Foreword
“When the mind is clear, anything is possible.”
Luang Por Dhammajayo
Cleaning is fundamental to living a healthy life. Just as our
body cannot become clean all by itself without our showering and
scrubbing, our mind cannot become clear without our attempts to
clarify it from time to time.
Our body is a physical element made up of fire, water, air and
earth; thus, requiring physical things such as soap and water for
cleaning. On the contrary, our mind is a spiritual being that cannot
be touched but felt; thus, requiring a spiritual device for cleaning.
A crystal-clear mind is like a crystal-clear body of water
in which we can easily see what’s underneath the water surface
– fish, shells, shrimps and the like. Likewise, when our mind is
crystal clear, we are equipped with a razor-sharp vision to see the
reality as it is. We can distinguish between what is good and
what is bad, what is appropriate and what is not, what to say
and what not to, what to do and what not to do, and the like.
Accordingly, our judgment is atits best, and the decision we make yields
optimal benefits. When we’ve made the right decision over spiritual
or worldly matters, we can totally enjoy success. Our conscience
is clear, our heart blossoms and our self-esteem soars.
Conversely, if our mind is clouded with stress, worry,
sadness, anger, envy, boredom, obsession, prejudice, favoritism
or any other form of defilement, our inner vision is compromised.
We cannot see the reality as it is. We may see the reality from one
angle but not from every angle because our inner vision is clouded.
Accordingly, our ability to make the right decision to yield optimal
benefits will be weakened. Even if it produces some results, our
clouded mind will keep us from enjoying the outcome as much
as we’d like. It is hard to truly enjoy success, for example, if it
is driven by anger or achieved at the expense of own emotional
well-being. Or, if success is earned by compromising our moral
integrity, we can expect retribution when we least expect it.
You might have seen intelligent people who make clever
decisions that make them rich and famous. They are endowed
with worldly intelligence that enables one to succeed in the
material world but those successes do not guarantee happiness. Their
innate intelligence is not accidental. It is the result of their positive
karma (puñña) which they had performed in their past lives, and
which is yielding fruits in their current lifetimes.
“Puñña” is a positive, self-created energy that serves as a
magnet to draw all that is wholesome and favorable into one’s life.
As we know, having the ability and determination to do something
well does not always guarantee success. We also need some luck
over uncontrollable factors, and puñña is what makes the
difference. We can use our puñña to do good for the world;
thereby, creating more puñña or good luck for ourselves. We can
also misuse our puñña to harm people; thereby, depleting our good
luck and getting retribution in return. It’s all up to us.
Like all energies, puñña is subject to depletion. So, if people
who were born wealthy, healthy and intelligent fail to make use
of their resources to do more good for themselves and the world,
their collective puñña will be keep diminishing to the point of
depletion. It might be wiped out during their current lifetimes as
in the case of people who have gone from riches to rag or from
fame to obscurity. Or, it might be depleted in their next existences
so that they are born poor, sickly and unintelligent, making
them a magnet of “bad luck” of their own creation. The good
news is puñña can be replenished easily with a clear mind. This
means every one of us has the power to redesign our life and
change our destiny.
Puñña is a Pāli term, meaning the act of doing good mentally,
verbally or physically as well as the fruits that this act yields. In
practice, it is the energy that is created every time the mind has
been clarified. It is the energy that makes us feel good – clean,
happy and worthy.
Although we cannot see electrical energy, we know that
it exists because our computer screen is flashing, our washing
machine is running, and our oven gets heated. We cannot see love,
faith or trust but we know when it’s there. Likewise, while puñña
is invisible to the naked eye, it can be observed through all the
good things that we have now that we often attribute to “good
luck” such as being born disease-free, intelligence, having caring
parents, growing up in a civilized society instead of in a jungle,
having the 32 bodily organs functioning well instead of missing
certain organs, etc.
There are many ways to create puñña e.g. chanting, meditating,
forgiving, consoling a grieving friend, looking after elderly parents,
helping a blind person cross the road, donating blood to a hospital,
providing aid to flood victims, offering alms to Bhikkhus
(Buddhist monks), observing the Five Precepts, and so on. Each
yields different kinds of puñña that support one’s pursuit of
happiness and attainment of Nibbāna. All complement each other
to bring optimal benefits to those who perform these virtuous acts.
That said, clarifying the mind through chanting and meditating is
essential to building a strong spiritual foundation to pursue other
kinds of puñña.
“The Book of Buddhist Chanting: A Guide To Buddhist
Chanting Happiness & Self-Blessing” is therefore published to
promote chanting as a way to clarify one’s mind, as a premeditation
activity, and as an easy way to create puñña for oneself
on a daily basis. Besides clarifying our mind, chanting daily also
gives us emotional support and inspirations to pursue other virtues
such as giving up vices or cultivating good habits. This point is
important because doing the morally right thing is not always easy,
convenient or popular.
The clearer your mind is the higher is your emotional strength
that gives you a pat in the back and says “never give up”. In the
course of doing good, you will always need emotional strength to
overcome temptations, setbacks and obstacles.
Having a clear mind benefits not only your spiritual practice
but also your worldly engagement. You will make better decisions
and enjoy success more. And, when things outside your control
happen, your emotions remain intact. You can let go more easily
and are able to put everything in perspective. After all, success
means nothing if you are not happy while a setback can lead to
another opportunity if your mind is clear.
Whether you know it or not, you use puñña every moment in
everything you do. By clarifying the mind, you are replenishing your
supply of this clean energy to keep drawing all that is wholesome
and favorable into your life, which we often attribute to “good
luck”. It is also the only possession that you can take with you
into your next existences.
This practical guide to creating good luck is now in your hands.
May you be blessed with the finest of puñña that renders success,
happiness, and the wisdom to fathom even the most profound of
the Buddha’s teachings. May you be connected with the heaven
in your heart and the Triple Gem in your current lifetime, and find
yourself in Heaven in the hereafter.
May Lord Buddha bless you.
The Administrative Board of the Dhammakaya Meditation
Centers in the US and Canada
Introduction
Why We Chant
“As we chant, our minds are cleansed and purified.
puñña will arise from within. Our mind will be blessed.
Our mouth will be blessed, our ears will be blessed,
and all of our physical body will become auspiciously blessed.”
Luang Por Dhammajayo, abbot of the Dhammakaya Temple, Thailand
We human beings are the strangest creatures on Earth. We
want happiness and despise unhappiness. Yet, we often do things
that are guaranteed to bring us unhappiness.
Sometimes we do what we believe will give us immediate
pleasure such as driving over speed limits, drinking, smoking,
gambling, eating high-fat food, or shopping beyond our means
only to suffer from our “fun” later. We worry about things that
may never happen or that are beyond our control instead of focusing
on developing a practical solution or preparation. We hold on to
past wounds, refusing to be healed, despite knowing full well that
there is nothing we can do to change history. We refuse to let go
of anger even though it is poisoning us inside. We think too much
to our own misery, turning a tiny matter into a balloon. We say
cruel words but expect our spouse to understand us. We want peace
but try to beat violence with violence.
As much as we human beings are adept at causing our own
misery, we are also endowed with an innate source of unconditional
happiness within ourselves. All the things that matter the
most to us human beings – love, peace and happiness – can be
found within ourselves at the core of our being. This is what the
Buddha discovered and shared with us freely out of compassion.
He discovered the truths about physical and psychological suffering,
what we can do to rid ourselves of suffering, and how we can
achieve happiness in the here-and-now and in eternity.
Chanting the Buddha’s teachings daily helps remind us of
what matters the most. We were not born to make a living. We
were not born to own this or that or anybody. We were born to
make our way towards eternal happiness also known as Nibbāna.
Our present existence is simply part of a much bigger journey
towards that ultimate goal. It is the journey that spans across lifetimes.
The Origin of Chanting
The origin of chanting is as old as Buddhism itself. Even when
the Buddha was still alive, disciples would commit his teachings
to memory. Verses and tunes were created to make it easier to
remember the teachings. After the passing of the Buddha, chanting
became even more important as a means to perpetuate his timeless
teachings in the original Pāli language so that they were passed
on accurately. Chanting is thus the time-honored method of
preserving the Buddha’s teachings in living memory so that they
can be readily at hand to be applied in times of need. It is good to
know where to locate Dhamma books to look for particular teachings
but it is even better if we learn them by heart through to
repeated recitation and reflection.
In Buddhism, chanting is about keeping the key teachings of
the Buddha fresh in mind. You will find that the subject matters
of the morning and evening chanting verses have to do with the
core teachings of the Buddha i.e. the Four Noble Truths:
• The Truth of dukkha (all kinds of unhappiness such as
emotional pain, physical pain, psychological discomfort, fear,
greed, anger, jealousy, sickness and bereavement)
• The Truth of the origin of dukkha
• The Truth of the cessation of dukkha
• The Truth of the path leading to the cessation of dukkha
The verses also cover the key qualities of the Triple Gem i.e.
the Buddha, the Dhamma and the Saṅgha so that we get to reflect
on and remind ourselves of their qualities and cultivate them in
ourselves little by little every day. Let us note that “the Saṅgha”
means a community of enlightened monk disciples of a Buddha.
Examples of enlightened monk disciples of the most recent
Buddha, Gotama Buddha, are his right-hand chief disciple Sāriputta
and his left-hand chief disciple Moggallāna. When we repeatedly
reflect on their virtuous habits, behaviors and practices that
eventually led to their complete enlightenment, we practically
plant those qualities in our conscious and subconscious minds,
which then positively influence our attitude, thinking and actions.
The Buddha said we are our own refuge. No one can douse
the fire of anger, desire and delusion for us. The Self-Enlightened
One showed us the way to end dukkha but we have to do the walking
ourselves. The Triple Gem is always there for us as our spiritual
refuge, guiding light and inspiration but we have make efforts to
undertake the journey towards everlasting happiness ourselves.
Just as no one can eat healthy, exercise and feel energetic for you,
no one can create puñña, chant, meditate and attain Nibbāna for
you. It is up to you to make it happen.
Benefits of Chanting
Daily chanting offers many spiritual, psychological and health
benefits to those who chant properly with appreciation, respect
and undivided attention to the Triple Gem.
Spiritual Benefits
Chanting is a vibrational way to connect with the Triple Gem.
We human beings are prone to forgetfulness and often succumb
to our whims at the expense of our inner peace. As we chant with
focused attention, our emotional vibration is naturally tuned
towards that of the Triple Gem which is the embodiment of
purity, wisdom and compassion. Our mood is lifted, and we can
feel a refreshing breeze of peace flowing through our mind. That
is why chanting is a great warm-up activity before meditation.
To benefit the most from chanting as a pre-meditation activity,
you need to chant aloud. The sound of your voice should be
lively, crisp and solid as if it originates from the central point of
your abdomen (rather than your throat). This point is also known
as the center of your body where you rest your mind during
meditation. If you find that your mind wanders, gently visualize
a crystal ball or a crystal-clear Buddha image at the center of your
body as you chant.
Intellectual Benefits
As we chant, we get to review the Four Noble Truths which
are central to the Buddha’s teachings. As a result, we bring to our
conscious awareness if what we are going to do or have done today
contributes to the cessation of our dukkha and pursuit of Nibbāna.
We get to remind ourselves of the truths about life, free ourselves
from material preoccupation, and focus on what really matters.
We also get to focus on the virtues of the Triple Gem and
ingrain those in our conscious and subconscious minds. It’s like
planting seeds of virtuous qualities and watering them with focused
attention every day so that they blossom in our minds and translate
into behaviors. Defilements such as greed, anger, jealousy and obsession are like weeds that can grow without our efforts. On the
contrary, cultivating virtuous habits require our continued efforts
and determination to go against the tides of temptations and other
negative emotions that keep sweeping us every now and then.
Health Benefits
Chanting de-stresses and enhances moods. It gives us a break
from the sights, sounds and stimulation of the material world.
Its soothing sound transports us into a spiritual space that is free
from mental chatter. Several studies have shown that chanting
and meditation stimulate the production of two happiness hormones
– serotonin and dopamine – resulting in mental relaxation and
better moods.
Chanting is also used in a branch of alternative medicine
known as vibrational therapy that emphasizes the healing impact
of the soothing sounds of chanting. In short, chanting is a free
blessing that we can give ourselves every day for our emotional
and physical well-beings.
Puñña from Chanting
Because we repeatedly familiarize ourselves with the core
teachings of the Buddha, we will be blessed with the ability to
comprehend his teachings quickly and profoundly. Because we
use our voice to honor the Triple Gem, we will be blessed with
honor and a pleasant voice. We will command attention when we
speak because people enjoy listening to us.
As we chant, we vibrate a clean and positive energy of
compassion and goodwill towards living beings around us. The
more peaceful our mind is during the chanting, the greater the
intensity and length of our compassionate vibration. Accordingly,
we will be blessed with affection and pleasant welcome.
The good karmic ties that we have formed with the Triple
Gem through chanting will ensure that we will be reconnected
with the Triple Gem in our future existences. This means that we
will not be lost in the sea of existences, but will be led to the
universal timeless wisdoms of the Buddha and the noble path
towards Nibbāna.
After all, nothing in life is accidental. It is not accidental that
certain populations of the world have never heard of the Buddha’s
teachings. It is not accidental that you become interested in learning
and practicing his teachings. It is not accidental that you have
picked up this book and read it. What you see now as your current
destiny is what you previously designed for yourselves with your
thoughts, words and actions.
On that basis, every time you chant, you are not only creating
serenity for your soul in the present moment but are also building
a period of peace for your future existences one verse at a time.
Chanting To Reveal the Dhamma Within and Paying Respect to the Triple Gem
To reap full benefits from chanting, one has to be fully present
physically, emotionally and spiritually while doing the chanting.
Simply reciting the words of prayer while the mind is elsewhere
will not do much to bring about desired benefits.
Luang Por Dhammajayo has said in one of his sermons that
chanting in praise of the Triple Gem has the power to rid oneself
of suffering, illness, danger, and all other evils that arise within
humankind. Below is his advice to all those who wish to feel the
power of chanting:
“In chanting praise to the Triple Gem, we should practice
until fluently memorizing and retaining all the words in our mind.
While chanting, we should sit sideways with palms in a gesture
of prayer. Then, close the eyes. Have the mind softly touch the
center of the body. Recollect a Buddha image or a transparent clear
sphere floating within us at our center. It can be whatever size we
feel most comfortable with. If we cannot yet see it, there is no
need to worry. Simply maintain a feeling as if there were a Buddha
image or transparent clear sphere in the mid-section of our
abdomen.
Then, suppose we are sitting in Nibbāna – having an audience
with the Buddha and paying respect to him. Imagine that the sound
of our voice is not exiting from our mouth or throat, but originates
from a source of inner purity within our own inner crystal-like
Buddha image or transparent clear sphere at our body’s center.
Or, simply feel that the sound of the chanting is radiating out
in all directions from the middle space of our abdomen until
eventually coming out from our mouth. Keep the volume of our
voice at an appropriate level: not too loud as if shouting and not
too soft as if whispering. Our voice should be audible to ourselves
and the person sitting next us. The sound of a good chanter has
the power to travel far and wide – reaching even subtle beings.
Upon listening to such chanting, their minds will be refreshed,
cheerful, and bright. The uplifting sound of our prayer will inspire
those subtle beings with deep faith in the Triple Gem to join us in
the chanting.
Every time that we perform chanting, our mind will be
cleansed and purified. Puñña will arise from within. Our mind will
be blessed, our mouth will be blessed, our ears will be blessed,
and all of our physical body will become auspiciously blessed.
The evil fruits awaiting to ripen that have followed us through
our existences – due to unwholesomeness entering our mind and
forcing us to perform evil deeds in mind, speech, and action – will
begin to be rectified and diluted. The strong ones will become
weak; the weak ones will disappear. A clouded and gloomy mind
will turn to be clear and bright.
A sound dispersed from a bright mind devoted to the Triple
Gem will unify others with encouragement and strength that span
out into the surrounding atmosphere in all directions – reaching
the sun, moon, stars and the universes unaccountable.
It will be a wave of purity that flows out into infinity, helping
to eliminate all impurities and blemishes in the atmosphere. All
suffering, grief, illness along with any other evil will disappear.
All conflicts, misunderstanding and malicious thoughts will
gradually disintegrate into nothingness. All taints will gradually
be removed, and all flaws will eventually be rectified. Thus, we
must sincerely chant in praise of the Triple Gem with a mind of
true unwavering faith on a daily basis.
When chanting, keep our mind refreshed and cheerful. Recite
every word with total respect and undivided attention to the Triple
Gem. This is the right way, and thus may be called, ‘The Chanting
for Revealing the Dhamma’ which brings innumerable benefits to
the chanter.”
Paying Respect to the Triple Gem:
How To Bow
• The gentlemen’s kneeling position in readiness for paying respect.
• The ladies’ kneeling position in readiness for paying respect.
Step 1)
• Gentlemen kneel, taking their weight on their knees and sitting
back on their raised heels. The palms are brought together loosely,
at an angle of about 45˚ to the middle of the chest. The back and
head are erect.
• Ladies kneel, resting on their shins with their feet flat to the
ground. The palms are brought together loosely, at an angle of
about 45˚ to the middle of the chest. The back and head are erect.
Step 2)
• With the head still erect, gentlemen raise the joined palms to
touch the central point between the eyebrows with both thumbs.
• While still seated, ladies should incline their head forward
slightly, raising the thumbs of the joined hands to touch the central
point between the eyebrows.
Step 3)
• Gentlemen should bend forwards, gradually moving the hands
apart the distance of about one palm-width. The palms are turned
downwards until the elbows meet the knees and the forehead
touches the floor between the hands. Bow three times. End with
step 3, 2, 1
• Ladies should bend forwards, gradually moving the hands apart
the distance of about one palm-width. The palms are turned downwards
until the elbows meet the ground just outside the knees and
the forehead touches the floor between the hands. Bow three times.
End with step 3, 2, 1.
CHAPTER 1 MORNING-EVENING CHANTINGS THE MORNING CHANTING
THE MORNING CHANTING
1) Rattanattaya-vandanā
Yo so bhagavā arahaṃ sammāsambuddho, svākkhāto yena bhagavatā dhammo, supaṭipanno yassa bhagavato sāvakasaṅgho, tammayaṃ bhagavantaṃ sadhammaṃ sasaṅghaṃ, imehi sakkārehi yathārahaṃ āropitehi abhipūjayāma, sādhu no bhante bhagavā suciraparinibbutopi, pacchimājanatānukampamānasā, ime sakkāre duggatapaṇṇākārabhūte paṭiggaṇhātu, amhākaṃ dīgharattaṃ hitāya sukhāya.
2) Rattanattaya-namassakāra-gāthā
Arahaṃ sammāsambuddho bhagavā, buddhaṃ bhagavantaṃ abhivādemi.
— Bow —
svākkhāto bhagavatā dhammo, dhammaṃ namassāmi.
— Bow —
supaṭipanno bhagavato sāvakasaṅgho, saṅghaṃ namāmi.
— Bow —
3) Pubbabhāga-namakāra-gāthā
(Leader) Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ karomase. (All) Namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
4) Buddhābhithuti-gāthā
(Leader) Handa mayaṃ buddhābhithutiṃ karomase.
(All) Yo so tathāgato arahaṃ sammāsambuddho, vijjācaraṇa- sampanno sugato lokavidū, anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, yo imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ, sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā
pavedesi, yo dhammaṃ desesi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsesi, tamahaṃ bhagavantaṃ abhipūjayāmi, tamahaṃ bhagavantaṃ sirasā namāmi.
— Bow with reverence to the Buddha —
5) Dhammābhithuti-gāthā
(Leader) Handa mayaṃ dhammābhithutiṃ karomase.
(All) Yo so svākkhāto bhagavatā dhammo, sandiṭṭhiko akāliko ehipassiko, opanayiko paccattaṃ veditabbo viññūhi, tamahaṃ dhammaṃ abhipūjayāmi, tamahaṃ dhammaṃ sirasā namāmi.
— Bow with reverence to the Dhamma —
6) Saṅghābhithuti-gāthā
(Leader) Handa mayaṃ saṅghābhithutiṃ karomase. (All) Yo so supaṭipanno bhagavato sāvakasaṅgho, ujupaṭipanno bhagavato sāvakasaṅgho, ñāyapaṭipanno bhagavato sāvakasaṅgho, sāmīcipaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo, anuttaraṃ puññakkhettaṃ lokassa, tamahaṃ saṅghaṃ abhipūjayāmi, tamahaṃ saṅghaṃ sirasā namāmi.
— Bow with reverence to the Saṅgha and then sit side-ways ( Sit side – ways: to sit flat with both legs tucked back to one side )
7) Ratanattayap-paṇāma-gāthā
(Leader) Handa mayaṃ ratanattayappaṇāmagāthāyo ceva, saṃvegaparikittanapāṭhañca, bhaṇāmase.
(All) Buddho susuddho karuṇāmahaṇṇavo,
yoccantasuddhabbarañāṇalocano,
lokassa pāpūpakilesaghātako,
vandāmi buddhaṃ ahamādarena taṃ,
dhammo padīpo viya tassa satthuno,
yo maggapākāmatabhedabhinnako,
lokuttaro yo ca tadatthadīpano,
vandāmi dhammaṃ ahamādarena taṃ,
saṅgho sukhettābhyatikhettasaññito,
yo diṭṭhasanto sugatānubodhako,
lolappahīno ariyo sumedhaso,
vandāmi saṅghaṃ ahamādarena taṃ,
iccevamekantabhipūjaneyyakaṃ,
vatthuttayaṃ vandayatābhisaṅkhataṃ,
puññaṃ mayā yaṃ mama sabbupaddavā,
mā hontu ve tassa pabhāvasiddhiyā.
8) Saṅvega-parikittana-pāṭho
Idha tathāgato loke uppanno arahaṃ sammāsambuddho, dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito, mayantaṃ dhammaṃ sutvā evaṃ jānāma, jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi
sampayogo dukkho piyehi vippayogo dukkho yampicchaṃ na
labhati tampi dukkhaṃ, saṅkhittena pañcupādānakkhandhā dukkhā, seyyathīdaṃ, rūpūpādānakkhandho, vedanūpādānakkhandho, saññūpādānakkhandho, saṅkhārūpādānakkhandho, viññāṇūpādānakkhandho, yesaṃ pariññāya, dharamāno so bhagavā, evaṃ bahulaṃ sāvake vineti, evaṃ bhāgā ca panassa bhagavato sāvakesu anusāsanī bahulā pavattati, rūpaṃ aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā, sabbe saṅkhārā aniccā, sabbe dhammā anattāti, te(tā) mayaṃ otiṇṇāmaha jātiyā jarāmaraṇena, sokehi
paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇā dukkhaparetā, appevanāmimassa kevalassa dukkhakkhandhassa antakiriyā, paññāyethāti,
For bhikkhus:
ciraparinibbutampi taṃ bhagavantaṃ udissa arahantaṃ sammāsambuddhaṃ, saddhā agārasmā anagāriyaṃ pabbajitā, tasmiṃ bhagavati brahmacariyaṃ carāma, bhikkhūnaṃ sikkhāsājīvasamāpannā, taṃ no brahmacariyaṃ imassa kevalassa dukkhak- khandhassa antakiriyāya saṃvattatu.
—————————————————-
**For novice “cross green pharse
For laypeople:
ciraparinibbutampi taṃ bhagavantaṃ saraṇaṃ gatā, dhammañca saṅghañca tassa bhagavato sāsanaṃ yathāsati yathābalaṃ manasikaroma, anupaṭipajjāma, sā sā no paṭipatti, imassa kevalassa
dukkhakkhandhassa antakiriyāya saṃvattatu.
9) Taṃkhaṇika-paccavekkhaṇa-pāṭho (For bhikkhuhood only)
(Leader) Handa mayaṃ taṃkhaṇikapaccavekkhaṇapāṭhaṃ bhaṇāmase.
(All) Paṭisaṅkhā yoniso cīvaraṃ paṭisevāmi, yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ paṭighātāya, yāvadeva hirikopinapaṭicchādanatthaṃ.
paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevāmi, neva dvāya na madāya na maṇaḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṅsuparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cāti. paṭisaṅkhā yoniso senāsanaṃ paṭisevāmi, yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamaka- savātātapasiriṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanaṃ paṭisallānārāmatthaṃ. paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevāmi, yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyāpajjhaparamatāyāti.
10) Dhātupaṭikūla-paccavekkhaṇa-pāṭho (For bhikkhuhood only)
(Leader) Handa mayaṃ dhātupaṭikūlapaccavekkhaṇapāṭhaṃ bhaṇāmase.
(All) Yathāpaccayaṃ pavattamānaṃ dhātumatta- mevetaṃ, yadidaṃ cīvaraṃ, tadupabhuñjako ca puggalo dhātumattako nissatto nijjīvo suñño. sabbāni pana imāni cīvarāni ajigucchanīyāni, imaṃ pūtikāyaṃ patvā ativiya jigucchanīyāni jāyanti. yathāpaccayaṃ pavattamānaṃ dhātumattamevetaṃ, yadidaṃ piṇḍapāto, tadupabhuñjako ca puggalo dhātumattako nissatto nijjīvo suñño, sabbo panāyaṃ piṇḍapāto ajigucchanīyo, imaṃ pūtikāyaṃ patvā ativiya jigucchanīyo jāyati. yathāpaccayaṃ pavattamānaṃ dhātumattamevetaṃ, yadidaṃ senāsanaṃ, tadupabhuñjako ca puggalo dhātumattako nissatto nijjīvo suñño. sabbāni pana imāni senāsanāni ajigucchanīyāni, imaṃ pūtikāyaṃ patvā ativiya jigucchanīyāni jāyanti.
yathāpaccayaṃ pavattamānaṃ dhātumattamevetaṃ, yadidaṃ gilānapaccayabhesajjaparikkhāro, tadupabhuñjako ca puggalo dhātumattako nissatto nijjīvo suñño, sabbo panāyaṃ gilānapaccaya- bhesajjaparikkhāro ajigucchanīyo, imaṃ pūti kāyaṃ patvā ativiya jigucchanīyo jāyati.
11) Pattidāna-gāthā
(Leader) Handa mayaṃ pattidāna gāthāyo bhaṇāmase.
(All) Yā devatā santi vihāravāsinī,
thūpe ghare bodhighare tahiṃ tahiṃ,
tā dhammadānena bhavantu pūjitā,
sotthiṃ karontedha vihāramaṇḍale,
therā ca majjhā navakā ca bhikkhavo,
sārāmikā dānapatī upāsakā,
gāmā ca desā nigamā ca issarā,
sappāṇabhūtā sukhitā bhavantu te,
jalābujā yepi ca aṇḍasambhavā,
saṃsedajātā athavopapātikā,
niyyānikaṃ dhammavaraṃ paṭicca te,
sabbepi dukkhassa karontu saṅkhayaṃ,
ṭhātu ciraṃ sataṃ dhammo, dhammaddharā ca puggalā,
saṅgho hotu samaggo va, atthāya ca hitāya ca,
amhe rakkhatu saddhammo, sabbepi dhammacārino,
vuḍḍiṃ sampāpuṇeyyāma, dhamme ariyappavedite.
Some temples also include this verse:
pasannā hontu sabbepi, pāṇino buddhasāsane,
sammā dhāraṃ pavecchanto, kāle devo pavassatu,
vuḍḍibhāvāya sattānaṃ, samiddhaṃ netu medaniṃ,
mātā pitā ca atrajaṃ, niccaṃ rakkhanti puttakaṃ,
evaṃ dhammena rājāno, pajaṃ rakkhantu sabbadā.
12) Ovāda-pāṭimokkha-gāthā
(Leader) Handa mayaṃ ovādapāṭimokkhagāthāyo bhaṇāmase.
(All) Khantī paramaṃ tapo tītikkhā, Patience is the supreme purifying practice, (khuam-ot-thon khue khuam-ot-klan pen ta-ba yang-ying)
nibbānaṃ paramaṃ vadanti buddhā, Nibbāna is supreme, say the Buddhas.
(phra-phut-tha-jao tang-lai trat-wa phra-nip-phan pen-yiam)
na hi pabbajito parūpaghātī samaṇo hoti paraṃ viheṭhayanto, A mendicant does not harm others, A recluse oppresses no one.
(phu-lang-phlan phoo-uen mai-chue wa-pen ban-pha-chit, phoobiat-bian phoo-uen mai-chue-wa pen-samana-loei) etaṃ buddhāna sāsanaṃ. This is the teaching of all Buddhas.
(ni-pen kham-sorn khong phra-phut-tha-jao tang-lai)
sabbapāpassa akaraṇaṃ, Abstaining from all evil, (kan-mai-tham-bap-tang-puang nueng) kusalassūpasampadā, Doing all good thing, (kan-bam-phen ku-son hai-thueng-phrom nueng) sacittapariyodapanaṃ, Cleansing of one’s mind, (kan-klan-chit khong-ton hai-phong-phaew nueng) etaṃ buddhāna sāsanaṃ. This is the teaching of all Buddhas. (ni pen-kham-sorn khong phra-phut-tha-jao tang-lai)
anūpavādo, Not insulting, (kan-mai-khao-pai wa-rai-kan nueng)
anūpaghāto, Not harming, (kan-kai-khao-pai lang-phlan-kan nueng)
pāṭimokkhe ca saṃvaro, Carefulness of the Fundamental Precepts,
(khuam-sam-ruam nai phra-pa-ti-mok nueng)
mattaññutā ca bhattasmiṃ, Moderating in food, (khuam-pen phoo-ru-pra-man nai pho-cha-na-han nueng) pantañca sayanāsanaṃ, Dwelling in solitude, (kan-non kan-nang an-sa-ngad nueng) adhicitte ca āyogo, Engaging in higher mental development, (kan-pra-kop khuam-phian nai a-thi-jit nueng) etaṃ buddhāna sāsanaṃ. This is the teaching of all Buddhas. (ni-pen-kham-sorn khong phra-phut-tha-jao tang-lai)
13) Mettā Chanting (Spreading Loving Kindness)
Sabbe sattā, sat-tang-lai, tee-pen-puen-tuk, gert-gae jep-tai, duay-gan mot-tang-sin
averā, jong-pen-suk pen-suk-terd, ya-dai-mee ven gae-gan-lae-gan-leuy
abyāpajjhā, jong-pen-suk-pen-suk-terd, ya-dai-biat-bian-seung-gan lae-gan-leuy
anīghā, jong-pen-suk-pen-suk-terd, ya-dai-mee-kwam-tuk-gai-tuk-jai-leuy
sukhī attānaṃ pariharantu, jong-mee-kwam-suk-gai suk-jai, rak-sa-ton-hai-pon jak-tuk-pai, tang-sin-terd,
tan-tang-lai, tee-tan dai-tuk, khor-hai-tan mee-kwam-suk, tan-tang-lai, tee-tan-dai- suk, khor-hai-suk-ying-ying-keurn-bai
sabbe sattā, sat-tang-lai, tee-gerd-pen an-ḍa-ja, tee-gerd pen ja-lā-bu-ja, tee-kerd-pen saṅ-se-da-ja, tee-gerd-pen o-pa-pā-ti-ka, jong-ma-rap-gu-son-phon boon, hai-tuan-tua tuk-tua-tuern Arahaṃ sammāsambuddho bhagavā, buddhaṃ bhagavantaṃ abhivādemi.
— Bow down and chant softly –“buddho me nātho.
The Buddha is my refuge.” (phra-phut-tha-jao pen thi-phueng khong-rao)
svākkhāto bhagavatā dhammo, dhammaṃ namassāmi.
— Bow down and chant softly —
“dhammo me nātho. The dhamma is my refuge.” (phra-dham pen thi-phueng khong-rao)
supaṭipanno bhagavato svākasaṅgho, saṅghaṃ namāmi.
— Bow down and chant softly —
“saṅgho me nātho The saṅgha is my refuge.” (phra-song pen thi-phueng khong-rao)
This saying show of respect for the Triple Gem and to firm faith in the Triple Gem and close relationship in mind will be a preliminary that will result to attain Dhammakaya religiously within easy access.
End of the morning chanting
THE EVENING CHANTING
14) Rattanattaya-vandanā
Yo so bhagavā arahaṃ sammāsambuddho, svākkhāto yena bhagavatā dhammo, supaṭipanno yassa bhagavato sāvakasaṅgho, tammayaṃ bhagavantaṃ sadhammaṃ sasaṅghaṃ, imehi sakkārehi yathārahaṃ āropitehi abhipūjayāma, sādhu no bhante bhagavā suciraparinibbutopi, pacchimājanatānukampamānasā, ime sakkāre duggatapaṇṇākārabhūte paṭiggaṇhātu, amhākaṃ dīgharattaṃ hitāya sukhāya
15) Rattanattaya-namassakāra-gāthā
Arahaṃ sammāsambuddho bhagavā, buddhaṃ bhagavantaṃ abhivādemi.
— Bow —
svākkhāto bhagavatā dhammo, dhammaṃ namassāmi.
— Bow —
supaṭipanno bhagavato sāvakasaṅgho, saṅghaṃ namāmi.
— Bow —
16) Pubbabhāga-namakāra-gāthā
(Leader) (Yamamha kho mayaṃ saraṇaṃ gatā arahantaṃ sammāsambuddhaṃ, yaṃ bhagavantaṃ udissa pabbajitā, yasmiṃ bhagavati brahmacariyaṃ carāma, tammayaṃ bhagavantaṃ sadhammaṃ sasaṅghaṃ, yathārahaṃ āropitehi sakkāre abhipūjayitvā abhivādanaṃ karimhā,)
Handadāni mayaṃ taṃ bhagavantaṃ vācāya abhigāyituṃ, pubbabhāganamakārañceva, buddhānussati karomase.
(All) Namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
17) Buddhānussati
Taṃ kho pana bhagavantaṃ, evaṃ kalyāṇo kittisaddo abbhuggato, itipi so bhagavā arahaṃ sammāsambuddho, vijjācaraṇasampanno sugato lokavidū, anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti.
18) Buddhābhigīti-gāthā
(Leader) Handa mayaṃ buddhābhigītiṃ karomase. (All) Buddhavārahantavaratādiguṇābhiyutto, suddhābhiñāṇakaruṇāhi samāgatatto, bodhesi yo sujanataṃ kamalaṃva sūro, vandāmahaṃ tamaraṇaṃ sirasā jinendaṃ. buddho yo sabbapāṇīnaṃ saraṇaṃ khemamuttamaṃ, paṭhamānussatiṭṭhānaṃ vandāmi taṃ sirenahaṃ. buddhassāhasmi dāso6(dāsī)va buddho me sāmikissaro, buddho dukkhassa ghātā ca vidhātā ca hitassa me. buddhassāhaṃ niyyādemi sarīrañjīvitañcidaṃ, vandantohaṃ7(tīhaṃ)carissāmi buddhasseva subodhitaṃ. natthi me saraṇaṃ aññaṃ buddho me saraṇaṃ varaṃ, etena saccavajjena vaḍḍheyyaṃ satthu sāsane. buddhaṃ me vandamānena8(nāya) yaṃ puññaṃ pasutaṃ idha, sabbepi antarāyā me, māhesuṃ tassa tejasā.
— Bow down and chant softly —
kāyena vācāya va cetasā vā, buddhe kukammaṃ pakataṃ mayā yaṃ, buddho paṭiggaṇhatu accayantaṃ, kālantare saṃvarituṃ va buddhe
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6 For gentlemen “dāso” For ladies “dāsī”
7 For gentlemen “tohaṃ” For ladies “tīhaṃ”
8 For gentlemen “nena” For ladies “nāya”
19) Dhammānussati
(Leader) Handa mayaṃ dhammānussatinayaṃ karomase. (All) Svākkhāto bhagavatā dhammo, sandiṭṭhiko akāliko ehipassiko, opanayiko paccattaṃ veditabbo viññūhīti.
20) Dhammābhigīti-gāthā
(Leader) Handa mayaṃ dhammābhigītiṃ karomase. (All) Svākkhātatādiguṇayogavasena seyyo, yo maggapākapariyattivimokkhabhedo, dhammo kulokapatanā tadadhāridhārī, vandāmahaṃ tamaharaṃ varadhammametaṃ. dhammo yo sabbapāṇīnaṃ saraṇaṃ khemamuttamaṃ, dutiyānussatiṭṭhānaṃ vandāmi taṃ sirenahaṃ. dhammassāhasmi dāso9 (dāsī) va dhammo me sāmikissaro, dhammo dukkhassa ghātā ca vidhātā ca hitassa me, dhammassāhaṃ niyyādemi sarīrañjīvitañcidaṃ, vandantohaṃ10(tīhaṃ) carissāmi dhammasseva sudhammataṃ. natthi me saraṇaṃ aññaṃ dhammo me saraṇaṃ varaṃ, etena saccavajjena vaḍḍheyyaṃ satthu sāsane. dhammaṃ me vandamānena11(nāya) yaṃ puññaṃ pasutaṃ idha, sabbepi antarāyā me, māhesuṃ tassa tejasā.
— Bow down and chant softly —
kāyena vācāya va cetasā vā, dhamme kukammaṃ pakataṃ mayā yaṃ, dhammo paṭiggaṇhatu accayantaṃ, kālantare saṃvarituṃ va dhamme.
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9 For gentlemen “dāso” For ladies “dāsī”
10 For gentlemen “tohaṃ” For ladies “tīhaṃ”
11 For gentlemen “nena” For ladies “nāya”
21) Saṅghānussati-gāthā
(Leader) Handa mayaṃ saṅghānussatinayaṃ karomase. (All) Supaṭipanno bhagavato sāvakasaṅgho, ujupaṭipanno bhagavato sāvakasaṅgho, ñāyapaṭipanno bhagavato sāvakasaṅgho, sāmīcipaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo, anuttaraṃ puññakkhettaṃ lokassāti.
22) Saṅghābhigīti-gāthā
(Leader) Handa mayaṃ saṅghābhigītiṃ karomase. (All) Saddhammajo supaṭipattiguṇādiyutto, yoṭṭhabbidho ariyapuggalasaṅghaseṭṭho, sīlādidhammapavarāsayakāyacitto, vandāmahaṃ tamariyānagaṇaṃ susuddhaṃ. saṅgho yo sabbapāṇīnaṃ saraṇaṃ khemamuttamaṃ, tatiyānussatiṭṭhānaṃ vandāmi taṃ sirenahaṃ. saṅghassāhasmi dāso12 (dāsī) va saṅgho me sāmikissaro, saṅgho dukkhassa ghātā ca vidhātā ca hitassa me. saṅghassāhaṃ niyyādemi sarīrañjīvitañcidaṃ, vandantohaṃ13(tīhaṃ) carissāmi saṅghassopaṭipannataṃ. natthi me saraṇaṃ aññaṃ saṅgho me saraṇaṃ varaṃ, etena saccavajjena vaḍḍheyyaṃ satthu sāsane. saṅghaṃ me vandamānena14 (nāya) yaṃ puññaṃ pasutaṃ idha sabbepi antarāyā me māhesuṃ tassa tejasā.
— Bow down and chant softly —
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12 For gentlemen “dāso” For ladies “dāsī”
13 For gentlemen “tohaṃ” For ladies “tīhaṃ”
14 For gentlemen “nena” For ladies “nāya”
kāyena vācāya va cetasā vā, saṅghe kukammaṃ pakataṃ mayā yaṃ, saṅgho paṭiggaṇhatu accayantaṃ, kālantare saṃvarituṃ va saṅghe.
— Sit side-ways —
23) Atīta-paccavekkhaṇa-vidhī15
(Leader) Handa mayaṃ atītapaccavekkhaṇapāṭhaṃ
bhaṇāmase.
(All) Ajja mayā apaccavekkhitvā yaṃ cīvaraṃ paribhuttaṃ, taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamaka- savātātapasiriṃsapasamphassānaṃ paṭighātāya, yāvadeva hirikopinapaṭicchādanatthaṃ.
ajja mayā apaccavekkhitvā yo piṇḍapāto paribhutto, so neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṃkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti.
ajja mayā apaccavekkhitvā yaṃ senāsanaṃ paribhuttaṃ, taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanaṃ paṭisallānārāmatthaṃ.
ajja mayā apaccavekakhitvā yo gilānapaccayabhesajjaparikkhāro paribhutto, so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyāpajjhaparamatāyāti.
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15 For bhikkhuhood
24) Uddissana-gāthā
(Leader) Handa mayaṃ uddisanagāthāyo bhaṇāmase. (All) Iminā puññakammena upajjhāyā guṇuttarā, ācariyūpakārā ca mātā pitā ca ñātakā (piyā mamaṃ), suriyo candimā rājā guṇavantā narāpi ca, brahmamārā ca indā ca lokapālā ca devatā, yamo mittā manussā ca majjhattā verikāpi ca, sabbe sattā sukhī hontu puññāni pakatāni me, sukhaṃ ca tividhaṃ dentu khippaṃ pāpetha vo mataṃ. iminā puññakammena iminā uddisena ca, khippāhaṃ sulabhe ceva taṇhupādānachedanaṃ, ye santāne hinā dhammā yāva nibbānato mamaṃ, nassantu sabbadā yeva yattha jāto bhave bhave, ujucittaṃ satipaññā sallekho vīriyamhinā, mārā labhantu nokāsaṃ kātuñca vīriyesu me, buddho dīpavaro nātho dhammo nātho varuttamo, nātho paccekabuddho ca saṃgho nāthottaro mamaṃ, tesottamānubhāvena mārokāsaṃ labhantu mā.
25) Abhiṇha-paccavekkhaṇa-pāṭho
(Leader) Handa mayaṃ abhiṇhapaccavekkhaṇapāṭhaṃ bhaṇāmase. (All) Jarādhammomhi jaraṃ anatīto16, I am of nature to decay, I have not gone beyond decay. (rao mi khuam-kae pen tham-ma-da yang-mai luang-phon khuamkae pai-dai) byādhidhammomhi byādhiṃ anatīto17, I am of nature to diseased, I have not gone beyond disease. (rao mi khuam-jep pen tham-ma-da yang-mai luang-phon khuamjep pai-dai)
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16 For gentlemen “tīto”
For ladies “tītā”
17 For gentlemen “tīto” For ladies “tītā”
maraṇadhammomhi maraṇaṃ anatīto18, I am of nature to be die, I have not gone beyond death. (rao mi khuam-tai pen tham-ma-da yang-mai luang-phon khuamtai pai-dai)
sabbehi me piyehi manāpehi nānābhāvo vinābhāvo, All that is mine, dear and delightful, will change and vanish. (rao ja-tong phlat-phrak chak khong-rak khong-chop-jai duaikan-mod-tang-sin)
kamamassakomhi kammadāyādo, I am the owner of my kamma, (rao mi-kam pen khong-tua pen tha-yat haeng-kam)
kammayoni kammabandhu, heir to my kamma related to my kamma, (mi kam-pen-kam-noet mi-kam-pen-phao-phan)
kammapaṭisaraṇo19 (ṇā), abide supported by my kamma. (mi kam pen-thi-phueng ar-sai)
yaṃ kammaṃ karissāmi, Whatever kamma I shall do. (rao tham-kam-dai-wai) kalyāṇaṃ vā pāpakaṃ vā, whether good or evil, (dee-rue-chua ko-tam)
tassa dāyādo20 (dā) bhavissāmi. of that I shall be the heir. (rao ja-tong pen-phoo-rap phon-khong-kam-nan)
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18 For gentlemen “tīto” For ladies “tītā”
19 For gentlemen “saraṇo” For ladies “saraṇā”
20 For gentlemen “dāyādo” For ladies “dāyādā”
26) Ten Daily Reminders for Bhikkhus
1. We Bhikkhus must continually ask ourselves if we are thinking, speaking and behaving in ways that generate peace,
puñña and respect for the Triple Gem the way a Bhikkhu should be. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-budnee rao mee-phet-tang-chak kha-rue-hat-laeo a-kan-ki-ri-ya-daidai khong-sa-ma-na rao-tong-tham a-kan-ki-ri-ya-nan-nan)
2. We Bhikkhus must continually remind ourselves that we rely on householders for food and other essentials; therefore,
we must not be choosy and use these essentials with care and consideration. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-khuamliang-chee-wit khong-rao nueang-duai phoo-uen rao-khuan-thamtua hai-khao liang-ngai)
3. We Bhikkhus must continually ask ourselves what else we can do to improve our conduct, what bad habits we need to give up, and what other good habits that we need to develop. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-a-kan kai-wa-ja yang-uen thi-rao-ja-tong tham-hai-dee khuen-pai kuanee yang-mee-yu-ik mai-chai phiang-thao-nee)
4. We Bhikkhus must continually ask ourselves as the
Buddha’s sons, how well we observe the 227 precepts as well as where and how we can do better. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-tuakhong-rao-eng ti-tian tua-rao-eng doi-sin dai-rue-mai)
5. We Bhikkhus must continually ask ourselves what would the Buddha say about our conduct and observance of precepts. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-phooroo khrai-khruan-laeo ti-tian rao doi-sin dai-rue-mai)
6. We Bhikkhus must continually remind ourselves that we are bound to be parted from all that is dear and favorable either while we are alive or when we leave this world. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-rao ja-tong phlat-phrak jak-khong-rak-khong-chop-jai thang-nan)
7. We Bhikkhus must continually remind ourselves that we all live under the Law of Kamma; therefore, we must choose to do only virtuous things in thought, speech and action. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-raomi-kam pen-khong-tua rao-tham-dee jak-dai-dee tham-chua jakdai-chua)
8. We Bhikkhus must continually remind ourselves that time is passing, what good have we done today to purify our mind and to move closer towards enlightenment and Nibbāna. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa- wan-khuen luang-pai luang-pai bud-ni rao-tham-a-rai-yu)
9. We Bhikkhus must continually remind ourselves to live in peace and quiet – physically and mentally – and to set aside time for meditation. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-raoyin-dee nai-thi-sa-ngat rue-mai)
10. We Bhikkhus must continually ask ourselves how well we meditate as well as where and how we can improve our meditation in order to become true monks from inside out. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa-khunwi-set khong -rao mi-yu-rue-mai thi-ja-hai rao pen-phoo-mai-koekhoen nai-we-la phuean-ban-pha-chi tham-nai-kan-phai-lang)
27) Ten Daily Reminders for Buddhist Kalayanamitras (Virtuous Friends)
1. We Kalayanamitras must continually ask ourselves if we are thinking, speaking and behaving in ways that generate peace, puñña and respect for the Triple Gem the way a Kalaynamitra should be.
2. We Kalayanamitras must continually ask ourselves what else we can do to improve our conduct, what bad habits we need to give up, and what other good habits that we need to develop.
3. We Kalayanamitras must continually ask ourselves if we are being true to our duty as Kalayanamitras for ourselves and for others, and where we can do better.
4. We Kalayanamitras must cotinually remind ourselves that we have a noble duty to perform, that we are bound to face obstacles and challenges but we shall not let anything weaken our determination to be virtuous friends who guide fellowhuman beings towards real happiness in the current lifetime and in the hereafter.
5. We Kalayanamitras must continually remind ourselves that as Buddhists, how well we observe the Five and/or Eight precepts as well as where and how we can do better.
6. We Kalayanamitras must continually ask ourselves what would the Buddha say about our conduct and observance of precepts.
7. We Kalayanamitras must continually remind ourselves that we are bound to be parted from all that is dear and favorable either while we are alive or when we leave this world. 8. We Kalayanamitras must continually remind ourselves that we all live under the Law of Kamma; therefore, we must choose to do only virtuous things in thought, speech and action.
9. We Kalayanamitras must continually remind ourselves that time is passing, what good have we done today to purify our mind and to move closer towards enlightenment and Nibbāna.
10. We Kalayanamitras must continually ask ourselves how well we meditate as well as where and how we can improve our meditation in order to become true Buddhists from inside out.
28) Mettā Chanting (Spreading Loving Kindness)
Sabbe sattā,
sat-tang-lai, tee-pen-puen-tuk, gert-gae jep-tai, duay-gan mot-tang-sin, averā, jong-pen-suk pen-suk-terd, ya-dai-mee ven gae-gan-lae-gan-leuy,
abyāpajjhā,
jong-pen-suk-pen-suk-terd, ya-dai-biat-bian-seung-gan lae-gan-leuy,
anīghā, jong-pen-suk-pen-suk-terd, ya-dai-mee-kwam-tuk-gai-tuk-jai-leuy,
sukhī attānam pariharantu,
jong-mee-kwam-suk-gai suk-jai, rak-sa-ton-hai-pon jak-tuk-pai-tang-sin-terd, tan-tang-lai, tee-tan dai-tuk, khor-hai-tan mee-kwam-suk. tan-tang-lai, tee-tan-dai- suk, khor-hai-suk-ying-ying-keurn-bai,
sabbe sattā,
sat-tang-lai, tee-gerd-pen an-ḍa-ja, tee-gerd pen ja-lā-bu-ja, tee-kerd-pen saṅ-se-da-ja, tee-gerd-pen o-pa-pā-ti-ka, jong-ma-rap-gu-son-phon boon, hai-tuan-tua tuk-tua-tuern.
Arahaṃ sammāsambuddho bhagavā, buddhaṃ bhagavantaṃ abhivādemi.
— Bow down and chant softly —
“buddho me nātho. The Buddha is my refuge.” (phra-phut-tha-jao pen thi-phueng khong-rao)
svākkhāto bhagavatā dhammo, dhammaṃ namassāmi.
— Bow down and chant softly —
“dhammo me nātho. The dhamma is my refuge.” (phra-dham pen thi-phueng khong-rao) supaṭipanno bhagavato svākasaṅgho, saṅghaṃ namāmi.
— Bow down and chant softly —
“saṅgho me nātho The saṅgha is my refuge.” (phra-song pen thi-phueng khong-rao)
This saying show of respect for the Triple Gem and to firm faith in the Triple Gem and close relationship in mind will be a preliminary that will result to attain Dhammakaya religiously within easy access.
End of the evening chanting
Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ ‘dhammakāyo’ itipi, ‘brahmakāyo’itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.
“Behold Vasettha and Bharadavaja, the words Dhammakaya, Brahmakaya, Dhammabhuta, are the names of Tathata”
CHAPTER 2 HONORING THE TRIPLE GEM & MEDITATION MASTERS
HONORING TO THE TRIPLE GEM
29)Honoring the Lord Buddha
Ong-dai pra-sam-put, su-vi-sut-ta san-daan
tud-moon gi-laet-maan bor-mi-mon mi-mong-mua
neung-nai pra-tai-taan gor berk-baan ker-dok-bua
raa-kee bor-pan-pua su-wa-kon-ta gam-jorn
ong-dai pra-gorp-duay pra-ka-ru-na dang-sa-korn
prod moo-pra-chaa-gorn ma-la oh-ka gan-darn
chee-taang ban-tao-tuk lae-chee-suk ka-sem-saan
chee-taang pra-na-rue-paan un-pon-soak wi-yok-pai
prom ben-ja-pit-ta-jak- su ja-rat wi-mon-sai
hen-haet tee-glai-glai gor jane-jop pra-jak-jing
gam-jud nam-jai-yaap san-darn-baap tang-chai-ying
sud-lok dai-peung-ping ma-la-baap bam-pen-boon
khaa khor-pra-noth-nawm si-ra-glao bang-kom-khun
sam-put-ta gaa-run ya paap-nan ni-ran-dorn.
— bow —
30) Honoring the Dhamma
Tam-ma ker-ku-na-gorn suan-chop saa-torn duj-ja-duang bra-teep chat-cha-waan
haeng ong-pra-saat-sa-daa-jarn song-sud san-daan sa-wang gra-jang jai-mon
tam-dai nap-doi mak-phon pen-pad peung-yon lae-gao gap-tang na-ru-paan
som-yaa loak-u-dorn pit-sa-darn an-leuk oh-laan pi-sut pi-set suk-sai
eek-tam ton-taang kan-lai naam kha-narn khaan-khai pa-ti-bat pa-ri-yat pen-song
ker-taang dam-nern dut-ja-klong hai-luang lu-bong yang loak-u-dorn doi-trong
khaa khor-oan-awn ut-ta-mong nop-tam jam-nong duay-jit lae-gai-wa-ja.
— bow —
31) Honoring the Saṅgha
Song-dai sa-wok-saat-sa-daa rub-pa-ti-bud-maa
tae-ong som-dej-bha-ga-wan hen-jaeng ja-tu-sat set-ban
lu taang-tee an ra-ngap lae-dap-tuk-pai
doy-sa-det pra-poo-trat-trai pan-ya pong-sai
sa-aat lae prat-mua-mong hern-haang taang-kaa-seuk-pong
bor-mi lam-pong duay-kai lae-wa-ja-jai
pen-nuea-naa-boon an-pai sarn dae-lo-gai
lae-gerd pi-boon poon-pon som-ya aow-rot tos-sa-pon
mee-khun a-non a-nek ja-nap leua-traa
khaa khor nop-moo pra-sa-raa pok song-ku-na
nu khun-pra-duj ja-ram-pan duay-det boon-kaa a-pi-wan
pra-trai-rat an u-dom di-rek ni-rat-ti-sai
jong-chuay kha-jat poi-pai un-ta-rai dai-dai jong-dub lae-glap seum-soon.
—bow—
32) Honoring the Dhammakaya
Sub-pang chi-tang mae pha-la-dae-cha jom-trai
norb tam-ma-gai-sai sa-tit nai na-rue-paan
a-song-khai lai-laan-koth rang-si chote-ta-na-garn
cheum-gai put-ta-yan glan-gae lok pon-soke-trom
gai-tam ngod-ngahm nak wa-ra-lak-sa-no-dom
san-ra-pang sa-ngaa-som ma-ha-bu-rute tung-gaa-yaa
gate-bua-tuum sai-daen gai daang-chaen pet-so-pha
rue-jaeng tang-lo-gaa sa-tit-yuu tuk-puu-khon
glang-gai na taan-jaed taang sam-ret a-ri-ya-pohn
yut-jai nai-bud-don glang ka-mol la-mai-la-mun
gai-tam put-pen-saai pae-kha-yai pra-put-ta-khun
uu-haeng ta-lay-boon yaak ja-haa-dai priab-baan
gai-tam pen-tam-ma-khan mi-prae-phan ni-run-garn
ben-at-taa laeng-sa-rarn ti-ra-luek lae-pueng-paa
ruam pad-muean-sii-pan tam-ma-khan a-pin-yaa
ja-ra-na prom-vij-ja pa-ti-sam-pi-taa-yaan
som-but pra-jak-kra-pat mai-tuan rat ma-haa-saan
ma-nee-tip tuam-pi-marn daen-sa-ran phong-teh-waa
muea-tiap tam-ma-rot suk-tang-mot sam-lo-gaa
dang tu-lee-nai na-kaa bor-paan-tiap pra-tam-ma-gai
duai-dae-cha san-sern su-cha-reon mi-serm-klai
khor-pohn pra-tam-ma-gai phae-kha-yai glang-jai-chon
rue-jaeng vij-ja-lert hai pra-sert dui mak-phon
tip-tam tua daen-dohn taam pong-poke dang-gaew-daa
lo-gee-ya a-ri-ya-sap kha-naa-nap tuk-chee-waa
tid-glang duang-tam-maa pra-sope-suk tuk-gan-garn
biam-duay boon-ya-rit glan pi-chit pa-yaa-marn
ben sa-mut chet-pa-harn ban-lu tueng ti-sut-tam.
HONORING MEDITATION MASTERS
33) Honoring Meditation Master Phramongkolthepmuni
Kom-krap ma-nat-norm wa-ra-jom vij-ja-jarn
nop-ong phra-song-yan chi-na-but chi-no-dom
ek-song phra-nam ‘jan tha-sa-ro’ wi-sut-som
thui-thep ma-nut-prom a-phi-wan tha-na-kan
taan-wang wi-mut-phon cha-na kon-pha-ya-marn
mung-sut na-rue-phan a-thi-yan phra-nam-chai
phlee-cheep tha-wai-sat mu-ni-nat na phen-sai
yut-ning sa-nit-nai ha-rue-tai na klang-kai
duang-tham sa-wang-lam pha-hu-tham-ma-kai phrai
hen-sut ta-lost-sai wa-ra-kai wi-set-san
vij-ja phra-chan-chiaw ma-na-diaw pha-jon-marn
prap-sin ki-let-ran a-phi-ban ma-ha-chon
ru-jaeng kra-jang-jin phra-tha-win ja-ruam-phon
yut-ning lu-mak-phon a-nu-son phra-ton-than
yorm-tai mi-yorm-phae ma-na-nae mi-prae-phan
kram-suek thuk-khuen-wan sa-la-phlan u-thit-phlee
jai-taan mi-wan-wai ja kha-yai phra-sat-sri
sang-phra lae khon-dee khu-na mee ta-lost-chon
duai de-cha san-soen su-ja-roen phi-phat-phon
khor-phon ‘phra-mong-kol- thep-mu-ni’ phi-chit-man
uai-chai ma-lai-sok ni-ra-rok lu-phai-phan
sop-suk ka-sem-san tha-na jak-kra-phat-mee
ru-jaeng phra-tham-ma lu-vij-ja phra-chin-na-sri
piam boon-ya-ba-ra-mee su-kha-san ni-ran-karn.
34) Honoring Meditation Master Chandra Khonnokyoong
Nom-jit grab-boo-cha ma-ha u-ba-si-ka-jarn
gong-gaew na-rue-paan yod-ta-han pra-tot-sa-pon
serb-tod tam-ma-taat mung-pra-gaat taang-mak-pon
sit-aek pra-mong-kol- thep-mu-ni mi-prae-pan
pen-nueng mai-mee-song naam greuk-gong khun-yai-jarn
khon-nok-yoong tum-chee-wan tam vij-ja pi-chit-chai
oad-ton lae-khaem-khaeng ma-na graeng pi-sut-sai
gote-pet nai-pob-trai piang-set-huang khong duang-marn
pen yod-ga-tun-yoo nom-nob kroo-took wan-waan
cheum-wit-cha pra-nip-parn pu-saang-saan ta-wan-tam
ruam-sit plik-puen-naa sa-taa-pa-naa hai-lert-lam
wat-pra-tam-ma-gai nam tam kha-yai ha-tai-chon
tarn-dai nai-lok-lah ruam ma-haa-na-thee-don
tiap tarn-ga-rune-mon khae-set-siaow nam-jai-yai
yod-pa-ti-maa-gorn eak-ba-worn som-jai-mai
haak-tiab song-mue-yai poo-pan-gai haeng-tam-maa
yai pen chen-poh-pruek hai-ra-lerk lae-pueng-pa
sit-dang sa-ku-naa dai aa-sai tai-ba-ra-mee
glang-yai sai-pi-sut briab pra-duj pra-je-dee
gai-tam tub-ta-wee a-song-kai a-nek-nun
duai-boon gu-son-lam wa-ra-tam khun-yai-jarn
kum-sith took-kuen-wan suk-ga-sem pi-prem-pree
tam-dai khun-yai-seung khor-sith tueng tuk-chee-wee
tam-tid boam kwam-dee tuk-pob-chaat pi-kaad-marn
piam-duay tam-ma-rit boon-sak-sit ma-ha-sarn
sueb-tod u-dom-garn pa-ni-taan taat-tam-ma
pae ka-yai vij-ja-lert hai ban-jerd tua-lo-gaa
sith-man kham-san-ya taen maa-laa boo-chaa-khun.
C
CHAPTER 3 GIVING OF BLESSING CHANTING
35) Giving of Blessing to Triple Gem
Namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
Itipi so bhagavā arahaṃ sammāsambuddho,
vijjācaraṇasampanno sugato lokavidū,
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti.
svākkhāto bhagavatā dhammo, sandiṭṭhiko akāliko ehipassiko,
opanayiko paccattaṃ veditabbo viññūhīti.
supaṭipanno bhagavato sāvakasaṅgho,
ujupaṭipanno bhagavato sāvakasaṅgho,
ñāyapaṭipanno bhagavato sāvakasaṅgho,
sāmīcipaṭipanno bhagavato sāvakasaṅgho,
yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho,
āhuneyyo pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo, anuttaraṃ
puññakkhettaṃ lokassāti.
— stop —
36) Buddha-jayamaṅgala-gathā
Bāhuṃ sahassamabhinimmitasāvudhantaṃ
grīmekhalaṃ uditaghorasasenamāraṃ
dānādidhammavidhinā jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
mārātirekamabhiyujjhitasabbarattiṃ
ghorampanāḷavakamakkhamathaddhayakkhaṃ
khantīsudantavidhinā jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
ukkhittakhaggamatihatthasudāruṇantaṃ
dhāvantiyojanapathaṃgulimālavantaṃ
iddhībhisaṅkhatamano jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
katavāna kaṭṭhamudaraṃ iva gabbhinīyā
ciñcāya duṭṭhavacanaṃ janakāyamajjhe
santena somavidhinā jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
saccaṃ vihāya matisaccakavādaketuṃ
vādābhiropitamanaṃ atiandhabhūtaṃ
paññāpadīpajalito jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
nandopanandabhujagaṃ vibudhaṃ mahiddhiṃ
puttena therabhujagena damāpayanto
iddhūpadesavidhinā jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
duggāhadiṭṭhibhujagena sudaṭṭhahatthaṃ
brahmaṃ visuddhijutimiddhibakābhidhānaṃ
ñāṇāgadena vidhinā jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
etāpi buddhajayamaṅgalaaṭṭhagāthā
yo vācano dinadine sarate matandī
hitavānanekavividhāni cupaddavāni
mokkhaṃ sukhaṃ adhigameyya naro sapañño.
37) Jaya-paritta-gāthā
Mahākāruṇiko nātho hitāya sabbapāṇinaṃ
pūretvā pāramī sabbā patto sambodhimuttamaṃ
etena saccavajjena hotu te jayamaṅgalaṃ.
jayanto bodhiyā mūle sakyānaṃ nandivaḍḍhano
evaṃ tvaṃ vijayo hohi jayassu jayamaṅgale
aparājitapallaṅke sīse paṭhavipokkhare
nāḷāgiriṃ gajavaraṃ atimattabhūtaṃ
dāvaggicakkamasanīva sudāruṇantaṃ
mettambusekavidhinā jitvā munindo
tantejasā bhavatu te jayamaṅgalāni.
abhiseke sabbabuddhānaṃ aggappatto pamodati.
sunakkhattaṃ sumaṅgalaṃ supabhātaṃ suhuṭṭhitaṃ
sukhaṇo sumuhutto ca suyiṭṭhaṃ brahmacārisu
padakkhiṇaṃ kāyakammaṃ vācākammaṃ padakkhiṇaṃ
padakkhiṇaṃ manokammaṃ paṇidhī te padakkhiṇā
padakkhiṇāni katavāna labhantatthe padakkhiṇe.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbabuddhānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbadhammānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbasaṅghānubhāvena sadā sotthī bhavantu te.
38) Anumodanā-vidhī
Yathā vārivahā pūrā paripūrenti sāgaraṃ
evameva ito dinnaṃ petānaṃ upakappati
icchitaṃ patthitaṃ tumhaṃ khippameva samijjhatu
sabbe pūrentu saṅkappā cando paṇṇaraso yathā
maṇi jotiraso yathā.
Sabbītiyo vivajjantu sabbarogo vinassatu
mā te bhavatvantarāyo sukhī dīghāyuko bhava
sabbītiyo vivajjantu sabbarogo vinassatu
mā te bhavatvantarāyo sukhī dīghāyuko bhava
sabbītiyo vivajjantu sabbarogo vinassatu
mā te bhavatvantarāyo sukhī dīghāyuko bhava
abhivādanasīlissa niccaṃ vuḍḍhāpacāyino
cattāro dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ.
39) Bhojana-dānānumodanā-gāthā
Āyudo balado dhīro vaṇṇado paṭibhāṇado
sukhassa dātā medhāvī sukhaṃ so adhigacchati
āyuṃ datvā balaṃ vaṇṇaṃ sukhañca paṭibhāṇado
dīghāyu yasavā hoti yattha yatthūpapajjatīti.
40) Cullamaṅgala-cakkavāla
Sabbabuddhānubhāvena sabbadhammānubhāvena
sabbasaṅghānubhāvena buddharatanaṃ dhammaratanaṃ
saṅgharatanaṃ tiṇṇaṃ ratanānaṃ ānubhāvena caturāsītisahassadhammakkhandhānubhāvena
piṭakattayānubhāvena
jinasāvakānubhāvena sabbe te rogā sabbe te bhayā sabbe
te antarāyā sabbe te upaddavā sabbe te dunnimittā sabbe
te avamaṅgalā vinassantu āyuvaḍḍhako dhanavaḍḍhako
sirivaḍḍhako yasavaḍḍhako balavaḍḍhako vaṇṇavaḍḍhako
sukhavaḍḍhako hotu sabbadā.
dukkharogabhayā verā sokā sattu cupaddavā
anekā antarāyāpi vinassantu ca tejasā
jayasiddhi dhanaṃ lābhaṃ sotthi bhāgyaṃ sukhaṃ balaṃ
siri āyu ca vaṇṇo ca bhogaṃ vuḍḍhī ca yasavā
satavassā ca āyū ca jīvasiddhī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbabuddhānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbadhammānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbasaṅghānubhāvena sadā sotthī bhavantu te.
41) Cullamaṅgala-cakkavāla (short version)
Ratanattayānubhāvena ratanattayatejasā
dukkharogabhayā verā sokā sattu cupaddavā
anekā antarāyāpi vinassantu asesato
jayasiddhi dhanaṃ lābhaṃ sotthi bhāgyaṃ sukhaṃ balaṃ
siri āyu ca vaṇṇo ca bhogaṃ vuḍḍhī ca yasavā
satavassā ca āyū ca jīvasiddhī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbabuddhānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbadhammānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbasaṅghānubhāvena sadā sotthī bhavantu te.
42) Mahāmaṅgala-cakkavāla
Siridhitimatitejo jayasiddhimahiddhimahāguṇāparimitapuññādhikārassasappantarāyanivāraṇasamatthassa
bhagavato
arahato sammāsambuddhassa dvattiṃsamahāpurisalakkhaṇā
nubhāvena asītyānubyañjanānubhāvena aṭṭhuttarasatamaṅglā
nubhāvena chabbaṇṇaraṃsiyānubhāvena ketumālānubhāvena
dasapāramitānubhāvena dasaupapāramitānubhāvena
dasaparamatthapāramitānubhāvena sīlasamādhipaññānubhāvena
buddhānubhāvena dhammānubhāvena saṅghānubhāvena
tejānubhāvena iddhānubhāvena balānubhāvena ñeyyadhammānubhāvena
caturāsītisahassadhamamakkhandhānubhāvena navalokutt
a r a d h a m m ā n u b h ā v e n a a ṭ ṭ h a ṅ g i k a m a g g ā n u b h ā v e n a
a ṭ ṭ h a s a m ā p a t t i y ā n u b h ā v e n a c h a ḷ a b h i ñ ñ ā n u b h ā v e n a
catusaccañāṇānubhāvena
dasabalañāṇānubhāvena sabbaññutañāṇānubhāvena mettākaruṇāmuditāupekkhānubhāvena
sabbaparittānubhāvena
ratanattyasaraṇānubhāvena tuyhaṃ sabbarogasokupaddavadukkhadomanssupāyāsā
vinssantu
sabbantarāyāpi vinssantu sabbasaṃkappā tuyhaṃ samijjhantu
dīghāyutā tuyhaṃ hotu satavassajīvena samaṃgiko hotu sabbadā.
ākāsapabbatavanabhūmigaṃgāmahāsamuddā ārakkhakā devatā
sadā tumhe anurakkhantu.
nakkhattayakkhabhūtānaṃ pāpaggahanivāraṇā
parittassānubhāvena hantvā tesaṃ upaddave.
nakkhattayakkhabhūtānaṃ pāpaggahanivāraṇā
parittassānubhāvena hantvā tesaṃ upaddave.
nakkhattayakkhabhūtānaṃ pāpaggahanivāraṇā
parittassānubhāvena hantvā tesaṃ upaddave.
43) Āṭānāṭiya-paritta-gāthā (short version)
Sabbarogavinimutto sabbasantāpavajjito
sabbaveramatikkanto nibbuto ca tuvaṃ bhava.
sabbītiyo vivajjantu sabbarogo vinassatu
mā te bhavatvantarāyo sukhī dīghāyuko bhava
abhivādanasīlissa niccaṃ vuḍḍhāpacāyino
cattāro dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ.
44) Devatādissa-dakkhiṇānumodanā-gāthā
Yasmiṃ padese kappeti vāsaṃ paṇḍitajātiyo
sīlavantettha bhojetvā saññate brahmacārino
yā tattha devatā āsuṃ tāsaṃ dakkhiṇamādise
tā pūjitā pūjayanti mānitā mānayanti naṃ
tato naṃ anukampanti mātā puttaṃva orasaṃ
devatānukampito poso sadā bhadrāni passati.
45) Devatābhisammantana-gāthā
Yānīdha bhūtāni samāgatāni
bhummāni vā yāni va antalikkhe
sabbe va bhūtā sumanā bhavantu
athopi sakkacca suṇantu bhāsitaṃ
subhāsitaṃ kiñcipi vo bhaṇemu
puññe satuppādakaraṃ apāpaṃ
dhammūpadesaṃ anukārakānaṃ
tasmā hi bhūtāni samentu sabbe
mettaṃ karotha mānusiyā pajāya
bhūtesu bāḷhaṃ katabhattikāya
divā ca ratto ca haranti ye baliṃ
paccopakāraṃ abhikaṅkhamānā
te kho manussā tanukānubhāvā
bhūtā visesena mahiddhikā ca
adissamānā manujehi ñātā
tasmā hi ne rakkhatha appamattā.
46) Tirokuḍḍakaṇḍa-gāthā
Adāsi me akāsi me ñātimittā sakhā ca me
petānaṃ dakkhiṇaṃ dajjā pubbe katamanussaraṃ
na hi ruṇṇaṃ vā soko vā yā vaññā paridevanā
na taṃ petānamatthāya evaṃ tiṭṭhanti ñātayo
ayañca kho dakkhiṇā dinnā saṅghamhi supatiṭṭhitā
dīgharattaṃ hitāyassa ṭhānaso upakappati.
so ñātidhammo ca ayaṃ nidassito
petāna pūjā ca katā uḷārā
balañca bhikkhūnamanuppadinnaṃ
tumhehi puññaṃ pasutaṃ anappakanti.
47) Aggap-pasādasutta-gāthā
Aggato ve pasannānaṃ aggaṃ dhammaṃ vijānataṃ
agge buddhe pasannānaṃ dakkhiṇeyye anuttare
agge dhamme pasannānaṃ virāgūpasame sukhe
agge saṅghe pasannānaṃ puññakkhette anuttare
aggasmiṃ dānaṃ dadataṃ aggaṃ puññaṃ pavaḍḍhati
aggaṃ āyu ca vaṇṇo ca yaso kitti sukhaṃ balaṃ
aggassa dātā medhāvī aggadhammasamāhito
devabhūto manusso vā aggappatto pamodatīti.
48) Kāla-dānasutta-gāthā
Kāle dadanti sapaññā vadaññū vītamaccharā
kālena dinnaṃ ariyesu ujubhūtesu tādisu
vippasannamanā tassa vipulā hoti dakkhiṇā
ye tattha anumodanti veyyāvaccaṃ karonti vā
na tena dakkhiṇā onā tepi puññassa bhāgino
tasmā dade appaṭivānacitto yattha dinnaṃ mahapphalaṃ
puññāni paralokasmiṃ patiṭṭhā honti pāṇinanti.
So atthaladdho sukhito viruḷho buddhasāsane
arogo sukhito hohi saha sabbehi ñātibhi
sā atthaladdhā sukhitā viruḷhā buddhasāsane
arogā sukhitā hohi saha sabbehi ñātibhi
te atthaladdhā sukhitā viruḷhā buddhasāsane
arogā sukhitā hotha saha sabbehi ñātibhi.
49) Ādiya-sutta-gāthā
Bhuttā bhogā bhaṭā bhaccā vitiṇṇā āpadāsu me
uddhaggā dakkhiṇā dinnā atho pañca balī katā
upaṭṭhitā sīlavanto saññatā brahmacārino
yadatthaṃ bhogamiccheyya paṇḍito gharamāvasaṃ
so me attho anuppatto kataṃ ananutāpiyaṃ
etaṃ anussaraṃ macco ariyadhamme ṭhito naro
idheva naṃ pasaṃsanti pecca sagge pamodatīti.
CHAPTER 4 SEVEN TUMNAAN AND TWELVE TUMNAAN SEVEN TUMNAAN
SEVEN TUMNAAN
50) An Invitation to the Devas
Pharitavāna mettaṃ samettā bhadantā, avikkhittacittā parittaṃ
bhaṇantu, sagge kāme ca rūpe girisikharataṭe, cantalikkhe vimāne,
dīpe raṭṭhe ca gāme taruvanagahane, gehavatthumhi khette,
bhummā cāyantu devā jalathalavisame, yakkhagandhabbanāgā,
tiṭṭhantā santike yaṃ munivaravacanaṃ, sādhavo me suṇantu.
dhammassavana kālo ayambhadantā,
dhammassavanakālo ayambhadantā,
dhammassavanakālo ayambhadantā.
Namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
buddhaṃ saraṇaṃ gacchāmi.
dhammaṃ saraṇaṃ gacchāmi.
saṅghaṃ saraṇaṃ gacchāmi.
dutiyampi buddhaṃ saraṇaṃ gacchāmi.
dutiyampi dhammaṃ saraṇaṃ gacchāmi.
dutiyampi saṅghaṃ saraṇaṃ gacchāmi.
tatiyampi buddhaṃ saraṇaṃ gacchāmi.
tatiyampi dhammaṃ saraṇaṃ gacchāmi.
tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
51) Namakāra-siddhi-gāthā
yo cakkhumā mohamalāpakaṭṭho
sāmaṃ va buddho sugato vimutto
mārassa pāsā vinimocayanto
pāpesi khemaṃ janataṃ vineyyaṃ.
buddhaṃ varantaṃ sirasā namāmi
lokassa nāthañca vināyakañca
tantejasā te jayasiddhi hotu
sappantarāyā ca vināsamentu.
dhammo dhajo yo viya tassa satthu
dassesi lokassa visuddhimaggaṃ
niyyāniko dhammadharassa dhārī
sātāvaho santikaro suciṇṇo.
dhammaṃ varantaṃ sirasā namāmi
mohappadālaṃ upasantadāhaṃ
tantejasā te jayasiddhi hotu
sappantarāyā ca vināsamentu.
saddhammasenā sugatānugo yo
lokassa pāpūpakilesajetā
santo sayaṃ santiniyojako ca
svākkhātadhammaṃ viditaṃ karoti.
saṅghaṃ varantaṃ sirasā namāmi
buddhānubuddhaṃ samasīladiṭṭhiṃ
tantejasā te jayasiddhi hotu
sappantarāyā ca vināsamentu.
52) Sambuddhe
Sambuddhe aṭṭhavīsañca dvādasañca sahassake
pañcasatasahassāni namāmi sirasā ahaṃ
tesaṃ dhammañca saṅghañca ādarena namāmihaṃ
namakārānubhāvena hantvā sabbe upaddave
anekā antarāyāpi vinassantu asesato.
sambuddhe pañcapaññāsañca catuvīsatisahassake
dasasatasahassāni namāmi sirasā ahaṃ
tesaṃ dhammañca saṅghañca ādarena namāmihaṃ
namakārānubhāvena hantvā sabbe upaddave
anekā antarāyāpi vinassantu asesato.
sambuddhe navuttarasate aṭṭhacattāḷīsasahassake
vīsatisatasahassāni namāmi sirasā ahaṃ
tesaṃ dhammañca saṅghañca ādarena namāmihaṃ
namakārānubhāvena hantvā sabbe upaddave
anekā antarāyāpi vinassantu asesato.
53) Namo-kāra-aṭṭthaka
Namo arahato sammā sambuddhassa mahesino
namo uttamadhammassa svākkhātasseva tenidha
namo mahāsaṅghassāpi visuddhasīladiṭṭhino
namo omātyāraddhassa ratanattayassa sādhukaṃ
namo omakātītassa tassa vatthuttyassapi
namo kārappabhāvena vigacchantu upaddavā
namo kārānubhāvena suvatthi hotu sabbadā
namo kārassa tejena vidhimhi homi tejavā.
54) Maṅgala-suttaṃ
Bahū devā manussā ca maṅgalāni acintayuṃ
ākaṅkhamānā sotthānaṃ brūhi maṅgalamuttamaṃ.
asevanā ca bālānaṃ paṇḍitānañca sevanā
pūjā ca pūjanīyānaṃ etammaṅgalamuttamaṃ.
paṭirūpadesavāso ca pubbe ca katapuññatā
attasammāpaṇidhi ca etammaṅgalamuttamaṃ.
bāhusaccañca sippañca vinayo ca susikkhito
subhāsitā ca yā vācā etammaṅgalamuttamaṃ.
mātāpituupaṭṭhānaṃ puttadārassa saṅgaho
anākulā ca kammantā etammaṅgalamuttamaṃ.
dānañca dhammacariyā ca ñātakānañca saṃgaho
anavajjāni kammāni etammaṅgalamuttamaṃ.
āratī viratī pāpā majjapānā ca saññamo
appamādo ca dhammesu etammaṅgalamuttamaṃ.
gāravo ca nivāto ca santuṭṭhī ca kataññutā
kālena dhammassavanaṃ etammaṅgalamuttamaṃ.
khantī ca sovacassatā samaṇānañca dassanaṃ
kālena dhammasākacchā etammaṅgalamuttamaṃ.
tapo ca brahmacariyañca ariyasaccāna dassanaṃ
nibbānasacchikiriyā ca etammaṅgalamuttamaṃ.
phuṭṭhassa lokadhammehi cittaṃ yassa na kampati
asokaṃ virajaṃ khemaṃ etammaṅgalamuttmaṃ.
etādisāni katatvāna sabbatthamaparājitā
sabbattha sotthiṃ gacchanti tantesaṃ maṅgalamuttamanti.
55) Ratana-suttaṃ (short version)
Yaṃkiñci vittaṃ idha vā huraṃ vā
saggesu vā yaṃ ratanaṃ paṇītaṃ
na no samaṃ atthi tathāgatena
idampi buddhe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
khayaṃ virāgaṃ amataṃ paṇītaṃ
yadajjhagā sakyamunī samāhito
na tena dhammena samatthi kiñci
idampi dhamme ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
yambuddhaseṭṭho parivaṇṇayī suciṃ
samādhimānantarikaññamāhu
samādhinā tena samo na vijjati
idampi dhamme ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
ye puggalā aṭṭha sataṃ pasaṭṭhā
cattāri etāni yugāni honti
te dakkhiṇeyyā sugatassa sāvakā
etesu dinnāni mahapphalāni
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
ye suppayuttā manasā daḷhena
nikkāmino gotamasāsanamhi
te pattipattā amataṃ vigayha
laddhā mudhā nibbutiṃ bhuñjamānā
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
khīṇaṃ purāṇaṃ navaṃ natthi sambhavaṃ
virattacittāyatike bhavasmiṃ
te khīṇabījā aviruḷhichandā
nibbanti dhīrā yathāyampadīpo
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu
56) Ratana-suttaṃ (complete version)
Yānīdha bhūtāni samāgatāni
bhummāni vā yāniva antalikkhe
sappe va bhūtā sumanā bhavantu
athopi sakkacca suṇantu bhāsitaṃ
tasmā hi bhūtā nisāmetha sappe
mettaṃ karotha mānusiyā pajāya
divā ca ratto ca haranti ye baliṃ
tasmā hi ne rakkhatha appamattā.
yaṃkiñci vittaṃ idha vā huraṃ vā
saggesu vā yaṃ ratanaṃ paṇītaṃ
na no samaṃ atthi tathāgatena
idampi buddhe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
khayaṃ virāgaṃ amataṃ paṇītaṃ
yadajjhagā sakyamunī samāhito
na tena dhammena samatthi kiñci
idampi dhamme ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
yambuddhaseṭṭho parivaṇṇayī suciṃ
samādhimānantarikaññamāhu
samādhinā tena samo na vijjati
idampi dhamme ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
ye puggalā aṭṭha sataṃ pasaṭṭhā
cattāri etāni yugāni honti
te dakkhiṇeyyā sugatassa sāvakā
etesu dinnāni mahapphalāni
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hontu.
ye suppayuttā manasā daḷhena
nikkāmino gotamasāsanamhi
te pattipattā amataṃ vigayha
laddhā mudhā nibbutiṃ bhuñjamānā
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
yathindakhīlo paṭhaviṃ sito siyā
catubbhi vātebhi asampakampiyo
tathūpamaṃ sappurisaṃ vadāmi
yo ariyasaccāni avecca passati
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
ye ariyasaccāni vibhāvayanti
gambhīrapaññena sudesitāni
kiñcāpi te honti bhusappamattā
na te bhavaṃ aṭṭhamamādiyanti
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
sahāvassa dassanasampadāya
tyassu dhammā jahitā bhavanti
vicikicchitañca
sīlabbataṃ vāpi yadatthi kiñci
catūhapāyehi ca vippamutto
cha cābhiṭhānāni abhabbo kātuṃ
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
kiñcāpi so kammaṃ karoti pāpakaṃ
kāyena vācāyuda cetasā vā
abhabbo so tassa paṭhicchadāya
abhabbatā diṭṭhapadassa vuttā
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
vanappagumpe yathā phussitagge
gimhānamāse paṭhamasmiṃ gimhe
tathūpamaṃ dhammavaraṃ adesayi
nibbānagāmiṃ paramaṃ hitāya
idampi buddhe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
varo varaññū varado varāharo
anuttaro dhammavaraṃ adesayi
idampi buddhe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
khīṇaṃ purāṇaṃ navaṃ ntthi sambhavaṃ
virattacittāyatike bhavasmiṃ
te khīṇapījā aviruḷhichandā
nibbanti dhīrā yathāyampadīpo
idampi saṅghe ratanaṃ paṇītaṃ
etena saccena suvatthi hotu.
yānīdha bhūtāni samāgatāni
bhummāni vā yāniva antalikkhe
tathāgataṃ devamanussapūjitaṃ
buddhaṃ namassāma suvatthi hotu.
yānīdha bhūtāni samāgatāni
bhummāni vā yāniva antalikkhe
tathāgataṃ devamanussapūjitaṃ
dhammaṃ namassāma suvatthi hotu.
yānīdha bhūtāni samāgatāni
bhummāni vā yāniva antalikkhe
tathāgataṃ devamanussapūjitaṃ
saṅghaṃ namassāma suvatthi hotu.
57) Karaṇīya-metta-suttaṃ
Karaṇīyamatthakusalena yantaṃ santaṃ padaṃ abhisamecca
sakko ujū ca suhujū ca suvaco cassa mudu anatimānī
sattussako ca subharo ca appakicco ca sallahukavutti
santindriyo ca nipako ca appagabbho kulesu ananugiddho
na ca khuddaṃ samācare kiñci yena viññū pare upavadeyyuṃ
sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā
ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā
dīghā vā ye mahantā vā majjhimā rassakā aṇukathūlā
diṭṭhā vā ye ca adiṭṭhā ye ca dūre vasanti avidūre
bhūtā vā sambhavesī vā sabbe sattā bhavantu sukhitattā
na paro paraṃ nikubbetha nātimaññettha katthaci naṃ kiñci
byārosanā paṭīghasaññā nāññamaññassa dukkhamiccheyya
mātā yathā niyaṃ puttaṃ āyusā ekaputtamanurakkhe
evampi sabbabhūtesu mānasambhāvaye aparimāṇaṃ
Mettañca sabbalokasmiṃ mānasambhāvaye aparimāṇaṃ
uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ
tiṭṭhañcaraṃ nisinno vā sayāno vā yāva tassa vigatamiddho
etaṃ satiṃ adhiṭṭheyya brahmametaṃ vihāraṃ idhamāhu
diṭṭhiñca anupagamma sīlavā dassanena sampanno
kāmesu vineyya gedhaṃ na hi jātu gabbhaseyyaṃ punaretīti.
58) Khandha-paritta-gāthā
Virūpakkhehi me mettaṃ mettaṃ erāpathehi me
chabyāputtehi me mettaṃ mettaṃ kaṇhāgotamakehi ca
apādakehi me metaṃ mettaṃ dipādakehi me
catuppadehi me mettaṃ mettaṃ bahuppadehi me
mā maṃ apādakohiṃsi mā maṃ hiṃsi dipādako
mā maṃ catuppado hiṃsi mā maṃ hiṃsi bahuppado
sabbe sattā sabbe pāṇā sabbe bhūtā ca kevalā
sabbe bhadrāni passantu mā kiñci pāpamāgamā
appamāṇo buddho appamāṇo dhammo appamāṇo saṅgho
pamāṇavantāni siriṃsapāni ahi vicchikā satapadī uṇṇānābhī sarabū
mūsikā katā me rakkhā katā me parittā paṭikkamantu bhūtāni sohaṃ
namo bhagavato namo sattannaṃ sammāsambuddhānaṃ.
59) Mora-paritta-gāthā
Udetayañcakkhumā ekarājā
harissavaṇṇo paṭhavippabhāso
taṃ taṃ namassāmi harissavaṇṇaṃ paṭhavippabhāsaṃ
tayajja guttā viharemu divasaṃ
ye brāhmaṇā vedagu sabbadhamme
te me namo te ca maṃ pālayantu
namatthu buddhānaṃ namatthu bodhiyā
namo vimuttānaṃ namo vimuttiyā
imaṃ so parittaṃ katvā moro carati esanā.
apetayañcakkhumā ekarājā
harissavaṇṇo paṭhavippabhāso
taṃ taṃ namassāmi harissavaṇṇaṃ paṭhavippabhāsaṃ
tayajja guttā viharemu rattiṃ
ye brāhmaṇā vedagu sabbadhamme
te me namo te ca maṃ pālayantu
namatthu buddhānaṃ namatthu bodhiyā
namo vimuttānaṃ namo vimuttiyā
imaṃ so parittaṃ katvā moro vāsamakappayīti.
60) Āṭānāṭiya-paritta-gāthā
Vipassissa namatthu cakkhumantassa sirīmato
sikhissapi namatthu sabbabhūtānukampino
vessabhussa namatthu nahātakassa tapassino
namatthu kakusandhassa mārasenappamaddino
konāgamanassa namatthu brāhmaṇassa vusīmato
kassapassa namatthu vippamuttassa sabbadhi
aṅgīrasssa namatthu sakyaputtassa sirīmato
yo imaṃ dhammamadesesi sabbadukkhāpanūdanaṃ
ye cāpi nibbutā loke yathābhūtaṃ vipassisuṃ
te janā apisuṇā mahantā vītasāradā
hitaṃ devamanussānaṃ yaṃ namassanti gotamaṃ
vijjācaraṇasampannaṃ mahantaṃ vītasāradaṃ
vijjācaraṇasampannaṃ buddhaṃ vandāma gotamanti.
61) Aṅgulimāla-paritta-gāthā
Yatohaṃ bhagini ariyāya jātiyā jāto nābhijānāmi sañcicca
pāṇaṃ jīvitā voropetā. tena saccena sotthi te hotu sotthigabbhassa.
62) Bojjhaṅga-paritta-gāthā
Bojjhaṅgo satisaṅkhāto dhammānaṃ vicayo tathā
viriyampītipassaddhi- bojjhaṅgā ca tathāpare
samādhupekkhabojjhaṅgā satte te sabbadassinā
muninā sammadakkhātā bhāvitā bahulīkatā
saṃvattanti abhiññāya nibbānāya ca bodhiyā
etena saccavajjena sotthi te hotu sabbadā.
ekasmiṃ samaye nātho moggallānañca kassapaṃ
gilāne dukkhite disvā bojjhaṅge satta desayi
te ca taṃ abhinanditvā rogā mucciṃsu taṃkhaṇe
etena saccavajjena sotthi te hotu sabbadā.
ekadā dhammarājāpi gelaññenābhipīḷito
cundattherena taññeva bhaṇāpetavā na sādaraṃ
sammoditvā ca ābādhā tamhā vuṭṭhāsi ṭhānaso
etena saccavajjena sotthi te hotu sabbadā.
pahīnā te ca ābādhā tiṇṇannampi mahesinaṃ
maggāhatakilesā va pattānuppattidhammataṃ
etena saccavajjena sotthi te hotu sabbadā.
Twelve Tumnaan
63) Vaṭṭaka-paritta-gāthā
Atthi loke sīlaguṇo saccaṃ soceyyanuddayā
tena saccena kāhāmi saccakiriyamanuttaraṃ
āvajjitvā dhammabalaṃ saritvā pubbake jine
saccabalamavassāya saccakiriyamakāsahaṃ
santi pakkhā apattanā santi pādā avañcanā
mātā pitā ca nikkhantā jātaveda paṭikkama
saha sacce kate mayhaṃ mahāpajjalito sikhī
vajjesi soḷasa karīsāni udakaṃ patvā yathā sikhī
saccena me samo natthi esā me saccapāramīti
64) Āṭānāṭiya-parittaṃ
(namo me sabbabuddhānaṃ – short version)
namo me sabbabuddhānaṃ uppannānaṃ mahesinaṃ
taṇhaṃkaro mahāvīro medhaṃkaro mahāyaso
saraṇaṃkaro lokahito dīpaṃkaro jutindharo
koṇḍañño janapāmokkho maṅgaglo purisāsabho
sumano sumano dhīro revato rativaḍḍhano
sobhīto guṇasampanno anomadassī januttamo
padumo lokapajjoto nārado varasārathī
padumuttaro sattasāro sumedho appaṭipuggalo
sujāto sabbalokaggo piyadassī narāsabho
atthadassī kāruṇiko dhammadassī tamonudo
siddhattho asamo loke tisso ca vadataṃ varo
pusso ca varado buddho vipassī ca anūpamo
sikhī sabbahito satthā vessabhū sukhādāyako
kakusandho satthavāho konāgamano raṇañjaho
kassapo sirisampanno gotamo sakyapuṃgavoti.
65) Abhaya-paritta-gāthā
Yandunnimittaṃ avamaṅgalañca yo cāmanāpo sakuṇassa saddo
pāpaggaho dussupinaṃ akantaṃ buddhānubhāvena vināsamentu.
yandunnimittaṃ avamaṅgalañca yo cāmanāpo sakuṇassa saddo
pāpaggaho dussupinaṃ akantaṃ dhammānubhāvena vināsamentu.
yandunnimittaṃ avamaṅgalañca yo cāmanāpo sakuṇassa saddo
pāpaggaho dussupinaṃ akantaṃ saṅghānubhāvena vināsamentu.
sakkatvā buddharatanaṃ osathaṃ uttamaṃ varaṃ
hitaṃ devamanussānaṃ buddhatejena sotthinā
nassantupaddavā sabbe dukkhā vūpasamentute
sakkatvā dhammaratanaṃ osathaṃ uttamaṃ varaṃ
pariḷāhūpasamanaṃ dhammatejena sotthinā
nassantupaddavā sabbe bhayā vūpasamentu te
sakkatvā saṅgharatanaṃ osathaṃ uttmaṃ varaṃ
āhuneyyaṃ pāhuneyyaṃ saṅghatejena sotthinā
nassantupaddavā sabbe rogā vūpasamentu te.
natthi me saraṇaṃ aññaṃ buddho me saraṇaṃ varaṃ
etena saccavajjena hotu te jayamaṅgalaṃ
natthi me saraṇaṃ aññaṃ dhammo me saraṇaṃ varaṃ
etena saccavajjena hotu te jayamaṅgalaṃ
natthi me saraṇaṃ aññaṃ saṅgho me saraṇaṃ varaṃ
etena saccavajjena hotu te jayamaṅgalaṃ.
yaṃkiñci ratanaṃ loke vijjati vividhaṃ puthu
ratanaṃ buddhasamaṃ natthi tasmā sotthī bhavantu te
yaṃkiñci ratanaṃ loke vijjati vividhaṃ puthu
ratanaṃ dhammasamaṃ natthi tasmā sotthī bhavantu te
yaṃkiñci ratanaṃ loke vijjati vividhaṃ puthu
ratanaṃ saṅghasamaṃ natthi tasmā sotthī bhavantu te.
66) Devatā-uyyojana-gāthā
Dukkhappattā ca niddukkhā bhayappattā ca nibbhayā
sokappattā ca nissokā hontu sabbepi pāṇino
ettāvatā ca amhehi sambhataṃ puññasampadaṃ
sabbe devānumodantu sabbasampattisaddhiyā
dānaṃ dadantu saddhāya sīlaṃ rakkhantu sabbadā
bhāvanābhiratā hontu gacchantu devatā gatā.(stop)
sabbe buddhā balappattā paccekānañca yaṃ balaṃ
arahantānañca tejena rakkhaṃ bandhāmi sabbaso.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbabuddhānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbadhammānubhāvena sadā sotthī bhavantu te.
bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā
sabbasaṅghānubhāvena sadā sotthī bhavantu te.
nakkhattayakkhabhūtānaṃ pāpaggahanivāraṇā
parittassānubhāvena hantvā tesaṃ upaddave
nakkhattayakkhabhūtānaṃ pāpaggahanivāraṇā
parittassānubhāvena hantvā tesaṃ upaddave
nakkhattayakkhabhūtānaṃ pāpaggahanivāraṇā
parittassānubhāvena hantvā tesaṃ upaddave
CHAPTER 5 7-DISCOURSE ABHIDHAMMA 7-DISCOURSE ABHIDHAMMA
7-Discourse Abhidhamma
67) Dhamma-saṅgiṇī
Kusalā dhammā akusalā dhammā abyākatā dhammā.
katame dhammā kusalā. yasmiṃ samaye kāmāvacaraṃ kusalaṃ
cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ
rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā
rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ
vā yaṃ yaṃ vā panārabbha tasmiṃ samaye phasso hoti, avikkhepo
hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā
arūpino dhammā ime dhammā kusalā.
68) Vibhaṅga
P a ñ c a k k h a n d h ā r ū p a k k h a n d h o v e d a n ā k k h a n d h o
saññākkhandho saṅkhārakkhandho viññāṇakkhandho. tatha
katamo rūpakkhandho. yaṅkiñci rūpaṃ atītānāgatapaccuppannaṃ
ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā
paṇītaṃ vā yaṃ dūre vā santike vā tadekajjhaṃ abhisaññūhitvā
abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho.
69) Dhātukathā
Saṅgaho asaṅgaho. saṅgahitena asaṅgahitaṃ asaṅgahitena
saṅgahitaṃ saṅgahitena saṅgahitaṃ asaṅgahitena asaṅgahitaṃ.
sampayogo vippayogo. sampayuttena vippayuttaṃ vippayuttena
sampayuttaṃ asaṅgahitaṃ.
70) Puggala-paññatti
Cha paññattiyo khandhapaññatti āyatanapaññatti dhātupaññatti
saccapaññatti indriyapaññatti puggalapaññatti. kittāvatā
puggalānaṃ puggalapaññati. samayavimutto asamayavimutto
kuppadhammo akuppadhammo parihānadhammo aparihānadhammo
cetanābhabbo anurakkhanābhabbo puthujjano gotrabhū bhayūparato
abhayūparato bhabbāgamano abhabbāgamano niyato aniyato
paṭipannako phaleṭṭhito arahā arahattāya paṭipanno.
71) Kathā-vatthu
Puggalo upalabbhati sacchikatthaparamatthenāti āmantā.
yo sacchikattho paramattho tato so puggalo upalabbhati
sacchikatthaparamatthenāti. na hevaṃ vattabbe. ājānāhi niggahaṃ
hañci puggalo upalabbhati sacchikatthaparamatthena tena vata
re vattabbe yo sacchikattho paramattho tato so puggalo upalabbhati
sacchikatthaparamatthenāti micchā.
72) Yamaka
Ye keci kusalā dhammā sabbe te kusalamūlā. ye vā pana
kusalamūlā sabbe te dhammā kusalā. ye keci kusalā dhammā sabbe
te kusalamūlena ekamūlā. ye vā pana kusalamūlena ekamūlā sabbe
te dhammā kusalā.
73) Mahāpaṭṭhāna
Hetupaccayo ārammaṇapaccayo adhipatipaccayo
anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo
nissayapaccayo upanissayapaccayo purejātapaccayo
pacchājātapaccayo āsevanapaccayo kammapaccayo vipākapaccayo
āhārapaccayo indriyapaccayo jhānapaccayo maggapaccayo
sampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo
vigatapaccayo avigatapaccayo.
Mātikā
74) Dhamma-saṅgiṇī-mātikā
Kusalā dhammā akusalā dhammā abyākatā dhammā.
sukhāya vedanāya sampayuttā dhammā dukkhāya vedanāya
sampayuttā dhammā adukkhamasukhāya vedanāya sampayuttā dhammā.
vipākā dhammā vipākadhammadhammā nevavipākanavipākadhammadhammā.
upādinnupādāniyā dhammā anupādinnupādāniyā dhammā anupādinnānupādāniyā dhammā.
saṅkiliṭṭhasaṅkilesikā dhammā asaṅkiliṭṭhasaṅkilesikā dhammā asaṅkiliṭṭhāsaṅkilesikā dhammā.
savitakkasavicārā dhammā avitakkavicāramattā dhammā avitakkāvicārā dhammā.
pītisahagatā dhammā sukhasahagatā dhammā upekkhāsahagatā dhammā.
dassanena pahātabbā dhammā bhāvanāya pahātabbā dhammā
nevadassanena na bhāvanāya pahātabbā dhammā.
d a s s a n e n a p a h ā t a b b a h e t u k ā d h a m m ā b h ā v a n ā y a
pahātabbahetukā dhammā nevadassanena na bhāvanāya pahātabbahetukā dhammā.
ā c a y a g ā m i n o d h a m m ā a p a c a y a g ā m i n o d h a m m ā
nevācayagāmino nāpacayagāmino dhammā.
sekkhā dhammā asekkhā dhammā nevasekkhānāsekkhā
dhammā.
parittā dhammā mahaggatā dhammā appamāṇā dhammā.
parittārammaṇā dhammā mahaggatārammaṇā dhammā
appamāṇārammaṇā dhammā.
hīnā dhammā majjhimā dhammā paṇītā dhammā.
micchattaniyatā dhammā sammattaniyatā dhammā aniyatā
dhammā.
m a g g ā r a m m a ṇ ā d h a m m ā m a g g a h e t u k ā d h a m m ā
maggādhipatino dhammā.
uppannā dhammā anuppannā dhammā uppādino dhammā.
atītā dhammā anāgatā dhammā paccuppannā dhammā.
atītārammaṇā dhammā anāgatārammaṇā dhammā
paccuppannārammaṇā dhammā.
ajjhattā dhammā bahiddhā dhammā ajjhattabahiddhā dhammā.
ajjhattārammaṇā dhammā bahiddhārammaṇā dhammā
ajjhattabahiddhārammaṇā dhammā.
sanidassanasappaṭighā dhammā anidassanasappaṭighā
dhammā anidassanāppaṭighā dhammā.
75) Vipassanā-bhūmi-pāṭho
P a ñ c a k k h a n d h ā r ū p a k k h a n d h o v e d a n ā k k h a n d h o
saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
dvādasāyatanāni cakkhvāyatanaṃ rūpāyatanaṃ sotāyatanaṃ
saddāyatanaṃ ghānāyatanaṃ gandhāyatanaṃ jivhāyatanaṃ
rasāyatanaṃ kāyāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ
dhammāyatanaṃ.
aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu
sotadhātu saddadhātu sotaviññāṇadhātu ghānadhātu gandhadhātu
ghānaviññāṇadhātu jivhādhātu rasadhātu jivhāviññāṇadhātu
kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu manodhātu
manoviññāṇadhātu.
bāvīsatindriyāni cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ
jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ
jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ
d o m a n a s s i n d r i y a ṃ u p e k k h i n d r i y a ṃ s a d d h i n d r i y a ṃ
viriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ
anaññataññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ.
cattāri ariyasaccāni dukkhaṃ ariyasaccaṃ dukkhasamudayo
ariyasaccaṃ dukkhanirodho ariyasaccaṃ dukkhanirodhagāminī
paṭipadā ariyasaccaṃ.
76) Mahāpaṭṭhāna
Hetupaccayo ārammaṇapaccayo adhipatipaccayo
anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo
nissayapaccayo upanissayapaccayo purejātapaccayo
pacchājātapaccayo āsevanapaccayo kammapaccayo vipākapaccayo
āhārapaccayo indriyapaccayo jhānapaccayo maggapaccayo
sampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo
vigatapaccayo avigatapaccayo.
77) Pabbatopama-gāthā
Yathāpi selā vipulā nabhaṃ āhacca pabbatā
samantā anupariyeyyuṃ nippothentā catuddisā
evaṃ jarā ca maccu ca adhivattanti pāṇino
khattiye brāhmaṇe vesse sudde caṇḍālapukkuse
na kiñci parivajjeti sabbamevābhimaddati
na tattha hatthīnaṃ bhūmi na rathānaṃ na pattiyā
na cāpi mantayuddhena sakkā jetuṃ dhanena vā
tasmā hi paṇḍito poso sampassaṃ atthamattano
buddhe dhamme ca saṅghe ca dhīro saddhaṃ nivesaye
yo dhammacārī kāyena vācāya uda cetasā
idheva naṃ pasaṃsanti pecca sagge pamodati.
78) Ariyadhana-gāthā
Yassa saddhā tathāgate acalā supatiṭṭhitā
sīlañca yassa kalyāṇaṃ ariyakantaṃ pasaṃsitaṃ
saṅghe pasādo yassatthi ujubhūtañca dassanaṃ
adaliddoti taṃ āhu amoghantassa jīvitaṃ
tasmā saddhañca sīlañca pāsādaṃ dhammadassanaṃ
anuyuñjetha medhāvī saraṃ buddhāna sāsananti.
79) Dhamma-niyāma-suttaṃ
Yaṃ ve nibbānañānassa ñānaṃ pubbe pavattate
tasseva visayībhūtā yāyaṃ dhammaniyāmatā
aniccatā dukkhatā ca sabbesaṃ ca anattatā
tassā pakāsakaṃ suttaṃ yaṃ sambuddhena bhāsitaṃ
sādhūnaṃ ñāṇacārena yathā buddhena desitaṃ
yoniso paṭipatyatthaṃ taṃ suttantaṃ bhaṇāmase.
Evamme sutaṃ. ekaṃ samayaṃ bhagavā sāvatthiyaṃ
viharati jetavane anāthapiṇḍikassa ārāme. tatra kho bhagavā
bhikkhū āmantesi bhikkhavoti. bhadanteti te bhikkhū bhagavato
paccassosuṃ. bhagavā etadavoca.
—stop—
uppādā vā bhikkhave tathāgatānaṃ anuppādā vā tathāgatānaṃ
ṭhitā va sā dhātu dhammaṭṭhittā dhammaniyāmatā sabbe saṅkhārā
aniccāti. taṃ tathāgato abhisambujjhati abhisameti abhisambujjhitvā
abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati
uttānīkaroti sabbe saṅkhārā aniccāti.
uppādā vā bhikkhave tathāgatānaṃ anuppādā vā tathāgatānaṃ
ṭhitā va sā dhātu dhammaṭṭhittā dhammaniyāmatā sabbe
saṅkhārā dukkhāti. taṃ tathāgato abhisambujjhati abhisameti
abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti
vivarati vibhajati uttānīkaroti sabbe saṅkhārā dukkhāti.
uppādā vā bhikkhave tathāgatānaṃ anuppādā vā tathāgatānaṃ
ṭhitā va sā dhātu dhammaṭṭhittā dhammaniyāmatā sabbe
dhammā anattāti. taṃ tathāgato abhisambujjhati abhisameti
abhisambujjhitavā abhisametvā ācikkhati deseti paññapeti
paṭṭhapeti vivarati vibhajati uttānīkaroti sabbe dhammā anattāti.
idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ
abhinandunti.
80) Tilakkhaṇādi-gāthā
Sabbe saṅkhārā aniccāti yadā paññāya passati
atha nibbindati dukkhe esa maggo visuddhiyā
sabbe saṅkhārā dukkhāti yadā paññāya passati
atha nibbindati dukkhe esa maggo visuddhiyā
sabbe dhammā anattāti yadā paññāya passati
atha nibbindati dukkhe esa maggo visuddhiyā
appakā te manussesu ye janā pāragāmino
athāyaṃ itarā pajā tīramevānudhāvati
ye ca kho sammadakkhāte dhamme dhammānuvattino
te janā pāramessanti maccudheyyaṃ suduttaraṃ
kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
okā anokamāgamma viveke yattha dūramaṃ
tatrābhiratimiccheyya hitvā kāme akiñcano
pariyodapeyya attānaṃ cittakkalesehi paṇḍito
yesaṃ sambodhiyaṅgesu sammā cittaṃ subhāvitaṃ
ādānapaṭinissagge anupādāya ye ratā
khīṇāsavā jutimanto te loke parinibbutāti.
81) Paṭiccasamuppāda-pāṭho
Avijjāpaccayā saṅkhārā saṅkhārapaccayā viññānaṃ
viññāṇapaccayā nāmarūpaṃ nāmarūpapaccayā saḷāyatanaṃ
saḷāyatanapaccayā phasso phassapaccayā vedanā vedanāpaccayā
taṇhā taṇhāpaccayā upādānaṃ upādānapaccayā bhavo bhavapaccayā
jāti jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanas
supāyāsā sambhavanti. evametassa kevalassa dukkhakkhandhassa
samudayo hoti.
avijjāyatveva asesavirāganirodhā saṅkhāranirodho saṅkhāranirodhā
viññāṇanirodho viññāṇanirodhā nāmarūpanirodho
nāmarūpanirodhā saḷāyatananirodho saḷāyatananirodhā
phassanirodho phassanirodhā vedanānirodho vedanānirodhā
taṇhānirodho taṇhānirodhā upādānanirodho upādānanirodhā
bhavanirodho bhavanirodhā jātinirodho jātinirodhā jarāmaraṇaṃ
sokaparidevadukkhadomanassupāyāsā nirujjhanati. evametassa
kevalassa dukkhakkhandhassa nirodho hoti.
82) Buddha-udāna-gāthā
Yadā have pātubhavanti dhammā
ātāpino jhāyato brāhmaṇassa
athassa kaṅkhā vapayanti sabbā
yato pajānāti sahetudhammaṃ.
yadā have pātubhavanti dhammā
ātāpino jhāyato brāhmaṇassa
athassa kaṅkhā vapayanti sabbā
yato khayaṃ paccayānaṃ avedi.
yadā have pātubhavanti dhammā
ātāpino jhāyato brāhmaṇassa
vidhūpayaṃ tiṭṭhati mārasenaṃ
sūrova obhāsayamantalikkhanti.
83) Bhaddeka-ratta-gāthā
Atītaṃ nānvāgameyya nappaṭikaṅkhe anāgataṃ
yadatītampahīnantaṃ appattañca anāgataṃ
paccuppannañca yo dhammaṃ tattha tattha vipassati
asaṃhiraṃ asaṅkuppaṃ taṃ viddhā manubrūhaye
ajjeva kiccamātappaṃ ko jaññā maraṇaṃ suve
na hi no saṅgarantena mahāsenena maccunā
evaṃ vihārimātāpiṃ ahorattamatanditaṃ
taṃ ve bhaddekarattoti santo ācikkhate munīti.
84) The Death Paṃsukula
Aniccā vata saṅkhārā uppādavayadhammino,
uppajjitvā nirujjhanti tesaṃ vūpasamo sukho.
Paṃsukula
Aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati,
chuḍḍo apetaviññāṇo niratthaṃva kaliṅgaraṃ.
CHAPTER 6 SUTTAS
85) Dhammacakkap-pavattana-sutta
Anuttaraṃ abhisambodhiṃ sambujjhitvā tathāgato
paṭhamaṃ yaṃ adesesi dhammacakkaṃ anuttaraṃ
sammadeva pavattento loke appaṭivattiyaṃ
yatthākkhātā ubho antā paṭipatti ca majjhimā
catūsvāriyasaccesu visuddhaṃ ñāṇadassanaṃ
desitaṃ dhammarājena sammāsambodhikittanaṃ
nāmena vissutaṃ suttaṃ dhammacakkappavattanaṃ
veyyākaraṇapāṭhena saṃgītantambhaṇāmase.
Evamme sutaṃ. ekaṃ samayaṃ bhagavā bārāṇasiyaṃ
viharati isipatane migadāye. tatra kho bhagavā pañcavaggiye
bhikkhū āmantesi.
dveme bhikkhave antā pabbajitena na sevitabbā yo cāyaṃ
kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo
anatthasañhito yo cāyaṃ attakilamathānuyogo dukkho anariyo
anatthasañhito.
ete te bhikkhave ubho ante anupagamma majjhimā paṭipadā
tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati.
katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena
abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya
sambodhāya nibbānāya saṃvattati.
ayameva ariyo aṭṭhaṅgiko maggo. seyyathīdaṃ. sammādiṭṭhi
sammāsaṅkappo sammāvācā sammākammanto sammāājīvo
sammāvāyāmo sammāsati sammāsamādhi.
ayaṃ kho sā bhikkhave majjhimā paṭipadā tathāgatena
abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya
sambodhāya nibbānāya saṃvattati.
idam kho pana bhikkhave dukkhaṃ ariyasaccaṃ. jātipi
dukkhā jarāpi dukkhā maraṇampi dukkhaṃ sokaparidevadukkhadomanassupāyāsāpi
dukkhā appiyehi sampayogo dukkho piyehi vippayogo dukkho yampicchaṃ na labhati tampi dukkhaṃ
saṅkhittena pañcupādānakkhandhā dukkhā.
idaṃ kho pana bhikkhave dukkhasamudayo ariyasaccaṃ.
yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatra tatrābhinandinī.
seyyathīdaṃ. kāmataṇhā bhavataṇhā vibhavataṇhā.
idaṃ kho pana bhikkhave dukkhanirodho ariyasaccaṃ. yo
tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti
anālayo.
idaṃ kho pana bhikkhave dukkhanirodhagāminī paṭipadā
ariyasaccaṃ.
ayameva ariyo aṭṭhaṅgiko maggo. seyyathīdaṃ. sammādiṭṭhi
sammāsaṅkappo sammāvācā sammākammanto sammāājīvo
sammāvāyāmo sammāsati sammāsamādhi.
—stop—
idaṃ dukkhaṃ ariyasaccanti me bhikkhave pubbe ananussutesu
dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me
bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi
ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me
bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi
ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
idaṃ dukkhasamudayo ariyasaccanti me bhikkhave pubbe
ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā
udapādi vijjā udapādi āloko udapādi.
taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahātabbanti
me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi
ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahīnanti
me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi
ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
idaṃ dukkhanirodha ariyasaccanti me bhikkhave pubbe
ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā
udapādi vijjā udapādi āloko udapādi.
taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikātabbanti
me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi
ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikatanti
me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi
ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti me
bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi
ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ
bhāvetabbanti me bhikkhave pubbe ananussutesu dhammesu
cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi
āloko udapādi.
taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ
bhāvitanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ
udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
yāvakīvañca me bhikkhave imesu catūsu ariyasaccesu
evantiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na
suvisuddhaṃ ahosi.
neva tāvāhaṃ bhikkhave sadevake loke samārake sabrahmake
sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ
sammāsambodhiṃ abhisambuddho paccaññāsiṃ.
yato ca kho me bhikkhave imesu catūsu ariyasaccesu
evanti parivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ
suvisuddhaṃ ahosi
athāhaṃ bhikkhave sadevake loke samārake sabrahmake
sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ
sammāsambodhiṃ abhisambuddho paccaññāsiṃ.
ñāṇañca pana me dassanaṃ udapādi akuppā me vimutti
ayamantimā jāti natthidāni punabbhavoti.
idamavoca bhagavā. attamanā pañcavaggiyā bhikkhū
bhagavato bhāsitaṃ abhinanduṃ. imasmiñca pana veyyākaraṇasmiṃ
bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ
dhammacakkhuṃ udapādi yaṃkiñci samudayadhammaṃ
sabbantaṃ nirodhadhammanti.
pavattite ca bhagavatā dhammacakke bhummā devā
saddamanussāvesuṃ etambhagavatā bārāṇasiyaṃ isipatane
migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ
samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā
kenaci vā lokasminti. (stop )
bhummānaṃ devānaṃ saddaṃ sutvā cātummahārājikā devā
saddamanussāvesuṃ.
cātummahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṅsā devā
saddamanussāvesuṃ. tāvatiṅsānaṅ devānaṃ saddaṃ sutvā yāmā
devā saddamanussāvesuṃ.
y ā m ā n a ṃ d e v ā n a ṃ s a d d a ṃ s u t v ā t u s i t ā d e v ā
saddamanussāvesuṃ.
tusitānaṃ devānaṃ saddaṃ sutvā nimmānaratī devā
saddamanussāvesuṃ.
nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī
devā saddamanussāvesuṃ.
paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā
brahmakāyikā
devā saddamanussāvesuṃ etambhagavatā bārāṇasiyaṃ
isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ
appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasminti.
—stop—
itiha tena khaṇena tena muhuttena yāva brahmalokā saddo
abbhuggacchi. ayañca dasasahassī lokadhātu saṅkampi sampakampi
sampavedhi. appamāṇo ca oḷāro obhāso loke pāturahosi atikkammeva
devānaṃ devānubhāvaṃ.
athakho bhagavā udānaṃ udānesi aññāsi vata bho koṇḍañño
aññāsi vata bho koṇḍaññoti. itihidaṃ āyasmato koṇḍaññassa
aññākoṇḍaññotveva nāmaṃ ahosīti.
86) Anattalakkhaṇa-suttaṃ
Yantaṃ sattehi dukkhena ñeyyaṃ anattalakkhaṇaṃ
attavādāttasaññānaṃ sammadeva vimocanaṃ
sambuddho taṃ pakāsesi diṭṭhasaccāna yoginaṃ
uttariṃ paṭivedhāya bhāvetuṃ ñāṇamuttamaṃ
yantesaṃ diṭṭhadhammānaṃ ñāṇenupparikkhataṃ
sabbāsavehi cittāni vimucciṃsu asesato
tathā ñāṇānusārena sāsanaṃ kātumicchataṃ
sādhūnaṃ atthasiddhatthaṃ taṃ suttantaṃ bhaṇāmase.
Evamme sutaṃ. ekaṃ samayaṃ bhagavā bārāṇasiyaṃ
viharati isipatane migadāye. tatra kho bhagavā pañcavaggiye
bhikkhū āmantesi.
rūpaṃ bhikkhave anattā. rūpañca hidaṃ bhikkhave attā
abhavissa nayidaṃ rūpaṃ ābādhāya saṃvatteyya labbhetha ca
rūpe evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti. yasmā ca
kho bhikkhave rūpaṃ anattā tasmā rūpaṃ ābādhāya saṃvattati na
ca labbhati rūpe evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.
vedanā anattā. vedanā ca hidaṃ bhikkhave attā abhavissa
nayidaṃ vedanā ābādhāya saṃvatteyya labbhetha ca vedanāya
evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti. yasmā ca kho
bhikkhave vedanā anattā tasmā vedanā ābādhāya saṃvattati na
ca labbhati vedanāya evaṃ me vedanā hotu evaṃ me vedanā mā
ahosīti.
saññā anattā. saññā ca hidaṃ bhikkhave attā abhavissa
nayidaṃ saññā ābādhāya saṃvatteyya labbhetha ca saññāya
evaṃ me saññā hotu evaṃ me saññā mā ahosīti. yasmā ca kho
bhikkhave saññā anattā tasmā saññā ābādhāya saṃvattati na ca
labbhati saññāya evaṃ me saññā hotu evaṃ me saññā mā ahosīti.
saṅkhārā anattā. saṅkhārā ca hidaṃ bhikkhave attā abhavissaṃsu
nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ labbhetha ca saṅkhāresu
evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti. yasmā
ca kho bhikkhave saṅkhārā anattā tasmā saṅkhārā ābādhāya
saṃvattanti na ca labbhati saṅkhāresu evaṃ me saṅkhārā hontu
evaṃ me saṅkhārā mā ahesunti.
viññāṇaṃ anattā. viññāṇañca hidaṃ bhikkhave attā abhavissa
nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya labbhetha ca viññāṇe
evaṃ me viññāṇaṃ hotu evaṃ me viññāṇaṃ mā ahosīti. yasmā
ca kho bhikkhave viññāṇaṃ anattā tasmā viññāṇaṃ ābādhāya
saṃvattati na ca labbhati viññāṇe evaṃ me viññāṇaṃ hotu evaṃ
me viññāṇaṃ mā ahosīti.
—stop—
taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vāti
aniccaṃ bhante. yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti.
dukkhaṃ bhante. yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ
kallaṃ nu taṃ samanupassituṃ etaṃ mama esohamasmi eso me
attāti. no hetaṃ bhante.
taṃ kiṃ maññatha bhikkhave vedanā niccā vā aniccā vāti
aniccā bhante. yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti.
dukkhaṃ bhante. yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ
kallaṃ nu taṃ samanupassituṃ etaṃ mama esohamasmi eso me
attāti. no hetaṃ bhante.
taṃ kiṃ maññatha bhikkhave saññā niccā vā aniccā vāti aniccā
bhante. yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti. dukkhaṃ
bhante. yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ
nu taṃ samanupassituṃ etaṃ mama esohamasmi eso me attāti.
no hetaṃ bhante.
taṃ kiṃ maññatha bhikkhave saṅkhārā niccā vā aniccā vāti
aniccā bhante. yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti.
dukkhaṃ bhante. yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ
kallaṃ nu taṃ samanupassituṃ etaṃ mama esohamasmi eso me
attāti. no hetaṃ bhante.
taṃ kiṃ maññatha bhikkhave viññāṇaṃ niccaṃ vā aniccaṃ
vāti aniccaṃ bhante. yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti.
dukkhaṃ bhante. yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ
kallaṃ nu taṃ samanupassituṃ etaṃ mama esohamasmi eso me
attāti. no hetaṃ bhante.
tasmātiha bhikkhave yaṅkiñci rūpaṃ atītānāgatapaccuppannaṃ
ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā
paṇītaṃ vā yandūre santike vā sabbaṃ rūpaṃ netaṃ mama nesohamasmi
na meso attāti. evametaṃ yathābhūtaṃ sammappaññāya
daṭṭhabbaṃ.
yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā
vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā
sabbā vedanā netaṃ mama nesohamasmi na meso attāti. evametaṃ
yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā
vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā
sabbā saññā netaṃ mama nesohamasmi na meso attāti. evametaṃ
yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā
vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā sabbe
saṅkhārā netaṃ mama nesohamasmi na meso attāti. evametaṃ
yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
yaṅkiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā
bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā
yandūre santike vā sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na
meso attāti. evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
evaṃ passaṃ bhikkhave sutvā ariyasāvako rūpasmiṃpi
nibbindati vedanāyapi nibbindati saññāyapi nibbindati saṅkhāresupi
nibbindati viññāṇasmiṃpi nibbindati. nibbindaṃ virajjati. virāgā
vimuccati. vimuttasmiṃ vimuttamīti ñāṇaṃ hoti khīṇā jāti vusitaṃ
brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānātīti.
idamavoca bhagavā. attamanā pañcavaggiyā bhikkhū
bhagavato bhāsitaṃ abhinnaduṃ. imasmiñca pana veyyākaraṇasmiṃ
bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi
cittāni vimucciṃsūti.
87) Āditta-pariyāya-suttaṃ
Veneyyadamanopāye sabbaso pāramiṃ gato
amoghavacano buddho abhiññāyānusāsako
ciṇṇānurūpato cāpi dhammena vinayaṃ pajaṃ
ciṇṇāggipāricariyānaṃ sambojjhārahayoginaṃ
yamādittapariyāyaṃ desayanto manoharaṃ
te sotāro vimocesi asekkhāya vimuttiyā
tathevopaparikkhāya viññūnaṃ sotumicchataṃ
dukkhatālakkhaṇopāyaṃ taṃ suttantaṃ bhaṇāmase.
Evamme sutaṃ. ekaṃ samayaṃ bhagavā gayāyaṃ viharati
gayāsīse saddhiṃ bhikkhusahassena. tatra kho bhagavā bhikkhū
āmantesi.
sabbaṃ bhikkhave ādittaṃ. kiñca bhikkhave sabbaṃ ādittaṃ.
cakkhuṃ bhikkhave ādittaṃ rūpā ādittā cakkhuviññāṇaṃ ādittaṃ
cakkhusamphasso āditto yampidaṃ cakkhusamphassapaccayā
uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ
vā tampi ādittaṃ kena ādittaṃ. ādittaṃ rāgagginā dosagginā
mohagginā ādittaṃ jātiyā jarāmaraṇena sokehi paridevehi
dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
sotaṃ ādittaṃ saddā ādittā sotaviññāṇaṃ ādittaṃ sotasamphasso
āditto yampidaṃ sotasamphassapaccayā uppajjati
vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi
ādittaṃ. kena ādittaṃ.
ādittaṃ rāgagginā dosagginā mohagginā ādittaṃ jātiyā
jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi
ādittanti vadāmi.
ghānaṃ ādittaṃ gandhā ādittā ghānaviññāṇaṃ ādittaṃ
ghānasamphasso āditto yampidaṃ ghānasamphassapaccayā
uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ
vā tampi ādittaṃ. kena ādittaṃ. ādittaṃ rāgagginā dosagginā
mohagginā ādittaṃ jātiyā jarāmaraṇena sokehi paridevehi
dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
jivhā ādittā rasā ādittā jivhāviññāṇaṃ ādittaṃ jivhāsamphasso
āditto yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ
sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. kena
ādittaṃ. ādittaṃ rāgagginā dosagginā mohagginā ādittaṃ jātiyā
jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi
ādittanti vadāmi.
kāyo āditto phoṭṭhabbā ādittā kāyaviññānaṃ ādittaṃ
kāyasamphasso āditto yampidaṃ kāyasamphassapaccayā
uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ
vā tampi ādittaṃ. kena ādittaṃ. ādittaṃ rāgagginā dosagginā
mohagginā ādittaṃ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi
domanassehi upāyāsehi ādittanti vadāmi.
mano āditto dhammā ādittā manoviññāṇaṃ ādittaṃ manosamphasso
āditto yampidaṃ manosamphassapaccayā uppajjati
vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi
ādittaṃ. kena ādittaṃ. ādittaṃ rāgagginā dosagginā mohagginā
ādittaṃ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi
domanassehi upāyāsehi ādittanti vadāmi.—stop—
evaṃ passaṃ bhikkhave sutvā ariyasāvako cakkhusmiṃpi
nibbindati rūpesupi nibbindati cakkhuviññāṇepi nibbindati
cakkhusamphassepi nibbindati yampidaṃ cakkhusamphassapaccayā
uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ
vā tasmiṃpi nibbindati.
sotasmiṃpi nibbindati saddesupi nibbindati sotaviññāṇepi
n i b b i n d a t i s o t a s a m p h a s s e p i n i b b i n d a t i y a m p i d a ṃ
sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ
vā adukkhamasukhaṃ vā tasmiṃpi nibbindati.
g h ā n a s m i ṃ p i n i b b i n d a t i g a n d h e s u p i n i b b i n d a t i
ghānaviññāṇepi nibbindati ghānasamphassepi nibbindati yampidaṃ
ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ
vā adukkhamasukhaṃ vā tasmiṃpi nibbindati.
jivhāyapi nibbindati rasesupi nibbindati jivhāviññāṇepi
n i b b i n d a t i j i v h ā s a m p h a s s e p i n i b b i n d a t i y a m p i d a ṃ
jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ
vā adukkhamasukhaṃ vā tasmiṃpi nibbindati.
kāyasmiṃpi nibbindati phoṭṭhabbesupi nibbindati
kāyaviññāṇepi nibbindati kāyasamphassepi nibbindati yampidaṃ
kāyasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ
vā adukkhamasukhaṃ vā tasmiṃpi nibbindati.
m a n a s m i ṃ p i n i b b i n d a t i d h a m m e s u p i n i b b i n d a t i
manoviññāṇepi nibbindati manosamphassepi nibbindati yampidaṃ
manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ
vā adukkhamasukhaṃ vā tasmiṃpi nibbindati.
nibbindati virajjati. virāgā vimuccati. vimuttasmiṃ vimuttamīti
ñāṇaṃ hoti khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ
nāparaṃ itthattāyāti pajānātīti.
idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ
abhinanduṃ.
imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa
bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti.
CHAPTER 7 RELIGIOUS ACTIVITES FOR BHIKKHU
88) Cloth Marking
Before bhikkhus make use of any cloth to make robes, they
must make bhikkhus on the cloth to avoid abusing the monastic
discipline. Cloth marking is to make a dark dot which measures
about 0.3 cm in diameter at any one cornor of the cloth with a
colored pen which does not come off easily.
Due to the fact that cloth was rare to find and highly chest,
Lord Buddha allowed all bhikkhus to do some marking on the cloth
to reduce its value so that it will not be desired by any culprits.
The colors of the marking allowed by the Lord Buddha were blue,
Black or mud-like color.
Cloth marking procedure is as follows;
1. The cloth neat and sit side legs.
2. Join hands together at chest level and then pray “Namo tassa
bhagavato arahato sammāsambuddhassa” (3 times)
3. Catch a cornor of the cloth
4. Hold a pen to write down on the cloth and rotate the pen
to the right.
then repeat the following:
Imaṃ pindukappaṃ karomi. (mark 1st dot)
dutiyampi imaṃ pindukappaṃ karomi. (mark 2nd dot)
tatiyampi imaṃ pindukappaṃ karomi. (mark 3rd dot)
Once the marking has been done, there is no need to do it
again even when the mark has disappeared through washing.
Present practice is to mark each robe with a spot, rotating the pen
3 times clockwise to trace a small circle and repeating the above
formula once for each circuit. Initials or name may be added as
further means for identification.
89) Cloth Adhiṭṭhāna
In the early period the Lord Buddha allowed the Buddhist
bhikkhus to traditionally use only 3 pieces; the outer robe, over a
robe and inner under robe, each 1 piece. Later the Buddha saw that
the bhikkhus needed to use more robe so. He allowed bhikkhus
to use rains-cloth, bhikkhu-seat, handkerchief and requisite cloth
such as sleeveless one-shouldered singlet cloth, bhikkhu’s bag,
cloth sling for alms-bowl, breast-cloth, hand-cloth and etc. After
these fabrics were added marks, they will be blessed. Blessing is
a way to determine which piece of fabric is used as a cloth.
The blessing is as follows;
1.The cloth neat and sit side legs.
2.Join hands together at chest level and then pray “Namo tassa
bhagavato arahato sammāsambuddhassa” (3 times)
3. Right hand rubbed to outer robe and turns right (clockwise)
is a 3 circle around along with say prayers following;
First rubbed and said,
“Imaṃ saṅghāṭiṃ adhiṭṭhāmi.”
Second rubbed and said,
“dutiyampi imaṃ saṅghāṭiṃ adhiṭṭhāmi.”
Third rubbed and said,
“tatiyampi imaṃ saṅghāṭiṃ adhiṭṭhāmi.”
90) Relinquishing from Use
How to withdraw the relinquish to do as follows; The blessing
fabric, the bhikkhus can be used correctly according to the Vinaya
but whenever they needed to change a new fabric or to take out
of using as determined cloth. The bhikkhus must bring the piece
of cloth that always comes to relinquish to pray before. How to
withdraw the pray to do as follows;
1.Join hands together at chest level and then pray “Namo tassa
bhagavato arahato sammāsambuddhassa” (3 times)
2.Right hand rubbed to outer robe turn left hand and rotate
(counterclockwise) is a circle 3 around and along with says prayers
following;
First rubbed and said,
Imaṃ saṅghāṭiṃ paccuddharāmi
Second rubbed and said,
dutiyampi imaṃ saṅghāṭiṃ paccuddharāmi.
Third rubbed and said,
tatiyampi imaṃ saṅghāṭiṃ paccuddharāmi
Remark:
Other requisites which must be determined for use include the
following seven categories: For words of resolve for other requisites,
replace the word saṅghāṭiṃ in the formula above with the Pāli words
below;
uttarāsaṅgaṃ over robe
antaravāsakaṃ sleeveless one-shouldered singlet cloth
pattaṃ alms-bowl
parikkhāracolaṃ Requisite cloth; such as sleeveless oneshouldered
singlet cloth, bhikku’s
bag, cloth sling for alms-bowl,
breast-cloth, hand-cloth and etc.
mukhpuñchanacolaṃ handkerchief
vassikasāṭikaṃ Bathing Robe (for the annual rain
retreat)
nisīdanaṃ bhikkhu-seat
91) Vikappaṃ : Sharing Accessory Ownership
With the exception of determined pieces of cloth, any piece
of cloth larger than four by eight inches which may be made up
into a robe is called an accessory cloth. As stated above, an accessory
cloth (or bowl) may be kept by a Bhikkhu for no more than
ten days. If he wishes to keep such an item without using it for
an extended period of time, he may share the right of ownership.
This is called Vikappaṃ. Ownership may be shared with a novice
but is more commonly shared with another Bhikkhu.
1.The bhikkhu both form the cloth to fine and kneel sit facing
each other.
2.Join hands together at chest level and then pray “Namo tassa
bhagavato arahato sammāsambuddhassa” (3 times)
3.The bhikkhu who want to do “Vikappa” bring all fabric
cloth placed on the arms which join hands together.
First case; cloth only 1 piece then say;
Imaṃ cīvaraṃ tuyhaṃ vikappemi.
dutiyampi imaṃ cīvaraṃ tuyhaṃ vikappemi.
tatiyampi imaṃ cīvaraṃ tuyhaṃ vikappemi.
Second case; cloth more than 1 piece then say;
Imāni cīvarani tuyhaṃ vikappemi.
dutiyampi imāni cīvarani tuyhaṃ vikappemi.
tatiyampi imāni cīvarani tuyhaṃ vikappemi.
Remark:
If the bhikkhu who make “vikappa” has more bhikkhuhood
life(senior), should change word “tuyhaṃ” be “āyasmato”
4.Send all the clothes in the hand to the bhikkhu, another one
5.Bhikkhus, another one receiving cloth placed on their arms
are pay obeisance. Anyway, says as follows No. 92
92) Suspending Sharing Ownership
If robes have already been shared by Vikappaṃ, but they
are needed by one bhikkhu for wearing, the words of suspending
sharing should be used as follows:
For a senior bhikkhu sharing:
Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñja vā visajjehi vā
yathāpaccayaṃ vā karohi.
dutiyampi imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñja vā
visajjehi vā yathāpaccayaṃ vā karohi.
tatiyampi imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñja vā
visajjehi vā yathāpaccayaṃ vā karohi.
For a junior bhikkhu sharing:
Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñjatha vā visajjetha
vā yathāpaccayaṃ vā karotha.
dutiyampi imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñjatha
vā visajjetha vā yathāpaccayaṃ vā karotha.
tatiyampi imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñjatha vā
visajjetha vā yathāpaccayaṃ vā karotha.
Remark:
If referring to two robes change “Imaṃ cīvaraṃ” to “Imāni
cīvarāni ” and “santakaṃ” to “santakāni ”
6. Send all the clothes back
93) Giving up the Cloth
Three robes; outer robe, over robe and under inner robe if
already blessing calls “hold-fabric” which to be kept close at the
time, the dawn was up for train bhikkhus to consciousness and have
bhikkhu’s sense of duty(samaṇasaññā). Otherwise; fabric care not
to damage if any piece away from themselves than an arm’s length
while the time dawn coming up then an ecclesiastical offence
1.Two bhikkus, are properly dressed in robes, kneel down
facing each other.
2.Join hands together at chest level and then pray “Namo tassa
bhagavato arahato sammāsambuddhassa” (3 times)
3.The bhikkus that lack the vinaya then take the fabric placed
on the arms clasped his hands if the fabric only one to said;
Idaṃ me bhante cīvaraṃ rattivippavutthaṃ, aññatra bhikkhusammatiyā
nissaggiyaṃ, imāhaṃ tuyhaṃ nissajjāmi.
dutiyampi idaṃ me bhante cīvaraṃ rattivippavutthaṃ, aññatra
bhikkhusammatiyā nissaggiyaṃ, imāhaṃ tuyhaṃ nissajjāmi.
tatiyampi idaṃ me bhante cīvaraṃ rattivippavutthaṃ, aññatra
bhikkhusammatiyā nissaggiyaṃ, imāhaṃ tuyhaṃ nissajjāmi.
Remark:
1. If the bhikkhu who forfeits the cloth is more senior than the
recipient change the word “Bhante” to “Āvuso” and “tuyhaṃ” to
“āyasmato” .
2. If referring to two robes change idaṃ…cīvaraṃ to imāni…
dvicīvarāni.
3. If referring to three robes change idaṃ…cīvaraṃ to imāni…
ticīvarāni.
4. The lack bhikkhu must send all the fabric to another.
5. Bhikkhus, one receiving cloth then put it at the side of
himself.
6. The confession of an offence the lack owner bhikkhu must
do the confession of an offence as follows no. 96.
7.The bhikkhu says the word back to send cloth fabric all
night as follows no. 94.
Retuming word as follows the next one and then send all
cloth pack.
94) Returning Word
Imaṃ cīvaraṃ tuyhaṃ dammi
dutiyampi imaṃ cīvaraṃ tuyhaṃ dammi
tatiyampi imaṃ cīvaraṃ tuyhaṃ dammi.
Remark:
1. If the bhikkhu who is given the cloth is more senior than the
recipient change the word “tuyhaṃ” to “āyasmato”.
2. If referring to two robes change idaṃ…cīvaraṃ to imāni…
dvicīvarāni.
3. If referring to three robes change idaṃ…cīvaraṃ to imāni…
ticīvarāni.
8. Bhikkus, one receving clothes then determine again as
follows no. 89.
95) Giving up the Atireka Cīvara
For a senior bhikkhu recite :
Idaṃ me āvuso cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ imāhaṃ
āyasmato nissajjāmi.
dutiyampi āvuso idaṃ me cīvaraṃ dasāhātikkantaṃ
nissaggiyaṃ imāhaṃ āyasmato nissajjāmi.
tatiyampi āvuso idaṃ me cīvaraṃ dasāhātikkantaṃ
nissaggiyaṃ imāhaṃ āyasmato nissajjāmi.
For a junior bhikkhu recite :
Idaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ
imāhaṃ tuyhaṃ nissajjāmi.
dutiyampi bhante idaṃ me cīvaraṃ dasāhātikkantaṃ
nissaggiyaṃ imāhaṃ tuyhaṃ nissajjāmi.
tatiyampi bhante idaṃ me cīvaraṃ dasāhātikkantaṃ
nissaggiyaṃ imāhaṃ tuyhaṃo nissajjāmi.
Remark:
1. If referring to two robes change idaṃ…cīvaraṃ to imāni…
dvicīvarāni.
2. If referring to three robes change idaṃ…cīvaraṃ to imāni…
ticīvarāni.
3. It must use returning word as follows no. 94.
96) The Correcting of Offences
A bhikkhu who wishes to confess a light offence should arrange
his robe over his left shoulder (leaving the right shoulder open),
dressing in the same style as the other bhikkhu, and on the same
level and piece of floor as that bhikkhu. Firstly, the āvuso confesses
his transgressions, by kneeling in a bowed position respectfully
before his bhante who is kneeling upright. With both bhikkhus
holding their hands in the prayer position in respect, the bhikkhu
makes known his wish to confess the offence. If he can recollect the
offence specifically, he should first tell it to the other bhikkhu
in his own language. This prevents bhikkhu who have the same
offence from confessing together. He then recites the
traditional Pāli passages for confession. Although the formula for
confessing light offences admits a fair amount of variation
depending on whether one or more offences of a particular class are
being confessed together, and whether the offences deal with one
or more rules the blanket form of confession is the one first learnt by
new bhikkhu, as it is used on every Uposatha day to
clear oneself of any offence, witting or unwitting, before
listening to the recital of the Pāṭimokkha.
Āvuso : sabbā tā āpattiyo ārocemi.(3 times)
sabbā garulahukā āpattiyo ārocemi.(3 times)
ahaṃ bhante sambahulā
nānāvatthukāyo āpattiyo āpajjiṃ
tā tumha mūle paṭidesemi.
Bhante : passsi āvuso tā āpattiyo.
Āvuso : ukāsa āma bhante passāmi.
Bhante : āyatiṃ āvuso saṃvareyyāsi.
Āvuso : sādhu suṭṭhu bhante saṅvarissāmi.
dutiyampi sādhu suṭṭhu bhante
saṃvarissāmi.
tatiyampi sādhu suṭṭhu bhante
saṃvarissāmi.
Āvuso : na punevaṃ karissāmi.
Bhante : sādhu.
Āvuso : na punevaṃ bhāsissāmi.
Bhante : sādhu.
Āvuso : na punevaṃ cintayissāmi.
Bhante : sādhu.
(Āvuso end)
Then the roles are swapped with the bhante confessing his
transgressions, although they remain seated in the same fashion.
Bhante : sabbā tā āpattiyo ārocemi.( 3 times)
sabbā garulahukā āpattiyo ārocemi.(3 times)
ahaṃ āvuso sambahulā
nānāvatthukāyo āpattiyo āpajjiṃ
tā tuyha mūle paṭidesemi.
Āvuso : ukāsa passatha bhante tā āpattiyo.
Bhante : āma āvuso passāmi.
Āvuso : āyatiṃ bhante saṅvareyyātha.
Bhante : sādhu suṭṭhu āvuso saṃvarissāmi.
dutiyampi sādhu suṭṭhu āvuso
saṃvarissāmi
tatiyampi sādhu suṭṭhu āvuso
saṃvarissāmi
Bhante: na punevaṃ karissāmi
Āvuso : sādhu.
Bhante : na punevaṃ bhāsissāmi
Āvuso : sādhu.
Bhante : na punevaṃ cintayissāmi.
Āvuso : sādhu.
(Bhante end)
ORDINATION PROCEDURE
(UKĀSA STYLE)
Circumambulation of the ordination hall
The ordinand should shave his head, his beard, his
armpits and his eyebrows, cut his fingernails and toenails.
Dressed smartly, wearing his ceremonial Nāga clothing, he should
circumambulate the ordination hall by the right (clockwise) 3 times
in procession. His hands should be in the gesture of prayer, clasping
between his palms a bouquet comprising three lotus flowers, three
sticks of incense and one candle all bound together. The ordinand
will need three such posies during the course of his ordination
1. for the circumambulation;
2. to pay homage to the Buddha image in
the ordination hall and;
3. to be placed on the lid of the bowl when
requesting dependence (Nissāya).
Form a line, following the instructions, in the walk
way north side of the chapel by ordinal number.
Starting on the right with the ordinand with the most
seniority. Try to keep 1 metre between each row throughout the
procession, and stay level with those in your row. During the first
circumambulation of the ordination hall, the ordinand should
meditate upon the virtues of the Lord Buddha, by chanting
the chant (Itipi so)which will be played over the loud speaker
too, during the second circumambulation recollect the virtues
of the Dhamma and during the third circumambulation, the
virtues of the Saṅgha. Walk calmly with your eyes looking down,
keeping a pure and virtuous mind and visualize a clear bright
crystal ball floating in the center of your body. After the third
circumambulation, ordinands should enter the ordination ground
row by row and line up according to the rehearsed arrangement, to
pay homage to the ordination ground. When all arrive, the M.C. will
signal to pass the bouquet to the front row to be placed on the given trays.
97) Paying Homage
to the Ordination Ground and Chapel
(Sīmā-buddharūpa-vandanā)
After the third circumambulation, light the candle and incense
at the front ordination ground boundary, bow 3 times then stand
to chant homage to the ordination ground boundary:
Ukāsa vandāmi bhante, sabbaṃ aparādhaṃ khamatha me
bhante, mayā kataṃ puññaṃ sāminā anumoditabbaṃ, sāminā
kataṃ puññaṃ mayhaṃ dātabbaṃ, sādhu sādhu anumodāmi.
— Kneel down and hold hands in a gesture of prayer —
Sabbaṃ aparādhaṃ khamatha me bhante.
— Bow once—
Ukāsa dvārattayena kataṃ, sabbaṃ aparādhaṃ khamatha me
bhante.
— Bow once, and then stand up—
Vandāmi bhante, sabbaṃ aparādhaṃ khamatha me bhante,
mayā kataṃ puññaṃ sāminā anumoditabbaṃ, sāminā kataṃ
puññaṃ mayhaṃ dātabbaṃ, sādhu sādhu anumodāmi.
— Kneel down and bow down 3 times —
98) Requesting the Going-Forth (Pabbajjā)
When ordinands return to the chapel they will line up according
to the instructions, the lesser numbers on the left side and the
greater numbers on the right side. When they are ready the last
ordinand will give the signal to kneel down. Ordinands on the
left should place the robes next to their left knee. Ordinands
on the right should place the Robes next to their right knee.
Ordinands bow 3 times to the principal Buddha image (led by selected
ordinands). Sit side-ways waiting for the upajjhāya.
When the upajjhāya arrives, ordinands should sit on
their knees with a gesture of prayer. The upajjhāya will light
the candle and pay homage to the Triple Gem, the ordinands
repeating after the upajjhāya. When the upajjhāya sits on
the seat, the selected ordinands should present him with the
offering and a tray of bouquets, then lead all ordinands to bow 3
times to the upajjhāya. Ordinands pick up the Triple Robes and
hold it on their forearms with their palms in the gesture of prayer.
Stand up and prepare for Requesting the Going-Forth (pabbajjā).
Ukāsa vandāmi bhante, sabbaṃ aparādhaṃ khamatha me
bhante, mayā kataṃ puññaṃ sāminā anumoditabbaṃ, sāminā
kataṃ puññaṃ mayhaṃ dātabbaṃ, sādhu sādhu anumodāmi, ukāsa
kāruññaṃ katvā, pabbajjaṃ detha me bhante.
— kneel down and hold hands in a gesture of prayer —
Ahaṃ bhante, pabbajjaṃ yācāmi.
dutiyampi ahaṃ bhante, pabbajjaṃ yācāmi.
tatiyampi ahaṃ bhante, pabbajjaṃ yācāmi.
sabbadukkha-nissaraṇa-nibbāna-sacchikaraṇatthāya, imaṃ
kāsāvaṃ gahetvā, pabbājetha maṃ bhante, anukampaṃ upādāya.
— 3 times —
sabbadukkha-nissaraṇa-nibbāna-sacchikaraṇatthāya, etaṃ
kāsāvaṃ datvā, pabbājetha maṃ bhante, anukampaṃ upādāya.
(For a refuge from all suffering, for the attainment of Nibbāna,
please Sir, encourage me by accepting my triple robes so that I
may ordain.)
— Repeat the above bracketed verse 3 times—
99) Mūla-kammaṭṭhāna
(Basic Meditation Subject)
After requesting the going-forth, the ordinands place
the Triple Robes back to its position (according to No. 98).
Then, the ordinands sit on their knees. The selected
ordinands lead to bow 3 times and sit down with their legs folded
to one side, with their hands still in the same gesture.
The upajjhāya instructs the applicant in the Triple Gem,
advises him to develop conviction in it as his Refuge and reminds
him of the purpose and benefits of ordination. After that he teaches
the applicant the five basic meditation subjects of meditation, and
after explaining their meaning and the purpose of contemplating
them, recites them in the forward and reverse orders. The applicant
repeats them after him word by word as follows:
kesā lomā nakhā dantā taco (anuloma)
taco dantā nakhā lomā kesā (paṭiloma)\
After taking meditation instruction, the applicant should kneel
up and walk on their knees toward the upajjhāya in two rows, and
allow the upajjhāya to take the shoulder cloth (Aṅsa) from the robe
bundle and put it over the applicant’s head. The applicant should
bend and extend his right arm forward in order to let the Aṅsa
fall into its place. The applicant should then extend his forearms
towards the upajjhāya in order to receive the rest of the robes
bundle. He should then back out from the assembly on his knees,
stand and leave the chapel to the place prepared for changing. Do
not remove the Aṅsa! There will be 2 plastic bags, one for the shirt
and another for the belt and robes. There will be bhikkhus helping
the ordinand to put on the robe, after they had put on the robes
ordinands return to chapel for Taking Refuge and Ten Precepts.
100) Taking Refuge and Ten Precepts
(Saraṇa-sīlayācana)
Taking Refuge and Ten Precepts is the request for the
refuge in the Triple Gem and accepting Ten Precepts for study and
practice. The Ten precepts are training rules which help us to
maintain proper bodily action, verbal action and ideal conduct of
our mind. The number of ordinands in each group will be set by the
instructor, depending on the total number of ordinands. Ordinands
return back into the ordination hall in group, each ordinand should
walk on their knees to the ācāriya seat. Then stop 2 feet from the
offering cloth. The first set of ordinands will present the upajjhāya
and ācāriya with alms-bowl and make five-point prostration to
him three time before requesting the Refuges and Precepts with
the following words:
Ahaṃ bhante, saraṇasīlaṃ yācāmi.
dutiyampi ahaṃ bhante, saraṇasīlaṃ yācāmi.
tatiyampi ahaṃ bhante, saraṇasīlaṃ yācāmi.
After this request, the ācāriya will give the Refuge and
Precepts, starting with homage to the Triple Gem which the
applicant will repeat after him 3 times.
Namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
The ācāriya says either : yamahaṃ vadāmi taṃ vadehi.
The ordinand responds : āma bhante.
The ācāriya then gives the refuges and Precepts and the
ordinand repeats after him, verse by verse :
buddhaṃ saraṇaṃ gacchāmi.
dhammaṃ saraṇaṃ gacchāmi.
saṅghaṃ saraṇaṃ gacchāmi.
dutiyampi buddhaṃ saraṇaṃ gacchāmi.
dutiyampi dhammaṃ saraṇaṃ gacchāmi.
dutiyampi saṅghaṃ saraṇaṃ gacchāmi.
tatiyampi buddhaṃ saraṇaṃ gacchāmi.
tatiyampi dhammaṃ saraṇaṃ gacchāmi.
tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
The ācāriya will say either : tisaraṇagamanaṃ niṭṭhitaṃ.
The ordinand responds : āma bhante.
He should chant the Ten Precepts after the ācāriya verse by
verse, as follow:
1. pāṇātipātā veramaṇī, sikkhāpadaṃ samādiyāmi.
2. adinnādānā veramaṇī, sikkhāpadaṃ samādiyāmi.
3. abrahmacariyā veramaṇī, sikkhāpadaṃ samādiyāmi.
4. musāvādā veramaṇī, sikkhāpadaṃ samādiyāmi.
5. surāmerayamajjapamādaṭṭhānā veramaṇī, sikkhāpadaṃ
samādiyāmi.
6. vikālabhojanā veramaṇī, sikkhāpadaṃ samādiyāmi.
7. naccagītavāditavisūkadassanā veramaṇī, sikkhāpadaṃ
samādiyāmi.
8. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanṭṭhānā
veramaṇī, sikkhāpadaṃ samādiyāmi.
9. uccāsayanamahāsayanā veramaṇī, sikkhāpadaṃ
samādiyāmi.
10. jātarūpa rajata paṭiggahaṇā veramaṇī, sikkhāpadaṃ
samādiyāmi.
imāni dasa sikkhāpadāni samādiyāmi. (3 times)
The new novice should bows 3 times, and collect the offering
cloth. This is the end of procedure for Taking Refuges and Ten
Precepts. Next step, novices should prepare to receive the bowl
from their guardian and relatives.
101) Requesting
Requesting Dependence is to request for a dependence on
the upajjhāya, his guidance, his protection, his teaching and his
education. In mass ordination the ordinands will be allocated
different times of day, those who must wait for others to ordain
first will be able to rest and meet relatives at this time. When it
is their turn, their batch of sets of 3 novices will enter the chapel.
1. When novices enter the chapel, they will form a line,
consisting of 3 novices, the most senior will be on the left. This
we will call a set. Each set will sit on their knees and place the
bowl in front of their left knee, if sitting on the left of the Chapel,
or on the right if sitting on the right. The selected novice will lead
bowing 3 times, then sit side-ways waiting for the upajjhāya and
Saṅgha if they have not arrived yet.
2. When the upajjhāya and the Saṅgha enter the chapel,
(novices will sit on their knees in the gesture of prayer) the
upajjhāya will light the candle and the incense. He will lead the
novices to pay homage to the Triple Gem. The novices should
repeat after him. Then, the upajjhāya and the Saṅgha will sit in
their position. Selected novices will lead to bow 3 times.
3. At first 3 novices will pick up the bowl, stand up, and
walk toward the ordination platform. They should climb on to the
platform with their left knees and walk on their knees up to where
the upajjhāya is seated. The novices will offer the upajjhāya their
bowl with bouquet placed on the lid of the bowl (one at a time by
seniority). Then back away 2 steps and bow 3 times, kneel before
the upajjhāya with hands in a gesture of respect. Then chant the
following:
Ahaṃ bhante, nissayaṃ yācāmi.
dutiyampi ahaṃ bhante, nissayaṃ yācāmi.
tatiyampi ahaṃ bhante, nissayaṃ yācāmi.
upajjhāyo me bhante hohi. (3 times)
The upajjhāya chants Novice responds
paṭirūpaṃ. sādhu bhante.
opāyikaṃ. sādhu bhante.
pāsādikena sampādetha. sādhu bhante.
The applicant chants the following 3 times:
Ajjataggedāni thero, mayhaṃ bhāro, ahampi therassa bhāro.
— 3 times and bow down 3 times —
102) Contemplating on the Use
of Receiving Bowl and Robes
Novices walk on their knees up to the upajjhāya until their
knees touch the bowl. They should kneel with their hand in a gesture
of prayer, their back straight, and their eyes looking downward.
Now the upajjhāya tells him his own name and the novice’s (Pāli)
name. The novice should respond, then continue by acknowledging
his requisites with the words, “āma bhante,” as follows :
The upajjhāya chant Novice responds
ayante patto. āma bhante.
ayaṃ saṅghāṭi. āma bhante.
ayaṃ uttarāsaṅgo. āma bhante.
ayaṃ antaravāsako. āma bhante.
The upajjhāya will put the strap of the bowl over the head
of the novice and requests him to retire to a point outside the
assembly. At this moment, novice will insert his left arm into the
strap so the bowl will hang on his left side and each novice with
his hand in a gesture of respect then back away (on his knees) until
they reach the edge of the plat-form by their. Using their right leg
climb down from the platform, then turn around and walk toward
the place which is marked by a special piece of cloth (intended as
the standing place of the two examining bhikkhus). The novice is
to stand facing the assembled bhikkhus, hands joined in the gesture
of respect, one foot from the cloth. Care should be taken by the
novice to go round this cloth and not to tread on it. The second
and the third novices follow the same procedure.
103) Examination Outside the Saṅgha
The pair of bhikkhus who will examine the ordinand will
inform the assembly of examination of the novice and then move
to where the novice is standing to ask as to any obstructing
circumstances to ordination. When the novice is asked he should
respond as follows :
The upajjhāya chant Novice responds
kuṭṭhaṃ. natthi bhante.
gaṇḍo. natthi bhante.
kilāso. natthi bhante.
soso. natthi bhante.
apamāro. natthi bhante.
manussosi. āma bhante.
purisosi. āma bhante.
bhujissosi. āma bhante.
anaṇosi. āma bhante.
nasirājabhaṭo. āma bhante.
anuññātosi mātāpitūhi. āma bhante.
paripuṇṇavīsativassosi. āma bhante.
paripuṇṇante pattacīvaraṃ. āma bhante.
kinnāmosi. ahaṃ bhante …(1)… nāma.
ko nāma te upajjhāyo. upajjhāyo me bhante
āyasmā …(2)… nāma.
Then the two officiating bhikkhus return to the
assembly and calls the ordinand into the assembly with the
word, “Āgacchatha”.
104) Requesting Ordination
(Upsampadā)
When the two officiating bhikkhus have finished chanting
the set of ordinands approaches the assembly (without stepping
on or over the standing cloth of the two officiating bhikkhus),
climbing on to the platform with their left knees and walking on
their knees, stop between the first pair of bhikkhus, and prostrate
himself 3 times before the upajjhāya. During the prostration, the
nearest bhikkhu to him holds the bowl-strap to prevent the bowl
from falling forward. After this the applicant, kneeling down,
utters the following passages asking that he shall be ordained.
Saṅghambhante, upasampadaṃ yācāmi, ullumpatu maṃ
bhantesaṃgho, anukampaṃ upādāya.
dutiyampi bhante saṅghaṃ, upasampadaṃ yācāmi,
ullumpatu maṃ bhante saṅgho, anukampaṃ upādāya.
tatiyampi bhante saṅghaṃ, upasampadaṃ yācāmi,
ullumpatu maṃ bhante saṅgho, anukampaṃ upādāya.
— Bow down 3 times —
The novices then make their way into the assembly near to
the upajjhāya . All novices walk by their knees between the two
officiating bhikkhus and sit on their knees in front of the upajjhāya,
and hold their hands in the gesture of respect. Then the Ordination
Teacher will chant. The two officiating bhikkhus will then examine
the novice as to obstructing circumstances again and the ordinand
should respond in the same way as before (see Step 104).
After the process of examination, the upajjhāya chants
the motion for the acceptance of the ordinand as a bhikkhu 3
times. The words, “Evametaṃ dhārayāmi” mark the end of
the admonishment and the point where the ordinand is fully
accepted as a bhikkhu. The novice should keep his hands raised
in a gesture of respect and listen to the clearing of ‘obstructing
circumstances’ until the end of the proceedings before responding
with the words “āma bhante” and bow 3 times. This is the end of
the ordination ceremony.
The new bhikkhu should take his offering cloth and
bowl to an appointed place outside the assembly in order to
receive the offerings prepared by relatives, supporters and
well wishers. Offering should be received from women by
having the offerings placed upon the offering cloth, and received
directly from the hands of men.
Caution! Do not return into the ordination ground during the
following ordination ceremony, wait until all are over and then
all ordinands will join together for listening to the instructions for
new bhikkhus given by the upajjhāya.
105) Verse for Requesting for Forgiveness
Ukāsa, all of us assembled here on this day, bow in farewell
to mother and father, brothers and sisters, and all amongst
the Buddhist congregation here, so that we may take ordination:
Throughout immeasurable aeons that we have been born and
reborn in this cycle of existence, if we have trespassed against
any of you –with or without your knowledge, intentionally
or without intention, that we can recall or that is without recall
-throughout innumerable lifetimes or in this present lifetime:
May all assembled here, forgive us our trespasses, that
we may be pure in ordination and unblemished in our
Brahmafaring in our pursuit of Nibbāna in this lifetime
Informing the Saṅgha of the ordinand’s examination
When the ordinand have finished the Requesting ordination.
Then the upajjhāya will chant to the Saṅgha. For example the
ordinand will be named “sobhaṇo”.
106) Verse for Informing the Saṅgha
of the Ordinand’s Examination
Idāni kho āvuso (bhante) ayaṃ obhāso nāma sāmaṇero
mama upasampadāpekkho upasampadaṃ ākaṅkhamāno, saṅghaṃ
yācati, ahaṃ sabbamimaṃ saṅghaṃ ajjhesāmi, sādhu āvuso
(bhante) sabboyaṃ saṅgho, imaṃ obhāsaṃ nāma sāmaṇeraṃ,
antarāyike dhamme pucchitvā, tattha pattakallattaṃ ñatvā
ñatticatutthena kammena akuppena ṭhānārahena upasampādemāti,
kammasanniṭṭhānaṃ karotu.
Among bhikkhus assembly hold hands in a gesture of prayer
and respond “sādhu” and then the upajjhāya or ācariyas call
the ordinands by āgacchatha. The ordinands crawl on knees to
middle of Saṅgha, kneel down and hold hands in a gesture of prayer.
107) The Announcement Examination
of the Applicant to the Saṅgha
Suṇātu me bhante saṅgho, ayaṃ obhāso, āyasmato sobhaṇassa
upasampadāpekkho, yadi saṅghassa pattakallaṃ, ahaṃ obhāsaṃ
antarāyike dhamme puccheyyaṃ.
108) Verse for the Announcement Examination
of the Applicant to the Saṅgha
Suṇāsi obhāsa, ayante saccakālo bhūtakālo, yaṃ jātaṃ taṃ
pucchāmi, santaṃ atthīti vattabbaṃ, asantaṃ ntthīti vattabbaṃ,
santi te evarūpā ābādhā (Ask) kuṭṭhaṃ…pe… ko nāma te upajjhāyo,
(answer) natthi bhante…pe… upajjhāyo me bhante āyasmā sobhaṇo
nāma.
109) The motion and the 3 Announcements
Suṇātu me bhante saṅgho, ayaṃ obhāso, āyasmato sobhaṇassa
upasampadāpekkho, parisuddho antarāyikehi dhammehi,
paripuṇṇassa pattacīvaraṃ, obhāso saṅghaṃ upasampadaṃ yācati,
āyasmatā sobhaṇena upajjhāyena, yadi saṅghassa pattakallaṃ
saṅgho obhāsaṃ upasampdādeyya, āyasmatā sobhaṇena
upajjhāyena, esā ñatti.
suṇātu me bhante saṅgho, ayaṃ obhāso, āyasmato sobhaṇassa
upasampadāpekkho, parisuddho antarāyikehi dhammehi,
paripuṇṇassa pattacīvaraṃ, obhāso saṅghaṃ upasampadaṃ
yācati, āyasmatā sobhaṇena upajjhāyena, saṅgho obhāsaṃ
upasampādeti, āyasmatā sobhaṇena upajjhāyena, yassāyasmato
khamati, obhāsassa upasampadā, āyasmatā sobhaṇena upajjhāyena,
so tuṇhassa, yassa na khamati, so bhāseyya.
dutiyampi etamatthaṃ vadāmi, suṇātu me bhante saṅgho,
ayaṃ obhāso, āyasmato sobhaṇassa upasampadāpekkho…pe… so
bhāseyya.
tatiyampi etamatthaṃ vadāmi, suṇātu me bhante saṅgho…
pe… sobhāseyya.
upasampanno saṅghena, obhāso āyasmatā sobhaṇena
upajjhāyena khamati saṅghassa, tasmā tuṇhī, evametaṃ, dhārayāmi.
(…pe… request the complete paragraph as a the first time)
10) Verse for Informing the Saṅgha
of the Ordinand’s Examination for Two Ordinands
According to the proper acceptance procedure, the
upajjhāya may take up to three ordinands in a single proclamation.
However the vibhatti (case ending) and vacana (speech) of this
chanting will change according to Pāli grammar. For example the
ordinand will be named “puṇṇo” and “subho” and the name
of upajjhāya is sobhaṇo. Proposal of saṅgha resolutions
for the upajjhāya
Idāni kho āvuso (bhante) ayañca puṇṇo nāma sāmaṇero,
ayañca subho nāma sāmaṇero, mama upasampadāpekhā,
upasampadaṃ ākaṅkhamānā, saṅghaṃ yācanti, ahaṃ sabbamimaṃ
saṅghaṃ ajjhesāmi, āvuso (bhante) sabboyaṃ saṅgho, imañca
puṇṇaṃ nāma sāmaṇeraṃ, imañca subhaṃ nāma sāmaṇeraṃ,
antarāyike dhamme pucchitvā, tattha pattakallattaṃ ñatvā,
ñatticatutthena kammena akuppena ṭhānārahena upasampādemāti,
kammasanniṭṭhānaṃ karotu.
Among bhikkhus assembly hold hands in a gesture of prayer
and respond “sādhu”and then the upajjhāya or ācariyas call
the ordinands by āgacchatha. The ordinands crawl on knees to
middle of Saṅgha, kneel down and hold hands in a gesture of prayer.
111) The Announcement Examination
of the applicant to the Saṅgha
Suṇātu me bhante saṅgho, ayañca puṇṇo ayañca subho,
āyasmato sobhaṇassa upasampadāpekkhā, yadi saṅghassa
pattakallaṃ, ahaṃ puṇṇañca subhañca antarāyike dhamme
puccheyyaṃ. (The ordinands respond one by one)
112) The Announcement Examination
of the Applicant to the Saṅgha
Suṇāsi obhāsa, ayante saccakālo bhūtakālo, yaṃ jātaṃ taṃ
pucchāmi, santaṃ atthīti vattabbaṃ, asantaṃ natthīti vattabbaṃ,
santi te evarūpā ābādhā? (ask) kuṭṭhaṃ…pe…ko nāma te upajjhāyo,
(answer) natthi bhante…pe… upajjhāyo me bhante āyasmā
sobhaṇo nāma.
113) The Motion and the 3 Announcements
Suṇātu me bhante saṅgho, ayañca puṇṇo, ayañca subho,
āyasmato sobhaṇassa upasampadāpekkhā, parisuddhā antarāyikehi
dhammehi, paripuṇṇamimesaṃ pattacīvaraṃ, puṇṇo ca subho ca
saṅghaṃ upasampadaṃ yācanti, āyasmatā sobhaṇena upajjhāyena,
yadi saṅghassa pattakallaṃ, saṅgho puṇṇañca subhañca
upasampādeyya, āyasmatā sobhaṇena upajjhāyena, esā ñatti.
suṇātu me bhante saṅgho, ayañca puṇṇo ayañca subho,
āyasmato manussanāgassa upasampadāpekkhā, parisuddhā
antarāyikehi dhammehi, paripuṇṇamimesaṃ pattacīvaraṃ, puṇṇo
ca subho ca saṅghaṃ upasampadaṃ yācanti, āyasmatā sobhaṇena
upajjhāyena. saṅgho puṇṇañca subhañca upasampādeti, āyasmatā
manussanāgena upajjhāyena. yassāyasmato khamati, puṇṇassa ca
subhassa ca upasampadā, āyasmatā sobhaṇena upajjhāyena so
tuṇhassa yassa na khamati so bhāseyya,
dutiyampi etamatthaṃ vadāmi, suṇātu me bhante saṅgho,
ayañca puṇṇo, ayañca subho, āyasmato sobhaṇassa
upasampadāpekkhā,…pe… so bhāseyya.
tatiyampi etamatthaṃ vadāmi, suṇātu me bhante saṅgho,…
pe… so bhāseyya.
upasampannā saṅghena, puṇṇo ca subho ca, āyasmatā
sobhaṇena upajjhāyena, khamati saṅghassa, tasmā tuṇhī, evametaṃ
dhārayāmi. (…pe… request the complete paragraph)
114) The Upajjhāya’s Words of Orientation for
Newly Ordained Bhikkhus
Tāvadeva chāyāmetabbaṃ utuppmāṇaṃ ācikkhitabbaṃ
divasabhāgo ācikkhitabbo saṃgīti ācikkhitabbā cattāro nissayā
ācikkhitabbā cattāri ca akaraṇīyāni ācikkhitabbānīti hidaṃ
upasampadāya pacchimakiccaṃ bhagavatā vuttaṃ tandāni mayā
te upajjhāyena satā tadācikkhanena anukātabbaṃ hoti tante
sakkaccaṃ sotabbaṃ.
The new bhikkhus respond “āma bhante” and then the
upajjhāya gives the next admonition
(1) piṇḍiyālopabhojanaṃ nissāya pabbajjā tattha te yāvajīvaṃ
ussāho karaṇīyo atirekalābho saṅghabhattaṃ uddesabhattaṃ
nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ.
The new bhikkhus respond “āma bhante”
(2) paṃsukūlacīvaraṃ nissāy pabbajjā tattha te yāvajīvaṃ
ussāho karaṇīyo atireka-lābho khomaṃ kappāsikaṃ koseyyaṃ
kambalaṃ sāṇaṃ bhaṃgaṃ.
The new bhikkhus respond “āma bhante”
(3) rukkhamūlasenāsnaṃ nissāy pabbajjā tattha te yāvajīvaṃ
ussāho karaṇīyo atirekalābhovihāro aṭṭayogo pāsādo hammiyaṃ
guhā.
The new bhikkhus respond “āma bhante”
(4) pūtimuttabhesajjaṃ nissāya pabbajjā tattha te yāvajīvaṃ
ussāho karaṇīyo atirekalābho sappi navanītaṃ telaṃ madhu
phāṇitaṃ.
The new bhikkhus respond “āma bhante”
(5) upasampannena bhikkhunā methuno dhammo na
paṭisevitabbo antamaso tiracchānagatāyapi. yo bhikkhu methunaṃ
dhammaṃ paṭisevati assamaṇohoti asakyaputtiyo. seyyathāpi
nāma puriso sīsacchinno abhabbo tena sarīrapandhanena jīvitu
evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti
asakyaputtiyo. tante yāvajīvaṃ akaraṇīyaṃ.
The new bhikkhus respond “āma bhante”
(6) upasampannena bhikkhunā adinnaṃ theyyasaṅkhātaṃ
na ādātabbaṃ antamaso tiṇasalākaṃ upādāya. yo bhikkhu pādaṃ
vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ
ādiyati assamaṇo hoti asakyaputtiyo. seyyathāpi nāma paṇḍupalāso
pandhanā pamutto abhabbo haritattāya evameva bhikkhu pādaṃ
vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ
ādiyitvā assamaṇo hoti asakyaputtiyo. tante yāvajīvaṃ akaraṇīyaṃ.
The new bhikkhus respond “āma bhante”
(7) upasampannena bhikkhunā sañcicca pāṇo jīvitā na
voropetabbo antamaso kunthakipillikaṃ upādāya. yo
bhikkhu sañcicca manussaviggahaṃ jīvitā voropeti antamaso
gabbhapātanaṃ upādāya assamaṇo hoti asakyaputtiyo. seyyathāpi
nāma puthusilā devadhā bhinnā appaṭisandhikā hoti evameva
bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo
hoti asakyaputtiyo. tante yāvajīvaṃ akaraṇīyaṃ .
The new bhikkhus respond “āma bhante”
(8)upasampannena bhikkhunā uttarimanussadhammo na
ullapitabbo antamaso suññāgāre abhiramāmīti. yo bhikkhu pāpiccho
icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati
jhānaṃ vā vimokkhaṃ vā samādhiṃ vā samāpattiṃ vā maggaṃ
vā bhalaṃ vā assamaṇo hoti asakyaputtiyo. seyyathāpi nāma tālo
matthakacchinno abhabbo puna viruḷhiyā evameva bhikkhu
pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ
ullapitavā assamaṇo hoti asakyaputtiyo. tante yāvajīvaṃ
akaraṇīyaṃ.
The new bhikkhus respond “āma bhante” and the Kneel down
and bow down 3 times.
Remark: 1. The new bhikkhus more than two request “te” change to
“vo” and “tante” change to “taṃ vo”
115) Requesting Forgiveness
Bhikkhus : there pamādena dvārattayena kataṃ sabbaṃ
aparādhaṃ khamatu no bhante.
Senior Bhikkhu : ahaṃ khamāmi, āyasmantehipi
me khamitabbaṃ.
Bhikkhus : khamāma bhante.
For only one requesting bhikkhu
Bhikkhu: there pamādena dvārattayena
kataṃ sabbaṃ aparādhaṃ khamatu me
bhante.
Senior Bhikkhu: ahaṃ khamāmi, āyasmantāhipi
me khamitabbaṃ
Bhikkhu: khamāmi bhante.
Remark: there pamādena : For senior bhikkhus who have 10 vassa or highly
but for bhikkhus in general : āyasmante pamādena
116) Start of Vassa Vow
(Bhikkhus officially take a vow to undertake a 3-month retreat
during the rainy season)
Imasmiṃ āvāse imaṃ temāsaṃ vassaṃ upemi.
dutiyumpi imasmiṃ āvāse imaṃ temāsaṃ vassaṃ upemi.
tatiyampi imasmiṃ āvāse imaṃ temāsaṃ vassaṃ upemi.
117) Sattāha Wording
Sattāhakaraṇīyaṃ kiccaṃ me atthi tasmā mayā gantabbaṃ
imasmiṃ sattāhabbhantare nivattissāmi
118) End of Vassa Vow
(Bhikkhus officially take a vow to be each other’s Kalayanamitra
after the rainy season retreat)
Saṅghambhante pavāremi diṭṭhena vā sutena vā parisaṅkāya
vā vadantu maṃ āyasmanto anukampaṃ upādāya passanto
paṭikkarissāmi.
dutiyampi bhante saṅghaṃ pavāremi diṭṭhena vā sutena vā
parisaṅkāya vā vadantu maṃ āyasmanto anukampaṃ upādāya
passanto paṭikkarissāmi.
tatiyampi bhante saṅghaṃ pavāremi diṭṭhena vā sutena vā
parisaṅkāya vā vadantu maṃ āyasmanto anukampaṃ upādāya
passanto paṭikkarissāmi.
Yo kho Vakkali, dhammaṃ passati, so maṃ
passati. Yo maṃ passati, so dhammaṃ
passati dhammaṃ hi passanto, maṃ passati,
maṃ passanto, dhammaṃ passati.
Behold Vakkali, whoever sees the Dhamma is
said to have seen me; whoever sees me is said
to have seen the Dhamma. It is true, Vakkali, a
person who sees the Dhamma sees me;
a person who sees me sees the Dhamma.”
119) Offering of Kathina Robe
(Recite “Namo…” 3 times)
Imaṃ mayaṃ bhante, saparivāraṃ, kaṭhinacīvaradussaṃ,
saṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imaṃ
saparivāraṃ, kaṭhinacīvaradussaṃ, paṭiggaṇhātu, paṭiggahetvā
ca, iminā dussena, kaṭhinaṃ, attharatu, amhākaṃ, dīgharattaṃ,
hitāya sukhāya, nibbānāya ca.
Translation
All of us gathered here would like to humbly offer this Kathina
robe as well as other requisites to the Bhik-khu-saṅ-gha. May
the venerable monks please accept our offerings for the puñña,
happiness and attainment of Nibbāna of us all forevermore.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, phaa-jee-ka-thin, prom-duai-bo-ri-warn, daepra-
pik-su song, khor-pra-pik-su-song, jong-rub, phaa-jee-ka-thin,
prom-duay-bo-ri-warn, crun-rup-leaw, jong-kran-ka-thin-duaiphaa-
peen-nee, peur-pra-yoj, peur-kwam-sook, peur-mak-phonnip-
pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
120) Requesting a Saṅgha Resolution on Recipient
of the Kathina Robe
“This Kathina robe and associated requisites are being offered
by …(full name)…who is leading a congregation of Buddhists at
…(name of the temple)… United by their unshakable faith in Buddhism,
they gather here today to participate in the annual Kathina
offering ceremony for the year…(e.g. 2014).
“This Kathina robe, which represents the unity among them,
is to be offered to a Bhikkhu whose robes have worn out or who
appears to have the capacity to perform Kathinaṭ-ṭhāra-kicca
successfully in accordance with the Buddha’s permission. Hence,
it is not intended to be offered to one specific Bhikkhu of the
donor’s choice but to the most suitable bhikkhu in the eyes of the
monastic community.
“The monastic community may now cast their selection for
the most suitable recipient of the Kathina robe for this year.”
121) Statement of Apalokakathin
“After careful consideration, I have come to a conclusion that
this Kathina robe and its associated requisites should be presented
to …(name of the selected Bhikkhu recipient)…who appears to
have the capacity to perform Kathinaṭ-ṭhāra-kicca successfully in
accordance with the Buddha’s permission.
“If any member of the monastic community disagrees with
this, please make your opinion known. (…pause for 2-3 seconds…)
If all are in unanimous agreement, please say “sādhu”.
(All the other Bhikkhus then say “sādhu”.)
122) Kathinaṭṭhāra Ceremony21
Procedure:
1) Another Bhikkhu representative reads out the Pāli verse
for requesting a Saṅgha resolution on Kathinaṭ-ṭhāra-kicca to the
Bhikkhu congregation inside the chapel.
Verse for Requesting a Saṅgha Resolution on
Kathinaṭṭhārana
Recite “Namo….” 3 times, followed by the following Pāli
verse:
Suṇātu me bhante saṅgho, idaṃ saṅghassa kaṭhinadussaṃ
uppannaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ kaṭhinadussaṃ
āyasmato…(itthannāmassa)…dadeyya, kaṭhinaṃ attharituṃ,
esā ñatti.
suṇātu me bhante saṅgho, idaṃ saṅghassa kaṭhinadussaṃ
uppannaṃ, saṅgho imaṃ kaṭhinadussaṃ āyasmato (itthannāmassa)
deti kaṭhinaṃ attharituṃ, yassāyasmato khamati imassa
kaṭhinadussassa āyasmato…(itthannāmassa)22…dānaṃ, kaṭhinaṃ
attharituṃ, so tuṇhassa, yassa nakkhamati, so bhāseyya.
dinnaṃ idaṃ saṅghena kaṭhinadussaṃ, āyasmato…
(itthannāmassa)…kaṭhinaṃ attharituṃ, khamati saṅghassa tasmā
tuṇhī, evametaṃ dhārayāmi.
2) All members of the monastic community assist in making
preparations for the remaining steps in the Kathinaṭ-ṭhāra-kicca
procedure.
3) The Bhikkhu who has been selected to receive the Kathina
robe performs a ritual for relinquishing his old robe. He does so
by placing his old robe over the new one, and recites the following
Pāli sentences.
Upon relinquishing the old Saṅghāṭi, recite
“Imāya saṅghāṭiyā kaṭhinaṃ paccuddharāmi.” (3 times)
Upon relinquishing the old uttarāsaṃga (ceevorn),
recite “iminā uttarāsaṃgena kaṭhinaṃ paccuddharāmi.” (3 times)
Upon relinquishing the old antaravāsaka (sabong), recite
“iminā antaravāsakena kaṭhinaṃ paccuddharāmi.” (3 times)
4) The Bhikkhu recipient performs a ritual for accepting the
Kathina robe. He does so by placing the new robe over his old
robe, and recites the following Pāli sentences.
Upon taking up the new saṅghāṭi,
recite “imāya saṅghāṭiyā kaṭhinaṃ adhiṭṭhāmi.” (3 times)
Upon taking up the new uttarāsaṃga (ceevorn), recite
“iminā uttarāsaṃgena kaṭhinaṃ adhiṭṭhāmi.” (3 times)
Upon taking up the new antaravāsaka (sabong), recite
“iminā antaravāsakena kaṭhinaṃ adhiṭṭhāmi.” (3 times)
5) The Bhikkhu recipient turns to face the main Buddha
image inside the chapel. He then recites the verse
“Namo….” 3 times, followed by the following Pāli sentences
to indicate which piece of robe will be used for which purpose.
In the interest of time, it is customarily acceptable to identify just
one piece of robe by touching it. Then, recite a corresponding Pāli
sentence.
To indicate that this piece of robe will be used as saṅghāṭi,
recite “imāya saṅghāṭiyā kaṭhinaṃ attharāmi.” (3 times)
To indicate that this piece of robe will be used as uttarāsaṃgha
(cīvorn), recite “iminā uttarāsaṃgena kaṭhinaṃ attharāmi.” (3 times)
To indicate that this piece of robe will be used as
antaravāsaka(sabong), recite “iminā antaravāsakena kaṭhinaṃ
attharāmi.” (3 times)
6) The Kathina robe recipient recites the following Pāli
sentence three times to invite all the other members of the monastic
community to rejoice in his kathina benefit:
123) Verse for Repice in his Kathina Benefit
“atthataṃ bhante saṅghassa kaṭhinaṃ dhammiko kaṭhinatthāro
anumodatha.(3 times)”
7) The monastic community recites the following Pāli
sentence to congratulate with the Kathina robe recipient on being
selected for the occasion:
“atthataṃ bhante23 saṅghassa kaṭhinaṃ dhammiko kaṭhinatthāro
anumodāmi.24” (3 times)
Statement to be read out by the Bhikkhu who presides over
the Kathina ceremony
Statement to be read out by the second monastic community
representative
124) Style 1 : Forest Cloth Receive
Idaṃ vatthaṃ assāmikaṃ paṃsukulacīvaraṃ mayhaṃ pāpuṇāti.
phaa-bang su-kul cee-vorn an-mai-mee jao-khong-nee jong-samrej
pra-yod kea-khāa-pha-jao nai-kan-bud-nee.
125) Style 2 : Forest Cloth Receive
Idaṃ vatthaṃ sassāmikaṃ paṃsukulacīvaraṃ mayhaṃ pāpuṇāti.
phaa-bang su-kul cee-vorn an-mee jao-khong-nee jong-sam-rej
pra-yod kea-khāa-pha-jao nai-kan-bud-nee.
126) Resigning from Bhikkhuhood
Sikkhaṃ paccakkhāmi gihīti maṃ dhāretha.
I hereby declare my departure from Bhikkhuhood. May the
monastic community and everybody else remember me as a lay
follower from now on. (repeat 3 times)
CHAPTER 8 RELIGIOUS ACTIVITIES
127) Traditional Homage to the Triple Gem
Before Sit Meditation
Yamahaṃ sammāsambuddhaṃ, bhagavantaṃ saraṇaṃ gato 25
(gatā), iminā sakkārena, taṃ bhagavantaṃ abhipūjayāmi.
kha-pa-jao boo-cha bud-nee seung pra-phoo-mee-pra-pak-jao
poo-trat-sa-roo-laew-eng duai-chob seung kha-pa-jao-teung-wa
pen tee-peung kam-jad-took dai-jing duai-sak-ka-ra-nee
Yamahaṃ svākkhātaṃ, bhagavatā dhammaṃ saraṇaṃ gato
(gatā), iminā sakkārena, taṃ dhammaṃ abhipūjayāmi.
kha-pa-jao boo-cha bud-nee seung pra-tham an-pra-phoo-meepra-
pak-jao trat-dee-laew seung ka-pa-jao-teung-wa pen tee-peung
kam-jad-pai dai-jing duai-sak-ka-ra-nee
Yamahaṃ supaṭipannaṃ, saṅghaṃ saraṇaṃ gato(gatā), iminā
sakkārena, taṃ saṅghaṃ abhipūjayāmi.
kha-pa-jao boo-cha bud-nee seung pra-song phoo-ba-ti-buddee
seung kha-pa-jao-teung-wa pen tee-peung kam-jad-roke dai-jing
duai-sak-ka-ra-nee
arahaṃ sammāsambuddho bhagavā,
buddhaṃ bhagavantaṃ abhivādemi.
— Bow down —
svākkhāto bhagavatā dhammo,
dhammaṃ namassāmi.
— Bow down —
supaṭipanno bhagavato sāvakasaṅgho,
saṅghaṃ namāmi.
— Bow down —
(Leader) H a n d a m a y a ṃ b u d d h a s s a b h a g a v a t o
pubbabhāganamakāraṃ karomase.
(All) Namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
Ukāsa, accayo no bhante, accaggamā, yathābāle, yathāmuḷhe,
yathā akusale, ye mayaṃ karamhā, evaṃ bhante mayaṃ, accayo
no, paṭiggaṇhatha, āyatiṃ saṃvareyyāma.
kha-pra-put-tha-jao khor wa-ro-kart, ti dai-plang-plad duaigai
va-ja jai nai pra-put pra-tam pra-song peang-rai, tae kha-praput-
tha-jao, pen khon-parn khon-long, a-ku-sol kao-sing jit, hai
gra-tam-kwarm-pit, tor pra-put pra-tam pra-song, khor pra-put
pra-tam pra-song jong ngot kwarm-pit tang-lai lao-nan, gae khapra-
put-ta-jao, jam-derm tae-wan-nee pen-ton-bai, kha-pra-puttha-
jao, jak-khor-sam-ruam-ra-wang, seung gai va-ja jai seub-torbai
nai-beung-na.
Invitation
Ukasa, kha-pra-put-tha-jao khor-a-rat-tha-na, som-dej-praput-
tha-jao, tee-dai-trat-sa-ru-luang-pai-laew, nai a-deet-ta-karn,
mark-kwa-ma-let-sai nai-tong pra-ma-ha-sa-mut tang-see, laesom-
dej-pra-put-tha-jao, an-jak-dai-trat-sa-ru, nai-a-na-kot-ta-karn
pai-pak beung-na, lae som-dej-pra-put-tha-jao, tee-dai-trat-sa-ru,
nai-paj-ju-ban-nee, khor-jong-ma-bang-kert, nai-jak-ku-ta-warn
so-ta-tha-warn, gha-na-tha-warn cheu-ha-tha-warn, ga-ya-thawarn
ma-no-tha-warn, haeng-ka-pra-put-tha-jao, nai-karn-buddeo-
nee-terd.
Ukasa, ka-pra-put-tha-jao khor-a-ra-ta-na, pra-nop-pa-lo-kutta-
ra-tam-ma-jao, kao-pra-karn, nai-a-deet-ta-karn tee-luang-lap
bai-laew, ja-nap-ja-pra-marn-mee-dai, pra-nop-pa-lo-kut-ta-ratam-
ma-jao, kao-pra-karn nai-a-na-kot-ta-karn pai-pak-beung-na,
lae-pra-nop-pa-lo-kut-ta-ra-tam-ma-jao, kao-pra-karn, nai-paj-juban-
nee, khor-jong-ma-bang-kert, nai jak-ku-tha-warn so-ta-thawarn,
gha-na-tha-warn cheu-ha-tha-warn, ga-ya-tha-warn ma-notha-
warn, haeng-ka-pra-put-tha-jao, nai-karn-bud-deo-nee-terd.
Ukasa, kha-pra-put-tha-jao kor-a-rat-tha-na, pra-a-ri-ya-song
kap-som-mu-ti-song, nai-a-deet-ta-karn tee-luang-lap bai-laew, janap-
ja-pra-marn mee-dai, pra-a-ri-ya-song kap-som-mu-ti-song,
nai-a-na-kot-tha-karn pai-pak-beung-na, lae-pra-a-ri-ya-song
kap-som-mu-ti-song, nai-paj-ju-ban-nee, khor-jong-ma-bang-kert,
nai jak-ku-tha-warn so-ta-tha-warn, gha-na-tha-warn cheu-ha-thawarn,
ga-ya-tha-warn ma-no-tha-warn, haeng ka-pra-put-tha-jao,
nai-karn-bud-deo-nee-terd.
Resolution
Khor-dej-khun-pra-put-tha-jao, khun-pra-tam-ma-jao,
khun-pra-song-gha-jao, khun-marn-da bi-da, khun-kru-u-pajja-
ar-charn26, khun-tarn-baa-ra-mee seen-baa-ra-mee, nekkham-
ma-baa-ra-mee pan-ya-baa-ra-mee, vi-ri-ya-baa-ra-mee
khan-ti-baa-ra-mee, saj-ja-baa-ra-mee a-dit-tharn-baa-ra-mee,
met-ta-baa-ra-mee u-pek-kha-baa-ra-mee, tee-kha-pa-jao dai-bampen-
ma, nub-tang-tae-roi-chart-pan-chart, muen-chart saen-chart
gor-dee, tee-kha-pa-jao dai-bam-pen-ma, nai-paj-ju-ban-nee,
tang-tae-lek-tae-noi, ja-ra-leuk-dai gor-dee mi-ra-leuk dai gor-dee,
khor-boon-baa-ra-mee tang-lai-lao-nan, jong-ma-chuay-pra-kappra-
kong kha-pa-jao, khor-hai-ka-pra-put-tha-jao, dai sam-retmuk-
lae-phon, nai karn-paj-ju-ban-nee-tern.
Nibbānapaccayo hotu.
Blessing word at the end of meditation time
Sabbe buddhā balappattā paccekānañca yaṃ balaṃ,
arahantānañca tejena rakkhaṃ bandhāmi sabbso, sabbabuddhā
n u b h ā v e n a , s a b b a d h a m m ā n u b h ā v e n a , s a b b a s a ṅ g h ā
nubhāvena, sadā sotthī, bhavantu te. (All say : sādhu)
128) Bucha Kaopra
(Presenting Sustenance as Offerings to Buddhas)
“Bucha Kaopra” is a Buddhist tradition of offering sustenance
to all the Buddhas since the beginning of time. Central to this
time-honored tradition is the expression of gratitude towards
Buddhas. Without the Self-Enlightened Ones, there will be no
Buddhism, no Dhamma, no Bhikkhus, no temples, no us Buddhists
today. Without the Exalted Ones, we wouldn’t have known about
the Four Noble Truths, the Law of Kamma, the Body of
Enlightenment and unconditional happiness.
Anyone who has studied in-depth about what it takes to
become a Buddha and the process of achieving Buddhahood will
feel grateful for all love and sacrifices that a person has to make
to achieve this seemingly impossible goal for the benefit of
humanity.
Gratitude means being aware of another person’s virtues – in
this case, the Buddha – and exercising wisdom to find a way to
repay this debt of gratitude from time to time. Each Buddha has
incalculable virtues that even Buddha Gotama said that a lifetime
is not long enough for a Buddha to speak about the virtues of
another Buddha. That said, some of the key qualities of a Buddha
are what he embodies: compassion, wisdom and purity.
As we participate in the Buchakaopra ceremony wholeheartedly,
we present both spiritual and material offerings to the
Buddhas through meditation, prayers and sustenance. When
disciples of some other belief systems present flowers as offerings,
they do not expect their holy recipients to descend from Heaven
and accept these offerings. Similarly, although we do not expect
the Buddhas to descend from Nibbāna to physically accept our
offerings, we make our offerings anyway out of gratitude, respect
and appreciation for everything that the Buddhas have given us.
While the Buddhas do not need our offerings whatsoever, we
need high-quality puñña from making an offering to the Exalted
Ones as high-quality fuel for our journey through existences until
we become fully enlightened and join them in Nibbāna.
As mentioned in the foreword, puñña is created every time
our mind is pure and clear. As we make these offerings, we are
mentally, emotionally and spiritually tied to the Buddhas. Because
we become – even momentarily – what we think about, our mind
then becomes pure and clear. This is how we yield puñña. Puñña
or lack of it is behind human successes or failures.
On top of that, as we focus on the Buddhas, the Dhamma and
the Saṅgha (Arahantas), we get to reflect on the virtuous qualities
of the Triple Gem. We also get to recall all the good things that
the Buddhas have given us as well as all the things that we have
benefitted directly from his teachings and indirectly from
Bhikkhus who pass on his legacy. This, too, clarifies and brightens
our mind.
Gotama Buddha said that one receives equal puñña from
making a fine offering to him regardless of whether that offering
is made after his passing or while he is still alive. This is because
the degree of clarity and purity of the mind is the biggest factor
in determining the amount and quality of puñña. Other factors
include whether or not the offering is honestly obtained, the amount
and quality of the offering, and how well the person making the
offering observes the Five Precepts, Eight Precepts or 227 Precepts.
Everything else being equal, people who make an offering to a
Buddha after his passing but do so out of full gratitude, respect
and appreciation for the Exalted One shall receive more puñña
than those who absentmindedly or mechanically present the same
offering to a Buddha while he is still alive.
In the Buddhist tradition, food that has undergone the
Bucha Kaopra ceremony is considered to have been blessed, and
it is a blessing for anyone to consume it. Towards the end of the
ceremony, Buddhists recite a Pāli verse to seek permission to have
this food returned to them for consumption. In preparing for
Bucha Kaopra offerings, it is typical for Buddhists to choose only
the finest of food that they can honestly obtain within their means.
These fine offerings serve as a symbol of gratitude for the Buddhas
who have given us the finest and most precious legacy that has
stood the test of time.
In the final note, reflecting on the Buddhas reminds us that
those of us in the human realm remain subject to impermanence:
we shall die someday. Therefore, we should not take our time on
Earth for granted. Instead, we should keep doing good at every
opportunity for our happiness and the greater good of humanity.
Prayer for the “Bucha Kaopra” Ceremony
( L e a d e r ) H a n d a m a y a ṃ b u d d h a s s a b h a g a v a t o
pubbabhāganamakāraṃ karomase.
(All) Namo tassa bhagavato arahato sammāsambuddhassa.
(3 times)
Buddharatana, dhammaratana, saṅgharatana, ñāṇaratana,
kha-pra-put-tha-jao ruam-jai, bu-cha dok-mai toop-tian, dae-borrom-
put-ta-jao, nai-a-deet-ta-karn tee-luang-lap bai-laew, ja-napja-
pra-marn mee-dai, pra-put pra-tam pra-song, nai-a-deet-takarn
tee-luang-lap bai-laew, ja-nap-ja-pra-marn mee-dai,
In a spirit of gratitude for the Triple Gem, we gather here
today to present incense, candles and flowers as offerings to
Buddhas of the present time as well as their teachings and enlightened
monk disciples.
buddharatana, dhammaratana, saṅgharatana, ñāṇaratana,
ka-pra-put-tha-jao ruam-jai, bu-cha dok-mai toop-tian, dae-borrom-
put-tha-jao, nai-paj-ju-ban-nee, pra-put pra-tam pra-song,
nai-paj-ju-ban-nee,
In a spirit of gratitude for the Triple Gem, we gather here
today to present incense, candles and flowers as offerings to
Buddhas of the present time as well as their teachings and enlightened
monk disciples.
buddharatana, dhammaratana, saṅgharatana, ñāṇaratana,
ka-pra-put-ta-jao ruam-jai, bu-cha dok-mai toop-tian, dae-borrom-
put-tha-jao, nai-a-na-kot-ta-karn pai-pak-beurng-na, pra-put
pra-tam pra-song, nai-a-na-kot-ta-karn pai-pak-beurng-na,
In a spirit of gratitude for the Triple Gem, we gather here
today to present incense, candles and flowers as offerings to all
future Buddhas as well as their teachings and enlightened monk
disciples.
Imaṃ sūpabyañjana, sampannaṃ sālīnaṃ, bhojanaṃ, uddhakaṃ
varaṃ buddhassa, dhammassa, saṅghassa, niyyādema.
ka-pra-put-tha-jao ruam-jai, bu-cha kao-pra, tung-warn tungcow,
dae-bor-rom-put-ta-jao, nai-paj-ju-ban-nee,
Unified in faith, all of us here are offering sustenance –
finely prepared meal dishes and desserts – to all the Buddhas of
the present time.
buddharatana, dhammaratana, saṅgharatana, ñāṇaratana,
ka-pra-put-tha-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow,
dae-bor-rom-put-tha-jao, nai-a-deet-ta-karn tee-luang-lap bai-laew,
ja-nap-ja-pra-marn mee-dai, pra-put pra-tam pra-song, nai-a-deetta-
karn tee-luang-lap bai-laew, ja-nap-ja-pra-marn mee-dai,
Unified in faith, all of us here are offering our fine sustenance
to an incalculable number of Buddhas who have long passed away
as well as their teachings and enlightened monk disciples.
buddharatana, dhammaratana, saṅgharatana, ñāṇaratana,
ka-pra-put-ta-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow,
dae-bor-rom-put-tha-jao, nai-paj-ju-ban-nee, pra-put pra-tam
pra-song, nai-paj-ju-ban-nee,
Unified in faith, all of us here are offering our fine sustenance
to all the Buddhas of the present time as well as their teachings
and enlightened monk disciples.
buddharatana, dhammaratana, saṅgharatana, ñāṇaratana,
ka-pra-put-ta-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow, daebor-
rom-put-tha-jao, nai-a-na-kot-ta-karn pai-pak-beurng-na, pra-put
pra-tam pra-song, nai-a-na-kot-ta-karn pai-pak-beurng-na,
Unified in faith, all of us here are offering our fine sustenance
to all the future Buddhas as well as their teachings and enlightened
monk disciples.
Boon-dai, tee-ka-pha-jao tung-lai, bu-cha khao-pra-nee, kor-boonnun,
cong-dol-bun-darn-hai, kha-pha-jao tung-lai, dai-bra-yot, daikhuam-
sook, dai sam-ret-mark-lae-pon, nai-karn-paj-ju-ban-nee-tern,
May the puñña from our wholehearted participation in the
Bucha Kaopra ceremony serve as a magnet to attract all that is
wholesome and favorable into our lives for the peace, happiness
and success of our spiritual and secular lives.
Nibbānapaccayo hotu. May this puñña enable us to attain
Nibbāna.
129) Verse for Requesting To Have
the Offerings Returned
Sesaṃ maṅgalaṃ yācāmi.
May we be permitted to have the remainder of this sustenance
which has been blessed by your spiritual presence.
130) Making a Vow to Observe the Five precepts
for One Day and One Night
Introduction to Requesting the Five Precepts
According to the wise, the keeping of precepts is the
precursor, the foundation, and the origin of all goodness. It is the
chief amongst the virtues. Keeping one’s precepts pure protects
one from succumbing to all evil behaviours, brings joyfulness of
mind, and is the safe harbor upon which one can rest from the
ocean of Nibbāna. Thus without further ado, all are now invited
to proclaim the verses for requesting the five precepts together.
Mayaṃ27 bhante visuṃ visuṃ rakkhaṇatthāya, tisaraṇena saha,
pañca sīlāni yācāma.
dutiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya,
tisaraṇena saha, pañca sīlāni yācāma.
tatiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya,tisaraṇena
saha, pañca sīlāni yācāma.
Bhikkhu then recites the following passage 3 times, after
which the laypeople repeat it 3 times
namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
The bhikkhu then recites the following passages line by line with
the laypeople reciting
buddhaṃ saraṇaṃ gacchāmi.
dhammaṃ saraṇaṃ gacchāmi.
saṅghaṃsaraṇaṃ gacchāmi.
dutiyampi buddhaṃ saraṇaṃ gacchāmi.
dutiyampi dhammaṃ saraṇaṃ gacchāmi.
dutiyampi saṅghaṃsaraṇaṃ gacchāmi.
tatiyampi buddhaṃ saraṇaṃ gacchāmi.
tatiyampi dhammaṃ saraṇaṃ gacchāmi.
tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
Then bhikkhu then say : tisaraṇagamanaṃ niṭṭhitaṃ.
The laypeople respond : āma bhante.
The bhikkhu then recites the precepts line by line with the
laypeople reciting them line by line after him
1. pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi.
2. adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi.
3. kāmesu micchācārā veramaṇī sikkhāpadaṃ samādiyāmi.
4. musāvādā veramaṇī sikkhāpadaṃ samādiyāmi.
5. surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ
samādiyāmi.
The bhikkhu then concludes with the following:
Imāni pañca sikkhāpadāni, sīlena sugatiṃ yanti, sīlena
bhogasampadā, sīlena nibbutiṃ yanti, tasmā sīlaṃ visodhaye.
The laypeople bow down 3 times.
Taking of pañcasīla end.
131) Making a Vow to Observe the Eight precepts
for One Day and One Night
Mayaṃ bhante, tisaraṇena saha, aṭṭha sīlāni yācāma.
dutiyampi mayaṃ bhante, tisaraṇena saha, aṭṭha sīlāni yācāma.
tatiyampi mayaṃ bhante, tisaraṇena saha, aṭṭha sīlāni yācāma
Bhikkhu then recites the following passage 3 times, after which
the laypeople repeat it 3 times
namo tassa bhagavato arahato sammāsambuddhassa. (3 times)
The bhikkhu then recites the following passages line by line with
the laypeople reciting
buddhaṃ saraṇaṃ gacchāmi.
dhammaṃ saraṇaṃ gacchāmi.
saṅghaṃsaraṇaṃ gacchāmi.
dutiyampi buddhaṃ saraṇaṃ gacchāmi.
dutiyampi dhammaṃ saraṇaṃ gacchāmi.
dutiyampi saṅghaṃsaraṇaṃ gacchāmi.
tatiyampi buddhaṃ saraṇaṃ gacchāmi.
tatiyampi dhammaṃ saraṇaṃ gacchāmi.
tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
Then bhikkhu then say : tisaraṇagamanaṃ niṭṭhitaṃ.
The laypeople respond : āma bhante.
The bhikkhu then recites the precepts line by line with the laypeople
reciting them line by line after him
1. pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi.
2. adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi.
3. abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi.
4. musāvādā veramaṇī sikkhāpadaṃ samādiyāmi.
5. surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ
samādiyāmi.
6. vikālabhojanā veramaṇī sikkhāpadaṃ samādiyāmi.
7. naccagītavāditavisūkadassanamālāgandhavilepanadhā
raṇamaṇḍanavibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ
samādiyāmi.
8. uccāsayanamahāsayanā veramaṇī sikkhāpadaṃ
samādiyāmi.
Then the bhikkhu concludes with the following:
Imāni aṭṭha sikkhāpadāni, sīlena sugatiṃ yanti, sīlena
bhogasampadā, sīlena nibbutiṃ yanti, tasmā sīlaṃ visodhaye.
The laypeople bow down 3 times.
Taking of aṭṭhasīla end.
132) Making a Vow to Observe
the Uposatha Precepts
Mayaṃ bhante, tisaraṇena saha aṭṭhaṅgasamananāgataṃ
uposathaṃ yācāma.
dutiyampi mayaṃ bhante, tisaraṇena saha aṭṭhaṅgasamananāgataṃ
uposathaṃ yācāma.
tatiyampi mayaṃ bhante, tisaraṇena saha aṭṭhaṅgasamananāgataṃ
uposathaṃ yācāma.
133) Requesting Blessing
vipattipaṭibāhāya sabbasampattisiddhiyā,
sabbadukkhavināsāya parittaṃ brūtha maṅgalaṃ.
vipattipaṭibāhāya sabbasampattisiddhiyā,
sabbabhayavināsāya parittaṃ brūtha maṅgalaṃ.
vipattipaṭibāhāya sabbasampattisiddhiyā,
sabbarogavināsāya parittaṃ brūtha maṅgalaṃ.
134) Requesting Discourse
Brahmā ca lokādhipatī sahampati,
katañjalī andhivaraṃ ayācatha,
santīdha sattapparajakkhajātikā,
desetu dhammaṃ anukampimaṃ pajaṃ.
135) Verse for Offering Sustenance to Bhikkhus
Imaṃ sūpabyañjana sampannaṃ sālīnaṃ bhojanaṃ
uddhakaṃ varaṃ buddhassa pūjema.
We pay homage to the Lord Buddha with these offerings
of superb wheat, soup, and water.
136) Contemplating on the Nature of Food
before Consumption
(Leader) Handa mayaṃ piṇḍapātadhātupaṭikūlapaccavekkhaṇapāṭhaṃ
bhaṇāmase.
(All) Yathā paccayaṃ pavattamānaṃ dhātumattamevetaṃ
yadidaṃ piṇḍapāto, tadupabhuñjako ca puggalo dhātumattako
nissatto nijjīvo suñño, sabbo panāyaṃ piṇḍapāto ajigucchanīyo,
imaṃ pūtikāyaṃ patvā ativiya jigucchanīyo jāyati.
(Lo! Let us now chant the verses for recollection of the
elements and loathsomeness of food.)
Dependent upon causes and conditions, merely the combination
of various natural elements,are both almsfood and the person who
eats it; only elements, not a being, not possessing a permanent
life principle, being void of self or soul. All this lump of food is
not yet loathsome but having touched this putrid body, becomes
exceedingly loathsome.
137) The Briefest Verse of Resolution
(to Be Read Aloud Before Offering Sustenance
or Requisites to Monks)
sudinnaṃ vata me dānaṃ, āsavakkhyāvahaṃ hotu.
May the puñña resulting from my offering free my mind from
defilements and enable me to attain Nibbāna.
138) Undertaking Yathāsathatikaṅgadhutaṅgka
Training
Dhutaṅga is how monks undertake their disciplinary training
to another level for the purpose of ridding themselves of
defilements. Dhutaṅga is about living light so that monks have
more time to focus on meditation and observing their minds only.
Monks on Dhutaṅga eat only one meal a day, take up residence
outdoors, and consume only food that they receive from alms
rounds. They keep personal possessions to a bare minimum and
typically journey barefoot. As they walk, they meditate and spread
loving-kindness to living beings all round.
Although Dhutaṅga was primarily designed for bhikkhus, lay
people can also undertake a lighter form of Dhutaṅga for the
purpose of raising our levels of tolerance, patience, compassion,
forgiving ability, self-restraint and self-discipline. We also get to
hone our abilities to let go and to resist temptations, which will
benefit both our secular life and our spiritual practice.
While we can meditate at home, we tend to engage in worldly
indulgence and are prone to distractions. That’s why undertaking
a Dhutaṅga retreat once in a while will keep our moral muscles
fit, making it easier for us to do more good for ourselves and the
world.
Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ
karomase.
Namo tassa bhagavato arahato sammāsambuddhassa.
(3 times)
senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthatikaṅgaṃ,
samādiyāmi.
Let us repeat for the second time that we are willing to follow
the rules of Dhutaṅga disciplinary training and to be content with
whatever accommodation our host provide.
dutiyampi, senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthatikaṅgaṃ,
samādiyāmi.
Let us repeat for the third time that we are willing to follow
the rules of Dhutaṅga disciplinary training and to be content with
whatever accommodation our host provide.
tatiyampi, senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthatikaṅgaṃ,
samādiyāmi.
For a third time, permit us to resign from dhutaṅga training
as our way of life, where before we were happy to make our bed,
wherever our hosts provided.
139) Resigning from Yathāsathatikaṅgadhutaṅgka
Training
Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ
karomase.
Namo tassa bhagavato arahato sammāsambuddhassa.(3 times)
senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthatikaṅgaṃ,
paccuddharāmi.
Permit us to resign from dhutaṅga training as our way of life,
where before we were happy to make our bed, wherever our hosts
provided.
dutiyampi, senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthatikaṅgaṃ,
paccuddharāmi.
For a second time, permit us to resign from dhutaṅga training
as our way of life, where before we were happy to make our bed,
wherever our hosts provided.
tatiyampi, senāsanaloluppaṃ, paṭikkhipāmi,yathāsanthatikaṅgaṃ,
paccuddharāmi.
For a third time, permit us to resign from dhutaṅga training
as our way of life, where before we were happy to make our bed,
wherever our hosts provided.
140) Verse for Officially Declaring
Oneself as a Buddhist
Esāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ,
saranaṃ gacchāma, dhammañca saṅghañca, buddhamāmakātino,
saṅgho dhāretu.
All of us gathered here today would like to declare our
intention to be and remain Buddhists for life. We regard
the Triple Gem as our greatest spiritual refuge. May the
monastic community be our witness, and remember us as Buddhists
who hold the Buddha, the Dhamma and the Saṅgha in highest
respect. We shall be diligent in creating puñña, and are prepared
to preserve, protect and defend Buddhism for the rest of our lives.
141) Verse for Requesting To Become Disciples
( L e a d e r ) H a n d a m a y a ṃ b u d d h a s s a b h a g a v a t o
pubbabhāganamakāraṃ karomase.
(All) namo tassa bhagavato arahato sammāsambuddhassa.
(3 times)
Ācariyo me bhante hohi.
ācariyo me bhante hohi.
ācariyo me bhante hohi.
ajjataggedāni thero, mayhaṃ bhāro, ahampi therassa bhāro.
ajjataggedāni thero, mayhaṃ bhāro, ahampi therassa bhāro.
ajjataggedāni thero, mayhaṃ bhāro, ahampi therassa bhāro.
All of us gathered here today would like to request for your
permission to take us as your Dhamma disciples. Please accept
our vow to be good disciples. Please educate and coach us so that
we remain on the virtuous path towards Nibbāna.
— bow 3 times —
142) Verse for Requesting Upasikakaew Ordination
Esāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ,
saraṇaṃ gacchāmi, dhammañca bhukkhusaṅghañca, upāsikaṃ
maṃ, saṅgho dhāretu, ajjatagge pāṇupeta, saraṇaṃ gataṃ.
dutiyampāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ,
saraṇaṃ gacchāmi, dhammañca bhukkhusaṅghañca, upāsikaṃ
maṃ, saṅgho dhāretu, ajjatagge pāṇupeta, saraṇaṃ gataṃ.
tatiyampāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ,
saraṇaṃ gacchāmi, dhammañca bhukkhusaṅghañca, upāsikaṃ
maṃ, saṅgho dhāretu, ajjatagge pāṇupeta, saraṇaṃ gataṃ.
Translation
All of us gathered here today to request for your permission
to ordain us as Upasikakaews. We regard the Triple Gem as our
greatest spiritual refuge. May the monastic community be our
witness, and remember us as Upasikakaews from now on.
For the second time, we request for your permission to ordain
us as Upasikakaews. We regard the Triple Gem as our greatest
spiritual refuge. May the monastic community be our witness, and
remember us as Upasikakaews from now on.
For the third time, we request for your permission to ordain us
as Upasikakaews. We regard the Triple Gem as our greatest
spiritual refuge. May the monastic community be our witness, and
remember us as Upasikakaews from now on.
Manopubbaṅgamā dhammā,
manoseṭṭhā manomayā;
manasā ce paduṭṭhena,
bhāsati vā karoti vā;
Tato naṃ dukkhamanveti,
cakkaṃva vahato padanti.
Mind is the mother of all actions. Everything
begins inside the mind. When the mind is
impure, misery follows. Like the hoofprints of
an ox that follow their owner.
CHAPTER 9 OFFERING CHANTING
143) Saṅgha-dāna Offering
Introduction to Offering Saṅgha-dāna
Generosity is the mark of a wise man. It is one of the
virtuous qualities that defines Buddhahood and supports our
pursuit of Nibbāna. The discerning will choose the right time and
the very best of food and refreshment to offer to those bhikkhus
who devote themselves to the study, practice and dissemination
of the Buddha’s teachings for their happiness and for the greater
benefit of the masses.
They are fertile fields of puñña who yield the highest of
fruits for the giver because they live to give and to pass on life’s
most essential knowledge to the humankind. By offering food to
these celibate bhikkhus, we are giving them five qualities of life:
longevity, fine complexion, good health, physical strength and
wisdom. Thus, we who give shall be blessed with these qualities
of life in return again and again.
The puñña that we accrue will serve as our refuge in our
current lifetimes and in the hereafter. Thus, without further ado,
may I invite all of us to repeat, after the congregation representative,
the verses for the offering of a meal and other requisites to
the venerable bhukhus.
On this occasion, venerable bhukhus, we seek your permission
to offer a meal and other requisites to the monastic community.
May the monastic community please receive our offerings for our
everlasting benefit, happiness and attainment of Nibbāna.
( L e a d e r ) H a n d a m a y a ṃ b u d d h a s s a b h a g a v a t o
pubbabhāganamakāraṃ karomase.
(All) Namo tassa bhagavato arahato sammāsambuddhassa.
(3 times)
Imāni mayaṃ bhante, bhattāni, saparivārāni, bhikkhusaṅghassa,
oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imāni bhattāni,
saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya,
sukhāya, nibbānāya ca.
Translation
Venerable Sirs, we would like to offer our food, together with
these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ-
gha, accept our food, together with these offerings, for our lasting
benefit, happiness, and attainment of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, pat-ta-han, prom-duay-bo-ri-warn-tang-lai
lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, patta-
han, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jaotang-
lai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan,
kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
144) Offering of Food Funds
Recite “namo…” 3 times
Ime mayaṃ bhante, bhattamūlanidhī, saparivāre,
bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, ime
bhattamūlanidhī, saparivāre, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ,
hitāya, sukhāya, nibbānāya ca.
Translation
Venerable Sirs, we would like to offer our food funds, together
with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khusaṅ-
gha, accept our food funds, together with these offerings, for
our lasting benefit, happiness, and attainment of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, kong-tun-pat-ta-harn, prom-duay-bo-ri-warntang-
lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song,
jong-rub, kong-tun-pat-ta-harn, prom-duay-bo-ri-warn-tang-lai
lao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwamsook,
peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lodkan-
la-nan-turn)
145) Offering of Four Necssities of a Bhikkhu
Recite “namo…” 3 times
Imaṃ mayaṃ bhante, catupaccayādikaṃ, deyyadhammaṃ,
saparivāraṃ, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante,
bhikkhusaṅgho, imaṃ, catupaccayādikaṃ, deyyadhammaṃ,
saparivāraṃ, paṭiggaṇhātu, amhākaṃ, ḍīgharattaṃ, hitāya,
sukhāya, nibbānāya ca.
Translation
Venerable Sirs, we would like to offer, our the four necessities
of a bhikkhu, together with these offerings, to the Bhik-khu-saṅ-
gha, May the Bhik-khu-saṅ-gha, accept our the four necessities of
a bhikkhu, together with these offerings, for our lasting benefit,
happiness, and attainment of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, ja-tu-paj-jai-tai-ya-tham, prom-duay-bo-riwarn-
tang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song,
jong-rub, ja-tu-paj-jai-tai-ya-tham, prom-duay-bo-ri-warn-tang-lai
lao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwamsook,
peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lodkan-
la-nan-turn)
146) Offering of Lights of Magha
Recite “namo…” 3 times
Imāni mayaṃ bhante, māghapadīpāni, bhikkhusaṅghassa,
oṇojayāma, sādhu no bhante, bhikkhusaṅgho, Imāni, māghapadīpāni,
saparivāraṃ, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya sukhāya,
nibbānāya ca.
Translation
Venerable Sirs, we would like to offer, the lights of māgha,
to the Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ-gha, accept the
lights of māgha, for our lasting benefit, happiness, and attainment
of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, com-maa-ca-pra-theep-tang-lai, dae-pra-pik-su
song, khor-pra-pik-su-song, jong-rub, com-maa-ca-pra-theep-tanglai,
khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook,
peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-lanan-
turn)
147) Offering of Bathing Robes
for the Annual Rain Retreat
Recite“namo…” 3 times
Imāni mayaṃ bhante, vassikasāṭikāni, saparivārāni,
bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho,
imāni, vassikasāṭikāni, saparivārāni, paṭiggaṇhātu, amhākaṃ,
dīgharattaṃ, hitāya sukhāya, nibbānāya ca.
Translation
All of us gathered here would like to humbly offer bathing
robes as well as other requisites to Bhik-khu-saṅ-gha. May the
venerable bhikkhus please accept our offerings for the puñña,
happiness and attainment of Nibbāna of us all forevermore.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, pha-aab-num-pon, prom-duay-bo-ri-warn-tanglai
lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub,
pha-aab-num-pon, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-
pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-
nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
148) Offering of Three Robes
Recite “namo…” 3 times
Imāni mayaṃ bhante, ticīvarāni, saparivārāni, bhikkhusaṅghassa,
oṇojayāma, sādhu no bhante, bhikkhusaṅgho,imāni, ticīvarāni,
saparivārāni, paṭiggaṇhātu amhākaṃ, dīgharattaṃ, hitāya, sukhāya,
nibbānāya ca.
Translation
Venerable Sirs, we would like to offer three Robes, together
with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khusaṅ-
gha, accept three Robes, together with these offerings, for our
lasting benefit, happiness, and attainment of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, pha-trai-jee-vorn, prom-duay-bo-ri-warn-tanglai
lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub,
pha-trai-jee-vorn, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-
pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-
nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
149) Offering of Three Saffron Robes
on Behalf of a Deceased Relative
Recite “namo…” 3 times
Imaṃ mayaṃ bhante, ticīvarāni, ayyassa dema, sādhu no
bhante, ayaṃ ticīvarapūjāvipāko, amhākaṃ, mātāpituādīnaṃ,
yātīnaṃ, kālakatānaṃ, saṃvattatu, amhākaṃ, mātāpitu ādayo,
yātakā, dānapattiṃ, labhantu, amhākaṃ cetasā.
Translation
All of us gathered here would like to humbly offer three
saffron robes as well as other requisites to Bhik-khu-saṅ-gha. May
the venerable monks please accept our offerings so as to enable
us to cultivate puñña. May the puñña resulting from this offering
be dedicated to our deceased relatives so that they find greater
happiness in their current and future existences.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, pha-trai-jee-vorn, dae-pra-pik-su song, khatae-
pra-pik-su-song phoo-ja-rern, khor-boon-ku-sol-khong-karnboo-
cha, duay-pha-trai-jee-vorn-nee, jong-pen-pai, peur-yart-tanglai,
khong-kha-pa-jao-tang-lai, mee-bi-daa-marn-daa-pen-ton,
khong-kha-pa-jao-tang-lai, khor-yart-tang-lai, khong-kha-pa-jao,
jong-dai-rub, suen-hang-tarn-nee, tam-kwam-prad-tha-na, khongkha-
pa-jao-tang-lai-turn)
150) Offering of Medicine
Recite “namo…” 3 times
Imāni, mayaṃ bhante, gilānabhesajjāni,saparivārāni,
bhikkhusaṅghassa, oṇojayāma, sādhuno bhante, bhikkhusaṅgho,
imāni, gilānabhesajjāni, saparivārāni, paṭiggaṇhātu, amhākaṃ,
dīgharattaṃ, hitāya, sukhāya, nibbānāya ca.
Translation
All of us gathered here would like to humbly offer medical
supplies to Bhik-khu-saṅ-gha. May the venerable monks please
accept our offerings for the puñña, happiness and attainment of
Nibbāna of us all forevermore.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, ya-rak-sa-roke, prom-duay-bo-ri-warn-tanglai
lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub,
ya-rak-sa-roke, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-
pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-
nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
151) Offering of Picked-up Robes
Recite “namo…” 3 times
Imāni mayaṃ bhante, paṅsukūlacīvarāni, saparivārāni,
bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho,
imāni, paṃsukūlacīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ,
dīgharattaṃ, hitāya, sukhāya, nibbānāya ca.
Translation
Venerable Sirs, we would like to offer picked-up robes,
together with these offerings, to the Bhik-khu-saṅ-gha, May the
Bhik-khu-saṅ-gha, accept our picked-up robes, together with
these offerings, for our lasting benefit, happiness, and attainment
of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, pha-pung-su-kul-jee-vorn, prom-duay-bo-riwarn-
tang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song,
jong-rub, pha-pung-su-kul-jee-vorn, prom-duay-bo-ri-warn-tanglai
lao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwamsook,
peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lodkan-
la-nan-turn)
152) Offering Sustenance to Bhikkus
(on behalf of a deceased relative)
Recite “namo…” 3 times
Imāni mayaṃ bhante, matakabhattāni, saparivārāni,
bhikkhusaṅghassa, oṇojyāma, sādhu no bhante, bhikkhusaṅgho,
imāni, matakabhattāni, saparivārāni, paṭiggaṇhātu, matakassaceva,
amhākañca, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca.
Translation
All of us gathered here would like to humbly offer sustenance
to Bhik-khu-saṅ-gha to dedicate the puñña to our deceased
relatives. May the venerable monks, Bhik-khu-saṅ-gha please
accept our offerings for the puñña, happiness and attainment
of Nibbāna of us all forevermore.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, ma-ta-ka-pat, prom-duay-bo-ri-warn-tang-lai laonee,
dae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub, ma-taka-
pat, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jaotang-
lai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan,
kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
153) Offering of Lent Candle
Recite “namo…” 3 times
Imaṃ mayaṃ bhante, vassikapadīpāni, saparivārāni, temāsaṃ,
buddhassa, pūjanatthāya, imasmiṃ āvāse, niyyādema, sādhu no
bhante, ayaṃ temāsaṃ, vassikapadīpānaṃ, dānassa, ānisaṃso,
amhākañceva, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca.
Translation
Venerable Sirs, we would like to offer Lent candles, together
with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khusaṅ-
gha, accept our Lent candles, together with these offerings, for
our lasting benefit, happiness, and attainment of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, tian-pun-saa, prom-duay-bo-ri-warn-tang-lai
lao-nee, vai-nai a-vat-heng-nee, peur-pen-but-tha-boo-cha ta-lod
pun-saa, khor-a-ni-song, heng-kan-ta-whai tian-pun-saa, talod-
pun-saa-nee, jong-pen-pai, peur-pra-yoj, peur-kwam-sook,
peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-lanan-
turn)
154) Offering Winter Essentials to Bhikkus
Recite “namo…” 3 times
Imaṃ mayaṃ bhante, pāpuranāni, saparivārāni,
bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho,
imaṃ, pāpuranāni, saparivārāni, paṭiggaṇhātu, amhākaṃ,
dīgharattaṃ, hitāya, sukhāya, nibbānāya ca.
Translation
All of us gathered here would like to humbly offer winter
essentials to Bhik-khu-saṅ-gha. May the venerable bhikkhus please
accept our offerings for the puñña, happiness and attainment of
Nibbāna of us all forevermore.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, kreung-kun-hnow, prom-duay-bo-ri-warn-tanglai
lao-nee, dae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub,
kreung-kun-hnow, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-
pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-
nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
155) Offering Bathing Robes and Light Bulb
for the Annual Rain Retreat
Recite “namo…” 3 times
Imaṃ mayaṃ bhante, vassikasāṭikāni ca, padīpāni ca,
bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho,
imāni, vassikasāṭikāni ca, padīpāni ca, paṭiggaṇhātu, amhākaṃ,
dīgharattaṃ, hitāya, sukhāya, nibbānāya ca.
Translation
Venerable Sirs, we would like to offer bathing robes and light
bulb, for the annual rain retreat, to the Bhik-khu-saṅ-gha, May the
Bhik-khu-saṅ-gha, accept our bathing robes and light bulb, for the
annual rain retreat, together with these offerings, for our lasting
benefit, happiness, and attainment of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, pha-aab-num-pon, lae-kom-fai-tang-lai lao-nee,
dae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub, pha-aabnum-
pon, lae-kom-fai-tang-lai lao-nee, khong-kha-pa-jao-tang-lai,
peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae-khapa-
jao-tang-lai, ta-lod-kan-la-nan-turn)
156) Offering of Salākabhatta
(Gifts to undesignated Recipients)
Recite “namo…” 3 times
Etāni mayaṃ bhante, salākabhattāni, saparivārāni, asukaṭṭhāne,
ṭhapitāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante,
bhikkhusaṅgho, etāni salākabhattāni, saparivārāni, paṭiggaṇhātu,
amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca.
Translation
Venerable Sirs, we would like to offer sa-lā-ka-bhat-ta,
together with these offerings, which arrange over there, to the
Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ-gha, accept our sa-lāka-
bhat-ta, together with these offerings, for our lasting benefit,
happiness, and attainment of Nibbāna.
(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,
khor-nom ta-whai, sa-lak-ka-pat, prom-duay-bo-ri-warn-tang-lai
lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, salak-
ka-pat, un-kha-pa-jao-tang-lai, tung-wai-lae-nai-tee-norn,
prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jao-tanglai,
peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kaekha-
pa-jao-tang-lai, ta-lod-kan-la-nan-turn)
157) Releasing Fish and Animals
To Save Their Lives
One way that Buddhists seek to accrue puñña is by releasing
fish and other animals so as to save their lives, preventing them from
getting killed at farms or slaughter houses.
In line with the Law of Kamma, we shall get that which we
have given. By releasing fish into a river or a sea, we are freeing
them from captivity, saving them from physical pain, and giving
them an opportunity to live longer. Therefore, what we will get in
return is freedom, longevity and good health. This Puñña will also
protect us from danger because we have saved the animals from
danger. Should our negative retribution catch up with us, we too
shall be saved or the gravity of the situation will be reduced in line
with the amount of our accrued puñña.
To give life also means to give the ability to enjoy all that life
has to offer as well as time to do more good in this world. Now that
we know the benefits of releasing fish and animals to save their
lives, let us now recite the verse for performing this puñña in the
presence of the Triple Gem.
Verse for the Release of Fish and Animals
Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ
karomase.
Namo tassa bhagavato arahato sammāsambuddhassa.(3 times)
buddhapūjā, mahātejavanto, May the Buddha please accept my
homage for the benefit of my reputation, power and favorable
fortune.
dhammapūjā, mahāpañño, May Dhamma please accept my
homage for the benefit of my wisdom.
saṅghapūjā, mahābhogavaho, May Saṅgha please accept my
homage for the benefit of my wealthiness.
iminā sakkārena, buddhaṃ, dhammaṃ, saṅghaṃ, pūjemi.
In the presence of the Triple Gem, I hereby recall all my puñña
and ‘Perfections’ that I have accrued since time immemorial. May
my accrued puñña and ‘Perfections’ save me from all kinds of
danger, grief and suffering, and diseases and illnesses.
With my rescue, these fish and animals are saved and freed. May
the Puñña resulting from my rescue protect me from all kinds of
danger, free me from grief and suffering, and save me from
diseases and illnesses. May I enjoy freedom, good health, and
longevity, and be able accrue puñña and attain Nibbāna with ease.
nibbānapaccayo hotu.
158) Dedication of Puñña to Deceased Relatives
Buddhists traditionally share with deceased relatives the puñña
which they have just earned from performing virtuous deeds.
Dedication of puñña is an act of generosity towards our deceased
relatives who might be needing our help in the form of puñña to
improve the conditions of their existences. It is also an act of
gratitude towards those family members, friends and acquaintances
who had done us a favor or many favors so that they find greater
happiness in their current and future existences.
This is how Buddhists traditionally dedicate puñña to their
deceased relatives:
1) Before the monks begin their blessing, prepare two things:
a small bowl and a small jug filled with clean water.
2) As the monks begin to chant their blessing in the Pāli
language beginning with the word “yathā…,” slowly pour the water
from the jug into the empty cup.
3) As you pour the water, rest your attention on the center of
your body. Gently think of the faces or names of your deceased
relatives at your center (around the middle of your abdomen). Use
both hands to hold the jug.
4) When you are done, put the jug down.
Then, put your hands together in an act of receiving a blessing.
5) Close your eyes gently. Continue to rest your attention on
the center of your body as you listen to the blessing. As the monks
continue with the blessing, make a wish or wishes for yourself as
well as for your relatives. If you can, listen to the blessing from the
center of your body as if the sound currents of the blessing are
flowing through your center. You will feel refreshing joy all over
your body.
The act of pouring water symbolizes the act of sharing puñña
to another person or persons. It is also used as a way to harness
people’s attention for meditative effects so that they don’t get
mentally distracted while they are receiving the blessing and
sharing the puñña with deceased relatives. After the dedication
ceremony, use that water to water a tree which is a symbol of life.
In an absence of a dedication ceremony, you can dedicate the
puñña that you’ve just performed to deceased relatives simply by
resting your mind at the center of your body for a few minutes and
then thinking of their faces or names at your center. Make a wish
that they receive this puñña and find greater happiness in their
current and future existences. The best time to share your puñña
with your relatives this way is right after a meditation session
because your mind is still calm and clear.
Idaṃ me, ñātīnaṃ hotu, sukhitā hontu, ñātayo. (3 times)
I hereby dedicate this puñña, which I have just accrued, to my
deceased relatives. May they be blessed with this puñña and find
greater happiness in their current and future existences.
(khor-boon-nee jong-sam-ret kae-yart-tung-lai khong-kha-phajoaw
khor-yart-tung-lai jong-pen-sook pen-sook-terd.
159) Ten Duties of A Bhikkhu
1. Do the alms round to serve as a field of puñña for lay people.
2. Look after the cleanliness of the temple.
3. Confess their failures to observe certain precepts to another
bhikkhu or to a bhikkhu congregation.
4. Perform chanting and meditation.
5. Contemplate on the true purpose of food, saffron robes,
residences and medicine before using or consuming them i.e. to
enable one to maintain healthy bodily functions in order to use this
physical body to make puñña, develop virtuous qualities, and refine
one’s character – all in the pursuit of Nibbāna.
6. Look after bhikkhu teachers and offer assistance to bhikkhu
mentors.
7. Organize things in order to maintain the clean and orderly
appearance of the temple. Look after the cleanliness and health of
one’s own body. Maintain a clean and respectable appearance of
oneself.
8. Undertake a theoretical study of Dhamma.
9. Offer cooperation and assistance in the affairs of the temple
and in the common affairs of bhikkhus in their respective
communities/societies.
10. Behave respectably to uphold the public faith in Buddhism
and the Saṅgha in general as well as to maintain inner peace and
minimize conflict.
160) Preparing for Your Temple Visit
Your time is precious. To make the most of your time at the
temple, it is advisable that you
are mentally prepared for a temple visit: knowing what is
expected of you and what you can expect. A temple is where you
learn Dhamma both in theory and in practice.
Firsthand Dhamma lessons come in many forms – mostly to
get you to practice positive thinking, patience, kindness, generosity,
respect, empathy, forgiving, compassion, self-restraint and to hone
your ability to resist temptations. Here is where you get to develop
your moral muscles. Like an exercise, it is enjoyable and good for
your health. But you’ve got to expect to sweat before you get fit and
firm your muscles.
A temple is not a fancy place. It is a place to practice living
with what really is essential. So, be prepared to expect that you will
not get the kind of convenience that you get at home, a hotel or a
shopping mall.
As an international Buddhist temple, our goal is to promote
world peace through inner peace. The Dhammakaya Temple gives
high priority to meditation training. To benefit the most from your
limited time at the temple and to support your meditation practice,
we recommend that you do the following a day or two before your
temple visit:
• Clear up your work or whatever that might worry you so that
you come to the temple with a worry-free mind that is ready to learn
and to enjoy the experience.
• If you already know how to meditate, do so the night before
coming to the temple. This will serve as a warm-up for the
meditation practice at the temple.
• Refrain from reading or watching materials that will stir your
mind off the peace mode. Examples are racing games, war games,
war movies, thrillers, rock music, violent cartoons, pornography,
political debates and soap operas.
• Engage in activities that support your development of inner
peace. Examples are chanting, meditating, doing a yoga exercise,
listening to light classical music with meditative tunes, or reading
a Dhamma book.
• Prepare your personal medicine or food, if you need to
consume certain things for medical or other personal reasons. The
temple offers free food and refreshments to all visitors; however,
choices are limited. A temple is where you learn to live simply.
There are no food shops or grocery stores inside the temple’s
premise. By all means, you are welcome to bring food to share with
other visitors.
• Prepare clothes that are appropriate to wear to have an
audience with the Buddha (see Dress Code).
161) Dress Code for Temple Visitors
To come to a Buddhist temple is to come to have an audience
with the Buddha in person.
Like any other Buddhist temple, the Dhammakaya Temple is
a residence of the Self-Enlightened One. This sacred place is where
people come to learn Dhamma, meditate, accrue puñña, and further
develop their moral qualities in accordance with the teachings of
the Buddha.
Every visitor contributes to the general atmosphere at the
temple. The atmosphere is shaped by what we see, hear and smell.
In order to maintain the peaceful atmosphere at the temple so that
it is conducive for meditation and contemplation on Dhamma, the
temple has in place a dress code and regulations that we request
every visitor to follow for everyone’s benefits. In general, we request
all visitors to exercise propriety as an outward expression of respect
for the Buddha while they are within this sacred premise.
Accordingly, visitors are asked to dress politely and
appropriately in line with this guidance:
• When choosing clothing, please keep in the mind two things:
politeness and practicality. This is because visitors usually have to
sit on the floor when chanting, meditating or listening to a Dhamma
lecture. Clothes that are tightly fit or that are made of see-through
or flimsy fabrics are prohibited. Not only because they look
inappropriate and disrespectful to the Buddha but also because they
make it uncomfortable for the visitor to sit in the meditation position
or to prostrate when paying homage to the Buddha.
• The smells of fragrances and some hair-styling products can
disturb people sitting next to you who might be sensitive certain
smells. This can impede their ability to concentrate during a
meditation session or a sermon. Therefore, visitors are requested
not to wear any fragrance and hair-styling product. If it is necessary
to use a hair-styling product, please use it at a minimum, and please
choose a product with the mildest scent.
Polite and Appropriate Inappropriate and Prohibited
• Clean and polite attires in • Clothes made of bright color,
plain white color. At the printed fabrics.
very least, tops should be
in plain white.
• Clothes are made of • Revealing clothes such as
moderately thick fabrics, low-neck blouses and open
and are comfortably fit. backtops. Sleeveless, tightly
Short- or long-sleeved fit or flimsy tops as well as
tops. spaghetti-strap tops.
• Trousers are at least • Tightly fit jeans/trousers or
mid-calf in length, and shorts.
comfortable to wear when
meditating or sitting on the
floor.
• Skirts are at least mid-calf • Revealing dresses. Elaborate
in length with no slit. They clothing. Short skirts or long
should be comfortable to skirts with deep slits. Even
wear when meditating or if you plan to sit in a chair
sitting on the floor. Ladies check to see if your skirt is
are advised to bring a long enough to cover your
piece of white cloth to calves.
cover their laps to make it
polite and easier to change
their sitting positions.
• Keep accessories to a bare • Ornate or expensive
minimum such as watches jewelries such as gold
and wedding rings. bracelets or diamond necklaces.
• Little or no makeup; • Heavy makeup. Dirty or
moderate hairstyling. smelly hair.
• No fragrance. Minimum • Heavy fragrance. Use of
use of hairstyling products strong-scented hairstyling
with mildest scents. products.
Before Leaving Home To Come to the Temple
• Upon waking up, take a moment to think of the Buddha.
Rejoice in the fact that you have woken up alive, are able to do
more good, and accrue puñña today for your happiness in the
current and future lifetimes. Think about all the goodness that you
plan to do today.
• Treat your temple visit as a total time-off for yourself will
put you in a relaxed frame of mind. Leave all your work, worries
and problems behind, and come to the temple with a clear and
fresh mind.
• Turn off your cell phone and put them on the silent mode.
Closing off a communication channel that can expose you to
worries and worldly matters is one great way to maintain your
peace of mind.
• To achieve the true purpose of coming to the temple, direct
all your attention to the Triple Gem. Rest your mind at the center
of your body all day long.
162) While Travelling to the Temple
• On your way to the temple, it is in your best interest not to
talk or engage in any activity that can stir your mind off the peace
mode. After all you come to the temple for inner peace, learning
Dhamma, and accruing puñña.
• Do what is necessary to preserve your inner peace. Regard
every event as a practice to strengthen your moral muscles – a test
of how well you can actually put the Buddha’s teachings into
practice in real-life situations. This may mean restraining yourself
not to react angrily when another driver impolitely cuts into your
lane or not to yell at your children because they woke up late, or
not to respond to anyone’s rudeness with rudeness. A true disciple
of the Buddha is much better than that.
• Instead of thinking or talking about work, money, politics,
family problems or any other problem, turn on your CD/MP3
player and listen to a Dhamma lecture or Dhamma songs or light
classical music with meditative tunes. Or talk about meditation,
Dhamma lessons or puñña. Or simply rest your mind at the center
of your body and softly recite the mantra “summa arahung, summa
arahung” in your mind while driving or commuting.
163) Now That You Are at the Temple…
A temple is a sacred residence of the Buddha where people
come to learn Dhamma, meditate, generate puñña, and refine their
characters. Therefore, we request that visitors exercise propriety at
all times to show respect for the Buddha and to contribute to the
peaceful atmosphere at the temple for everyone’s benefits.
Accordingly, we request that our visitors observe the following
prohibitions:
1. Smoking and consumption of all kinds of alcoholic
beverages (wines included) and addictive substances within the
temple’s premise.
2. Talking about politics or economy or anything that can
escalate into a debate.
3. Talking about work, money, dating, marriage, family, or any
other worldly matters.
4. Talking on a cell phone during a meditation session or a
sermon (visitors are asked to turn off their cell phones and turn them
on the silent mode).
5. Bringing and/or reading news publications at the temple.
6. Selling or advertising any kind of product or service.
7. Seeking business or political connections.
8. Playing music or turning on a radio station or a music
player.
9. Playing games or watching movies whether from a cell phone
or from a computer/ electronic device.
10. Singing or dancing.
11. Releasing unwanted animals at the temple or let pets roam
around (visitors are asked not to bring their pets to the temple).
12. Palm-reading or any other kind of astrological reading.
13. Political canvassing.
14. Distributing donation leaflets (other than what is officially
issued by the temple).
15. Littering
16. Honking a car horn.
17. Courting.
18. Dressing impolitely or inappropriately (see Dress Code).
5 P’s for Ensuring a Happy Temple Trip
All this might seems a lot but it is absolutely necessary for
preserving the temple’s peaceful atmosphere for everyone’s benefits.
At the temple, you can expect to learn firsthand Dhamma
lessons about developing all the virtuous qualities that will
promote your spiritual growth and help you progress in meditation.
It is hard to find peace if visitors talk about politics, money or any
other worldly matter. Even after the talking is over and a meditation
session begins, the conversation and thoughts that go with it will
continue to linger on your mind, which will make it difficult for
you to stop thinking and still your mind. Now is your time-off.
Give your mind a break.
At the temple, you also get to see how well you put the
teachings that you have learned into practice. Take “patience,” for
example. We all need patience to succeed in meditation and in any
other endeavors worth pursuing such as developing good habits or
quitting smoking or stopping procrastination. After all, a temple
is not a place to have fun but to refine one’s character.
1. Polite – Exercise propriety at all times.
2. Pleasant – Once you have entered the temple’s premise,
you are expected to observe the Five Precepts in thought, speech
and action.
3. Peaceful – Rest your mind at the center of your body all the
time or think of the Buddha. Make an intention to radiate peace
to everyone around you, and share your smiles.
3. Patient – Tell yourself that you are going to be the best
Buddhist and makes the Buddha proud today, that you are
going to be patient, kind, forgiving, compassionate, respectful, and
observing the temple’s rules and regulations for the common good.
4. Present-minded – Regard every moment, every event, and
every situation as a test to see how well you can remain calm,
cool and collected with your mind staying centered. No one,
including ourselves, is perfect. Embrace the attitude of a Bodhisattawa,
and be understanding and forgiving. Keep an open mind.
Sometimes, just when we think we are putting up with someone,
that same person might be putting up with what we are unknowingly
sending out as well.
5. Pruning – Treat your mind like a jewelry box. Everything –
good or bad or neutral – happens, stays for a while and ends. Let go
of every unwholesome thing. Clean up your jewelry box as often
as you can every day. Don’t let negative thoughts or toxic emotions
stay with you for too long. Do something to switch to a positive
mood, and uproot emotional weeds before they grow out of hand.
Collect only that which will give you peace and happiness in the
long run. That way, you will find it easier to stop thinking, still
your mind, and let go of all concerns when it is time to meditate.
164) Daily Resolution for Buddhists
With the power of puñña that I performed today and my
spreading of loving kindness to all living beings, may I be
blessed with happiness, great health, longevity, fine complexion,
intelligence, wealth, warm welcome, and circles of virtuous
friends who support me in my honest pursuit of wealth and
puñña.
While I am still working my way out of the Cycle of Existence,
may this puñña ensure that I get to be reborn as a human being or
as an angel. May I be reborn in the land where Buddhism prospers
so that I am raised to learn and to practice the Buddha’s teachings
since the tender age and remain a good Buddhist for life. May I be
born to a devout Buddhist family that supports me in my pursuit
of Buñña in every way. May I be blessed with an unshakable faith
in the Triple Gem and the Eight Right Views as described by the
Buddha.
May I be endowed with exceptional intellect so that I can
fathom even the most profound of the Buddha’s teachings, and
know exactly what to do and say to get different kinds of people
to understand and follow his teachings. May I discover my Body
of Enlightenment with ease so that I truly know myself from
inside out.
May I have the courage to do the right thing even when
the going gets tough. May I have the strength to defeat all
kinds of temptations and obstacles from myself and others.
May I be endowed with the ability to teach myself and others since
the tender age that we were all born to pursue Nibbāna, make
puñña and refine our characters; therefore, we need to clarify our
minds, develop all kinds of virtuous qualities and refrain from
committing misdeeds.
May this puñña dilute and dispel the negative repercussions
of my past misdeeds, and protect me from bad people and all
kinds of danger. May I not harm anybody, and may nobody harm
me verbally, physically or emotionally. May I always rejoice in
making puñña and feel ashamed to commit any unwholesome deed.
May I possess unlimited wealth so that I can make puñña easily
every day and anytime without worry or hesitation. May have
the ability to constantly remind myself that a river does not have
water for itself but for others, and that wealth is merely a tool for
doing good.
May I be endowed with extraordinary wisdom so that I can
distinguish between right and wrong, puñña and sin, what is
appropriate and what is not, and then make judicious decisions
that bring myself and others puñña, peace and happiness in our
current and future lifetimes.
Because I become what I think, may I be blessed with
razor-sharp awareness so that I can recognize any unwholesome
thought or feeling as it arises, and nip it in the bud. May I commit
no new bad karma mentally, physically or verbally. Instead, may I
habitually perform dāna, observe the Five Precepts and meditate.
May I have the opportunities to be ordained. Once ordained,
may I remain a true bhikkhu for life for the happiness of myself
and others.
May I be a loyal disciple of Lord Buddha, a moral example
who walks the talk, and a light of peace for others in all my
existences. May this Buñña support me in my pursuit of Nibbāna
and free me from all kinds of defilements. May all my virtuous
wishes come true.
APPENDIX : HOW TO MEDITATE
“To deny meditation is to deny happiness –
the ultimate goal of living.”
Luang Por Dhammajayo
To ease your mind into a restful state conducive for meditation,
it helps to do the following:
1) Clear away distractions – Pick a quiet spot where you are
least likely to be distracted, put your cell phone on a silent mode,
and wear comfortable clothes. If you feel tired at the end of the
day, take a shower and drink some water first. Relaxing the body
is essential to relaxing the mind.
2) Pay respect to the Triple Gem – If time permits, it is
recommended that you also perform a morning or evening chanting
first.
3) Recollect your goodness – Take a moment to think of the
good things (puñña) that you have done and that you are most
proud of.
***
Sit in the half-lotus position with your back upright and your
legs crossed. Put your right leg over your left leg, and your right
hand over your left hand. Let your right index touch your left
thumb. Feel free to adjust your sitting position until you feel
comfortable. You can sit with or without a cushion on the floor.
You can even sit in a chair if you feel more comfortable that way.
Close your eyes softly as if you are about to fall asleep. Relax
every muscle in your body – from your eyelids to your cheeks,
your chin, your shoulders, your arms, and your legs, down to the
tips of your fingers. Remind yourself that you are in for a relaxation
session to rejuvenate your body and mind. Free your mind from
all kinds of thoughts. Drop all your emotional baggage of duties,
worries, problems and attachments the way a backpacker drops
all the heavy stuff off his back when he returns home from a long
and arduous trip. Assume they do not exist for now.
Imagine that you are sitting happily alone in the universe. Indulge
in peaceful solitude.
Also, imagine that your body is hollow, clear and transparent
– with no internal organs. Breathe in deeply and exhale slowly
3-4 times. Wherever your breath ends, assume that this is the
center of your body and rest your attention there. Also known as
the seventh base of the mind, the center of your body is two fingers
width above the navel.
Don’t worry that you cannot locate the exact central point
inside your body. As long as it is around the middle of your
abdomen, you are doing fine. If you find that you cannot bring
your attention there, rest it anywhere nearest to the center of your
body where you can do so comfortably. It might be at the level
of your nose or your chest. That’s fine. When your mind reaches
a certain level of stillness, it will naturally gravitate toward the
center of your body by itself. You don’t have to do or think of
anything. Just relax and rest your mind quietly.
To keep your mind from wandering, imagine a luminous
crystal ball at the center of your body. You can use any other
neutral object that you can visualize easily and comfortably. It
can be a crystal-clear Buddha image, a dewdrop, a full moon, a
rising sun or anything that doesn’t stir your mind off the peace
mode. The object of visualization can be of any size – smaller than
an orange or even bigger than you. Alternatively, you can visualize
an image of meditation master Phramongkolthepuni, who
rediscovered the Buddha’s knowledge about the Dhammakaya.
Make sure not to strain your eyes. In meditation, you see with
your mind, not with your physical eyes.
At the beginning, the crystal ball or the object of your
visualization might not be as clear or as bright as your wish. That’s
all right. Just visualize only as much as you comfortably can.
Don’t try to make it clearer or brighter. Just let it be. Relax. Don’t
force an image: doing so will only bring on stress, which defeats
the purpose of meditation. A visualized object is only there to help
direct your attention to the center of your body and keep you from
churning out thoughts. That’s all. It doesn’t matter whether you
can visualize an object clearly or not. What matters is bringing
your mind to a standstill.
To further prevent thoughts from entering your mind, slowly
and softly recite the words “Sammā-arahaṃ, Sammā-arahaṃ,”
which means the virtuous path towards freedom from all evils of
the mind. Recite the words as if you’re humming a song while
quietly observing whatever scenery there is at the center of your
body. Continue humming the words for as long as you wish. The
sound of the mantra should come from the point at the center of
your abdomen rather than your throat. When your mind reaches a
certain level of stillness and you wish to stop reciting the mantra,
feel free to do so. Enjoy the sweet silence of a still mind.
Alternatively, you can also choose not to visualize at all if
visualizing makes you stressed. In any case, simply observe
whatever you see at the center of your body without making any
judgment or emotional response to it. Whether you see darkness
or bright light or anything else, just accept it without any thought.
In meditation, your body and mind are supposed to be relaxed —
not engaging in any thought or action. Be a silent observer. Be
completely still. Be like a mountain observing a sunrise.
If any thought or image arises in your mind, don’t fight against
them. Don’t feel that you have failed if thoughts keep coming in
like waves. Let them pass through the center of your body like a
bunch of passing views that you happen to see from the window
of a moving train. Accept that they are present but don’t give them
any attention. Soon, the uninvited guests cannot stand being
ignored and will disappear from your door. The important thing
for you is to continue to relax and observe whatever there is to see
at the center of your body without thinking. Even if all you see
is darkness, just observe the darkness as if you are watching a
movie. Be content with your inner experience. Accept it the way
you love yourself – unconditionally. Dwell in the stillness of the
mind.
Depending on the degree of stillness and clarity of your mind,
after a while you will experience a sense of peacefulness and
refreshing joy as if you’ve just come out of an inner spa.
Spreading Loving Kindness
It is a nice practice of compassion to end your meditation
session by spreading the inner peace and all the good feelings that
you have received to all living beings regardless of their race,
nationality and faith, and even your personal feelings:
“May all living beings have a share in the peace and happiness
that I have received from meditation, whether they are in my
country or anywhere else, whether they are a member of my race
or any other race, whether they are a follower of my religion or
any other belief system, whether they love me or loathe me,
whether they see me as an acquaintance, family, friend or foe.
May the air of purity resulting from this meditation dissolve all
the anger, sadness and suffering in their hearts. May those in pain
be free from suffering and those already happy be happier. May
people of all races, nationalities and faiths live together in peace,
CLOSING WORDS OF ADVICE
Treat your mind like a jewelry chest.
Keep in it all the good stuff and discard the rest.
Behave like a diamond and stay centered.
You’ll savor heavenly bliss from the mind that glitters.
Luang Por Dhammajayo
Meditation is an act of taking care of your most precious
asset – the mind. As with other skills, meditation requires regular
practice. To succeed in meditation, you need to include meditation
in your daily routine and make it a habit to stay centered all day
long. Developing a self-discipline to stay centered will make it
easier for you to stop thinking completely when it’s time to sit
down and meditate. You will behave more like a diamond,
acknowledging the presence of negative elements and events
around you but refusing to emotionally absorb the negativity into
your mind. You will treat your mind like a jewelry box, and be
selective about what to treasure in your memory and what to
discard.
After some continued practice, you will be able to think, speak
and listen from the center of your body. You will then find yourself
calmer and your ability to concentrate soars. Your awareness and
judgment will sharpen. At work, you will get more work done in
less time. At home, you will radiate more peace and happiness to
family members.
APPENDIX 3 : GLOSSARY OF BUDDHIST TERMS
Arahanta A person who has rid his mind of all impurities
(i.e. rid his mind of desire, anger and ignorance), and has attained
to the Supreme State. Also referred to as a Worthy One or a Perfect
One.
Brahmacariya/Brahmafaring A form of training recommended
by the Buddha which involves strict observance of the
way of life free from sensual desires.
Buddha The quality of a person who has become unified with
the Highest Objects of Knowledge, the Supreme Truth. There are
countless numbers of past, present and future Buddhas who have
attained Enlightenment. Other terms for Lord Buddha are; the
Noble One, the Enlightened One and the Exalted One.
Dhamma A Pāli word (in Sanskrit, Dharma) which means
the Pure Nature/ Absolute Truth within the human body which the
Lord Buddha rediscovered through His Enlightenment. Colloquially,
the term has come to mean “the Teaching of the Buddha,” which
guide humanity towards the Attainment of the Pure Nature within.
The Dhammakāya The innate Body of Enlightenment – the
core of humanness – that every human being is born with regardless
of gender, race, geographical location and personal beliefs.
Enlightenment Buddhism rests historically on the fact that
Siddhartha Gautama (Sanskrit) or Siddhatta Gotama (Pāli) became
‘Buddha;’ a word meaning ‘Fully Enlightened’ or ‘Awakened’ One.
Through Enlightenment, He has attained the permanent and
absolute state of purity and wisdom within Himself.
The Māras Supra-natural beings in Buddhist cosmology that
seek to hinder people from performing puñña (doing good) in every
possible way while encouraging them to follow temptations and
wishes of their lower selves. The Māras look for every opportunity
to make people think, speak and behave in ways that will cloud their
minds, ruin their characters, and cause them suffering.
Puñña (Thais call it “boon”) purifies our minds and helps
free us from suffering. This pure energy is created and accumulated
when one performs wholesome deeds in thought, speech and action
e.g. generosity and meditation. Puñña is the cause behind one’s
happiness and success. If we are wealthy, healthy and intelligent,
it is due to our storehouse of this pure energy within us. If we see
that our lives are lacking in any way, there is only one way to fill
the gaps i.e. by accruing puñña. After creating puñña, one should
use an individually designed resolution to use this pure energy for
designing a better future.
Nibbāna In Sanskrit Nirvāṇa. The sphere of existence which
can be attained by extinguishing all kinds of spiritual defilements
and abiding in which the attainer will be inspired with the absolute
state of Happiness, Perfect Peace and Bliss.
Paritta Protection chanting usually consisting of seven or
twelve Legends.
Paṭhama-magga The initial entrance onto the Path to
Enlightenment.
The Ten Perfections They are the ten key qualities that a
Bodhisattawa needs to fully develop over a countless number of
lifetimes – even at the expense of his life – before he can attain
Buddhahood. They include: Generosity, (dāna-pāramī), Morality
(sīla-pāramī), Renunciation (nekkhamma-pāramī), Wisdom
(paññā-pāramī), Fortitude (viriya-pāramī), Patience (khanti-pāramī),
Truthfulness (sacca-pāramī), Resolution (addhiṭṭhāna-pāramī),
Loving-Kindness (mettā-pāramī) and Equanimity (uppekkhā-pāramī).
The Precepts The rules of training, numbering five or eight.
They are not equivalent to “commandments” which tend to produce
guilty feelings in the precept-holder at any minor transgression.
Instead, the Precepts are targets of ideal conduct which can be
worked towards at finer levels of attention for spiritual growth.
Five precepts are comprised of the abstention from killing, stealing,
adultery, false speech and the consumption of substances which
cloud the mind. Eight precepts are comprised of the abstention
from killing, stealing, all sexual behaviour, lying speech, consumption
of substances which cloud the mind, eating meals after midday,
singing, dancing, immodest dressing, paying attention to public
entertainment, and indolent sleeping habits.
The Resolution A blueprint or program we set up for ourselves
to design a better future, similar to establishing an objective for
ourselves to accomplish. The more puñña we have, the more fuel
we have to use in fulfilling our objective. A resolution is like a
ship’s navigational system. It will direct our ship towards its
destination after we have set the coordinates. A ship without
navigation will never reach the destination. puñña is the fuel that
gives the ship enough power to succeed.
Resolve An act of prayer or aspiration whose purpose is the
determination to continually forge the course of one’s future lives
ever upward towards Buddhahood.
Right View (In Pāli sammā-diṭṭhi) The complete understanding
of the Four Noble Truths: Suffering is in the nature of all conditioned
t h i n g s , T h e O r i g i n o f S u ff e r i n g , t h e C e s s a t i o n o f
Suffering and the Noble Eightfold-Path leading to Cessation of
Suffering. The opposite is ‘False View’
Saṅgha The general monastic order founded by the Lord
Buddha; the members of which are called ‘bhikkhus’(mundane
Saṅgha). However, the term ‘Saṅgha’ as part of the Triple Gem
means specifically the ‘Ariya-Puggala’ or those Noble Disciples
of the Lord Buddha who have already attained a top state verging
on Enlightenment (Ariya-Saṅgha)
The Triple Gem ‘Triple Jewel’ is a better translation from
the Pāli which better conveys the precious nature of the absolute
refuge of Buddhism; the unification of Buddha, Dhamma and
Saṅgha.