Chùa Khánh Vân – Wat Upairachbamrung

Nam Mô Thích Ca Mâu Ni Phật.

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Historical Background

Vietnamese people in Thailand: a story of wars

The actual presence of Vietnamese population in Thailand dates back to the late eighteenth century. In 1773, several uprisings broke out in Vietnam, led by the Tay Son family. As the rebellions spread from the north to the south, the response of the Thai authorities was shaped by the country’s own monarchical and political history. History of Chùa Khánh Vân is intimately ties with this story.

History in video

KING TAKSIN

At first, King Taksin granted lands along the eastern coast of the Kingdom of Thonburi to dignitaries fleeing the ravages of war, among them the royal family of the Chua Nguyen. Under the reign of Rama I, the descendants of those first Vietnamese who had been welcomed—now themselves under threat—were once again granted asylum by the King in Thonburi.

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Nguyen Anh

Ong Chiang Sue, also known as Nguyen Anh, a member of the Chua Nguyen royal family, fought against the Burmese army on behalf of the Chakri dynasty.

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The involvement of Kings Taksin and Rama I in Vietnamese politics proved to be of great significance, as Nguyen Anh would go on to claim the throne of Vietnam in 1802, assuming the title of Emperor.

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Minh Mang

Later, under the reign of Rama III, King Minh Mang, then ruler of Vietnam, issued a ban on Christianity throughout the entire kingdom.

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In response to the influx of refugees, Vietnamese Buddhist communities were welcomed by the Kingdom of Siam, settling in the cities of Chantaburi and Bangkok.
This period of prolonged isolation from their homeland, spanning the reigns of Kings Rama II and III (1809-1851) and Rama V (1868-1910), led to a gradual transformation and the emergence of a distinct, adapted practice. The first phase of this shift was driven by civil wars and tyranny in Vietnam, while the second was influenced by the growing French presence in Indochina.

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KING RAMA IVth, MONGKUT

The establishment of Chua Khanh Van, though initially modest, took place during the reign of King Rama I. However, according to the historical narrative preserved by the temple’s religious community, its origins are more commonly traced to the reign of King Mongkut (Rama IV). Closely connected to its founder, Thich Chan Hung, King Rama IV extended royal patronage to the temple and the community it nurtured, ensuring its growth and prominence.

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KING RAMA Vth, CHULALONGKORN

King Chulalongkorn, in the continuity of his predecessor, deepened royal support by officially recognizing Vietnamese Buddhism in Thailand — a sect better known as the Annam Nikaya — as one of the only two Buddhist sects permitted at that time.

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Annam Nikaya

The Annam Nikaya is a sect whose history has shaped its unique identity. Intrinsically linked to Mahayana Buddhism as practiced in Vietnam, its integration into the space and tradition of Thai Buddhism has enriched its practice with elements derived from Theravada traditions. Thus, while prayers are recited in Vietnamese, the Gong Tek ritual, typically originating from Thai Theravada Buddhism, is also faithfully observed.
The Gong Tek ritual in Thailand began as a royal ceremony bestowed by the King and has been passed down through generations, continuing to be practiced to this day.

During the various waves of Vietnamese refugees fleeing civil war or Thai invasions, the first Buddhist communities were brought to Kanchanaburi. As a result, the network of Vietnamese temples in Thailand became extensive. Chùa Khánh Vân is part of this broader network, which is primarily concentrated in the northern half of present-day Thailand.

History of the Temple

In the absence of relevant archives, the temple’s collective memory attributes its founding to the Venerable Thich Chan Hung during the reign of King Rama IV. However, it is highly likely that the temple existed prior to this mystical foundation by the Venerable, as three monks are said to have lived there beforehand.

Traditions and practices

Their Own tradition

The pagoda venerates the body statue of the Venerable Pho Sai, patriarch of the temple and its fourth abbot. The monk’s name was Rueng Mathura Sakul; he was born in 1900 and was ordained as a novice in 1913. In 1926, he was appointed as the 4th abbot of the temple. He passed away on April 11, 1958. His body is now displayed for offerings and prayers in an annex building located behind the prayer hall, which also houses certain relics and a museum.

The Royal Recognition

In keeping with the blending of Vietnamese and Thai Buddhist traditions, all ten monks affiliated with this temple are officially recognized by the Thai monarchy. This represents a form of religious acknowledgment of political sovereignty, which, in practice, only applies within Thai territory and among the Thai Buddhist diaspora.

A discrete community

There are four monks residing in this temple. Although some people wish to be ordained here, the abbot does not accept new monks, as he values solitude. (The building next to the ordination hall is the monks’ residence. It has three floors and thirty rooms, but only as many rooms as needed for the current monks are in use.) The solitude sought by the monks also explains the temple’s restricted opening hours, which are limited to two hours per day: at eight o’clock in the morning and four o’clock in the afternoon.

Statues meaning

Vessavaṇa

Vessavaṇa, or Vaiśravaṇa in Sanskrit, is one of the Four Heavenly Kings in Buddhist cosmology. As the guardian of the northern direction, he is also the king of the yakṣas and is associated with wealth, protection, and justice. Vessavaṇa is venerated in both Theravāda and Mahāyāna traditions (image 1), where he is sometimes regarded as a protector of the Dhamma (image 2).

GuanYin and the 9 dragons

The abbot once had a dream that lasted a whole month, in
which he stood in front of the ordination hall and a dragon came down from the sky
and coiled around him before entering the hall. He later built the nine dragons on the
wall, with Guan Yin placed in the center.

Budai / Bụt Di Lặc / Phra Sangkachai

Budai, Bụt Di Lặc, and Phra Sangkachai are Buddhist figures often confused due to their similar depictions as joyful, plump monks. Budai, a Chinese monk, is often seen as an incarnation of the future Buddha Maitreya. Bụt Di Lặc, in the Vietnamese tradition, also refers to Maitreya. Phra Sangkachai, on the other hand, is a disciple of the historical Buddha, venerated in Thai art, though not directly associated with Maitreya.

Buddha Amithaba / Nam mô A Di Đà Phật

Amitābha is a central Buddha in the Mahāyāna tradition, particularly revered in the Pure Land schools. He embodies infinite light and infinite life, offering his followers rebirth in his western paradise, the Land of Bliss (Sukhāvatī).

GuanYin / Avalokiteśvara

Guanyin, or Avalokiteśvara in Sanskrit, is a bodhisattva of compassion venerated in Mahāyāna Buddhism, especially in China, Japan, and Korea. She embodies infinite mercy and responds to the cries of beings in distress to relieve them from suffering. Guanyin is often depicted in a feminine form, although she has masculine origins in Indian texts. She holds a central place in Asian popular faith and devotional practices.

Boddhisatvha Samantabhadra / Phổ Hiền Bồ Tát / Phra Phrom

Samantabhadra is a major bodhisattva in Mahāyāna Buddhism, representing virtuous practice, meditation, and altruistic vows. He is often associated with the Buddha Shakyamuni and Mañjushrī, forming a triad symbolizing wisdom, action, and compassion. Depicted riding a white elephant with six tusks, he embodies the purity and power of spiritual commitment.

Buddha Sakyamuni / Nam Mô Thích Ca Mâu Ni Phật

(Chùa Khánh Vân) The principal Buddha image in the ordination hall is called “Phra Mongkhon Sathaporn.” It is a large Buddha image made of plaster and covered with gold leaf. It is believed to have been built during the reign of King Rama V, modeled after a Buddha image given by King Rama III (called “Phra King”)

Caishen

Caishen is the Chinese god of wealth and prosperity, venerated in Taoism and Chinese folk traditions. Often depicted in luxurious robes with a sack of gold, he is invoked during Chinese New Year celebrations to attract fortune. Caishen is sometimes associated with other wealth deities, such as the Buddhist god Maitreya, but remains a distinct figure in the Chinese pantheon.

Some architectural elements

This temple combines elements from many cultures, including Japanese,
Tibetan, Chinese, Vietnamese, Burmese, and Laotian. The temple’s design and
decorations were inspired by visits to various countries and reflect the vision of the
abbot at the time. The current abbot is very creative and cares about the durability
of the buildings. Since 1999, the temple has been consistently renovated.

Conclusion

Chùa Khánh Vân represents a piece of religious history shaped by a tumultuous political past and influenced by various cultures. This temple illustrates the diversity of Buddhism as practiced in Southeast Asia and also reflects the openness of the Kingdom of Siam, which became Thailand, to a form of pan-Buddhism. Finally, Chùa Khánh Vân symbolizes the richness of the diversity of communities and temples that contribute to the uniqueness of Bangkok.

Contributors

We are very grateful to Monk Vit for his openness and for the time he dedicated to this project.