This thesis has 3 purposes: 1) to study Buddha statutes within the context of Buddhism, 2) to study Buddhist teachings or Dhamma reflected in the Buddha statues within the Thai context, and 3) to study Dhamma influences reflected in the Buddha statues on Thai society. It is a documentary research based on Tipitaka Buddhist Holy Scripture, its commentaries, sub-commentaries, additional commentaries, textbooks, books, theses, and related research works. Research results were reported by descriptive analysis method and summarized below.

      Concerning the history of Buddha statues, it was found that the first Buddha statue was constructed in the Reign of King Kanishka of Greek origin whose faiths in Buddhism were so profound that he initiated the construction of Buddha statues to venerate and remind all Buddhists of Lord Buddha. During the first period of the construction, the face Buddha statues was likened to different Greek gods, later on the construction had evolved and changed through times and ages.

      The construction of Buddha statues was based on not only the resemblances but also the Buddhist teachings or Dhamma reflected in the statues, by which the devotees and followers were able to understand the Dhamma containing therein. For instances, the long ears mean reasonableness and non-credulity in what we hear or listen to, which is one of the ten principles of Kalama Sutra; the sharp curled-up hairs refer to sharp and deep wisdom that can penetrate and decode all things that subject to suffering and impermanence; the flames above the Buddha statue head symbolizes the lights of supra-mundane or ultimate Dhamma that guide us in living a righteous and divine life beyond worldly matters; downward cast eyes signify self-inspection, self-development, and self-realization; evenness of hand and foot fingers mean love and compassion for all without discriminations; and finally, the flatness of feet characterizes non-attachment, emancipation, and enlightenment.

                As regards the Dhamma influences on Thai society, it was found that Dhamma from the long ears, reasonableness and non-credulity, could be applied to family life taking into consideration the ten principles of Kalama Sutra; Dhamma from the downward cast eyes, Trai Sikkha, and the Six Ayatana : Eyes, ears, Nose, Tongue, Body, and Mind, could be applied to social life; Dhamma from the flames above the Buddhist statue head,  The Nine Lokuttaradhamma, could be applied to religious life; Dhamma from the evenness of the hand and foot fingers, The Four Brahma Vihars and the Six Saraniyadhamma, could be applied to government; and Dhamma from the sharp curled up hairs, Trai Sikkha or Precepts, Meditation, and Wisdom, could be applied to education.