The custom of creating amulet molds in Thailand dates back to ancient times, believed to perpetuate the longevity of Buddhism. Large quantities, such as 84,000 pieces corresponding to the number of Buddhist scriptures, were produced and then buried or enshrined in pagodas. The belief was that even if the sacred pagodas eventually deteriorated, whoever discovered these amulets would recall Buddhism, preventing its extinction. Regarding the creation of Phra Somdej amulets, one reason Somdej Phra Buddhacarya (To Phrommarangsi) initiated their production was to follow the ancient tradition of great monks who made amulet molds to enshrine in sacred places, ensuring Buddhism's continuity. He therefore created many Phra Somdej amulets, especially at three temples with well-documented histories: Wat Rakang, Wat Bang Khun Phrom (Wat Mai Amataros), and Wat Ket Chaiyo.
It is noteworthy whether the Phra Somdej amulets made at each of these temples were intended specifically for enshrinement in pagoda caches or were produced solely for distribution without enshrinement (or perhaps both). At this point, “The Science of Phra Somdej” wishes to present information and perspectives that might differ somewhat from past discussions, aiming to benefit academic study of Phra Somdej amulets through forensic science principles.
Regarding the case of Phra Somdej Wat Rakang, Somdej Phra Dhamma Thiraratchamahamuni (Thiang Akkathammo, Pali Scholar 9), the former abbot of Wat Rakang, recounted the story of the Phra Somdej amulet caches in his book “The Legend of Phra Somdej Amulets and the First Great Work,” first published in 1976, when he held the ecclesiastical title of Phra Sri Wisutthisophon. He stated:
“...Wat Rakang has six caches of Phra Somdej amulets... The first cache, consists of the prang built in the early Rattanakosin era. King Buddha Yodfa Chulaloke had royal faith and merit in constructing it together with Somdet Phra Pienang Ong Yai Somdet Krom Phraya Thepsutawadi. Caches 2, 3, 4, and 5 are the four corner pagodas at the northeast, east, south, and northwest directions of the ubosot (ordination hall). Cache 6 is located at the back of the temple, about 20 wa from the west wall of the ubosot. Each prang and pagoda is hollow inside, shaped according to their external outlines, resembling underground rooms or cave tunnels in mountains, dark and sealed without ventilation. The prang alone has a special room with a door and stairs leading up from the east side, approximately 10 meters above ground level. The floor of this upper special room once had a shaft about one foot wide connecting to the lower cache. It is unknown whether this shaft existed during or after the prang's construction. Later, Somdet Phra Buddhacarya enshrined some Phra Somdej amulets within this prang shaft (Phra Thiang also mentioned the old practice of “dropping amulets” through this shaft at Wat Rakang, which was later sealed with plaster, and similarly at Wat Mai Amataros or Wat Bang Khun Phrom)...
The four corner pagodas of the ubosot were known to enshrine Phra Somdej Pilan amulets made by Somdet Phra Phutthabat Pilan at all four corners. The northwest pagoda contained other types of amulets, such as those of Luang Pho Po, mixed in smaller quantities. The back pagoda, built in the same style as the corner pagodas, enshrined Phra Somdej amulets made from Ploen Din Sao powder. The cache belonged to Somdet Phra Buddhacarya, and contained some silver, gold, and gem fragments, believed to be items from participants in the ceremony.
When enshrining Phra Somdej amulets in pagodas, Somdet Phra Buddhacarya used wooden lattice grids nailed securely in a checkerboard pattern. He then arranged the amulets in rows, stacked in bundles, continuing nearly to the top of the pagoda. Some caches were stored inside ancient jars stacked upon each other. Over the centuries, the outer powder coating of the amulets would lose its binding moisture, flake, and fall to the cache floor, called "cache powder." For old prangs and pagodas, this is called "old amulet cache powder." Other ancient sites used similar methods. Wat Rakang’s cache is described here due to detailed knowledge. Because of close familiarity with the details, " (Phra Thiang's book also names several individuals historically involved with Wat Rakang as informants, including Phra Thep Sitthinayok (Luang Pu Nak), former abbot of Wat Rakang; Luang Pho Khwan Wisittho, a venerable elder of Wat Rakang; and Phra Khru Borihan Khunwat, then abbot of Wat Mai Amataros.)
However, the mainstream consensus in the Phra Somdej community, from past to present, generally holds that Somdej Phra Buddhacarya’s Phra Somdej Wat Rakang amulets were created at various times but were not enshrined in caches. “The Science of Phra Somdej” suggests this prevailing view arises because the master Phra Somdej Wat Rakang amulets, also known in the Triyamphawai system as the Luang Wijarn Chian Nai group, never show cache residue (except for the Phra Songkhram amulets stored in Wat Bang Khun Phrom’s cache). This might be because Somdet Phra Buddhacarya distributed the amulets immediately after creation. Yet a question remains whether some Wat Rakang Phra Somdej amulets were indeed enshrined in pagoda caches, as mentioned in Phra Thiang’s book, but possibly removed soon after by looters before cache residue could form. Phra Thiang stated that upon his arrival at Wat Rakang, he found the pagoda caches empty. The looting likely stemmed from the longstanding popularity of Wat Rakang Phra Somdej amulets, famous even during Somdet Phra Buddhacarya’s lifetime, as recounted in Phra Khrue Kalyananukul’s biography of Somdet Phra Buddhacarya (To): “Phra Rajadhammaphanee of Wat Rakang said that once Phra Thamthawon (Chuang) told a few close associates that the Phra Somdej molds had been enshrined in the first pagoda at Wat Rakang, but a few days later, that pagoda was completely destroyed.”
Regarding the case of Phra Somdej Wat Bang Khun Phrom, The creator’s intention—Siamese clerk Duang, who invited Somdet Phra Buddhacarya to consecrate the amulets around 1870 CE (some texts say production began as early as 1868)—was to enshrine 84,000 Phra Somdej amulets in the large pagoda. However, some Phra Somdej experts, such as Ajarn Prajam U Arun, suggest that some of the Wat Bang Khun Phrom amulets were produced but not enshrined. Triyamphawai explained the enshrinement of Phra Somdej in Wat Bang Khun Phrom’s cache in the first volume of his “Amulet Commentary,” discussing the interior of the large pagoda when opened in 1957 CE:
“...Inside the cache, there are brick crossbeams built in a cross shape, standing vertically as walls, forming a four-petaled star shape. Besides providing structural support to prevent the stupa from tilting, these walls divide the pagoda’s interior into four equal sections, each a cache housing an immense number of Phra Somdej amulets... At the top of each of the four petals, Phra Somdej amulets were continuously arranged. Each cache section features ventilation openings (Triyamphawai noted these served as channels for dropping Phra Somdej amulets in the past). The cache floor is sandy, with amulets piled directly on the sand without any container or wrapping, covered with soil debris from the dropping process. Around the lotus base inside the pagoda, amulets are arranged in crevices unreachable by the dropped amulets. A rusted iron shaft extends from the pagoda’s pinnacle down to about the midpoint of its height. It is assumed that during the rainy season, water seeping down combined with humidity caused rust that dripped onto some amulets. On the bell neck, believed to house some amulets, none were found upon inspection.”
Regarding Phra Somdej Wat Ket Chaiyo, The first edition (1952 CE) of the book by Phra Khru Kalyananukul (Phra Maha Heng Itthacharo) stated: “Initially, Somdet Phra Buddhacarya created 84,000 Phra Somdej amulets. The second batch was intended to be another 84,000, made as seven-layer amulets to enshrine in Wat Chaiyo, Ang Thong Province. However, the total completed is unknown. One day, he told Mr. Thet from Ban Thanon Dinso, behind Ban Khamin Market, Thonburi, that the amulets would not be finished because he would pass away first. So, he combined 100- and 1,000-score amulets from the first batch with the second batch to reach 84,000 pieces. These were then enshrined in the pagoda at Wat Chaiyo. He passed away shortly after. Therefore, most Wat Chaiyo Phra Somdej amulets are seven-layer types (this information aligns closely with Triyamphawai’s reputable sources, though minor details differ). Phra Khrue Kalyananukul’s book also relates that "Phra Maha Phutthapimmapan (Wor), abbot of Wat Chaiyo, said that several years ago, the pagoda housing the Phra Somdej amulets collapsed, so he gathered the amulets and placed them at the base of the principal Buddha image in Wat Chaiyo’s ordination hall.” Ajarn Prakit Limsakul (alias Phlai Chumphon) from Thairath Newspaper stated that the 'Khaeng Mon' mold is a popular amulet style among locals near Wat Chaiyo Worawihan since ancient times. However, many Phra Somdej experts claim that the Wat Ket Chaiyo amulets were not enshrined in caches. Some say no cache openings have been found, while others report faint cache residue. “The Science of Phra Somdej” infers that the Wat Ket Chaiyo amulets not enshrined in caches often had their edges filed down to reduce sharpness.
Conclusion
For further reading, visit the Facebook page “Phra Somdej Science” by Police Lieutenant Colonel Komsan Sanongphong. Thanks are extended to Assistant Professor Rangsarn Tosuwan for kindly providing images of a master Phra Somdej Wat Bang Khun Phrom amulet for educational purposes, and to the current owner of this beautiful Phra Somdej Wat Bang Khun Phrom amulet, the “Head Bowl with Garuda” mold. This well-used amulet is covered with cache residue on both front and back, has a whitish-yellow tone, and features correct mold characteristics per references. Its distinctive mold lacks a lower arch line, is sharply defined, with no clear raised edges, which are often found in Wat Bang Khun Phrom amulets. The back is smooth with a worn Bodhi leaf-like mark in the center, showing wear from use, a brown oil-like stain, and wrinkles, making it an excellent specimen for study.
Author
Police Lieutenant Colonel Komsan Sanongphong, former forensic police officer Facebook page –
Phra Somdej ScienceRead the column