









































50

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Mangalatthadīpani in Lān Nā version

Viroj Inthanon
Philosophy and Religion department, Faculty of humanities, Chiang Mai University.

Abstract
 The objective of this article is to analyse Mangalatthadīpanī in Lān Nā  
version by studying from the copies of Wat Laihin, Lampang province that were 
written in the year 2329 B.E.totally 13 volumes. After collecting all datas then analyse 
and present them by descriptive way. 
 From the study it was found that Mangalatthadīpanī in Lān Nā version was 
the work of Mahosattha or Mahosot of Pahin school. It was the summarised translation 
from Mangalatthadīpanī in Pāli version that was the work of Phrasirimangalacāriya 
; the great scholar of Lān Nā. Later, the Poranacāriya in Lān Nā translated it into 
Lān Nā version with the translation that call Nissaya, that is, to raise the Pāli then 
translated into Lān Nā language word by word or sentence by sentence. This was 
written by the selection of content that is easy to understand. The Pāli word /  
sentence that deeply explain Dhamma, hard to understand, will not be written. 
The content related to the life-stype of the common people in each of Mangala 
and made it easy to understand with story, the author took out that story to write 
too. Therefore, it can be said that, This Mangalatthadīpanī in Lān Nā version was 
written to serve as the teaching for the common people.

Introduction
 Mangalatthadīpanī was a book written to explain the Mangalasutta By  
taking Pāli Mangalasutta as a preface and then explaining with the subject-matter in 
the Tipitaka, the commentary, the Dīkas or the words of other teachers to accompany 
or support the opinions of writer. It was the 4th work of Phrasirimangalacāriya which 
was specified to be completed in 2067 B.E. Previously, Phrasirimangalacāriya had 
already written 3 books, namely ;  Vessantaradīpanī in 2060 B.E. Cakkavāladīpanī 
and Samkhyāpakāsakadikā in 2063 B.E. 
 The reason or motivation for composing Mangalatthadīpanī was difficult 



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to understand. Because nothing has happened in this era in contrast to Vessan-
taradīpanī, Cakkavāladīpanī and Samkhyāpakāsakadīkā, which was assumed to 
be composed to explain the Mahajātigamluang which king Boromtrilokanātha of 
Ayutthayā ordered his royal teachers wrote in 2025 B.E. Tephumikathā which king 
Lithai wrote in 1888 B.E. and Samkhyāpakāsakapakorn of Phranānavilāsa whose 
lived in the period of 2000 - 2070 B.E. respectively.
 Phrasirimangalacāriya wrote Mangalatthadīpanī in Pāli language with Lān 
Nā characters in the year of 2067 B.E., then the Borānācāriya in Lān Nā has been 
copied (written) into many palm leaves, and translated Pāli into Lān Nā language 
by the method called Nissaya, that is ;  a translation by raising the Pāli word then 
translate to Lān Nā language word by word and by the method called Vohāra, that 
is ;  a translation by raising only one Pāli word then translate to Lān Nā language. 
The scriptures were kept at various temples, especially at big temples. There may 
be full version, or not, because the scriptures were long.
 The author has explored the original Mangalatthadīpanī Lān Nā versions 
at Chiang Mai University which explored ancient documents at various temples in 
the 10 northern provinces then made a list of names, selected and borrowed to 
photograph microfilm and collected in the microfilm archive of the Lān Nā research 
department of social research institute from the year of 2521-2533 B.E., a total of 
7 copies and collected at the library, amount 6 copies, selected the oldest version 
is the version of Wat Lai Hin, Ko Kha District, Lampang Province, which was written 
in 2329 B.E. to transliterate, examine Pāli word and analyse its content.

Objectives 
1. to transliterate  Mangalatthadīpanī in Lān Nā version of Wat Lai Hin, Ko 

Kha District, Lampang Province from Lān Nā  characters to Thai characters. 
2. to analyse Mangalatthadīpanī in Lān Nā versions  of Wat Lai Hin, Ko Kha 

District, Lampang Province.

Scope and method of study
In this study The researchers divided the scope of the study into
1. Data scope



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Main data was Mangalatthadīpanī in Lān Nā version of Wat Lai Hin, Ko Kha 
District, Lampang Province, then examine Pāli words with the Pāli that is used as 
a course in the study of the Thai Sangha at present.

2. Content scope
to transliterate Mangalatthadīpanī in Lān Nā version  of Wat Lai Hin, Ko 

Kha District, Lampang Province from Lān Nā characters to Thai characters, then 
analise its edioms,  method of presentation of the author.

results of the study
In order to get a picture of Mangalatthadīpanī in Lān Nā version clearly, 

the researcher has studied The biography of the author, the content of Manga-
latthadīpanī in Pāli version, as well as translated version in Thai, and then study 
the copies of  Lān Nā version by selecting the copy of Wat Lai Hin, Ko Kha District, 
Lampang Province without comparision with other versions because each version 
has its own method of translation, it is not a copy at all.
 1. Biography of the author of Mangalatthadīpanī in Pāli version. 
 According to the text that appears at the end of Mangalatthadīpanī spec-
ifies the author’s name as
 Iccāyam navapurassa dakkhinadisābhāge gāvute thāne vivitte sampattānam 
pasādajanake sunnagāre vasantena vivekabhiratena mahussāhena tipitakath-
arena saddhābuddhiviriyappatimanditena sakaparesam  kosallamicchantena 
Sirimangaloti garuhi gahitanāmena mahātherena  paramende navapure issarassa 
lakavhayarajanattuno rājatirajassa manujindassa sapparajunam tilakabhutassa 
paramassaddhassa patthitasabbannutannānassa buddhasāsane pasannassa kāle 
chalasityathikatthasatasakkaraje makkatavassekatā Mangalatthadīpanī sa antarayavajja 
sijjhittha yathā tathā pajāyasa sundarakā yā siddhā bhavatam sakalavā sā asā.

Translation
 Phra Mahā Thera, whom all the teachers call his name as Sirimangala who 
stay in Sunnāgāra  which was the faithfulness of all those who had come to rest in 
a savory place which had one gāvuta of rightside of Navapura (Chiang Mai). He who 
rejoiced in solitude, who had great effort, had knowledge in Tipitaka, adorned with 
beliefs, knowledge, and perseverance, who desired intelligence for oneself and 



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others. He wrote this Mangalatthadīpanī in the year of the monkey in 886 B.E. in the 
time of the king who was the grandson of the king Laka of navapura, the king wha 
had great faith, who desired for enlightenment and devoted himself in Buddhism. 
 Phrasirimangalacāriya was a native of Chiang Mai, formerly known as Sri 
Ping Muang, by holding the vision on the day of his birth which the great storm blew 
until the house collapsed. At that time, his mother was old pregnant. She dodged 
the storm to live at the base of the Bodhi tree. Being pregnant and giving birth at 
the base of the Bodhi tree. The boy was named Sri Ping Muang by his father.
 Sri Ping Muang ordained as a novice at a young age. While he was 13 year 
old, he persuaded the villagers to build a temple in the Tamnak village and called 
Wat veruvanarām (Wat Pā Phai). Villagers popularly called simply Wat Phai Kao Kor 
because the temple is located in the 9 groups of bamboo area
 Sri Ping Muang Novice has been at Wat veruvanāram or Wat Phai kao kor 
all along. When his age was 20 year old he was ordained as a monk with the Bhik-
khu-name “Sirimangala”. After being ordained, he still stayed at Wat veruvanaram 
there.
 Later, king Muang Kaew appointed Phra Sirimangala as the Abbot of Wat 
Mahabothāram (Wat Chet Yot) and gave his title as Phrasirimangalacāriya. Later he 
became an abbot of Wat Buppharam (Wat Suan Dok) until his death (Vimutthiya 

(Suphannaphan N.Bangchang), 2011: 16) Wat veruvanaram appeared at the end 
of all 4 books of Phrasirimangalacāriya which stated that he wrote all books while 
staying at the vihara of Suankwan which was in the southwest of Wat Siharām 1 
gāvuta far from Chiang Mai town
 2. Mangalatthadīpanī in Pāli version
 Phrasirimangalacāriya has written Mangalatthadīpanī with the content 
-structure consisting of
 A. The humility (Panāmagāthā)
 B. Occurrence (Uppattikathā)
 C. Content
 D. Conclusion (Nigamanagāthā)
 Panamagāthā  (Mahamakuttarajavidyalaya, 2000)
   A verses that show humility to the Triple Gem composed by Patthayāva-



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tarachanda 7 verses
   Buddho yo mangalatthinam  mangalam iti vissuto
   desako mangalatthānam  mangalantam namāmiham
   Dhammo yo mangalatthinam mangalam iti vissuto
   jotako mangalatthānam  mangalantam namāmiham
   Sangho yo mangalatthinam  mangalam iti vissuto
   karako mangalatthānam  mangalantam namāmiham

ฯ

Translation  (Mahamakuttarajavidyalaya, 2000)
The Buddha who the world known as auspicious of the gods and hu-

mans who have auspicious desires, he who preaches the contents of auspicious-
ness. I would like to respect to that auspicious Buddha.

The Dhamma that the world known as auspicious of the gods and hu-
mans who have auspicious desires, it shines the contents of auspiciousness. I would 
like to respect to that auspicious Dhamma.
 The Sangha who the world known as auspicious of the gods and humans 
who have auspicious desires, he who is the doer of the contents of auspiciousness. 
I would like to respect to that auspicious Sangha.

ฯ
 B. Uppattikathā 
 A section that describes the occurrence of auspicious. 
 C. Content
 Because of the Buddha has preached auspiciousness based on the way 
of life of people in society at that time that called the Âshrama which exists in all 
4 steps including
 1) Âshrama of virgins. Those who practice themselves in this Âshrama are 
called Brahmacarin, responsible for studying the Vedas and preserving the virgins.
 2) Âshrama of householder. After studying the Vedas in the pulpit and 
able to memorize the Vedas by heart, staying in the school of the teacher until 
becoming a graduate. The teacher then allows him to return to his family to live as 
a householder.
 3) Âshrama of vanaprasatha. After living in the house until getting into 



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old age, there is a feeling of boredom in the world because seeing the danger of 
life, that is, the impermanence of the body that has happened, then could not 
last long, because it must eventually lead to decay. Therefore, he thinks that it is 
time to leave the family and houses and ordains as religious ascetics in the forest 
in order to find knowledge and methods to enable himself to be liberated from 
the cycle of life that he does not have to experience with the grief caused by the 
inaccuracy of the body.
 4) Âshrama of Sannayasa or Sannayasi. After learning how to lead to lib-
eration from the cycle of life and diligent practice to follow the way that has been 
learned to completely abandon sexual desire. He entered to the Sannayasa or who 
is already a Sannayasi. He may live in society to perform to help the world which is 
a good example of living and transferring Brahmavidya to the qualified people to 
be liberated from the cycle of life.
 Considering the principles of the 4 Âshramas, we can classify 38 auspicious 
activities as follows:
 from the Mangala No 1 to 11 arranged in the Âshrama of virgins,
 from the Mangala No 12 to 25 arranged in the Âshrama of householder, 
 from Mangala No 26 to 30 arranged in the Âshrama of vanaprasatha, 
 from Mangala No 31 to 38  arranged in the Âshrama of Sannayasa.
 Phrasirimangalacāriya has relied on auspiciousness as a setting point, 
then explain the auspiciousness to each verse by taking the contents from the  
Tipitaka, Atthakathā (its commentary), Dikā (commentary on Atthakathā), and 
Anudikā  (commentary on Dikā) to explain each topic, that is, in the former  
auspiciousness he has given more explanation by using comparision and the 
story, for example, in the auspicious number 1-2 uses a total of 16 stories, in the  
auspicious number 3 uses a total of 13 stories and gradually decreases until the 
end. 
 D. Nigamanagāthā (Mahamakuttarajavidyalaya, 2000).
 In the ending chapter of Mangalatthadīpanī, Phrasirimangalacāriya has 
ended his work by telling his working that can be accomplished without obstacles, 
then specified his name and address while composing this work, and set the mind 
to pray. In this Nigamanagāthā he composed both verse and prose as follows
 



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 Patinnātā mayā esā yā  Mangalatthadīpanī
 Ãnayitvāna sārattham anekam pitakattaya
 Katā sā nitthitā sutthu passitabbā hi vinnunā
 Passantena imam laddhā chekatā sappamangale
   Suttāphidhammavinayesu vicāranāno
   Siryadimangalaphidhanayutoruthero
   Ussāhāva rājayi buddhavirassa sisso
   Mangalatthadīpanīmimattharasaphiramam.

ฯ
 Translation (Mahamakuttarajavidyalaya, 2000)
 For this Mangalatthadīpanī I has made a declaration of this much, has 
brought the essence as a multi-purpose from Tipitaka. This Mangalatthadīpanī 
has been accomplished that the wises should look carefully, when watching this 
Mangalatthadīpanī they would get intelligent in all auspiciousness.
 The monk who is the good, consisting of a name that Sirimangala who is 
the follower of Phrabuddhavīra who has a discretion in Sutta, Aphidhamma and 
Vinaya and is diligent, has written this Mangalatthadīpanī that has a very joyful 
comment
 3 Mangalatthadīpanī in Thai version
 Since Mangalatthadīpanī has been used as a textbook in the Pāli Educa-
tion Curriculum in Pāli grade 4 - 5 - 6 - 7, therefore it is translated into Thai in many 
version  ;
 Mangalatthadīpanī in Pāli language, inspected by Somdej Phramahasa-
manacao kromphrayavajirananavaroros, published by Mahamakut rajavidyalaya 
press. There were 2 volumes. They were  used as a curriculum for Pāli grade 4-5-6-7.
 Mangalatthadīpanī translation of the committee of textbooks Mahama-
kutrajavidyalaya In the royal patronage, amount 5 volumes, foe the first edition 
there was no year printed, but appeared in the 2nd edition, 1948, and the number 
of continuous printing was counted more than 10 times, several thousand copies 
at a time. 
 volume 1 composed of 6 Mangalas, totaling 195 pages.
 volume 2 composed of 8 Mangalas, totaling 356 pages.
 volume 3 composed of 7 Mangalas, totaling 265 pages



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 volume 4 composed of 9 Mangalas, totaling 239 pages.
 volume 5 composed of 8 Mangalas, totaling 177 pages.
 The Mangalajivita of Col. Pin Muthukan, 1959, 3 volumes, by Klangvidya 
press. They were translated and expanded into Thai idioms, did not maintain the 
Pāli language
 Book 1 composed of 10 Mangalss, totaling 448 pages.
 Book 2 composed of 10 Mangalss, totaling 414 pages
 Book 3 composed of 18 Mangalss, totaling 408 pages.
 The 38 Mangalas of Phra Thammathirajamahāmunī (Chotaka Nanasit-
thi), 6th edition, 1990, the year of the first print was not appeared, published and 
distributed by Meditation center Wat Mahathatu, group 5, Bangkok, amount 311 
pages. 
 The Mangalayodjivita of Somdej Mahaviravong (Pim Thamatharo) is a 
translation, collection and further explanation as poets, totaling 676 pages. Dham-
masabha press without the year of printing.
 The 38 Mangalas of Sirigutto Phikkhu is a translation of Thai idiomatic 
expressions, 1971, published by the Kallayanathamma Club, Samut Prakan.
 4. Mangalatthadīpanī in Lān Nā version
 After Phrasirimangalacāriya wrote Mangalatthadīpanī in Pāli language with 
Lān Nā characters in the year 2067, then the Boranacāriyas (the teachers in the 
past) in Lān Nā has been copied (written) into many palm leaves, and translated 
Pāli into Lanna language despite being a translation which was called Nissaya, that 
is ; to raise a Pāli word then translate it into Lān Nā language word by word or sen-
tence by sentence, another was called Vohara, that is; to raise only one Pāli word 
or sentence then translate it into Lān Nā language more than a word or sentence. 
The inscriptions on the palm leaves were kept at various temples, especially large 
temples. There may be some, not some, because the scriptures were long.
The original texts of Mangalatthadīpanī written with Lān nā characters
 The Chiang Mai University Explored ancient documents at various temples 
in the 10 northern provinces, then made a list of names, selected and borrowed 
for micro film and kept them in the micro-film archive of the Lān Nā Research 
Department from 1978-1990. In this survey, it could get the The original texts of 
Mangalatthadīpanī from the following temples:



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No Name Year Source No.Microfilm

Vol-
umes/

Pages

Social Research Institute, CMU.

1
Mangala

dīpanī
Not 

found

Wat Ngamaeng Chiang Mai
84.136.01E.016-026 11/328

2
Mangala

dīpanī
Not 

found

Wat Boromthatu Tak
85.142.01E.055-063 9/412

3
Mangala

dīpanī
Not 

found

Wat Indrapibool Chiang Mai 
84.133.01E.066-076 11/434

4
Mangala

dīpanī
Not 

found

Wat Umong Chiang Mai
84.126.01E.001-001 1/112

5
Mangala

dīpanī
2453

Wat Nakotloung Lampang 
81.077.01E.017-085 15/586

6
Mangala

dīpanī
Not 

found

Wat Bupparam Chiang Mai 
78.017.01E.024-032 9/416

7
Mangala

dīpanī
2416

Wat Uposoth Chiang Mai
82.111.01E.001-014 14/495

Library, CMU.

8
Mangala

dīpanī
2329

Wat Laihin Lampang
LP.01.02.023.00 13

9
Mangala

dīpanī
2389

Wat Sungmen Prae
PR.01.02.083.00 13

10
Mangala

dīpanī
2360

Wat Napang Lampang 
NN.09.02.008.00 13



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12
Mangala

dīpanī
2465

Wat Nakotloung 
LP.05.02.008.00 15

13
Mangala

dīpanī
2377

Wat Sungmen Prae 
PR.01.02.052.00 13

 
 4. Mangalatthadīpanī in Lān Nā version of Wat Lai Hin, Ko Kha District, 
Lampang Province,
 It was the work of the unidentified monk and the year of writing. This 
transliterated book is a work of Mahosattha or Mahosot of Pahin school in the year 
2329 B.E.totlely 13 volumes. The original works were preserved at Wat Laihin, Korga 
district, Lampang province. The Center for the Promotion of Arts and Culture of 
Chiang Mai University Made copies and preserved them at the Library of Chiang Mai 
University.
Brief content
 It began with the Pāli word as in Mangalasutta, which is evamme sutam 
ekam samayam bhagava savatthiyam viharati jetavane anadhapindikassa arame, 
and then translated it word by word or sentence by sentence until the end. 
 In the first verse ; Not associating with fools, Associating with the wise, 
Expressing respect to those worthy of respect.  In the first part, the text was easy 
to understand, along with the taking of many stories to show. It didn’t explain the 
difficult contents.
 In the second verse; Living in an amenable location, Having meritorious 
deeds (Good Karma) in one’s past, Setting oneself up properly in life. This section 
described living in an amenable location just a little bit along with bringing only one 
story. As for having meritorious deeds in one’s past and setting oneself up properly 
in life. It provided explanations and accompanying tales in large numbers, and  also 
did not explain difficult words as the first verse.
 The third verse ; Learnedness, Artfulness, Self-discipline, and Artful 
speech. In this section it described the many arts and disciplines that have been 
studied and practiced well, with examples of more than 2 Mangalas remaining.
 The fourth verse ;  Support father & mother, Cherishing one’s children, 



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Cherishing one’s spouse, Peaceful occupations. In this section it gave more expla-
nation in the first and second Mangalas together with the accompanying tales.
 The fifth verse ; Generosity, Dhamma practice, Caring for extended family, 
Blameless actions. it gave more explanation in generosity and blameless actions 
while  in dhamma practice it mentioned only a little.
 The sixth verse ; Avoiding unwholesomeness, Not drinking intoxicants, 
Non-recklessness in the Dhamma. In this section it has explained not drinking in-
toxicants too much as well as explained the dangers of drinking intoxicants. As for 
Non-recklessness in the dhamma it was spoken only the topic.
 The seventh verse ; Respect, Humility, Contentment, Gratitude, Listening 
regularly to Dhamma teachings. In this spell, it gave more explanation in content-
ment than another one. While respect only brough about topics. The rest took a 
little together with a story to accompany each story.
 The eighth verse ; Patience, Be easily admonished, Sight of a True Monk, 
Regular discussion of the Dhamma. in this section, it gave only a little explanation 
on each subject, especially regular discussion of the Dhamma quoted only the 
topic, no explanation at all.
 The ninth verse ;  Practising Austerities, Practising the Brahma-faring, Seeing 
the Four Noble Truths, Attainment of Nirvana. They were described only a topic.
 The tenth verse ; Mind free of Worldly Vicissitudes, Sorrowlessness, Free 
of Subtle Defilements,  Blissful Mind. in this chapter were the same as the 
previouse chapter.
 As for the last chapter or volume ; number 13, it described the occurrence 
of auspicious events. In this part, Mangalatthadīpanī in Pāli version was initially 
mentioned, so when the researcher transliterated and examined this scripture, it 
was put in the preliminary part of the content, such as in Pāli version. 
Conclusion and analysis
 a. Mangalatthadīpanī has shown the prosperity of Buddhism in Lān Nā 

in the era of Phrasirimangalacāriya very much. At that time Buddhist scriptures, 
such as the Tipitaka, the commentary, the Dikas or the words of other teachers to 
accompany or support the opinions of writer and other special passages we
re complete. Unfortunately, these texts have disappeared, even the Tipitaka in Lān 
Nā characters did not have a complete set. Therefore, it was appropriate that the 



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relevant departments have to collect and  examine them, that would bring the 
grory to Buddhism in Lanna.
 b. The wisdom of Phrasirimangalacāriya in writing this work has shown that 
he was a scholar. He has relied heavily on diligence in this work and with his deep 
knowledge, this work can be considered as the original literature of Pāli in Thailand.
 c. Using the tale or story to explain for the readers to understand more. 
He brought tales from Jatakas, Dhammapada as well as some stories from the Tip-
itaka to illustrate. These were look easy, but actually it was the use of examples 
that are appropriate for the Mangala very much. As mentioned from the beginning 
that the auspiciousness of the Buddha was represented by using the 4 Ãsharmas 
of the Brāhminism. Therefore Phrasirimangalacāriya has selected fairy tales that 
were appropriate for the ages in each period of the Ãsharmas to accompany. And 
from all the accompanying stories It can be seen that in describing the previouse 
auspiciousness, he used many stories to explain and all of stories the children can 
easily read and understand, such as stories about horses, elephants, mango, etc. 
In the last auspiciousness, there were not many tales.

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