ARADHANA THAM: the viewpoint of traditional Buddhology - that the existence of the Tipifakas, 'INVITATION TO TEACH the collections of the Buddha's teach• THEDHAMMA' ing, depends on Brahrna's request.

Peter Skilling* Thus, the significance of 's request cannot be gainsaid: without it, there would be no . In recog• Abstract nition of this, the request is ritually re-enacted by the recitation of the In Thailand, one of the main vehicles 'lirlidhana tham' verse, inviting a mem• for the dissemination of knowledge ber of the order, the sangha, to give a about Buddhism is the sermon. This was sermon. The paper discusses both the especially so in the pre-modem period stanza that is recited today and a of limited literacy, and it is still so to• second stanza that has fallen into day. In formal contexts, whether in a disuse. It is a preliminary study of a temple or elsewhere, before a monk daily ritual elaboration of a fundamen• preaches a sermon a lay follower will tal , multivalent event in the narrative of recite a verse inviting him to do so. the transmission of the Dhamrna.

The verse recapitulates a key event in I the career of the Buddha. After his In Siam today, before a monk preaches awakening, the Buddha was reluctant to the Dhamrna, a lay follower recites a teach the Dhamrna that he had discov• verse inviting him to do so. The verse ered: profound and subtle, who could and the ritual act are called firlidhana understand it? But the mighty deity tham: 'invitation [to teach] the Brahma appeared before the Awakened Dhamrna'. 1 In Suat mon plae chabap ho One and assured him that his teaching phra samut wachirayan, a collection of would not be fruitless, that there existed Pali chants with Thai translation dating beings with the capacity to understand. to the first or second reign of the The Buddha surveyed the world andre• Ratanakosin Era (that is, the late 18th or alized that this was so; he agreed to early 19th century) which was published teach, opening wide the gateway to the in book from RE 128 (CE 1910), it deathless. Recognizing that beings have appears as follows: 2 the potential to realize and to benefit brahmli ca loklidhipafi from the Dhamrna, out of compassion sahampati he went on to teach for forty-five years, bequeathing the legacy of the Unless otherwise specified, references to Saddhamma. After his death, the Pali texts are to the editions of the Pali Text Saddhamrna was transmitted orally by Society. monks and nuns for several centuries, 1 This practice does not seem to be followed before being written down and transmit• in Sri Lanka or Burma. 1 ted in the form of the Tipi!akas of the Suat mon plae chabap ho phra samut several Buddhist schools. It may be said wachirayan, reprinted for the royally spon• sored cremation of Phra Mahariija• without exaggeration- at least from mailgalatilaka (Bunriian PUI:~I:~ako) and Phra Debavisuuddhifiiii:~a (Ubon Nandako) at Wat *Researcher Fellow, Lumbini International Thepsirin (Debasirindriiviisa), 25 December Research Institute, Nepal 2542 [CE 1999], pp. 336-37.

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kataiijali adhivaraf!l The variant form of the verb in line d ayti calha santT dha sattti - desehi/desetu- need not detain apparajakkhajatika desetu us,since it does not affect the metre. It dhammam anukamp' imam is the variant in line b that poses a prob• pa}af!l lem. Which is more appropriate, adhi-vara, 'pre-eminent' or an-adhi• Brahma Sahampati, Lord of vara, 'unexcelled', 'without superior'? the Universe Palms pressed in homage, be• Either form is possible semantically. seeched the Pre-eminent One: One might argue that anadhivara is ex• 'Here there are beings with little cessive, but our literature delights in su• dust in their eyes: perlatives, especially as epithets for the May the Dhama be taught: take Exalted One, the one beyond epithets. pity on these beings.' Neither adhi-vara or its negative an-adhi-vara seem to be attested in The classical source of the verse is the classical or Buddhist (the lat• Buddhavaf!lsa , where it is the first ter in the sense ofthe various Sanskrit[s] stanza.3 The Buddhavaf!1-Sa version dif• used by Buddhists, rather than the fers in two places: in line b it has Middle Indic dialect alone) , so no help anadhivaraf!l in place of adhivaraf!l, is forthcoming from these sources. (An) and in line d it has desehi in place of adhivara may be unique to Pali, but desetu .4 Both versions of the verse are given the fact that so many Buddhist unmetrical: line b, with 12 syllables in Sanskrit works remain unindexed, and Suat mon plae and 13 in Buddhavaf!1-Sa the possibility that Jaina or other Prakrits and line c with 13 syllables. Line c can may have the word, this remains to be easily be improved by eliding the final proven. long 'a' in satta and the following initial 'a' in appa- 0 to make sant'zdha In classical Pali texts adhivara seems satta'pparajakkhajiitika. This gives us to occur only with the negative prefix: three Indravarp.sa line (a,c,d,). that is, adhivara alone may be a ghost word. 5 The negative anadhavara occurs 3 I am grateful to Lance Cousins for identi• only a few times, in works belonging to fying the canonical model of the brahma ca the Khuddakanikiiya. In verse 9 of lokiidhipali verse, to Steven Collins for Buddhavaf!1-Sa it is an epithet ofGotama: identifying the problem, and to Prapod salt' uttamo anadhivaro viniiyako.6 The Assavavirulhakarn for pointing to the solution. 4 Syiimaraf!hassa Tepitakal?l (BE 2523 ed.) The editions consulted do not show any sig• Vol. 33, p. 403. The PTS edition has long 'i' nificant variants: Pali Text society (London, in sahampati. For a commentary on the 1974) p.1.4; Syamaranhassa Tepi~aka111 words of the verse see BuddhavarJlSa.ttha (, 2523 [1980]) Vol.33 p.403.5; kathii (PTS edition) 11 .2-13.27. Mahaculatepitakam (Bangkok, 2500[ 1957] 5Magaret Cone (A Dictionary of Piili I, Vol. 33 p.435;Dhammagiri-Pali-Ganthamala a-kh (Oxford: The Pali Text Society, 2001) Vol. 58 (Igatpuri, 1998) p. 287. The verse p. 94a) places anadhiivara under the entry also occurs in the Brahmajjhesanaparivatta for adhivara, for which she does not, of the Pathammasambodhi, with however, record any examples. anadhivararJl and desetu: this may be a 6 Note that· the reference in the Pii li more immediate source. 85

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commentary explains: adhivaro n' assa according to prevailing printing atthi ti anadhivaro. In the conventions. Kalingabodhijataka, it is an epithet of all Buddhas: The conventions in question are the use of the graphic symbols da(Lf[aghata and idha anadhivara Buddha bindu, both equivalent in function to the abhisambuddha virocanti Sanskrit virCima. The Suat man plae of 1910 and the Royal Chanting Book (idha refers to the Bodhimar;H;la, the site dated RS 130 (CE 1912, p. 284: see of the 'seat of victory', where all Bud• figs.l ,2.) uses the vafijhakara or dhas awaken).7 In Vimanavatthu the da(Lf[aghata above consonants which are word is used seven times in the to be read as medials with the inherent SirimCivimCina (16:2d, 3d, 4c, 8b, 9b, 'a' suppressed. Later editions, such as the 11 b, 12a). In all cases but one it is an Royal Chanting Book published in BE epithet of the Tathagata.8 The exception 2468 (1925, p. 338: see fig. 3) or the is v. 4c, where anadhivara describes the current edition of BE 2538 (CE 1995, iddhi of Sirima.9 p. 373) use the dot or bindu below the consonant to indicate the same thing. But the question of which term is Chanting books that use 'popular Pali appropriate is beside the point, because orthography' use the mai han akat and adhivara is attested only in Suat man visanchani with the same result (fig.4). plae. Since Suat mon plae itself states that the verse is in Indravarrzsa, it is easy In line b of our verse, the first syllable to conclude that the prefix was dropped is lengthened by placing the da(L¢,aghata in an (unsuccessful) attempt to solve the above or bindu below the 't' of 'kat a'. metrical problem. Other chanting books, This indicates that the first syllable is however, resolve the problem differ• to be read as if it were long: kat instead ently, by indicating in print how the line of ka. Next, the first three syllables of should be pronounced in order to fit the 'anadhivaram' are elided to make metre. Different chanting books and 'andhivarar!1'. With these ingenious ritual manuals do this differently, changes, the line may be recited as a 12-syllble Indravarp.sa, and the verse is Tipifakaf!l Concordance (I 116b) is to be cor• now metrical: rected from 'Bv2' to 'Bv9'. 7 Jiitaka 479 v. 69cd (PTS ed. IV 233.15) Brahma ca lokadhipafi sahampali 8 The term is given as an epithet of Buddhas u uu u u 12 at Abhidhiinappadipika (registered also in ------kat! aii-ja-u an-dhi-va-r arrz-a-ya• Childers' Dictionmy of the ?ali Language, ca-tha p. 30a). (Following a different hermeneuti• cal trail, an old Pali-Thai dictionary gives __u __ uu _ u_ uu(-) 12 two meanings for anadhivara: space [iikiisa] sant'idha satta' pparajakkhajatika and nibbiina: Gambhir phra abhidhiinasab, ----u uu - u-- u 12 Bangkok, 2571, p.l3.) desetu dhammarrz anukamp' 9 Superlative adjectives are essential to the imarrz pajarrz. poetic fabric of the Sirimiivimiina: nearly u uu u u 12 every verse has one or more, for example para (la,6c,8c,9d,13d), and vara, anoma, This we may translate as: anuttara. Brahma Sahampati, Lord of the

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Universe powered One to teach the Dhamma: Palms pressed in homage, be• seeched the Unexcelled One: Sir, may the Blessed One teach 'Here there are beings with little the Dhamma! May the Sugata dust in their eyes: teach the Dhamma! There are May the Dhamma be taught: beings with little dust in their take pity on these beings.' eyes; they will fall away if they do not hear the Dhamma. There II will be those who understand [if The verse refers to an event in the life taught]' (desetu bhante bhagavti of the Buddha, related in the dhammaf!l., desetu sugato Ptisariisisutta (or Ariyapariyesanasutta) dhammaf!Z, santi sattti of the Majjhimaniktiya, the apparajakkhajiitikii assavanatti Brahmasaf!Zyutta of the Saf!Zyutta• dhammassa parihtiyanti, niktiya, 10 and the Mahtivagga of the bhavissanti dhammassa Vinaya. 11 Seated beneath the Bodhi tree, aiiiititaro). the newly Awakened One reflected that he had reached awakening with diffi• The Sugata realized that this was so, and culty, that the Dhamma he had realized decided to teach. was profound and difficult to see, and that it would be wearisome if he taught This was a defining event in the history the Dhamma and no one understood ofBuddhism: without it, there would be him. 'When the Blessed One reflected no Buddhism. Indeed, a similar event in this manner, his mind inclined toward must occur in the career of any Buddha, inactivity, not towards teaching.' past or future, as seen for example in the Mahtipadtinasutta, in which This was a disaster. Buddhas do not ap• Mahabrahma requests the Buddha pear in the world every other day: they Vipass1 to teach, 12 or in the careers of are as rare as the rare udumbura flower. other past Buddhas related in the Luckily Brahma Sahampati was quick Buddhavaf!1.Sa Commentary. 13 The re• to grasp the gravity of the crisis: 'Alas, quest is variously termed ajjhesana, the world is lost, the world is ruined', he dhammajjhesana, dhammtiyticana, thought, and instantly vanished from his brahmtiyticana, etc. According to the and appeared before the Buddhavaf!1.Sa Commentary, Mahabrah• Tathagata. Raising his hands, palms, ma's request to teach the Dhamma is one pressed together, he implored the Ten- 12 Dighanikaya II 37. 10 S af!!yuttaikiiya I 136-138, Ayiicanam. 13 See e.g. I.B. Horner (ed.), 11 Vinaya I 4-7, Brahmayiicanakatha. The Madhuratthaviliisinf niima turn of events is common to most for all bi• Buddhavaf!!Sa!!hakatii of Bhadantiicariya ographies of the Buddha, for example the Buddhadatta Mahathera (London: The Pali Sarvastivadin Catu~pari:;atsiUra from Cen• Text Society, 1978) pp. 124.19 (Dipailkara); tral Asia, the (Miila-) Sarvastivadin Vinaya 133.34 (Kondaiiiia); 145.8 (Mangala); in Tibetan translation, the Lokottaravadin 154.10 (Sumana);161.25 (Revata), 167.29 Mahiivastu, and the Lalitavistara (Chapter (Sobhita). etc. The rule is stated explicitly 25, Adhye,1·a!Japarivarta ). in Milindapanha (234.11) api ca maharaja sabbesaf!! tathiigatiinaf!! dhammatii esii yaf!! brahmun.ii iiyiicitii dhammaf!! desenti.

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of the thirty things common to all ye ca dasadisi lokapradipii., Buddhas. 14 Commentaries also aver that bodhivibuddha asaTigataprii.ptii.h all Buddhas hesitate to preachY This is tan ahu sarvi adhye~ami nii.thii.f!Z not included in the thirty dhammata, but cakru anuttara vartanatii.yai goes without saying that the hesitation is a prerequisite for Brahma's request. 16 And those beacons for the world, in the ten directions The Buddha 's hesitation to teach and - those who have realized en• Brahma's request give narrative expres• lightenment and non-attach• sion to a key point: the teaching will be ment - I beseech those pro• fruitful because there exist beings 'with tectors to turn the peerless little dust in their eyes' (apparajakkhajii.tika) -beings with the potential to awaken, like lotus buds 14Mahtibrahmuno dhammadesanatthii.ya ready to blossom. Later, after the pass• ti.yacanaf!! : ed.I.B.Horner pp. 298-299; ing ofthe first rainy season, it is because Syamaraghassa Tepi{akatthakatha Vol.44 these beings exist that the Buddha sends (Bangkok: Mahamaku~arajavidyalaya 2535 the first group ofmonks out to teach the [1992]) p. 544. 15 See e.g. Buddhavaf!!sa!{hakatha Dhamma 'for the good ofthe multitudes, (Horner, p 9.34, Syarnaragha, pp. 17-18); for the happiness of the multitudes, out Jii.takanidana in Jti.taka I 81 . of compassion for the world, for the 16 For interesting excursuses on the subj ect good, the benefit, and happiness of gods see Milindapaiiha 232-234 and the Most and humans'.17 On his deathbed the Venerable Mingun Sayadaw Bhaddanta devoted lay-follower Anathapii)~ika Vicittasarabhivaf!!sa, The Great Chronicle requests Sariputta to teach profound of Buddhas, The State Buddha Sasana teachings to white-clad householders, Council's Version, Vol. Two, Part Two, trans• because 'there exist sons of good fam• lated by U Ko Lay and U Tin Lwin, ily with little dust in their eyes'. 18 ([Yangon]: Ti=Ni Publishing Center, 1994) pp. 1-6. The reasoning of these texts does not much differ from that of the Today, every time the verse is recited Uptiyakausalyasiitra: see Mark Tatz Brahma's request is re-enacted, and Bud• (tr.), The Skill in Means (Upti.ya kausalya) dhism begins again, recharged. A com• Sutra (Delhi: Motilal Banarsidass 1994) § mon event that regularly takes place in 125, p.70 temples throughout the country partakes 17 Vinaya I 20-21. of the life of the Master; the specific 18Anathapi IJ.cf.ikovZidasutta, Majjhimanikaya becomes archetypal. Dare one suggest III 261 , tena hi bhante siiriputta gihinaf!! that the inviter becomes Brahma, the odiitavasanii.naf!!evariipi dhammi kathii. monk becomes Buddha? pa{ibhtitu. Santi hi bhante stiriputta kulaputtii apparajakkhajii.tikii. assavantti dhammassa parihtiyanti, bhavissanti m dhammassa aiiiiataro. Requesting the Buddhas to teach the 19 See Santideva, The Bodhicaryii.vatii.ra, is one of the limbs of the translated by Kate Crosby and Andrew Unsurpassed Offering (anuttara-puja), Skilton (Oxford: Oxford University Press, a liturgy that is an essential component 1996) pp. 9-13. of practice to this day. 19 An early version is given in verse 10 of the Bhadracar1:

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wheel [of the Dhamma]. 20 upasarikamitva bhagavantaf!! The entreaty is given by Santideva in buddhavaf!!SGf!l apucchz ti. his Bodhicaryavatara: evam iidinii nayena nidanam Holding my hands together in avatvii kasmii brahmii ca reverence, I beseech the perfect lokadhipafi sahampafi katanjali Buddhas in every direction, 'Set anadhivaraf!l ayacathii ti adina up the light of the Dhamma for nayena nidiinaf!! vuttan ti. those falling into suffering in vuccate. bhagavato the darkness of delusion'.21 sabbadhammadesanakarana bhutaya brahmuno The Thai aradhana is part of a public dhammadesanayacanaya 23 ritual, an interaction between laity and sandassanatthaf!l vuttan ti. monastics. The anuttara-puja may be public or private, and is often a compo• Herein [an objection is raised:] nent of daily personal recitation. A fun• 'Why do you not give a prose in• damental ideological difference is that troduction (nidana) of the type the entreaty in the anuttara-puja is spo• which begins " At one time the ken by an individual in the first person, Blessed One dwelt at Rajagaha in and is addressed not to a member of the the Veluvana, the smigha but to the Buddhas of the ten Kalandakanivapa", as in the directions. That is, it presupposes the Suttantas, [in this case] "At one present, simultaneous, and pervasive time the Blessed One, existence of multiple Buddhas, a con• cept rejected by Theravadins (and cer• 20 Nepalese Buddhist Sanskrit and transla• tain other schools) from an early date. tion from Gregory Sharkey, Buddhist Daily Ritual: The Nitya Puja in Kathmandu Val• IV ley Shrines (Bangkok: Orchid Press 2001) To return to Theravadin tradition: The pp. 314-315. Buddhavaf!!sa Commentary recognizes 21 Santideva, The Bodhicaryavatara, Chap. that the first verse of its text poses an 3 verse 4. historical (or hagiographical) problem.22 22 The Buddhavaf!!Sa is a uniquely Tradition reports that Buddhavaf!!Sa was Theravadin text, unknown to other schools; spoken by the Buddha in the the list of Buddhas and other specific fea• Nigrodharama at Kapilavatthu at the tures of the text are also unique. Other schools and their own traditions, which share request of Sariputta. Why bring in a common ideology but differ in many Brahma Sahampati and the events un• details. Hence the specific problem ad• der the Bodhi tree? dressed in this section applies only to Theravadin, perhaps even more specifically ettha ekaf!l samaymaf!! bhagava Mahaviharavasin, textual tradition. riijagahe viha~ati vefuvane 23 Buddhavaf!!sar.thakathii, PTS edition, kalandakanivape ti adisuttantesu 5.22-30;Bhurnibalo ed. (Bangkok, 1979) viya ekaf!l samayaf!l bhagava pp.l0.12 - 11.12;Syamaraqhassa sakkesu viharati Tepi~akaghakatha (Bangkok,2534) pp. 9.14- 10.4 ;Dhammagiri-P a li-Ganthama la kapilavatthusmif!! (Igatpuri, 1998) Vol. 66p. 7.7-12.PTS reads nigrodhiirame. atha kho ayasma tattha for ettha apucchi for apucchi against sariputto yena bhagavii ten, all other editions. upasarikami

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was dwelling among the Sakkas in all subsequent chanting books and in the Nigrodharama at ritual manuals that I have seen. Kapilavatthu. Then Venerable Sariputta went to where the All of these texts give the one verse Blessed One was. Arriving be• only.25 But the oldest collection of fore the Blessed One, he asked chants available at present, the Suat mon about the lineage of Buddhas" plae from the first or second reign, gives Why do you state instead that a second stanza:26 "Brahma Sahampati, Lord of the Universe/Palms pressed in Hom• saddhammabheriY[l vinayafi ca age, beseeched the Unexcelled kayam suttan ca bandhaY[l One", etc.?' [ The commentator] abhidhammacammam replies: 'The verse was spoken iikofayanto catusaccada!J¢a'!l 24 [by Ananda at the first Samg1ti ] pabodha neyye parisiiya majjhe. in order to demonstrate that Brahma's request for the teach• The body of the drum of the ing of the Dhamma is the cause Saddhamma is the Vinaya,The of all the Blessed One's teaching thongs are the Sutta, the drum• of the Dhamma.' head is the Abhidhamma: Strik• ing it with the drum-stick of the v Four Truths Amidst the assembly, The commentator's statement that awaken those ripe for realiza• 'Brahma's request for the teaching of the . tionY Dhamma is the cause of all of the Blessed One's teaching of the Dhamma' The verse plays on a metaphor found in adequately explains the adaptation of the a succeeding event in the Piisariisisutta Buddhava'!lsa verse to request sermons and Mahiivagga. En route to Varanasi, up to the present. The recitation version where he will teach his former five com• (that is, the verse with desetu rather than panions in asceticism, the All-knowing desehi) is recited throughout Siam when One meets an Ajivaka, Upaka by name. monks are invited to preach. It is given When Upaka asks what he is about, the (with variants, as we have seen) under Kinsman ofthe Sun answers with verses the title 'Invitation to preach the that end with:28 Dhamma' (iiriidhanii dhamma) in the Royal Chanting Book dated RS 130, and dhammacakka'!l pavattetuY[l gacchiimi kiisinaY[l puraY[l andhabhutasmi lokasmiY[l iihafihi 24 See Buddhavaf!!sayhakathii, PTS edition, 'matadundubhiY[l p. 11.2-12. I am going to the city of the Kasis, 25 This statement applies to the old text en• to tum the Dhamma wheel: titled simply ilriidhaniidharrma. A longer version, ilriidhaniidharrma yang bistara, in• cluded in the Royal Chanting Book ( 2538 ed. pp. 399-40) 1, gives the brahmii ca 27 The thongs are cords wrapped around the lokiidhipafi verses followed by 26 lines com• body of the drum, used for tuning. posed by King Rama IV. 28 The stanza is in Sloka metre. 26 The first three piidas are Indravajra, the last Upendravajra.

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In a world become blind, I will strike the drum of the undying.

The commentary explains the phrase 'I will strike the drum' as 'I will beat the drum of the undying to cause [those blinded by folly] to gain the eye of Dhamma'. 29 It is this drum that the monk beats when he gives a sermon.

29Papancasiidanz, dutiyo bhago, miilapa~J.~J.tisavar:t~J.anti, Mahtimaku.tarti• javidytilaya, 255.2 ahannif!l amatadundubhin ti dhammacakku• pa!iltibhtiya amatabherif!l paharisstim! ti gacchtimi. For the form tihaiihi see William Geiger, A Ptili Grammar, translated into English by Batakrisbna Ghosh, revised and edited by K.R. Norman (Oxford: The Pali Text Society, 1994) 153.2. The PTS edition of the Mahtivagga has ahaiihi amatadudr(!) ubhif!l, of the · Ptisartisissutta/ A riyapariyesanasutta, a hanchaf!l amatadundubhim. The Syarnaran.ha editions have ahannif!l amataadundubhif!l and ahaiiiiif!l amatadundubhif!l respectively. The Syamaragha edition of the Ptisartisisutta and the PTS edition of Mahavagga have andhabhutasmi; other edi• tions have andhabhutasmiaf!l .

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mJt1 tJ111ti'U1 nnl.J

--" ~ ~ Cl fll'lq}1t1 tJ1if)! f.l!J1~fl

J .... 1 ..;...... _.I 0 1 .... 1 ...1. t1Y11lJl.ltnr I"JlHJQJI'i fl1'tl ~ VJVlQJ~ w~ 1i I

fl1 lfl~u1r'lV1 1'Wl(\.... ,_(~V1ur'fi lllwil t~mu ~

Figure 1. Aradhana Tham from Suat mon plae chabap ho phra samut wachirayan

'Ell'JlTIWlTI'JlJ

~""G./ r ,6. a/~ A • flfl fl 11J'1f{i tll! 'jj!)j fltll(ojfl, .._,;

Figure 2. Aradhana Tham from Royal Chanting Book, RS 130 .

..!, .... 0 fl ~flU!'1f(1 tlf!1iiJj tn.ll~fl, .;. ~ilf:1i i1~m 1!11r'1fn.-n'1f l~m ,

Figure 3. Aradhana Tham from Royal chanting Book, BE 2468.

fllell'llfiUlfi'l'UJ V{'il1~n ~:: LGim5tJ::~ a::l1)JtJ::~

u Q/ .cl( Q,l ~ Ql fi(9lflt1J~::Gi tl'Uo1::'H fl::U1~::f1:: &u~ fi:: a~~ntJtJ::'i::.gntJ::~l~fil nml"~ filJii~ ti::'40)JtfiJ-3 tJ::~ ~ 1

Figure 4. Aradhana Tham from Phrakhru Sankhitwisuth (ed.), Nangsu monphiti phrom khamplae (Bangkok: Liang Sian& n.d.) p. 277.

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