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The introduction of Wat Ongtu
Generally speaking everyone who inchages ofatemple, avillage,
archaeological sites even a countryhas more or less the
authority to safeguard, to preserve and to restore the things
under
his responsibility. Wat Ongtu Mahavihaxa is one ofthe most
impor-
tant temples in Vientiane, aged many centuries. Ifwe count
fromthe day of its
foundationitis 422years ago (1566 - 1988). It is atemple that
most ofthe Lao people come to worship, especially
people ofVientiane municipality. Besides, wat Ongtu is a
verymflF
ingful temple in term ofthe Lao history because it was built
during
the Lao people got independence inthe reignofkingXayasettha.
Since the day of its foundation, people near or far come
continu-
ously to worship Ongtu Buddha image and those who come to
the
temple always have two pr:rposes, namely : come for worship
and
come for visit the historical monument ofthe temple. In
anyway
those who come to the temple are cordially welcome by
tlrcmonk-board of the temple.
Although, we can welcome cordially those who come to
visit otrtemple, still we cannotprovidethem satisfactorily
interm
ofttre historical background ofthe temple, especially of Ongtu
Bud-
dha image. So we would like to present visitors some
stolical
background ofthe temple so far as we know.
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In order to fulfil the two pusposes, we try to find outmany data
and informations, both from documents and oral infor-
mation; such as the stories of stupas and important temples,
pub-lished by the ministry of cults in 1975 during Mr.
MahakouSOWANNAMETHI was its minister and so on. One ofthe
inter-
esting story of Ongfu Buddha image is the oral telling, narated
by
most venerable Somdech Phradhiraraj of Chakkavat temple,
Bangkok Thailand when he was Phraraja souddhi inl946-47 . Atthat
time he paid a visit to a library in Burma and found a book
called " Kanpoun or marking with lime " in English language.
He
read that book with very interesting and concluded that it was
a
story of Ongtu Buddha image in Laos. The whole content of
the
book was dealing with 50 Jatakas and then dealing with the
Laoking named Xayasettha who was very faithful to Buddhism and
he
himself was desirous to be Buddha in the future. He,
therefore,
highly devoted himself for the sake ofBuddhahood and made an
endeavour in creation ofthe biggest Buddha image in Vientiane
in
1566. There was preparation of all materials concerning with
the
image creation. Whenthe time had come up, the king
Xayasettha
himself entrusted his queen to look after the rayal affairs,
then put
on white clothes, observed eight preceps and stayed in Wat
Inpeng
till the Buddha imagecreation was successfully accomplished.
Just amoment before forming Buddha image there was a
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Burmese king led the troops to the vicinity of Vientiane and
proposed a deat-line threat to king Xayasetthathiraj in which
it
was two altemative choices as whether king Xayasetthathiraj
wouldsubmit or to resist in the battle field. The dead-line threat
was pre-
sented to king Xayasetthathiraj by 4 Burmese generals and by
the
time king Xayasetthathiraj should answerthe threat to the
four
Burmese generals.
After submiting the threat letter, the fow Burmese
generalswalked around the molding ceremony, saw the bronze was
boiling
they put their plein hands into the boiling pots without showing
any
hurt or flamation marks on their hands. Doing so, because
they
wanted to sho wtheir miracles.
Having seen such a situation, king Xayasetttrathiraj also
feltworry about that, so he hurrily rushed to his palace. His queen
saw
him in a surprise manner, she asked how was the molding of
Bud-
dha image ? the time had come up, was'nt it ? king
Xayasettha
revealed to his queen all events he had seen. The queen said to
the
king that he would not worry about that, because the merit he
per-
formed then was aiming at being Buddha in the future. The
queen
frrrtlrer advised him ifhis aspiration would be sucessfi.rlly re
alized
the moldingpot would become cold and not hurt or inflamed to
his
fingers while he was touching it. Having heard such advice the
king
went to his worship - room, prayed with firmly meditation
and
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aspiration then retumed to the molding ceremony. At that time
he
gave responses to the four Burmese generals that he was
pleased
to accept all threatening proposal made by the Burmese king
butfor the time being he was performing merit for the sake of
fulfilment
for his aspiration ofBuddhahood. He also asked those generals
to
share with him merit and later on he would meet with the
Burmese
king inthe battle field.
When the time come up, the king took his sword with hisleft hand
while his right hand was carrying the boiling bronze-pot.
pouring it into the sculptural model form. At the time, the four
Bur-
mese generals were also at the spot. They made their attempts
to
help the king for pouring the melt-bronze, but it was no chance
left
for them, because all the boiled bronzes were poured out by
theking alone, and the rest of melt-brotuewas used for creation
ofthree small images namely, Phra Souk, Phra Sayand Phra Seum.
When the ceremony w:ls over, the Burmese generals took
leave with king Xayasettha's letter to the Burmese king. The
Br:r-
mese king, afterunderstanding all events, then slept together
with
his all soldiers. It was that very night that king Xayasettha
secretly
wentto see Burmesepost. Before goingthere he made his
firmlywishes that ifhis aspiration for Bouddhatrood would be
flrlfilled and
ifhe would defeat Burmese toops in figlrting, he prayed to atl
Mighty
to bless him and urged Burmese troops soundly sleptwhile
he
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entered into their post.
After that he, with one bodyguard, went into Burmese's
post. Having arrived, he found that all Burmese soldiers
weresoundlysleeping.
King Xayasetth4 after seeing, felt ensurable in his aspira-
tion. Firstly, he thouglrt ofkilling the Burmese king wtro was
soundly
sleeping, so he put out his sword but when recalling of his
aspira-
tion for Buddhatrood, he gave up his thought ofdoing such
immoralaction and then replaced his sword into its seathe. Seeing
so, the
bodyguard askedhimthatusually aking shoulduse his sword
wlren
it was taken out. The king told his bodyguard that he came with
the
devine power and he had also wished for Buddhatrood so he
could
not do immoral action with those who were sleeping. He
fi.rthertold his bodyguard to find out the way how to make sign or
notice
in the spot where he came, so that the Burmese soldiers could
un-
derstand ttrat he already came there. At the moment his
bodyguard
saw a lime bottle laid in the betel salver near by the Burmese
king's
bed. He, then,took the lime bottle put in it water and used it
as a
colour for painting at the Burmese king's and his four
generals'
necks acrossing sign and then retumed to thepalace.
When the sun was rising, the king saw the remarks on the
necks ofhis generals, he jokily said to them that what miracles
they
displayed ontheirnecks. The generals atthe sametime,looked
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their king's face and saw also the remark on his neck and said
to
the king that there was also a crossing sign on his neck. The
king
immediately looked at the glass and saw what the generals said,
sohe was suddenly angry and asked for the one who was able to
paint his neck like that. Whenthere was no one responsible
forthat
case, he noted that there was no any other dare to do so,
except
king Xayasetttrathiraj. It was certainly king Xayasettha came to
our
beds while we were sleeping, so this king would really be a
Buddhaoffspring. If he was a common king as we were, our heads,
ofcourse, were alrcaly cut offfrom the necks, and ifwe fight with
king
Xayasettha we would undoubtedly be defeated, thought the Bw-
mese king. He further said to his generals that it was not so
late ifthey wanted to change their policy
ofbeing antagonistic tothe policyoftiendship.
In course of their discussion, there arrival of kingXayasettha's
envoy with an invitation letter in which it was wrote
that " last night I came to visit you at your be4 but I saw you
were
sleeping, Iwanted to wake youup but it might grve you
disturbance
so I got back to my palace. Now, it was alrealy sun rising so I
have
the honour to invite you to pay a visit to our palace so as to
make
negotiation on our contradict problems ".
Received that invitation, the Burmese king was very pleased,
so hetold his mento prepare tibutes and paid avisitto
Vientiane
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palace. The Burmese king was cordially welcome by
kingXayasetthathiraj. After that both kings had discrssed on the
com-
mon interest especially on the problems of friendship, amity,
hon-esty and mutual assistance. If either side confronted any
problem
they could askforhelp from oneanother.
Atthe conclusion, bothkings tookthe oathtogether. Fi-nally the
Burmese king asked for a secret thing from king Xayasettha
and that was the " lime-crossing subject ". Firstly the Lao king
toldthe Burmese kingto ask forotherthings ashe wanted, butthe
latter
said that he had everything except the " lime crossing subject
.,. The
Lao king, then told him frankly that the subj ect that the
Burmese
king needed was not a subject matter at all. The Lao king,
then
revealed all event and situation from the time when he
receivedBurmese's threatJetter. Having understood, the Burmese king
said
that the Lao queen was very kind and nice to safe the lives of
both
sides by giving an advice to her husband. He further said that
thequeen was very helpflrl for them; ifthere was no queen
certainly
their lives would be no more. Because ofher good merit and
kind-ness so he proposed at the assembly to erect the queen,s
sculp-
ture as big as her real porhait. He asked the Lao king to
provide
him only several pieces of stones and the Burmese king ordered
his
artisans to sculpture the queen's portrait on it. And atthe same
time
king Xayasetttratold the artisans to erect the Brrmese queen,s
portait
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as well and the historical porhaits were installed side by side
as a
symbolisme offriendship. Both queens' porhait scultures were
in-
stalled at Wat Inpeng, Ventiane Laos. This much the story
nanatedby most venerable Somdech Phradhiraraj of Chakkavatti
temple.
Later on when I came to Vientiane and worked iN a secre-
tary ofthe Buddhist Sangha organizatronandalso as apali
school
teacher I went to find out the historical trace as above
narration and
I certainly found those portraits which reversely laid down
behindthe principal Buddha image in the chwch or Sima oflnpeng
temple
but I did not disclose this story as yet.
After national liberation inl975,I myselfwas nominatedvice
-chairman o f the B uddhi st fellowship or gartization o f Lao
s,
incharge ofthe Board ofdirectors ofthe monkteachertaining
school
and also as a chairman of Ongtu temple Administrative Board,
Ihave the opportunity to disclose this story to people around
wat
Inpeng and other places. After that the queens' portraits were
rein-
stalled at the Buddha image's back side as we have seen
today.
This is only a narrative story I heard from an old monk who
discovered the story from an English language booh at the
library
ofRangoon in Burma. How true the story was, cannot be
approved,
so I would like to render this study to those who are
interesting on
it to carry on the search to its evidence.
To my own opinion, I can remark that it may be true as the
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story narrated, becausethe national rites andtaditionwe have
car-
ried out are dealing with Wat Inpeng and Wat Ongtu
respectively. When That Louang is over, people have to shift
thefestival to both temples, Inpeng and Ongfu ant the worship-
arrangement for both temples almost ale the same quality. This
ta-dition indicates ttrat Inpeng temple was the place where Ongtu
im-
age wa^s shaped and enectedwhile Ongtutemple was only for
Ongtu
image installation It is, Therefore, certain thatthe religious
ceremonyof both temple is probably corelated due to the statues of
both
queens and Ongtu image, so our ancestors laid down this
tadition for their generations.
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A brief history of Ongtu MahaviharVientiane Lao PDR
Ongtutemple is one the ancienttemples inVientiane and
used to be regarded as important temple in term of historical
site,
sacred place where people constantly come to worship and also
itwas an official sacred ceremony for justiffing the loyalty
of the govemment employees.It is a taditional religious ceremony
that after That touang
festival, the fair is moved to perform one day and one night at
wat
Ongtu, because this temple is considered as one ofthe ancient
temples
aged 500 yean ago its history is related to the foundation
ofVientiane
and Ongtu Buddha image respectively.The location ofthis temple
is ttris ilratit is situated along the
Sayasetthathiraj road onthe north direction ofthe emerald
Buddha
image temple, about I kilometer far from this temple and about
200
meters far from the Mekhong river. Wat Ongtu is located at
the
cenfreofVientiarre municipality, it is convenient for those
Buddhists
to come to visit and to worship the Ongtu Buddha image.In the
past, the compound of Ongtu Matravihar was in-
cluded Wat Inpeng, Wat Myxay, Wat Haysok. It is due to the
socio-economic development ofthe country, so it is now
divided
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into four temples, physically separated by the road as we
have
seennowadays.
Wat Ongtu today has a grand Sima (Budthist church) whichis l6 m,
34large,40 m, 00long and25 m,00 hight. Inside the
church there is installation of Ongtu Buddha image, made by
the
brotue.This image is called Ongtu Buddha image because the
bronze
melt for moulding into the shape was 10.000.000 weights.
This
image was built by Buddhist followers led by king
Sayasetthathirajin 1566 A.D and at the same time they also built
Phra Souk, Phra
Say and Phra Seum images. At present Ongtu Mahavihar has 3
two-story buildings, I three-story building and two buildings,
for
the monk teacher training schools.
In ancient days, Wat Ongtuwas known as Wat Siphoum,or
Chayaphoum, founded by Phaya Chanthabury Prasitthisak dur-
ing 200 B.E or 300 B.C 1870 had passed, it was restored by
king
Xayasetthathiraj in I 566 and it was bacause of Ongtu Buddha
statue
installed here, so the temple was named after the statue as "
Wat
Ongtu''. Today it is known to people as Wat Ongtu.
From Xayasetthathiraj 's reign upto now, it was several time
given restoration. So it is still existing in the middle ofthe
capital of
Laos. If we looked through the past ofthe Lao history it is very
sad
to leam that the country was invaded by many outside
aggressors.
They alternately came to rule and to oppress the Lao people
and
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by which corsequence the country including temples, cultural
cen-
tres and other cultural bases of the Lao people were
destroyed
brutally. Most ofcultural varieties and precious heritages ofthe
na-tion including Buddha images were taken away by invaders and
foreign aggressorc.
Accordingtothe Lao chronicle, itsays thatthere were many
times that Laos was plunged into the oppression and
exploitation;
namely:- In | 57 4 during the Sourintha-luchay's reign the
coun-
try was invadedby Siamese feudals.
-In 1779, during king Siripunyasane's the country was
invaded by Siamese feudals.
-In 1827 , during king Anouvong's reign the country was
in-vaded and brutally ruined by Siamese feudals.
- In 1873, the country was then tributary state to Siam,
destroyed by the Ho. The latter, excavated and took away all
pre-
cious, religious and cultural antiquitie of the Lao people.
Except
Ongtu Buddha image and other hear,y materials they could not
take
away, even though they were brutally ruined and burnt out by
the
enemies' flames. Luckily, orwiththe miracle byhimself, the
statue
was not bumt out and today the statue is still locating in the
mid of
Vientiane, capital of the Lao people's democratic republic.
aaJJ
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Preservation and restoration
After the country was fell into the tributary state of Siamsince
the heroic king Anouvong was bitterily defeated, Ongtu Buddha
image was still preserved and occasionally restored by the Lao
people
ofall nationalities.
But the restoration which is a historical meaning as :
- In 1 91 1 and 1927 ,the big church was built for covering
Ongtu Buddha image as we have seen today (based on French
record).
- In 1939. Phra Maha Narathathera of Srilanka brought
from Srilanka the Mahabodhi-tree to plant at the
north-western
side of the Sima (church), about 1 5 meters far away from the
chwch'
-In7966,the late king Sisavang Vatthana, former king of
Laos had built 3 gates of the church as we have seen today.
- In 1984, former general sounthone Pathammavong with
his family had restored the roof ofthe Sima.
- In 1984, grand mother Soumphou with her family had
built the temple gate at the western side, indicating to her
late
husband Mahaliane Pounyavong.- In 1988, again grand mother
Soumphou together with her
family built another temple gate at the Mekhong river bank
side,
indicating to her late husband, Maha Liane Pounyavong Ongtu
temple had, therefore, received several restorations, since it
had
been founded.
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