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Sri Thep is indeed older than Nakhon Wad and Nakhon Ratchasima, but the main point is that in the ancient Kampuchea, there is also Sombo Prai Kuk, which is an ancient city of Sri Thep as well. To teach and practice in the Mahayana style, it is necessary to find the Sanskrit language, which is the language used in the Mahayana era. Hello, I would like to congratulate Sri Thep on being a world heritage, a cultural heritage. The history of Sri Thep dates back to the time of Sukhothai, Ayutthaya, and Banchieng. Sri Thep is the age of Thavaravadi and Khom. Therefore, the Thai heritage, which dates back to the 4th, 5th, and 6th centuries of the world, can be categorized as the prehistoric era of Thavaravadi, Khom, Sukhothai, and Ayutthaya. The issue of Thai heritage is an important issue because in the past, Thai people thought that it was only because of the Sukhothai, Ayutthaya, and Ratanakosin eras. But today, we have started to expand our horizons to the prehistoric era. I believe that most Thai people have been based here since the beginning. This is also in line with what Krenkabot Khimen claimed. He claimed that our cultural heritage, such as Muay Thai, Khon, and Sabai, were based on the Khamen style. He also said that Thai people were born in the Sukhothai era, which he said was older. Therefore, Thai people consider Sri Thep as an example to show that our heritage is older than the Sukhothai. Sri Thep is older than Nakhon Wat and Nakhon Phra Nakhon. However, Sri Thep is indeed older than Nakhon Wat and Nakhon Phra Nakhon, but that is not the point. In Cambodia, there is also Sombo Prai Kuk, which is also an ancient city of Sri Thep. The point is that these two are two different types of heritage. The Khong heritage is one type of heritage that is based on Hinduism, while the Prasak heritage is based on Buddhism. The origin of the Khong heritage and the Prasak heritage are actually quite similar. In India and Lanka, there are two types of heritage. The Khong heritage originates from Phunan and Jela. The Prasak heritage originates from Lavo and Sri Thep. The Prasak heritage originates from the 8th-90th century, but the actual date is around the 11th-12th century. These two types of heritage are quite similar. The Charitban Wangpai in Sri Thep is said to be the largest heritage of the Buddha. The Buddha is believed to have been the first or second Buddha. The second largest heritage is that of the Buddha at the end of the 12th century. The distinctive feature of Sri Thep is that it is a Hindu heritage. Both the Buddha and the Hindu originate from the same place, but the Khong heritage originates from the Hindu Buddha. The Khong heritage originates from the Vaisanavas, then the Vanikas, then the Sombopaiguk, and finally the Nakhonboran. In the Sombopaiguk and the Nakhonboran, there are more and more Hindu heritages. For example, the Panom Bakang in the 15th century, the Prasat Bapuan in the 16th century, the Nakhon Wat in the 17th century, and the Bayon in the 18th century. The Kampucha Buran in the 16th century is a Buddhist heritage, but it is not a national heritage. In this video, I will use the word Kampucha Buran because it means the land of the Buddha since the year 1411. In my opinion, Kampucha Buran is the land of Kampucha Buran. It is not an ancient heritage because many people use it to associate with modern heritage. At first, I used the word Khom, but when I checked carefully, Khom appeared in the 18th century, but Khom is not used as much as the word Kampucha Buran. Khom is used to associate with modern heritage. Khom is not used as much as the word Kampucha Buran. Now, let's get back to the main point. The path of morality in Buddhism is linked to Hinduism, but it is not linked to Buddhism. Buddhism is a mixture of two religions, The Buddha and Hinduism. But Buddhism is more important than Hinduism. I understand that the Buddhist monastery is a mixture of two religions, but at the same time, it is a hindrance to Buddhism. If you imagine, you can think of the 9th and 10th King's Special Rituals, which read the Vaisnavism and Sivavitam in the first half of the year and made the monastery a monastery. But the next day, the King called the monks to come to the monastery. In Hinduism, there is an example of an area not on the ground, but on the ground. In the 17th century, there are traces of the area being used as a Hindu monastery during the 12th, 13th, 14th and 15th centuries. In front of the monastery, there is a four-storied pagoda. It is the first monastery of the Uposatha. At least 8 Uposatha monasteries have been found in the city of Sithepsathor. Since then, the monastery has been a Buddhist monastery. In the 12th and 15th centuries, the monastery was influenced by Buddhism and Buddhism. The monastery was built on a mountain. It was the largest Buddhist monastery in Thailand. The monastery was renovated during the 14th century. The monastery includes the monastery of Jaideepratan, Jaideeporivarn, Thittai, and Thittavantok. There are about 13 monasteries in the 14th century. The monastery was renovated during the late 13th century. The monastery was built in the 17th century. The monastery was built in the 17th century. The monastery was renovated during the 17th century. The monastery was built in the 17th century. The monastery was renovated during the 17th century. The monastery was built in the 17th century. The monastery was renovated during the 17th century. The monastery was built in the 17th century. The monastery was renovated during the 17th century. The monastery was renovated during the 17th century. During the late 13th century, the monastery was built in the 17th century. The monastery was built in the 17th century. The monastery was renovated during the 17th century. Of course, it is a Theravada Buddhism, because it uses the Lali language, which is a Theravada language. In the later period, around the 14th-15th centuries, we will see that there are images of the Bodhisattvas coming in. There are some JDs that reflect the model of the collection of the universe according to the belief of the Mahayana. It seems that there is a possibility that there will be a belief related to the Mahayana in the Theravada as well. There are two theories that the Buddhists believe differently. The first is that there is a clear division. In the beginning of the Theravada Buddhism, there was a Theravada Buddhism. After that, around the later period, the Mahayana came in. There was a clear distinction between the Theravada Buddhism and the Mahayana Buddhism. In this era, the Mahayana came in. In the later period, there was another theory that believed that people in ancient times did not clearly distinguish between the Theravada and the Mahayana Buddhism. However, when new things came to their homes, they accepted them. Whether it is the Theravada Buddhism or the Mahayana Buddhism, the Buddhists came in and accepted them. Therefore, the belief of the Mahayana in the Theravada Buddhism was mixed with the belief of the Mahayana in the Buddhism. It is worth noting that we find a lot of texts in Pali, especially in the beginning of the Theravada Buddhism. At the same time, if the Mahayana Buddhism came in and divided the teaching into Mahayana and Mahayana, we would find texts in Sanskrit, which is a language widely used in the Mahayana. We don't find much of that now. Most of the texts we find are about Hinduism. Otherwise, we would find texts in the later period, when the Theravada Buddhism came in. It is clear that the Theravada Buddhism had both Buddhism and Brahmanism. The Mahayana Buddhism was based on Sanskrit. The Brahmanism was based on Sanskrit. I would like to compare the two. The Theravada Buddhism still has the same stem, but the bark or the trunk is thicker, like a tree, but the stem is the same. Most people may not see the stem, or the Theravada Buddhism, because of the thick bark. But the bark is still there. If you look closely, it is still there. Let's close with this picture. This is a picture of the Buddha, in the form of a Dhamma talk, or a Dhamma performance, with Siva and Panaraya. Siva was wearing a robe, and he was in the pose of the Buddha. If we were to translate this, it would mean that when Siva heard the Buddha's Dhamma, he saw that the Buddha's Dhamma was pure. There was a Dhamma talk outside, in the form of a Dhamma talk. In this pose, he was in the pose of the Buddha's Dhamma talk. In modern times, it is called a Dhamma talk. But in ancient times, it was a Dhamma talk, in the form of a Dhamma talk. This picture is of the Buddha's cave in Saraburi. If you want to come to Sri Teb, you can come and see this picture first. This picture was taken in the 12th century, in the beginning of the Thavaravadi. It is a picture of the same ritual as Sri Teb. In this picture, you can see that the old monk was holding the Buddha's Dhamma, but at the same time, he did not look down on the practice of yoga. Siva was like the leader of yoga. The original picture shows Siva sitting under a tree, and the Buddha's Dhamma talk. But today, he is changing the Buddha's Dhamma talk. But we can say that he did not look down on the practice of yoga. He was like the leader of yoga, and he was following the Buddha's Dhamma talk. I show this picture because I want to conclude that in our country, there is a Buddhist monk, or a Buddhist monk, and there is a Buddhist monk, which is not the same as in other places. It is a unique characteristic that appears only in our country.