2, to the South the vara-mudrâ;
3, to the West the dhyâni-mudrâ;
4, to the North the abhaya-mudrâ, and
5, in the 64 niches on the fifth and highest wall the vitarka-mudrâ (the gesture of discussion) and higher, among the 72 cupolae of the 3 circular terraces:
6, the dharma-tyakra-mudrâ (mark of distinction), and finally the only sculpture from the wholly closed dagob, hewed in the bhumi-sparsya-mudrâ.
So there is a slight difference between Foucher’s idea about the north-indian Mahâyânists and my defended explanation of the Siam Hînayânists.
“This is Buddha preaching the tyakra” said king Tsyula Longkorn to me, “and this means the tyakra”, joining the tops of the thumb and the index of his right hand so as to form something like a circle.
This seemed convincing to me, and I found this idea confirmed not only on all and still undamaged statues on the highest wall, but also, and especially, on a great many relievoes of the second gallery which represent the Buddha in a preaching posture.
It is true that the exactness of this view of mine had been indirectly denied by my great official antagonist, the late Dr. Brandes, but never did he dispute or refute this scientifically.