Abstract

This research is of three objectives:

(1) to study the viewpoints, the theories, the history, the importance and development of the Buddha’s Footprint and the characteristics of the Buddha’s Footprint in Buddhism.

(2) to study the style, the value and the customs associated with the Buddha’s Footprint and the characteristics of the Buddha’s Footprint in Thai societies

(3) to analyze the characteristics of the Buddha’s Footprint in relation with Buddha Dhammas.

 It is found that The viewpoint of humans being who believe in religion can be able to control and be of the influence on the natural ways as well as the humans being, ways of life a strong belief in the footprint that it was associated with the images of gods or the holy persons stepped on leaving for the world or the signs of the ancient leaving for the next generation to follow and observe the precepts. By the way, Regarding the viewpoint about the Three Gems, it is the faith orising from the practice of the Dhammas which the Buddha enlightened and brought to be taught to the people that there was the goodness which could cause one to get end of the sufferings. The Three Gems are the highest refuges. The viewpoint of the four commemorative places and the Buddha’s Footprint became the object stupas and commemorative stupas. They are the symbols representing to the Lord Buddha so that the Buddhist can remember; worship him and strengthening the Buddhist propagation as well. Therefore, the stupas, signs or symbols are supporting evidences in accordance with the semiology theory and the symbolic theory in associated with the religion. The viewpoints on building up the image or the Buddha’s Footprint or the Buddha’s Footprint stepped on the ground for the Buddhist in order to remember the Buddha, enter the Buddhist Dhammas and also the Buddhist propagation.

The history of the Buddha’s Footprint is originated from the tradition of the Indian people. They paid their respect to someone who is respectable at the foot or touching the particle of foot by hands. This true belief is also found in several        Buddhist scriptures such as Poon-no-wata-Suttra Sang-yoot-ta-ni-kaya Art-tha-ka-thar,                  Art-tha-ka-thar-tham-ma-bot Khut-ta-ka-ni-ka-ya, Pong-saw-wa-darn-Ma-ha-wong of       Sri Lanka, late Pali literature in Thailand and history each Buddhist country. History of origin of the characteristics of Buddha’s Footprint that means the auspicious image in Buddha’s Footprint was constructed according from the Indian’s viewpoint called                         The Mahapurisa-lakkhana of the Buddha’s 32 seen. According to Sri-Lanka people’s viewpoint, The characteristics of the Buddha’s Footprint referred to the                            Ji-na-lang-ka-ra-dee-kar scripture. The detail of 108 blessing forms appear to                  the Ji-na-lang-ka-ra-dee-kar scripture. The Buddha’s Footprint and the characteristics of the Buddha’s Footprint remained the good value to the Buddhist arts each period according to the art appreciation in Thai society and many more value in architecture, sculpture, painting, literature as well as other aspects such as thoughts, education to enter the principles of Dhammas, economics and society.

             The Buddha’s Footprint and the characteristics of the Buddha’s Footprint have been developed and varied based upon ideas, Starting from building up both the left and right of the Buddha’s Footprint but more and more complicated each country. The characteristics of the Buddha’s Footprint at early age was of only the form of Dhamma-cak-ka which is in relation Dhamma-cakkappa-vattana-suttra. Inlater period, there were 3 blessing forms namely : - Dhamma-cakka, Tree-rattana and             Sawasdika which is in relation Dhamma-cakkappa-vattana-suttra ,the symb0l of the Lord Buddha, and watta 3 At the later period, the characteristics of the Buddha’s Footprint were of more blessing forms of 8 types which is in relation                Lokuttara-Dhamma 9,mahapurisa-lakkhana 32, Buddharattana,Dhammarattana and sungkharattana. In the late old days it is well-known to put the blessing forms of 108 types in Thailand, the blessing forms of 108 types is also wellk-nown in Buddhism and suprestition. In general, the 108 blessing forms which is in relation Buddha-Dhamma in several points such as the Mahapurisa-lakkhana of the Buddha’s 32, Paramee 10, Poocha 2 etd. Regarding the 108 blessing forms in the Buddha’s Footprint, which the archeologist has classified them into 3 categories. The first one is the symbols of fortune, growth and wealthiness which is in relation Buddha-Dhamma. They are Punnakiriya-vatthu 3, Sikkha 3, Cak-ka 4, etd. The second one is the symbols of all concern the Phra-baa-ra-mee determinants of the king. which is in relation Buddha-Dhamma. They are the royal virtues 10 or Raja-dhamma 10. The last one is the symbols of the world, the land in universe which is in relation Buddha-Dhamma. They are Bhava 3, Bhumi 4, Reciprocal deeds or Law of Karma.

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