Or, they were recorded, but were not copied and published like Nirats written for official uses. Still, we could assume that there were not many private travels due to social status limitation. Besides, we should also discuss about the travel restrictions of this group. In case of King and royal family, there was a matter of national security which prevented them from traveling to somewhere far. About the nobility group, although they were not forced into labor like common people, the vacation days system was not existed in the past. People had holidays only on religious days, or public holidays. (Champa, P. 2002 : p.71 – 73)

3. Commoner pilgrims group

In the past, this group had the highest limitation in making a pilgrimage. This was because they had to work to earn a living, and they were bound to nobility. Sometimes, they were conscripted to work as assigned by nobility. Especially in Ayutthaya era, commoner were conscripted as much as every other month, like the saying "one month in, one month out." (Aiemtham, P. 1984 : p. 47-68)

All three groups of pilgrims were distinctly different at first. Then, they had become more and more similar since the reign of King Rama III. The important changing points could be divided in phases as followed.

Research Question 3: The changing points of pilgrimages

The changing points in King Rama III's reign by a group of "royal, nobility, and wealthy Chinese citizens"

In King Rama III's reign, the international trade had increased at a rapid rate. This is because of the reduction of trade duty and tax according to the demand of Western countries, and, especially, the signing of the Burney Treaty with a British trade agent in B.E. 2369 (A.D.1862). The trade expansion had resulted in a group of people with economic influence. These group consisted of both the existing ruling class like royal and nobility, commoner, and people with Chinese origin who moved here and had important role in economy. The group was called "royal, nobility, and wealthy Chinese citizens" according to the Royal Chronicles of King Rama III written by Chao Phraya Thipakornwong. ( Chao Phraya Thipakornwong, cited in Eoseewong, N. 1984 : P. 105) Moreover, the change in tax collection method allowed private sectors, mostly Chinese, to auction for an exclusive right to collect tax for government. This increased the role of some Chinese on country's economy.(Prapapan, Y. 1984 : p. 105-106) This group of people used their economic power to build and restore religious places which suited to the desire of King Nangklao. When "royal, nobility, and wealthy Chinese citizens" had roles in promoting religion together, it was an opportunity for both the ruling class and citizens, including immigrants settling here, to share some common interests. It could also be a changing point in ways of thinking or perspectives on the "sanctity" of the old style Siamese Buddhism. The idea of Lukutra which you accumulated enough merits to attain nirvana state in the future, as in the prayer "Nippanapajayo Hotu," or to reborn in the era of Phra Si Ariya Mettrai was replaced by the idea of Lokiya, the worldly blessing and wealth which were tangible in the present period. The evidence is in the work of art in religious places during this period. Originally, the mural arts in the temples were mostly about the story of Lord Buddha or Jataka tales. In this period, you could see an increasing popularity in drawing Chinese auspicious symbols, or the use of sculpture and architecture with Chinese auspicious symbols to decorate religious places. These changes could be found in not only temples built and restored by wealthy Chinese citizens, but also temples built and restored by royal and nobility who adopted the concept.

The changing points in King Rama IV's reign by the influences of Vajirayan monks and steamboats

In the reign of King Rama IV of Rattanakosin, also known as Phra Chom Klao Chao Yu Hua, the pilgrimage styles changed completely among the ruling class. It was the first time that the King traveled to some places faraway, including wilderness areas. He also advocated himself in restoring decrepit temples in those areas. Prince Damrong Rajanubhab had recorded that: "...Talking about Phra Chom Klao Chao Yu Hua (King Rama IV), he wandered around when he stayed at Wat Rajiwas. His wandering had many benefits to the Kingdom later. He intended to be a monk without any political concerns. After bidding farewell to Phra Nangklao Chao Yu Hua (King Rama III), he pilgrimed to sacred places in Nakhon Chai Si town, Ratchaburi province, Ayutthaya province, Nakhon Sawan province, and upward through Phitsanulok province in the North."( Damrong Rajanubhab, Prince 1966 : p. 53-54)

Moreover, the travels of westerners had influenced Thai ruling class's lifestyle as well. Apart from traveling style based on the pilgrimages of Phra Chom Klao Chao Yu Hua (King Rama IV) during his monkhood, there were "family travels" which were different from old customs. Many immediate royal members would accompanied the King to distant destinations, as shown in a section of Rattanakosin Royal Chronicles, Chao Phraya Thipakornwong (Kham Bunnag) volume. "...The King traveled to the Buddha footprint, Mondop, and Buddhist relic. This time he traveled in big procession. He allowed an unwell Queen Ramphoei Phamaraphirom to come. He also allowed his 15 children and 20 concubines who had never worshipped the Buddha footprint to come. Many people accompanied him..." (Chao Phraya Thipakornwong (Kham Bunnag) 2012 : p.1734)

Apart from that, during the reign of King Rama VI, there was an introduction of a new mean of transportation for sea travel called "steamboat." This made traveling to distant destinations much more convenient. Phra Bat Somdet Phra Chom Klao Chao Yu Hua (King Rama IV) had traveled to many islands, such as Ko Phai, Ko Krab, Ko Sichang, Ko Lan, and other seaside cities like Sattahip and Samae San.( Champa, P. 2002 : p. 77-79) The steamboat also enabled the King to travel to worship and restore old temples in the remote areas easier. A good example is when King Rama VI traveled to Nakhon Si Thammarat and Songkhla in B.E. 2402 (A.D. 1859) in a royal steamboat called Rua Mani Mekkhala. Apart from seeing through royal business, he also went to worship sacred places and important Buddha statues which are Phra Mahathat and Phra Buddha Sihing at Nakhon Si Thammarat. The pilgrimages in King Rama VI's reign was made not only by land, but also via rivers and canals. The King had instructed new canals to be digged to create new route just for people traveling to Phra Pathommachedi, which are Khlong Mahasawat3 and Khlong Chedi Bucha4.

3The canal was digged around B.E.2402-2403 (A.D.1859-1860) to shorten the travel distance to Phra Pathom Chedi. It started from Khlong Lad Bang Kruai (Khlong Bangkok Noi) to Tha Chin River in Nakhon Chai Si. The total length was 28 kilometers. 4The canal was digged around B.E.2401-2405 (A.D.1858-1862). It started from Nakhon Chai Si to Phra Pathom Chedi, , with the total length of 12 kilometers. The changing points in King Rama V & King Rama VI's reign by the influences of the study of history and archaeology in Western style

The changing points in this period had been a consequence of the previous era, or based clearly on the pilgrimages of Vajirayan monks. This is useful for the exploration of archaeology along with doing religious affairs. There are many discoveries of ancient remains and ancient objects which were recorded to assist the study of people in later periods. Prince Damrong Rajanubhab had recorded that: "...There were another benefit from the pilgrimages of Phra Bat Somdet Phra Chom Klao Chao Yu Hua (King Rama IV). When he saw ancient objects like pillar inscriptions and ancient remains from different eras in varied styles, he desired to explore archaeological study of Siam using scientific method. It was like he led other people, both Thai and westerners, to study like him. As a result, the archaeological knowledge of Siam had strengthened. Even now, when anyone want to study the archaeology of Siam, almost everyone still use the text written by Phra Chom Klao Chao Yu Hua (King Rama IV)." (Damrong Rajanubhab, Prince 1966 : p. 54-55) In the reign of King Rama V or Phra Bat Somdet Phra Chunla Chom Klao Chao Yu Hua, the King enjoyed traveling to various places unofficially without any preparation according to custom, which is called "Sadet Praphatton." The purposes were to explore local settlements and the life of citizens, as well as for recreation. The incognito travels had been done many times. This penchant might be influenced by his father King Rama IV who was familiar with pilgrimages during his monkhood, and once he was crowned, he still enjoyed traveling to many places. Another subject worth mentioning is that the reign of King Rama V remained a crucial period that influence Thai people's perspective toward Buddhism. This was because it was the same period that India had taken on the role as a sacred land more officially. We could say that the history of Buddhism in Thailand had begun and carried on during the period that Theravada Buddhism had vanished from India. The oldest evidence of Buddhism belief in the surrounding area are Srivijaya and Lopburi which related solely to Buddhism, and Tawaravadee where the influence from both Theravada and Mahayana Buddhism existed. This was different from Lanka where Theravada Buddhism had always persevered, even through the period of Western colonization. There might have been some impacts on Buddhism, but it was still able to be restored again. Because of this, we can notice that many sacred objects, like Buddha footprints, the buds of Mahabodhi tree, Buddha relics, and the legend of Buddha statues constructions before the reign of Rama V, were often referred to their origins in Lanka. This included the religious relation including the exchange of religious envoys, the dispatch of new monks to Lanka, missionary work, text replicate, and more. These roles illustrated the importance of Lanka as sacred land substantially. On the contrary, people here just perceived India as places mentioned in the history of Buddha. It was more in an abstract way, not concrete as in the case of Lanka. Although, in the reign of King Rama V, Theravada Buddhism still had not been restored, the easier communication and more extensive study of history and archaeology made Indian style Buddha statues became popular among the ruling class. The most popular ones the group of Gandhara style of Buddhist art, like Suffering Buddha statue, and the group influenced by Gandhara art, like Buddha asking for rain statue. Another crucial event in this reign happened in B.E. 2441 (A.D.1898) when the English government, who ruled India at the time, had discovered a relic casket during an excavation at the Piprahwa stupa site, Basti . The casket was inscribed in Brahmi script, with an estimate age around 2-4 Buddhist century, stating that the casket contained the relics of Lord Buddha. The English government offered a casket containing Buddha relic to Siam government.(Fine Arts Department 2010 : p. 112) This could be another factor that made the role of India as sacred land become more concrete than before.

In the reign of King Rama VI or Phra Bat Somdet Phra Mongkut Klao Chao Yu Hua, the King had made similar trips to decrepit religious places in other cities for archaeological study like Vajirayan monks. He wrote an important literature called "Tiew Muang Phra Ruang" (Phra Ruang City Journey). The forward of this literature has shown many of his idea on the topic. Another notable event in this reign, relating to the importance of archaeological exploration and pilgrimage, was on 28th January B.E. 2456 (A.D.1913). The Wild Tiger Corps (กองเสือป่า) made a walking trip from Sanam Chandra Palace to Nong Sarai, Suphanburi in celebration of King Naresuan Chedi after Prince Damrong Rajanubhab had examined and concluded that the Chedi was truly related to King Naresuan.( Amorndarunarak, Jamuen, cited in Sriudom, O 2000 : p. 74) During this reign, there was also another exploration work which was regarded as an important groundwork for anyone who explored religious sites in the old capital Ayutthaya, which was abandoned then. It was called The Report of Old Capital Exploration by Phraya Boran Rachathanin.

The changing points in King Rama VI and King Rama VII's reign: the train era and the travel norm of middle class

In the earlier period that King Rama V favored royal travels, the rail transport had already existed in Thailand. Even though it made travel and transportation much more convenient, the use of train for recreational travel still required other facilities like places to eat and sleep. It was a challenging issue when people contemplated the practicability of using a train for recreational travel. This issue had more impact on the ruling class more than those from lower classes who could adapt themselves better in various conditions. In the reign of Phra Bat Somdet Phra Mongkut Klao Chao Yu Hua or King Rama VI, the rail transport in Thailand had been greatly improved to the level that made it possible for actual recreational travel. We could see from the emergence of many facilities with the sole purpose of supporting train travels. In B.E.2466 (A.D.1923), the Railway Hotel was built in Hua Hin. It was one of few first class hotel in that period. There was also the publications of guidebooks for traveling along railway routes which were "Assorted Travel Stories, Volume 1-6." They were travel accounts written by various members of nobility sharing their impression on the destinations. Later, "Assorted Travel Stories, Volume 7" was published in the reign of Rama VII. Therefore, train was a new invention of the era that allowed people to travel to faraway destination more conveniently. On some level, it could also be another factor leading to a new style of pilgrimage. Conclusion

From the study of information related to history and art history, we can conclude that the pilgrimages in the past, starting from evidence found in Sukhothai era onward, the worship destinations, both places and objects, were assigned methodically. They were places mentioned in sacred texts or legends. Those who were able to pilgrim to those destinations were monks. This was not because they had direct relation with religious affairs, but also because they were exempted from worldly obligations, such as labor conscription and other efforts to earn a living. The monks also had opportunities to make pilgrimage journeys to faraway lands like Lanka. From the time that Theravada Buddhism had vanished from India, Lanka was regarded as the center of Theravada Buddhism. Many sources had mentioned about the pilgrimages of Thai monks to Lanka which had been going on since Sukhothai era, Ayutthaya era, up until Rattanakosin era. The people who could sponsor such long trips are those holding special positions in society. As a result, the pilgrimages of monks to Lanka were for both religious affairs and Kingdom affairs. Apart from the intention of worship and religious study, another purpose was to bring holy objects, such as Buddha relics, the buds of Mahabodhi tree, etc., back to the kingdom. The pilgrimages of upper class people which were kings and noblemen were much more limited, comparing to the pilgrimages of monks. The main reasons were the customary requirements and security measures of the king and his throne. It was not until the reign of King Rama IV of Rattanakosin that the pilgrimages of upper class came to an important changing point. The King had made more pilgrimage trips further away from the center of the Kingdom. The could be because King Rama IV got his pilgrimage foundation from when he was a monk. Another factor was that the country's territory changed from customary style to more concrete geographical style. There were more exploration trips to other areas within the territory. The pilgrimages of Vajirayan monks after King Rama IV was crowned were opportunities to conduct both religious matters along with country affairs. Besides, during the reign of King Rama IV, the steamboats were important vehicles which helped the King traveled to faraway cities more conveniently, unlike any other times in history. After that, we went into the train era which had been launched and developed from the reign of King Rama V to King Rama VII. If we consider the purposes of pilgrimages, we can conclude that most pilgrimages in the past were made for religious reasons. However, in the reign of King Rama IV to King Rama VI, the purposes of pilgrimages started to include also archaeological study. Then, the pilgrimages also extended to recreational travels in the reign of King Rama V to King Rama VII. Some pilgrim destinations like Buddha footprint in Saraburi appeared to organize activities for public in the form of yearly celebration. New occupations emerged. Vendors were put up to sell things to travelers, and public utilities were improved. The 9 temple worship tours which had become popular since B.E. 2540 (A.D.1997) were promoted by both public and private sectors. Because of its highly flexible nature, the routes and destinations can be customized according to the organizers' purposes. They can be arranged according to means of transportation, religious beliefs (in case of Hindu deities and Chinese shrines) and important destinations in each province and area. We could see that Buddhism pilgrimages in Thai society had been changing in almost every aspects, including pilgrimage destinations, the purposes of pilgrimages, pilgrims, and pilgrim approaches. The Buddhists should exercise "Yonisomanasikara" which means careful consideration whether we are following the right religious philosophy. If not, the more pilgrimages we do, the more we could be led to the wrong directions. However, concerning the explanation of social phenomena, especially one that has been going on for a very long time, the use of history and art history in the study might still be limited. It might not take into account other social dimensions which are very complex. I hope parts of my research will be beneficial to those interested. Further research could be conducted to cover more area outside this study, and to delve deeper into the subject.

Bibliography

Books and other documents

Amorndarunarak, Jamuen.(1977) Important Royal Duties of Phra Bat Somdet Phra Mongkut Klao Chao Yu Hua: a case of Don Chedi Memorial. Bangkok: Kurusapa. Boran Rachathanin, Phraya.(2007) Ayutthaya Map Explanation and the Analysis of Phraya Boran Rachathanin. Nonthaburi: Tonchabub Press. Champa, P. (2002) "Thai Tourism Culture, AD 1851-2001," A thesis for the Degree Master of Arts Program, Department of History, Faculty of Arts, Thammasat University. Chiu Sulun.(2004) Thang Sam Čhang: Archives of the journey to the West of the Tang dynasty. Bangkok : Matichon. Damrong Rajanubhab, Prince.(1966) Memory, Bangkok : The Social Science Association Press of Thailand. ______. (1976) Memorandum on Unofficial Royal Travels of King Rama V, Bangkok: Prae Pittaya. Eoseewong, N.(1984)Quill and Sail: On the study of history and literature in the early Rattanakosin era, Bangkok: Amarin Printing And Publishing. Fine Arts Department. (1999). Assorted Chronicles, Kanchanaphisek version vol. 2, Bangkok: Office of Literature and History. ______. (1999). Assorted Chronicles, Kanchanaphisek version vol. 3, Bangkok: Office of Literature and History. ______.(1999). Three Worlds Illustration Books from Ayutthaya era to Thonburi era, volume 2, Bangkok: Fine Arts Department. ______.(2010). Royal Buddha Relics and Theravada Buddhism: from India to Thailand, Bangkok: Fine Arts Department. Janeckova N. K. (2011). Worship Chinese Gods: 9 Auspicious Chinese Shrines. Bangkok: Amarin. Jangajit, N. (2013). "Model management and guidelines for tourism development Wai Pra Kao Wat (9 temples tour) of tourists the tour of the Bangkok Mass Transit Authority (BMTA.)," A Thesis for the Degree Master of Business Administration Program in Entrepreneurship, Graduate School, Silpakorn University. Leksukhum, S.(2007). Ayutthaya Arts: the Works of Royal Artists, 3rd edition, Bangkok Muang Boran. "Mahaparinirvaṇa Sutra," Tripiṭaka Book 10, Suttanta Pitaka Book 2, Digha Nikaya Maha- vagga, Siamrath Version. Mee, Mahadlek.(1987). Thai Poem in Praise of Phra Bat Somdet Phra Nangklao Chao Yu Hua. Bangkok: Office of Literature and History. Mongkut Klao Chao Yu Hua, Phra Bat Somdet Phra.(2011). Phra Ruang City Journey, Bangkok: University. Mouhot, H.(2015). Voyage dans les royaumes de Siam, de Cambodge, de Laos et autres parties centrales de l'Indo-Chine. Translated by Kannika Jansang, Bangkok: Matichon. Nartsupha, C. and Manarungsan, S. (Editor). (1984). History of Thai economy until 1941, Bangkok : Thammasat University Press. Oseyimpry, R.(1985)."Niras Khamlon in the Ratanakosin period from the reign of King Rama V to the Present King : an analytical study." Thesis for Master of Arts, Chulalongkorn University.

Pamournsub, A. (2014). "Colossal Buddha images in Thailand : believe and business," A Thesis for Master of Arts Program in Art History, Department of Art History, Graduate School, Silpakorn University. Phungpracha, E.(2007). "The 9 Worship Tours and the Emergence of Auspicious Idea in Consumeristic Society," Damrong Vichakarn Journal, Vol 6, No.1. Preamkulanan, P. (2013). "Dhutanga, Pilgrimage, and Travel in the Reign of King Rama IV: Travel and the Work of Art by his Royal Intention," Idea, Meaning and Belief on Pilgrimage to Sacred Places, Bangkok: Silpakorn University. Sapvijit, R. and Phitphumwithi, P. (editors). (2014). Assorted Old Documents of Nakhon Si Thammarat Province in the reign of King Rama IV. Nonthaburi: Ongsa Sabaibee. Sriudom, O. (2000). "The Study of Tourism in the Reign of King , 1910-1925," A Thesis for the Degree Master of Arts in Thai History, Srinakharinwirot University. Thamrungruang, R.(2013). "Soramahasathan Chedi of Sri Lanka in Tribhumi pictorial books from Ayutthaya era to Early Rattanakosin era," Idea, Meaning and Belief on Pilgrimage to Sacred Places, Bangkok: Silpakorn University. 3 Assorted Statement of Ayutthaya: Citizen's Statement, Khun Luang Wat Pradu Song Tham's Statement, and Khun Luang Ha Wat's Statement. 2010. Bangkok: Saengdao. Thipakornwong, Chao Phraya.(1969) Rattanakosin Royal Chronicles: The Reign of King Rama I. Phranakorn: Kurusapa. ______.(2012) Rattanakosin Royal Chronicles: The Reign of King Rama I- IV, Volume 2. Nonthaburi: Sripanya. Upranukrow, J.(2014). "Nine temples merit tour : tourism and its impacts on cultural resources," A thesis for the Degree Master of Arts Program in Cultural Resource Management, Graduate school, Silpakorn University. Valipodom, S. (1994). Buddha amulets in Siam, Bangkok: Matichon. ______. (1996).The Meaning of Royal Relics in Siam Civilization, Bangkok: Muang Boran,. Yurungruangsak, N.(2011). Buddha amulets and Thai society from the world war II to 2007 A.D. : a study of beliefs, forms and buddhist commerce, A thesis for the Degree Master of Arts, Department of History, Graduate school, Silpakorn University.

Electronic Sources http://rirs3.royin.go.th/word1/word-1-a0.asp. Accessed 15 February 2016 http://www.tiewpakklang.com/news/bangkok/16164/. Accessed 4 April 2016 http://phuketbulletin.co.th/Travel/view.php?id=1119. Accessed 4 April 2016 http://www.bts.co.th/customer/th/06-travel-6deity-01.aspx. Accessed 3 November 2015 http://www1.onab.go.th/index.php?option=com_content&view=article&id=3533:2010-09-11-15-06- 30&catid=96:2009-09-19-10-13-59&Itemid=326. Accessed 11 October 2016

APPENDIX I Samples of promotional materials for 9 Temples Visit Tour projects

Promotional material sample "9 Temples Visit Tour" organized by Bangkok Metropolitan Administration

Promotional material sample "9 Temples Visit Tour" organized by Department of Religious Affairs, Ministry of Culture

Promotional material sample "9 Temples Visit Tour" organized by Department of Religious Affairs, Ministry of Culture and Bangkok Mass Transit Authority

Sample of "9 Temples Visit Tour" which was modified according to mean of transportation and local destinations Photo from http://www.tiewpakklang.com/news/bangkok/16164/

"9 Chinese Shrines Visit Tour" which was influenced by "9 Temples Visit Tour" Photo from http://phuketbulletin.co.th/Travel/view.php?id=1119

APPENDIX II Sample passages from inscription

Sukhothai Era Nakhon Chum Inscription Side I “หากเอาพระศรีรัตนมหาธาตุอันนี้ มาสถาปนาในเมืองนครชุมนี้ปีนั้น พระมหาธาตุอันนี้ใช่ธาตุอันสามานย์ คือ พระธาตุแท้จริงแล้ เอาลุกแต่ลังกา ทวีปพู้นมาดาย เอาทั ้งพืชพระศรีมหาโพธิอันพระพุทธเจ้าเราเสด็จอยู่ใต้ต้นและผจญพลขุนมาราธิราชได้ปราบแก่สรรพเพช�ุเดญญาณเป็นพระพุทธมาปลูก เบื้องหลังพระมหาธาตุนี้ ผิผู้ใดได้ไหว้นบกระทําบูชาพระศรีรัตนมหาธาตุแล้พระศรีมหาโพธินี้ว่าไซร้มีผลอานิสงส์พรํ่าเสมือนดังได้นบตนพระเป็นเจ้าบ้างแล้” “จุ่งทั้งหลายหมั่นกระทําบูชาพระสถูปเจดีย์ พระศรีมหาโพธิ์อันเสมอดังตนพระเจ้าเรา ผิผู้ใดได้ปรารถนาด้วยใจศรัทธาดังอั้น ซือจักปรารถนาไปเกิด ในเมืองฟ้า...(ร)อดพระศรีอารยไมตรีลงมาเป็นพระพุทธ...”

Side II “พระญาธรรมิกราชให้ไปพิมพ์เอารอยตีน(พระเป็)นเจ้ าเถิงสิงหล อันเหยียบเหนือจอมเขาสุม(นกูฏ) (ป)ระมาณเท่าใด เอามาพิมพ์ไว้ จุ้ งคน ทั้งหลายแท้ (อั)นหนึ่ง ประดิษฐานไว้ในเมืองศรีสัชชนาไลยเหนือจ(อมเขา อั)หนึ่ง ประดิษฐานไว้ในเมืองสุโขไทย เหนือจอมเขาสุม(นกูฏ) ในเมืองบางพานเหนือ จอมเขานางทองอันหนึ่(ง) (จอ)มเขาที่ปากพระบาง จารึกก็ยังไว้ด้วยทุกแ(ห่ง)”

Wat Si Chum Inscription “...มีหลานพ่อขุนผาเมืองผู้หนึ่งชื่อสมเด็จพระมหาเถรศรีศรัทธาราชจุฬามุนีศรีรัตนลงกาทีปมหาสามีเป็นเจ้า พระมหาเถรศรีศรัทธาราชจุฬามุนี หลานพ่อขุนผาเมืองนั้นผู้หลวก มักกระทําบุญกระทําธรรม มักโอยทานทุกเมื่อบ่คิดแค้น จักให้แก่ท่านแต่งแง่งามสะอาดหนักหนา ...มีวัตรปฏิบัติดูเยื่องสิงหลทุก อัน ...พระศรีมหาโพธินครสิงหลนั ้นก็ดี สมเด็จพระมหาเถรเป็นเจ้า เอามาปลูกเหนือดิน จึงอธิษฐาน ผิว่า...พระพุทธเจ้าจิงว่าไซร้ จุ่งให้เป็นอย่าได้เหี่ยว สักอัน ครั ้นอธิษฐานดังอั้น ซือใบหนึ่งแห้ง ...จึงขึ้นเป็นใบเขียวงามหนักหนาแก่กม เป็นต้นใหญ่ต้นหลวงสูงงามหนักหนา ...ในลงกาทวีปในเมือ...กในชมพูทวีปหลวงมีหลายแห่งให้มีบังคม...”

Wat Pa Mamuang Inscription Khmer languade side I “... เวลารุ่งเช้า เมื่อเสด็จประดิษฐานรูปพระมเหศวรรูปพระวิษณุในหอเทวาลัยมหาเกษตรในป่ามะม่วงนี้.. ดาบส พราหมณ์ทั้งหลาย บูชาเป็นนิตย์ ...”

Khmer language side II “...จึงใช้นายช่างให้ฟังคําสั่งปลูกสร้างกุฎิวิหารกลางป่ามะม่วง อันมีโดยทิศประจิมของเมืองสุโขทัยนี้ ...จึงอาราธนาพระมหาสามีสังฆราชเข้าพระ พรรษาสิ้นไตรมาสเมื่อออกพระพรรษาทํามหาทาน ฉลองพระพุทธรูปสําริดที่ทรงหล่อเท่าองค์พระพุทธ พระผู้เป็นเจ้า ประดิษฐานไว้กลางเมืองสุโขทัยนี้”

Khmer language side III “... จึงใดอาราธนามหาสามีสังฆราช เข้าพรรษาสิ้นไตรมาส เมื่อออกพรรษา จึงกระทํามหาทานฉลองพระสัมฤทธิ์อันหล...ตนพระพุทธเจ้าเราอัน ประดิษฐานกลางเมืองศุโขทัย...”

Mount Sumanakuta Inscription Side I “ เขาอันนี้ชื่อสุมนกูฏบรรพต...เรียกชื่อดังอั้น เพื่อไปพิมพ์เอารอยตีน พระพุทธเจ้าเราอันเหยียบเหนือ จอมเขาสุมนกูฏบรรพต...ในลังกาทวีปพู้น มา ประดิษฐานไว้เหนือจอมเขาอันนี้แล้วให้คนทั้งหลายได้เห็นรอยฝ่าตีนพระพุทธเป็นเจ้าเรานี้”

Side II “ดับหนทางแต่เมืองสุโขทัยมาเถิงจอมเขานี้งามหนักหนาแก่กมสองขอกหนทาง ย่อมตั้งกัลปพฤกษ์ใส่รมยวลดอกไม้ตามไต้เทียนประทีป เผาธูปหอม ตระหลบทุกแห่ง ปลูกธงปฏากทั้งสองปลากหนทาง ย่อมเรียงขันหมากขันพลูบูชาพิลมระบําเต้นเล่นทุกฉัน ...ด้วยเสียงอันสาธุการบูชาอีกดุริยาพาทย์พิณฆ้อง กลองเสียงดังสิพอดังดินจักหล่มอั้นไซร้ ศักราช 1281 ปีกุน เมื่อพระศรีบาทลักษณขึ้นประดิษฐานไว้ในเขาสุมนกูฏบรรพต...นั ้น..” Side IV “นน ย่อมนําคนทั้งหลายกระทําบุญธรรมบ่ขาดสักเมื่อ อยู่ในสองแควได้เจ็ดข้าว จึงนําพลมา มีทั้งชาวสระหลวง สองแคว ปากยม พระบาง ชากัง ราว สุพรรณภาว นครพระชุม เบื ้องใ... เมืองพาน เมือง... เมืองราด เมืองระค้า เมืองลุมบาจาย เป็นบริพาร จึงขึ้นมานบพระบาทลักษณอันตนหากประดิษฐาน แต่ก่อนเหนือจอมเขาสุมนกูฏนี้ จึงจารจารึกอันนี้ไว้อีกโสด”

Wat Khao Kob Inscription “...แล้วจึงกระทํา...กกษณะนี้บ่ให้หมองหม่นก่อเจดีย์...มหาโพธิ์ไว้เหนือจอมเขาสุมนกูฏ...กลางเวียงไซร้ให้ก่อรามเจดีย์รามวิหาร...พุทธปฏิมา ดู งามหนักหนา...” “...จึงคลายังสุโขทัย สัชชนาลัยกระทําสมภารบารมี...พระมหาธาตุคลาดยัง ฝาง แพล ระพุน ตาก เชียง...รอดเถิงดงที่โปรดช้าง นครพัน กลิง คราฐปาตลิบุตร ...บุร นครตรีโจลมัณฑลา มัลลราช รอดเถิงลังกาทวีป...ด้วยหาพบพระมหารัตนธาตุ...... ข้ามมาลุตะนาวศรี เพื่อเลือกเอาคนฝูงดี...สิงหลทีป รอดพระพุทธศรีอารยไมตรี เพชรบุรี ราชบุรีน...ส อโยธยา ศรีรามเทพนคร ที่สอรพิรุณาส ...”

Ayutthaya Era

Wat Chula Manee Inscription “พุทธศักราชได้ 2222 ปี ปลาย 10 เดือน ห้าวัน วอก โทศก รุ่งแล้วห้าโมง หลวงสิทธิมหา(ด)เล็กรับพระราชโองการ แลหมื่นราชสัง(ฆ)การีรับ หมายรับผ้าพระราชทานให้พระครูธรรมไตรโลกยนาถราชมุนีศีลวิสุทธาจารย์ อัทธิการ ณ อารามจุลามุณี ทํารอยพระพุทธบาทด้วยพระเดชสมเด็จบรมบพิตรพระ ราชสมภารธรรมิกราชาธิราชเจ้า ผู้ประเสริฐในภพ มีพระราชโองการตรัสให้อนุญาตให้ประดิษฐานไว้ในอารามวัดจุลามุณี เป็นที่นมัสการแก่สมณพราหมณาจารย์ แลประชาราษฎร์...”

The legend of the discovery of Buddha's footprint in Saraburi, as told repeatedly in various versions of Royal Chronicles of Ayutthaya “ศักราช 968 ... ในปีนั้นเมืองสะระบูรียบอกมาว่า พรานบุญพบรอยเท้าอันใหญ่บนไหล่เขาเห็นประหลาด สมเด็จพระเจ้าอยู่หัวดีพระทัยเสด็จด้วย พระที่นั่งเรือไชยพยุหยาตรา พร้อมด้วยเรือท้าวพระยาสามนตราชดาษดาโดยชลมารคนทีธารประทับท่าเรือ รุ่งขึ้นเสด็จทรงพระที่นั่งสุวรรณปฏษฎางค์ พร้ อม ด้วยคเชนทรเสนางคนิกรเป็นอันมาก ครั้งนั้นยังมิได้มีทางสถลมารค พรานบุญเป็นมัคคุเทศก์นําลัดตัดลงไปถึงเชิงเขา สมเด็จพระเจ้าอยู่หัวตรัสทอดพระเนตรเห็น แท้ว่า เป็นรอยพระธรรมพุทธบาท มีลายกงจักร ประกอบด้วยอัดทุตะระสะตะมหามงคลร้อยแปดประการสมด้วยพระบาลี แล้วต้องกับเมืองลังกาบอกเข้ามาว่า กรุงศรีอยุธยามีรอยพระพุทธบาทอยู่เหนือยอดเขาสุวรรณบรรพต ก็ทรงพระโสมนัสปรีดาปราโมทย์ถวายทัศนัขเหนือพระอุตมางคศิโรตม์ด้วยเบญจางคประดิษฏ์ เป็นหลายครา กระทําสักการบูชาด้วยธูปเทียนคันธรสจะนับมิได้ ทั้งท้าวพญาเสนาบดีกวีราชนักปราชญ์บัณฑิตชาติทั้งหลายก็ถวายวันทนประณามน้อมเกล้า ด้วยเบญจางคประดิษฐ์ ต่างคนมีจิตโสมนัสปราโมทย์ยิ่งนักกระทําสักการบูชา สมเด็จพระพุทธเจ้าอยู่หัวอุทิศถวายวนาสณฑ์เป็นบริเวณออกไปโยชน์หนึ่งโดย ล้อมรอบแล้ว ทรงพระกรุณาตรัสสั่งให้ช่างจัดการสถาปนาเป็นมณฑปสวมพระบรมพุทธบาท แลสร้างพระอุโบสถ พระวิหาร การเปรียญ ตึกกว้านกุฎีสงฆ์เป็น อเนกประการแล้ว ให้ฝรั่งส่องกล้องตัดทางสถลมารคกว้างสิบวาตรงตลอดถึงท่าเรือ ให้แผ้วถางทุบปราบให้รื่นราบเป็นถนนหลวงเสร็จ สมเด็จพระพุทธเจ้าอยู่หัว เสด็จกลับถึงท่าเรือ ทรงพระกรุณาสั่งให้ตั้งพระราชนิเวศน์ตําหนักฟากตะวันออกให้ชื่อ ตําหนักท่าเจ้าสนุกนิ์ ขณะนั้นฝีพายเอาดอกเลาผูกปักวีเรือไชย ทอดพระเนตรตรัสว่างามดีอยู่ ครั้นเสด็จกลับถึงกรุงสั่งให้แปลงปัถวีเรือไชยเป็นเรือกิ่ง ทรงพระกรุณาเร่งรัดให้ช่างสร้างพระมณฑปพระพุทธบาท แลอาวาสบริเวณ ทั้งปวงสี่ปีจึงสําเร็จ สมเด็จพระเจ้าอยู่หัวเสด็จขึ้นไปทําการฉลอง มีงานมหรสพสมโภชเจ็ดวันแล้วเสร็จ เสด็จกลับยังกรุงเทพมหานคร…”