{"id":3593,"date":"2017-07-12T15:52:36","date_gmt":"2017-07-12T08:52:36","guid":{"rendered":"https:\/\/www.interhq.org\/book\/?p=3593"},"modified":"2017-07-12T15:52:36","modified_gmt":"2017-07-12T08:52:36","slug":"the-book-of-buddhist-chanting-a-guide-to-everyday-happiness-self-blessing","status":"publish","type":"post","link":"https:\/\/www.interhq.org\/book\/?p=3593","title":{"rendered":"The Book of Buddhist Chanting: A Guide To Everyday Happiness & Self-Blessing"},"content":{"rendered":"

[vc_row][vc_column][vc_column_text]<\/p>\n

\"\"<\/span><\/h3>\n

Read<\/a> | Download<\/a><\/span><\/h3>\n

[\/vc_column_text][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”Foreword” el_id=”1499849663106-22aaa6a9-a5c4″]\u201cWhen the mind is clear, anything is possible.\u201d
\nLuang Por Dhammajayo
\nCleaning is fundamental to living a healthy life. Just as our
\nbody cannot become clean all by itself without our showering and
\nscrubbing, our mind cannot become clear without our attempts to
\nclarify it from time to time.
\nOur body is a physical element made up of fire, water, air and
\nearth; thus, requiring physical things such as soap and water for
\ncleaning. On the contrary, our mind is a spiritual being that cannot
\nbe touched but felt; thus, requiring a spiritual device for cleaning.
\nA crystal-clear mind is like a crystal-clear body of water
\nin which we can easily see what\u2019s underneath the water surface
\n\u2013 fish, shells, shrimps and the like. Likewise, when our mind is
\ncrystal clear, we are equipped with a razor-sharp vision to see the
\nreality as it is. We can distinguish between what is good and
\nwhat is bad, what is appropriate and what is not, what to say
\nand what not to, what to do and what not to do, and the like.
\nAccordingly, our judgment is atits best, and the decision we make yields
\noptimal benefits. When we\u2019ve made the right decision over spiritual
\nor worldly matters, we can totally enjoy success. Our conscience
\nis clear, our heart blossoms and our self-esteem soars.
\nConversely, if our mind is clouded with stress, worry,
\nsadness, anger, envy, boredom, obsession, prejudice, favoritism
\nor any other form of defilement, our inner vision is compromised.
\nWe cannot see the reality as it is. We may see the reality from one
\nangle but not from every angle because our inner vision is clouded.
\nAccordingly, our ability to make the right decision to yield optimal<\/p>\n

benefits will be weakened. Even if it produces some results, our
\nclouded mind will keep us from enjoying the outcome as much
\nas we\u2019d like. It is hard to truly enjoy success, for example, if it
\nis driven by anger or achieved at the expense of own emotional
\nwell-being. Or, if success is earned by compromising our moral
\nintegrity, we can expect retribution when we least expect it.
\nYou might have seen intelligent people who make clever
\ndecisions that make them rich and famous. They are endowed
\nwith worldly intelligence that enables one to succeed in the
\nmaterial world but those successes do not guarantee happiness. Their
\ninnate intelligence is not accidental. It is the result of their positive
\nkarma (pu\u00f1\u00f1a) which they had performed in their past lives, and
\nwhich is yielding fruits in their current lifetimes.
\n\u201cPu\u00f1\u00f1a\u201d is a positive, self-created energy that serves as a
\nmagnet to draw all that is wholesome and favorable into one\u2019s life.
\nAs we know, having the ability and determination to do something
\nwell does not always guarantee success. We also need some luck
\nover uncontrollable factors, and pu\u00f1\u00f1a is what makes the
\ndifference. We can use our pu\u00f1\u00f1a to do good for the world;
\nthereby, creating more pu\u00f1\u00f1a or good luck for ourselves. We can
\nalso misuse our pu\u00f1\u00f1a to harm people; thereby, depleting our good
\nluck and getting retribution in return. It\u2019s all up to us.
\nLike all energies, pu\u00f1\u00f1a is subject to depletion. So, if people
\nwho were born wealthy, healthy and intelligent fail to make use
\nof their resources to do more good for themselves and the world,
\ntheir collective pu\u00f1\u00f1a will be keep diminishing to the point of
\ndepletion. It might be wiped out during their current lifetimes as
\nin the case of people who have gone from riches to rag or from
\nfame to obscurity. Or, it might be depleted in their next existences
\nso that they are born poor, sickly and unintelligent, making<\/p>\n

them a magnet of \u201cbad luck\u201d of their own creation. The good
\nnews is pu\u00f1\u00f1a can be replenished easily with a clear mind. This
\nmeans every one of us has the power to redesign our life and
\nchange our destiny.
\nPu\u00f1\u00f1a is a P\u0101li term, meaning the act of doing good mentally,
\nverbally or physically as well as the fruits that this act yields. In
\npractice, it is the energy that is created every time the mind has
\nbeen clarified. It is the energy that makes us feel good \u2013 clean,
\nhappy and worthy.
\nAlthough we cannot see electrical energy, we know that
\nit exists because our computer screen is flashing, our washing
\nmachine is running, and our oven gets heated. We cannot see love,
\nfaith or trust but we know when it\u2019s there. Likewise, while pu\u00f1\u00f1a
\nis invisible to the naked eye, it can be observed through all the
\ngood things that we have now that we often attribute to \u201cgood
\nluck\u201d such as being born disease-free, intelligence, having caring
\nparents, growing up in a civilized society instead of in a jungle,
\nhaving the 32 bodily organs functioning well instead of missing
\ncertain organs, etc.
\nThere are many ways to create pu\u00f1\u00f1a e.g. chanting, meditating,
\nforgiving, consoling a grieving friend, looking after elderly parents,
\nhelping a blind person cross the road, donating blood to a hospital,
\nproviding aid to flood victims, offering alms to Bhikkhus
\n(Buddhist monks), observing the Five Precepts, and so on. Each
\nyields different kinds of pu\u00f1\u00f1a that support one\u2019s pursuit of
\nhappiness and attainment of Nibb\u0101na. All complement each other
\nto bring optimal benefits to those who perform these virtuous acts.
\nThat said, clarifying the mind through chanting and meditating is
\nessential to building a strong spiritual foundation to pursue other
\nkinds of pu\u00f1\u00f1a.<\/p>\n

\u201cThe Book of Buddhist Chanting: A Guide To Buddhist
\nChanting Happiness & Self-Blessing\u201d is therefore published to
\npromote chanting as a way to clarify one\u2019s mind, as a premeditation
\nactivity, and as an easy way to create pu\u00f1\u00f1a for oneself
\non a daily basis. Besides clarifying our mind, chanting daily also
\ngives us emotional support and inspirations to pursue other virtues
\nsuch as giving up vices or cultivating good habits. This point is
\nimportant because doing the morally right thing is not always easy,
\nconvenient or popular.
\nThe clearer your mind is the higher is your emotional strength
\nthat gives you a pat in the back and says \u201cnever give up\u201d. In the
\ncourse of doing good, you will always need emotional strength to
\novercome temptations, setbacks and obstacles.
\nHaving a clear mind benefits not only your spiritual practice
\nbut also your worldly engagement. You will make better decisions
\nand enjoy success more. And, when things outside your control
\nhappen, your emotions remain intact. You can let go more easily
\nand are able to put everything in perspective. After all, success
\nmeans nothing if you are not happy while a setback can lead to
\nanother opportunity if your mind is clear.
\nWhether you know it or not, you use pu\u00f1\u00f1a every moment in
\neverything you do. By clarifying the mind, you are replenishing your
\nsupply of this clean energy to keep drawing all that is wholesome
\nand favorable into your life, which we often attribute to \u201cgood
\nluck\u201d. It is also the only possession that you can take with you
\ninto your next existences.<\/p>\n

This practical guide to creating good luck is now in your hands.
\nMay you be blessed with the finest of pu\u00f1\u00f1a that renders success,
\nhappiness, and the wisdom to fathom even the most profound of
\nthe Buddha\u2019s teachings. May you be connected with the heaven
\nin your heart and the Triple Gem in your current lifetime, and find
\nyourself in Heaven in the hereafter.
\nMay Lord Buddha bless you.
\nThe Administrative Board of the Dhammakaya Meditation
\nCenters in the US and Canada[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”Introduction” el_id=”1499852176679-4c1c0751-49b3″]<\/p>\n

Why We Chant<\/span><\/h3>\n

\u201cAs we chant, our minds are cleansed and purified.<\/span>
\npu\u00f1\u00f1a will arise from within. Our mind will be blessed.<\/span>
\nOur mouth will be blessed, our ears will be blessed,<\/span>
\nand all of our physical body will become auspiciously blessed.\u201d<\/span>
\nLuang Por Dhammajayo, abbot of the Dhammakaya Temple, Thailand<\/span>
\nWe human beings are the strangest creatures on Earth. We<\/span>
\nwant happiness and despise unhappiness. Yet, we often do things<\/span>
\nthat are guaranteed to bring us unhappiness.<\/span>
\nSometimes we do what we believe will give us immediate<\/span>
\npleasure such as driving over speed limits, drinking, smoking,<\/span>
\ngambling, eating high-fat food, or shopping beyond our means<\/span>
\nonly to suffer from our \u201cfun\u201d later. We worry about things that<\/span>
\nmay never happen or that are beyond our control instead of focusing<\/span>
\non developing a practical solution or preparation. We hold on to<\/span>
\npast wounds, refusing to be healed, despite knowing full well that<\/span>
\nthere is nothing we can do to change history. We refuse to let go<\/span>
\nof anger even though it is poisoning us inside. We think too much<\/span>
\nto our own misery, turning a tiny matter into a balloon. We say<\/span>
\ncruel words but expect our spouse to understand us. We want peace<\/span>
\nbut try to beat violence with violence.<\/span>
\nAs much as we human beings are adept at causing our own<\/span>
\nmisery, we are also endowed with an innate source of unconditional<\/span>
\nhappiness within ourselves. All the things that matter the<\/span>
\nmost to us human beings \u2013 love, peace and happiness \u2013 can be<\/span>
\nfound within ourselves at the core of our being. This is what the<\/span>
\nBuddha discovered and shared with us freely out of compassion.<\/span>
\nHe discovered the truths about physical and psychological suffering,<\/span>
\nwhat we can do to rid ourselves of suffering, and how we can<\/span>
\nachieve happiness in the here-and-now and in eternity.<\/span>
\nChanting the Buddha\u2019s teachings daily helps remind us of<\/span>
\nwhat matters the most. We were not born to make a living. We<\/span>
\nwere not born to own this or that or anybody. We were born to<\/span>
\nmake our way towards eternal happiness also known as Nibb\u0101na.<\/span>
\nOur present existence is simply part of a much bigger journey<\/span>
\ntowards that ultimate goal. It is the journey that spans across lifetimes.<\/span><\/p>\n

The Origin of Chanting<\/strong><\/span>
\nThe origin of chanting is as old as Buddhism itself. Even when<\/span>
\nthe Buddha was still alive, disciples would commit his teachings<\/span>
\nto memory. Verses and tunes were created to make it easier to<\/span>
\nremember the teachings. After the passing of the Buddha, chanting<\/span>
\nbecame even more important as a means to perpetuate his timeless<\/span>
\nteachings in the original P\u0101li language so that they were passed<\/span>
\non accurately. Chanting is thus the time-honored method of<\/span>
\npreserving the Buddha\u2019s teachings in living memory so that they<\/span>
\ncan be readily at hand to be applied in times of need. It is good to<\/span>
\nknow where to locate Dhamma books to look for particular teachings<\/span>
\nbut it is even better if we learn them by heart through to<\/span>
\nrepeated recitation and reflection.<\/span>
\nIn Buddhism, chanting is about keeping the key teachings of<\/span>
\nthe Buddha fresh in mind. You will find that the subject matters<\/span>
\nof the morning and evening chanting verses have to do with the<\/span>
\ncore teachings of the Buddha i.e. the Four Noble Truths:<\/span><\/p>\n

\u2022 The Truth of dukkha (all kinds of unhappiness such as<\/span>
\nemotional pain, physical pain, psychological discomfort, fear,<\/span>
\ngreed, anger, jealousy, sickness and bereavement)<\/span>
\n\u2022 The Truth of the origin of dukkha<\/span>
\n\u2022 The Truth of the cessation of dukkha<\/span>
\n\u2022 The Truth of the path leading to the cessation of dukkha<\/span>
\nThe verses also cover the key qualities of the Triple Gem i.e.<\/span>
\nthe Buddha, the Dhamma and the Sa\u1e45gha so that we get to reflect<\/span>
\non and remind ourselves of their qualities and cultivate them in<\/span>
\nourselves little by little every day. Let us note that \u201cthe Sa\u1e45gha\u201d<\/span>
\nmeans a community of enlightened monk disciples of a Buddha.<\/span>
\nExamples of enlightened monk disciples of the most recent<\/span>
\nBuddha, Gotama Buddha, are his right-hand chief disciple S\u0101riputta<\/span>
\nand his left-hand chief disciple Moggall\u0101na. When we repeatedly<\/span>
\nreflect on their virtuous habits, behaviors and practices that<\/span>
\neventually led to their complete enlightenment, we practically<\/span>
\nplant those qualities in our conscious and subconscious minds,<\/span>
\nwhich then positively influence our attitude, thinking and actions.<\/span>
\nThe Buddha said we are our own refuge. No one can douse<\/span>
\nthe fire of anger, desire and delusion for us. The Self-Enlightened<\/span>
\nOne showed us the way to end dukkha but we have to do the walking<\/span>
\nourselves. The Triple Gem is always there for us as our spiritual<\/span>
\nrefuge, guiding light and inspiration but we have make efforts to<\/span>
\nundertake the journey towards everlasting happiness ourselves.<\/span>
\nJust as no one can eat healthy, exercise and feel energetic for you,<\/span>
\nno one can create pu\u00f1\u00f1a, chant, meditate and attain Nibb\u0101na for<\/span>
\nyou. It is up to you to make it happen.<\/span>
\nBenefits of Chanting<\/span>
\nDaily chanting offers many spiritual, psychological and health<\/span>
\nbenefits to those who chant properly with appreciation, respect<\/span>
\nand undivided attention to the Triple Gem.<\/span>
\nSpiritual Benefits<\/span>
\nChanting is a vibrational way to connect with the Triple Gem.<\/span>
\nWe human beings are prone to forgetfulness and often succumb<\/span>
\nto our whims at the expense of our inner peace. As we chant with<\/span>
\nfocused attention, our emotional vibration is naturally tuned<\/span>
\ntowards that of the Triple Gem which is the embodiment of<\/span>
\npurity, wisdom and compassion. Our mood is lifted, and we can<\/span>
\nfeel a refreshing breeze of peace flowing through our mind. That<\/span>
\nis why chanting is a great warm-up activity before meditation.<\/span>
\nTo benefit the most from chanting as a pre-meditation activity,<\/span>
\nyou need to chant aloud. The sound of your voice should be<\/span>
\nlively, crisp and solid as if it originates from the central point of<\/span>
\nyour abdomen (rather than your throat). This point is also known<\/span>
\nas the center of your body where you rest your mind during<\/span>
\nmeditation. If you find that your mind wanders, gently visualize<\/span>
\na crystal ball or a crystal-clear Buddha image at the center of your<\/span>
\nbody as you chant.<\/span>
\nIntellectual Benefits<\/span>
\nAs we chant, we get to review the Four Noble Truths which<\/span>
\nare central to the Buddha\u2019s teachings. As a result, we bring to our<\/span>
\nconscious awareness if what we are going to do or have done today<\/span>
\ncontributes to the cessation of our dukkha and pursuit of Nibb\u0101na.<\/span>
\nWe get to remind ourselves of the truths about life, free ourselves<\/span>
\nfrom material preoccupation, and focus on what really matters.<\/span>
\nWe also get to focus on the virtues of the Triple Gem and<\/span>
\ningrain those in our conscious and subconscious minds. It\u2019s like<\/span>
\nplanting seeds of virtuous qualities and watering them with focused<\/span>
\nattention every day so that they blossom in our minds and translate<\/span>
\ninto behaviors. Defilements such as greed, anger, jealousy and\u00a0obsession are like weeds that can grow without our efforts. On the<\/span>
\ncontrary, cultivating virtuous habits require our continued efforts<\/span>
\nand determination to go against the tides of temptations and other<\/span>
\nnegative emotions that keep sweeping us every now and then.<\/span>
\nHealth Benefits<\/span>
\nChanting de-stresses and enhances moods. It gives us a break<\/span>
\nfrom the sights, sounds and stimulation of the material world.<\/span>
\nIts soothing sound transports us into a spiritual space that is free<\/span>
\nfrom mental chatter. Several studies have shown that chanting<\/span>
\nand meditation stimulate the production of two happiness hormones<\/span>
\n– serotonin and dopamine – resulting in mental relaxation and<\/span>
\nbetter moods.<\/span>
\nChanting is also used in a branch of alternative medicine<\/span>
\nknown as vibrational therapy that emphasizes the healing impact<\/span>
\nof the soothing sounds of chanting. In short, chanting is a free<\/span>
\nblessing that we can give ourselves every day for our emotional<\/span>
\nand physical well-beings.<\/span>
\nPu\u00f1\u00f1a from Chanting<\/span>
\nBecause we repeatedly familiarize ourselves with the core<\/span>
\nteachings of the Buddha, we will be blessed with the ability to<\/span>
\ncomprehend his teachings quickly and profoundly. Because we<\/span>
\nuse our voice to honor the Triple Gem, we will be blessed with<\/span>
\nhonor and a pleasant voice. We will command attention when we<\/span>
\nspeak because people enjoy listening to us.<\/span>
\nAs we chant, we vibrate a clean and positive energy of<\/span>
\ncompassion and goodwill towards living beings around us. The<\/span>
\nmore peaceful our mind is during the chanting, the greater the<\/span>
\nintensity and length of our compassionate vibration. Accordingly,<\/span>
\nwe will be blessed with affection and pleasant welcome.<\/span>
\nThe good karmic ties that we have formed with the Triple<\/span>
\nGem through chanting will ensure that we will be reconnected<\/span>
\nwith the Triple Gem in our future existences. This means that we<\/span>
\nwill not be lost in the sea of existences, but will be led to the<\/span>
\nuniversal timeless wisdoms of the Buddha and the noble path<\/span>
\ntowards Nibb\u0101na.<\/span>
\nAfter all, nothing in life is accidental. It is not accidental that<\/span>
\ncertain populations of the world have never heard of the Buddha\u2019s<\/span>
\nteachings. It is not accidental that you become interested in learning<\/span>
\nand practicing his teachings. It is not accidental that you have<\/span>
\npicked up this book and read it. What you see now as your current<\/span>
\ndestiny is what you previously designed for yourselves with your<\/span>
\nthoughts, words and actions.<\/span>
\nOn that basis, every time you chant, you are not only creating<\/span>
\nserenity for your soul in the present moment but are also building<\/span>
\na period of peace for your future existences one verse at a time.<\/span>[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”Chanting To Reveal the Dhamma Within and Paying Respect to the Triple Gem” el_id=”1499852560240-9b4a1761-14a2″]To reap full benefits from chanting, one has to be fully present<\/span>
\nphysically, emotionally and spiritually while doing the chanting.<\/span>
\nSimply reciting the words of prayer while the mind is elsewhere<\/span>
\nwill not do much to bring about desired benefits.<\/span>
\nLuang Por Dhammajayo has said in one of his sermons that<\/span>
\nchanting in praise of the Triple Gem has the power to rid oneself<\/span>
\nof suffering, illness, danger, and all other evils that arise within<\/span>
\nhumankind. Below is his advice to all those who wish to feel the<\/span>
\npower of chanting:<\/span>
\n\u201cIn chanting praise to the Triple Gem, we should practice<\/span>
\nuntil fluently memorizing and retaining all the words in our mind.<\/span>
\nWhile chanting, we should sit sideways with palms in a gesture<\/span>
\nof prayer. Then, close the eyes. Have the mind softly touch the<\/span>
\ncenter of the body. Recollect a Buddha image or a transparent clear<\/span>
\nsphere floating within us at our center. It can be whatever size we<\/span>
\nfeel most comfortable with. If we cannot yet see it, there is no<\/span>
\nneed to worry. Simply maintain a feeling as if there were a Buddha<\/span>
\nimage or transparent clear sphere in the mid-section of our<\/span>
\nabdomen.<\/span>
\nThen, suppose we are sitting in Nibb\u0101na \u2013 having an audience<\/span>
\nwith the Buddha and paying respect to him. Imagine that the sound<\/span>
\nof our voice is not exiting from our mouth or throat, but originates<\/span>
\nfrom a source of inner purity within our own inner crystal-like<\/span>
\nBuddha image or transparent clear sphere at our body\u2019s center.<\/span><\/p>\n

Or, simply feel that the sound of the chanting is radiating out<\/span>
\nin all directions from the middle space of our abdomen until<\/span>
\neventually coming out from our mouth. Keep the volume of our<\/span>
\nvoice at an appropriate level: not too loud as if shouting and not<\/span>
\ntoo soft as if whispering. Our voice should be audible to ourselves<\/span>
\nand the person sitting next us. The sound of a good chanter has<\/span>
\nthe power to travel far and wide – reaching even subtle beings.<\/span>
\nUpon listening to such chanting, their minds will be refreshed,<\/span>
\ncheerful, and bright. The uplifting sound of our prayer will inspire<\/span>
\nthose subtle beings with deep faith in the Triple Gem to join us in<\/span>
\nthe chanting.<\/span>
\nEvery time that we perform chanting, our mind will be<\/span>
\ncleansed and purified. Pu\u00f1\u00f1a will arise from within. Our mind will<\/span>
\nbe blessed, our mouth will be blessed, our ears will be blessed,<\/span>
\nand all of our physical body will become auspiciously blessed.<\/span>
\nThe evil fruits awaiting to ripen that have followed us through<\/span>
\nour existences – due to unwholesomeness entering our mind and<\/span>
\nforcing us to perform evil deeds in mind, speech, and action \u2013 will<\/span>
\nbegin to be rectified and diluted. The strong ones will become<\/span>
\nweak; the weak ones will disappear. A clouded and gloomy mind<\/span>
\nwill turn to be clear and bright.<\/span>
\nA sound dispersed from a bright mind devoted to the Triple<\/span>
\nGem will unify others with encouragement and strength that span<\/span>
\nout into the surrounding atmosphere in all directions – reaching<\/span>
\nthe sun, moon, stars and the universes unaccountable.<\/span>
\nIt will be a wave of purity that flows out into infinity, helping<\/span>
\nto eliminate all impurities and blemishes in the atmosphere. All<\/span>
\nsuffering, grief, illness along with any other evil will disappear.<\/span>
\nAll conflicts, misunderstanding and malicious thoughts will<\/span>
\ngradually disintegrate into nothingness. All taints will gradually<\/span>
\nbe removed, and all flaws will eventually be rectified. Thus, we<\/span>
\nmust sincerely chant in praise of the Triple Gem with a mind of<\/span>
\ntrue unwavering faith on a daily basis.<\/span>
\nWhen chanting, keep our mind refreshed and cheerful. Recite<\/span>
\nevery word with total respect and undivided attention to the Triple<\/span>
\nGem. This is the right way, and thus may be called, \u2018The Chanting<\/span>
\nfor Revealing the Dhamma\u2019 which brings innumerable benefits to<\/span>
\nthe chanter.\u201d<\/span><\/p>\n

 <\/p>\n

Paying Respect to the Triple Gem:<\/span><\/h2>\n

How To Bow<\/strong><\/span>
\n\u2022 The gentlemen\u2019s kneeling position in readiness for paying respect.<\/span>
\n\u2022 The ladies\u2019 kneeling position in readiness for paying respect.<\/span>
\nStep 1)<\/strong><\/span>
\n\u2022 Gentlemen kneel, taking their weight on their knees and sitting<\/span>
\nback on their raised heels. The palms are brought together loosely,<\/span>
\nat an angle of about 45\u02da to the middle of the chest. The back and<\/span>
\nhead are erect.<\/span>
\n\u2022 Ladies kneel, resting on their shins with their feet flat to the<\/span>
\nground. The palms are brought together loosely, at an angle of<\/span>
\nabout 45\u02da to the middle of the chest. The back and head are erect.<\/span>
\nStep 2)<\/strong><\/span>
\n\u2022 With the head still erect, gentlemen raise the joined palms to<\/span>
\ntouch the central point between the eyebrows with both thumbs.<\/span>
\n\u2022 While still seated, ladies should incline their head forward<\/span>
\nslightly, raising the thumbs of the joined hands to touch the central<\/span>
\npoint between the eyebrows.<\/span>
\nStep 3)<\/strong><\/span>
\n\u2022 Gentlemen should bend forwards, gradually moving the hands<\/span>
\napart the distance of about one palm-width. The palms are turned<\/span>
\ndownwards until the elbows meet the knees and the forehead<\/span>
\ntouches the floor between the hands. Bow three times. End with<\/span>
\nstep 3, 2, 1<\/span>
\n\u2022 Ladies should bend forwards, gradually moving the hands apart<\/span>
\nthe distance of about one palm-width. The palms are turned downwards<\/span>
\nuntil the elbows meet the ground just outside the knees and<\/span>
\nthe forehead touches the floor between the hands. Bow three times.<\/span>
\nEnd with step 3, 2, 1.<\/span>[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 1 MORNING-EVENING CHANTINGS THE MORNING CHANTING” el_id=”1499852833210-0669f7eb-2433″]<\/p>\n

THE MORNING CHANTING <\/strong><\/h2>\n

1)\u2002Rattanattaya-vandan\u0101 <\/strong><\/p>\n

Yo so bhagav\u0101 araha\u1e43 samm\u0101sambuddho, sv\u0101kkh\u0101to yena bhagavat\u0101 dhammo, supa\u1e6dipanno yassa bhagavato s\u0101vakasa\u1e45gho, tammaya\u1e43 bhagavanta\u1e43 sadhamma\u1e43 sasa\u1e45gha\u1e43, imehi sakk\u0101rehi yath\u0101raha\u1e43 \u0101ropitehi abhip\u016bjay\u0101ma, s\u0101dhu no bhante bhagav\u0101 suciraparinibbutopi, pacchim\u0101janat\u0101nukampam\u0101nas\u0101, ime sakk\u0101re duggatapa\u1e47\u1e47\u0101k\u0101rabh\u016bte pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43 d\u012bgharatta\u1e43 hit\u0101ya sukh\u0101ya.<\/p>\n

2)\u2002Rattanattaya-namassak\u0101ra-g\u0101th\u0101 <\/strong><\/p>\n

Araha\u1e43 samm\u0101sambuddho bhagav\u0101, buddha\u1e43 bhagavanta\u1e43 abhiv\u0101demi.<\/p>\n

— Bow —<\/p>\n

sv\u0101kkh\u0101to bhagavat\u0101 dhammo, dhamma\u1e43 namass\u0101mi.<\/p>\n

— Bow —<\/p>\n

supa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, sa\u1e45gha\u1e43 nam\u0101mi.<\/p>\n

— Bow —<\/p>\n

3)\u2002Pubbabh\u0101ga-namak\u0101ra-g\u0101th\u0101<\/strong><\/p>\n

(Leader) Handa maya\u1e43 buddhassa bhagavato pubbabh\u0101ganamak\u0101ra\u1e43 karomase. (All) Namo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)<\/p>\n

4)\u2002Buddh\u0101bhithuti-g\u0101th\u0101\u00a0<\/strong><\/p>\n

(Leader) Handa maya\u1e43 buddh\u0101bhithuti\u1e43 karomase.<\/p>\n

(All) Yo so tath\u0101gato araha\u1e43 samm\u0101sambuddho, vijj\u0101cara\u1e47a- sampanno sugato lokavid\u016b, anuttaro purisadammas\u0101rathi satth\u0101 devamanuss\u0101na\u1e43 buddho bhagav\u0101, yo ima\u1e43 loka\u1e43 sadevaka\u1e43 sam\u0101raka\u1e43 sabrahmaka\u1e43, sassama\u1e47abr\u0101hma\u1e47i\u1e43 paja\u1e43 sadevamanussa\u1e43 saya\u1e43 abhi\u00f1\u00f1\u0101 sacchikatv\u0101
\npavedesi, yo dhamma\u1e43 desesi \u0101dikaly\u0101\u1e47a\u1e43 majjhekaly\u0101\u1e47a\u1e43 pariyos\u0101nakaly\u0101\u1e47a\u1e43, s\u0101ttha\u1e43 sabya\u00f1jana\u1e43 kevalaparipu\u1e47\u1e47a\u1e43 parisuddha\u1e43 brahmacariya\u1e43 pak\u0101sesi, tamaha\u1e43 bhagavanta\u1e43 abhip\u016bjay\u0101mi, tamaha\u1e43 bhagavanta\u1e43 siras\u0101 nam\u0101mi.<\/p>\n

— Bow with reverence to the Buddha —<\/p>\n

5)\u2002Dhamm\u0101bhithuti-g\u0101th\u0101\u00a0<\/strong><\/p>\n

(Leader) Handa maya\u1e43 dhamm\u0101bhithuti\u1e43 karomase.<\/p>\n

(All) Yo so sv\u0101kkh\u0101to bhagavat\u0101 dhammo, sandi\u1e6d\u1e6dhiko ak\u0101liko ehipassiko, opanayiko paccatta\u1e43 veditabbo vi\u00f1\u00f1\u016bhi, tamaha\u1e43 dhamma\u1e43 abhip\u016bjay\u0101mi, tamaha\u1e43 dhamma\u1e43 siras\u0101 nam\u0101mi.<\/p>\n

— Bow with reverence to the Dhamma —<\/p>\n

6)\u2002Sa\u1e45gh\u0101bhithuti-g\u0101th\u0101<\/strong><\/p>\n

(Leader) Handa maya\u1e43 sa\u1e45gh\u0101bhithuti\u1e43 karomase. (All) Yo so supa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, ujupa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, \u00f1\u0101yapa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, s\u0101m\u012bcipa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, yadida\u1e43 catt\u0101ri purisayug\u0101ni a\u1e6d\u1e6dha purisapuggal\u0101, esa bhagavato s\u0101vakasa\u1e45gho, \u0101huneyyo p\u0101huneyyo dakkhi\u1e47eyyo a\u00f1jal\u012bkara\u1e47\u012byo, anuttara\u1e43 pu\u00f1\u00f1akkhetta\u1e43 lokassa, tamaha\u1e43 sa\u1e45gha\u1e43 abhip\u016bjay\u0101mi, tamaha\u1e43 sa\u1e45gha\u1e43 siras\u0101 nam\u0101mi.<\/p>\n

— Bow with reverence to the Sa\u1e45gha and then sit side-ways ( Sit side – ways: to sit flat with both legs tucked back to one side )<\/p>\n

7)\u2002Ratanattayap-pa\u1e47\u0101ma-g\u0101th\u0101\u00a0<\/strong><\/p>\n

(Leader) Handa maya\u1e43 ratanattayappa\u1e47\u0101mag\u0101th\u0101yo ceva, sa\u1e43vegaparikittanap\u0101\u1e6dha\u00f1ca, bha\u1e47\u0101mase.<\/p>\n

(All) Buddho susuddho karu\u1e47\u0101maha\u1e47\u1e47avo,<\/p>\n

yoccantasuddhabbara\u00f1\u0101\u1e47alocano,<\/p>\n

lokassa p\u0101p\u016bpakilesagh\u0101tako,<\/p>\n

vand\u0101mi buddha\u1e43 aham\u0101darena ta\u1e43,<\/p>\n

dhammo pad\u012bpo viya tassa satthuno,<\/p>\n

yo maggap\u0101k\u0101matabhedabhinnako,<\/p>\n

lokuttaro yo ca tadatthad\u012bpano,<\/p>\n

vand\u0101mi dhamma\u1e43 aham\u0101darena ta\u1e43,<\/p>\n

sa\u1e45gho sukhett\u0101bhyatikhettasa\u00f1\u00f1ito,<\/p>\n

yo di\u1e6d\u1e6dhasanto sugat\u0101nubodhako,<\/p>\n

lolappah\u012bno ariyo sumedhaso,<\/p>\n

vand\u0101mi sa\u1e45gha\u1e43 aham\u0101darena ta\u1e43,<\/p>\n

iccevamekantabhip\u016bjaneyyaka\u1e43,<\/p>\n

vatthuttaya\u1e43 vandayat\u0101bhisa\u1e45khata\u1e43,<\/p>\n

pu\u00f1\u00f1a\u1e43 may\u0101 ya\u1e43 mama sabbupaddav\u0101,<\/p>\n

m\u0101 hontu ve tassa pabh\u0101vasiddhiy\u0101.<\/p>\n

8)\u2002Sa\u1e45vega-parikittana-p\u0101\u1e6dho\u00a0<\/strong><\/p>\n

Idha tath\u0101gato loke uppanno araha\u1e43 samm\u0101sambuddho, dhammo ca desito niyy\u0101niko upasamiko parinibb\u0101niko sambodhag\u0101m\u012b sugatappavedito, mayanta\u1e43 dhamma\u1e43 sutv\u0101 eva\u1e43 j\u0101n\u0101ma, j\u0101tipi dukkh\u0101 jar\u0101pi dukkh\u0101 mara\u1e47ampi dukkha\u1e43, sokaparidevadukkhadomanassup\u0101y\u0101s\u0101pi dukkh\u0101, appiyehi
\nsampayogo dukkho piyehi vippayogo dukkho yampiccha\u1e43 na
\nlabhati tampi dukkha\u1e43, sa\u1e45khittena pa\u00f1cup\u0101d\u0101nakkhandh\u0101 dukkh\u0101, seyyath\u012bda\u1e43, r\u016bp\u016bp\u0101d\u0101nakkhandho, vedan\u016bp\u0101d\u0101nakkhandho, sa\u00f1\u00f1\u016bp\u0101d\u0101nakkhandho, sa\u1e45kh\u0101r\u016bp\u0101d\u0101nakkhandho, vi\u00f1\u00f1\u0101\u1e47\u016bp\u0101d\u0101nakkhandho, yesa\u1e43 pari\u00f1\u00f1\u0101ya, dharam\u0101no so bhagav\u0101, eva\u1e43 bahula\u1e43 s\u0101vake vineti, eva\u1e43 bh\u0101g\u0101 ca panassa bhagavato s\u0101vakesu anus\u0101san\u012b bahul\u0101 pavattati, r\u016bpa\u1e43 anicca\u1e43, vedan\u0101 anicc\u0101, sa\u00f1\u00f1\u0101 anicc\u0101, sa\u1e45kh\u0101r\u0101 anicc\u0101, vi\u00f1\u00f1\u0101\u1e47a\u1e43\u00a0anicca\u1e43, r\u016bpa\u1e43 anatt\u0101, vedan\u0101 anatt\u0101, sa\u00f1\u00f1\u0101 anatt\u0101, sa\u1e45kh\u0101r\u0101 anatt\u0101, vi\u00f1\u00f1\u0101\u1e47a\u1e43 anatt\u0101, sabbe sa\u1e45kh\u0101r\u0101 anicc\u0101, sabbe dhamm\u0101 anatt\u0101ti, te(t\u0101) maya\u1e43 oti\u1e47\u1e47\u0101maha j\u0101tiy\u0101 jar\u0101mara\u1e47ena, sokehi
\nparidevehi dukkhehi domanassehi up\u0101y\u0101sehi, dukkhoti\u1e47\u1e47\u0101 dukkhaparet\u0101, appevan\u0101mimassa kevalassa dukkhakkhandhassa antakiriy\u0101, pa\u00f1\u00f1\u0101yeth\u0101ti,<\/p>\n

For bhikkhus:<\/p>\n

ciraparinibbutampi ta\u1e43 bhagavanta\u1e43 udissa arahanta\u1e43 samm\u0101sambuddha\u1e43, saddh\u0101 ag\u0101rasm\u0101 anag\u0101riya\u1e43 pabbajit\u0101, tasmi\u1e43 bhagavati brahmacariya\u1e43 car\u0101ma, bhikkh\u016bna\u1e43 sikkh\u0101s\u0101j\u012bvasam\u0101pann\u0101<\/span>, ta\u1e43 no brahmacariya\u1e43 imassa kevalassa dukkhak- khandhassa antakiriy\u0101ya sa\u1e43vattatu.<\/p>\n

—————————————————-<\/p>\n

**For novice \u201ccross green<\/span> pharse<\/p>\n

For laypeople:<\/p>\n

ciraparinibbutampi ta\u1e43 bhagavanta\u1e43 sara\u1e47a\u1e43 gat\u0101, dhamma\u00f1ca sa\u1e45gha\u00f1ca tassa bhagavato s\u0101sana\u1e43 yath\u0101sati yath\u0101bala\u1e43 manasikaroma, anupa\u1e6dipajj\u0101ma, s\u0101 s\u0101 no pa\u1e6dipatti, imassa kevalassa
\ndukkhakkhandhassa antakiriy\u0101ya sa\u1e43vattatu.<\/p>\n

9)\u2002Ta\u1e43kha\u1e47ika-paccavekkha\u1e47a-p\u0101\u1e6dho<\/strong> (For bhikkhuhood only)<\/p>\n

(Leader) Handa maya\u1e43 ta\u1e43kha\u1e47ikapaccavekkha\u1e47ap\u0101\u1e6dha\u1e43 bha\u1e47\u0101mase.<\/p>\n

(All) Pa\u1e6disa\u1e45kh\u0101 yoniso c\u012bvara\u1e43 pa\u1e6disev\u0101mi, y\u0101vadeva s\u012btassa pa\u1e6digh\u0101t\u0101ya, u\u1e47hassa pa\u1e6digh\u0101t\u0101ya, \u1e0da\u1e43samakasav\u0101t\u0101tapasiri\u1e43sapasamphass\u0101na\u1e43 pa\u1e6digh\u0101t\u0101ya, y\u0101vadeva hirikopinapa\u1e6dicch\u0101danattha\u1e43.<\/p>\n

pa\u1e6disa\u1e45kh\u0101 yoniso pi\u1e47\u1e0dap\u0101ta\u1e43 pa\u1e6disev\u0101mi, neva dv\u0101ya na mad\u0101ya na ma\u1e47a\u1e0dan\u0101ya, na vibh\u016bsan\u0101ya, y\u0101vadeva imassa k\u0101yassa \u1e6dhitiy\u0101 y\u0101pan\u0101ya vihi\u1e45suparatiy\u0101 brahmacariy\u0101nuggah\u0101ya, iti pur\u0101\u1e47a\u00f1ca vedana\u1e43 pa\u1e6diha\u1e45kh\u0101mi, nava\u00f1ca vedana\u1e43 na upp\u0101dess\u0101mi, y\u0101tr\u0101 ca me bhavissati, anavajjat\u0101 ca ph\u0101suvih\u0101ro c\u0101ti. pa\u1e6disa\u1e45kh\u0101 yoniso sen\u0101sana\u1e43 pa\u1e6disev\u0101mi, y\u0101vadeva s\u012btassa pa\u1e6digh\u0101t\u0101ya, u\u1e47hassa pa\u1e6digh\u0101t\u0101ya, \u1e0da\u1e43samaka- sav\u0101t\u0101tapasiri\u1e43sapasamphass\u0101na\u1e43 pa\u1e6digh\u0101t\u0101ya, y\u0101vadeva utuparissayavinodana\u1e43 pa\u1e6disall\u0101n\u0101r\u0101mattha\u1e43. pa\u1e6disa\u1e45kh\u0101 yoniso gil\u0101napaccayabhesajjaparikkh\u0101ra\u1e43 pa\u1e6disev\u0101mi, y\u0101vadeva uppann\u0101na\u1e43 veyy\u0101b\u0101dhik\u0101na\u1e43 vedan\u0101na\u1e43 pa\u1e6digh\u0101t\u0101ya, aby\u0101pajjhaparamat\u0101y\u0101ti.<\/p>\n

10)\u2002Dh\u0101tupa\u1e6dik\u016bla-paccavekkha\u1e47a-p\u0101\u1e6dho\u00a0(For bhikkhuhood only)<\/strong><\/p>\n

(Leader) Handa maya\u1e43 dh\u0101tupa\u1e6dik\u016blapaccavekkha\u1e47ap\u0101\u1e6dha\u1e43 bha\u1e47\u0101mase.<\/p>\n

(All) Yath\u0101paccaya\u1e43 pavattam\u0101na\u1e43 dh\u0101tumatta- meveta\u1e43, yadida\u1e43 c\u012bvara\u1e43, tadupabhu\u00f1jako ca puggalo dh\u0101tumattako nissatto nijj\u012bvo su\u00f1\u00f1o. sabb\u0101ni pana im\u0101ni c\u012bvar\u0101ni ajigucchan\u012by\u0101ni, ima\u1e43 p\u016btik\u0101ya\u1e43 patv\u0101 ativiya jigucchan\u012by\u0101ni j\u0101yanti. yath\u0101paccaya\u1e43 pavattam\u0101na\u1e43 dh\u0101tumattameveta\u1e43, yadida\u1e43 pi\u1e47\u1e0dap\u0101to, tadupabhu\u00f1jako ca puggalo dh\u0101tumattako nissatto nijj\u012bvo su\u00f1\u00f1o, sabbo pan\u0101ya\u1e43 pi\u1e47\u1e0dap\u0101to ajigucchan\u012byo, ima\u1e43 p\u016btik\u0101ya\u1e43 patv\u0101 ativiya jigucchan\u012byo j\u0101yati. yath\u0101paccaya\u1e43 pavattam\u0101na\u1e43 dh\u0101tumattameveta\u1e43, yadida\u1e43 sen\u0101sana\u1e43, tadupabhu\u00f1jako ca puggalo dh\u0101tumattako nissatto nijj\u012bvo su\u00f1\u00f1o. sabb\u0101ni pana im\u0101ni sen\u0101san\u0101ni ajigucchan\u012by\u0101ni, ima\u1e43 p\u016btik\u0101ya\u1e43 patv\u0101 ativiya jigucchan\u012by\u0101ni j\u0101yanti.<\/p>\n

yath\u0101paccaya\u1e43 pavattam\u0101na\u1e43 dh\u0101tumattameveta\u1e43, yadida\u1e43 gil\u0101napaccayabhesajjaparikkh\u0101ro, tadupabhu\u00f1jako ca puggalo dh\u0101tumattako nissatto nijj\u012bvo su\u00f1\u00f1o, sabbo pan\u0101ya\u1e43 gil\u0101napaccaya- bhesajjaparikkh\u0101ro ajigucchan\u012byo, ima\u1e43 p\u016bti k\u0101ya\u1e43 patv\u0101 ativiya jigucchan\u012byo j\u0101yati.<\/p>\n

11)\u2002Pattid\u0101na-g\u0101th\u0101<\/strong><\/p>\n

(Leader) Handa maya\u1e43 pattid\u0101na g\u0101th\u0101yo bha\u1e47\u0101mase.<\/p>\n

(All) Y\u0101 devat\u0101 santi vih\u0101rav\u0101sin\u012b,<\/p>\n

th\u016bpe ghare bodhighare tahi\u1e43 tahi\u1e43,<\/p>\n

t\u0101 dhammad\u0101nena bhavantu p\u016bjit\u0101,<\/p>\n

sotthi\u1e43 karontedha vih\u0101rama\u1e47\u1e0dale,<\/p>\n

ther\u0101 ca majjh\u0101 navak\u0101 ca bhikkhavo,<\/p>\n

s\u0101r\u0101mik\u0101 d\u0101napat\u012b up\u0101sak\u0101,<\/p>\n

g\u0101m\u0101 ca des\u0101 nigam\u0101 ca issar\u0101,<\/p>\n

sapp\u0101\u1e47abh\u016bt\u0101 sukhit\u0101 bhavantu te,<\/p>\n

jal\u0101buj\u0101 yepi ca a\u1e47\u1e0dasambhav\u0101,<\/p>\n

sa\u1e43sedaj\u0101t\u0101 athavopap\u0101tik\u0101,<\/p>\n

niyy\u0101nika\u1e43 dhammavara\u1e43 pa\u1e6dicca te,<\/p>\n

sabbepi dukkhassa karontu sa\u1e45khaya\u1e43,<\/p>\n

\u1e6dh\u0101tu cira\u1e43 sata\u1e43 dhammo, dhammaddhar\u0101 ca puggal\u0101,<\/p>\n

sa\u1e45gho hotu samaggo va, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0atth\u0101ya ca hit\u0101ya ca,<\/p>\n

amhe rakkhatu saddhammo, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0sabbepi dhammac\u0101rino,<\/p>\n

vu\u1e0d\u1e0di\u1e43 samp\u0101pu\u1e47eyy\u0101ma, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dhamme ariyappavedite.<\/p>\n

 <\/p>\n

Some temples also include this verse:<\/p>\n

pasann\u0101 hontu sabbepi, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 p\u0101\u1e47ino buddhas\u0101sane,<\/p>\n

samm\u0101 dh\u0101ra\u1e43 pavecchanto, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0k\u0101le devo pavassatu,<\/p>\n

vu\u1e0d\u1e0dibh\u0101v\u0101ya satt\u0101na\u1e43, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0samiddha\u1e43 netu medani\u1e43,<\/p>\n

m\u0101t\u0101 pit\u0101 ca atraja\u1e43, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 nicca\u1e43 rakkhanti puttaka\u1e43,<\/p>\n

eva\u1e43 dhammena r\u0101j\u0101no, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 paja\u1e43 rakkhantu sabbad\u0101.<\/p>\n

 <\/p>\n

12)\u2002Ov\u0101da-p\u0101\u1e6dimokkha-g\u0101th\u0101 <\/strong><\/p>\n

(Leader) Handa maya\u1e43 ov\u0101dap\u0101\u1e6dimokkhag\u0101th\u0101yo bha\u1e47\u0101mase.<\/p>\n

(All) Khant\u012b parama\u1e43 tapo t\u012btikkh\u0101, Patience is the supreme purifying practice, (khuam-ot-thon khue khuam-ot-klan pen ta-ba yang-ying)<\/p>\n

nibb\u0101na\u1e43 parama\u1e43 vadanti buddh\u0101, Nibb\u0101na is supreme, say the Buddhas.<\/p>\n

(phra-phut-tha-jao tang-lai trat-wa phra-nip-phan pen-yiam)<\/p>\n

 <\/p>\n

na hi pabbajito par\u016bpagh\u0101t\u012b sama\u1e47o hoti para\u1e43 vihe\u1e6dhayanto, A mendicant does not harm others, A recluse oppresses no one.<\/p>\n

(phu-lang-phlan phoo-uen mai-chue wa-pen ban-pha-chit, phoobiat-bian phoo-uen mai-chue-wa pen-samana-loei) eta\u1e43 buddh\u0101na s\u0101sana\u1e43. This is the teaching of all Buddhas.<\/p>\n

(ni-pen kham-sorn khong phra-phut-tha-jao tang-lai)<\/p>\n

sabbap\u0101passa akara\u1e47a\u1e43, Abstaining from all evil, (kan-mai-tham-bap-tang-puang nueng) kusalass\u016bpasampad\u0101, Doing all good thing, (kan-bam-phen ku-son hai-thueng-phrom nueng) sacittapariyodapana\u1e43, Cleansing of one\u2019s mind, (kan-klan-chit khong-ton hai-phong-phaew nueng) eta\u1e43 buddh\u0101na s\u0101sana\u1e43. This is the teaching of all Buddhas. (ni pen-kham-sorn khong phra-phut-tha-jao tang-lai)<\/p>\n

an\u016bpav\u0101do, Not insulting, (kan-mai-khao-pai wa-rai-kan nueng)<\/p>\n

an\u016bpagh\u0101to, Not harming, (kan-kai-khao-pai lang-phlan-kan nueng)<\/p>\n

p\u0101\u1e6dimokkhe ca sa\u1e43varo, Carefulness of the Fundamental Precepts,<\/p>\n

(khuam-sam-ruam nai phra-pa-ti-mok nueng)<\/p>\n

matta\u00f1\u00f1ut\u0101 ca bhattasmi\u1e43, Moderating in food, (khuam-pen phoo-ru-pra-man nai pho-cha-na-han nueng) panta\u00f1ca sayan\u0101sana\u1e43, Dwelling in solitude, (kan-non kan-nang an-sa-ngad nueng) adhicitte ca \u0101yogo, Engaging in higher mental development, (kan-pra-kop khuam-phian nai a-thi-jit nueng) eta\u1e43 buddh\u0101na s\u0101sana\u1e43. This is the teaching of all Buddhas. (ni-pen-kham-sorn khong phra-phut-tha-jao tang-lai)<\/p>\n

13)\u2002 Mett\u0101 Chanting (Spreading Loving Kindness) <\/strong><\/p>\n

Sabbe satt\u0101, sat-tang-lai, tee-pen-puen-tuk, gert-gae jep-tai, duay-gan mot-tang-sin<\/p>\n

aver\u0101, jong-pen-suk pen-suk-terd, ya-dai-mee ven gae-gan-lae-gan-leuy<\/p>\n

aby\u0101pajjh\u0101, jong-pen-suk-pen-suk-terd, ya-dai-biat-bian-seung-gan lae-gan-leuy<\/p>\n

an\u012bgh\u0101, jong-pen-suk-pen-suk-terd, ya-dai-mee-kwam-tuk-gai-tuk-jai-leuy<\/p>\n

sukh\u012b att\u0101na\u1e43 pariharantu, jong-mee-kwam-suk-gai suk-jai, rak-sa-ton-hai-pon jak-tuk-pai, tang-sin-terd,<\/p>\n

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<\/p>\n

sabbe satt\u0101, sat-tang-lai, tee-gerd-pen an-\u1e0da-ja, tee-gerd pen ja-l\u0101-bu-ja, tee-kerd-pen sa\u1e45-se-da-ja, tee-gerd-pen o-pa-p\u0101-ti-ka, jong-ma-rap-gu-son-phon boon, hai-tuan-tua tuk-tua-tuern Araha\u1e43 samm\u0101sambuddho bhagav\u0101, buddha\u1e43 bhagavanta\u1e43 abhiv\u0101demi.<\/p>\n

— Bow down and chant softly –\u201cbuddho me n\u0101tho.<\/p>\n

The Buddha is my refuge.\u201d (phra-phut-tha-jao pen thi-phueng khong-rao)<\/p>\n

sv\u0101kkh\u0101to bhagavat\u0101 dhammo, dhamma\u1e43 namass\u0101mi.<\/p>\n

— Bow down and chant softly —<\/p>\n

\u201cdhammo me n\u0101tho. The dhamma is my refuge.\u201d (phra-dham pen thi-phueng khong-rao)<\/p>\n

supa\u1e6dipanno bhagavato sv\u0101kasa\u1e45gho, sa\u1e45gha\u1e43 nam\u0101mi.<\/p>\n

— Bow down and chant softly —<\/p>\n

\u201csa\u1e45gho me n\u0101tho The sa\u1e45gha is my refuge.\u201d (phra-song pen thi-phueng khong-rao)<\/p>\n

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.<\/p>\n

End of the morning chanting<\/p>\n

 <\/p>\n

THE EVENING CHANTING<\/h2>\n

14)\u2002Rattanattaya-vandan\u0101<\/strong><\/p>\n

Yo so bhagav\u0101 araha\u1e43 samm\u0101sambuddho, sv\u0101kkh\u0101to yena bhagavat\u0101 dhammo, supa\u1e6dipanno yassa bhagavato s\u0101vakasa\u1e45gho, tammaya\u1e43 bhagavanta\u1e43 sadhamma\u1e43 sasa\u1e45gha\u1e43, imehi sakk\u0101rehi yath\u0101raha\u1e43 \u0101ropitehi abhip\u016bjay\u0101ma, s\u0101dhu no bhante bhagav\u0101 suciraparinibbutopi, pacchim\u0101janat\u0101nukampam\u0101nas\u0101, ime sakk\u0101re duggatapa\u1e47\u1e47\u0101k\u0101rabh\u016bte pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43 d\u012bgharatta\u1e43 hit\u0101ya sukh\u0101ya<\/p>\n

15)\u2002Rattanattaya-namassak\u0101ra-g\u0101th\u0101<\/strong><\/p>\n

Araha\u1e43 samm\u0101sambuddho bhagav\u0101, buddha\u1e43 bhagavanta\u1e43 abhiv\u0101demi.<\/p>\n

— Bow —<\/p>\n

sv\u0101kkh\u0101to bhagavat\u0101 dhammo, dhamma\u1e43 namass\u0101mi.<\/p>\n

— Bow —<\/p>\n

supa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, sa\u1e45gha\u1e43 nam\u0101mi.<\/p>\n

— Bow —<\/p>\n

16)\u2002Pubbabh\u0101ga-namak\u0101ra-g\u0101th\u0101<\/strong><\/p>\n

(Leader) (Yamamha kho maya\u1e43 sara\u1e47a\u1e43 gat\u0101 arahanta\u1e43 samm\u0101sambuddha\u1e43, ya\u1e43 bhagavanta\u1e43 udissa pabbajit\u0101, yasmi\u1e43 bhagavati brahmacariya\u1e43 car\u0101ma, tammaya\u1e43 bhagavanta\u1e43 sadhamma\u1e43 sasa\u1e45gha\u1e43, yath\u0101raha\u1e43 \u0101ropitehi sakk\u0101re abhip\u016bjayitv\u0101 abhiv\u0101dana\u1e43 karimh\u0101,)<\/p>\n

Handad\u0101ni maya\u1e43 ta\u1e43 bhagavanta\u1e43 v\u0101c\u0101ya abhig\u0101yitu\u1e43, pubbabh\u0101ganamak\u0101ra\u00f1ceva, buddh\u0101nussati karomase.<\/p>\n

(All) Namo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)<\/p>\n

 <\/p>\n

17)\u2002Buddh\u0101nussati <\/strong><\/p>\n

Ta\u1e43 kho pana bhagavanta\u1e43, eva\u1e43 kaly\u0101\u1e47o kittisaddo abbhuggato, itipi so bhagav\u0101 araha\u1e43 samm\u0101sambuddho, vijj\u0101cara\u1e47asampanno sugato lokavid\u016b, anuttaro purisadammas\u0101rathi satth\u0101 devamanuss\u0101na\u1e43 buddho bhagav\u0101ti.<\/p>\n

18)\u2002Buddh\u0101bhig\u012bti-g\u0101th\u0101<\/strong><\/p>\n

(Leader) Handa maya\u1e43 buddh\u0101bhig\u012bti\u1e43 karomase. (All) Buddhav\u0101rahantavarat\u0101digu\u1e47\u0101bhiyutto, suddh\u0101bhi\u00f1\u0101\u1e47akaru\u1e47\u0101hi sam\u0101gatatto, bodhesi yo sujanata\u1e43 kamala\u1e43va s\u016bro, vand\u0101maha\u1e43 tamara\u1e47a\u1e43 siras\u0101 jinenda\u1e43. buddho yo sabbap\u0101\u1e47\u012bna\u1e43 sara\u1e47a\u1e43 khemamuttama\u1e43, pa\u1e6dham\u0101nussati\u1e6d\u1e6dh\u0101na\u1e43 vand\u0101mi ta\u1e43 sirenaha\u1e43. buddhass\u0101hasmi d\u0101so6(d\u0101s\u012b)va buddho me s\u0101mikissaro, buddho dukkhassa gh\u0101t\u0101 ca vidh\u0101t\u0101 ca hitassa me. buddhass\u0101ha\u1e43 niyy\u0101demi sar\u012bra\u00f1j\u012bvita\u00f1cida\u1e43, vandantoha\u1e437(t\u012bha\u1e43)cariss\u0101mi buddhasseva subodhita\u1e43. natthi me sara\u1e47a\u1e43 a\u00f1\u00f1a\u1e43 buddho me sara\u1e47a\u1e43 vara\u1e43, etena saccavajjena va\u1e0d\u1e0dheyya\u1e43 satthu s\u0101sane. buddha\u1e43 me vandam\u0101nena8(n\u0101ya) ya\u1e43 pu\u00f1\u00f1a\u1e43 pasuta\u1e43 idha, sabbepi antar\u0101y\u0101 me, m\u0101hesu\u1e43 tassa tejas\u0101.<\/p>\n

— Bow down and chant softly —<\/p>\n

k\u0101yena v\u0101c\u0101ya va cetas\u0101 v\u0101, buddhe kukamma\u1e43 pakata\u1e43 may\u0101 ya\u1e43, buddho pa\u1e6digga\u1e47hatu accayanta\u1e43, k\u0101lantare sa\u1e43varitu\u1e43 va buddhe<\/p>\n

******************************************************<\/p>\n

6 For gentlemen \u201cd\u0101so\u201d For ladies \u201cd\u0101s\u012b\u201d<\/p>\n

7 For gentlemen \u201ctoha\u1e43\u201d For ladies \u201ct\u012bha\u1e43\u201d<\/p>\n

8 For gentlemen \u201cnena\u201d For ladies \u201cn\u0101ya\u201d<\/p>\n

 <\/p>\n

19)\u2002Dhamm\u0101nussati <\/strong><\/p>\n

(Leader) Handa maya\u1e43 dhamm\u0101nussatinaya\u1e43 karomase. (All) Sv\u0101kkh\u0101to bhagavat\u0101 dhammo, sandi\u1e6d\u1e6dhiko ak\u0101liko ehipassiko, opanayiko paccatta\u1e43 veditabbo vi\u00f1\u00f1\u016bh\u012bti.<\/p>\n

20)\u2002Dhamm\u0101bhig\u012bti-g\u0101th\u0101 <\/strong><\/p>\n

(Leader) Handa maya\u1e43 dhamm\u0101bhig\u012bti\u1e43 karomase. (All) Sv\u0101kkh\u0101tat\u0101digu\u1e47ayogavasena seyyo, yo maggap\u0101kapariyattivimokkhabhedo, dhammo kulokapatan\u0101 tadadh\u0101ridh\u0101r\u012b, vand\u0101maha\u1e43 tamahara\u1e43 varadhammameta\u1e43. dhammo yo sabbap\u0101\u1e47\u012bna\u1e43 sara\u1e47a\u1e43 khemamuttama\u1e43, dutiy\u0101nussati\u1e6d\u1e6dh\u0101na\u1e43 vand\u0101mi ta\u1e43 sirenaha\u1e43. dhammass\u0101hasmi d\u0101so9 (d\u0101s\u012b) va dhammo me s\u0101mikissaro, dhammo dukkhassa gh\u0101t\u0101 ca vidh\u0101t\u0101 ca hitassa me, dhammass\u0101ha\u1e43 niyy\u0101demi sar\u012bra\u00f1j\u012bvita\u00f1cida\u1e43, vandantoha\u1e4310(t\u012bha\u1e43) cariss\u0101mi dhammasseva sudhammata\u1e43. natthi me sara\u1e47a\u1e43 a\u00f1\u00f1a\u1e43 dhammo me sara\u1e47a\u1e43 vara\u1e43, etena saccavajjena va\u1e0d\u1e0dheyya\u1e43 satthu s\u0101sane. dhamma\u1e43 me vandam\u0101nena11(n\u0101ya) ya\u1e43 pu\u00f1\u00f1a\u1e43 pasuta\u1e43 idha, sabbepi antar\u0101y\u0101 me, m\u0101hesu\u1e43 tassa tejas\u0101.<\/p>\n

— Bow down and chant softly —<\/p>\n

k\u0101yena v\u0101c\u0101ya va cetas\u0101 v\u0101, dhamme kukamma\u1e43 pakata\u1e43 may\u0101 ya\u1e43, dhammo pa\u1e6digga\u1e47hatu accayanta\u1e43, k\u0101lantare sa\u1e43varitu\u1e43 va dhamme.<\/p>\n

********************************************************<\/p>\n

9 For gentlemen \u201cd\u0101so\u201d For ladies \u201cd\u0101s\u012b\u201d<\/p>\n

10 For gentlemen \u201ctoha\u1e43\u201d For ladies \u201ct\u012bha\u1e43\u201d<\/p>\n

11 For gentlemen \u201cnena\u201d For ladies \u201cn\u0101ya\u201d<\/p>\n

 <\/p>\n

21)\u2002Sa\u1e45gh\u0101nussati-g\u0101th\u0101<\/strong><\/p>\n

(Leader) Handa maya\u1e43 sa\u1e45gh\u0101nussatinaya\u1e43 karomase. (All) Supa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, ujupa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, \u00f1\u0101yapa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, s\u0101m\u012bcipa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho, yadida\u1e43 catt\u0101ri purisayug\u0101ni a\u1e6d\u1e6dha purisapuggal\u0101, esa bhagavato s\u0101vakasa\u1e45gho, \u0101huneyyo p\u0101huneyyo dakkhi\u1e47eyyo a\u00f1jal\u012bkara\u1e47\u012byo, anuttara\u1e43 pu\u00f1\u00f1akkhetta\u1e43 lokass\u0101ti.<\/p>\n

22)\u2002Sa\u1e45gh\u0101bhig\u012bti-g\u0101th\u0101<\/strong><\/p>\n

(Leader) Handa maya\u1e43 sa\u1e45gh\u0101bhig\u012bti\u1e43 karomase. (All) Saddhammajo supa\u1e6dipattigu\u1e47\u0101diyutto, yo\u1e6d\u1e6dhabbidho ariyapuggalasa\u1e45ghase\u1e6d\u1e6dho, s\u012bl\u0101didhammapavar\u0101sayak\u0101yacitto, vand\u0101maha\u1e43 tamariy\u0101naga\u1e47a\u1e43 susuddha\u1e43. sa\u1e45gho yo sabbap\u0101\u1e47\u012bna\u1e43 sara\u1e47a\u1e43 khemamuttama\u1e43, tatiy\u0101nussati\u1e6d\u1e6dh\u0101na\u1e43 vand\u0101mi ta\u1e43 sirenaha\u1e43. sa\u1e45ghass\u0101hasmi d\u0101so12 (d\u0101s\u012b) va sa\u1e45gho me s\u0101mikissaro, sa\u1e45gho dukkhassa gh\u0101t\u0101 ca vidh\u0101t\u0101 ca hitassa me. sa\u1e45ghass\u0101ha\u1e43 niyy\u0101demi sar\u012bra\u00f1j\u012bvita\u00f1cida\u1e43, vandantoha\u1e4313(t\u012bha\u1e43) cariss\u0101mi sa\u1e45ghassopa\u1e6dipannata\u1e43. natthi me sara\u1e47a\u1e43 a\u00f1\u00f1a\u1e43 sa\u1e45gho me sara\u1e47a\u1e43 vara\u1e43, etena saccavajjena va\u1e0d\u1e0dheyya\u1e43 satthu s\u0101sane. sa\u1e45gha\u1e43 me vandam\u0101nena14 (n\u0101ya) ya\u1e43 pu\u00f1\u00f1a\u1e43 pasuta\u1e43 idha sabbepi antar\u0101y\u0101 me m\u0101hesu\u1e43 tassa tejas\u0101.<\/p>\n

— Bow down and chant softly —<\/p>\n

********************************************************<\/p>\n

12 For gentlemen \u201cd\u0101so\u201d For ladies \u201cd\u0101s\u012b\u201d<\/p>\n

13 For gentlemen \u201ctoha\u1e43\u201d For ladies \u201ct\u012bha\u1e43\u201d<\/p>\n

14 For gentlemen \u201cnena\u201d For ladies \u201cn\u0101ya\u201d<\/p>\n

k\u0101yena v\u0101c\u0101ya va cetas\u0101 v\u0101, sa\u1e45ghe kukamma\u1e43 pakata\u1e43 may\u0101 ya\u1e43, sa\u1e45gho pa\u1e6digga\u1e47hatu accayanta\u1e43, k\u0101lantare sa\u1e43varitu\u1e43 va sa\u1e45ghe.<\/p>\n

— Sit side-ways —<\/p>\n

23)\u2002At\u012bta-paccavekkha\u1e47a-vidh\u012b15 <\/strong><\/p>\n

(Leader) Handa maya\u1e43 at\u012btapaccavekkha\u1e47ap\u0101\u1e6dha\u1e43
\nbha\u1e47\u0101mase.
\n(All) Ajja may\u0101 apaccavekkhitv\u0101 ya\u1e43 c\u012bvara\u1e43 paribhutta\u1e43, ta\u1e43 y\u0101vadeva s\u012btassa pa\u1e6digh\u0101t\u0101ya, u\u1e47hassa pa\u1e6digh\u0101t\u0101ya, \u1e0da\u1e43samaka- sav\u0101t\u0101tapasiri\u1e43sapasamphass\u0101na\u1e43 pa\u1e6digh\u0101t\u0101ya, y\u0101vadeva hirikopinapa\u1e6dicch\u0101danattha\u1e43.
\najja may\u0101 apaccavekkhitv\u0101 yo pi\u1e47\u1e0dap\u0101to paribhutto, so neva dav\u0101ya na mad\u0101ya na ma\u1e47\u1e0dan\u0101ya na vibh\u016bsan\u0101ya, y\u0101vadeva imassa k\u0101yassa \u1e6dhitiy\u0101 y\u0101pan\u0101ya vihi\u1e43suparatiy\u0101 brahmacariy\u0101nuggah\u0101ya, iti pur\u0101\u1e47a\u00f1ca vedana\u1e43 pa\u1e6diha\u1e43kh\u0101mi nava\u00f1ca vedana\u1e43 na upp\u0101dess\u0101mi, y\u0101tr\u0101 ca me bhavissati anavajjat\u0101 ca ph\u0101suvih\u0101ro c\u0101ti.
\najja may\u0101 apaccavekkhitv\u0101 ya\u1e43 sen\u0101sana\u1e43 paribhutta\u1e43, ta\u1e43 y\u0101vadeva s\u012btassa pa\u1e6digh\u0101t\u0101ya, u\u1e47hassa pa\u1e6digh\u0101t\u0101ya,
\n\u1e0da\u1e43samakasav\u0101t\u0101tapasiri\u1e43sapasamphass\u0101na\u1e43 pa\u1e6digh\u0101t\u0101ya, y\u0101vadeva utuparissayavinodana\u1e43 pa\u1e6disall\u0101n\u0101r\u0101mattha\u1e43.
\najja may\u0101 apaccavekakhitv\u0101 yo gil\u0101napaccayabhesajjaparikkh\u0101ro paribhutto, so y\u0101vadeva uppann\u0101na\u1e43 veyy\u0101b\u0101dhik\u0101na\u1e43 vedan\u0101na\u1e43 pa\u1e6digh\u0101t\u0101ya, aby\u0101pajjhaparamat\u0101y\u0101ti.<\/p>\n

 <\/p>\n

********************************************************
\n15 For bhikkhuhood<\/p>\n

 <\/p>\n

24)\u2002Uddissana-g\u0101th\u0101<\/strong><\/p>\n

(Leader) Handa maya\u1e43 uddisanag\u0101th\u0101yo bha\u1e47\u0101mase. (All) Imin\u0101 pu\u00f1\u00f1akammena upajjh\u0101y\u0101 gu\u1e47uttar\u0101, \u0101cariy\u016bpak\u0101r\u0101 ca m\u0101t\u0101 pit\u0101 ca \u00f1\u0101tak\u0101 (piy\u0101 mama\u1e43), suriyo candim\u0101 r\u0101j\u0101 gu\u1e47avant\u0101 nar\u0101pi ca, brahmam\u0101r\u0101 ca ind\u0101 ca lokap\u0101l\u0101 ca devat\u0101, yamo mitt\u0101 manuss\u0101 ca majjhatt\u0101 verik\u0101pi ca, sabbe satt\u0101 sukh\u012b hontu pu\u00f1\u00f1\u0101ni pakat\u0101ni me, sukha\u1e43 ca tividha\u1e43 dentu khippa\u1e43 p\u0101petha vo mata\u1e43. imin\u0101 pu\u00f1\u00f1akammena imin\u0101 uddisena ca, khipp\u0101ha\u1e43 sulabhe ceva ta\u1e47hup\u0101d\u0101nachedana\u1e43, ye sant\u0101ne hin\u0101 dhamm\u0101 y\u0101va nibb\u0101nato mama\u1e43, nassantu sabbad\u0101 yeva yattha j\u0101to bhave bhave, ujucitta\u1e43 satipa\u00f1\u00f1\u0101 sallekho v\u012briyamhin\u0101, m\u0101r\u0101 labhantu nok\u0101sa\u1e43 k\u0101tu\u00f1ca v\u012briyesu me, buddho d\u012bpavaro n\u0101tho dhammo n\u0101tho varuttamo, n\u0101tho paccekabuddho ca sa\u1e43gho n\u0101thottaro mama\u1e43, tesottam\u0101nubh\u0101vena m\u0101rok\u0101sa\u1e43 labhantu m\u0101.<\/p>\n

25)\u2002Abhi\u1e47ha-paccavekkha\u1e47a-p\u0101\u1e6dho <\/strong><\/p>\n

(Leader) Handa maya\u1e43 abhi\u1e47hapaccavekkha\u1e47ap\u0101\u1e6dha\u1e43 bha\u1e47\u0101mase. (All) Jar\u0101dhammomhi jara\u1e43 anat\u012bto16, 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) by\u0101dhidhammomhi by\u0101dhi\u1e43 anat\u012bto17, 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)<\/p>\n

********************************************************
\n16 For gentlemen \u201ct\u012bto\u201d<\/p>\n

For ladies \u201ct\u012bt\u0101\u201d<\/p>\n

17 For gentlemen \u201ct\u012bto\u201d For ladies \u201ct\u012bt\u0101\u201d<\/p>\n

 <\/p>\n

mara\u1e47adhammomhi mara\u1e47a\u1e43 anat\u012bto18, 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)<\/p>\n

sabbehi me piyehi man\u0101pehi n\u0101n\u0101bh\u0101vo vin\u0101bh\u0101vo, 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)<\/p>\n

kamamassakomhi kammad\u0101y\u0101do, I am the owner of my kamma, (rao mi-kam pen khong-tua pen tha-yat haeng-kam)<\/p>\n

kammayoni kammabandhu, heir to my kamma related to my kamma, (mi kam-pen-kam-noet mi-kam-pen-phao-phan)<\/p>\n

kammapa\u1e6disara\u1e47o19 (\u1e47\u0101), abide supported by my kamma. (mi kam pen-thi-phueng ar-sai)<\/p>\n

ya\u1e43 kamma\u1e43 kariss\u0101mi, Whatever kamma I shall do. (rao tham-kam-dai-wai) kaly\u0101\u1e47a\u1e43 v\u0101 p\u0101paka\u1e43 v\u0101, whether good or evil, (dee-rue-chua ko-tam)<\/p>\n

tassa d\u0101y\u0101do20 (d\u0101) bhaviss\u0101mi. of that I shall be the heir. (rao ja-tong pen-phoo-rap phon-khong-kam-nan)<\/p>\n

********************************************************
\n18 For gentlemen \u201ct\u012bto\u201d For ladies \u201ct\u012bt\u0101\u201d<\/p>\n

19 For gentlemen \u201csara\u1e47o\u201d For ladies \u201csara\u1e47\u0101\u201d<\/p>\n

20 For gentlemen \u201cd\u0101y\u0101do\u201d For ladies \u201cd\u0101y\u0101d\u0101\u201d<\/p>\n

 <\/p>\n

26)\u2002Ten Daily Reminders for Bhikkhus <\/strong><\/p>\n

1. We Bhikkhus must continually ask ourselves if we are thinking, speaking and behaving in ways that generate peace,
\npu\u00f1\u00f1a 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)<\/p>\n

2. We Bhikkhus must continually remind ourselves that we rely on householders for food and other essentials; therefore,
\nwe 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)<\/p>\n

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)<\/p>\n

4. We Bhikkhus must continually ask ourselves as the
\nBuddha\u2019s 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)<\/p>\n

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)<\/p>\n

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)<\/p>\n

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)<\/p>\n

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 Nibb\u0101na. (Ban-pha-chit khuan-phi-ja-ra-na nueang-nueang wa- wan-khuen luang-pai luang-pai bud-ni rao-tham-a-rai-yu)<\/p>\n

9. We Bhikkhus must continually remind ourselves to live in peace and quiet \u2013 physically and mentally \u2013 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)<\/p>\n

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)<\/p>\n

27)\u2002Ten Daily Reminders for Buddhist Kalayanamitras (Virtuous Friends)<\/strong><\/p>\n

1. We Kalayanamitras must continually ask ourselves if we are thinking, speaking and behaving in ways that generate peace, pu\u00f1\u00f1a and respect for the Triple Gem the way a Kalaynamitra should be.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

6. We Kalayanamitras must continually ask ourselves what would the Buddha say about our conduct and observance of precepts.<\/p>\n

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.<\/p>\n

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 Nibb\u0101na.<\/p>\n

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.<\/p>\n

28)\u2002Mett\u0101 Chanting (Spreading Loving Kindness) <\/strong><\/p>\n

Sabbe satt\u0101,<\/p>\n

sat-tang-lai, tee-pen-puen-tuk, gert-gae jep-tai, duay-gan mot-tang-sin, aver\u0101, jong-pen-suk pen-suk-terd, ya-dai-mee ven gae-gan-lae-gan-leuy,<\/p>\n

aby\u0101pajjh\u0101,<\/p>\n

jong-pen-suk-pen-suk-terd, ya-dai-biat-bian-seung-gan lae-gan-leuy,<\/p>\n

an\u012bgh\u0101, jong-pen-suk-pen-suk-terd, ya-dai-mee-kwam-tuk-gai-tuk-jai-leuy,<\/p>\n

sukh\u012b att\u0101nam pariharantu,<\/p>\n

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,<\/p>\n

sabbe satt\u0101,<\/p>\n

sat-tang-lai, tee-gerd-pen an-\u1e0da-ja, tee-gerd pen ja-l\u0101-bu-ja, tee-kerd-pen sa\u1e45-se-da-ja, tee-gerd-pen o-pa-p\u0101-ti-ka, jong-ma-rap-gu-son-phon boon, hai-tuan-tua tuk-tua-tuern.<\/p>\n

 <\/p>\n

Araha\u1e43 samm\u0101sambuddho bhagav\u0101, buddha\u1e43 bhagavanta\u1e43 abhiv\u0101demi.<\/p>\n

— Bow down and chant softly —<\/p>\n

\u201cbuddho me n\u0101tho. The Buddha is my refuge.\u201d (phra-phut-tha-jao pen thi-phueng khong-rao)<\/p>\n

sv\u0101kkh\u0101to bhagavat\u0101 dhammo, dhamma\u1e43 namass\u0101mi.<\/p>\n

— Bow down and chant softly —<\/p>\n

\u201cdhammo me n\u0101tho. The dhamma is my refuge.\u201d (phra-dham pen thi-phueng khong-rao) supa\u1e6dipanno bhagavato sv\u0101kasa\u1e45gho, sa\u1e45gha\u1e43 nam\u0101mi.<\/p>\n

— Bow down and chant softly —<\/p>\n

\u201csa\u1e45gho me n\u0101tho The sa\u1e45gha is my refuge.\u201d \u00a0(phra-song pen thi-phueng khong-rao)<\/p>\n

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.<\/p>\n

End of the evening chanting<\/strong><\/p>\n

 <\/p>\n

Tath\u0101gatassa heta\u1e43, v\u0101se\u1e6d\u1e6dha, adhivacana\u1e43 \u2018dhammak\u0101yo\u2019 itipi, \u2018brahmak\u0101yo\u2019itipi, \u2018dhammabh\u016bto\u2019 itipi, \u2018brahmabh\u016bto\u2019 itipi.<\/p>\n

\u201cBehold Vasettha and Bharadavaja, the words Dhammakaya, Brahmakaya, Dhammabhuta, are the names of Tathata\u201d<\/p>\n

[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 2 HONORING THE TRIPLE GEM & MEDITATION MASTERS” el_id=”1499852939916-dbc64430-3e22″]<\/p>\n

\u00a0HONORING TO THE TRIPLE GEM <\/strong><\/p>\n

29)Honoring the Lord Buddha <\/strong><\/p>\n

Ong-dai pra-sam-put, su-vi-sut-ta san-daan<\/p>\n

tud-moon gi-laet-maan bor-mi-mon mi-mong-mua<\/p>\n

neung-nai pra-tai-taan gor berk-baan ker-dok-bua<\/p>\n

raa-kee bor-pan-pua su-wa-kon-ta gam-jorn<\/p>\n

ong-dai pra-gorp-duay pra-ka-ru-na dang-sa-korn<\/p>\n

prod moo-pra-chaa-gorn ma-la oh-ka gan-darn<\/p>\n

chee-taang ban-tao-tuk lae-chee-suk ka-sem-saan<\/p>\n

chee-taang pra-na-rue-paan un-pon-soak wi-yok-pai<\/p>\n

prom ben-ja-pit-ta-jak- su ja-rat wi-mon-sai<\/p>\n

hen-haet tee-glai-glai gor jane-jop pra-jak-jing<\/p>\n

gam-jud nam-jai-yaap san-darn-baap tang-chai-ying<\/p>\n

sud-lok dai-peung-ping ma-la-baap bam-pen-boon<\/p>\n

khaa khor-pra-noth-nawm si-ra-glao bang-kom-khun<\/p>\n

sam-put-ta gaa-run ya paap-nan ni-ran-dorn.<\/p>\n

— bow —<\/p>\n

 <\/p>\n

30)\u2002Honoring the Dhamma<\/strong><\/p>\n

Tam-ma ker-ku-na-gorn suan-chop saa-torn duj-ja-duang bra-teep chat-cha-waan<\/p>\n

haeng ong-pra-saat-sa-daa-jarn song-sud san-daan sa-wang gra-jang jai-mon<\/p>\n

tam-dai nap-doi mak-phon pen-pad peung-yon lae-gao gap-tang na-ru-paan<\/p>\n

som-yaa loak-u-dorn pit-sa-darn an-leuk oh-laan pi-sut pi-set suk-sai<\/p>\n

eek-tam ton-taang kan-lai naam kha-narn khaan-khai pa-ti-bat pa-ri-yat pen-song<\/p>\n

ker-taang dam-nern dut-ja-klong hai-luang lu-bong yang loak-u-dorn doi-trong<\/p>\n

khaa khor-oan-awn ut-ta-mong nop-tam jam-nong duay-jit lae-gai-wa-ja.<\/p>\n

— bow —<\/p>\n

31)\u2002Honoring the Sa\u1e45gha<\/strong><\/p>\n

Song-dai sa-wok-saat-sa-daa rub-pa-ti-bud-maa<\/p>\n

tae-ong som-dej-bha-ga-wan hen-jaeng ja-tu-sat set-ban<\/p>\n

lu taang-tee an ra-ngap lae-dap-tuk-pai<\/p>\n

doy-sa-det pra-poo-trat-trai pan-ya pong-sai<\/p>\n

sa-aat lae prat-mua-mong hern-haang taang-kaa-seuk-pong<\/p>\n

bor-mi lam-pong duay-kai lae-wa-ja-jai<\/p>\n

pen-nuea-naa-boon an-pai sarn dae-lo-gai<\/p>\n

lae-gerd pi-boon poon-pon som-ya aow-rot tos-sa-pon<\/p>\n

mee-khun a-non a-nek ja-nap leua-traa<\/p>\n

khaa khor nop-moo pra-sa-raa pok song-ku-na<\/p>\n

nu khun-pra-duj ja-ram-pan duay-det boon-kaa a-pi-wan<\/p>\n

pra-trai-rat an u-dom di-rek ni-rat-ti-sai<\/p>\n

jong-chuay kha-jat poi-pai un-ta-rai dai-dai jong-dub lae-glap seum-soon.<\/p>\n

—bow—<\/p>\n

 <\/p>\n

32)\u2002Honoring the Dhammakaya<\/strong><\/p>\n

Sub-pang chi-tang mae pha-la-dae-cha jom-trai<\/p>\n

norb tam-ma-gai-sai sa-tit nai na-rue-paan<\/p>\n

a-song-khai lai-laan-koth rang-si chote-ta-na-garn<\/p>\n

cheum-gai put-ta-yan glan-gae lok pon-soke-trom<\/p>\n

gai-tam ngod-ngahm nak wa-ra-lak-sa-no-dom<\/p>\n

san-ra-pang sa-ngaa-som ma-ha-bu-rute tung-gaa-yaa<\/p>\n

gate-bua-tuum sai-daen gai daang-chaen pet-so-pha<\/p>\n

rue-jaeng tang-lo-gaa sa-tit-yuu tuk-puu-khon<\/p>\n

glang-gai na taan-jaed taang sam-ret a-ri-ya-pohn<\/p>\n

yut-jai nai-bud-don glang ka-mol la-mai-la-mun<\/p>\n

gai-tam put-pen-saai pae-kha-yai pra-put-ta-khun<\/p>\n

uu-haeng ta-lay-boon yaak ja-haa-dai priab-baan<\/p>\n

gai-tam pen-tam-ma-khan mi-prae-phan ni-run-garn<\/p>\n

ben-at-taa laeng-sa-rarn ti-ra-luek lae-pueng-paa<\/p>\n

ruam pad-muean-sii-pan tam-ma-khan a-pin-yaa<\/p>\n

ja-ra-na prom-vij-ja pa-ti-sam-pi-taa-yaan<\/p>\n

som-but pra-jak-kra-pat mai-tuan rat ma-haa-saan<\/p>\n

ma-nee-tip tuam-pi-marn daen-sa-ran phong-teh-waa<\/p>\n

muea-tiap tam-ma-rot suk-tang-mot sam-lo-gaa<\/p>\n

dang tu-lee-nai na-kaa bor-paan-tiap pra-tam-ma-gai<\/p>\n

duai-dae-cha san-sern su-cha-reon mi-serm-klai<\/p>\n

khor-pohn pra-tam-ma-gai phae-kha-yai glang-jai-chon<\/p>\n

rue-jaeng vij-ja-lert hai pra-sert dui mak-phon<\/p>\n

tip-tam tua daen-dohn taam pong-poke dang-gaew-daa<\/p>\n

lo-gee-ya a-ri-ya-sap kha-naa-nap tuk-chee-waa<\/p>\n

tid-glang duang-tam-maa pra-sope-suk tuk-gan-garn<\/p>\n

biam-duay boon-ya-rit glan pi-chit pa-yaa-marn<\/p>\n

ben sa-mut chet-pa-harn ban-lu tueng ti-sut-tam.<\/p>\n

 <\/p>\n

HONORING MEDITATION MASTERS <\/strong><\/p>\n

33)\u2002Honoring Meditation Master Phramongkolthepmuni <\/strong><\/p>\n

Kom-krap ma-nat-norm wa-ra-jom vij-ja-jarn<\/p>\n

nop-ong phra-song-yan chi-na-but chi-no-dom<\/p>\n

ek-song phra-nam \u2018jan tha-sa-ro\u2019 wi-sut-som<\/p>\n

thui-thep ma-nut-prom a-phi-wan tha-na-kan<\/p>\n

taan-wang wi-mut-phon cha-na kon-pha-ya-marn<\/p>\n

mung-sut na-rue-phan a-thi-yan phra-nam-chai<\/p>\n

phlee-cheep tha-wai-sat mu-ni-nat na phen-sai<\/p>\n

yut-ning sa-nit-nai ha-rue-tai na klang-kai<\/p>\n

duang-tham sa-wang-lam pha-hu-tham-ma-kai phrai<\/p>\n

hen-sut ta-lost-sai wa-ra-kai wi-set-san<\/p>\n

vij-ja phra-chan-chiaw ma-na-diaw pha-jon-marn<\/p>\n

prap-sin ki-let-ran a-phi-ban ma-ha-chon<\/p>\n

ru-jaeng kra-jang-jin phra-tha-win ja-ruam-phon<\/p>\n

yut-ning lu-mak-phon a-nu-son phra-ton-than<\/p>\n

yorm-tai mi-yorm-phae ma-na-nae mi-prae-phan<\/p>\n

kram-suek thuk-khuen-wan sa-la-phlan u-thit-phlee<\/p>\n

jai-taan mi-wan-wai ja kha-yai phra-sat-sri<\/p>\n

sang-phra lae khon-dee khu-na mee ta-lost-chon<\/p>\n

duai de-cha san-soen su-ja-roen phi-phat-phon<\/p>\n

khor-phon \u2018phra-mong-kol- thep-mu-ni\u2019 phi-chit-man<\/p>\n

uai-chai ma-lai-sok ni-ra-rok lu-phai-phan<\/p>\n

sop-suk ka-sem-san tha-na jak-kra-phat-mee<\/p>\n

ru-jaeng phra-tham-ma lu-vij-ja phra-chin-na-sri<\/p>\n

piam boon-ya-ba-ra-mee su-kha-san ni-ran-karn.<\/p>\n

 <\/p>\n

34)\u2002Honoring Meditation Master Chandra Khonnokyoong <\/strong><\/p>\n

Nom-jit grab-boo-cha ma-ha u-ba-si-ka-jarn<\/p>\n

gong-gaew na-rue-paan yod-ta-han pra-tot-sa-pon<\/p>\n

serb-tod tam-ma-taat mung-pra-gaat taang-mak-pon<\/p>\n

sit-aek pra-mong-kol- thep-mu-ni mi-prae-pan<\/p>\n

pen-nueng mai-mee-song naam greuk-gong khun-yai-jarn<\/p>\n

khon-nok-yoong tum-chee-wan tam vij-ja pi-chit-chai<\/p>\n

oad-ton lae-khaem-khaeng ma-na graeng pi-sut-sai<\/p>\n

gote-pet nai-pob-trai piang-set-huang khong duang-marn<\/p>\n

pen yod-ga-tun-yoo nom-nob kroo-took wan-waan<\/p>\n

cheum-wit-cha pra-nip-parn pu-saang-saan ta-wan-tam<\/p>\n

ruam-sit plik-puen-naa sa-taa-pa-naa hai-lert-lam<\/p>\n

wat-pra-tam-ma-gai nam tam kha-yai ha-tai-chon<\/p>\n

tarn-dai nai-lok-lah ruam ma-haa-na-thee-don<\/p>\n

tiap tarn-ga-rune-mon khae-set-siaow nam-jai-yai<\/p>\n

yod-pa-ti-maa-gorn eak-ba-worn som-jai-mai<\/p>\n

haak-tiab song-mue-yai poo-pan-gai haeng-tam-maa<\/p>\n

yai pen chen-poh-pruek hai-ra-lerk lae-pueng-pa<\/p>\n

sit-dang sa-ku-naa dai aa-sai tai-ba-ra-mee<\/p>\n

glang-yai sai-pi-sut briab pra-duj pra-je-dee<\/p>\n

gai-tam tub-ta-wee a-song-kai a-nek-nun<\/p>\n

duai-boon gu-son-lam wa-ra-tam khun-yai-jarn<\/p>\n

kum-sith took-kuen-wan suk-ga-sem pi-prem-pree<\/p>\n

tam-dai khun-yai-seung khor-sith tueng tuk-chee-wee<\/p>\n

tam-tid boam kwam-dee tuk-pob-chaat pi-kaad-marn<\/p>\n

piam-duay tam-ma-rit boon-sak-sit ma-ha-sarn<\/p>\n

sueb-tod u-dom-garn pa-ni-taan taat-tam-ma<\/p>\n

pae ka-yai vij-ja-lert hai ban-jerd tua-lo-gaa<\/p>\n

sith-man kham-san-ya taen maa-laa boo-chaa-khun.
\nC[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 3 GIVING OF BLESSING CHANTING” el_id=”1499852967172-26547dfa-c091″]\u00a035) Giving of Blessing to Triple Gem<\/strong><\/p>\n

Namo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)
\nItipi so bhagav\u0101 araha\u1e43 samm\u0101sambuddho,
\nvijj\u0101cara\u1e47asampanno sugato lokavid\u016b,
\nanuttaro purisadammas\u0101rathi satth\u0101 devamanuss\u0101na\u1e43 buddho bhagav\u0101ti.
\nsv\u0101kkh\u0101to bhagavat\u0101 dhammo, sandi\u1e6d\u1e6dhiko ak\u0101liko ehipassiko,
\nopanayiko paccatta\u1e43 veditabbo vi\u00f1\u00f1\u016bh\u012bti.
\nsupa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho,
\nujupa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho,
\n\u00f1\u0101yapa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho,
\ns\u0101m\u012bcipa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho,
\nyadida\u1e43 catt\u0101ri purisayug\u0101ni a\u1e6d\u1e6dha purisapuggal\u0101 esa bhagavato s\u0101vakasa\u1e45gho,
\n\u0101huneyyo p\u0101huneyyo dakkhi\u1e47eyyo a\u00f1jal\u012bkara\u1e47\u012byo, anuttara\u1e43
\npu\u00f1\u00f1akkhetta\u1e43 lokass\u0101ti.<\/p>\n

— stop —<\/p>\n

36) Buddha-jayama\u1e45gala-gath\u0101<\/strong><\/p>\n

B\u0101hu\u1e43 sahassamabhinimmitas\u0101vudhanta\u1e43
\ngr\u012bmekhala\u1e43 uditaghorasasenam\u0101ra\u1e43
\nd\u0101n\u0101didhammavidhin\u0101 jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.
\nm\u0101r\u0101tirekamabhiyujjhitasabbaratti\u1e43
\nghorampan\u0101\u1e37avakamakkhamathaddhayakkha\u1e43
\nkhant\u012bsudantavidhin\u0101 jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.<\/p>\n

ukkhittakhaggamatihatthasud\u0101ru\u1e47anta\u1e43
\ndh\u0101vantiyojanapatha\u1e43gulim\u0101lavanta\u1e43
\niddh\u012bbhisa\u1e45khatamano jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.
\nkatav\u0101na ka\u1e6d\u1e6dhamudara\u1e43 iva gabbhin\u012by\u0101
\nci\u00f1c\u0101ya du\u1e6d\u1e6dhavacana\u1e43 janak\u0101yamajjhe
\nsantena somavidhin\u0101 jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.
\nsacca\u1e43 vih\u0101ya matisaccakav\u0101daketu\u1e43
\nv\u0101d\u0101bhiropitamana\u1e43 atiandhabh\u016bta\u1e43
\npa\u00f1\u00f1\u0101pad\u012bpajalito jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.
\nnandopanandabhujaga\u1e43 vibudha\u1e43 mahiddhi\u1e43
\nputtena therabhujagena dam\u0101payanto
\niddh\u016bpadesavidhin\u0101 jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.
\ndugg\u0101hadi\u1e6d\u1e6dhibhujagena suda\u1e6d\u1e6dhahattha\u1e43
\nbrahma\u1e43 visuddhijutimiddhibak\u0101bhidh\u0101na\u1e43
\n\u00f1\u0101\u1e47\u0101gadena vidhin\u0101 jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.
\net\u0101pi buddhajayama\u1e45galaa\u1e6d\u1e6dhag\u0101th\u0101
\nyo v\u0101cano dinadine sarate matand\u012b
\nhitav\u0101nanekavividh\u0101ni cupaddav\u0101ni
\nmokkha\u1e43 sukha\u1e43 adhigameyya naro sapa\u00f1\u00f1o.<\/p>\n

 <\/p>\n

37) Jaya-paritta-g\u0101th\u0101<\/strong><\/p>\n

Mah\u0101k\u0101ru\u1e47iko n\u0101tho hit\u0101ya sabbap\u0101\u1e47ina\u1e43
\np\u016bretv\u0101 p\u0101ram\u012b sabb\u0101 patto sambodhimuttama\u1e43
\netena saccavajjena hotu te jayama\u1e45gala\u1e43.
\njayanto bodhiy\u0101 m\u016ble saky\u0101na\u1e43 nandiva\u1e0d\u1e0dhano
\neva\u1e43 tva\u1e43 vijayo hohi jayassu jayama\u1e45gale
\napar\u0101jitapalla\u1e45ke s\u012bse pa\u1e6dhavipokkhare
\nn\u0101\u1e37\u0101giri\u1e43 gajavara\u1e43 atimattabh\u016bta\u1e43
\nd\u0101vaggicakkamasan\u012bva sud\u0101ru\u1e47anta\u1e43
\nmettambusekavidhin\u0101 jitv\u0101 munindo
\ntantejas\u0101 bhavatu te jayama\u1e45gal\u0101ni.<\/p>\n

abhiseke sabbabuddh\u0101na\u1e43 aggappatto pamodati.
\nsunakkhatta\u1e43 suma\u1e45gala\u1e43 supabh\u0101ta\u1e43 suhu\u1e6d\u1e6dhita\u1e43
\nsukha\u1e47o sumuhutto ca suyi\u1e6d\u1e6dha\u1e43 brahmac\u0101risu
\npadakkhi\u1e47a\u1e43 k\u0101yakamma\u1e43 v\u0101c\u0101kamma\u1e43 padakkhi\u1e47a\u1e43
\npadakkhi\u1e47a\u1e43 manokamma\u1e43 pa\u1e47idh\u012b te padakkhi\u1e47\u0101
\npadakkhi\u1e47\u0101ni katav\u0101na labhantatthe padakkhi\u1e47e.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbabuddh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbadhamm\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbasa\u1e45gh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.<\/p>\n

38) Anumodan\u0101-vidh\u012b<\/strong><\/p>\n

Yath\u0101 v\u0101rivah\u0101 p\u016br\u0101 parip\u016brenti s\u0101gara\u1e43
\nevameva ito dinna\u1e43 pet\u0101na\u1e43 upakappati
\nicchita\u1e43 patthita\u1e43 tumha\u1e43 khippameva samijjhatu
\nsabbe p\u016brentu sa\u1e45kapp\u0101 cando pa\u1e47\u1e47araso yath\u0101
\nma\u1e47i jotiraso yath\u0101.
\nSabb\u012btiyo vivajjantu sabbarogo vinassatu
\nm\u0101 te bhavatvantar\u0101yo sukh\u012b d\u012bgh\u0101yuko bhava
\nsabb\u012btiyo vivajjantu sabbarogo vinassatu
\nm\u0101 te bhavatvantar\u0101yo sukh\u012b d\u012bgh\u0101yuko bhava
\nsabb\u012btiyo vivajjantu sabbarogo vinassatu
\nm\u0101 te bhavatvantar\u0101yo sukh\u012b d\u012bgh\u0101yuko bhava
\nabhiv\u0101danas\u012blissa nicca\u1e43 vu\u1e0d\u1e0dh\u0101pac\u0101yino
\ncatt\u0101ro dhamm\u0101 va\u1e0d\u1e0dhanti \u0101yu va\u1e47\u1e47o sukha\u1e43 bala\u1e43.<\/p>\n

 <\/p>\n

39) Bhojana-d\u0101n\u0101numodan\u0101-g\u0101th\u0101<\/strong><\/p>\n

\u0100yudo balado dh\u012bro va\u1e47\u1e47ado pa\u1e6dibh\u0101\u1e47ado
\nsukhassa d\u0101t\u0101 medh\u0101v\u012b sukha\u1e43 so adhigacchati
\n\u0101yu\u1e43 datv\u0101 bala\u1e43 va\u1e47\u1e47a\u1e43 sukha\u00f1ca pa\u1e6dibh\u0101\u1e47ado
\nd\u012bgh\u0101yu yasav\u0101 hoti yattha yatth\u016bpapajjat\u012bti.
\n40) Cullama\u1e45gala-cakkav\u0101la
\nSabbabuddh\u0101nubh\u0101vena sabbadhamm\u0101nubh\u0101vena
\nsabbasa\u1e45gh\u0101nubh\u0101vena buddharatana\u1e43 dhammaratana\u1e43
\nsa\u1e45gharatana\u1e43 ti\u1e47\u1e47a\u1e43 ratan\u0101na\u1e43 \u0101nubh\u0101vena catur\u0101s\u012btisahassadhammakkhandh\u0101nubh\u0101vena
\npi\u1e6dakattay\u0101nubh\u0101vena
\njinas\u0101vak\u0101nubh\u0101vena sabbe te rog\u0101 sabbe te bhay\u0101 sabbe
\nte antar\u0101y\u0101 sabbe te upaddav\u0101 sabbe te dunnimitt\u0101 sabbe
\nte avama\u1e45gal\u0101 vinassantu \u0101yuva\u1e0d\u1e0dhako dhanava\u1e0d\u1e0dhako
\nsiriva\u1e0d\u1e0dhako yasava\u1e0d\u1e0dhako balava\u1e0d\u1e0dhako va\u1e47\u1e47ava\u1e0d\u1e0dhako
\nsukhava\u1e0d\u1e0dhako hotu sabbad\u0101.
\ndukkharogabhay\u0101 ver\u0101 sok\u0101 sattu cupaddav\u0101
\nanek\u0101 antar\u0101y\u0101pi vinassantu ca tejas\u0101
\njayasiddhi dhana\u1e43 l\u0101bha\u1e43 sotthi bh\u0101gya\u1e43 sukha\u1e43 bala\u1e43
\nsiri \u0101yu ca va\u1e47\u1e47o ca bhoga\u1e43 vu\u1e0d\u1e0dh\u012b ca yasav\u0101
\nsatavass\u0101 ca \u0101y\u016b ca j\u012bvasiddh\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbabuddh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbadhamm\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbasa\u1e45gh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.<\/p>\n

41) Cullama\u1e45gala-cakkav\u0101la (short version)<\/strong><\/p>\n

Ratanattay\u0101nubh\u0101vena ratanattayatejas\u0101
\ndukkharogabhay\u0101 ver\u0101 sok\u0101 sattu cupaddav\u0101<\/p>\n

anek\u0101 antar\u0101y\u0101pi vinassantu asesato
\njayasiddhi dhana\u1e43 l\u0101bha\u1e43 sotthi bh\u0101gya\u1e43 sukha\u1e43 bala\u1e43
\nsiri \u0101yu ca va\u1e47\u1e47o ca bhoga\u1e43 vu\u1e0d\u1e0dh\u012b ca yasav\u0101
\nsatavass\u0101 ca \u0101y\u016b ca j\u012bvasiddh\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbabuddh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbadhamm\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbasa\u1e45gh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.<\/p>\n

 <\/p>\n

42) Mah\u0101ma\u1e45gala-cakkav\u0101la<\/strong><\/p>\n

Siridhitimatitejo jayasiddhimahiddhimah\u0101gu\u1e47\u0101parimitapu\u00f1\u00f1\u0101dhik\u0101rassasappantar\u0101yaniv\u0101ra\u1e47asamatthassa
\nbhagavato
\narahato samm\u0101sambuddhassa dvatti\u1e43samah\u0101purisalakkha\u1e47\u0101
\nnubh\u0101vena as\u012bty\u0101nubya\u00f1jan\u0101nubh\u0101vena a\u1e6d\u1e6dhuttarasatama\u1e45gl\u0101
\nnubh\u0101vena chabba\u1e47\u1e47ara\u1e43siy\u0101nubh\u0101vena ketum\u0101l\u0101nubh\u0101vena
\ndasap\u0101ramit\u0101nubh\u0101vena dasaupap\u0101ramit\u0101nubh\u0101vena
\ndasaparamatthap\u0101ramit\u0101nubh\u0101vena s\u012blasam\u0101dhipa\u00f1\u00f1\u0101nubh\u0101vena
\nbuddh\u0101nubh\u0101vena dhamm\u0101nubh\u0101vena sa\u1e45gh\u0101nubh\u0101vena
\ntej\u0101nubh\u0101vena iddh\u0101nubh\u0101vena bal\u0101nubh\u0101vena \u00f1eyyadhamm\u0101nubh\u0101vena
\ncatur\u0101s\u012btisahassadhamamakkhandh\u0101nubh\u0101vena navalokutt
\na r a d h a m m \u0101 n u b h \u0101 v e n a a \u1e6d \u1e6d h a \u1e45 g i k a m a g g \u0101 n u b h \u0101 v e n a
\na \u1e6d \u1e6d h a s a m \u0101 p a t t i y \u0101 n u b h \u0101 v e n a c h a \u1e37 a b h i \u00f1 \u00f1 \u0101 n u b h \u0101 v e n a
\ncatusacca\u00f1\u0101\u1e47\u0101nubh\u0101vena
\ndasabala\u00f1\u0101\u1e47\u0101nubh\u0101vena sabba\u00f1\u00f1uta\u00f1\u0101\u1e47\u0101nubh\u0101vena mett\u0101karu\u1e47\u0101mudit\u0101upekkh\u0101nubh\u0101vena
\nsabbaparitt\u0101nubh\u0101vena
\nratanattyasara\u1e47\u0101nubh\u0101vena tuyha\u1e43 sabbarogasokupaddavadukkhadomanssup\u0101y\u0101s\u0101
\nvinssantu<\/p>\n

sabbantar\u0101y\u0101pi vinssantu sabbasa\u1e43kapp\u0101 tuyha\u1e43 samijjhantu
\nd\u012bgh\u0101yut\u0101 tuyha\u1e43 hotu satavassaj\u012bvena sama\u1e43giko hotu sabbad\u0101.
\n\u0101k\u0101sapabbatavanabh\u016bmiga\u1e43g\u0101mah\u0101samudd\u0101 \u0101rakkhak\u0101 devat\u0101
\nsad\u0101 tumhe anurakkhantu.
\nnakkhattayakkhabh\u016bt\u0101na\u1e43 p\u0101paggahaniv\u0101ra\u1e47\u0101
\nparittass\u0101nubh\u0101vena hantv\u0101 tesa\u1e43 upaddave.
\nnakkhattayakkhabh\u016bt\u0101na\u1e43 p\u0101paggahaniv\u0101ra\u1e47\u0101
\nparittass\u0101nubh\u0101vena hantv\u0101 tesa\u1e43 upaddave.
\nnakkhattayakkhabh\u016bt\u0101na\u1e43 p\u0101paggahaniv\u0101ra\u1e47\u0101
\nparittass\u0101nubh\u0101vena hantv\u0101 tesa\u1e43 upaddave.<\/p>\n

 <\/p>\n

43) \u0100\u1e6d\u0101n\u0101\u1e6diya-paritta-g\u0101th\u0101 (short version)<\/strong><\/p>\n

Sabbarogavinimutto sabbasant\u0101pavajjito
\nsabbaveramatikkanto nibbuto ca tuva\u1e43 bhava.
\nsabb\u012btiyo vivajjantu sabbarogo vinassatu
\nm\u0101 te bhavatvantar\u0101yo sukh\u012b d\u012bgh\u0101yuko bhava
\nabhiv\u0101danas\u012blissa nicca\u1e43 vu\u1e0d\u1e0dh\u0101pac\u0101yino
\ncatt\u0101ro dhamm\u0101 va\u1e0d\u1e0dhanti \u0101yu va\u1e47\u1e47o sukha\u1e43 bala\u1e43.<\/p>\n

 <\/p>\n

44) Devat\u0101dissa-dakkhi\u1e47\u0101numodan\u0101-g\u0101th\u0101<\/strong><\/p>\n

Yasmi\u1e43 padese kappeti v\u0101sa\u1e43 pa\u1e47\u1e0ditaj\u0101tiyo
\ns\u012blavantettha bhojetv\u0101 sa\u00f1\u00f1ate brahmac\u0101rino
\ny\u0101 tattha devat\u0101 \u0101su\u1e43 t\u0101sa\u1e43 dakkhi\u1e47am\u0101dise
\nt\u0101 p\u016bjit\u0101 p\u016bjayanti m\u0101nit\u0101 m\u0101nayanti na\u1e43
\ntato na\u1e43 anukampanti m\u0101t\u0101 putta\u1e43va orasa\u1e43
\ndevat\u0101nukampito poso sad\u0101 bhadr\u0101ni passati.<\/p>\n

 <\/p>\n

45) Devat\u0101bhisammantana-g\u0101th\u0101<\/strong><\/p>\n

Y\u0101n\u012bdha bh\u016bt\u0101ni sam\u0101gat\u0101ni
\nbhumm\u0101ni v\u0101 y\u0101ni va antalikkhe
\nsabbe va bh\u016bt\u0101 suman\u0101 bhavantu
\nathopi sakkacca su\u1e47antu bh\u0101sita\u1e43
\nsubh\u0101sita\u1e43 ki\u00f1cipi vo bha\u1e47emu
\npu\u00f1\u00f1e satupp\u0101dakara\u1e43 ap\u0101pa\u1e43
\ndhamm\u016bpadesa\u1e43 anuk\u0101rak\u0101na\u1e43
\ntasm\u0101 hi bh\u016bt\u0101ni samentu sabbe
\nmetta\u1e43 karotha m\u0101nusiy\u0101 paj\u0101ya
\nbh\u016btesu b\u0101\u1e37ha\u1e43 katabhattik\u0101ya
\ndiv\u0101 ca ratto ca haranti ye bali\u1e43
\npaccopak\u0101ra\u1e43 abhika\u1e45kham\u0101n\u0101
\nte kho manuss\u0101 tanuk\u0101nubh\u0101v\u0101
\nbh\u016bt\u0101 visesena mahiddhik\u0101 ca
\nadissam\u0101n\u0101 manujehi \u00f1\u0101t\u0101
\ntasm\u0101 hi ne rakkhatha appamatt\u0101.<\/p>\n

 <\/p>\n

46) Tiroku\u1e0d\u1e0daka\u1e47\u1e0da-g\u0101th\u0101<\/strong><\/p>\n

Ad\u0101si me ak\u0101si me \u00f1\u0101timitt\u0101 sakh\u0101 ca me
\npet\u0101na\u1e43 dakkhi\u1e47a\u1e43 dajj\u0101 pubbe katamanussara\u1e43
\nna hi ru\u1e47\u1e47a\u1e43 v\u0101 soko v\u0101 y\u0101 va\u00f1\u00f1\u0101 paridevan\u0101
\nna ta\u1e43 pet\u0101namatth\u0101ya eva\u1e43 ti\u1e6d\u1e6dhanti \u00f1\u0101tayo
\naya\u00f1ca kho dakkhi\u1e47\u0101 dinn\u0101 sa\u1e45ghamhi supati\u1e6d\u1e6dhit\u0101
\nd\u012bgharatta\u1e43 hit\u0101yassa \u1e6dh\u0101naso upakappati.
\nso \u00f1\u0101tidhammo ca aya\u1e43 nidassito
\npet\u0101na p\u016bj\u0101 ca kat\u0101 u\u1e37\u0101r\u0101
\nbala\u00f1ca bhikkh\u016bnamanuppadinna\u1e43
\ntumhehi pu\u00f1\u00f1a\u1e43 pasuta\u1e43 anappakanti.<\/p>\n

 <\/p>\n

47) Aggap-pas\u0101dasutta-g\u0101th\u0101<\/strong><\/p>\n

Aggato ve pasann\u0101na\u1e43 agga\u1e43 dhamma\u1e43 vij\u0101nata\u1e43
\nagge buddhe pasann\u0101na\u1e43 dakkhi\u1e47eyye anuttare
\nagge dhamme pasann\u0101na\u1e43 vir\u0101g\u016bpasame sukhe
\nagge sa\u1e45ghe pasann\u0101na\u1e43 pu\u00f1\u00f1akkhette anuttare
\naggasmi\u1e43 d\u0101na\u1e43 dadata\u1e43 agga\u1e43 pu\u00f1\u00f1a\u1e43 pava\u1e0d\u1e0dhati
\nagga\u1e43 \u0101yu ca va\u1e47\u1e47o ca yaso kitti sukha\u1e43 bala\u1e43
\naggassa d\u0101t\u0101 medh\u0101v\u012b aggadhammasam\u0101hito
\ndevabh\u016bto manusso v\u0101 aggappatto pamodat\u012bti.<\/p>\n

48) K\u0101la-d\u0101nasutta-g\u0101th\u0101<\/strong>
\nK\u0101le dadanti sapa\u00f1\u00f1\u0101 vada\u00f1\u00f1\u016b v\u012btamacchar\u0101
\nk\u0101lena dinna\u1e43 ariyesu ujubh\u016btesu t\u0101disu
\nvippasannaman\u0101 tassa vipul\u0101 hoti dakkhi\u1e47\u0101
\nye tattha anumodanti veyy\u0101vacca\u1e43 karonti v\u0101
\nna tena dakkhi\u1e47\u0101 on\u0101 tepi pu\u00f1\u00f1assa bh\u0101gino
\ntasm\u0101 dade appa\u1e6div\u0101nacitto yattha dinna\u1e43 mahapphala\u1e43
\npu\u00f1\u00f1\u0101ni paralokasmi\u1e43 pati\u1e6d\u1e6dh\u0101 honti p\u0101\u1e47inanti.
\nSo atthaladdho sukhito viru\u1e37ho buddhas\u0101sane
\narogo sukhito hohi saha sabbehi \u00f1\u0101tibhi
\ns\u0101 atthaladdh\u0101 sukhit\u0101 viru\u1e37h\u0101 buddhas\u0101sane
\narog\u0101 sukhit\u0101 hohi saha sabbehi \u00f1\u0101tibhi
\nte atthaladdh\u0101 sukhit\u0101 viru\u1e37h\u0101 buddhas\u0101sane
\narog\u0101 sukhit\u0101 hotha saha sabbehi \u00f1\u0101tibhi.<\/p>\n

 <\/p>\n

49) \u0100diya-sutta-g\u0101th\u0101<\/strong><\/p>\n

Bhutt\u0101 bhog\u0101 bha\u1e6d\u0101 bhacc\u0101 viti\u1e47\u1e47\u0101 \u0101pad\u0101su me
\nuddhagg\u0101 dakkhi\u1e47\u0101 dinn\u0101 atho pa\u00f1ca bal\u012b kat\u0101
\nupa\u1e6d\u1e6dhit\u0101 s\u012blavanto sa\u00f1\u00f1at\u0101 brahmac\u0101rino
\nyadattha\u1e43 bhogamiccheyya pa\u1e47\u1e0dito gharam\u0101vasa\u1e43
\nso me attho anuppatto kata\u1e43 ananut\u0101piya\u1e43
\neta\u1e43 anussara\u1e43 macco ariyadhamme \u1e6dhito naro
\nidheva na\u1e43 pasa\u1e43santi pecca sagge pamodat\u012bti.[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 4 SEVEN TUMNAAN AND TWELVE TUMNAAN SEVEN TUMNAAN” el_id=”1499852990486-02fb9907-4c24″]<\/p>\n

\u00a0SEVEN TUMNAAN<\/strong><\/p>\n

50) An Invitation to the Devas<\/strong><\/p>\n

Pharitav\u0101na metta\u1e43 samett\u0101 bhadant\u0101, avikkhittacitt\u0101 paritta\u1e43
\nbha\u1e47antu, sagge k\u0101me ca r\u016bpe girisikharata\u1e6de, cantalikkhe vim\u0101ne,
\nd\u012bpe ra\u1e6d\u1e6dhe ca g\u0101me taruvanagahane, gehavatthumhi khette,
\nbhumm\u0101 c\u0101yantu dev\u0101 jalathalavisame, yakkhagandhabban\u0101g\u0101,
\nti\u1e6d\u1e6dhant\u0101 santike ya\u1e43 munivaravacana\u1e43, s\u0101dhavo me su\u1e47antu.
\ndhammassavana k\u0101lo ayambhadant\u0101,
\ndhammassavanak\u0101lo ayambhadant\u0101,
\ndhammassavanak\u0101lo ayambhadant\u0101.
\nNamo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)
\nbuddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\ndhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\nsa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\ndutiyampi buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\ndutiyampi dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\ndutiyampi sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\ntatiyampi buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\ntatiyampi dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.
\ntatiyampi sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/p>\n

 <\/p>\n

51) Namak\u0101ra-siddhi-g\u0101th\u0101<\/strong><\/p>\n

yo cakkhum\u0101 mohamal\u0101paka\u1e6d\u1e6dho
\ns\u0101ma\u1e43 va buddho sugato vimutto
\nm\u0101rassa p\u0101s\u0101 vinimocayanto
\np\u0101pesi khema\u1e43 janata\u1e43 vineyya\u1e43.
\nbuddha\u1e43 varanta\u1e43 siras\u0101 nam\u0101mi
\nlokassa n\u0101tha\u00f1ca vin\u0101yaka\u00f1ca
\ntantejas\u0101 te jayasiddhi hotu
\nsappantar\u0101y\u0101 ca vin\u0101samentu.
\ndhammo dhajo yo viya tassa satthu
\ndassesi lokassa visuddhimagga\u1e43<\/p>\n

niyy\u0101niko dhammadharassa dh\u0101r\u012b
\ns\u0101t\u0101vaho santikaro suci\u1e47\u1e47o.
\ndhamma\u1e43 varanta\u1e43 siras\u0101 nam\u0101mi
\nmohappad\u0101la\u1e43 upasantad\u0101ha\u1e43
\ntantejas\u0101 te jayasiddhi hotu
\nsappantar\u0101y\u0101 ca vin\u0101samentu.
\nsaddhammasen\u0101 sugat\u0101nugo yo
\nlokassa p\u0101p\u016bpakilesajet\u0101
\nsanto saya\u1e43 santiniyojako ca
\nsv\u0101kkh\u0101tadhamma\u1e43 vidita\u1e43 karoti.
\nsa\u1e45gha\u1e43 varanta\u1e43 siras\u0101 nam\u0101mi
\nbuddh\u0101nubuddha\u1e43 samas\u012bladi\u1e6d\u1e6dhi\u1e43
\ntantejas\u0101 te jayasiddhi hotu
\nsappantar\u0101y\u0101 ca vin\u0101samentu.<\/p>\n

 <\/p>\n

52) Sambuddhe<\/strong><\/p>\n

Sambuddhe a\u1e6d\u1e6dhav\u012bsa\u00f1ca dv\u0101dasa\u00f1ca sahassake
\npa\u00f1casatasahass\u0101ni nam\u0101mi siras\u0101 aha\u1e43
\ntesa\u1e43 dhamma\u00f1ca sa\u1e45gha\u00f1ca \u0101darena nam\u0101miha\u1e43
\nnamak\u0101r\u0101nubh\u0101vena hantv\u0101 sabbe upaddave
\nanek\u0101 antar\u0101y\u0101pi vinassantu asesato.
\nsambuddhe pa\u00f1capa\u00f1\u00f1\u0101sa\u00f1ca catuv\u012bsatisahassake
\ndasasatasahass\u0101ni nam\u0101mi siras\u0101 aha\u1e43
\ntesa\u1e43 dhamma\u00f1ca sa\u1e45gha\u00f1ca \u0101darena nam\u0101miha\u1e43
\nnamak\u0101r\u0101nubh\u0101vena hantv\u0101 sabbe upaddave
\nanek\u0101 antar\u0101y\u0101pi vinassantu asesato.
\nsambuddhe navuttarasate a\u1e6d\u1e6dhacatt\u0101\u1e37\u012bsasahassake
\nv\u012bsatisatasahass\u0101ni nam\u0101mi siras\u0101 aha\u1e43
\ntesa\u1e43 dhamma\u00f1ca sa\u1e45gha\u00f1ca \u0101darena nam\u0101miha\u1e43
\nnamak\u0101r\u0101nubh\u0101vena hantv\u0101 sabbe upaddave
\nanek\u0101 antar\u0101y\u0101pi vinassantu asesato.<\/p>\n

 <\/p>\n

53) Namo-k\u0101ra-a\u1e6d\u1e6dthaka<\/strong><\/p>\n

Namo arahato samm\u0101 sambuddhassa mahesino
\nnamo uttamadhammassa sv\u0101kkh\u0101tasseva tenidha
\nnamo mah\u0101sa\u1e45ghass\u0101pi visuddhas\u012bladi\u1e6d\u1e6dhino
\nnamo om\u0101ty\u0101raddhassa ratanattayassa s\u0101dhuka\u1e43
\nnamo omak\u0101t\u012btassa tassa vatthuttyassapi
\nnamo k\u0101rappabh\u0101vena vigacchantu upaddav\u0101
\nnamo k\u0101r\u0101nubh\u0101vena suvatthi hotu sabbad\u0101
\nnamo k\u0101rassa tejena vidhimhi homi tejav\u0101.<\/p>\n

 <\/p>\n

54) Ma\u1e45gala-sutta\u1e43<\/strong><\/p>\n

Bah\u016b dev\u0101 manuss\u0101 ca ma\u1e45gal\u0101ni acintayu\u1e43
\n\u0101ka\u1e45kham\u0101n\u0101 sotth\u0101na\u1e43 br\u016bhi ma\u1e45galamuttama\u1e43.
\nasevan\u0101 ca b\u0101l\u0101na\u1e43 pa\u1e47\u1e0dit\u0101na\u00f1ca sevan\u0101
\np\u016bj\u0101 ca p\u016bjan\u012by\u0101na\u1e43 etamma\u1e45galamuttama\u1e43.
\npa\u1e6dir\u016bpadesav\u0101so ca pubbe ca katapu\u00f1\u00f1at\u0101
\nattasamm\u0101pa\u1e47idhi ca etamma\u1e45galamuttama\u1e43.
\nb\u0101husacca\u00f1ca sippa\u00f1ca vinayo ca susikkhito
\nsubh\u0101sit\u0101 ca y\u0101 v\u0101c\u0101 etamma\u1e45galamuttama\u1e43.
\nm\u0101t\u0101pituupa\u1e6d\u1e6dh\u0101na\u1e43 puttad\u0101rassa sa\u1e45gaho
\nan\u0101kul\u0101 ca kammant\u0101 etamma\u1e45galamuttama\u1e43.
\nd\u0101na\u00f1ca dhammacariy\u0101 ca \u00f1\u0101tak\u0101na\u00f1ca sa\u1e43gaho
\nanavajj\u0101ni kamm\u0101ni etamma\u1e45galamuttama\u1e43.
\n\u0101rat\u012b virat\u012b p\u0101p\u0101 majjap\u0101n\u0101 ca sa\u00f1\u00f1amo
\nappam\u0101do ca dhammesu etamma\u1e45galamuttama\u1e43.
\ng\u0101ravo ca niv\u0101to ca santu\u1e6d\u1e6dh\u012b ca kata\u00f1\u00f1ut\u0101
\nk\u0101lena dhammassavana\u1e43 etamma\u1e45galamuttama\u1e43.
\nkhant\u012b ca sovacassat\u0101 sama\u1e47\u0101na\u00f1ca dassana\u1e43
\nk\u0101lena dhammas\u0101kacch\u0101 etamma\u1e45galamuttama\u1e43.<\/p>\n

tapo ca brahmacariya\u00f1ca ariyasacc\u0101na dassana\u1e43
\nnibb\u0101nasacchikiriy\u0101 ca etamma\u1e45galamuttama\u1e43.
\nphu\u1e6d\u1e6dhassa lokadhammehi citta\u1e43 yassa na kampati
\nasoka\u1e43 viraja\u1e43 khema\u1e43 etamma\u1e45galamuttma\u1e43.
\net\u0101dis\u0101ni katatv\u0101na sabbatthamapar\u0101jit\u0101
\nsabbattha sotthi\u1e43 gacchanti tantesa\u1e43 ma\u1e45galamuttamanti.<\/p>\n

 <\/p>\n

55) Ratana-sutta\u1e43 (short version)<\/strong><\/p>\n

Ya\u1e43ki\u00f1ci vitta\u1e43 idha v\u0101 hura\u1e43 v\u0101
\nsaggesu v\u0101 ya\u1e43 ratana\u1e43 pa\u1e47\u012bta\u1e43
\nna no sama\u1e43 atthi tath\u0101gatena
\nidampi buddhe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nkhaya\u1e43 vir\u0101ga\u1e43 amata\u1e43 pa\u1e47\u012bta\u1e43
\nyadajjhag\u0101 sakyamun\u012b sam\u0101hito
\nna tena dhammena samatthi ki\u00f1ci
\nidampi dhamme ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nyambuddhase\u1e6d\u1e6dho pariva\u1e47\u1e47ay\u012b suci\u1e43
\nsam\u0101dhim\u0101nantarika\u00f1\u00f1am\u0101hu
\nsam\u0101dhin\u0101 tena samo na vijjati
\nidampi dhamme ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nye puggal\u0101 a\u1e6d\u1e6dha sata\u1e43 pasa\u1e6d\u1e6dh\u0101
\ncatt\u0101ri et\u0101ni yug\u0101ni honti
\nte dakkhi\u1e47eyy\u0101 sugatassa s\u0101vak\u0101
\netesu dinn\u0101ni mahapphal\u0101ni
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nye suppayutt\u0101 manas\u0101 da\u1e37hena
\nnikk\u0101mino gotamas\u0101sanamhi<\/p>\n

te pattipatt\u0101 amata\u1e43 vigayha
\nladdh\u0101 mudh\u0101 nibbuti\u1e43 bhu\u00f1jam\u0101n\u0101
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nkh\u012b\u1e47a\u1e43 pur\u0101\u1e47a\u1e43 nava\u1e43 natthi sambhava\u1e43
\nvirattacitt\u0101yatike bhavasmi\u1e43
\nte kh\u012b\u1e47ab\u012bj\u0101 aviru\u1e37hichand\u0101
\nnibbanti dh\u012br\u0101 yath\u0101yampad\u012bpo
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu<\/p>\n

 <\/p>\n

56) Ratana-sutta\u1e43 (complete version)<\/strong><\/p>\n

Y\u0101n\u012bdha bh\u016bt\u0101ni sam\u0101gat\u0101ni
\nbhumm\u0101ni v\u0101 y\u0101niva antalikkhe
\nsappe va bh\u016bt\u0101 suman\u0101 bhavantu
\nathopi sakkacca su\u1e47antu bh\u0101sita\u1e43
\ntasm\u0101 hi bh\u016bt\u0101 nis\u0101metha sappe
\nmetta\u1e43 karotha m\u0101nusiy\u0101 paj\u0101ya
\ndiv\u0101 ca ratto ca haranti ye bali\u1e43
\ntasm\u0101 hi ne rakkhatha appamatt\u0101.
\nya\u1e43ki\u00f1ci vitta\u1e43 idha v\u0101 hura\u1e43 v\u0101
\nsaggesu v\u0101 ya\u1e43 ratana\u1e43 pa\u1e47\u012bta\u1e43
\nna no sama\u1e43 atthi tath\u0101gatena
\nidampi buddhe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nkhaya\u1e43 vir\u0101ga\u1e43 amata\u1e43 pa\u1e47\u012bta\u1e43
\nyadajjhag\u0101 sakyamun\u012b sam\u0101hito
\nna tena dhammena samatthi ki\u00f1ci
\nidampi dhamme ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.<\/p>\n

yambuddhase\u1e6d\u1e6dho pariva\u1e47\u1e47ay\u012b suci\u1e43
\nsam\u0101dhim\u0101nantarika\u00f1\u00f1am\u0101hu
\nsam\u0101dhin\u0101 tena samo na vijjati
\nidampi dhamme ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nye puggal\u0101 a\u1e6d\u1e6dha sata\u1e43 pasa\u1e6d\u1e6dh\u0101
\ncatt\u0101ri et\u0101ni yug\u0101ni honti
\nte dakkhi\u1e47eyy\u0101 sugatassa s\u0101vak\u0101
\netesu dinn\u0101ni mahapphal\u0101ni
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hontu.
\nye suppayutt\u0101 manas\u0101 da\u1e37hena
\nnikk\u0101mino gotamas\u0101sanamhi
\nte pattipatt\u0101 amata\u1e43 vigayha
\nladdh\u0101 mudh\u0101 nibbuti\u1e43 bhu\u00f1jam\u0101n\u0101
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nyathindakh\u012blo pa\u1e6dhavi\u1e43 sito siy\u0101
\ncatubbhi v\u0101tebhi asampakampiyo
\ntath\u016bpama\u1e43 sappurisa\u1e43 vad\u0101mi
\nyo ariyasacc\u0101ni avecca passati
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nye ariyasacc\u0101ni vibh\u0101vayanti
\ngambh\u012brapa\u00f1\u00f1ena sudesit\u0101ni
\nki\u00f1c\u0101pi te honti bhusappamatt\u0101
\nna te bhava\u1e43 a\u1e6d\u1e6dhamam\u0101diyanti
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nsah\u0101vassa dassanasampad\u0101ya
\ntyassu dhamm\u0101 jahit\u0101 bhavanti<\/p>\n

vicikicchita\u00f1ca
\ns\u012blabbata\u1e43 v\u0101pi yadatthi ki\u00f1ci
\ncat\u016bhap\u0101yehi ca vippamutto
\ncha c\u0101bhi\u1e6dh\u0101n\u0101ni abhabbo k\u0101tu\u1e43
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nki\u00f1c\u0101pi so kamma\u1e43 karoti p\u0101paka\u1e43
\nk\u0101yena v\u0101c\u0101yuda cetas\u0101 v\u0101
\nabhabbo so tassa pa\u1e6dhicchad\u0101ya
\nabhabbat\u0101 di\u1e6d\u1e6dhapadassa vutt\u0101
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nvanappagumpe yath\u0101 phussitagge
\ngimh\u0101nam\u0101se pa\u1e6dhamasmi\u1e43 gimhe
\ntath\u016bpama\u1e43 dhammavara\u1e43 adesayi
\nnibb\u0101nag\u0101mi\u1e43 parama\u1e43 hit\u0101ya
\nidampi buddhe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nvaro vara\u00f1\u00f1\u016b varado var\u0101haro
\nanuttaro dhammavara\u1e43 adesayi
\nidampi buddhe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\nkh\u012b\u1e47a\u1e43 pur\u0101\u1e47a\u1e43 nava\u1e43 ntthi sambhava\u1e43
\nvirattacitt\u0101yatike bhavasmi\u1e43
\nte kh\u012b\u1e47ap\u012bj\u0101 aviru\u1e37hichand\u0101
\nnibbanti dh\u012br\u0101 yath\u0101yampad\u012bpo
\nidampi sa\u1e45ghe ratana\u1e43 pa\u1e47\u012bta\u1e43
\netena saccena suvatthi hotu.
\ny\u0101n\u012bdha bh\u016bt\u0101ni sam\u0101gat\u0101ni
\nbhumm\u0101ni v\u0101 y\u0101niva antalikkhe<\/p>\n

tath\u0101gata\u1e43 devamanussap\u016bjita\u1e43
\nbuddha\u1e43 namass\u0101ma suvatthi hotu.
\ny\u0101n\u012bdha bh\u016bt\u0101ni sam\u0101gat\u0101ni
\nbhumm\u0101ni v\u0101 y\u0101niva antalikkhe
\ntath\u0101gata\u1e43 devamanussap\u016bjita\u1e43
\ndhamma\u1e43 namass\u0101ma suvatthi hotu.
\ny\u0101n\u012bdha bh\u016bt\u0101ni sam\u0101gat\u0101ni
\nbhumm\u0101ni v\u0101 y\u0101niva antalikkhe
\ntath\u0101gata\u1e43 devamanussap\u016bjita\u1e43
\nsa\u1e45gha\u1e43 namass\u0101ma suvatthi hotu.<\/p>\n

 <\/p>\n

57) Kara\u1e47\u012bya-metta-sutta\u1e43<\/strong><\/p>\n

Kara\u1e47\u012byamatthakusalena yanta\u1e43 santa\u1e43 pada\u1e43 abhisamecca
\nsakko uj\u016b ca suhuj\u016b ca suvaco cassa mudu anatim\u0101n\u012b
\nsattussako ca subharo ca appakicco ca sallahukavutti
\nsantindriyo ca nipako ca appagabbho kulesu ananugiddho
\nna ca khudda\u1e43 sam\u0101care ki\u00f1ci yena vi\u00f1\u00f1\u016b pare upavadeyyu\u1e43
\nsukhino v\u0101 khemino hontu sabbe satt\u0101 bhavantu sukhitatt\u0101
\nye keci p\u0101\u1e47abh\u016btatthi tas\u0101 v\u0101 th\u0101var\u0101 v\u0101 anavases\u0101
\nd\u012bgh\u0101 v\u0101 ye mahant\u0101 v\u0101 majjhim\u0101 rassak\u0101 a\u1e47ukath\u016bl\u0101
\ndi\u1e6d\u1e6dh\u0101 v\u0101 ye ca adi\u1e6d\u1e6dh\u0101 ye ca d\u016bre vasanti avid\u016bre
\nbh\u016bt\u0101 v\u0101 sambhaves\u012b v\u0101 sabbe satt\u0101 bhavantu sukhitatt\u0101
\nna paro para\u1e43 nikubbetha n\u0101tima\u00f1\u00f1ettha katthaci na\u1e43 ki\u00f1ci
\nby\u0101rosan\u0101 pa\u1e6d\u012bghasa\u00f1\u00f1\u0101 n\u0101\u00f1\u00f1ama\u00f1\u00f1assa dukkhamiccheyya
\nm\u0101t\u0101 yath\u0101 niya\u1e43 putta\u1e43 \u0101yus\u0101 ekaputtamanurakkhe
\nevampi sabbabh\u016btesu m\u0101nasambh\u0101vaye aparim\u0101\u1e47a\u1e43
\nMetta\u00f1ca sabbalokasmi\u1e43 m\u0101nasambh\u0101vaye aparim\u0101\u1e47a\u1e43
\nuddha\u1e43 adho ca tiriya\u00f1ca asamb\u0101dha\u1e43 avera\u1e43 asapatta\u1e43
\nti\u1e6d\u1e6dha\u00f1cara\u1e43 nisinno v\u0101 say\u0101no v\u0101 y\u0101va tassa vigatamiddho
\neta\u1e43 sati\u1e43 adhi\u1e6d\u1e6dheyya brahmameta\u1e43 vih\u0101ra\u1e43 idham\u0101hu
\ndi\u1e6d\u1e6dhi\u00f1ca anupagamma s\u012blav\u0101 dassanena sampanno
\nk\u0101mesu vineyya gedha\u1e43 na hi j\u0101tu gabbhaseyya\u1e43 punaret\u012bti.<\/p>\n

 <\/p>\n

58) Khandha-paritta-g\u0101th\u0101<\/strong><\/p>\n

Vir\u016bpakkhehi me metta\u1e43 metta\u1e43 er\u0101pathehi me
\nchaby\u0101puttehi me metta\u1e43 metta\u1e43 ka\u1e47h\u0101gotamakehi ca
\nap\u0101dakehi me meta\u1e43 metta\u1e43 dip\u0101dakehi me
\ncatuppadehi me metta\u1e43 metta\u1e43 bahuppadehi me
\nm\u0101 ma\u1e43 ap\u0101dakohi\u1e43si m\u0101 ma\u1e43 hi\u1e43si dip\u0101dako
\nm\u0101 ma\u1e43 catuppado hi\u1e43si m\u0101 ma\u1e43 hi\u1e43si bahuppado
\nsabbe satt\u0101 sabbe p\u0101\u1e47\u0101 sabbe bh\u016bt\u0101 ca keval\u0101
\nsabbe bhadr\u0101ni passantu m\u0101 ki\u00f1ci p\u0101pam\u0101gam\u0101
\nappam\u0101\u1e47o buddho appam\u0101\u1e47o dhammo appam\u0101\u1e47o sa\u1e45gho
\npam\u0101\u1e47avant\u0101ni siri\u1e43sap\u0101ni ahi vicchik\u0101 satapad\u012b u\u1e47\u1e47\u0101n\u0101bh\u012b sarab\u016b
\nm\u016bsik\u0101 kat\u0101 me rakkh\u0101 kat\u0101 me paritt\u0101 pa\u1e6dikkamantu bh\u016bt\u0101ni soha\u1e43
\nnamo bhagavato namo sattanna\u1e43 samm\u0101sambuddh\u0101na\u1e43.<\/p>\n

 <\/p>\n

59) Mora-paritta-g\u0101th\u0101<\/strong><\/p>\n

Udetaya\u00f1cakkhum\u0101 ekar\u0101j\u0101
\nharissava\u1e47\u1e47o pa\u1e6dhavippabh\u0101so
\nta\u1e43 ta\u1e43 namass\u0101mi harissava\u1e47\u1e47a\u1e43 pa\u1e6dhavippabh\u0101sa\u1e43
\ntayajja gutt\u0101 viharemu divasa\u1e43
\nye br\u0101hma\u1e47\u0101 vedagu sabbadhamme
\nte me namo te ca ma\u1e43 p\u0101layantu
\nnamatthu buddh\u0101na\u1e43 namatthu bodhiy\u0101
\nnamo vimutt\u0101na\u1e43 namo vimuttiy\u0101
\nima\u1e43 so paritta\u1e43 katv\u0101 moro carati esan\u0101.
\napetaya\u00f1cakkhum\u0101 ekar\u0101j\u0101
\nharissava\u1e47\u1e47o pa\u1e6dhavippabh\u0101so
\nta\u1e43 ta\u1e43 namass\u0101mi harissava\u1e47\u1e47a\u1e43 pa\u1e6dhavippabh\u0101sa\u1e43
\ntayajja gutt\u0101 viharemu ratti\u1e43
\nye br\u0101hma\u1e47\u0101 vedagu sabbadhamme<\/p>\n

te me namo te ca ma\u1e43 p\u0101layantu
\nnamatthu buddh\u0101na\u1e43 namatthu bodhiy\u0101
\nnamo vimutt\u0101na\u1e43 namo vimuttiy\u0101
\nima\u1e43 so paritta\u1e43 katv\u0101 moro v\u0101samakappay\u012bti.<\/p>\n

 <\/p>\n

60) \u0100\u1e6d\u0101n\u0101\u1e6diya-paritta-g\u0101th\u0101<\/strong><\/p>\n

Vipassissa namatthu cakkhumantassa sir\u012bmato
\nsikhissapi namatthu sabbabh\u016bt\u0101nukampino
\nvessabhussa namatthu nah\u0101takassa tapassino
\nnamatthu kakusandhassa m\u0101rasenappamaddino
\nkon\u0101gamanassa namatthu br\u0101hma\u1e47assa vus\u012bmato
\nkassapassa namatthu vippamuttassa sabbadhi
\na\u1e45g\u012brasssa namatthu sakyaputtassa sir\u012bmato
\nyo ima\u1e43 dhammamadesesi sabbadukkh\u0101pan\u016bdana\u1e43
\nye c\u0101pi nibbut\u0101 loke yath\u0101bh\u016bta\u1e43 vipassisu\u1e43
\nte jan\u0101 apisu\u1e47\u0101 mahant\u0101 v\u012btas\u0101rad\u0101
\nhita\u1e43 devamanuss\u0101na\u1e43 ya\u1e43 namassanti gotama\u1e43
\nvijj\u0101cara\u1e47asampanna\u1e43 mahanta\u1e43 v\u012btas\u0101rada\u1e43
\nvijj\u0101cara\u1e47asampanna\u1e43 buddha\u1e43 vand\u0101ma gotamanti.<\/p>\n

 <\/p>\n

61) A\u1e45gulim\u0101la-paritta-g\u0101th\u0101<\/strong><\/p>\n

Yatoha\u1e43 bhagini ariy\u0101ya j\u0101tiy\u0101 j\u0101to n\u0101bhij\u0101n\u0101mi sa\u00f1cicca
\np\u0101\u1e47a\u1e43 j\u012bvit\u0101 voropet\u0101. tena saccena sotthi te hotu sotthigabbhassa.<\/p>\n

 <\/p>\n

62) Bojjha\u1e45ga-paritta-g\u0101th\u0101<\/strong><\/p>\n

Bojjha\u1e45go satisa\u1e45kh\u0101to dhamm\u0101na\u1e43 vicayo tath\u0101
\nviriyamp\u012btipassaddhi- bojjha\u1e45g\u0101 ca tath\u0101pare
\nsam\u0101dhupekkhabojjha\u1e45g\u0101 satte te sabbadassin\u0101
\nmunin\u0101 sammadakkh\u0101t\u0101 bh\u0101vit\u0101 bahul\u012bkat\u0101
\nsa\u1e43vattanti abhi\u00f1\u00f1\u0101ya nibb\u0101n\u0101ya ca bodhiy\u0101
\netena saccavajjena sotthi te hotu sabbad\u0101.<\/p>\n

ekasmi\u1e43 samaye n\u0101tho moggall\u0101na\u00f1ca kassapa\u1e43
\ngil\u0101ne dukkhite disv\u0101 bojjha\u1e45ge satta desayi
\nte ca ta\u1e43 abhinanditv\u0101 rog\u0101 mucci\u1e43su ta\u1e43kha\u1e47e
\netena saccavajjena sotthi te hotu sabbad\u0101.
\nekad\u0101 dhammar\u0101j\u0101pi gela\u00f1\u00f1en\u0101bhip\u012b\u1e37ito
\ncundattherena ta\u00f1\u00f1eva bha\u1e47\u0101petav\u0101 na s\u0101dara\u1e43
\nsammoditv\u0101 ca \u0101b\u0101dh\u0101 tamh\u0101 vu\u1e6d\u1e6dh\u0101si \u1e6dh\u0101naso
\netena saccavajjena sotthi te hotu sabbad\u0101.
\npah\u012bn\u0101 te ca \u0101b\u0101dh\u0101 ti\u1e47\u1e47annampi mahesina\u1e43
\nmagg\u0101hatakiles\u0101 va patt\u0101nuppattidhammata\u1e43
\netena saccavajjena sotthi te hotu sabbad\u0101.
\nTwelve Tumnaan<\/p>\n

 <\/p>\n

63) Va\u1e6d\u1e6daka-paritta-g\u0101th\u0101<\/strong><\/p>\n

Atthi loke s\u012blagu\u1e47o sacca\u1e43 soceyyanudday\u0101
\ntena saccena k\u0101h\u0101mi saccakiriyamanuttara\u1e43
\n\u0101vajjitv\u0101 dhammabala\u1e43 saritv\u0101 pubbake jine
\nsaccabalamavass\u0101ya saccakiriyamak\u0101saha\u1e43
\nsanti pakkh\u0101 apattan\u0101 santi p\u0101d\u0101 ava\u00f1can\u0101
\nm\u0101t\u0101 pit\u0101 ca nikkhant\u0101 j\u0101taveda pa\u1e6dikkama
\nsaha sacce kate mayha\u1e43 mah\u0101pajjalito sikh\u012b
\nvajjesi so\u1e37asa kar\u012bs\u0101ni udaka\u1e43 patv\u0101 yath\u0101 sikh\u012b
\nsaccena me samo natthi es\u0101 me saccap\u0101ram\u012bti<\/p>\n

 <\/p>\n

64) \u0100\u1e6d\u0101n\u0101\u1e6diya-paritta\u1e43<\/strong><\/p>\n

(namo me sabbabuddh\u0101na\u1e43 – short version)
\nnamo me sabbabuddh\u0101na\u1e43 uppann\u0101na\u1e43 mahesina\u1e43
\nta\u1e47ha\u1e43karo mah\u0101v\u012bro medha\u1e43karo mah\u0101yaso
\nsara\u1e47a\u1e43karo lokahito d\u012bpa\u1e43karo jutindharo
\nko\u1e47\u1e0da\u00f1\u00f1o janap\u0101mokkho ma\u1e45gaglo puris\u0101sabho<\/p>\n

sumano sumano dh\u012bro revato rativa\u1e0d\u1e0dhano
\nsobh\u012bto gu\u1e47asampanno anomadass\u012b januttamo
\npadumo lokapajjoto n\u0101rado varas\u0101rath\u012b
\npadumuttaro sattas\u0101ro sumedho appa\u1e6dipuggalo
\nsuj\u0101to sabbalokaggo piyadass\u012b nar\u0101sabho
\natthadass\u012b k\u0101ru\u1e47iko dhammadass\u012b tamonudo
\nsiddhattho asamo loke tisso ca vadata\u1e43 varo
\npusso ca varado buddho vipass\u012b ca an\u016bpamo
\nsikh\u012b sabbahito satth\u0101 vessabh\u016b sukh\u0101d\u0101yako
\nkakusandho satthav\u0101ho kon\u0101gamano ra\u1e47a\u00f1jaho
\nkassapo sirisampanno gotamo sakyapu\u1e43gavoti.<\/p>\n

 <\/p>\n

65) Abhaya-paritta-g\u0101th\u0101<\/strong><\/p>\n

Yandunnimitta\u1e43 avama\u1e45gala\u00f1ca yo c\u0101man\u0101po saku\u1e47assa saddo
\np\u0101paggaho dussupina\u1e43 akanta\u1e43 buddh\u0101nubh\u0101vena vin\u0101samentu.
\nyandunnimitta\u1e43 avama\u1e45gala\u00f1ca yo c\u0101man\u0101po saku\u1e47assa saddo
\np\u0101paggaho dussupina\u1e43 akanta\u1e43 dhamm\u0101nubh\u0101vena vin\u0101samentu.
\nyandunnimitta\u1e43 avama\u1e45gala\u00f1ca yo c\u0101man\u0101po saku\u1e47assa saddo
\np\u0101paggaho dussupina\u1e43 akanta\u1e43 sa\u1e45gh\u0101nubh\u0101vena vin\u0101samentu.
\nsakkatv\u0101 buddharatana\u1e43 osatha\u1e43 uttama\u1e43 vara\u1e43
\nhita\u1e43 devamanuss\u0101na\u1e43 buddhatejena sotthin\u0101
\nnassantupaddav\u0101 sabbe dukkh\u0101 v\u016bpasamentute
\nsakkatv\u0101 dhammaratana\u1e43 osatha\u1e43 uttama\u1e43 vara\u1e43
\npari\u1e37\u0101h\u016bpasamana\u1e43 dhammatejena sotthin\u0101
\nnassantupaddav\u0101 sabbe bhay\u0101 v\u016bpasamentu te
\nsakkatv\u0101 sa\u1e45gharatana\u1e43 osatha\u1e43 uttma\u1e43 vara\u1e43
\n\u0101huneyya\u1e43 p\u0101huneyya\u1e43 sa\u1e45ghatejena sotthin\u0101
\nnassantupaddav\u0101 sabbe rog\u0101 v\u016bpasamentu te.
\nnatthi me sara\u1e47a\u1e43 a\u00f1\u00f1a\u1e43 buddho me sara\u1e47a\u1e43 vara\u1e43
\netena saccavajjena hotu te jayama\u1e45gala\u1e43
\nnatthi me sara\u1e47a\u1e43 a\u00f1\u00f1a\u1e43 dhammo me sara\u1e47a\u1e43 vara\u1e43
\netena saccavajjena hotu te jayama\u1e45gala\u1e43
\nnatthi me sara\u1e47a\u1e43 a\u00f1\u00f1a\u1e43 sa\u1e45gho me sara\u1e47a\u1e43 vara\u1e43
\netena saccavajjena hotu te jayama\u1e45gala\u1e43.<\/p>\n

ya\u1e43ki\u00f1ci ratana\u1e43 loke vijjati vividha\u1e43 puthu
\nratana\u1e43 buddhasama\u1e43 natthi tasm\u0101 sotth\u012b bhavantu te
\nya\u1e43ki\u00f1ci ratana\u1e43 loke vijjati vividha\u1e43 puthu
\nratana\u1e43 dhammasama\u1e43 natthi tasm\u0101 sotth\u012b bhavantu te
\nya\u1e43ki\u00f1ci ratana\u1e43 loke vijjati vividha\u1e43 puthu
\nratana\u1e43 sa\u1e45ghasama\u1e43 natthi tasm\u0101 sotth\u012b bhavantu te.
\n66) Devat\u0101-uyyojana-g\u0101th\u0101
\nDukkhappatt\u0101 ca niddukkh\u0101 bhayappatt\u0101 ca nibbhay\u0101
\nsokappatt\u0101 ca nissok\u0101 hontu sabbepi p\u0101\u1e47ino
\nett\u0101vat\u0101 ca amhehi sambhata\u1e43 pu\u00f1\u00f1asampada\u1e43
\nsabbe dev\u0101numodantu sabbasampattisaddhiy\u0101
\nd\u0101na\u1e43 dadantu saddh\u0101ya s\u012bla\u1e43 rakkhantu sabbad\u0101
\nbh\u0101van\u0101bhirat\u0101 hontu gacchantu devat\u0101 gat\u0101.(stop)
\nsabbe buddh\u0101 balappatt\u0101 paccek\u0101na\u00f1ca ya\u1e43 bala\u1e43
\narahant\u0101na\u00f1ca tejena rakkha\u1e43 bandh\u0101mi sabbaso.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbabuddh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbadhamm\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nbhavatu sabbama\u1e45gala\u1e43 rakkhantu sabbadevat\u0101
\nsabbasa\u1e45gh\u0101nubh\u0101vena sad\u0101 sotth\u012b bhavantu te.
\nnakkhattayakkhabh\u016bt\u0101na\u1e43 p\u0101paggahaniv\u0101ra\u1e47\u0101
\nparittass\u0101nubh\u0101vena hantv\u0101 tesa\u1e43 upaddave
\nnakkhattayakkhabh\u016bt\u0101na\u1e43 p\u0101paggahaniv\u0101ra\u1e47\u0101
\nparittass\u0101nubh\u0101vena hantv\u0101 tesa\u1e43 upaddave
\nnakkhattayakkhabh\u016bt\u0101na\u1e43 p\u0101paggahaniv\u0101ra\u1e47\u0101
\nparittass\u0101nubh\u0101vena hantv\u0101 tesa\u1e43 upaddave<\/p>\n

[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 5 7-DISCOURSE ABHIDHAMMA 7-DISCOURSE ABHIDHAMMA” el_id=”1499853063260-70f8a062-d8cb”]<\/p>\n

\u00a07-Discourse Abhidhamma<\/strong><\/p>\n

67) Dhamma-sa\u1e45gi\u1e47\u012b<\/strong><\/p>\n

Kusal\u0101 dhamm\u0101 akusal\u0101 dhamm\u0101 aby\u0101kat\u0101 dhamm\u0101.
\nkatame dhamm\u0101 kusal\u0101. yasmi\u1e43 samaye k\u0101m\u0101vacara\u1e43 kusala\u1e43
\ncitta\u1e43 uppanna\u1e43 hoti somanassasahagata\u1e43 \u00f1\u0101\u1e47asampayutta\u1e43
\nr\u016bp\u0101ramma\u1e47a\u1e43 v\u0101 sadd\u0101ramma\u1e47a\u1e43 v\u0101 gandh\u0101ramma\u1e47a\u1e43 v\u0101
\nras\u0101ramma\u1e47a\u1e43 v\u0101 pho\u1e6d\u1e6dhabb\u0101ramma\u1e47a\u1e43 v\u0101 dhamm\u0101ramma\u1e47a\u1e43
\nv\u0101 ya\u1e43 ya\u1e43 v\u0101 pan\u0101rabbha tasmi\u1e43 samaye phasso hoti, avikkhepo
\nhoti, ye v\u0101 pana tasmi\u1e43 samaye a\u00f1\u00f1epi atthi pa\u1e6diccasamuppann\u0101
\nar\u016bpino dhamm\u0101 ime dhamm\u0101 kusal\u0101.<\/p>\n

 <\/p>\n

68) Vibha\u1e45ga<\/strong><\/p>\n

P a \u00f1 c a k k h a n d h \u0101 r \u016b p a k k h a n d h o v e d a n \u0101 k k h a n d h o
\nsa\u00f1\u00f1\u0101kkhandho sa\u1e45kh\u0101rakkhandho vi\u00f1\u00f1\u0101\u1e47akkhandho. tatha
\nkatamo r\u016bpakkhandho. ya\u1e45ki\u00f1ci r\u016bpa\u1e43 at\u012bt\u0101n\u0101gatapaccuppanna\u1e43
\najjhatta\u1e43 v\u0101 bahiddh\u0101 v\u0101 o\u1e37\u0101rika\u1e43 v\u0101 sukhuma\u1e43 v\u0101 h\u012bna\u1e43 v\u0101
\npa\u1e47\u012bta\u1e43 v\u0101 ya\u1e43 d\u016bre v\u0101 santike v\u0101 tadekajjha\u1e43 abhisa\u00f1\u00f1\u016bhitv\u0101
\nabhisa\u1e45khipitv\u0101 aya\u1e43 vuccati r\u016bpakkhandho.<\/p>\n

 <\/p>\n

69) Dh\u0101tukath\u0101<\/strong><\/p>\n

Sa\u1e45gaho asa\u1e45gaho. sa\u1e45gahitena asa\u1e45gahita\u1e43 asa\u1e45gahitena
\nsa\u1e45gahita\u1e43 sa\u1e45gahitena sa\u1e45gahita\u1e43 asa\u1e45gahitena asa\u1e45gahita\u1e43.
\nsampayogo vippayogo. sampayuttena vippayutta\u1e43 vippayuttena
\nsampayutta\u1e43 asa\u1e45gahita\u1e43.<\/p>\n

 <\/p>\n

70) Puggala-pa\u00f1\u00f1atti<\/strong><\/p>\n

Cha pa\u00f1\u00f1attiyo khandhapa\u00f1\u00f1atti \u0101yatanapa\u00f1\u00f1atti dh\u0101tupa\u00f1\u00f1atti
\nsaccapa\u00f1\u00f1atti indriyapa\u00f1\u00f1atti puggalapa\u00f1\u00f1atti. kitt\u0101vat\u0101
\npuggal\u0101na\u1e43 puggalapa\u00f1\u00f1ati. samayavimutto asamayavimutto<\/p>\n

kuppadhammo akuppadhammo parih\u0101nadhammo aparih\u0101nadhammo
\ncetan\u0101bhabbo anurakkhan\u0101bhabbo puthujjano gotrabh\u016b bhay\u016bparato
\nabhay\u016bparato bhabb\u0101gamano abhabb\u0101gamano niyato aniyato
\npa\u1e6dipannako phale\u1e6d\u1e6dhito arah\u0101 arahatt\u0101ya pa\u1e6dipanno.<\/p>\n

 <\/p>\n

71) Kath\u0101-vatthu<\/strong>
\nPuggalo upalabbhati sacchikatthaparamatthen\u0101ti \u0101mant\u0101.
\nyo sacchikattho paramattho tato so puggalo upalabbhati
\nsacchikatthaparamatthen\u0101ti. na heva\u1e43 vattabbe. \u0101j\u0101n\u0101hi niggaha\u1e43
\nha\u00f1ci puggalo upalabbhati sacchikatthaparamatthena tena vata
\nre vattabbe yo sacchikattho paramattho tato so puggalo upalabbhati
\nsacchikatthaparamatthen\u0101ti micch\u0101.<\/p>\n

 <\/p>\n

72) Yamaka<\/strong><\/p>\n

Ye keci kusal\u0101 dhamm\u0101 sabbe te kusalam\u016bl\u0101. ye v\u0101 pana
\nkusalam\u016bl\u0101 sabbe te dhamm\u0101 kusal\u0101. ye keci kusal\u0101 dhamm\u0101 sabbe
\nte kusalam\u016blena ekam\u016bl\u0101. ye v\u0101 pana kusalam\u016blena ekam\u016bl\u0101 sabbe
\nte dhamm\u0101 kusal\u0101.<\/p>\n

 <\/p>\n

73) Mah\u0101pa\u1e6d\u1e6dh\u0101na<\/strong><\/p>\n

Hetupaccayo \u0101ramma\u1e47apaccayo adhipatipaccayo
\nanantarapaccayo samanantarapaccayo sahaj\u0101tapaccayo a\u00f1\u00f1ama\u00f1\u00f1apaccayo
\nnissayapaccayo upanissayapaccayo purej\u0101tapaccayo
\npacch\u0101j\u0101tapaccayo \u0101sevanapaccayo kammapaccayo vip\u0101kapaccayo
\n\u0101h\u0101rapaccayo indriyapaccayo jh\u0101napaccayo maggapaccayo
\nsampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo
\nvigatapaccayo avigatapaccayo.<\/p>\n

M\u0101tik\u0101<\/strong><\/p>\n

74) Dhamma-sa\u1e45gi\u1e47\u012b-m\u0101tik\u0101<\/strong><\/p>\n

Kusal\u0101 dhamm\u0101 akusal\u0101 dhamm\u0101 aby\u0101kat\u0101 dhamm\u0101.
\nsukh\u0101ya vedan\u0101ya sampayutt\u0101 dhamm\u0101 dukkh\u0101ya vedan\u0101ya
\nsampayutt\u0101 dhamm\u0101 adukkhamasukh\u0101ya vedan\u0101ya sampayutt\u0101 dhamm\u0101.
\nvip\u0101k\u0101 dhamm\u0101 vip\u0101kadhammadhamm\u0101 nevavip\u0101kanavip\u0101kadhammadhamm\u0101.
\nup\u0101dinnup\u0101d\u0101niy\u0101 dhamm\u0101 anup\u0101dinnup\u0101d\u0101niy\u0101 dhamm\u0101 anup\u0101dinn\u0101nup\u0101d\u0101niy\u0101 dhamm\u0101.
\nsa\u1e45kili\u1e6d\u1e6dhasa\u1e45kilesik\u0101 dhamm\u0101 asa\u1e45kili\u1e6d\u1e6dhasa\u1e45kilesik\u0101 dhamm\u0101 asa\u1e45kili\u1e6d\u1e6dh\u0101sa\u1e45kilesik\u0101 dhamm\u0101.
\nsavitakkasavic\u0101r\u0101 dhamm\u0101 avitakkavic\u0101ramatt\u0101 dhamm\u0101 avitakk\u0101vic\u0101r\u0101 dhamm\u0101.
\np\u012btisahagat\u0101 dhamm\u0101 sukhasahagat\u0101 dhamm\u0101 upekkh\u0101sahagat\u0101 dhamm\u0101.
\ndassanena pah\u0101tabb\u0101 dhamm\u0101 bh\u0101van\u0101ya pah\u0101tabb\u0101 dhamm\u0101
\nnevadassanena na bh\u0101van\u0101ya pah\u0101tabb\u0101 dhamm\u0101.
\nd a s s a n e n a p a h \u0101 t a b b a h e t u k \u0101 d h a m m \u0101 b h \u0101 v a n \u0101 y a
\npah\u0101tabbahetuk\u0101 dhamm\u0101 nevadassanena na bh\u0101van\u0101ya pah\u0101tabbahetuk\u0101 dhamm\u0101.
\n\u0101 c a y a g \u0101 m i n o d h a m m \u0101 a p a c a y a g \u0101 m i n o d h a m m \u0101
\nnev\u0101cayag\u0101mino n\u0101pacayag\u0101mino dhamm\u0101.
\nsekkh\u0101 dhamm\u0101 asekkh\u0101 dhamm\u0101 nevasekkh\u0101n\u0101sekkh\u0101
\ndhamm\u0101.
\nparitt\u0101 dhamm\u0101 mahaggat\u0101 dhamm\u0101 appam\u0101\u1e47\u0101 dhamm\u0101.
\nparitt\u0101ramma\u1e47\u0101 dhamm\u0101 mahaggat\u0101ramma\u1e47\u0101 dhamm\u0101
\nappam\u0101\u1e47\u0101ramma\u1e47\u0101 dhamm\u0101.
\nh\u012bn\u0101 dhamm\u0101 majjhim\u0101 dhamm\u0101 pa\u1e47\u012bt\u0101 dhamm\u0101.
\nmicchattaniyat\u0101 dhamm\u0101 sammattaniyat\u0101 dhamm\u0101 aniyat\u0101
\ndhamm\u0101.<\/p>\n

m a g g \u0101 r a m m a \u1e47 \u0101 d h a m m \u0101 m a g g a h e t u k \u0101 d h a m m \u0101
\nmagg\u0101dhipatino dhamm\u0101.
\nuppann\u0101 dhamm\u0101 anuppann\u0101 dhamm\u0101 upp\u0101dino dhamm\u0101.
\nat\u012bt\u0101 dhamm\u0101 an\u0101gat\u0101 dhamm\u0101 paccuppann\u0101 dhamm\u0101.
\nat\u012bt\u0101ramma\u1e47\u0101 dhamm\u0101 an\u0101gat\u0101ramma\u1e47\u0101 dhamm\u0101
\npaccuppann\u0101ramma\u1e47\u0101 dhamm\u0101.
\najjhatt\u0101 dhamm\u0101 bahiddh\u0101 dhamm\u0101 ajjhattabahiddh\u0101 dhamm\u0101.
\najjhatt\u0101ramma\u1e47\u0101 dhamm\u0101 bahiddh\u0101ramma\u1e47\u0101 dhamm\u0101
\najjhattabahiddh\u0101ramma\u1e47\u0101 dhamm\u0101.
\nsanidassanasappa\u1e6digh\u0101 dhamm\u0101 anidassanasappa\u1e6digh\u0101
\ndhamm\u0101 anidassan\u0101ppa\u1e6digh\u0101 dhamm\u0101.<\/p>\n

 <\/p>\n

75) Vipassan\u0101-bh\u016bmi-p\u0101\u1e6dho<\/strong><\/p>\n

P a \u00f1 c a k k h a n d h \u0101 r \u016b p a k k h a n d h o v e d a n \u0101 k k h a n d h o
\nsa\u00f1\u00f1\u0101kkhandho sa\u1e45kh\u0101rakkhandho vi\u00f1\u00f1\u0101\u1e47akkhandho.
\ndv\u0101das\u0101yatan\u0101ni cakkhv\u0101yatana\u1e43 r\u016bp\u0101yatana\u1e43 sot\u0101yatana\u1e43
\nsadd\u0101yatana\u1e43 gh\u0101n\u0101yatana\u1e43 gandh\u0101yatana\u1e43 jivh\u0101yatana\u1e43
\nras\u0101yatana\u1e43 k\u0101y\u0101yatana\u1e43 pho\u1e6d\u1e6dhabb\u0101yatana\u1e43 man\u0101yatana\u1e43
\ndhamm\u0101yatana\u1e43.
\na\u1e6d\u1e6dh\u0101rasa dh\u0101tuyo cakkhudh\u0101tu r\u016bpadh\u0101tu cakkhuvi\u00f1\u00f1\u0101\u1e47adh\u0101tu
\nsotadh\u0101tu saddadh\u0101tu sotavi\u00f1\u00f1\u0101\u1e47adh\u0101tu gh\u0101nadh\u0101tu gandhadh\u0101tu
\ngh\u0101navi\u00f1\u00f1\u0101\u1e47adh\u0101tu jivh\u0101dh\u0101tu rasadh\u0101tu jivh\u0101vi\u00f1\u00f1\u0101\u1e47adh\u0101tu
\nk\u0101yadh\u0101tu pho\u1e6d\u1e6dhabbadh\u0101tu k\u0101yavi\u00f1\u00f1\u0101\u1e47adh\u0101tu manodh\u0101tu
\nmanovi\u00f1\u00f1\u0101\u1e47adh\u0101tu.
\nb\u0101v\u012bsatindriy\u0101ni cakkhundriya\u1e43 sotindriya\u1e43 gh\u0101nindriya\u1e43
\njivhindriya\u1e43 k\u0101yindriya\u1e43 manindriya\u1e43 itthindriya\u1e43 purisindriya\u1e43
\nj\u012bvitindriya\u1e43 sukhindriya\u1e43 dukkhindriya\u1e43 somanassindriya\u1e43
\nd o m a n a s s i n d r i y a \u1e43 u p e k k h i n d r i y a \u1e43 s a d d h i n d r i y a \u1e43
\nviriyindriya\u1e43 satindriya\u1e43 sam\u0101dhindriya\u1e43 pa\u00f1\u00f1indriya\u1e43
\nana\u00f1\u00f1ata\u00f1\u00f1ass\u0101m\u012btindriya\u1e43 a\u00f1\u00f1indriya\u1e43 a\u00f1\u00f1\u0101t\u0101vindriya\u1e43.<\/p>\n

catt\u0101ri ariyasacc\u0101ni dukkha\u1e43 ariyasacca\u1e43 dukkhasamudayo
\nariyasacca\u1e43 dukkhanirodho ariyasacca\u1e43 dukkhanirodhag\u0101min\u012b
\npa\u1e6dipad\u0101 ariyasacca\u1e43.<\/p>\n

 <\/p>\n

76) Mah\u0101pa\u1e6d\u1e6dh\u0101na<\/strong><\/p>\n

Hetupaccayo \u0101ramma\u1e47apaccayo adhipatipaccayo
\nanantarapaccayo samanantarapaccayo sahaj\u0101tapaccayo a\u00f1\u00f1ama\u00f1\u00f1apaccayo
\nnissayapaccayo upanissayapaccayo purej\u0101tapaccayo
\npacch\u0101j\u0101tapaccayo \u0101sevanapaccayo kammapaccayo vip\u0101kapaccayo
\n\u0101h\u0101rapaccayo indriyapaccayo jh\u0101napaccayo maggapaccayo
\nsampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo
\nvigatapaccayo avigatapaccayo.<\/p>\n

 <\/p>\n

77) Pabbatopama-g\u0101th\u0101<\/strong><\/p>\n

Yath\u0101pi sel\u0101 vipul\u0101 nabha\u1e43 \u0101hacca pabbat\u0101
\nsamant\u0101 anupariyeyyu\u1e43 nippothent\u0101 catuddis\u0101
\neva\u1e43 jar\u0101 ca maccu ca adhivattanti p\u0101\u1e47ino
\nkhattiye br\u0101hma\u1e47e vesse sudde ca\u1e47\u1e0d\u0101lapukkuse
\nna ki\u00f1ci parivajjeti sabbamev\u0101bhimaddati
\nna tattha hatth\u012bna\u1e43 bh\u016bmi na rath\u0101na\u1e43 na pattiy\u0101
\nna c\u0101pi mantayuddhena sakk\u0101 jetu\u1e43 dhanena v\u0101
\ntasm\u0101 hi pa\u1e47\u1e0dito poso sampassa\u1e43 atthamattano
\nbuddhe dhamme ca sa\u1e45ghe ca dh\u012bro saddha\u1e43 nivesaye
\nyo dhammac\u0101r\u012b k\u0101yena v\u0101c\u0101ya uda cetas\u0101
\nidheva na\u1e43 pasa\u1e43santi pecca sagge pamodati.
\n78) Ariyadhana-g\u0101th\u0101
\nYassa saddh\u0101 tath\u0101gate acal\u0101 supati\u1e6d\u1e6dhit\u0101
\ns\u012bla\u00f1ca yassa kaly\u0101\u1e47a\u1e43 ariyakanta\u1e43 pasa\u1e43sita\u1e43
\nsa\u1e45ghe pas\u0101do yassatthi ujubh\u016bta\u00f1ca dassana\u1e43
\nadaliddoti ta\u1e43 \u0101hu amoghantassa j\u012bvita\u1e43
\ntasm\u0101 saddha\u00f1ca s\u012bla\u00f1ca p\u0101s\u0101da\u1e43 dhammadassana\u1e43
\nanuyu\u00f1jetha medh\u0101v\u012b sara\u1e43 buddh\u0101na s\u0101sananti.<\/p>\n

79) Dhamma-niy\u0101ma-sutta\u1e43
\nYa\u1e43 ve nibb\u0101na\u00f1\u0101nassa \u00f1\u0101na\u1e43 pubbe pavattate
\ntasseva visay\u012bbh\u016bt\u0101 y\u0101ya\u1e43 dhammaniy\u0101mat\u0101
\naniccat\u0101 dukkhat\u0101 ca sabbesa\u1e43 ca anattat\u0101
\ntass\u0101 pak\u0101saka\u1e43 sutta\u1e43 ya\u1e43 sambuddhena bh\u0101sita\u1e43
\ns\u0101dh\u016bna\u1e43 \u00f1\u0101\u1e47ac\u0101rena yath\u0101 buddhena desita\u1e43
\nyoniso pa\u1e6dipatyattha\u1e43 ta\u1e43 suttanta\u1e43 bha\u1e47\u0101mase.
\nEvamme suta\u1e43. eka\u1e43 samaya\u1e43 bhagav\u0101 s\u0101vatthiya\u1e43
\nviharati jetavane an\u0101thapi\u1e47\u1e0dikassa \u0101r\u0101me. tatra kho bhagav\u0101
\nbhikkh\u016b \u0101mantesi bhikkhavoti. bhadanteti te bhikkh\u016b bhagavato
\npaccassosu\u1e43. bhagav\u0101 etadavoca.
\n—stop—
\nupp\u0101d\u0101 v\u0101 bhikkhave tath\u0101gat\u0101na\u1e43 anupp\u0101d\u0101 v\u0101 tath\u0101gat\u0101na\u1e43
\n\u1e6dhit\u0101 va s\u0101 dh\u0101tu dhamma\u1e6d\u1e6dhitt\u0101 dhammaniy\u0101mat\u0101 sabbe sa\u1e45kh\u0101r\u0101
\nanicc\u0101ti. ta\u1e43 tath\u0101gato abhisambujjhati abhisameti abhisambujjhitv\u0101
\nabhisametv\u0101 \u0101cikkhati deseti pa\u00f1\u00f1apeti pa\u1e6d\u1e6dhapeti vivarati vibhajati
\nutt\u0101n\u012bkaroti sabbe sa\u1e45kh\u0101r\u0101 anicc\u0101ti.
\nupp\u0101d\u0101 v\u0101 bhikkhave tath\u0101gat\u0101na\u1e43 anupp\u0101d\u0101 v\u0101 tath\u0101gat\u0101na\u1e43
\n\u1e6dhit\u0101 va s\u0101 dh\u0101tu dhamma\u1e6d\u1e6dhitt\u0101 dhammaniy\u0101mat\u0101 sabbe
\nsa\u1e45kh\u0101r\u0101 dukkh\u0101ti. ta\u1e43 tath\u0101gato abhisambujjhati abhisameti
\nabhisambujjhitv\u0101 abhisametv\u0101 \u0101cikkhati deseti pa\u00f1\u00f1apeti pa\u1e6d\u1e6dhapeti
\nvivarati vibhajati utt\u0101n\u012bkaroti sabbe sa\u1e45kh\u0101r\u0101 dukkh\u0101ti.
\nupp\u0101d\u0101 v\u0101 bhikkhave tath\u0101gat\u0101na\u1e43 anupp\u0101d\u0101 v\u0101 tath\u0101gat\u0101na\u1e43
\n\u1e6dhit\u0101 va s\u0101 dh\u0101tu dhamma\u1e6d\u1e6dhitt\u0101 dhammaniy\u0101mat\u0101 sabbe
\ndhamm\u0101 anatt\u0101ti. ta\u1e43 tath\u0101gato abhisambujjhati abhisameti
\nabhisambujjhitav\u0101 abhisametv\u0101 \u0101cikkhati deseti pa\u00f1\u00f1apeti
\npa\u1e6d\u1e6dhapeti vivarati vibhajati utt\u0101n\u012bkaroti sabbe dhamm\u0101 anatt\u0101ti.
\nidamavoca bhagav\u0101. attaman\u0101 te bhikkh\u016b bhagavato bh\u0101sita\u1e43
\nabhinandunti.<\/p>\n

80) Tilakkha\u1e47\u0101di-g\u0101th\u0101
\nSabbe sa\u1e45kh\u0101r\u0101 anicc\u0101ti yad\u0101 pa\u00f1\u00f1\u0101ya passati
\natha nibbindati dukkhe esa maggo visuddhiy\u0101
\nsabbe sa\u1e45kh\u0101r\u0101 dukkh\u0101ti yad\u0101 pa\u00f1\u00f1\u0101ya passati
\natha nibbindati dukkhe esa maggo visuddhiy\u0101
\nsabbe dhamm\u0101 anatt\u0101ti yad\u0101 pa\u00f1\u00f1\u0101ya passati
\natha nibbindati dukkhe esa maggo visuddhiy\u0101
\nappak\u0101 te manussesu ye jan\u0101 p\u0101rag\u0101mino
\nath\u0101ya\u1e43 itar\u0101 paj\u0101 t\u012bramev\u0101nudh\u0101vati
\nye ca kho sammadakkh\u0101te dhamme dhamm\u0101nuvattino
\nte jan\u0101 p\u0101ramessanti maccudheyya\u1e43 suduttara\u1e43
\nka\u1e47ha\u1e43 dhamma\u1e43 vippah\u0101ya sukka\u1e43 bh\u0101vetha pa\u1e47\u1e0dito
\nok\u0101 anokam\u0101gamma viveke yattha d\u016brama\u1e43
\ntatr\u0101bhiratimiccheyya hitv\u0101 k\u0101me aki\u00f1cano
\npariyodapeyya att\u0101na\u1e43 cittakkalesehi pa\u1e47\u1e0dito
\nyesa\u1e43 sambodhiya\u1e45gesu samm\u0101 citta\u1e43 subh\u0101vita\u1e43
\n\u0101d\u0101napa\u1e6dinissagge anup\u0101d\u0101ya ye rat\u0101
\nkh\u012b\u1e47\u0101sav\u0101 jutimanto te loke parinibbut\u0101ti.
\n81) Pa\u1e6diccasamupp\u0101da-p\u0101\u1e6dho
\nAvijj\u0101paccay\u0101 sa\u1e45kh\u0101r\u0101 sa\u1e45kh\u0101rapaccay\u0101 vi\u00f1\u00f1\u0101na\u1e43
\nvi\u00f1\u00f1\u0101\u1e47apaccay\u0101 n\u0101mar\u016bpa\u1e43 n\u0101mar\u016bpapaccay\u0101 sa\u1e37\u0101yatana\u1e43
\nsa\u1e37\u0101yatanapaccay\u0101 phasso phassapaccay\u0101 vedan\u0101 vedan\u0101paccay\u0101
\nta\u1e47h\u0101 ta\u1e47h\u0101paccay\u0101 up\u0101d\u0101na\u1e43 up\u0101d\u0101napaccay\u0101 bhavo bhavapaccay\u0101
\nj\u0101ti j\u0101tipaccay\u0101 jar\u0101mara\u1e47a\u1e43 sokaparidevadukkhadomanas
\nsup\u0101y\u0101s\u0101 sambhavanti. evametassa kevalassa dukkhakkhandhassa
\nsamudayo hoti.<\/p>\n

avijj\u0101yatveva asesavir\u0101ganirodh\u0101 sa\u1e45kh\u0101ranirodho sa\u1e45kh\u0101ranirodh\u0101
\nvi\u00f1\u00f1\u0101\u1e47anirodho vi\u00f1\u00f1\u0101\u1e47anirodh\u0101 n\u0101mar\u016bpanirodho
\nn\u0101mar\u016bpanirodh\u0101 sa\u1e37\u0101yatananirodho sa\u1e37\u0101yatananirodh\u0101
\nphassanirodho phassanirodh\u0101 vedan\u0101nirodho vedan\u0101nirodh\u0101
\nta\u1e47h\u0101nirodho ta\u1e47h\u0101nirodh\u0101 up\u0101d\u0101nanirodho up\u0101d\u0101nanirodh\u0101
\nbhavanirodho bhavanirodh\u0101 j\u0101tinirodho j\u0101tinirodh\u0101 jar\u0101mara\u1e47a\u1e43
\nsokaparidevadukkhadomanassup\u0101y\u0101s\u0101 nirujjhanati. evametassa
\nkevalassa dukkhakkhandhassa nirodho hoti.
\n82) Buddha-ud\u0101na-g\u0101th\u0101
\nYad\u0101 have p\u0101tubhavanti dhamm\u0101
\n\u0101t\u0101pino jh\u0101yato br\u0101hma\u1e47assa
\nathassa ka\u1e45kh\u0101 vapayanti sabb\u0101
\nyato paj\u0101n\u0101ti sahetudhamma\u1e43.
\nyad\u0101 have p\u0101tubhavanti dhamm\u0101
\n\u0101t\u0101pino jh\u0101yato br\u0101hma\u1e47assa
\nathassa ka\u1e45kh\u0101 vapayanti sabb\u0101
\nyato khaya\u1e43 paccay\u0101na\u1e43 avedi.
\nyad\u0101 have p\u0101tubhavanti dhamm\u0101
\n\u0101t\u0101pino jh\u0101yato br\u0101hma\u1e47assa
\nvidh\u016bpaya\u1e43 ti\u1e6d\u1e6dhati m\u0101rasena\u1e43
\ns\u016brova obh\u0101sayamantalikkhanti.<\/p>\n

83) Bhaddeka-ratta-g\u0101th\u0101
\nAt\u012bta\u1e43 n\u0101nv\u0101gameyya nappa\u1e6dika\u1e45khe an\u0101gata\u1e43
\nyadat\u012btampah\u012bnanta\u1e43 appatta\u00f1ca an\u0101gata\u1e43
\npaccuppanna\u00f1ca yo dhamma\u1e43 tattha tattha vipassati
\nasa\u1e43hira\u1e43 asa\u1e45kuppa\u1e43 ta\u1e43 viddh\u0101 manubr\u016bhaye
\najjeva kiccam\u0101tappa\u1e43 ko ja\u00f1\u00f1\u0101 mara\u1e47a\u1e43 suve
\nna hi no sa\u1e45garantena mah\u0101senena maccun\u0101
\neva\u1e43 vih\u0101rim\u0101t\u0101pi\u1e43 ahorattamatandita\u1e43
\nta\u1e43 ve bhaddekarattoti santo \u0101cikkhate mun\u012bti.
\n84) The Death Pa\u1e43sukula
\nAnicc\u0101 vata sa\u1e45kh\u0101r\u0101 upp\u0101davayadhammino,
\nuppajjitv\u0101 nirujjhanti tesa\u1e43 v\u016bpasamo sukho.
\nPa\u1e43sukula
\nAcira\u1e43 vataya\u1e43 k\u0101yo pa\u1e6dhavi\u1e43 adhisessati,
\nchu\u1e0d\u1e0do apetavi\u00f1\u00f1\u0101\u1e47o nirattha\u1e43va kali\u1e45gara\u1e43.[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 6 SUTTAS” el_id=”1499853249876-2b1e1239-3f07″]85) Dhammacakkap-pavattana-sutta<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Anuttara\u1e43 abhisambodhi\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 sambujjhitv\u0101 tath\u0101gato<\/span>
\npa\u1e6dhama\u1e43 ya\u1e43 adesesi \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0dhammacakka\u1e43 anuttara\u1e43<\/span>
\nsammadeva pavattento \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 loke appa\u1e6divattiya\u1e43<\/span>
\nyatth\u0101kkh\u0101t\u0101 ubho ant\u0101 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 pa\u1e6dipatti ca majjhim\u0101<\/span>
\ncat\u016bsv\u0101riyasaccesu \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 visuddha\u1e43 \u00f1\u0101\u1e47adassana\u1e43<\/span>
\ndesita\u1e43 dhammar\u0101jena \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 samm\u0101sambodhikittana\u1e43<\/span>
\nn\u0101mena vissuta\u1e43 sutta\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dhammacakkappavattana\u1e43<\/span>
\nveyy\u0101kara\u1e47ap\u0101\u1e6dhena \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0sa\u1e43g\u012btantambha\u1e47\u0101mase.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Evamme suta\u1e43. eka\u1e43 samaya\u1e43 bhagav\u0101 b\u0101r\u0101\u1e47asiya\u1e43<\/span>
\nviharati isipatane migad\u0101ye. tatra kho bhagav\u0101 pa\u00f1cavaggiye<\/span>
\nbhikkh\u016b \u0101mantesi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 dveme bhikkhave ant\u0101 pabbajitena na sevitabb\u0101 yo c\u0101ya\u1e43<\/span>
\nk\u0101mesu k\u0101masukhallik\u0101nuyogo h\u012bno gammo pothujjaniko anariyo<\/span>
\nanatthasa\u00f1hito yo c\u0101ya\u1e43 attakilamath\u0101nuyogo dukkho anariyo<\/span>
\nanatthasa\u00f1hito.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ete te bhikkhave ubho ante anupagamma majjhim\u0101 pa\u1e6dipad\u0101<\/span>
\ntath\u0101gatena abhisambuddh\u0101 cakkhukara\u1e47\u012b \u00f1\u0101\u1e47akara\u1e47\u012b upasam\u0101ya<\/span>
\nabhi\u00f1\u00f1\u0101ya sambodh\u0101ya nibb\u0101n\u0101ya sa\u1e43vattati.<\/span>
\n\u00a0 \u00a0 \u00a0katam\u0101 ca s\u0101 bhikkhave majjhim\u0101 pa\u1e6dipad\u0101 tath\u0101gatena<\/span>
\nabhisambuddh\u0101 cakkhukara\u1e47\u012b \u00f1\u0101\u1e47akara\u1e47\u012b upasam\u0101ya abhi\u00f1\u00f1\u0101ya<\/span>
\nsambodh\u0101ya nibb\u0101n\u0101ya sa\u1e43vattati.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ayameva ariyo a\u1e6d\u1e6dha\u1e45giko maggo. seyyath\u012bda\u1e43. samm\u0101di\u1e6d\u1e6dhi<\/span>
\nsamm\u0101sa\u1e45kappo samm\u0101v\u0101c\u0101 samm\u0101kammanto samm\u0101\u0101j\u012bvo<\/span>
\nsamm\u0101v\u0101y\u0101mo samm\u0101sati samm\u0101sam\u0101dhi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0aya\u1e43 kho s\u0101 bhikkhave majjhim\u0101 pa\u1e6dipad\u0101 tath\u0101gatena<\/span>
\nabhisambuddh\u0101 cakkhukara\u1e47\u012b \u00f1\u0101\u1e47akara\u1e47\u012b upasam\u0101ya abhi\u00f1\u00f1\u0101ya<\/span>
\nsambodh\u0101ya nibb\u0101n\u0101ya sa\u1e43vattati.\u00a0<\/span><\/p>\n

\u00a0 \u00a0 \u00a0idam kho pana bhikkhave dukkha\u1e43 ariyasacca\u1e43. j\u0101tipi<\/span>
\ndukkh\u0101 jar\u0101pi dukkh\u0101 mara\u1e47ampi dukkha\u1e43 sokaparidevadukkhadomanassup\u0101y\u0101s\u0101pi<\/span>
\ndukkh\u0101 appiyehi sampayogo dukkho piyehi vippayogo dukkho yampiccha\u1e43 na labhati tampi dukkha\u1e43<\/span>
\nsa\u1e45khittena pa\u00f1cup\u0101d\u0101nakkhandh\u0101 dukkh\u0101.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ida\u1e43 kho pana bhikkhave dukkhasamudayo ariyasacca\u1e43.<\/span>
\ny\u0101ya\u1e43 ta\u1e47h\u0101 ponobbhavik\u0101 nandir\u0101gasahagat\u0101 tatra tatr\u0101bhinandin\u012b.<\/span>
\nseyyath\u012bda\u1e43. k\u0101mata\u1e47h\u0101 bhavata\u1e47h\u0101 vibhavata\u1e47h\u0101.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ida\u1e43 kho pana bhikkhave dukkhanirodho ariyasacca\u1e43. yo<\/span>
\ntass\u0101yeva ta\u1e47h\u0101ya asesavir\u0101ganirodho c\u0101go pa\u1e6dinissaggo mutti<\/span>
\nan\u0101layo.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ida\u1e43 kho pana bhikkhave dukkhanirodhag\u0101min\u012b pa\u1e6dipad\u0101<\/span>
\nariyasacca\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 ayameva ariyo a\u1e6d\u1e6dha\u1e45giko maggo. seyyath\u012bda\u1e43. samm\u0101di\u1e6d\u1e6dhi<\/span>
\nsamm\u0101sa\u1e45kappo samm\u0101v\u0101c\u0101 samm\u0101kammanto samm\u0101\u0101j\u012bvo<\/span>
\nsamm\u0101v\u0101y\u0101mo samm\u0101sati samm\u0101sam\u0101dhi.<\/span>
\n—stop—<\/span>
\n\u00a0 \u00a0 \u00a0<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ida\u1e43 dukkha\u1e43 ariyasaccanti me bhikkhave pubbe ananussutesu<\/span>
\ndhammesu cakkhu\u1e43 udap\u0101di \u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di<\/span>
\nvijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 ta\u1e43 kho panida\u1e43 dukkha\u1e43 ariyasacca\u1e43 pari\u00f1\u00f1eyyanti me<\/span>
\nbhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43 udap\u0101di<\/span>
\n\u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 kho panida\u1e43 dukkha\u1e43 ariyasacca\u1e43 pari\u00f1\u00f1\u0101tanti me<\/span>
\nbhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43 udap\u0101di<\/span>
\n\u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ida\u1e43 dukkhasamudayo ariyasaccanti me bhikkhave pubbe<\/span>
\nananussutesu dhammesu cakkhu\u1e43 udap\u0101di \u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101<\/span>
\nudap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 kho panida\u1e43 dukkhasamudayo ariyasacca\u1e43 pah\u0101tabbanti<\/span>
\nme bhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43 udap\u0101di<\/span>
\n\u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 kho panida\u1e43 dukkhasamudayo ariyasacca\u1e43 pah\u012bnanti<\/span>
\nme bhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43 udap\u0101di<\/span>
\n\u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ida\u1e43 dukkhanirodha ariyasaccanti me bhikkhave pubbe<\/span>
\nananussutesu dhammesu cakkhu\u1e43 udap\u0101di \u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101<\/span>
\nudap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 kho panida\u1e43 dukkhanirodho ariyasacca\u1e43 sacchik\u0101tabbanti<\/span>
\nme bhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43 udap\u0101di<\/span>
\n\u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 kho panida\u1e43 dukkhanirodho ariyasacca\u1e43 sacchikatanti<\/span>
\nme bhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43 udap\u0101di<\/span>
\n\u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ida\u1e43 dukkhanirodhag\u0101min\u012b pa\u1e6dipad\u0101 ariyasaccanti me<\/span>
\nbhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43 udap\u0101di<\/span>
\n\u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 kho panida\u1e43 dukkhanirodhag\u0101min\u012b pa\u1e6dipad\u0101 ariyasacca\u1e43<\/span>
\nbh\u0101vetabbanti me bhikkhave pubbe ananussutesu dhammesu<\/span>
\ncakkhu\u1e43 udap\u0101di \u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di<\/span>
\n\u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 kho panida\u1e43 dukkhanirodhag\u0101min\u012b pa\u1e6dipad\u0101 ariyasacca\u1e43<\/span>
\nbh\u0101vitanti me bhikkhave pubbe ananussutesu dhammesu cakkhu\u1e43<\/span>
\nudap\u0101di \u00f1\u0101\u1e47a\u1e43 udap\u0101di pa\u00f1\u00f1\u0101 udap\u0101di vijj\u0101 udap\u0101di \u0101loko udap\u0101di.<\/span><\/p>\n

\u00a0 \u00a0 y\u0101vak\u012bva\u00f1ca me bhikkhave imesu cat\u016bsu ariyasaccesu<\/span>
\nevantipariva\u1e6d\u1e6da\u1e43 dv\u0101das\u0101k\u0101ra\u1e43 yath\u0101bh\u016bta\u1e43 \u00f1\u0101\u1e47adassana\u1e43 na<\/span>
\nsuvisuddha\u1e43 ahosi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0neva t\u0101v\u0101ha\u1e43 bhikkhave sadevake loke sam\u0101rake sabrahmake<\/span>
\nsassama\u1e47abr\u0101hma\u1e47iy\u0101 paj\u0101ya sadevamanuss\u0101ya anuttara\u1e43<\/span>
\nsamm\u0101sambodhi\u1e43 abhisambuddho pacca\u00f1\u00f1\u0101si\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0yato ca kho me bhikkhave imesu cat\u016bsu ariyasaccesu<\/span>
\nevanti pariva\u1e6d\u1e6da\u1e43 dv\u0101das\u0101k\u0101ra\u1e43 yath\u0101bh\u016bta\u1e43 \u00f1\u0101\u1e47adassana\u1e43<\/span>
\nsuvisuddha\u1e43 ahosi<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ath\u0101ha\u1e43 bhikkhave sadevake loke sam\u0101rake sabrahmake<\/span>
\nsassama\u1e47abr\u0101hma\u1e47iy\u0101 paj\u0101ya sadevamanuss\u0101ya anuttara\u1e43<\/span>
\nsamm\u0101sambodhi\u1e43 abhisambuddho pacca\u00f1\u00f1\u0101si\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0\u00f1\u0101\u1e47a\u00f1ca pana me dassana\u1e43 udap\u0101di akupp\u0101 me vimutti<\/span>
\nayamantim\u0101 j\u0101ti natthid\u0101ni punabbhavoti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0idamavoca bhagav\u0101. attaman\u0101 pa\u00f1cavaggiy\u0101 bhikkh\u016b<\/span>
\nbhagavato bh\u0101sita\u1e43 abhinandu\u1e43. imasmi\u00f1ca pana veyy\u0101kara\u1e47asmi\u1e43<\/span>
\nbha\u00f1\u00f1am\u0101ne \u0101yasmato ko\u1e47\u1e0da\u00f1\u00f1assa viraja\u1e43 v\u012btamala\u1e43<\/span>
\ndhammacakkhu\u1e43 udap\u0101di ya\u1e43ki\u00f1ci samudayadhamma\u1e43<\/span>
\nsabbanta\u1e43 nirodhadhammanti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0pavattite ca bhagavat\u0101 dhammacakke bhumm\u0101 dev\u0101<\/span>
\nsaddamanuss\u0101vesu\u1e43 etambhagavat\u0101 b\u0101r\u0101\u1e47asiya\u1e43 isipatane<\/span>
\nmigad\u0101ye anuttara\u1e43 dhammacakka\u1e43 pavattita\u1e43 appa\u1e6divattiya\u1e43<\/span>
\nsama\u1e47ena v\u0101 br\u0101hma\u1e47ena v\u0101 devena v\u0101 m\u0101rena v\u0101 brahmun\u0101 v\u0101<\/span>
\nkenaci v\u0101 lokasminti. (stop )<\/span><\/p>\n

\u00a0 \u00a0 \u00a0bhumm\u0101na\u1e43<\/strong> dev\u0101na\u1e43 sadda\u1e43 sutv\u0101 c\u0101tummah\u0101r\u0101jik\u0101 dev\u0101<\/span>
\nsaddamanuss\u0101vesu\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0c\u0101tummah\u0101r\u0101jik\u0101na\u1e43 dev\u0101na\u1e43 sadda\u1e43 sutv\u0101 t\u0101vati\u1e45s\u0101 dev\u0101<\/span>
\nsaddamanuss\u0101vesu\u1e43. t\u0101vati\u1e45s\u0101na\u1e45 dev\u0101na\u1e43 sadda\u1e43 sutv\u0101 y\u0101m\u0101<\/span>
\ndev\u0101 saddamanuss\u0101vesu\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0y \u0101 m \u0101 n a \u1e43 d e v \u0101 n a \u1e43 s a d d a \u1e43 s u t v \u0101 t u s i t \u0101 d e v \u0101<\/span>
\nsaddamanuss\u0101vesu\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0tusit\u0101na\u1e43 dev\u0101na\u1e43 sadda\u1e43 sutv\u0101 nimm\u0101narat\u012b dev\u0101<\/span>
\nsaddamanuss\u0101vesu\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0nimm\u0101narat\u012bna\u1e43 dev\u0101na\u1e43 sadda\u1e43 sutv\u0101 paranimmitavasavatt\u012b<\/span>
\ndev\u0101 saddamanuss\u0101vesu\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0paranimmitavasavatt\u012bna\u1e43 dev\u0101na\u1e43 sadda\u1e43 sutv\u0101<\/span>
\nbrahmak\u0101yik\u0101<\/span><\/p>\n

\u00a0 \u00a0 \u00a0dev\u0101 saddamanuss\u0101vesu\u1e43 etambhagavat\u0101 b\u0101r\u0101\u1e47asiya\u1e43<\/span>
\nisipatane migad\u0101ye anuttara\u1e43 dhammacakka\u1e43 pavattita\u1e43<\/span>
\nappa\u1e6divattiya\u1e43 sama\u1e47ena v\u0101 br\u0101hma\u1e47ena v\u0101 devena v\u0101 m\u0101rena v\u0101<\/span>
\nbrahmun\u0101 v\u0101 kenaci v\u0101 lokasminti.<\/span>
\n—stop—<\/span><\/p>\n

\u00a0 \u00a0 \u00a0itiha tena<\/strong> kha\u1e47ena tena muhuttena y\u0101va brahmalok\u0101 saddo<\/span>
\nabbhuggacchi. aya\u00f1ca dasasahass\u012b lokadh\u0101tu sa\u1e45kampi sampakampi<\/span>
\nsampavedhi. appam\u0101\u1e47o ca o\u1e37\u0101ro obh\u0101so loke p\u0101turahosi atikkammeva<\/span>
\ndev\u0101na\u1e43 dev\u0101nubh\u0101va\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0athakho bhagav\u0101 ud\u0101na\u1e43 ud\u0101nesi a\u00f1\u00f1\u0101si vata bho ko\u1e47\u1e0da\u00f1\u00f1o<\/span>
\na\u00f1\u00f1\u0101si vata bho ko\u1e47\u1e0da\u00f1\u00f1oti. itihida\u1e43 \u0101yasmato ko\u1e47\u1e0da\u00f1\u00f1assa<\/span>
\na\u00f1\u00f1\u0101ko\u1e47\u1e0da\u00f1\u00f1otveva n\u0101ma\u1e43 ahos\u012bti.<\/span><\/p>\n

86) Anattalakkha\u1e47a-sutta\u1e43<\/strong><\/span>
\nYanta\u1e43 sattehi dukkhena \u00a0 \u00a0 \u00a0 \u00a0 \u00f1eyya\u1e43 anattalakkha\u1e47a\u1e43<\/span>
\nattav\u0101d\u0101ttasa\u00f1\u00f1\u0101na\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sammadeva vimocana\u1e43<\/span>
\nsambuddho ta\u1e43 pak\u0101sesi \u00a0 \u00a0 \u00a0 \u00a0 di\u1e6d\u1e6dhasacc\u0101na yogina\u1e43<\/span>
\nuttari\u1e43 pa\u1e6divedh\u0101ya \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 bh\u0101vetu\u1e43 \u00f1\u0101\u1e47amuttama\u1e43<\/span>
\nyantesa\u1e43 di\u1e6d\u1e6dhadhamm\u0101na\u1e43 \u00a0 \u00a0\u00f1\u0101\u1e47enupparikkhata\u1e43<\/span>
\nsabb\u0101savehi citt\u0101ni \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0vimucci\u1e43su asesato<\/span>
\ntath\u0101 \u00f1\u0101\u1e47\u0101nus\u0101rena \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 s\u0101sana\u1e43 k\u0101tumicchata\u1e43<\/span>
\ns\u0101dh\u016bna\u1e43 atthasiddhattha\u1e43 \u00a0 \u00a0 \u00a0ta\u1e43 suttanta\u1e43 bha\u1e47\u0101mase.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Evamme suta\u1e43. eka\u1e43 samaya\u1e43 bhagav\u0101 b\u0101r\u0101\u1e47asiya\u1e43<\/span>
\nviharati isipatane migad\u0101ye. tatra kho bhagav\u0101 pa\u00f1cavaggiye<\/span>
\nbhikkh\u016b \u0101mantesi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 r\u016bpa\u1e43 bhikkhave anatt\u0101. r\u016bpa\u00f1ca hida\u1e43 bhikkhave att\u0101<\/span>
\nabhavissa nayida\u1e43 r\u016bpa\u1e43 \u0101b\u0101dh\u0101ya sa\u1e43vatteyya labbhetha ca<\/span>
\nr\u016bpe eva\u1e43 me r\u016bpa\u1e43 hotu eva\u1e43 me r\u016bpa\u1e43 m\u0101 ahos\u012bti. yasm\u0101 ca<\/span>
\nkho bhikkhave r\u016bpa\u1e43 anatt\u0101 tasm\u0101 r\u016bpa\u1e43 \u0101b\u0101dh\u0101ya sa\u1e43vattati na<\/span>
\nca labbhati r\u016bpe eva\u1e43 me r\u016bpa\u1e43 hotu eva\u1e43 me r\u016bpa\u1e43 m\u0101 ahos\u012bti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 vedan\u0101 anatt\u0101. vedan\u0101 ca hida\u1e43 bhikkhave att\u0101 abhavissa<\/span>
\nnayida\u1e43 vedan\u0101 \u0101b\u0101dh\u0101ya sa\u1e43vatteyya labbhetha ca vedan\u0101ya<\/span>
\neva\u1e43 me vedan\u0101 hotu eva\u1e43 me vedan\u0101 m\u0101 ahos\u012bti. yasm\u0101 ca kho<\/span>
\nbhikkhave vedan\u0101 anatt\u0101 tasm\u0101 vedan\u0101 \u0101b\u0101dh\u0101ya sa\u1e43vattati na<\/span>
\nca labbhati vedan\u0101ya eva\u1e43 me vedan\u0101 hotu eva\u1e43 me vedan\u0101 m\u0101<\/span>
\nahos\u012bti.<\/span><\/p>\n

\u00a0 \u00a0\u00a0sa\u00f1\u00f1\u0101 anatt\u0101. sa\u00f1\u00f1\u0101 ca hida\u1e43 bhikkhave att\u0101 abhavissa<\/span>
\nnayida\u1e43 sa\u00f1\u00f1\u0101 \u0101b\u0101dh\u0101ya sa\u1e43vatteyya labbhetha ca sa\u00f1\u00f1\u0101ya<\/span>
\neva\u1e43 me sa\u00f1\u00f1\u0101 hotu eva\u1e43 me sa\u00f1\u00f1\u0101 m\u0101 ahos\u012bti. yasm\u0101 ca kho<\/span>
\nbhikkhave sa\u00f1\u00f1\u0101 anatt\u0101 tasm\u0101 sa\u00f1\u00f1\u0101 \u0101b\u0101dh\u0101ya sa\u1e43vattati na ca<\/span>
\nlabbhati sa\u00f1\u00f1\u0101ya eva\u1e43 me sa\u00f1\u00f1\u0101 hotu eva\u1e43 me sa\u00f1\u00f1\u0101 m\u0101 ahos\u012bti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0sa\u1e45kh\u0101r\u0101 anatt\u0101. sa\u1e45kh\u0101r\u0101 ca hida\u1e43 bhikkhave att\u0101 abhavissa\u1e43su<\/span>
\nnayida\u1e43 sa\u1e45kh\u0101r\u0101 \u0101b\u0101dh\u0101ya sa\u1e43vatteyyu\u1e43 labbhetha ca sa\u1e45kh\u0101resu<\/span>
\neva\u1e43 me sa\u1e45kh\u0101r\u0101 hontu eva\u1e43 me sa\u1e45kh\u0101r\u0101 m\u0101 ahesunti. yasm\u0101<\/span>
\nca kho bhikkhave sa\u1e45kh\u0101r\u0101 anatt\u0101 tasm\u0101 sa\u1e45kh\u0101r\u0101 \u0101b\u0101dh\u0101ya<\/span>
\nsa\u1e43vattanti na ca labbhati sa\u1e45kh\u0101resu eva\u1e43 me sa\u1e45kh\u0101r\u0101 hontu<\/span>
\neva\u1e43 me sa\u1e45kh\u0101r\u0101 m\u0101 ahesunti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0vi\u00f1\u00f1\u0101\u1e47a\u1e43 anatt\u0101. vi\u00f1\u00f1\u0101\u1e47a\u00f1ca hida\u1e43 bhikkhave att\u0101 abhavissa<\/span>
\nnayida\u1e43 vi\u00f1\u00f1\u0101\u1e47a\u1e43 \u0101b\u0101dh\u0101ya sa\u1e43vatteyya labbhetha ca vi\u00f1\u00f1\u0101\u1e47e<\/span>
\neva\u1e43 me vi\u00f1\u00f1\u0101\u1e47a\u1e43 hotu eva\u1e43 me vi\u00f1\u00f1\u0101\u1e47a\u1e43 m\u0101 ahos\u012bti. yasm\u0101<\/span>
\nca kho bhikkhave vi\u00f1\u00f1\u0101\u1e47a\u1e43 anatt\u0101 tasm\u0101 vi\u00f1\u00f1\u0101\u1e47a\u1e43 \u0101b\u0101dh\u0101ya<\/span>
\nsa\u1e43vattati na ca labbhati vi\u00f1\u00f1\u0101\u1e47e eva\u1e43 me vi\u00f1\u00f1\u0101\u1e47a\u1e43 hotu eva\u1e43<\/span>
\nme vi\u00f1\u00f1\u0101\u1e47a\u1e43 m\u0101 ahos\u012bti.<\/span>
\n—stop—<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 ki\u1e43<\/strong> ma\u00f1\u00f1atha bhikkhave r\u016bpa\u1e43 nicca\u1e43 v\u0101 anicca\u1e43 v\u0101ti<\/span>
\nanicca\u1e43 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 v\u0101 ta\u1e43 sukha\u1e43 v\u0101ti.<\/span>
\ndukkha\u1e43 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 vipari\u1e47\u0101madhamma\u1e43<\/span>
\nkalla\u1e43 nu ta\u1e43 samanupassitu\u1e43 eta\u1e43 mama esohamasmi eso me<\/span>
\natt\u0101ti. no heta\u1e43 bhante.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 ta\u1e43 ki\u1e43 ma\u00f1\u00f1atha bhikkhave vedan\u0101 nicc\u0101 v\u0101 anicc\u0101 v\u0101ti<\/span>
\nanicc\u0101 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 v\u0101 ta\u1e43 sukha\u1e43 v\u0101ti.<\/span>
\ndukkha\u1e43 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 vipari\u1e47\u0101madhamma\u1e43<\/span>
\nkalla\u1e43 nu ta\u1e43 samanupassitu\u1e43 eta\u1e43 mama esohamasmi eso me<\/span>
\natt\u0101ti. no heta\u1e43 bhante.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 ki\u1e43 ma\u00f1\u00f1atha bhikkhave sa\u00f1\u00f1\u0101 nicc\u0101 v\u0101 anicc\u0101 v\u0101ti anicc\u0101<\/span>
\nbhante. yampan\u0101nicca\u1e43 dukkha\u1e43 v\u0101 ta\u1e43 sukha\u1e43 v\u0101ti. dukkha\u1e43<\/span>
\nbhante. yampan\u0101nicca\u1e43 dukkha\u1e43 vipari\u1e47\u0101madhamma\u1e43 kalla\u1e43<\/span>
\nnu ta\u1e43 samanupassitu\u1e43 eta\u1e43 mama esohamasmi eso me att\u0101ti.<\/span>
\nno heta\u1e43 bhante.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 ki\u1e43 ma\u00f1\u00f1atha bhikkhave sa\u1e45kh\u0101r\u0101 nicc\u0101 v\u0101 anicc\u0101 v\u0101ti<\/span>
\nanicc\u0101 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 v\u0101 ta\u1e43 sukha\u1e43 v\u0101ti.<\/span>
\ndukkha\u1e43 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 vipari\u1e47\u0101madhamma\u1e43<\/span>
\nkalla\u1e43 nu ta\u1e43 samanupassitu\u1e43 eta\u1e43 mama esohamasmi eso me<\/span>
\natt\u0101ti. no heta\u1e43 bhante.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ta\u1e43 ki\u1e43 ma\u00f1\u00f1atha bhikkhave vi\u00f1\u00f1\u0101\u1e47a\u1e43 nicca\u1e43 v\u0101 anicca\u1e43<\/span>
\nv\u0101ti anicca\u1e43 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 v\u0101 ta\u1e43 sukha\u1e43 v\u0101ti.<\/span>
\ndukkha\u1e43 bhante. yampan\u0101nicca\u1e43 dukkha\u1e43 vipari\u1e47\u0101madhamma\u1e43<\/span>
\nkalla\u1e43 nu ta\u1e43 samanupassitu\u1e43 eta\u1e43 mama esohamasmi eso me<\/span>
\natt\u0101ti. no heta\u1e43 bhante.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0tasm\u0101tiha bhikkhave ya\u1e45ki\u00f1ci r\u016bpa\u1e43 at\u012bt\u0101n\u0101gatapaccuppanna\u1e43<\/span>
\najjhatta\u1e43 v\u0101 bahiddh\u0101 v\u0101 o\u1e37\u0101rika\u1e43 v\u0101 sukhuma\u1e43 v\u0101 h\u012bna\u1e43 v\u0101<\/span>
\npa\u1e47\u012bta\u1e43 v\u0101 yand\u016bre santike v\u0101 sabba\u1e43 r\u016bpa\u1e43 neta\u1e43 mama nesohamasmi<\/span>
\nna meso att\u0101ti. evameta\u1e43 yath\u0101bh\u016bta\u1e43 sammappa\u00f1\u00f1\u0101ya<\/span>
\nda\u1e6d\u1e6dhabba\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0y\u0101 k\u0101ci vedan\u0101 at\u012bt\u0101n\u0101gatapaccuppann\u0101 ajjhatt\u0101 v\u0101 bahiddh\u0101<\/span>
\nv\u0101 o\u1e37\u0101rik\u0101 v\u0101 sukhum\u0101 v\u0101 h\u012bn\u0101 v\u0101 pa\u1e47\u012bt\u0101 v\u0101 y\u0101 d\u016bre santike v\u0101<\/span>
\nsabb\u0101 vedan\u0101 neta\u1e43 mama nesohamasmi na meso att\u0101ti. evameta\u1e43<\/span>
\nyath\u0101bh\u016bta\u1e43 sammappa\u00f1\u00f1\u0101ya da\u1e6d\u1e6dhabba\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0y\u0101 k\u0101ci sa\u00f1\u00f1\u0101 at\u012bt\u0101n\u0101gatapaccuppann\u0101 ajjhatt\u0101 v\u0101 bahiddh\u0101<\/span>
\nv\u0101 o\u1e37\u0101rik\u0101 v\u0101 sukhum\u0101 v\u0101 h\u012bn\u0101 v\u0101 pa\u1e47\u012bt\u0101 v\u0101 y\u0101 d\u016bre santike v\u0101<\/span>
\nsabb\u0101 sa\u00f1\u00f1\u0101 neta\u1e43 mama nesohamasmi na meso att\u0101ti. evameta\u1e43<\/span>
\nyath\u0101bh\u016bta\u1e43 sammappa\u00f1\u00f1\u0101ya da\u1e6d\u1e6dhabba\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ye keci sa\u1e45kh\u0101r\u0101 at\u012bt\u0101n\u0101gatapaccuppann\u0101 ajjhatt\u0101 v\u0101 bahiddh\u0101<\/span>
\nv\u0101 o\u1e37\u0101rik\u0101 v\u0101 sukhum\u0101 v\u0101 h\u012bn\u0101 v\u0101 pa\u1e47\u012bt\u0101 v\u0101 ye d\u016bre santike v\u0101 sabbe<\/span>
\nsa\u1e45kh\u0101r\u0101 neta\u1e43 mama nesohamasmi na meso att\u0101ti. evameta\u1e43<\/span>
\nyath\u0101bh\u016bta\u1e43 sammappa\u00f1\u00f1\u0101ya da\u1e6d\u1e6dhabba\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0ya\u1e45ki\u00f1ci vi\u00f1\u00f1\u0101\u1e47a\u1e43 at\u012bt\u0101n\u0101gatapaccuppanna\u1e43 ajjhatta\u1e43 v\u0101<\/span>
\nbahiddh\u0101 v\u0101 o\u1e37\u0101rika\u1e43 v\u0101 sukhuma\u1e43 v\u0101 h\u012bna\u1e43 v\u0101 pa\u1e47\u012bta\u1e43 v\u0101<\/span>
\nyand\u016bre santike v\u0101 sabba\u1e43 vi\u00f1\u00f1\u0101\u1e47a\u1e43 neta\u1e43 mama nesohamasmi na<\/span>
\nmeso att\u0101ti. evameta\u1e43 yath\u0101bh\u016bta\u1e43 sammappa\u00f1\u00f1\u0101ya da\u1e6d\u1e6dhabba\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0eva\u1e43<\/strong> passa\u1e43 bhikkhave sutv\u0101 ariyas\u0101vako r\u016bpasmi\u1e43pi<\/span>
\nnibbindati vedan\u0101yapi nibbindati sa\u00f1\u00f1\u0101yapi nibbindati sa\u1e45kh\u0101resupi<\/span>
\nnibbindati vi\u00f1\u00f1\u0101\u1e47asmi\u1e43pi nibbindati. nibbinda\u1e43 virajjati. vir\u0101g\u0101<\/span>
\nvimuccati. vimuttasmi\u1e43 vimuttam\u012bti \u00f1\u0101\u1e47a\u1e43 hoti kh\u012b\u1e47\u0101 j\u0101ti vusita\u1e43<\/span>
\nbrahmacariya\u1e43 kata\u1e43 kara\u1e47\u012bya\u1e43 n\u0101para\u1e43 itthatt\u0101y\u0101ti paj\u0101n\u0101t\u012bti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0idamavoca bhagav\u0101. attaman\u0101 pa\u00f1cavaggiy\u0101 bhikkh\u016b<\/span>
\nbhagavato bh\u0101sita\u1e43 abhinnadu\u1e43. imasmi\u00f1ca pana veyy\u0101kara\u1e47asmi\u1e43<\/span>
\nbha\u00f1\u00f1am\u0101ne pa\u00f1cavaggiy\u0101na\u1e43 bhikkh\u016bna\u1e43 anup\u0101d\u0101ya \u0101savehi<\/span>
\ncitt\u0101ni vimucci\u1e43s\u016bti.<\/span><\/p>\n

87) \u0100ditta-pariy\u0101ya-sutta\u1e43<\/strong><\/span>
\nVeneyyadamanop\u0101ye \u00a0 \u00a0 \u00a0 sabbaso p\u0101rami\u1e43 gato<\/span>
\namoghavacano buddho \u00a0 \u00a0abhi\u00f1\u00f1\u0101y\u0101nus\u0101sako<\/span>
\nci\u1e47\u1e47\u0101nur\u016bpato c\u0101pi \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dhammena vinaya\u1e43 paja\u1e43<\/span>
\nci\u1e47\u1e47\u0101ggip\u0101ricariy\u0101na\u1e43 \u00a0 \u00a0 \u00a0sambojjh\u0101rahayogina\u1e43<\/span>
\nyam\u0101dittapariy\u0101ya\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 desayanto manohara\u1e43<\/span>
\nte sot\u0101ro vimocesi \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0asekkh\u0101ya vimuttiy\u0101<\/span>
\ntathevopaparikkh\u0101ya \u00a0 \u00a0 \u00a0 \u00a0vi\u00f1\u00f1\u016bna\u1e43 sotumicchata\u1e43<\/span>
\ndukkhat\u0101lakkha\u1e47op\u0101ya\u1e43 \u00a0ta\u1e43 suttanta\u1e43 bha\u1e47\u0101mase.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Evamme suta\u1e43.<\/strong> eka\u1e43 samaya\u1e43 bhagav\u0101 gay\u0101ya\u1e43 viharati<\/span>
\ngay\u0101s\u012bse saddhi\u1e43 bhikkhusahassena. tatra kho bhagav\u0101 bhikkh\u016b<\/span>
\n\u0101mantesi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0sabba\u1e43 bhikkhave \u0101ditta\u1e43. ki\u00f1ca bhikkhave sabba\u1e43 \u0101ditta\u1e43.<\/span>
\ncakkhu\u1e43 bhikkhave \u0101ditta\u1e43 r\u016bp\u0101 \u0101ditt\u0101 cakkhuvi\u00f1\u00f1\u0101\u1e47a\u1e43 \u0101ditta\u1e43<\/span>
\ncakkhusamphasso \u0101ditto yampida\u1e43 cakkhusamphassapaccay\u0101<\/span>
\nuppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43 v\u0101 adukkhamasukha\u1e43<\/span>
\nv\u0101 tampi \u0101ditta\u1e43 kena \u0101ditta\u1e43. \u0101ditta\u1e43 r\u0101gaggin\u0101 dosaggin\u0101<\/span>
\nmohaggin\u0101 \u0101ditta\u1e43 j\u0101tiy\u0101 jar\u0101mara\u1e47ena sokehi paridevehi<\/span>
\ndukkhehi domanassehi up\u0101y\u0101sehi \u0101dittanti vad\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0sota\u1e43 \u0101ditta\u1e43 sadd\u0101 \u0101ditt\u0101 sotavi\u00f1\u00f1\u0101\u1e47a\u1e43 \u0101ditta\u1e43 sotasamphasso<\/span>
\n\u0101ditto yampida\u1e43 sotasamphassapaccay\u0101 uppajjati<\/span>
\nvedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43 v\u0101 adukkhamasukha\u1e43 v\u0101 tampi<\/span>
\n\u0101ditta\u1e43. kena \u0101ditta\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0\u0101ditta\u1e43 r\u0101gaggin\u0101 dosaggin\u0101 mohaggin\u0101 \u0101ditta\u1e43 j\u0101tiy\u0101<\/span>
\njar\u0101mara\u1e47ena sokehi paridevehi dukkhehi domanassehi up\u0101y\u0101sehi<\/span>
\n\u0101dittanti vad\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0gh\u0101na\u1e43 \u0101ditta\u1e43 gandh\u0101 \u0101ditt\u0101 gh\u0101navi\u00f1\u00f1\u0101\u1e47a\u1e43 \u0101ditta\u1e43<\/span>
\ngh\u0101nasamphasso \u0101ditto yampida\u1e43 gh\u0101nasamphassapaccay\u0101<\/span>
\nuppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43 v\u0101 adukkhamasukha\u1e43<\/span>
\nv\u0101 tampi \u0101ditta\u1e43. kena \u0101ditta\u1e43. \u0101ditta\u1e43 r\u0101gaggin\u0101 dosaggin\u0101<\/span>
\nmohaggin\u0101 \u0101ditta\u1e43 j\u0101tiy\u0101 jar\u0101mara\u1e47ena sokehi paridevehi<\/span>
\ndukkhehi domanassehi up\u0101y\u0101sehi \u0101dittanti vad\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0jivh\u0101 \u0101ditt\u0101 ras\u0101 \u0101ditt\u0101 jivh\u0101vi\u00f1\u00f1\u0101\u1e47a\u1e43 \u0101ditta\u1e43 jivh\u0101samphasso<\/span>
\n\u0101ditto yampida\u1e43 jivh\u0101samphassapaccay\u0101 uppajjati vedayita\u1e43<\/span>
\nsukha\u1e43 v\u0101 dukkha\u1e43 v\u0101 adukkhamasukha\u1e43 v\u0101 tampi \u0101ditta\u1e43. kena<\/span>
\n\u0101ditta\u1e43. \u0101ditta\u1e43 r\u0101gaggin\u0101 dosaggin\u0101 mohaggin\u0101 \u0101ditta\u1e43 j\u0101tiy\u0101<\/span>
\njar\u0101mara\u1e47ena sokehi paridevehi dukkhehi domanassehi up\u0101y\u0101sehi<\/span>
\n\u0101dittanti vad\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0k\u0101yo \u0101ditto pho\u1e6d\u1e6dhabb\u0101 \u0101ditt\u0101 k\u0101yavi\u00f1\u00f1\u0101na\u1e43 \u0101ditta\u1e43<\/span>
\nk\u0101yasamphasso \u0101ditto yampida\u1e43 k\u0101yasamphassapaccay\u0101<\/span>
\nuppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43 v\u0101 adukkhamasukha\u1e43<\/span>
\nv\u0101 tampi \u0101ditta\u1e43. kena \u0101ditta\u1e43. \u0101ditta\u1e43 r\u0101gaggin\u0101 dosaggin\u0101<\/span>
\nmohaggin\u0101 \u0101ditta\u1e43 j\u0101tiy\u0101 jar\u0101mara\u1e47ena sokehi paridevehi dukkhehi<\/span>
\ndomanassehi up\u0101y\u0101sehi \u0101dittanti vad\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0mano \u0101ditto dhamm\u0101 \u0101ditt\u0101 manovi\u00f1\u00f1\u0101\u1e47a\u1e43 \u0101ditta\u1e43 manosamphasso<\/span>
\n\u0101ditto yampida\u1e43 manosamphassapaccay\u0101 uppajjati<\/span>
\nvedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43 v\u0101 adukkhamasukha\u1e43 v\u0101 tampi<\/span>
\n\u0101ditta\u1e43. kena \u0101ditta\u1e43. \u0101ditta\u1e43 r\u0101gaggin\u0101 dosaggin\u0101 mohaggin\u0101<\/span>
\n\u0101ditta\u1e43 j\u0101tiy\u0101 jar\u0101mara\u1e47ena sokehi paridevehi dukkhehi<\/span>
\ndomanassehi up\u0101y\u0101sehi \u0101dittanti vad\u0101mi.—stop—<\/span><\/p>\n

\u00a0 \u00a0 \u00a0eva\u1e43<\/strong> passa\u1e43 bhikkhave sutv\u0101 ariyas\u0101vako cakkhusmi\u1e43pi<\/span>
\nnibbindati r\u016bpesupi nibbindati cakkhuvi\u00f1\u00f1\u0101\u1e47epi nibbindati<\/span>
\ncakkhusamphassepi nibbindati yampida\u1e43 cakkhusamphassapaccay\u0101<\/span>
\nuppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43 v\u0101 adukkhamasukha\u1e43<\/span>
\nv\u0101 tasmi\u1e43pi nibbindati.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0sotasmi\u1e43pi nibbindati saddesupi nibbindati sotavi\u00f1\u00f1\u0101\u1e47epi<\/span>
\nn 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 \u1e43<\/span>
\nsotasamphassapaccay\u0101 uppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43<\/span>
\nv\u0101 adukkhamasukha\u1e43 v\u0101 tasmi\u1e43pi nibbindati.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 g h \u0101 n a s m i \u1e43 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<\/span>
\ngh\u0101navi\u00f1\u00f1\u0101\u1e47epi nibbindati gh\u0101nasamphassepi nibbindati yampida\u1e43<\/span>
\ngh\u0101nasamphassapaccay\u0101 uppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43<\/span>
\nv\u0101 adukkhamasukha\u1e43 v\u0101 tasmi\u1e43pi nibbindati.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0jivh\u0101yapi nibbindati rasesupi nibbindati jivh\u0101vi\u00f1\u00f1\u0101\u1e47epi<\/span>
\nn i b b i n d a t i j i v h \u0101 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 \u1e43<\/span>
\njivh\u0101samphassapaccay\u0101 uppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43<\/span>
\nv\u0101 adukkhamasukha\u1e43 v\u0101 tasmi\u1e43pi nibbindati.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0k\u0101yasmi\u1e43pi nibbindati pho\u1e6d\u1e6dhabbesupi nibbindati<\/span>
\nk\u0101yavi\u00f1\u00f1\u0101\u1e47epi nibbindati k\u0101yasamphassepi nibbindati yampida\u1e43<\/span>
\nk\u0101yasamphassapaccay\u0101 uppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43<\/span>
\nv\u0101 adukkhamasukha\u1e43 v\u0101 tasmi\u1e43pi nibbindati.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0m a n a s m i \u1e43 p i \u00a0n 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<\/span>
\nmanovi\u00f1\u00f1\u0101\u1e47epi nibbindati manosamphassepi nibbindati yampida\u1e43<\/span>
\nmanosamphassapaccay\u0101 uppajjati vedayita\u1e43 sukha\u1e43 v\u0101 dukkha\u1e43<\/span>
\nv\u0101 adukkhamasukha\u1e43 v\u0101 tasmi\u1e43pi nibbindati.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0nibbindati virajjati. vir\u0101g\u0101 vimuccati. vimuttasmi\u1e43 vimuttam\u012bti<\/span>
\n\u00f1\u0101\u1e47a\u1e43 hoti kh\u012b\u1e47\u0101 j\u0101ti vusita\u1e43 brahmacariya\u1e43 kata\u1e43 kara\u1e47\u012bya\u1e43<\/span>
\nn\u0101para\u1e43 itthatt\u0101y\u0101ti paj\u0101n\u0101t\u012bti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0idamavoca bhagav\u0101. attaman\u0101 te bhikkh\u016b bhagavato bh\u0101sita\u1e43<\/span>
\nabhinandu\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0imasmi\u00f1ca pana veyy\u0101kara\u1e47asmi\u1e43 bha\u00f1\u00f1am\u0101ne tassa<\/span>
\nbhikkhusahassassa anup\u0101d\u0101ya \u0101savehi citt\u0101ni vimucci\u1e43s\u016bti.<\/span>[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 7 RELIGIOUS ACTIVITES FOR BHIKKHU” el_id=”1499853269604-12653ad5-ff23″]88) Cloth Marking<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Before bhikkhus make use of any cloth to make robes, they<\/span>
\nmust make bhikkhus on the cloth to avoid abusing the monastic<\/span>
\ndiscipline. Cloth marking is to make a dark dot which measures<\/span>
\nabout 0.3 cm in diameter at any one cornor of the cloth with a<\/span>
\ncolored pen which does not come off easily.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Due to the fact that cloth was rare to find and highly chest,<\/span>
\nLord Buddha allowed all bhikkhus to do some marking on the cloth<\/span>
\nto reduce its value so that it will not be desired by any culprits.<\/span>
\nThe colors of the marking allowed by the Lord Buddha were blue,<\/span>
\nBlack or mud-like color.<\/span>
\n\u00a0 \u00a0 \u00a0 Cloth marking procedure is as follows;<\/span>
\n\u00a0 \u00a0 \u00a0 1. The cloth neat and sit side legs.<\/span>
\n\u00a0 \u00a0 \u00a0 2. Join hands together at chest level and then pray \u201cNamo tassa<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0bhagavato arahato samm\u0101sambuddhassa\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 3. Catch a cornor of the cloth<\/span>
\n\u00a0 \u00a0 \u00a0 4. Hold a pen to write down on the cloth and rotate the pen<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 to the right.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 then repeat the following:<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Ima\u1e43 pindukappa\u1e43 karomi. (mark 1st dot)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dutiyampi ima\u1e43 pindukappa\u1e43 karomi. (mark 2nd dot)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 tatiyampi ima\u1e43 pindukappa\u1e43 karomi. (mark 3rd dot)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Once the marking has been done, there is no need to do it<\/span>
\nagain even when the mark has disappeared through washing.<\/span>
\nPresent practice is to mark each robe with a spot, rotating the pen<\/span>
\n3 times clockwise to trace a small circle and repeating the above<\/span>
\nformula once for each circuit. Initials or name may be added as<\/span>
\nfurther means for identification.<\/span><\/p>\n

89) Cloth Adhi\u1e6d\u1e6dh\u0101na<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0In the early period the Lord Buddha allowed the Buddhist<\/span>
\nbhikkhus to traditionally use only 3 pieces; the outer robe, over a<\/span>
\nrobe and inner under robe, each 1 piece. Later the Buddha saw that<\/span>
\nthe bhikkhus needed to use more robe so. He allowed bhikkhus<\/span>
\nto use rains-cloth, bhikkhu-seat, handkerchief and requisite cloth<\/span>
\nsuch as sleeveless one-shouldered singlet cloth, bhikkhu\u2019s bag,<\/span>
\ncloth sling for alms-bowl, breast-cloth, hand-cloth and etc. After<\/span>
\nthese fabrics were added marks, they will be blessed. Blessing is<\/span>
\na way to determine which piece of fabric is used as a cloth.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 The blessing is as follows;<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 1.The cloth neat and sit side legs.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 2.Join hands together at chest level and then pray \u201cNamo tassa<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0bhagavato arahato samm\u0101sambuddhassa\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 3. Right hand rubbed to outer robe and turns right (clockwise)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 is a 3 circle around along with say prayers following;<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 First rubbed and said,<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u201cIma\u1e43 sa\u1e45gh\u0101\u1e6di\u1e43 adhi\u1e6d\u1e6dh\u0101mi.<\/strong>\u201d<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 Second rubbed and said,<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u201cdutiyampi ima\u1e43 sa\u1e45gh\u0101\u1e6di\u1e43 adhi\u1e6d\u1e6dh\u0101mi.\u201d<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 Third rubbed and said,<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u201ctatiyampi ima\u1e43 sa\u1e45gh\u0101\u1e6di\u1e43 adhi\u1e6d\u1e6dh\u0101mi.\u201d<\/strong><\/span><\/p>\n

 <\/p>\n

90) Relinquishing from Use<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 How to withdraw the relinquish to do as follows; The blessing<\/span>
\nfabric, the bhikkhus can be used correctly according to the Vinaya<\/span>
\nbut whenever they needed to change a new fabric or to take out<\/span>
\nof using as determined cloth. The bhikkhus must bring the piece<\/span>
\nof cloth that always comes to relinquish to pray before. How to<\/span>
\nwithdraw the pray to do as follows;<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a01.Join hands together at chest level and then pray \u201cNamo tassa<\/span>
\nbhagavato arahato samm\u0101sambuddhassa\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 2.Right hand rubbed to outer robe turn left hand and rotate<\/span>
\n(counterclockwise) is a circle 3 around and along with says prayers<\/span>
\nfollowing;<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0First rubbed and said,<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Ima\u1e43 sa\u1e45gh\u0101\u1e6di\u1e43 paccuddhar\u0101mi<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Second rubbed and said,<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0dutiyampi ima\u1e43 sa\u1e45gh\u0101\u1e6di\u1e43 paccuddhar\u0101mi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Third rubbed and said,<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0tatiyampi ima\u1e43 sa\u1e45gh\u0101\u1e6di\u1e43 paccuddhar\u0101mi<\/strong><\/span><\/p>\n

Remark:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 Other requisites which must be determined for use include the<\/span>
\nfollowing seven categories: For words of resolve for other requisites,<\/span>
\nreplace the word sa\u1e45gh\u0101\u1e6di\u1e43 in the formula above with the P\u0101li words<\/span>
\nbelow;<\/span>
\nuttar\u0101sa\u1e45ga\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0over robe<\/span>
\nantarav\u0101saka\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0sleeveless one-shouldered singlet cloth<\/span>
\npatta\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 alms-bowl<\/span>
\nparikkh\u0101racola\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Requisite cloth; such as sleeveless oneshouldered<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0singlet cloth, bhikku\u2019s<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0bag, cloth sling for alms-bowl,<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0breast-cloth, hand-cloth and etc.<\/span>
\nmukhpu\u00f1chanacola\u1e43 \u00a0 \u00a0 handkerchief<\/span>
\nvassikas\u0101\u1e6dika\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Bathing Robe (for the annual rain<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0retreat)<\/span>
\nnis\u012bdana\u1e43 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 bhikkhu-seat<\/span><\/p>\n

 <\/p>\n

91) Vikappa\u1e43 : Sharing Accessory Ownership<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0With the exception of determined pieces of cloth, any piece<\/span>
\nof cloth larger than four by eight inches which may be made up<\/span>
\ninto a robe is called an accessory cloth. As stated above, an accessory<\/span>
\ncloth (or bowl) may be kept by a Bhikkhu for no more than<\/span>
\nten days. If he wishes to keep such an item without using it for<\/span>
\nan extended period of time, he may share the right of ownership.<\/span>
\nThis is called Vikappa\u1e43. Ownership may be shared with a novice<\/span>
\nbut is more commonly shared with another Bhikkhu.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 1.The bhikkhu both form the cloth to fine and kneel sit facing<\/span>
\neach other.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 2.Join hands together at chest level and then pray \u201cNamo tassa<\/span>
\nbhagavato arahato samm\u0101sambuddhassa\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 3.The bhikkhu who want to do \u201cVikappa\u201d bring all fabric<\/span>
\ncloth placed on the arms which join hands together.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0First case; cloth only 1 piece then say;<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Ima\u1e43 c\u012bvara\u1e43 tuyha\u1e43 vikappemi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0dutiyampi ima\u1e43 c\u012bvara\u1e43 tuyha\u1e43 vikappemi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0tatiyampi ima\u1e43 c\u012bvara\u1e43 tuyha\u1e43 vikappemi.<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 Second case; cloth more than 1 piece then say;<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Im\u0101ni c\u012bvarani tuyha\u1e43 vikappemi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0dutiyampi im\u0101ni c\u012bvarani tuyha\u1e43 vikappemi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0tatiyampi im\u0101ni c\u012bvarani tuyha\u1e43 vikappemi.<\/strong><\/span><\/p>\n

Remark:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0If the bhikkhu who make \u201cvikappa\u201d has more bhikkhuhood<\/span>
\nlife(senior), should change word \u201ctuyha\u1e43\u201d be \u201c\u0101yasmato\u201d<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a04.Send all the clothes in the hand to the bhikkhu, another one<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a05.Bhikkhus, another one receiving cloth placed on their arms<\/span>
\nare pay obeisance. Anyway, says as follows No. 92<\/span><\/p>\n

92) Suspending Sharing Ownership<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0If robes have already been shared by Vikappa\u1e43, but they<\/span>
\nare needed by one bhikkhu for wearing, the words of suspending<\/span>
\nsharing should be used as follows:<\/span><\/p>\n

For a senior bhikkhu sharing:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ima\u1e43 c\u012bvara\u1e43 mayha\u1e43 santaka\u1e43 paribhu\u00f1ja v\u0101 visajjehi v\u0101<\/span>
\nyath\u0101paccaya\u1e43 v\u0101 karohi.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi ima\u1e43 c\u012bvara\u1e43 mayha\u1e43 santaka\u1e43 paribhu\u00f1ja v\u0101<\/span>
\nvisajjehi v\u0101 yath\u0101paccaya\u1e43 v\u0101 karohi.<\/span>
\n\u00a0 \u00a0 \u00a0tatiyampi ima\u1e43 c\u012bvara\u1e43 mayha\u1e43 santaka\u1e43 paribhu\u00f1ja v\u0101<\/span>
\nvisajjehi v\u0101 yath\u0101paccaya\u1e43 v\u0101 karohi.<\/span><\/p>\n

For a junior bhikkhu sharing:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Ima\u1e43 c\u012bvara\u1e43 mayha\u1e43 santaka\u1e43 paribhu\u00f1jatha v\u0101 visajjetha<\/span>
\nv\u0101 yath\u0101paccaya\u1e43 v\u0101 karotha.<\/span>
\n\u00a0 \u00a0 \u00a0 dutiyampi ima\u1e43 c\u012bvara\u1e43 mayha\u1e43 santaka\u1e43 paribhu\u00f1jatha<\/span>
\nv\u0101 visajjetha v\u0101 yath\u0101paccaya\u1e43 v\u0101 karotha.<\/span>
\n\u00a0 \u00a0 \u00a0 tatiyampi ima\u1e43 c\u012bvara\u1e43 mayha\u1e43 santaka\u1e43 paribhu\u00f1jatha v\u0101<\/span>
\nvisajjetha v\u0101 yath\u0101paccaya\u1e43 v\u0101 karotha.<\/span><\/p>\n

Remark:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 If referring to two robes change \u201cIma\u1e43 c\u012bvara\u1e43\u201d to \u201cIm\u0101ni<\/span>
\nc\u012bvar\u0101ni \u201d and \u201csantaka\u1e43\u201d to \u201csantak\u0101ni \u201d<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 6. Send all the clothes back<\/span><\/p>\n

93) Giving up the Cloth<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Three robes; outer robe, over robe and under inner robe if<\/span>
\nalready blessing calls \u201chold-fabric\u201d which to be kept close at the<\/span>
\ntime, the dawn was up for train bhikkhus to consciousness and have<\/span>
\nbhikkhu\u2019s sense of duty(sama\u1e47asa\u00f1\u00f1\u0101). Otherwise; fabric care not<\/span>
\nto damage if any piece away from themselves than an arm\u2019s length<\/span>
\nwhile the time dawn coming up then an ecclesiastical offence<\/span>
\n\u00a0 \u00a0 \u00a01.Two bhikkus, are properly dressed in robes, kneel down<\/span>
\nfacing each other.<\/span>
\n\u00a0 \u00a0 \u00a02.Join hands together at chest level and then pray \u201cNamo tassa<\/span>
\nbhagavato arahato samm\u0101sambuddhassa\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a03.The bhikkus that lack the vinaya then take the fabric placed<\/span>
\non the arms clasped his hands if the fabric only one to said;<\/span>
\n\u00a0 \u00a0 \u00a0Ida\u1e43 me bhante c\u012bvara\u1e43 rattivippavuttha\u1e43, a\u00f1\u00f1atra bhikkhusammatiy\u0101<\/span>
\nnissaggiya\u1e43, im\u0101ha\u1e43 tuyha\u1e43 nissajj\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi ida\u1e43 me bhante c\u012bvara\u1e43 rattivippavuttha\u1e43, a\u00f1\u00f1atra<\/span>
\nbhikkhusammatiy\u0101 nissaggiya\u1e43, im\u0101ha\u1e43 tuyha\u1e43 nissajj\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 tatiyampi ida\u1e43 me bhante c\u012bvara\u1e43 rattivippavuttha\u1e43, a\u00f1\u00f1atra<\/span>
\nbhikkhusammatiy\u0101 nissaggiya\u1e43, im\u0101ha\u1e43 tuyha\u1e43 nissajj\u0101mi.<\/span><\/p>\n

Remark<\/strong>:<\/span>
\n\u00a0 \u00a0 \u00a01. If the bhikkhu who forfeits the cloth is more senior than the<\/span>
\nrecipient change the word \u201cBhante\u201d to \u201c\u0100vuso\u201d and \u201ctuyha\u1e43\u201d to<\/span>
\n\u201c\u0101yasmato\u201d .<\/span>
\n\u00a0 \u00a0 \u00a02. If referring to two robes change ida\u1e43…c\u012bvara\u1e43 to im\u0101ni…<\/span>
\ndvic\u012bvar\u0101ni.<\/span>
\n\u00a0 \u00a0 \u00a03. If referring to three robes change ida\u1e43…c\u012bvara\u1e43 to im\u0101ni…<\/span>
\ntic\u012bvar\u0101ni.<\/span>
\n\u00a0 \u00a0 \u00a04. The lack bhikkhu must send all the fabric to another.<\/span>
\n\u00a0 \u00a0 \u00a05. Bhikkhus, one receiving cloth then put it at the side of<\/span>
\nhimself.<\/span>
\n\u00a0 \u00a0 \u00a0 6. The confession of an offence the lack owner bhikkhu must<\/span>
\ndo the confession of an offence as follows no. 96.<\/span>
\n\u00a0 \u00a0 \u00a0 7.The bhikkhu says the word back to send cloth fabric all<\/span>
\nnight as follows no. 94.<\/span>
\n\u00a0 \u00a0 \u00a0 Retuming word as follows the next one and then send all<\/span>
\ncloth pack.<\/span><\/p>\n

94) Returning Word<\/strong><\/span>
\nIma\u1e43 c\u012bvara\u1e43 tuyha\u1e43 dammi<\/span>
\ndutiyampi ima\u1e43 c\u012bvara\u1e43 tuyha\u1e43 dammi<\/span>
\ntatiyampi ima\u1e43 c\u012bvara\u1e43 tuyha\u1e43 dammi.<\/span><\/p>\n

Remark:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a01. If the bhikkhu who is given the cloth is more senior than the<\/span>
\nrecipient change the word \u201ctuyha\u1e43\u201d to \u201c\u0101yasmato\u201d.<\/span>
\n\u00a0 \u00a0 \u00a02. If referring to two robes change ida\u1e43…c\u012bvara\u1e43 to im\u0101ni…<\/span>
\ndvic\u012bvar\u0101ni.<\/span>
\n\u00a0 \u00a0 \u00a0 3. If referring to three robes change ida\u1e43…c\u012bvara\u1e43 to im\u0101ni…<\/span>
\ntic\u012bvar\u0101ni.<\/span><\/p>\n

\u00a0 \u00a0 \u00a08. Bhikkus, one receving clothes then determine again as<\/span>
\nfollows no. 89.<\/span><\/p>\n

95) Giving up the Atireka C\u012bvara<\/strong><\/span>
\nFor a senior bhikkhu recite :<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ida\u1e43 me \u0101vuso c\u012bvara\u1e43 das\u0101h\u0101tikkanta\u1e43 nissaggiya\u1e43 im\u0101ha\u1e43<\/span>
\n\u0101yasmato nissajj\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi \u0101vuso ida\u1e43 me c\u012bvara\u1e43 das\u0101h\u0101tikkanta\u1e43<\/span>
\nnissaggiya\u1e43 im\u0101ha\u1e43 \u0101yasmato nissajj\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0tatiyampi \u0101vuso ida\u1e43 me c\u012bvara\u1e43 das\u0101h\u0101tikkanta\u1e43<\/span>
\nnissaggiya\u1e43 im\u0101ha\u1e43 \u0101yasmato nissajj\u0101mi.<\/span>
\nFor a junior bhikkhu recite :<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ida\u1e43 me bhante c\u012bvara\u1e43 das\u0101h\u0101tikkanta\u1e43 nissaggiya\u1e43<\/span>
\nim\u0101ha\u1e43 tuyha\u1e43 nissajj\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi bhante ida\u1e43 me c\u012bvara\u1e43 das\u0101h\u0101tikkanta\u1e43<\/span>
\nnissaggiya\u1e43 im\u0101ha\u1e43 tuyha\u1e43 nissajj\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0tatiyampi bhante ida\u1e43 me c\u012bvara\u1e43 das\u0101h\u0101tikkanta\u1e43<\/span>
\nnissaggiya\u1e43 im\u0101ha\u1e43 tuyha\u1e43o nissajj\u0101mi.<\/span><\/p>\n

Remark:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a01. If referring to two robes change ida\u1e43…c\u012bvara\u1e43 to im\u0101ni…<\/span>
\ndvic\u012bvar\u0101ni.<\/span>
\n\u00a0 \u00a0 \u00a02. If referring to three robes change ida\u1e43…c\u012bvara\u1e43 to im\u0101ni…<\/span>
\ntic\u012bvar\u0101ni.<\/span>
\n\u00a0 \u00a0 \u00a03. It must use returning word as follows no. 94.<\/span><\/p>\n

96) The Correcting of Offences<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 A bhikkhu who wishes to confess a light offence should arrange<\/span>
\nhis robe over his left shoulder (leaving the right shoulder open),<\/span>
\ndressing in the same style as the other bhikkhu, and on the same<\/span>
\nlevel and piece of floor as that bhikkhu. Firstly, the \u0101vuso confesses<\/span>
\nhis transgressions, by kneeling in a bowed position respectfully<\/span>
\nbefore his bhante who is kneeling upright. With both bhikkhus<\/span>
\nholding their hands in the prayer position in respect, the bhikkhu<\/span>
\nmakes known his wish to confess the offence. If he can recollect the<\/span>
\noffence specifically, he should first tell it to the other bhikkhu<\/span>
\nin his own language. This prevents bhikkhu who have the same<\/span>
\noffence from confessing together. He then recites the<\/span>
\ntraditional P\u0101li passages for confession. Although the formula for<\/span>
\nconfessing light offences admits a fair amount of variation<\/span>
\ndepending on whether one or more offences of a particular class are<\/span>
\nbeing confessed together, and whether the offences deal with one<\/span>
\nor more rules the blanket form of confession is the one first learnt by<\/span>
\nnew bhikkhu, as it is used on every Uposatha day to<\/span>
\nclear oneself of any offence, witting or unwitting, before<\/span>
\nlistening to the recital of the P\u0101\u1e6dimokkha.<\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 sabb\u0101 t\u0101 \u0101pattiyo \u0101rocemi.(3 times)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0sabb\u0101 garulahuk\u0101 \u0101pattiyo \u0101rocemi.(3 times)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0aha\u1e43 bhante sambahul\u0101<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0n\u0101n\u0101vatthuk\u0101yo \u0101pattiyo \u0101pajji\u1e43<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 t\u0101 tumha m\u016ble pa\u1e6didesemi.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 passsi \u0101vuso t\u0101 \u0101pattiyo.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0uk\u0101sa \u0101ma bhante pass\u0101mi.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u0101yati\u1e43 \u0101vuso sa\u1e43vareyy\u0101si.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0\u00a0s\u0101dhu su\u1e6d\u1e6dhu bhante sa\u1e45variss\u0101mi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0dutiyampi s\u0101dhu su\u1e6d\u1e6dhu bhante<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0sa\u1e43variss\u0101mi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0tatiyampi s\u0101dhu su\u1e6d\u1e6dhu bhante<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0sa\u1e43variss\u0101mi.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0\u00a0na puneva\u1e43 kariss\u0101mi.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0s\u0101dhu.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0na puneva\u1e43 bh\u0101siss\u0101mi.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0s\u0101dhu.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0na puneva\u1e43 cintayiss\u0101mi.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0\u00a0s\u0101dhu.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0 (\u0100vuso end)<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Then the roles are swapped with the bhante confessing his<\/span>
\ntransgressions, although they remain seated in the same fashion.<\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0sabb\u0101 t\u0101 \u0101pattiyo \u0101rocemi.( 3 times)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sabb\u0101 garulahuk\u0101 \u0101pattiyo \u0101rocemi.(3 times)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 aha\u1e43 \u0101vuso sambahul\u0101<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 n\u0101n\u0101vatthuk\u0101yo \u0101pattiyo \u0101pajji\u1e43<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 t\u0101 tuyha m\u016ble pa\u1e6didesemi.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0uk\u0101sa passatha bhante t\u0101 \u0101pattiyo.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0 \u0101ma \u0101vuso pass\u0101mi.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u0101yati\u1e43 bhante sa\u1e45vareyy\u0101tha.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0 s\u0101dhu su\u1e6d\u1e6dhu \u0101vuso sa\u1e43variss\u0101mi.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dutiyampi s\u0101dhu su\u1e6d\u1e6dhu \u0101vuso<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sa\u1e43variss\u0101mi<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 tatiyampi s\u0101dhu su\u1e6d\u1e6dhu \u0101vuso<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sa\u1e43variss\u0101mi<\/strong><\/span>
\nBhante: \u00a0 \u00a0 \u00a0 \u00a0 \u00a0na puneva\u1e43 kariss\u0101mi<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 s\u0101dhu.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0 na puneva\u1e43 bh\u0101siss\u0101mi<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0s\u0101dhu.<\/strong><\/span>
\nBhante : \u00a0 \u00a0 \u00a0 \u00a0 na puneva\u1e43 cintayiss\u0101mi.<\/strong><\/span>
\n\u0100vuso : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0s\u0101dhu.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 (Bhante end)<\/strong><\/span><\/p>\n

ORDINATION PROCEDURE<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0(UK\u0100SA STYLE)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Circumambulation of the ordination hall<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0The ordinand should shave his head, his beard, his<\/span>
\narmpits and his eyebrows, cut his fingernails and toenails.<\/span>
\nDressed smartly, wearing his ceremonial N\u0101ga clothing, he should<\/span>
\ncircumambulate the ordination hall by the right (clockwise) 3 times<\/span>
\nin procession. His hands should be in the gesture of prayer, clasping<\/span>
\nbetween his palms a bouquet comprising three lotus flowers, three<\/span>
\nsticks of incense and one candle all bound together. The ordinand<\/span>
\nwill need three such posies during the course of his ordination<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 1. for the circumambulation;<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 2. to pay homage to the Buddha image in<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 the ordination hall and;<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 3. to be placed on the lid of the bowl when<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0requesting dependence (Niss\u0101ya).<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0Form a line, following the instructions, in the walk<\/span>
\nway north side of the chapel by ordinal number.<\/span>
\nStarting on the right with the ordinand with the most<\/span>
\nseniority. Try to keep 1 metre between each row throughout the<\/span>
\nprocession, and stay level with those in your row. During the first<\/span>
\ncircumambulation of the ordination hall, the ordinand should<\/span>
\nmeditate upon the virtues of the Lord Buddha, by chanting<\/span>
\nthe chant (Itipi so)which will be played over the loud speaker<\/span>
\ntoo, during the second circumambulation recollect the virtues<\/span>
\nof the Dhamma and during the third circumambulation, the<\/span>
\nvirtues of the Sa\u1e45gha. Walk calmly with your eyes looking down,<\/span>
\nkeeping a pure and virtuous mind and visualize a clear bright<\/span>
\ncrystal ball floating in the center of your body. After the third<\/span>
\ncircumambulation, ordinands should enter the ordination ground<\/span>
\nrow by row and line up according to the rehearsed arrangement, to<\/span>
\npay homage to the ordination ground. When all arrive, the M.C. will<\/span>
\nsignal to pass the bouquet to the front row to be placed on the given trays.<\/span><\/p>\n

97) Paying Homage<\/strong><\/span>
\nto the Ordination Ground and Chapel<\/strong><\/span>
\n(S\u012bm\u0101-buddhar\u016bpa-vandan\u0101)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0After the third circumambulation, light the candle and incense<\/span>
\nat the front ordination ground boundary, bow 3 times then stand<\/span>
\nto chant homage to the ordination ground boundary:<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Uk\u0101sa vand\u0101mi bhante, sabba\u1e43 apar\u0101dha\u1e43 khamatha me<\/span>
\nbhante, may\u0101 kata\u1e43 pu\u00f1\u00f1a\u1e43 s\u0101min\u0101 anumoditabba\u1e43, s\u0101min\u0101<\/span>
\nkata\u1e43 pu\u00f1\u00f1a\u1e43 mayha\u1e43 d\u0101tabba\u1e43, s\u0101dhu s\u0101dhu anumod\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 — Kneel down and hold hands in a gesture of prayer —<\/span><\/p>\n

Sabba\u1e43 apar\u0101dha\u1e43 khamatha me bhante.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 — Bow once—<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Uk\u0101sa dv\u0101rattayena kata\u1e43, sabba\u1e43 apar\u0101dha\u1e43 khamatha me<\/span>
\nbhante.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 — Bow once, and then stand up—<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 Vand\u0101mi bhante, sabba\u1e43 apar\u0101dha\u1e43 khamatha me bhante,<\/span>
\nmay\u0101 kata\u1e43 pu\u00f1\u00f1a\u1e43 s\u0101min\u0101 anumoditabba\u1e43, s\u0101min\u0101 kata\u1e43<\/span>
\npu\u00f1\u00f1a\u1e43 mayha\u1e43 d\u0101tabba\u1e43, s\u0101dhu s\u0101dhu anumod\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0— Kneel down and bow down 3 times —<\/span><\/p>\n

98) Requesting the Going-Forth (Pabbajj\u0101)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 When ordinands return to the chapel they will line up according<\/span>
\nto the instructions, the lesser numbers on the left side and the<\/span>
\ngreater numbers on the right side. When they are ready the last<\/span>
\nordinand will give the signal to kneel down. Ordinands on the<\/span>
\nleft should place the robes next to their left knee. Ordinands<\/span>
\non the right should place the Robes next to their right knee.<\/span>
\nOrdinands bow 3 times to the principal Buddha image (led by selected<\/span>
\nordinands). Sit side-ways waiting for the upajjh\u0101ya.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 When the upajjh\u0101ya arrives, ordinands should sit on<\/span>
\ntheir knees with a gesture of prayer. The upajjh\u0101ya will light<\/span>
\nthe candle and pay homage to the Triple Gem, the ordinands<\/span>
\nrepeating after the upajjh\u0101ya. When the upajjh\u0101ya sits on<\/span>
\nthe seat, the selected ordinands should present him with the<\/span>
\noffering and a tray of bouquets, then lead all ordinands to bow 3<\/span>
\ntimes to the upajjh\u0101ya. Ordinands pick up the Triple Robes and<\/span>
\nhold it on their forearms with their palms in the gesture of prayer.<\/span>
\nStand up and prepare for Requesting the Going-Forth (pabbajj\u0101).<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Uk\u0101sa vand\u0101mi bhante, sabba\u1e43 apar\u0101dha\u1e43 khamatha me<\/span>
\nbhante, may\u0101 kata\u1e43 pu\u00f1\u00f1a\u1e43 s\u0101min\u0101 anumoditabba\u1e43, s\u0101min\u0101<\/span>
\nkata\u1e43 pu\u00f1\u00f1a\u1e43 mayha\u1e43 d\u0101tabba\u1e43, s\u0101dhu s\u0101dhu anumod\u0101mi, uk\u0101sa<\/span>
\nk\u0101ru\u00f1\u00f1a\u1e43 katv\u0101, pabbajja\u1e43 detha me bhante.<\/span>
\n— kneel down and hold hands in a gesture of prayer —<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Aha\u1e43 bhante, pabbajja\u1e43 y\u0101c\u0101mi.<\/span>
\ndutiyampi aha\u1e43 bhante, pabbajja\u1e43 y\u0101c\u0101mi.<\/span>
\ntatiyampi aha\u1e43 bhante, pabbajja\u1e43 y\u0101c\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 sabbadukkha-nissara\u1e47a-nibb\u0101na-sacchikara\u1e47atth\u0101ya, ima\u1e43<\/span>
\nk\u0101s\u0101va\u1e43 gahetv\u0101, pabb\u0101jetha ma\u1e43 bhante, anukampa\u1e43 up\u0101d\u0101ya.<\/span>
\n— 3 times —<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 sabbadukkha-nissara\u1e47a-nibb\u0101na-sacchikara\u1e47atth\u0101ya, eta\u1e43<\/span>
\nk\u0101s\u0101va\u1e43 datv\u0101, pabb\u0101jetha ma\u1e43 bhante, anukampa\u1e43 up\u0101d\u0101ya.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0(For a refuge from all suffering, for the attainment of Nibb\u0101na,<\/span>
\nplease Sir, encourage me by accepting my triple robes so that I<\/span>
\nmay ordain.)<\/span>
\n— Repeat the above bracketed verse 3 times—<\/span><\/p>\n

99) M\u016bla-kamma\u1e6d\u1e6dh\u0101na<\/strong><\/span>
\n(Basic Meditation Subject)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0After requesting the going-forth, the ordinands place<\/span>
\nthe Triple Robes back to its position (according to No. 98).<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 Then, the ordinands sit on their knees. The selected<\/span>
\nordinands lead to bow 3 times and sit down with their legs folded<\/span>
\nto one side, with their hands still in the same gesture.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 The upajjh\u0101ya instructs the applicant in the Triple Gem,<\/span>
\nadvises him to develop conviction in it as his Refuge and reminds<\/span>
\nhim of the purpose and benefits of ordination. After that he teaches<\/span>
\nthe applicant the five basic meditation subjects of meditation, and<\/span>
\nafter explaining their meaning and the purpose of contemplating<\/span>
\nthem, recites them in the forward and reverse orders. The applicant<\/span>
\nrepeats them after him word by word as follows:<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 kes\u0101 lom\u0101 nakh\u0101 dant\u0101 taco (anuloma)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 taco dant\u0101 nakh\u0101 lom\u0101 kes\u0101 (pa\u1e6diloma)\\<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 After taking meditation instruction, the applicant should kneel<\/span>
\nup and walk on their knees toward the upajjh\u0101ya in two rows, and<\/span>
\nallow the upajjh\u0101ya to take the shoulder cloth (A\u1e45sa) from the robe<\/span>
\nbundle and put it over the applicant\u2019s head. The applicant should<\/span>
\nbend and extend his right arm forward in order to let the A\u1e45sa<\/span>
\nfall into its place. The applicant should then extend his forearms<\/span>
\ntowards the upajjh\u0101ya in order to receive the rest of the robes<\/span>
\nbundle. He should then back out from the assembly on his knees,<\/span>
\nstand and leave the chapel to the place prepared for changing. Do<\/span>
\nnot remove the A\u1e45sa! There will be 2 plastic bags, one for the shirt<\/span>
\nand another for the belt and robes. There will be bhikkhus helping<\/span>
\nthe ordinand to put on the robe, after they had put on the robes<\/span>
\nordinands return to chapel for Taking Refuge and Ten Precepts.<\/span><\/p>\n

100) Taking Refuge and Ten Precepts<\/strong><\/span>
\n(Sara\u1e47a-s\u012blay\u0101cana)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Taking Refuge and Ten Precepts is the request for the<\/span>
\nrefuge in the Triple Gem and accepting Ten Precepts for study and<\/span>
\npractice. The Ten precepts are training rules which help us to<\/span>
\nmaintain proper bodily action, verbal action and ideal conduct of<\/span>
\nour mind. The number of ordinands in each group will be set by the<\/span>
\ninstructor, depending on the total number of ordinands. Ordinands<\/span>
\nreturn back into the ordination hall in group, each ordinand should<\/span>
\nwalk on their knees to the \u0101c\u0101riya seat. Then stop 2 feet from the<\/span>
\noffering cloth. The first set of ordinands will present the upajjh\u0101ya<\/span>
\nand \u0101c\u0101riya with alms-bowl and make five-point prostration to<\/span>
\nhim three time before requesting the Refuges and Precepts with<\/span>
\nthe following words:<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Aha\u1e43 bhante, sara\u1e47as\u012bla\u1e43 y\u0101c\u0101mi.<\/span>
\ndutiyampi aha\u1e43 bhante, sara\u1e47as\u012bla\u1e43 y\u0101c\u0101mi.<\/span>
\ntatiyampi aha\u1e43 bhante, sara\u1e47as\u012bla\u1e43 y\u0101c\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 After this request, the \u0101c\u0101riya will give the Refuge and<\/span>
\nPrecepts, starting with homage to the Triple Gem which the<\/span>
\napplicant will repeat after him 3 times.<\/span>
\nNamo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0The \u0101c\u0101riya says either : yamaha\u1e43 vad\u0101mi ta\u1e43 vadehi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0The ordinand responds : \u0101ma bhante.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0The \u0101c\u0101riya then gives the refuges and Precepts and the<\/span>
\nordinand repeats after him, verse by verse :<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi \u00a0 \u00a0 buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi \u00a0 \u00a0 dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi \u00a0 \u00a0 sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi \u00a0 \u00a0 \u00a0buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi \u00a0 \u00a0 \u00a0dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi \u00a0 \u00a0 \u00a0sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 The \u0101c\u0101riya will say either : tisara\u1e47agamana\u1e43 ni\u1e6d\u1e6dhita\u1e43.<\/span>
\n\u00a0 \u00a0 \u00a0 The ordinand responds : \u0101ma bhante.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 He should chant the Ten Precepts after the \u0101c\u0101riya verse by<\/span>
\nverse, as follow:<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a01. p\u0101\u1e47\u0101tip\u0101t\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a02. adinn\u0101d\u0101n\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a03. abrahmacariy\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a04. mus\u0101v\u0101d\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a05. sur\u0101merayamajjapam\u0101da\u1e6d\u1e6dh\u0101n\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a06. vik\u0101labhojan\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a07. naccag\u012btav\u0101ditavis\u016bkadassan\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a08. m\u0101l\u0101gandhavilepanadh\u0101ra\u1e47ama\u1e47\u1e0danavibh\u016bsan\u1e6d\u1e6dh\u0101n\u0101<\/span>
\nverama\u1e47\u012b, sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a09. ucc\u0101sayanamah\u0101sayan\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a010. j\u0101tar\u016bpa rajata pa\u1e6diggaha\u1e47\u0101 verama\u1e47\u012b, sikkh\u0101pada\u1e43<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 im\u0101ni dasa sikkh\u0101pad\u0101ni sam\u0101diy\u0101mi. (3 times)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0The new novice should bows 3 times, and collect the offering<\/span>
\ncloth. This is the end of procedure for Taking Refuges and Ten<\/span>
\nPrecepts. Next step, novices should prepare to receive the bowl<\/span>
\nfrom their guardian and relatives.<\/span><\/p>\n

101) Requesting<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Requesting Dependence is to request for a dependence on<\/span>
\nthe upajjh\u0101ya, his guidance, his protection, his teaching and his<\/span>
\neducation. In mass ordination the ordinands will be allocated<\/span>
\ndifferent times of day, those who must wait for others to ordain<\/span>
\nfirst will be able to rest and meet relatives at this time. When it<\/span>
\nis their turn, their batch of sets of 3 novices will enter the chapel.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a01. When novices enter the chapel, they will form a line,<\/span>
\nconsisting of 3 novices, the most senior will be on the left. This<\/span>
\nwe will call a set. Each set will sit on their knees and place the<\/span>
\nbowl in front of their left knee, if sitting on the left of the Chapel,<\/span>
\nor on the right if sitting on the right. The selected novice will lead<\/span>
\nbowing 3 times, then sit side-ways waiting for the upajjh\u0101ya and<\/span>
\nSa\u1e45gha if they have not arrived yet.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a02. When the upajjh\u0101ya and the Sa\u1e45gha enter the chapel,<\/span>
\n(novices will sit on their knees in the gesture of prayer) the<\/span>
\nupajjh\u0101ya will light the candle and the incense. He will lead the<\/span>
\nnovices to pay homage to the Triple Gem. The novices should<\/span>
\nrepeat after him. Then, the upajjh\u0101ya and the Sa\u1e45gha will sit in<\/span>
\ntheir position. Selected novices will lead to bow 3 times.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a03. At first 3 novices will pick up the bowl, stand up, and<\/span>
\nwalk toward the ordination platform. They should climb on to the<\/span>
\nplatform with their left knees and walk on their knees up to where<\/span>
\nthe upajjh\u0101ya is seated. The novices will offer the upajjh\u0101ya their<\/span>
\nbowl with bouquet placed on the lid of the bowl (one at a time by<\/span>
\nseniority). Then back away 2 steps and bow 3 times, kneel before<\/span>
\nthe upajjh\u0101ya with hands in a gesture of respect. Then chant the<\/span>
\nfollowing:<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Aha\u1e43 bhante, nissaya\u1e43 y\u0101c\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dutiyampi aha\u1e43 bhante, nissaya\u1e43 y\u0101c\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0tatiyampi aha\u1e43 bhante, nissaya\u1e43 y\u0101c\u0101mi.<\/span>
\nupajjh\u0101yo me bhante hohi. (3 times)<\/span><\/p>\n

 <\/p>\n

The upajjh\u0101ya chants<\/strong> \u00a0 \u00a0 \u00a0 \u00a0Novice responds<\/strong><\/span>
\npa\u1e6dir\u016bpa\u1e43. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0s\u0101dhu bhante.<\/span>
\nop\u0101yika\u1e43. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0s\u0101dhu bhante.<\/span>
\np\u0101s\u0101dikena \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0samp\u0101detha. s\u0101dhu bhante.<\/span><\/p>\n

The applicant chants the following 3 times:<\/span>
\n\u00a0 \u00a0 Ajjatagged\u0101ni thero, mayha\u1e43 bh\u0101ro, ahampi therassa bh\u0101ro.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0— 3 times and bow down 3 times —<\/span><\/p>\n

102) Contemplating on the Use<\/strong><\/span>
\nof Receiving Bowl and Robes<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Novices walk on their knees up to the upajjh\u0101ya until their<\/span>
\nknees touch the bowl. They should kneel with their hand in a gesture<\/span>
\nof prayer, their back straight, and their eyes looking downward.<\/span>
\nNow the upajjh\u0101ya tells him his own name and the novice\u2019s (P\u0101li)<\/span>
\nname. The novice should respond, then continue by acknowledging<\/span>
\nhis requisites with the words, \u201c\u0101ma bhante,\u201d as follows :<\/span><\/p>\n

The upajjh\u0101ya chant \u00a0 \u00a0 \u00a0Novice responds<\/strong><\/span>
\nayante patto. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0101ma bhante.<\/span>
\naya\u1e43 sa\u1e45gh\u0101\u1e6di. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0101ma bhante.<\/span>
\naya\u1e43 uttar\u0101sa\u1e45go. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u0101ma bhante.<\/span>
\naya\u1e43 antarav\u0101sako. \u00a0 \u00a0 \u00a0 \u00a0 \u0101ma bhante.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0The upajjh\u0101ya will put the strap of the bowl over the head<\/span>
\nof the novice and requests him to retire to a point outside the<\/span>
\nassembly. At this moment, novice will insert his left arm into the<\/span>
\nstrap so the bowl will hang on his left side and each novice with<\/span>
\nhis hand in a gesture of respect then back away (on his knees) until<\/span>
\nthey reach the edge of the plat-form by their. Using their right leg<\/span>
\nclimb down from the platform, then turn around and walk toward<\/span>
\nthe place which is marked by a special piece of cloth (intended as<\/span>
\nthe standing place of the two examining bhikkhus). The novice is<\/span>
\nto stand facing the assembled bhikkhus, hands joined in the gesture<\/span>
\nof respect, one foot from the cloth. Care should be taken by the<\/span>
\nnovice to go round this cloth and not to tread on it. The second<\/span>
\nand the third novices follow the same procedure.<\/span><\/p>\n

103) Examination Outside the Sa\u1e45gha<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0The pair of bhikkhus who will examine the ordinand will<\/span>
\ninform the assembly of examination of the novice and then move<\/span>
\nto where the novice is standing to ask as to any obstructing<\/span>
\ncircumstances to ordination. When the novice is asked he should<\/span>
\nrespond as follows :<\/span><\/p>\n

The upajjh\u0101ya chant \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Novice responds<\/strong><\/span>
\nku\u1e6d\u1e6dha\u1e43. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0natthi bhante.<\/span>
\nga\u1e47\u1e0do. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 natthi bhante.<\/span>
\nkil\u0101so. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0natthi bhante.<\/span>
\nsoso. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0natthi bhante.<\/span>
\napam\u0101ro. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 natthi bhante.<\/span>
\nmanussosi. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0101ma bhante.<\/span>
\npurisosi. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u0101ma bhante.<\/span>
\nbhujissosi. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u0101ma bhante.<\/span>
\nana\u1e47osi. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u0101ma bhante.<\/span>
\nnasir\u0101jabha\u1e6do. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0101ma bhante.<\/span>
\nanu\u00f1\u00f1\u0101tosi m\u0101t\u0101pit\u016bhi. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u0101ma bhante.<\/span>
\nparipu\u1e47\u1e47av\u012bsativassosi. \u00a0 \u00a0 \u00a0 \u00a0 \u0101ma bhante.<\/span>
\nparipu\u1e47\u1e47ante pattac\u012bvara\u1e43. \u00a0 \u0101ma bhante.<\/span>
\nkinn\u0101mosi. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0aha\u1e43 bhante …(1)… n\u0101ma.<\/span>
\nko n\u0101ma te upajjh\u0101yo. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0upajjh\u0101yo me bhante<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u0101yasm\u0101 …(2)… n\u0101ma.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Then the two officiating bhikkhus return to the<\/span>
\nassembly and calls the ordinand into the assembly with the<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 word, \u201c\u0100gacchatha\u201d.<\/span><\/p>\n

104) Requesting Ordination<\/strong><\/span>
\n(Upsampad\u0101)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0When the two officiating bhikkhus have finished chanting<\/span>
\nthe set of ordinands approaches the assembly (without stepping<\/span>
\non or over the standing cloth of the two officiating bhikkhus),<\/span>
\nclimbing on to the platform with their left knees and walking on<\/span>
\ntheir knees, stop between the first pair of bhikkhus, and prostrate<\/span>
\nhimself 3 times before the upajjh\u0101ya. During the prostration, the<\/span>
\nnearest bhikkhu to him holds the bowl-strap to prevent the bowl<\/span>
\nfrom falling forward. After this the applicant, kneeling down,<\/span>
\nutters the following passages asking that he shall be ordained.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Sa\u1e45ghambhante,<\/strong> upasampada\u1e43 y\u0101c\u0101mi, ullumpatu ma\u1e43<\/span>
\nbhantesa\u1e43gho, anukampa\u1e43 up\u0101d\u0101ya.<\/span>
\n\u00a0 \u00a0 \u00a0 dutiyampi bhante sa\u1e45gha\u1e43,<\/strong> upasampada\u1e43 y\u0101c\u0101mi,<\/span>
\nullumpatu ma\u1e43 bhante sa\u1e45gho, anukampa\u1e43 up\u0101d\u0101ya.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0tatiyampi bhante sa\u1e45gha\u1e43,<\/strong> upasampada\u1e43 y\u0101c\u0101mi,<\/span>
\nullumpatu ma\u1e43 bhante sa\u1e45gho, anukampa\u1e43 up\u0101d\u0101ya.<\/span>
\n— Bow down 3 times —<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0The novices then make their way into the assembly near to<\/span>
\nthe upajjh\u0101ya . All novices walk by their knees between the two<\/span>
\nofficiating bhikkhus and sit on their knees in front of the upajjh\u0101ya,<\/span>
\nand hold their hands in the gesture of respect. Then the Ordination<\/span>
\nTeacher will chant. The two officiating bhikkhus will then examine<\/span>
\nthe novice as to obstructing circumstances again and the ordinand<\/span>
\nshould respond in the same way as before (see Step 104).<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0After the process of examination, the upajjh\u0101ya chants<\/span>
\nthe motion for the acceptance of the ordinand as a bhikkhu 3<\/span>
\ntimes. The words, \u201cEvameta\u1e43 dh\u0101ray\u0101mi\u201d mark the end of<\/span>
\nthe admonishment and the point where the ordinand is fully<\/span>
\naccepted as a bhikkhu. The novice should keep his hands raised<\/span>
\nin a gesture of respect and listen to the clearing of \u2018obstructing<\/span>
\ncircumstances\u2019 until the end of the proceedings before responding<\/span>
\nwith the words \u201c\u0101ma bhante\u201d and bow 3 times. This is the end of<\/span>
\nthe ordination ceremony.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The new bhikkhu should take his offering cloth and<\/span>
\nbowl to an appointed place outside the assembly in order to<\/span>
\nreceive the offerings prepared by relatives, supporters and<\/span>
\nwell wishers. Offering should be received from women by<\/span>
\nhaving the offerings placed upon the offering cloth, and received<\/span>
\ndirectly from the hands of men.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 Caution! Do not return into the ordination ground during the<\/span>
\nfollowing ordination ceremony, wait until all are over and then<\/span>
\nall ordinands will join together for listening to the instructions for<\/span>
\nnew bhikkhus given by the upajjh\u0101ya.<\/span><\/p>\n

105) Verse for Requesting for Forgiveness<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Uk\u0101sa, all of us assembled here on this day, bow in farewell<\/span>
\nto mother and father, brothers and sisters, and all amongst<\/span>
\nthe Buddhist congregation here, so that we may take ordination:<\/span>
\nThroughout immeasurable aeons that we have been born and<\/span>
\nreborn in this cycle of existence, if we have trespassed against<\/span>
\nany of you \u2013with or without your knowledge, intentionally<\/span>
\nor without intention, that we can recall or that is without recall<\/span>
\n-throughout innumerable lifetimes or in this present lifetime:<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 May all assembled here, forgive us our trespasses, that<\/span>
\nwe may be pure in ordination and unblemished in our<\/span>
\nBrahmafaring in our pursuit of Nibb\u0101na in this lifetime<\/span><\/p>\n

Informing the Sa\u1e45gha of the ordinand\u2019s examination<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0When the ordinand have finished the Requesting ordination.<\/span>
\nThen the upajjh\u0101ya will chant to the Sa\u1e45gha. For example the<\/span>
\nordinand will be named \u201csobha\u1e47o\u201d.<\/span><\/p>\n

106) Verse for Informing the Sa\u1e45gha<\/strong><\/span>
\nof the Ordinand\u2019s Examination<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Id\u0101ni kho \u0101vuso (bhante) aya\u1e43 obh\u0101so n\u0101ma s\u0101ma\u1e47ero<\/span>
\nmama upasampad\u0101pekkho upasampada\u1e43 \u0101ka\u1e45kham\u0101no, sa\u1e45gha\u1e43<\/span>
\ny\u0101cati, aha\u1e43 sabbamima\u1e43 sa\u1e45gha\u1e43 ajjhes\u0101mi, s\u0101dhu \u0101vuso<\/span>
\n(bhante) sabboya\u1e43 sa\u1e45gho, ima\u1e43 obh\u0101sa\u1e43 n\u0101ma s\u0101ma\u1e47era\u1e43,<\/span>
\nantar\u0101yike dhamme pucchitv\u0101, tattha pattakallatta\u1e43 \u00f1atv\u0101<\/span>
\n\u00f1atticatutthena kammena akuppena \u1e6dh\u0101n\u0101rahena upasamp\u0101dem\u0101ti,<\/span>
\nkammasanni\u1e6d\u1e6dh\u0101na\u1e43 karotu.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 Among bhikkhus assembly hold hands in a gesture of prayer<\/span>
\nand respond \u201cs\u0101dhu\u201d and then the upajjh\u0101ya or \u0101cariyas call<\/span>
\nthe ordinands by \u0101gacchatha. The ordinands crawl on knees to<\/span>
\nmiddle of Sa\u1e45gha, kneel down and hold hands in a gesture of prayer.<\/span><\/p>\n

107) The Announcement Examination<\/strong><\/span>
\nof the Applicant to the Sa\u1e45gha<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Su\u1e47\u0101tu me bhante sa\u1e45gho, aya\u1e43 obh\u0101so, \u0101yasmato sobha\u1e47assa<\/span>
\nupasampad\u0101pekkho, yadi sa\u1e45ghassa pattakalla\u1e43, aha\u1e43 obh\u0101sa\u1e43<\/span>
\nantar\u0101yike dhamme puccheyya\u1e43.<\/span><\/p>\n

108) Verse for the Announcement Examination<\/strong><\/span>
\nof the Applicant to the Sa\u1e45gha<\/strong><\/span>
\nSu\u1e47\u0101si obh\u0101sa, ayante saccak\u0101lo bh\u016btak\u0101lo, ya\u1e43 j\u0101ta\u1e43 ta\u1e43<\/span>
\npucch\u0101mi, santa\u1e43 atth\u012bti vattabba\u1e43, asanta\u1e43 ntth\u012bti vattabba\u1e43,<\/span>
\nsanti te evar\u016bp\u0101 \u0101b\u0101dh\u0101 (Ask) ku\u1e6d\u1e6dha\u1e43\u2026pe… ko n\u0101ma te upajjh\u0101yo,<\/span>
\n(answer) natthi bhante\u2026pe… upajjh\u0101yo me bhante \u0101yasm\u0101 sobha\u1e47o<\/span>
\nn\u0101ma.<\/span><\/p>\n

109) The motion and the 3 Announcements<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Su\u1e47\u0101tu me bhante sa\u1e45gho, aya\u1e43 obh\u0101so, \u0101yasmato sobha\u1e47assa<\/span>
\nupasampad\u0101pekkho, parisuddho antar\u0101yikehi dhammehi,<\/span>
\nparipu\u1e47\u1e47assa pattac\u012bvara\u1e43, obh\u0101so sa\u1e45gha\u1e43 upasampada\u1e43 y\u0101cati,<\/span>
\n\u0101yasmat\u0101 sobha\u1e47ena upajjh\u0101yena, yadi sa\u1e45ghassa pattakalla\u1e43<\/span>
\nsa\u1e45gho obh\u0101sa\u1e43 upasampd\u0101deyya, \u0101yasmat\u0101 sobha\u1e47ena<\/span>
\nupajjh\u0101yena, es\u0101 \u00f1atti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 su\u1e47\u0101tu me bhante sa\u1e45gho, aya\u1e43 obh\u0101so, \u0101yasmato sobha\u1e47assa<\/span>
\nupasampad\u0101pekkho, parisuddho antar\u0101yikehi dhammehi,<\/span>
\nparipu\u1e47\u1e47assa pattac\u012bvara\u1e43, obh\u0101so sa\u1e45gha\u1e43 upasampada\u1e43<\/span>
\ny\u0101cati, \u0101yasmat\u0101 sobha\u1e47ena upajjh\u0101yena, sa\u1e45gho obh\u0101sa\u1e43<\/span>
\nupasamp\u0101deti, \u0101yasmat\u0101 sobha\u1e47ena upajjh\u0101yena, yass\u0101yasmato<\/span>
\nkhamati, obh\u0101sassa upasampad\u0101, \u0101yasmat\u0101 sobha\u1e47ena upajjh\u0101yena,<\/span>
\nso tu\u1e47hassa, yassa na khamati, so bh\u0101seyya.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 dutiyampi etamattha\u1e43 vad\u0101mi, su\u1e47\u0101tu me bhante sa\u1e45gho,<\/span>
\naya\u1e43 obh\u0101so, \u0101yasmato sobha\u1e47assa upasampad\u0101pekkho\u2026pe… so<\/span>
\nbh\u0101seyya.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 tatiyampi etamattha\u1e43 vad\u0101mi, su\u1e47\u0101tu me bhante sa\u1e45gho\u2026<\/span>
\npe… sobh\u0101seyya.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 upasampanno sa\u1e45ghena, obh\u0101so \u0101yasmat\u0101 sobha\u1e47ena<\/span>
\nupajjh\u0101yena khamati sa\u1e45ghassa, tasm\u0101 tu\u1e47h\u012b, evameta\u1e43, dh\u0101ray\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 (\u2026pe… request the complete paragraph as a the first time)<\/span><\/p>\n

10) Verse for Informing the Sa\u1e45gha<\/strong><\/span>
\nof the Ordinand\u2019s Examination for Two Ordinands<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0According to the proper acceptance procedure, the<\/span>
\nupajjh\u0101ya may take up to three ordinands in a single proclamation.<\/span>
\nHowever the vibhatti (case ending) and vacana (speech) of this<\/span>
\nchanting will change according to P\u0101li grammar. For example the<\/span>
\nordinand will be named \u201cpu\u1e47\u1e47o\u201d and \u201csubho\u201d and the name<\/span>
\nof upajjh\u0101ya is sobha\u1e47o. Proposal of sa\u1e45gha resolutions<\/span>
\nfor the upajjh\u0101ya<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Id\u0101ni kho \u0101vuso (bhante) aya\u00f1ca pu\u1e47\u1e47o n\u0101ma s\u0101ma\u1e47ero,<\/span>
\naya\u00f1ca subho n\u0101ma s\u0101ma\u1e47ero, mama upasampad\u0101pekh\u0101,<\/span>
\nupasampada\u1e43 \u0101ka\u1e45kham\u0101n\u0101, sa\u1e45gha\u1e43 y\u0101canti, aha\u1e43 sabbamima\u1e43<\/span>
\nsa\u1e45gha\u1e43 ajjhes\u0101mi, \u0101vuso (bhante) sabboya\u1e43 sa\u1e45gho, ima\u00f1ca<\/span>
\npu\u1e47\u1e47a\u1e43 n\u0101ma s\u0101ma\u1e47era\u1e43, ima\u00f1ca subha\u1e43 n\u0101ma s\u0101ma\u1e47era\u1e43,<\/span>
\nantar\u0101yike dhamme pucchitv\u0101, tattha pattakallatta\u1e43 \u00f1atv\u0101,<\/span>
\n\u00f1atticatutthena kammena akuppena \u1e6dh\u0101n\u0101rahena upasamp\u0101dem\u0101ti,<\/span>
\nkammasanni\u1e6d\u1e6dh\u0101na\u1e43 karotu.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Among bhikkhus assembly hold hands in a gesture of prayer<\/span>
\nand respond \u201cs\u0101dhu\u201dand then the upajjh\u0101ya or \u0101cariyas call<\/span>
\nthe ordinands by \u0101gacchatha. The ordinands crawl on knees to<\/span>
\nmiddle of Sa\u1e45gha, kneel down and hold hands in a gesture of prayer.<\/span><\/p>\n

111) The Announcement Examination<\/strong><\/span>
\nof the applicant to the Sa\u1e45gha<\/strong><\/span>
\nSu\u1e47\u0101tu me bhante sa\u1e45gho, aya\u00f1ca pu\u1e47\u1e47o aya\u00f1ca subho,<\/span>
\n\u0101yasmato sobha\u1e47assa upasampad\u0101pekkh\u0101, yadi sa\u1e45ghassa<\/span>
\npattakalla\u1e43, aha\u1e43 pu\u1e47\u1e47a\u00f1ca subha\u00f1ca antar\u0101yike dhamme<\/span>
\npuccheyya\u1e43. (The ordinands respond one by one)<\/span><\/p>\n

112) The Announcement Examination<\/strong><\/span>
\nof the Applicant to the Sa\u1e45gha<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Su\u1e47\u0101si obh\u0101sa, ayante saccak\u0101lo bh\u016btak\u0101lo, ya\u1e43 j\u0101ta\u1e43 ta\u1e43<\/span>
\npucch\u0101mi, santa\u1e43 atth\u012bti vattabba\u1e43, asanta\u1e43 natth\u012bti vattabba\u1e43,<\/span>
\nsanti te evar\u016bp\u0101 \u0101b\u0101dh\u0101? (ask) ku\u1e6d\u1e6dha\u1e43\u2026pe…ko n\u0101ma te upajjh\u0101yo,<\/span>
\n(answer) natthi bhante\u2026pe… upajjh\u0101yo me bhante \u0101yasm\u0101<\/span>
\nsobha\u1e47o n\u0101ma.<\/span><\/p>\n

113) The Motion and the 3 Announcements<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0Su\u1e47\u0101tu me bhante sa\u1e45gho, aya\u00f1ca pu\u1e47\u1e47o, aya\u00f1ca subho,<\/span>
\n\u0101yasmato sobha\u1e47assa upasampad\u0101pekkh\u0101, parisuddh\u0101 antar\u0101yikehi<\/span>
\ndhammehi, paripu\u1e47\u1e47amimesa\u1e43 pattac\u012bvara\u1e43, pu\u1e47\u1e47o ca subho ca<\/span>
\nsa\u1e45gha\u1e43 upasampada\u1e43 y\u0101canti, \u0101yasmat\u0101 sobha\u1e47ena upajjh\u0101yena,<\/span>
\nyadi sa\u1e45ghassa pattakalla\u1e43, sa\u1e45gho pu\u1e47\u1e47a\u00f1ca subha\u00f1ca<\/span>
\nupasamp\u0101deyya, \u0101yasmat\u0101 sobha\u1e47ena upajjh\u0101yena, es\u0101 \u00f1atti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 su\u1e47\u0101tu me bhante sa\u1e45gho, aya\u00f1ca pu\u1e47\u1e47o aya\u00f1ca subho,<\/span>
\n\u0101yasmato manussan\u0101gassa upasampad\u0101pekkh\u0101, parisuddh\u0101<\/span>
\nantar\u0101yikehi dhammehi, paripu\u1e47\u1e47amimesa\u1e43 pattac\u012bvara\u1e43, pu\u1e47\u1e47o<\/span>
\nca subho ca sa\u1e45gha\u1e43 upasampada\u1e43 y\u0101canti, \u0101yasmat\u0101 sobha\u1e47ena<\/span>
\nupajjh\u0101yena. sa\u1e45gho pu\u1e47\u1e47a\u00f1ca subha\u00f1ca upasamp\u0101deti, \u0101yasmat\u0101<\/span>
\nmanussan\u0101gena upajjh\u0101yena. yass\u0101yasmato khamati, pu\u1e47\u1e47assa ca<\/span>
\nsubhassa ca upasampad\u0101, \u0101yasmat\u0101 sobha\u1e47ena upajjh\u0101yena so<\/span>
\ntu\u1e47hassa yassa na khamati so bh\u0101seyya,<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0dutiyampi etamattha\u1e43 vad\u0101mi, su\u1e47\u0101tu me bhante sa\u1e45gho,<\/span>
\naya\u00f1ca pu\u1e47\u1e47o, aya\u00f1ca subho, \u0101yasmato sobha\u1e47assa<\/span>
\nupasampad\u0101pekkh\u0101,\u2026pe… so bh\u0101seyya.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 tatiyampi etamattha\u1e43 vad\u0101mi, su\u1e47\u0101tu me bhante sa\u1e45gho,\u2026<\/span>
\npe… so bh\u0101seyya.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 upasampann\u0101 sa\u1e45ghena, pu\u1e47\u1e47o ca subho ca, \u0101yasmat\u0101<\/span>
\nsobha\u1e47ena upajjh\u0101yena, khamati sa\u1e45ghassa, tasm\u0101 tu\u1e47h\u012b, evameta\u1e43<\/span>
\ndh\u0101ray\u0101mi. (\u2026pe… request the complete paragraph)<\/span><\/p>\n

114) The Upajjh\u0101ya\u2019s Words of Orientation for<\/strong><\/span>
\nNewly Ordained Bhikkhus<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0T\u0101vadeva ch\u0101y\u0101metabba\u1e43 utuppm\u0101\u1e47a\u1e43 \u0101cikkhitabba\u1e43<\/span>
\ndivasabh\u0101go \u0101cikkhitabbo sa\u1e43g\u012bti \u0101cikkhitabb\u0101 catt\u0101ro nissay\u0101<\/span>
\n\u0101cikkhitabb\u0101 catt\u0101ri ca akara\u1e47\u012by\u0101ni \u0101cikkhitabb\u0101n\u012bti hida\u1e43<\/span>
\nupasampad\u0101ya pacchimakicca\u1e43 bhagavat\u0101 vutta\u1e43 tand\u0101ni may\u0101<\/span>
\nte upajjh\u0101yena sat\u0101 tad\u0101cikkhanena anuk\u0101tabba\u1e43 hoti tante<\/span>
\nsakkacca\u1e43 sotabba\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0The new bhikkhus respond \u201c\u0101ma bhante\u201d and then the<\/span>
\nupajjh\u0101ya gives the next admonition<\/span>
\n\u00a0 \u00a0 \u00a0 (1) pi\u1e47\u1e0diy\u0101lopabhojana\u1e43 niss\u0101ya pabbajj\u0101 tattha te y\u0101vaj\u012bva\u1e43<\/span>
\nuss\u0101ho kara\u1e47\u012byo atirekal\u0101bho sa\u1e45ghabhatta\u1e43 uddesabhatta\u1e43<\/span>
\nnimantana\u1e43 sal\u0101kabhatta\u1e43 pakkhika\u1e43 uposathika\u1e43 p\u0101\u1e6dipadika\u1e43.<\/span>
\nThe new bhikkhus respond \u201c\u0101ma bhante\u201d<\/span>
\n\u00a0 \u00a0 \u00a0(2) pa\u1e43suk\u016blac\u012bvara\u1e43 niss\u0101y pabbajj\u0101 tattha te y\u0101vaj\u012bva\u1e43<\/span>
\nuss\u0101ho kara\u1e47\u012byo atireka-l\u0101bho khoma\u1e43 kapp\u0101sika\u1e43 koseyya\u1e43<\/span>
\nkambala\u1e43 s\u0101\u1e47a\u1e43 bha\u1e43ga\u1e43.<\/span>
\n\u00a0 \u00a0 \u00a0The new bhikkhus respond \u201c\u0101ma bhante\u201d<\/span>
\n\u00a0 \u00a0 \u00a0(3) rukkham\u016blasen\u0101sna\u1e43 niss\u0101y pabbajj\u0101 tattha te y\u0101vaj\u012bva\u1e43<\/span>
\nuss\u0101ho kara\u1e47\u012byo atirekal\u0101bhovih\u0101ro a\u1e6d\u1e6dayogo p\u0101s\u0101do hammiya\u1e43<\/span>
\nguh\u0101.<\/span>
\nThe new bhikkhus respond \u201c\u0101ma bhante\u201d<\/span>
\n\u00a0 \u00a0 \u00a0(4) p\u016btimuttabhesajja\u1e43 niss\u0101ya pabbajj\u0101 tattha te y\u0101vaj\u012bva\u1e43<\/span>
\nuss\u0101ho kara\u1e47\u012byo atirekal\u0101bho sappi navan\u012bta\u1e43 tela\u1e43 madhu<\/span>
\nph\u0101\u1e47ita\u1e43.<\/span>
\nThe new bhikkhus respond \u201c\u0101ma bhante\u201d<\/span>
\n\u00a0 \u00a0 \u00a0(5) upasampannena bhikkhun\u0101 methuno dhammo na<\/span>
\npa\u1e6disevitabbo antamaso tiracch\u0101nagat\u0101yapi. yo bhikkhu methuna\u1e43<\/span>
\ndhamma\u1e43 pa\u1e6disevati assama\u1e47ohoti asakyaputtiyo. seyyath\u0101pi<\/span>
\nn\u0101ma puriso s\u012bsacchinno abhabbo tena sar\u012brapandhanena j\u012bvitu<\/span>
\nevameva bhikkhu methuna\u1e43 dhamma\u1e43 pa\u1e6disevitv\u0101 assama\u1e47o hoti<\/span>
\nasakyaputtiyo. tante y\u0101vaj\u012bva\u1e43 akara\u1e47\u012bya\u1e43.<\/span>
\nThe new bhikkhus respond \u201c\u0101ma bhante\u201d<\/span>
\n\u00a0 \u00a0 \u00a0 (6) upasampannena bhikkhun\u0101 adinna\u1e43 theyyasa\u1e45kh\u0101ta\u1e43<\/span>
\nna \u0101d\u0101tabba\u1e43 antamaso ti\u1e47asal\u0101ka\u1e43 up\u0101d\u0101ya. yo bhikkhu p\u0101da\u1e43<\/span>
\nv\u0101 p\u0101d\u0101raha\u1e43 v\u0101 atirekap\u0101da\u1e43 v\u0101 adinna\u1e43 theyyasa\u1e45kh\u0101ta\u1e43<\/span>
\n\u0101diyati assama\u1e47o hoti asakyaputtiyo. seyyath\u0101pi n\u0101ma pa\u1e47\u1e0dupal\u0101so<\/span>
\npandhan\u0101 pamutto abhabbo haritatt\u0101ya evameva bhikkhu p\u0101da\u1e43<\/span>
\nv\u0101 p\u0101d\u0101raha\u1e43 v\u0101 atirekap\u0101da\u1e43 v\u0101 adinna\u1e43 theyyasa\u1e45kh\u0101ta\u1e43<\/span>
\n\u0101diyitv\u0101 assama\u1e47o hoti asakyaputtiyo. tante y\u0101vaj\u012bva\u1e43 akara\u1e47\u012bya\u1e43.<\/span>
\nThe new bhikkhus respond \u201c\u0101ma bhante\u201d<\/span>
\n\u00a0 \u00a0 \u00a0 (7) upasampannena bhikkhun\u0101 sa\u00f1cicca p\u0101\u1e47o j\u012bvit\u0101 na<\/span>
\nvoropetabbo antamaso kunthakipillika\u1e43 up\u0101d\u0101ya. yo<\/span>
\nbhikkhu sa\u00f1cicca manussaviggaha\u1e43 j\u012bvit\u0101 voropeti antamaso<\/span>
\ngabbhap\u0101tana\u1e43 up\u0101d\u0101ya assama\u1e47o hoti asakyaputtiyo. seyyath\u0101pi<\/span>
\nn\u0101ma puthusil\u0101 devadh\u0101 bhinn\u0101 appa\u1e6disandhik\u0101 hoti evameva<\/span>
\nbhikkhu sa\u00f1cicca manussaviggaha\u1e43 j\u012bvit\u0101 voropetv\u0101 assama\u1e47o<\/span>
\nhoti asakyaputtiyo. tante y\u0101vaj\u012bva\u1e43 akara\u1e47\u012bya\u1e43 .<\/span>
\n\u00a0 \u00a0 \u00a0The new bhikkhus respond \u201c\u0101ma bhante\u201d<\/span>
\n\u00a0 \u00a0 \u00a0(8)upasampannena bhikkhun\u0101 uttarimanussadhammo na<\/span>
\nullapitabbo antamaso su\u00f1\u00f1\u0101g\u0101re abhiram\u0101m\u012bti. yo bhikkhu p\u0101piccho<\/span>
\nicch\u0101pakato asanta\u1e43 abh\u016bta\u1e43 uttarimanussadhamma\u1e43 ullapati<\/span>
\njh\u0101na\u1e43 v\u0101 vimokkha\u1e43 v\u0101 sam\u0101dhi\u1e43 v\u0101 sam\u0101patti\u1e43 v\u0101 magga\u1e43<\/span>
\nv\u0101 bhala\u1e43 v\u0101 assama\u1e47o hoti asakyaputtiyo. seyyath\u0101pi n\u0101ma t\u0101lo<\/span>
\nmatthakacchinno abhabbo puna viru\u1e37hiy\u0101 evameva bhikkhu<\/span>
\np\u0101piccho icch\u0101pakato asanta\u1e43 abh\u016bta\u1e43 uttarimanussadhamma\u1e43<\/span>
\nullapitav\u0101 assama\u1e47o hoti asakyaputtiyo. tante y\u0101vaj\u012bva\u1e43<\/span>
\nakara\u1e47\u012bya\u1e43.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 The new bhikkhus respond \u201c\u0101ma bhante\u201d and the Kneel down<\/span>
\nand bow down 3 times.<\/span><\/p>\n

Remark:<\/strong> 1. The new bhikkhus more than two request \u201cte\u201d change to<\/span>
\n\u201cvo\u201d and \u201ctante\u201d change to \u201cta\u1e43 vo\u201d<\/span><\/p>\n

115) Requesting Forgiveness<\/strong><\/span>
\nBhikkhus : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0there pam\u0101dena dv\u0101rattayena kata\u1e43 sabba\u1e43<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0apar\u0101dha\u1e43 khamatu no bhante.<\/span>
\nSenior Bhikkhu : aha\u1e43 kham\u0101mi, \u0101yasmantehipi<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0me khamitabba\u1e43.<\/span>
\nBhikkhus : \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 kham\u0101ma bhante.<\/span><\/p>\n

For only one requesting bhikkhu<\/strong><\/span>
\nBhikkhu: \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0there pam\u0101dena dv\u0101rattayena<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 kata\u1e43 sabba\u1e43 apar\u0101dha\u1e43 khamatu me<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 bhante.<\/span>
\nSenior Bhikkhu: \u00a0 aha\u1e43 kham\u0101mi, \u0101yasmant\u0101hipi<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 me khamitabba\u1e43<\/span>
\nBhikkhu: \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0kham\u0101mi bhante.<\/span><\/p>\n

Remark<\/strong>: there pam\u0101dena : For senior bhikkhus who have 10 vassa or highly<\/span>
\nbut for bhikkhus in general : \u0101yasmante pam\u0101dena<\/span><\/p>\n

116) Start of Vassa Vow<\/strong><\/span>
\n(Bhikkhus officially\u00a0<\/strong>take a vow to undertake a 3-month retreat<\/strong><\/span>
\nduring the rainy season)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0Imasmi\u1e43 \u0101v\u0101se ima\u1e43 tem\u0101sa\u1e43 vassa\u1e43 upemi.<\/span>
\ndutiyumpi imasmi\u1e43 \u0101v\u0101se ima\u1e43 tem\u0101sa\u1e43 vassa\u1e43 upemi.<\/span>
\ntatiyampi imasmi\u1e43 \u0101v\u0101se ima\u1e43 tem\u0101sa\u1e43 vassa\u1e43 upemi.<\/span><\/p>\n

117) Satt\u0101ha Wording<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Satt\u0101hakara\u1e47\u012bya\u1e43 kicca\u1e43 me atthi tasm\u0101 may\u0101 gantabba\u1e43<\/span>
\nimasmi\u1e43 satt\u0101habbhantare nivattiss\u0101mi<\/span><\/p>\n

118) End of Vassa Vow<\/strong><\/span>
\n(Bhikkhus officially\u00a0<\/strong>take a vow to be each other’s Kalayanamitra<\/strong><\/span>
\nafter the rainy season retreat)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Sa\u1e45ghambhante pav\u0101remi di\u1e6d\u1e6dhena v\u0101 sutena v\u0101 parisa\u1e45k\u0101ya<\/span>
\nv\u0101 vadantu ma\u1e43 \u0101yasmanto anukampa\u1e43 up\u0101d\u0101ya passanto<\/span>
\npa\u1e6dikkariss\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi bhante sa\u1e45gha\u1e43 pav\u0101remi di\u1e6d\u1e6dhena v\u0101 sutena v\u0101<\/span>
\nparisa\u1e45k\u0101ya v\u0101 vadantu ma\u1e43 \u0101yasmanto anukampa\u1e43 up\u0101d\u0101ya<\/span>
\npassanto pa\u1e6dikkariss\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 tatiyampi bhante sa\u1e45gha\u1e43 pav\u0101remi di\u1e6d\u1e6dhena v\u0101 sutena v\u0101<\/span>
\nparisa\u1e45k\u0101ya v\u0101 vadantu ma\u1e43 \u0101yasmanto anukampa\u1e43 up\u0101d\u0101ya<\/span>
\npassanto pa\u1e6dikkariss\u0101mi.<\/span><\/p>\n

Yo kho Vakkali, dhamma\u1e43 passati, so ma\u1e43<\/strong><\/span>
\npassati. Yo ma\u1e43 passati, so dhamma\u1e43<\/strong><\/span>
\npassati dhamma\u1e43 hi passanto, ma\u1e43 passati,<\/strong><\/span>
\nma\u1e43 passanto, dhamma\u1e43 passati.<\/strong><\/span>
\nBehold Vakkali, whoever sees the Dhamma is<\/strong><\/span>
\nsaid to have seen me; whoever sees me is said<\/strong><\/span>
\nto have seen the Dhamma. It is true, Vakkali, a<\/strong><\/span>
\nperson who sees the Dhamma sees me;<\/strong><\/span>
\na person who sees me sees the Dhamma.\u201d<\/strong><\/span><\/p>\n

 <\/p>\n

119) Offering of Kathina Robe<\/strong><\/span>
\n(Recite \u201cNamo…\u201d 3 times)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Ima\u1e43 maya\u1e43 bhante, sapariv\u0101ra\u1e43, ka\u1e6dhinac\u012bvaradussa\u1e43,<\/span>
\nsa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho, ima\u1e43<\/span>
\nsapariv\u0101ra\u1e43, ka\u1e6dhinac\u012bvaradussa\u1e43, pa\u1e6digga\u1e47h\u0101tu, pa\u1e6diggahetv\u0101<\/span>
\nca, imin\u0101 dussena, ka\u1e6dhina\u1e43, attharatu, amh\u0101ka\u1e43, d\u012bgharatta\u1e43,<\/span>
\nhit\u0101ya sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0All of us gathered here would like to humbly offer this Kathina<\/span>
\nrobe as well as other requisites to the Bhik-khu-sa\u1e45-gha. May<\/span>
\nthe venerable monks please accept our offerings for the pu\u00f1\u00f1a,<\/span>
\nhappiness and attainment of Nibb\u0101na of us all forevermore.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, phaa-jee-ka-thin, prom-duai-bo-ri-warn, daepra-<\/span>
\npik-su song, khor-pra-pik-su-song, jong-rub, phaa-jee-ka-thin,<\/span>
\nprom-duay-bo-ri-warn, crun-rup-leaw, jong-kran-ka-thin-duaiphaa-<\/span>
\npeen-nee, peur-pra-yoj, peur-kwam-sook, peur-mak-phonnip-<\/span>
\npan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

120) Requesting a Sa\u1e45gha Resolution on Recipient<\/strong><\/span>
\nof the Kathina Robe<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0\u201cThis Kathina robe and associated requisites are being offered<\/span>
\nby \u2026(full name)\u2026who is leading a congregation of Buddhists at<\/span>
\n\u2026(name of the temple)… United by their unshakable faith in Buddhism,<\/span>
\nthey gather here today to participate in the annual Kathina<\/span>
\noffering ceremony for the year…(e.g. 2014).<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u201cThis Kathina robe, which represents the unity among them,<\/span>
\nis to be offered to a Bhikkhu whose robes have worn out or who<\/span>
\nappears to have the capacity to perform Kathina\u1e6d-\u1e6dh\u0101ra-kicca<\/span>
\nsuccessfully in accordance with the Buddha\u2019s permission. Hence,<\/span>
\nit is not intended to be offered to one specific Bhikkhu of the<\/span>
\ndonor\u2019s choice but to the most suitable bhikkhu in the eyes of the<\/span>
\nmonastic community.<\/span>
\n\u00a0 \u00a0 \u00a0 \u201cThe monastic community may now cast their selection for<\/span>
\nthe most suitable recipient of the Kathina robe for this year.\u201d<\/span><\/p>\n

121) Statement of Apalokakathin<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0\u201cAfter careful consideration, I have come to a conclusion that<\/span>
\nthis Kathina robe and its associated requisites should be presented<\/span>
\nto \u2026(name of the selected Bhikkhu recipient)\u2026who appears to<\/span>
\nhave the capacity to perform Kathina\u1e6d-\u1e6dh\u0101ra-kicca successfully in<\/span>
\naccordance with the Buddha\u2019s permission.<\/span>
\n\u00a0 \u00a0 \u00a0 \u201cIf any member of the monastic community disagrees with<\/span>
\nthis, please make your opinion known. (\u2026pause for 2-3 seconds\u2026)<\/span>
\nIf all are in unanimous agreement, please say \u201cs\u0101dhu\u201d.<\/span>
\n\u00a0 \u00a0 \u00a0 (All the other Bhikkhus then say \u201cs\u0101dhu\u201d.)<\/span><\/p>\n

122) Kathina\u1e6d\u1e6dh\u0101ra Ceremony21<\/strong><\/span>
\nProcedure:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a01) Another Bhikkhu representative reads out the P\u0101li verse<\/span>
\nfor requesting a Sa\u1e45gha resolution on Kathina\u1e6d-\u1e6dh\u0101ra-kicca to the<\/span>
\nBhikkhu congregation inside the chapel.<\/span><\/p>\n

Verse for Requesting a Sa\u1e45gha Resolution on<\/strong><\/span>
\nKathina\u1e6d\u1e6dh\u0101rana<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Recite \u201cNamo\u2026.\u201d 3 times, followed by the following P\u0101li<\/span>
\nverse:<\/span>
\n\u00a0 \u00a0 \u00a0 Su\u1e47\u0101tu me bhante sa\u1e45gho, ida\u1e43 sa\u1e45ghassa ka\u1e6dhinadussa\u1e43<\/span>
\nuppanna\u1e43, yadi sa\u1e45ghassa pattakalla\u1e43, sa\u1e45gho ima\u1e43 ka\u1e6dhinadussa\u1e43<\/span>
\n\u0101yasmato\u2026(itthann\u0101massa)\u2026dadeyya, ka\u1e6dhina\u1e43 attharitu\u1e43,<\/span>
\nes\u0101 \u00f1atti.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 su\u1e47\u0101tu me bhante sa\u1e45gho, ida\u1e43 sa\u1e45ghassa ka\u1e6dhinadussa\u1e43<\/span>
\nuppanna\u1e43, sa\u1e45gho ima\u1e43 ka\u1e6dhinadussa\u1e43 \u0101yasmato (itthann\u0101massa)<\/span>
\ndeti ka\u1e6dhina\u1e43 attharitu\u1e43, yass\u0101yasmato khamati imassa<\/span>
\nka\u1e6dhinadussassa \u0101yasmato\u2026(itthann\u0101massa)22\u2026d\u0101na\u1e43, ka\u1e6dhina\u1e43<\/span>
\nattharitu\u1e43, so tu\u1e47hassa, yassa nakkhamati, so bh\u0101seyya.<\/span>
\n\u00a0 \u00a0 \u00a0 dinna\u1e43 ida\u1e43 sa\u1e45ghena ka\u1e6dhinadussa\u1e43, \u0101yasmato\u2026<\/span>
\n(itthann\u0101massa)\u2026ka\u1e6dhina\u1e43 attharitu\u1e43, khamati sa\u1e45ghassa tasm\u0101<\/span>
\ntu\u1e47h\u012b, evameta\u1e43 dh\u0101ray\u0101mi.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 2) All members of the monastic community assist in making<\/span>
\npreparations for the remaining steps in the Kathina\u1e6d-\u1e6dh\u0101ra-kicca<\/span>
\nprocedure.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 3) The Bhikkhu who has been selected to receive the Kathina<\/span>
\nrobe performs a ritual for relinquishing his old robe. He does so<\/span>
\nby placing his old robe over the new one, and recites the following<\/span>
\nP\u0101li sentences.<\/span><\/p>\n

Upon relinquishing the old Sa\u1e45gh\u0101\u1e6di, recite<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u201cIm\u0101ya sa\u1e45gh\u0101\u1e6diy\u0101 ka\u1e6dhina\u1e43 paccuddhar\u0101mi.\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 Upon relinquishing the old uttar\u0101sa\u1e43ga (ceevorn),<\/span>
\nrecite \u201cimin\u0101 uttar\u0101sa\u1e43gena ka\u1e6dhina\u1e43 paccuddhar\u0101mi.\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 Upon relinquishing the old antarav\u0101saka (sabong), recite<\/span>
\n\u00a0 \u00a0 \u00a0\u201cimin\u0101 antarav\u0101sakena ka\u1e6dhina\u1e43 paccuddhar\u0101mi.\u201d (3 times)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 4) The Bhikkhu recipient performs a ritual for accepting the<\/span>
\nKathina robe. He does so by placing the new robe over his old<\/span>
\nrobe, and recites the following P\u0101li sentences.<\/span>
\n\u00a0 \u00a0 \u00a0 Upon taking up the new sa\u1e45gh\u0101\u1e6di,<\/span>
\n\u00a0 \u00a0 \u00a0 recite \u201cim\u0101ya sa\u1e45gh\u0101\u1e6diy\u0101 ka\u1e6dhina\u1e43 adhi\u1e6d\u1e6dh\u0101mi.\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 Upon taking up the new uttar\u0101sa\u1e43ga (ceevorn), recite<\/span>
\n\u00a0 \u00a0 \u00a0 \u201cimin\u0101 uttar\u0101sa\u1e43gena ka\u1e6dhina\u1e43 adhi\u1e6d\u1e6dh\u0101mi.\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 Upon taking up the new antarav\u0101saka (sabong), recite<\/span>
\n\u00a0 \u00a0 \u00a0 \u201cimin\u0101 antarav\u0101sakena ka\u1e6dhina\u1e43 adhi\u1e6d\u1e6dh\u0101mi.\u201d (3 times)<\/span><\/p>\n

\u00a0 \u00a0 \u00a05) The Bhikkhu recipient turns to face the main Buddha<\/span>
\nimage inside the chapel. He then recites the verse<\/span>
\n\u00a0 \u00a0 \u00a0\u201cNamo\u2026.\u201d 3 times, followed by the following P\u0101li sentences<\/span>
\nto indicate which piece of robe will be used for which purpose.<\/span>
\nIn the interest of time, it is customarily acceptable to identify just<\/span>
\none piece of robe by touching it. Then, recite a corresponding P\u0101li<\/span>
\nsentence.<\/span>
\n\u00a0 \u00a0 \u00a0To indicate that this piece of robe will be used as sa\u1e45gh\u0101\u1e6di,<\/span>
\nrecite \u201cim\u0101ya sa\u1e45gh\u0101\u1e6diy\u0101 ka\u1e6dhina\u1e43 atthar\u0101mi.\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0To indicate that this piece of robe will be used as uttar\u0101sa\u1e43gha<\/span>
\n(c\u012bvorn), recite \u201cimin\u0101 uttar\u0101sa\u1e43gena ka\u1e6dhina\u1e43 atthar\u0101mi.\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0To indicate that this piece of robe will be used as<\/span>
\nantarav\u0101saka(sabong), recite \u201cimin\u0101 antarav\u0101sakena ka\u1e6dhina\u1e43<\/span>
\natthar\u0101mi.\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 6) The Kathina robe recipient recites the following P\u0101li<\/span>
\nsentence three times to invite all the other members of the monastic<\/span>
\ncommunity to rejoice in his kathina benefit:<\/span><\/p>\n

123) Verse for Repice in his Kathina Benefit<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0\u201catthata\u1e43 bhante sa\u1e45ghassa ka\u1e6dhina\u1e43 dhammiko ka\u1e6dhinatth\u0101ro<\/span>
\nanumodatha.(3 times)\u201d<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 7) The monastic community recites the following P\u0101li<\/span>
\nsentence to congratulate with the Kathina robe recipient on being<\/span>
\nselected for the occasion:<\/span>
\n\u00a0 \u00a0 \u00a0\u201catthata\u1e43 bhante23 sa\u1e45ghassa ka\u1e6dhina\u1e43 dhammiko ka\u1e6dhinatth\u0101ro<\/span>
\nanumod\u0101mi.24\u201d (3 times)<\/span>
\n\u00a0 \u00a0 \u00a0Statement to be read out by the Bhikkhu who presides over<\/span>
\nthe Kathina ceremony<\/span>
\n\u00a0 \u00a0 \u00a0Statement to be read out by the second monastic community<\/span>
\nrepresentative<\/span><\/p>\n

124) Style 1 : Forest Cloth Receive<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Ida\u1e43 vattha\u1e43 ass\u0101mika\u1e43 pa\u1e43sukulac\u012bvara\u1e43 mayha\u1e43 p\u0101pu\u1e47\u0101ti.<\/span>
\nphaa-bang su-kul cee-vorn an-mai-mee jao-khong-nee jong-samrej<\/span>
\npra-yod kea-kh\u0101a-pha-jao nai-kan-bud-nee.<\/span><\/p>\n

125) Style 2 : Forest Cloth Receive<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ida\u1e43 vattha\u1e43 sass\u0101mika\u1e43 pa\u1e43sukulac\u012bvara\u1e43 mayha\u1e43 p\u0101pu\u1e47\u0101ti.<\/span>
\nphaa-bang su-kul cee-vorn an-mee jao-khong-nee jong-sam-rej<\/span>
\npra-yod kea-kh\u0101a-pha-jao nai-kan-bud-nee.<\/span><\/p>\n

126) Resigning from Bhikkhuhood<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0Sikkha\u1e43 paccakkh\u0101mi gih\u012bti ma\u1e43 dh\u0101retha.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 I hereby declare my departure from Bhikkhuhood. May the<\/span>
\nmonastic community and everybody else remember me as a lay<\/span>
\nfollower from now on. (repeat 3 times)<\/span>[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 8 RELIGIOUS ACTIVITIES” el_id=”1499853299764-1861586a-9425″]\u00a0127) Traditional Homage to the Triple Gem<\/strong><\/span>
\nBefore Sit Meditation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Yamaha\u1e43 samm\u0101sambuddha\u1e43, bhagavanta\u1e43 sara\u1e47a\u1e43 gato 25<\/span>
\n(gat\u0101), imin\u0101 sakk\u0101rena, ta\u1e43 bhagavanta\u1e43 abhip\u016bjay\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 kha-pa-jao boo-cha bud-nee seung pra-phoo-mee-pra-pak-jao<\/span>
\npoo-trat-sa-roo-laew-eng duai-chob seung kha-pa-jao-teung-wa<\/span>
\npen tee-peung kam-jad-took dai-jing duai-sak-ka-ra-nee<\/span>
\n\u00a0 \u00a0 \u00a0 Yamaha\u1e43 sv\u0101kkh\u0101ta\u1e43, bhagavat\u0101 dhamma\u1e43 sara\u1e47a\u1e43 gato<\/span>
\n(gat\u0101), imin\u0101 sakk\u0101rena, ta\u1e43 dhamma\u1e43 abhip\u016bjay\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0kha-pa-jao boo-cha bud-nee seung pra-tham an-pra-phoo-meepra-<\/span>
\npak-jao trat-dee-laew seung ka-pa-jao-teung-wa pen tee-peung<\/span>
\nkam-jad-pai dai-jing duai-sak-ka-ra-nee<\/span>
\n\u00a0 \u00a0 \u00a0 Yamaha\u1e43 supa\u1e6dipanna\u1e43, sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gato(gat\u0101), imin\u0101<\/span>
\nsakk\u0101rena, ta\u1e43 sa\u1e45gha\u1e43 abhip\u016bjay\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0kha-pa-jao boo-cha bud-nee seung pra-song phoo-ba-ti-buddee<\/span>
\nseung kha-pa-jao-teung-wa pen tee-peung kam-jad-roke dai-jing<\/span>
\nduai-sak-ka-ra-nee<\/span><\/p>\n

araha\u1e43 samm\u0101sambuddho bhagav\u0101,<\/span>
\nbuddha\u1e43 bhagavanta\u1e43 abhiv\u0101demi.<\/span>
\n— Bow down —<\/span>
\nsv\u0101kkh\u0101to bhagavat\u0101 dhammo,<\/span>
\ndhamma\u1e43 namass\u0101mi.<\/span>
\n— Bow down —<\/span>
\nsupa\u1e6dipanno bhagavato s\u0101vakasa\u1e45gho,<\/span>
\nsa\u1e45gha\u1e43 nam\u0101mi.<\/span>
\n— Bow down —<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 (Leader) H a n d a m a y a \u1e43 b u d d h a s s a b h a g a v a t o<\/span>
\npubbabh\u0101ganamak\u0101ra\u1e43 karomase.<\/span>
\n\u00a0 \u00a0 \u00a0 (All) Namo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Uk\u0101sa, accayo no bhante, accaggam\u0101, yath\u0101b\u0101le, yath\u0101mu\u1e37he,<\/span>
\nyath\u0101 akusale, ye maya\u1e43 karamh\u0101, eva\u1e43 bhante maya\u1e43, accayo<\/span>
\nno, pa\u1e6digga\u1e47hatha, \u0101yati\u1e43 sa\u1e43vareyy\u0101ma.<\/span>
\n\u00a0 \u00a0 \u00a0 kha-pra-put-tha-jao khor wa-ro-kart, ti dai-plang-plad duaigai<\/span>
\nva-ja jai nai pra-put pra-tam pra-song peang-rai, tae kha-praput-<\/span>
\ntha-jao, pen khon-parn khon-long, a-ku-sol kao-sing jit, hai<\/span>
\ngra-tam-kwarm-pit, tor pra-put pra-tam pra-song, khor pra-put<\/span>
\npra-tam pra-song jong ngot kwarm-pit tang-lai lao-nan, gae khapra-<\/span>
\nput-ta-jao, jam-derm tae-wan-nee pen-ton-bai, kha-pra-puttha-<\/span>
\njao, jak-khor-sam-ruam-ra-wang, seung gai va-ja jai seub-torbai<\/span>
\nnai-beung-na.<\/span><\/p>\n

Invitation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Ukasa, kha-pra-put-tha-jao khor-a-rat-tha-na, som-dej-praput-<\/span>
\ntha-jao, tee-dai-trat-sa-ru-luang-pai-laew, nai a-deet-ta-karn,<\/span>
\nmark-kwa-ma-let-sai nai-tong pra-ma-ha-sa-mut tang-see, laesom-<\/span>
\ndej-pra-put-tha-jao, an-jak-dai-trat-sa-ru, nai-a-na-kot-ta-karn<\/span>
\npai-pak beung-na, lae som-dej-pra-put-tha-jao, tee-dai-trat-sa-ru,<\/span>
\nnai-paj-ju-ban-nee, khor-jong-ma-bang-kert, nai-jak-ku-ta-warn<\/span>
\nso-ta-tha-warn, gha-na-tha-warn cheu-ha-tha-warn, ga-ya-thawarn<\/span>
\nma-no-tha-warn, haeng-ka-pra-put-tha-jao, nai-karn-buddeo-<\/span>
\nnee-terd.<\/span>
\n\u00a0 \u00a0 \u00a0Ukasa, ka-pra-put-tha-jao khor-a-ra-ta-na, pra-nop-pa-lo-kutta-<\/span>
\nra-tam-ma-jao, kao-pra-karn, nai-a-deet-ta-karn tee-luang-lap<\/span>
\nbai-laew, ja-nap-ja-pra-marn-mee-dai, pra-nop-pa-lo-kut-ta-ratam-<\/span>
\nma-jao, kao-pra-karn nai-a-na-kot-ta-karn pai-pak-beung-na,<\/span>
\nlae-pra-nop-pa-lo-kut-ta-ra-tam-ma-jao, kao-pra-karn, nai-paj-juban-<\/span>
\nnee, khor-jong-ma-bang-kert, nai jak-ku-tha-warn so-ta-thawarn,<\/span>
\ngha-na-tha-warn cheu-ha-tha-warn, ga-ya-tha-warn ma-notha-<\/span>
\nwarn, haeng-ka-pra-put-tha-jao, nai-karn-bud-deo-nee-terd.<\/span>
\n\u00a0 \u00a0 \u00a0Ukasa, kha-pra-put-tha-jao kor-a-rat-tha-na, pra-a-ri-ya-song<\/span>
\nkap-som-mu-ti-song, nai-a-deet-ta-karn tee-luang-lap bai-laew, janap-<\/span>
\nja-pra-marn mee-dai, pra-a-ri-ya-song kap-som-mu-ti-song,<\/span>
\nnai-a-na-kot-tha-karn pai-pak-beung-na, lae-pra-a-ri-ya-song<\/span>
\nkap-som-mu-ti-song, nai-paj-ju-ban-nee, khor-jong-ma-bang-kert,<\/span>
\nnai jak-ku-tha-warn so-ta-tha-warn, gha-na-tha-warn cheu-ha-thawarn,<\/span>
\nga-ya-tha-warn ma-no-tha-warn, haeng ka-pra-put-tha-jao,<\/span>
\nnai-karn-bud-deo-nee-terd.<\/span><\/p>\n

Resolution<\/strong><\/span>
\nKhor-dej-khun-pra-put-tha-jao, khun-pra-tam-ma-jao,<\/span>
\nkhun-pra-song-gha-jao, khun-marn-da bi-da, khun-kru-u-pajja-<\/span>
\nar-charn26, khun-tarn-baa-ra-mee seen-baa-ra-mee, nekkham-<\/span>
\nma-baa-ra-mee pan-ya-baa-ra-mee, vi-ri-ya-baa-ra-mee<\/span>
\nkhan-ti-baa-ra-mee, saj-ja-baa-ra-mee a-dit-tharn-baa-ra-mee,<\/span>
\nmet-ta-baa-ra-mee u-pek-kha-baa-ra-mee, tee-kha-pa-jao dai-bampen-<\/span>
\nma, nub-tang-tae-roi-chart-pan-chart, muen-chart saen-chart<\/span>
\ngor-dee, tee-kha-pa-jao dai-bam-pen-ma, nai-paj-ju-ban-nee,<\/span>
\ntang-tae-lek-tae-noi, ja-ra-leuk-dai gor-dee mi-ra-leuk dai gor-dee,<\/span>
\nkhor-boon-baa-ra-mee tang-lai-lao-nan, jong-ma-chuay-pra-kappra-<\/span>
\nkong kha-pa-jao, khor-hai-ka-pra-put-tha-jao, dai sam-retmuk-<\/span>
\nlae-phon, nai karn-paj-ju-ban-nee-tern.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Nibb\u0101napaccayo hotu.<\/span><\/p>\n

Blessing word at the end of meditation time<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Sabbe buddh\u0101 balappatt\u0101 paccek\u0101na\u00f1ca ya\u1e43 bala\u1e43,<\/span>
\narahant\u0101na\u00f1ca tejena rakkha\u1e43 bandh\u0101mi sabbso, sabbabuddh\u0101<\/span>
\nn u b h \u0101 v e n a , s a b b a d h a m m \u0101 n u b h \u0101 v e n a , s a b b a s a \u1e45 g h \u0101<\/span>
\nnubh\u0101vena, sad\u0101 sotth\u012b, bhavantu te. (All say : s\u0101dhu)<\/span><\/p>\n

128) Bucha Kaopra<\/strong><\/span>
\n(Presenting Sustenance as Offerings to Buddhas)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0\u201cBucha Kaopra\u201d is a Buddhist tradition of offering sustenance<\/span>
\nto all the Buddhas since the beginning of time. Central to this<\/span>
\ntime-honored tradition is the expression of gratitude towards<\/span>
\nBuddhas. Without the Self-Enlightened Ones, there will be no<\/span>
\nBuddhism, no Dhamma, no Bhikkhus, no temples, no us Buddhists<\/span>
\ntoday. Without the Exalted Ones, we wouldn\u2019t have known about<\/span>
\nthe Four Noble Truths, the Law of Kamma, the Body of<\/span>
\nEnlightenment and unconditional happiness.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Anyone who has studied in-depth about what it takes to<\/span>
\nbecome a Buddha and the process of achieving Buddhahood will<\/span>
\nfeel grateful for all love and sacrifices that a person has to make<\/span>
\nto achieve this seemingly impossible goal for the benefit of<\/span>
\nhumanity.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Gratitude means being aware of another person\u2019s virtues \u2013 in<\/span>
\nthis case, the Buddha \u2013 and exercising wisdom to find a way to<\/span>
\nrepay this debt of gratitude from time to time. Each Buddha has<\/span>
\nincalculable virtues that even Buddha Gotama said that a lifetime<\/span>
\nis not long enough for a Buddha to speak about the virtues of<\/span>
\nanother Buddha. That said, some of the key qualities of a Buddha<\/span>
\nare what he embodies: compassion, wisdom and purity.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0As we participate in the Buchakaopra ceremony wholeheartedly,<\/span>
\nwe present both spiritual and material offerings to the<\/span>
\nBuddhas through meditation, prayers and sustenance. When<\/span>
\ndisciples of some other belief systems present flowers as offerings,<\/span>
\nthey do not expect their holy recipients to descend from Heaven<\/span>
\nand accept these offerings. Similarly, although we do not expect<\/span>
\nthe Buddhas to descend from Nibb\u0101na to physically accept our<\/span>
\nofferings, we make our offerings anyway out of gratitude, respect<\/span>
\nand appreciation for everything that the Buddhas have given us.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0While the Buddhas do not need our offerings whatsoever, we<\/span>
\nneed high-quality pu\u00f1\u00f1a from making an offering to the Exalted<\/span>
\nOnes as high-quality fuel for our journey through existences until<\/span>
\nwe become fully enlightened and join them in Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0As mentioned in the foreword, pu\u00f1\u00f1a is created every time<\/span>
\nour mind is pure and clear. As we make these offerings, we are<\/span>
\nmentally, emotionally and spiritually tied to the Buddhas. Because<\/span>
\nwe become \u2013 even momentarily \u2013 what we think about, our mind<\/span>
\nthen becomes pure and clear. This is how we yield pu\u00f1\u00f1a. Pu\u00f1\u00f1a<\/span>
\nor lack of it is behind human successes or failures.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0On top of that, as we focus on the Buddhas, the Dhamma and<\/span>
\nthe Sa\u1e45gha (Arahantas), we get to reflect on the virtuous qualities<\/span>
\nof the Triple Gem. We also get to recall all the good things that<\/span>
\nthe Buddhas have given us as well as all the things that we have<\/span>
\nbenefitted directly from his teachings and indirectly from<\/span>
\nBhikkhus who pass on his legacy. This, too, clarifies and brightens<\/span>
\nour mind.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Gotama Buddha said that one receives equal pu\u00f1\u00f1a from<\/span>
\nmaking a fine offering to him regardless of whether that offering<\/span>
\nis made after his passing or while he is still alive. This is because<\/span>
\nthe degree of clarity and purity of the mind is the biggest factor<\/span>
\nin determining the amount and quality of pu\u00f1\u00f1a. Other factors<\/span>
\ninclude whether or not the offering is honestly obtained, the amount<\/span>
\nand quality of the offering, and how well the person making the<\/span>
\noffering observes the Five Precepts, Eight Precepts or 227 Precepts.<\/span>
\nEverything else being equal, people who make an offering to a<\/span>
\nBuddha after his passing but do so out of full gratitude, respect<\/span>
\nand appreciation for the Exalted One shall receive more pu\u00f1\u00f1a<\/span>
\nthan those who absentmindedly or mechanically present the same<\/span>
\noffering to a Buddha while he is still alive.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 In the Buddhist tradition, food that has undergone the<\/span>
\nBucha Kaopra ceremony is considered to have been blessed, and<\/span>
\nit is a blessing for anyone to consume it. Towards the end of the<\/span>
\nceremony, Buddhists recite a P\u0101li verse to seek permission to have<\/span>
\nthis food returned to them for consumption. In preparing for<\/span>
\nBucha Kaopra offerings, it is typical for Buddhists to choose only<\/span>
\nthe finest of food that they can honestly obtain within their means.<\/span>
\nThese fine offerings serve as a symbol of gratitude for the Buddhas<\/span>
\nwho have given us the finest and most precious legacy that has<\/span>
\nstood the test of time.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0In the final note, reflecting on the Buddhas reminds us that<\/span>
\nthose of us in the human realm remain subject to impermanence:<\/span>
\nwe shall die someday. Therefore, we should not take our time on<\/span>
\nEarth for granted. Instead, we should keep doing good at every<\/span>
\nopportunity for our happiness and the greater good of humanity.<\/span><\/p>\n

Prayer for the \u201cBucha Kaopra\u201d Ceremony<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0( L e a d e r ) H a n d a m a y a \u1e43 b u d d h a s s a b h a g a v a t o<\/span>
\npubbabh\u0101ganamak\u0101ra\u1e43 karomase.<\/span>
\n\u00a0 \u00a0 \u00a0(All) Namo tassa bhagavato arahato samm\u0101sambuddhassa.<\/span>
\n(3 times)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Buddharatana, dhammaratana, sa\u1e45gharatana, \u00f1\u0101\u1e47aratana,<\/span>
\nkha-pra-put-tha-jao ruam-jai, bu-cha dok-mai toop-tian, dae-borrom-<\/span>
\nput-ta-jao, nai-a-deet-ta-karn tee-luang-lap bai-laew, ja-napja-<\/span>
\npra-marn mee-dai, pra-put pra-tam pra-song, nai-a-deet-takarn<\/span>
\ntee-luang-lap bai-laew, ja-nap-ja-pra-marn mee-dai,<\/span>
\n\u00a0 \u00a0 \u00a0In a spirit of gratitude for the Triple Gem, we gather here<\/span>
\ntoday to present incense, candles and flowers as offerings to<\/span>
\nBuddhas of the present time as well as their teachings and enlightened<\/span>
\nmonk disciples.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0buddharatana, dhammaratana, sa\u1e45gharatana, \u00f1\u0101\u1e47aratana,<\/span>
\nka-pra-put-tha-jao ruam-jai, bu-cha dok-mai toop-tian, dae-borrom-<\/span>
\nput-tha-jao, nai-paj-ju-ban-nee, pra-put pra-tam pra-song,<\/span>
\nnai-paj-ju-ban-nee,<\/span>
\n\u00a0 \u00a0 \u00a0In a spirit of gratitude for the Triple Gem, we gather here<\/span>
\ntoday to present incense, candles and flowers as offerings to<\/span>
\nBuddhas of the present time as well as their teachings and enlightened<\/span>
\nmonk disciples.<\/span>
\n\u00a0 \u00a0 \u00a0buddharatana, dhammaratana, sa\u1e45gharatana, \u00f1\u0101\u1e47aratana,<\/span>
\nka-pra-put-ta-jao ruam-jai, bu-cha dok-mai toop-tian, dae-borrom-<\/span>
\nput-tha-jao, nai-a-na-kot-ta-karn pai-pak-beurng-na, pra-put<\/span>
\npra-tam pra-song, nai-a-na-kot-ta-karn pai-pak-beurng-na,<\/span>
\n\u00a0 \u00a0 \u00a0 In a spirit of gratitude for the Triple Gem, we gather here<\/span>
\ntoday to present incense, candles and flowers as offerings to all<\/span>
\nfuture Buddhas as well as their teachings and enlightened monk<\/span>
\ndisciples.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Ima\u1e43 s\u016bpabya\u00f1jana, sampanna\u1e43 s\u0101l\u012bna\u1e43, bhojana\u1e43, uddhaka\u1e43<\/span>
\nvara\u1e43 buddhassa, dhammassa, sa\u1e45ghassa, niyy\u0101dema.<\/span>
\nka-pra-put-tha-jao ruam-jai, bu-cha kao-pra, tung-warn tungcow,<\/span>
\ndae-bor-rom-put-ta-jao, nai-paj-ju-ban-nee,<\/span>
\n\u00a0 \u00a0 \u00a0 Unified in faith, all of us here are offering sustenance –<\/span>
\nfinely prepared meal dishes and desserts – to all the Buddhas of<\/span>
\nthe present time.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0buddharatana, dhammaratana, sa\u1e45gharatana, \u00f1\u0101\u1e47aratana,<\/span>
\nka-pra-put-tha-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow,<\/span>
\ndae-bor-rom-put-tha-jao, nai-a-deet-ta-karn tee-luang-lap bai-laew,<\/span>
\nja-nap-ja-pra-marn mee-dai, pra-put pra-tam pra-song, nai-a-deetta-<\/span>
\nkarn tee-luang-lap bai-laew, ja-nap-ja-pra-marn mee-dai,<\/span>
\n\u00a0 \u00a0 \u00a0Unified in faith, all of us here are offering our fine sustenance<\/span>
\nto an incalculable number of Buddhas who have long passed away<\/span>
\nas well as their teachings and enlightened monk disciples.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0buddharatana, dhammaratana, sa\u1e45gharatana, \u00f1\u0101\u1e47aratana,<\/span>
\nka-pra-put-ta-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow,<\/span>
\ndae-bor-rom-put-tha-jao, nai-paj-ju-ban-nee, pra-put pra-tam<\/span>
\npra-song, nai-paj-ju-ban-nee,<\/span>
\n\u00a0 \u00a0 \u00a0 Unified in faith, all of us here are offering our fine sustenance<\/span>
\nto all the Buddhas of the present time as well as their teachings<\/span>
\nand enlightened monk disciples.<\/span>
\n\u00a0 \u00a0 \u00a0buddharatana, dhammaratana, sa\u1e45gharatana, \u00f1\u0101\u1e47aratana,<\/span>
\nka-pra-put-ta-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow, daebor-<\/span>
\nrom-put-tha-jao, nai-a-na-kot-ta-karn pai-pak-beurng-na, pra-put<\/span>
\npra-tam pra-song, nai-a-na-kot-ta-karn pai-pak-beurng-na,<\/span>
\n\u00a0 \u00a0 \u00a0 Unified in faith, all of us here are offering our fine sustenance<\/span>
\nto all the future Buddhas as well as their teachings and enlightened<\/span>
\nmonk disciples.<\/span>
\n\u00a0 \u00a0 \u00a0Boon-dai, tee-ka-pha-jao tung-lai, bu-cha khao-pra-nee, kor-boonnun,<\/span>
\ncong-dol-bun-darn-hai, kha-pha-jao tung-lai, dai-bra-yot, daikhuam-<\/span>
\nsook, dai sam-ret-mark-lae-pon, nai-karn-paj-ju-ban-nee-tern,<\/span>
\n\u00a0 \u00a0 \u00a0May the pu\u00f1\u00f1a from our wholehearted participation in the<\/span>
\nBucha Kaopra ceremony serve as a magnet to attract all that is<\/span>
\nwholesome and favorable into our lives for the peace, happiness<\/span>
\nand success of our spiritual and secular lives.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Nibb\u0101napaccayo hotu. May this pu\u00f1\u00f1a enable us to attain<\/span>
\nNibb\u0101na.<\/span><\/p>\n

129) Verse for Requesting To Have<\/strong><\/span>
\nthe Offerings Returned<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Sesa\u1e43 ma\u1e45gala\u1e43 y\u0101c\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 May we be permitted to have the remainder of this sustenance<\/span>
\nwhich has been blessed by your spiritual presence.<\/span><\/p>\n

130) Making a Vow to Observe the Five precepts<\/strong><\/span>
\nfor One Day and One Night<\/strong><\/span>
\nIntroduction to Requesting the Five Precepts<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0According to the wise, the keeping of precepts is the<\/span>
\nprecursor, the foundation, and the origin of all goodness. It is the<\/span>
\nchief amongst the virtues. Keeping one\u2019s precepts pure protects<\/span>
\none from succumbing to all evil behaviours, brings joyfulness of<\/span>
\nmind, and is the safe harbor upon which one can rest from the<\/span>
\nocean of Nibb\u0101na. Thus without further ado, all are now invited<\/span>
\nto proclaim the verses for requesting the five precepts together.<\/span>
\n\u00a0 \u00a0 \u00a0 Maya\u1e4327 bhante visu\u1e43 visu\u1e43 rakkha\u1e47atth\u0101ya, tisara\u1e47ena saha,<\/span>
\npa\u00f1ca s\u012bl\u0101ni y\u0101c\u0101ma.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0dutiyampi maya\u1e43 bhante visu\u1e43 visu\u1e43 rakkha\u1e47atth\u0101ya,<\/span>
\ntisara\u1e47ena saha, pa\u00f1ca s\u012bl\u0101ni y\u0101c\u0101ma.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0tatiyampi maya\u1e43 bhante visu\u1e43 visu\u1e43 rakkha\u1e47atth\u0101ya,tisara\u1e47ena<\/span>
\nsaha, pa\u00f1ca s\u012bl\u0101ni y\u0101c\u0101ma.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 Bhikkhu then recites the following passage 3 times, after<\/span>
\nwhich the laypeople repeat it 3 times<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 namo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)<\/span>
\nThe bhikkhu then recites the following passages line by line with<\/span>
\nthe laypeople reciting<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sa\u1e45gha\u1e43sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi sa\u1e45gha\u1e43sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span><\/p>\n

Then bhikkhu then say : tisara\u1e47agamana\u1e43 ni\u1e6d\u1e6dhita\u1e43.<\/span>
\n\u00a0 \u00a0 \u00a0The laypeople respond : \u0101ma bhante.<\/span>
\n\u00a0 \u00a0 \u00a0The bhikkhu then recites the precepts line by line with the<\/span>
\nlaypeople reciting them line by line after him<\/span>
\n\u00a0 \u00a0 \u00a01. p\u0101\u1e47\u0101tip\u0101t\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a02. adinn\u0101d\u0101n\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a03. k\u0101mesu micch\u0101c\u0101r\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a04. mus\u0101v\u0101d\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a05. sur\u0101merayamajjapam\u0101da\u1e6d\u1e6dh\u0101n\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\nThe bhikkhu then concludes with the following:<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0Im\u0101ni pa\u00f1ca sikkh\u0101pad\u0101ni, s\u012blena sugati\u1e43 yanti, s\u012blena<\/span>
\nbhogasampad\u0101, s\u012blena nibbuti\u1e43 yanti, tasm\u0101 s\u012bla\u1e43 visodhaye.<\/span>
\nThe laypeople bow down 3 times.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Taking of pa\u00f1cas\u012bla end.<\/span><\/p>\n

131) Making a Vow to Observe the Eight precepts<\/strong><\/span>
\nfor One Day and One Night<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Maya\u1e43 bhante, tisara\u1e47ena saha, a\u1e6d\u1e6dha s\u012bl\u0101ni y\u0101c\u0101ma.<\/span>
\ndutiyampi maya\u1e43 bhante, tisara\u1e47ena saha, a\u1e6d\u1e6dha s\u012bl\u0101ni y\u0101c\u0101ma.<\/span>
\ntatiyampi maya\u1e43 bhante, tisara\u1e47ena saha, a\u1e6d\u1e6dha s\u012bl\u0101ni y\u0101c\u0101ma<\/span><\/p>\n

Bhikkhu then recites the following passage 3 times, after which<\/span>
\nthe laypeople repeat it 3 times<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 namo tassa bhagavato arahato samm\u0101sambuddhassa. (3 times)<\/span><\/p>\n

The bhikkhu then recites the following passages line by line with<\/span>
\nthe laypeople reciting<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sa\u1e45gha\u1e43sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ndutiyampi sa\u1e45gha\u1e43sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi buddha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi dhamma\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span>
\ntatiyampi sa\u1e45gha\u1e43 sara\u1e47a\u1e43 gacch\u0101mi.<\/span><\/p>\n

Then bhikkhu then say : tisara\u1e47agamana\u1e43 ni\u1e6d\u1e6dhita\u1e43.<\/span>
\nThe laypeople respond : \u0101ma bhante.<\/span>
\nThe bhikkhu then recites the precepts line by line with the laypeople<\/span>
\nreciting them line by line after him<\/span>
\n\u00a0 \u00a0 \u00a0 1. p\u0101\u1e47\u0101tip\u0101t\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 2. adinn\u0101d\u0101n\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 3. abrahmacariy\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 4. mus\u0101v\u0101d\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 5. sur\u0101merayamajjapam\u0101da\u1e6d\u1e6dh\u0101n\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 6. vik\u0101labhojan\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 7. naccag\u012btav\u0101ditavis\u016bkadassanam\u0101l\u0101gandhavilepanadh\u0101<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 ra\u1e47ama\u1e47\u1e0danavibh\u016bsana\u1e6d\u1e6dh\u0101n\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0 8. ucc\u0101sayanamah\u0101sayan\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sam\u0101diy\u0101mi.<\/span><\/p>\n

Then the bhikkhu concludes with the following:<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Im\u0101ni a\u1e6d\u1e6dha sikkh\u0101pad\u0101ni, s\u012blena sugati\u1e43 yanti, s\u012blena<\/span>
\nbhogasampad\u0101, s\u012blena nibbuti\u1e43 yanti, tasm\u0101 s\u012bla\u1e43 visodhaye.<\/span>
\nThe laypeople bow down 3 times.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Taking of a\u1e6d\u1e6dhas\u012bla end.<\/span><\/p>\n

132) Making a Vow to Observe<\/strong><\/span>
\nthe Uposatha Precepts<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Maya\u1e43 bhante, tisara\u1e47ena saha a\u1e6d\u1e6dha\u1e45gasamanan\u0101gata\u1e43<\/span>
\nuposatha\u1e43 y\u0101c\u0101ma.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi maya\u1e43 bhante, tisara\u1e47ena saha a\u1e6d\u1e6dha\u1e45gasamanan\u0101gata\u1e43<\/span>
\nuposatha\u1e43 y\u0101c\u0101ma.<\/span>
\n\u00a0 \u00a0 \u00a0 tatiyampi maya\u1e43 bhante, tisara\u1e47ena saha a\u1e6d\u1e6dha\u1e45gasamanan\u0101gata\u1e43<\/span>
\nuposatha\u1e43 y\u0101c\u0101ma.<\/span><\/p>\n

133) Requesting Blessing<\/strong><\/span>
\nvipattipa\u1e6dib\u0101h\u0101ya \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sabbasampattisiddhiy\u0101,<\/span>
\nsabbadukkhavin\u0101s\u0101ya \u00a0paritta\u1e43 br\u016btha ma\u1e45gala\u1e43.<\/span>
\nvipattipa\u1e6dib\u0101h\u0101ya \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sabbasampattisiddhiy\u0101,<\/span>
\nsabbabhayavin\u0101s\u0101ya \u00a0 \u00a0paritta\u1e43 br\u016btha ma\u1e45gala\u1e43.<\/span>
\nvipattipa\u1e6dib\u0101h\u0101ya \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 sabbasampattisiddhiy\u0101,<\/span>
\nsabbarogavin\u0101s\u0101ya \u00a0 \u00a0 \u00a0 paritta\u1e43 br\u016btha ma\u1e45gala\u1e43.<\/span><\/p>\n

134) Requesting Discourse<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Brahm\u0101 ca lok\u0101dhipat\u012b sahampati,<\/span>
\nkata\u00f1jal\u012b andhivara\u1e43 ay\u0101catha,<\/span>
\nsant\u012bdha sattapparajakkhaj\u0101tik\u0101,<\/span>
\ndesetu dhamma\u1e43 anukampima\u1e43 paja\u1e43.<\/span><\/p>\n

135) Verse for Offering Sustenance to Bhikkhus<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Ima\u1e43 s\u016bpabya\u00f1jana sampanna\u1e43 s\u0101l\u012bna\u1e43 bhojana\u1e43<\/span>
\nuddhaka\u1e43 vara\u1e43 buddhassa p\u016bjema.<\/span>
\n\u00a0 \u00a0 \u00a0 We pay homage to the Lord Buddha with these offerings<\/span>
\nof superb wheat, soup, and water.<\/span><\/p>\n

136) Contemplating on the Nature of Food<\/strong><\/span>
\nbefore Consumption<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0(Leader) Handa maya\u1e43 pi\u1e47\u1e0dap\u0101tadh\u0101tupa\u1e6dik\u016blapaccavekkha\u1e47ap\u0101\u1e6dha\u1e43<\/span>
\nbha\u1e47\u0101mase.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 (All) Yath\u0101 paccaya\u1e43 pavattam\u0101na\u1e43 dh\u0101tumattameveta\u1e43<\/span>
\nyadida\u1e43 pi\u1e47\u1e0dap\u0101to, tadupabhu\u00f1jako ca puggalo dh\u0101tumattako<\/span>
\nnissatto nijj\u012bvo su\u00f1\u00f1o, sabbo pan\u0101ya\u1e43 pi\u1e47\u1e0dap\u0101to ajigucchan\u012byo,<\/span>
\nima\u1e43 p\u016btik\u0101ya\u1e43 patv\u0101 ativiya jigucchan\u012byo j\u0101yati.<\/span>
\n\u00a0 \u00a0 \u00a0(Lo! Let us now chant the verses for recollection of the<\/span>
\nelements and loathsomeness of food.)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Dependent upon causes and conditions, merely the combination<\/span>
\nof various natural elements,are both almsfood and the person who<\/span>
\neats it; only elements, not a being, not possessing a permanent<\/span>
\nlife principle, being void of self or soul. All this lump of food is<\/span>
\nnot yet loathsome but having touched this putrid body, becomes<\/span>
\nexceedingly loathsome.<\/span><\/p>\n

137) The Briefest Verse of Resolution<\/strong><\/span>
\n(to Be Read Aloud Before Offering Sustenance<\/strong><\/span>
\nor Requisites to Monks)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0sudinna\u1e43 vata me d\u0101na\u1e43, \u0101savakkhy\u0101vaha\u1e43 hotu.<\/span>
\n\u00a0 \u00a0 \u00a0May the pu\u00f1\u00f1a resulting from my offering free my mind from<\/span>
\ndefilements and enable me to attain Nibb\u0101na.<\/span><\/p>\n

138) Undertaking Yath\u0101sathatika\u1e45gadhuta\u1e45gka<\/strong><\/span>
\nTraining<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Dhuta\u1e45ga is how monks undertake their disciplinary training<\/span>
\nto another level for the purpose of ridding themselves of<\/span>
\ndefilements. Dhuta\u1e45ga is about living light so that monks have<\/span>
\nmore time to focus on meditation and observing their minds only.<\/span>
\nMonks on Dhuta\u1e45ga eat only one meal a day, take up residence<\/span>
\noutdoors, and consume only food that they receive from alms<\/span>
\nrounds. They keep personal possessions to a bare minimum and<\/span>
\ntypically journey barefoot. As they walk, they meditate and spread<\/span>
\nloving-kindness to living beings all round.<\/span>
\n\u00a0 \u00a0 \u00a0 Although Dhuta\u1e45ga was primarily designed for bhikkhus, lay<\/span>
\npeople can also undertake a lighter form of Dhuta\u1e45ga for the<\/span>
\npurpose of raising our levels of tolerance, patience, compassion,<\/span>
\nforgiving ability, self-restraint and self-discipline. We also get to<\/span>
\nhone our abilities to let go and to resist temptations, which will<\/span>
\nbenefit both our secular life and our spiritual practice.<\/span>
\n\u00a0 \u00a0 \u00a0 While we can meditate at home, we tend to engage in worldly<\/span>
\nindulgence and are prone to distractions. That\u2019s why undertaking<\/span>
\na Dhuta\u1e45ga retreat once in a while will keep our moral muscles<\/span>
\nfit, making it easier for us to do more good for ourselves and the<\/span>
\nworld.<\/span>
\n\u00a0 \u00a0 \u00a0Handa maya\u1e43 buddhassa bhagavato pubbabh\u0101ganamak\u0101ra\u1e43<\/span>
\nkaromase.<\/span>
\n\u00a0 \u00a0 \u00a0Namo tassa bhagavato arahato samm\u0101sambuddhassa.<\/span>
\n(3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 sen\u0101sanaloluppa\u1e43, pa\u1e6dikkhip\u0101mi, yath\u0101santhatika\u1e45ga\u1e43,<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0Let us repeat for the second time that we are willing to follow<\/span>
\nthe rules of Dhuta\u1e45ga disciplinary training and to be content with<\/span>
\nwhatever accommodation our host provide.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi, sen\u0101sanaloluppa\u1e43, pa\u1e6dikkhip\u0101mi, yath\u0101santhatika\u1e45ga\u1e43,<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0Let us repeat for the third time that we are willing to follow<\/span>
\nthe rules of Dhuta\u1e45ga disciplinary training and to be content with<\/span>
\nwhatever accommodation our host provide.<\/span>
\n\u00a0 \u00a0 \u00a0tatiyampi, sen\u0101sanaloluppa\u1e43, pa\u1e6dikkhip\u0101mi, yath\u0101santhatika\u1e45ga\u1e43,<\/span>
\nsam\u0101diy\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0For a third time, permit us to resign from dhuta\u1e45ga training<\/span>
\nas our way of life, where before we were happy to make our bed,<\/span>
\nwherever our hosts provided.<\/span><\/p>\n

139) Resigning from Yath\u0101sathatika\u1e45gadhuta\u1e45gka<\/strong><\/span>
\nTraining<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Handa maya\u1e43 buddhassa bhagavato pubbabh\u0101ganamak\u0101ra\u1e43<\/span>
\nkaromase.<\/span>
\n\u00a0 \u00a0 \u00a0Namo tassa bhagavato arahato samm\u0101sambuddhassa.(3 times)<\/span>
\nsen\u0101sanaloluppa\u1e43, pa\u1e6dikkhip\u0101mi, yath\u0101santhatika\u1e45ga\u1e43,<\/span>
\npaccuddhar\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0Permit us to resign from dhuta\u1e45ga training as our way of life,<\/span>
\nwhere before we were happy to make our bed, wherever our hosts<\/span>
\nprovided.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyampi, sen\u0101sanaloluppa\u1e43, pa\u1e6dikkhip\u0101mi, yath\u0101santhatika\u1e45ga\u1e43,<\/span>
\npaccuddhar\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0For a second time, permit us to resign from dhuta\u1e45ga training<\/span>
\nas our way of life, where before we were happy to make our bed,<\/span>
\nwherever our hosts provided.<\/span>
\n\u00a0 \u00a0 \u00a0tatiyampi, sen\u0101sanaloluppa\u1e43, pa\u1e6dikkhip\u0101mi,yath\u0101santhatika\u1e45ga\u1e43,<\/span>
\npaccuddhar\u0101mi.<\/span>
\n\u00a0 \u00a0 \u00a0For a third time, permit us to resign from dhuta\u1e45ga training<\/span>
\nas our way of life, where before we were happy to make our bed,<\/span>
\nwherever our hosts provided.<\/span><\/p>\n

140) Verse for Officially Declaring<\/strong><\/span>
\nOneself as a Buddhist<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Es\u0101ha\u1e43 bhante, suciraparinibbutampi, ta\u1e43 bhagavanta\u1e43,<\/span>
\nsarana\u1e43 gacch\u0101ma, dhamma\u00f1ca sa\u1e45gha\u00f1ca, buddham\u0101mak\u0101tino,<\/span>
\nsa\u1e45gho dh\u0101retu.<\/span>
\n\u00a0 \u00a0 \u00a0 All of us gathered here today would like to declare our<\/span>
\nintention to be and remain Buddhists for life. We regard<\/span>
\nthe Triple Gem as our greatest spiritual refuge. May the<\/span>
\nmonastic community be our witness, and remember us as Buddhists<\/span>
\nwho hold the Buddha, the Dhamma and the Sa\u1e45gha in highest<\/span>
\nrespect. We shall be diligent in creating pu\u00f1\u00f1a, and are prepared<\/span>
\nto preserve, protect and defend Buddhism for the rest of our lives.<\/span><\/p>\n

141) Verse for Requesting To Become Disciples<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 ( L e a d e r ) H a n d a m a y a \u1e43 b u d d h a s s a b h a g a v a t o<\/span>
\npubbabh\u0101ganamak\u0101ra\u1e43 karomase.<\/span>
\n\u00a0 \u00a0 \u00a0 (All) namo tassa bhagavato arahato samm\u0101sambuddhassa.<\/span>
\n(3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0100cariyo me bhante hohi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0101cariyo me bhante hohi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u0101cariyo me bhante hohi.<\/span>
\najjatagged\u0101ni thero, mayha\u1e43 bh\u0101ro, ahampi therassa bh\u0101ro.<\/span>
\najjatagged\u0101ni thero, mayha\u1e43 bh\u0101ro, ahampi therassa bh\u0101ro.<\/span>
\najjatagged\u0101ni thero, mayha\u1e43 bh\u0101ro, ahampi therassa bh\u0101ro.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0All of us gathered here today would like to request for your<\/span>
\npermission to take us as your Dhamma disciples. Please accept<\/span>
\nour vow to be good disciples. Please educate and coach us so that<\/span>
\nwe remain on the virtuous path towards Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0— bow 3 times —<\/span><\/p>\n

142) Verse for Requesting Upasikakaew Ordination<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Es\u0101ha\u1e43 bhante, suciraparinibbutampi, ta\u1e43 bhagavanta\u1e43,<\/span>
\nsara\u1e47a\u1e43 gacch\u0101mi, dhamma\u00f1ca bhukkhusa\u1e45gha\u00f1ca, up\u0101sika\u1e43<\/span>
\nma\u1e43, sa\u1e45gho dh\u0101retu, ajjatagge p\u0101\u1e47upeta, sara\u1e47a\u1e43 gata\u1e43.<\/span>
\n\u00a0 \u00a0 \u00a0dutiyamp\u0101ha\u1e43 bhante, suciraparinibbutampi, ta\u1e43 bhagavanta\u1e43,<\/span>
\nsara\u1e47a\u1e43 gacch\u0101mi, dhamma\u00f1ca bhukkhusa\u1e45gha\u00f1ca, up\u0101sika\u1e43<\/span>
\nma\u1e43, sa\u1e45gho dh\u0101retu, ajjatagge p\u0101\u1e47upeta, sara\u1e47a\u1e43 gata\u1e43.<\/span>
\n\u00a0 \u00a0 \u00a0 tatiyamp\u0101ha\u1e43 bhante, suciraparinibbutampi, ta\u1e43 bhagavanta\u1e43,<\/span>
\nsara\u1e47a\u1e43 gacch\u0101mi, dhamma\u00f1ca bhukkhusa\u1e45gha\u00f1ca, up\u0101sika\u1e43<\/span>
\nma\u1e43, sa\u1e45gho dh\u0101retu, ajjatagge p\u0101\u1e47upeta, sara\u1e47a\u1e43 gata\u1e43.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0All of us gathered here today to request for your permission<\/span>
\nto ordain us as Upasikakaews. We regard the Triple Gem as our<\/span>
\ngreatest spiritual refuge. May the monastic community be our<\/span>
\nwitness, and remember us as Upasikakaews from now on.<\/span>
\n\u00a0 \u00a0 \u00a0 For the second time, we request for your permission to ordain<\/span>
\nus as Upasikakaews. We regard the Triple Gem as our greatest<\/span>
\nspiritual refuge. May the monastic community be our witness, and<\/span>
\nremember us as Upasikakaews from now on.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0For the third time, we request for your permission to ordain us<\/span>
\nas Upasikakaews. We regard the Triple Gem as our greatest<\/span>
\nspiritual refuge. May the monastic community be our witness, and<\/span>
\nremember us as Upasikakaews from now on.<\/span><\/p>\n

Manopubba\u1e45gam\u0101 dhamm\u0101,<\/strong><\/span>
\nmanose\u1e6d\u1e6dh\u0101 manomay\u0101;<\/strong><\/span>
\nmanas\u0101 ce padu\u1e6d\u1e6dhena,<\/strong><\/span>
\nbh\u0101sati v\u0101 karoti v\u0101;<\/strong><\/span>
\nTato na\u1e43 dukkhamanveti,<\/strong><\/span>
\ncakka\u1e43va vahato padanti.<\/strong><\/span>
\nMind is the mother of all actions. Everything<\/strong><\/span>
\nbegins inside the mind. When the mind is<\/strong><\/span>
\nimpure, misery follows. Like the hoofprints of<\/strong><\/span>
\nan ox that follow their owner.<\/strong><\/span><\/p>\n

[\/vc_toggle][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”CHAPTER 9 OFFERING CHANTING” el_id=”1499853317600-d4d0b719-8c7c”]\u00a0143) Sa\u1e45gha-d\u0101na Offering<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Introduction to Offering Sa\u1e45gha-d\u0101na<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Generosity is the mark of a wise man. It is one of the<\/span>
\nvirtuous qualities that defines Buddhahood and supports our<\/span>
\npursuit of Nibb\u0101na. The discerning will choose the right time and<\/span>
\nthe very best of food and refreshment to offer to those bhikkhus<\/span>
\nwho devote themselves to the study, practice and dissemination<\/span>
\nof the Buddha\u2019s teachings for their happiness and for the greater<\/span>
\nbenefit of the masses.<\/span>
\n\u00a0 \u00a0 \u00a0They are fertile fields of pu\u00f1\u00f1a who yield the highest of<\/span>
\nfruits for the giver because they live to give and to pass on life\u2019s<\/span>
\nmost essential knowledge to the humankind. By offering food to<\/span>
\nthese celibate bhikkhus, we are giving them five qualities of life:<\/span>
\nlongevity, fine complexion, good health, physical strength and<\/span>
\nwisdom. Thus, we who give shall be blessed with these qualities<\/span>
\nof life in return again and again.<\/span>
\n\u00a0 \u00a0 \u00a0The pu\u00f1\u00f1a that we accrue will serve as our refuge in our<\/span>
\ncurrent lifetimes and in the hereafter. Thus, without further ado,<\/span>
\nmay I invite all of us to repeat, after the congregation representative,<\/span>
\nthe verses for the offering of a meal and other requisites to<\/span>
\nthe venerable bhukhus.<\/span>
\n\u00a0 \u00a0 \u00a0On this occasion, venerable bhukhus, we seek your permission<\/span>
\nto offer a meal and other requisites to the monastic community.<\/span>
\nMay the monastic community please receive our offerings for our<\/span>
\neverlasting benefit, happiness and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0( L e a d e r ) H a n d a m a y a \u1e43 b u d d h a s s a b h a g a v a t o<\/span>
\npubbabh\u0101ganamak\u0101ra\u1e43 karomase.<\/span>
\n\u00a0 \u00a0 \u00a0(All) Namo tassa bhagavato arahato samm\u0101sambuddhassa.<\/span>
\n(3 times)<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Im\u0101ni maya\u1e43 bhante, bhatt\u0101ni, sapariv\u0101r\u0101ni, bhikkhusa\u1e45ghassa,<\/span>
\no\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho, im\u0101ni bhatt\u0101ni,<\/span>
\nsapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43, d\u012bgharatta\u1e43, hit\u0101ya,<\/span>
\nsukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Venerable Sirs, we would like to offer our food, together with<\/span>
\nthese offerings, to the Bhik-khu-sa\u1e45-gha, May the Bhik-khu-sa\u1e45-<\/span>
\ngha, accept our food, together with these offerings, for our lasting<\/span>
\nbenefit, happiness, and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, pat-ta-han, prom-duay-bo-ri-warn-tang-lai<\/span>
\nlao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, patta-<\/span>
\nhan, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jaotang-<\/span>
\nlai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan,<\/span>
\nkae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

144) Offering of Food Funds<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Ime maya\u1e43 bhante, bhattam\u016blanidh\u012b, sapariv\u0101re,<\/span>
\nbhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho, ime<\/span>
\nbhattam\u016blanidh\u012b, sapariv\u0101re, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43, d\u012bgharatta\u1e43,<\/span>
\nhit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Venerable Sirs, we would like to offer our food funds, together<\/span>
\nwith these offerings, to the Bhik-khu-sa\u1e45-gha, May the Bhik-khusa\u1e45-<\/span>
\ngha, accept our food funds, together with these offerings, for<\/span>
\nour lasting benefit, happiness, and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, kong-tun-pat-ta-harn, prom-duay-bo-ri-warntang-<\/span>
\nlai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song,<\/span>
\njong-rub, kong-tun-pat-ta-harn, prom-duay-bo-ri-warn-tang-lai<\/span>
\nlao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwamsook,<\/span>
\npeur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lodkan-<\/span>
\nla-nan-turn)<\/span><\/p>\n

145) Offering of Four Necssities of a Bhikkhu<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ima\u1e43 maya\u1e43 bhante, catupaccay\u0101dika\u1e43, deyyadhamma\u1e43,<\/span>
\nsapariv\u0101ra\u1e43, bhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante,<\/span>
\nbhikkhusa\u1e45gho, ima\u1e43, catupaccay\u0101dika\u1e43, deyyadhamma\u1e43,<\/span>
\nsapariv\u0101ra\u1e43, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43, \u1e0d\u012bgharatta\u1e43, hit\u0101ya,<\/span>
\nsukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Venerable Sirs, we would like to offer, our the four necessities<\/span>
\nof a bhikkhu, together with these offerings, to the Bhik-khu-sa\u1e45-<\/span>
\ngha, May the Bhik-khu-sa\u1e45-gha, accept our the four necessities of<\/span>
\na bhikkhu, together with these offerings, for our lasting benefit,<\/span>
\nhappiness, and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0 (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, ja-tu-paj-jai-tai-ya-tham, prom-duay-bo-riwarn-<\/span>
\ntang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song,<\/span>
\njong-rub, ja-tu-paj-jai-tai-ya-tham, prom-duay-bo-ri-warn-tang-lai<\/span>
\nlao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwamsook,<\/span>
\npeur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lodkan-<\/span>
\nla-nan-turn)<\/span><\/p>\n

146) Offering of Lights of Magha<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Im\u0101ni maya\u1e43 bhante, m\u0101ghapad\u012bp\u0101ni, bhikkhusa\u1e45ghassa,<\/span>
\no\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho, Im\u0101ni, m\u0101ghapad\u012bp\u0101ni,<\/span>
\nsapariv\u0101ra\u1e43, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43, d\u012bgharatta\u1e43, hit\u0101ya sukh\u0101ya,<\/span>
\nnibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Venerable Sirs, we would like to offer, the lights of m\u0101gha,<\/span>
\nto the Bhik-khu-sa\u1e45-gha, May the Bhik-khu-sa\u1e45-gha, accept the<\/span>
\nlights of m\u0101gha, for our lasting benefit, happiness, and attainment<\/span>
\nof Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, com-maa-ca-pra-theep-tang-lai, dae-pra-pik-su<\/span>
\nsong, khor-pra-pik-su-song, jong-rub, com-maa-ca-pra-theep-tanglai,<\/span>
\nkhong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook,<\/span>
\npeur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-lanan-<\/span>
\nturn)<\/span><\/p>\n

147) Offering of Bathing Robes<\/strong><\/span>
\nfor the Annual Rain Retreat<\/strong><\/span>
\nRecite\u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Im\u0101ni maya\u1e43 bhante, vassikas\u0101\u1e6dik\u0101ni, sapariv\u0101r\u0101ni,<\/span>
\nbhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho,<\/span>
\nim\u0101ni, vassikas\u0101\u1e6dik\u0101ni, sapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43,<\/span>
\nd\u012bgharatta\u1e43, hit\u0101ya sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0All of us gathered here would like to humbly offer bathing<\/span>
\nrobes as well as other requisites to Bhik-khu-sa\u1e45-gha. May the<\/span>
\nvenerable bhikkhus please accept our offerings for the pu\u00f1\u00f1a,<\/span>
\nhappiness and attainment of Nibb\u0101na of us all forevermore.<\/span>
\n\u00a0 \u00a0 \u00a0 (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, pha-aab-num-pon, prom-duay-bo-ri-warn-tanglai<\/span>
\nlao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub,<\/span>
\npha-aab-num-pon, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-<\/span>
\npa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-<\/span>
\nnip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

148) Offering of Three Robes<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Im\u0101ni maya\u1e43 bhante, tic\u012bvar\u0101ni, sapariv\u0101r\u0101ni, bhikkhusa\u1e45ghassa,<\/span>
\no\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho,im\u0101ni, tic\u012bvar\u0101ni,<\/span>
\nsapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu amh\u0101ka\u1e43, d\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya,<\/span>
\nnibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Venerable Sirs, we would like to offer three Robes, together<\/span>
\nwith these offerings, to the Bhik-khu-sa\u1e45-gha, May the Bhik-khusa\u1e45-<\/span>
\ngha, accept three Robes, together with these offerings, for our<\/span>
\nlasting benefit, happiness, and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0 (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, pha-trai-jee-vorn, prom-duay-bo-ri-warn-tanglai<\/span>
\nlao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub,<\/span>
\npha-trai-jee-vorn, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-<\/span>
\npa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-<\/span>
\nnip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

149) Offering of Three Saffron Robes<\/strong><\/span>
\non Behalf of a Deceased Relative<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ima\u1e43 maya\u1e43 bhante, tic\u012bvar\u0101ni, ayyassa dema, s\u0101dhu no<\/span>
\nbhante, aya\u1e43 tic\u012bvarap\u016bj\u0101vip\u0101ko, amh\u0101ka\u1e43, m\u0101t\u0101pitu\u0101d\u012bna\u1e43,<\/span>
\ny\u0101t\u012bna\u1e43, k\u0101lakat\u0101na\u1e43, sa\u1e43vattatu, amh\u0101ka\u1e43, m\u0101t\u0101pitu \u0101dayo,<\/span>
\ny\u0101tak\u0101, d\u0101napatti\u1e43, labhantu, amh\u0101ka\u1e43 cetas\u0101.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0All of us gathered here would like to humbly offer three<\/span>
\nsaffron robes as well as other requisites to Bhik-khu-sa\u1e45-gha. May<\/span>
\nthe venerable monks please accept our offerings so as to enable<\/span>
\nus to cultivate pu\u00f1\u00f1a. May the pu\u00f1\u00f1a resulting from this offering<\/span>
\nbe dedicated to our deceased relatives so that they find greater<\/span>
\nhappiness in their current and future existences.<\/span>
\n\u00a0 \u00a0 \u00a0 (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, pha-trai-jee-vorn, dae-pra-pik-su song, khatae-<\/span>
\npra-pik-su-song phoo-ja-rern, khor-boon-ku-sol-khong-karnboo-<\/span>
\ncha, duay-pha-trai-jee-vorn-nee, jong-pen-pai, peur-yart-tanglai,<\/span>
\nkhong-kha-pa-jao-tang-lai, mee-bi-daa-marn-daa-pen-ton,<\/span>
\nkhong-kha-pa-jao-tang-lai, khor-yart-tang-lai, khong-kha-pa-jao,<\/span>
\njong-dai-rub, suen-hang-tarn-nee, tam-kwam-prad-tha-na, khongkha-<\/span>
\npa-jao-tang-lai-turn)<\/span><\/p>\n

150) Offering of Medicine<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\nIm\u0101ni, maya\u1e43 bhante, gil\u0101nabhesajj\u0101ni,sapariv\u0101r\u0101ni,<\/span>
\nbhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhuno bhante, bhikkhusa\u1e45gho,<\/span>
\nim\u0101ni, gil\u0101nabhesajj\u0101ni, sapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43,<\/span>
\nd\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0All of us gathered here would like to humbly offer medical<\/span>
\nsupplies to Bhik-khu-sa\u1e45-gha. May the venerable monks please<\/span>
\naccept our offerings for the pu\u00f1\u00f1a, happiness and attainment of<\/span>
\nNibb\u0101na of us all forevermore.<\/span>
\n\u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, ya-rak-sa-roke, prom-duay-bo-ri-warn-tanglai<\/span>
\nlao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub,<\/span>
\nya-rak-sa-roke, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-<\/span>
\npa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-<\/span>
\nnip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

151) Offering of Picked-up Robes<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\nIm\u0101ni maya\u1e43 bhante, pa\u1e45suk\u016blac\u012bvar\u0101ni, sapariv\u0101r\u0101ni,<\/span>
\nbhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho,<\/span>
\nim\u0101ni, pa\u1e43suk\u016blac\u012bvar\u0101ni, sapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43,<\/span>
\nd\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Venerable Sirs, we would like to offer picked-up robes,<\/span>
\ntogether with these offerings, to the Bhik-khu-sa\u1e45-gha, May the<\/span>
\nBhik-khu-sa\u1e45-gha, accept our picked-up robes, together with<\/span>
\nthese offerings, for our lasting benefit, happiness, and attainment<\/span>
\nof Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0 (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, pha-pung-su-kul-jee-vorn, prom-duay-bo-riwarn-<\/span>
\ntang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song,<\/span>
\njong-rub, pha-pung-su-kul-jee-vorn, prom-duay-bo-ri-warn-tanglai<\/span>
\nlao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwamsook,<\/span>
\npeur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lodkan-<\/span>
\nla-nan-turn)<\/span><\/p>\n

152) Offering Sustenance to Bhikkus<\/strong><\/span>
\n(on behalf of a deceased relative)<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Im\u0101ni maya\u1e43 bhante, matakabhatt\u0101ni, sapariv\u0101r\u0101ni,<\/span>
\nbhikkhusa\u1e45ghassa, o\u1e47ojy\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho,<\/span>
\nim\u0101ni, matakabhatt\u0101ni, sapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu, matakassaceva,<\/span>
\namh\u0101ka\u00f1ca, d\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 All of us gathered here would like to humbly offer sustenance<\/span>
\nto Bhik-khu-sa\u1e45-gha to dedicate the pu\u00f1\u00f1a to our deceased<\/span>
\nrelatives. May the venerable monks, Bhik-khu-sa\u1e45-gha please<\/span>
\naccept our offerings for the pu\u00f1\u00f1a, happiness and attainment<\/span>
\nof Nibb\u0101na of us all forevermore.<\/span>
\n\u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, ma-ta-ka-pat, prom-duay-bo-ri-warn-tang-lai laonee,<\/span>
\ndae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub, ma-taka-<\/span>
\npat, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jaotang-<\/span>
\nlai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan,<\/span>
\nkae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

153) Offering of Lent Candle<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ima\u1e43 maya\u1e43 bhante, vassikapad\u012bp\u0101ni, sapariv\u0101r\u0101ni, tem\u0101sa\u1e43,<\/span>
\nbuddhassa, p\u016bjanatth\u0101ya, imasmi\u1e43 \u0101v\u0101se, niyy\u0101dema, s\u0101dhu no<\/span>
\nbhante, aya\u1e43 tem\u0101sa\u1e43, vassikapad\u012bp\u0101na\u1e43, d\u0101nassa, \u0101nisa\u1e43so,<\/span>
\namh\u0101ka\u00f1ceva, d\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Venerable Sirs, we would like to offer Lent candles, together<\/span>
\nwith these offerings, to the Bhik-khu-sa\u1e45-gha, May the Bhik-khusa\u1e45-<\/span>
\ngha, accept our Lent candles, together with these offerings, for<\/span>
\nour lasting benefit, happiness, and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, tian-pun-saa, prom-duay-bo-ri-warn-tang-lai<\/span>
\nlao-nee, vai-nai a-vat-heng-nee, peur-pen-but-tha-boo-cha ta-lod<\/span>
\npun-saa, khor-a-ni-song, heng-kan-ta-whai tian-pun-saa, talod-<\/span>
\npun-saa-nee, jong-pen-pai, peur-pra-yoj, peur-kwam-sook,<\/span>
\npeur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-lanan-<\/span>
\nturn)<\/span><\/p>\n

154) Offering Winter Essentials to Bhikkus<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Ima\u1e43 maya\u1e43 bhante, p\u0101puran\u0101ni, sapariv\u0101r\u0101ni,<\/span>
\nbhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho,<\/span>
\nima\u1e43, p\u0101puran\u0101ni, sapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43,<\/span>
\nd\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 All of us gathered here would like to humbly offer winter<\/span>
\nessentials to Bhik-khu-sa\u1e45-gha. May the venerable bhikkhus please<\/span>
\naccept our offerings for the pu\u00f1\u00f1a, happiness and attainment of<\/span>
\nNibb\u0101na of us all forevermore.<\/span>
\n\u00a0 \u00a0 \u00a0 (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, kreung-kun-hnow, prom-duay-bo-ri-warn-tanglai<\/span>
\nlao-nee, dae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub,<\/span>
\nkreung-kun-hnow, prom-duay-bo-ri-warn-tang-lai lao-nee, khongkha-<\/span>
\npa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-makphon-<\/span>
\nnip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

155) Offering Bathing Robes and Light Bulb<\/strong><\/span>
\nfor the Annual Rain Retreat<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Ima\u1e43 maya\u1e43 bhante, vassikas\u0101\u1e6dik\u0101ni ca, pad\u012bp\u0101ni ca,<\/span>
\nbhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante, bhikkhusa\u1e45gho,<\/span>
\nim\u0101ni, vassikas\u0101\u1e6dik\u0101ni ca, pad\u012bp\u0101ni ca, pa\u1e6digga\u1e47h\u0101tu, amh\u0101ka\u1e43,<\/span>
\nd\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 Venerable Sirs, we would like to offer bathing robes and light<\/span>
\nbulb, for the annual rain retreat, to the Bhik-khu-sa\u1e45-gha, May the<\/span>
\nBhik-khu-sa\u1e45-gha, accept our bathing robes and light bulb, for the<\/span>
\nannual rain retreat, together with these offerings, for our lasting<\/span>
\nbenefit, happiness, and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0 (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, pha-aab-num-pon, lae-kom-fai-tang-lai lao-nee,<\/span>
\ndae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub, pha-aabnum-<\/span>
\npon, lae-kom-fai-tang-lai lao-nee, khong-kha-pa-jao-tang-lai,<\/span>
\npeur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae-khapa-<\/span>
\njao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

156) Offering of Sal\u0101kabhatta<\/strong><\/span>
\n(Gifts to undesignated Recipients)<\/strong><\/span>
\nRecite \u201cnamo…\u201d 3 times<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Et\u0101ni maya\u1e43 bhante, sal\u0101kabhatt\u0101ni, sapariv\u0101r\u0101ni, asuka\u1e6d\u1e6dh\u0101ne,<\/span>
\n\u1e6dhapit\u0101ni, bhikkhusa\u1e45ghassa, o\u1e47ojay\u0101ma, s\u0101dhu no bhante,<\/span>
\nbhikkhusa\u1e45gho, et\u0101ni sal\u0101kabhatt\u0101ni, sapariv\u0101r\u0101ni, pa\u1e6digga\u1e47h\u0101tu,<\/span>
\namh\u0101ka\u1e43, d\u012bgharatta\u1e43, hit\u0101ya, sukh\u0101ya, nibb\u0101n\u0101ya ca.<\/span><\/p>\n

Translation<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Venerable Sirs, we would like to offer sa-l\u0101-ka-bhat-ta,<\/span>
\ntogether with these offerings, which arrange over there, to the<\/span>
\nBhik-khu-sa\u1e45-gha, May the Bhik-khu-sa\u1e45-gha, accept our sa-l\u0101ka-<\/span>
\nbhat-ta, together with these offerings, for our lasting benefit,<\/span>
\nhappiness, and attainment of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a0(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai,<\/span>
\nkhor-nom ta-whai, sa-lak-ka-pat, prom-duay-bo-ri-warn-tang-lai<\/span>
\nlao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, salak-<\/span>
\nka-pat, un-kha-pa-jao-tang-lai, tung-wai-lae-nai-tee-norn,<\/span>
\nprom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jao-tanglai,<\/span>
\npeur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kaekha-<\/span>
\npa-jao-tang-lai, ta-lod-kan-la-nan-turn)<\/span><\/p>\n

157) Releasing Fish and Animals<\/strong><\/span>
\nTo Save Their Lives<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 One way that Buddhists seek to accrue pu\u00f1\u00f1a is by releasing<\/span>
\nfish and other animals so as to save their lives, preventing them from<\/span>
\ngetting killed at farms or slaughter houses.<\/span>
\n\u00a0 \u00a0 \u00a0 In line with the Law of Kamma, we shall get that which we<\/span>
\nhave given. By releasing fish into a river or a sea, we are freeing<\/span>
\nthem from captivity, saving them from physical pain, and giving<\/span>
\nthem an opportunity to live longer. Therefore, what we will get in<\/span>
\nreturn is freedom, longevity and good health. This Pu\u00f1\u00f1a will also<\/span>
\nprotect us from danger because we have saved the animals from<\/span>
\ndanger. Should our negative retribution catch up with us, we too<\/span>
\nshall be saved or the gravity of the situation will be reduced in line<\/span>
\nwith the amount of our accrued pu\u00f1\u00f1a.<\/span>
\n\u00a0 \u00a0 \u00a0 To give life also means to give the ability to enjoy all that life<\/span>
\nhas to offer as well as time to do more good in this world. Now that<\/span>
\nwe know the benefits of releasing fish and animals to save their<\/span>
\nlives, let us now recite the verse for performing this pu\u00f1\u00f1a in the<\/span>
\npresence of the Triple Gem.<\/span><\/p>\n

Verse for the Release of Fish and Animals<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 Handa maya\u1e43 buddhassa bhagavato pubbabh\u0101ganamak\u0101ra\u1e43<\/span>
\nkaromase.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 Namo tassa bhagavato arahato samm\u0101sambuddhassa.(3 times)<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 buddhap\u016bj\u0101, mah\u0101tejavanto, May the Buddha please accept my<\/span>
\nhomage for the benefit of my reputation, power and favorable<\/span>
\nfortune.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 dhammap\u016bj\u0101, mah\u0101pa\u00f1\u00f1o, May Dhamma please accept my<\/span>
\nhomage for the benefit of my wisdom.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 sa\u1e45ghap\u016bj\u0101, mah\u0101bhogavaho, May Sa\u1e45gha please accept my<\/span>
\nhomage for the benefit of my wealthiness.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 imin\u0101 sakk\u0101rena, buddha\u1e43, dhamma\u1e43, sa\u1e45gha\u1e43, p\u016bjemi.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 In the presence of the Triple Gem, I hereby recall all my pu\u00f1\u00f1a<\/span>
\nand \u2018Perfections\u2019 that I have accrued since time immemorial. May<\/span>
\nmy accrued pu\u00f1\u00f1a and \u2018Perfections\u2019 save me from all kinds of<\/span>
\ndanger, grief and suffering, and diseases and illnesses.<\/span>
\nWith my rescue, these fish and animals are saved and freed. May<\/span>
\nthe Pu\u00f1\u00f1a resulting from my rescue protect me from all kinds of<\/span>
\ndanger, free me from grief and suffering, and save me from<\/span>
\ndiseases and illnesses. May I enjoy freedom, good health, and<\/span>
\nlongevity, and be able accrue pu\u00f1\u00f1a and attain Nibb\u0101na with ease.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0nibb\u0101napaccayo hotu.<\/span><\/p>\n

158) Dedication of Pu\u00f1\u00f1a to Deceased Relatives<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Buddhists traditionally share with deceased relatives the pu\u00f1\u00f1a<\/span>
\nwhich they have just earned from performing virtuous deeds.<\/span>
\nDedication of pu\u00f1\u00f1a is an act of generosity towards our deceased<\/span>
\nrelatives who might be needing our help in the form of pu\u00f1\u00f1a to<\/span>
\nimprove the conditions of their existences. It is also an act of<\/span>
\ngratitude towards those family members, friends and acquaintances<\/span>
\nwho had done us a favor or many favors so that they find greater<\/span>
\nhappiness in their current and future existences.<\/span>
\n\u00a0 \u00a0 \u00a0This is how Buddhists traditionally dedicate pu\u00f1\u00f1a to their<\/span>
\ndeceased relatives:<\/span>
\n\u00a0 \u00a0 \u00a01) Before the monks begin their blessing, prepare two things:<\/span>
\na small bowl and a small jug filled with clean water.<\/span><\/p>\n

\u00a0 \u00a0 \u00a02) As the monks begin to chant their blessing in the P\u0101li<\/span>
\nlanguage beginning with the word \u201cyath\u0101…,\u201d slowly pour the water<\/span>
\nfrom the jug into the empty cup.<\/span><\/p>\n

\u00a0 \u00a0 \u00a03) As you pour the water, rest your attention on the center of<\/span>
\nyour body. Gently think of the faces or names of your deceased<\/span>
\nrelatives at your center (around the middle of your abdomen). Use<\/span>
\nboth hands to hold the jug. <\/span><\/p>\n

\u00a0 \u00a0 \u00a04) When you are done, put the jug down.<\/span>
\nThen, put your hands together in an act of receiving a blessing.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 5) Close your eyes gently. Continue to rest your attention on<\/span>
\nthe center of your body as you listen to the blessing. As the monks<\/span>
\ncontinue with the blessing, make a wish or wishes for yourself as<\/span>
\nwell as for your relatives. If you can, listen to the blessing from the<\/span>
\ncenter of your body as if the sound currents of the blessing are<\/span>
\nflowing through your center. You will feel refreshing joy all over<\/span>
\nyour body.<\/span>
\n\u00a0 \u00a0 \u00a0 The act of pouring water symbolizes the act of sharing pu\u00f1\u00f1a<\/span>
\nto another person or persons. It is also used as a way to harness<\/span>
\npeople\u2019s attention for meditative effects so that they don\u2019t get<\/span>
\nmentally distracted while they are receiving the blessing and<\/span>
\nsharing the pu\u00f1\u00f1a with deceased relatives. After the dedication<\/span>
\nceremony, use that water to water a tree which is a symbol of life.<\/span>
\n\u00a0 \u00a0 \u00a0In an absence of a dedication ceremony, you can dedicate the<\/span>
\npu\u00f1\u00f1a that you\u2019ve just performed to deceased relatives simply by<\/span>
\nresting your mind at the center of your body for a few minutes and<\/span>
\nthen thinking of their faces or names at your center. Make a wish<\/span>
\nthat they receive this pu\u00f1\u00f1a and find greater happiness in their<\/span>
\ncurrent and future existences. The best time to share your pu\u00f1\u00f1a<\/span>
\nwith your relatives this way is right after a meditation session<\/span>
\nbecause your mind is still calm and clear.<\/span>
\n\u00a0 \u00a0 \u00a0 Ida\u1e43 me, \u00f1\u0101t\u012bna\u1e43 hotu, sukhit\u0101 hontu, \u00f1\u0101tayo. (3 times)<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 I hereby dedicate this pu\u00f1\u00f1a, which I have just accrued, to my<\/span>
\ndeceased relatives. May they be blessed with this pu\u00f1\u00f1a and find<\/span>
\ngreater happiness in their current and future existences.<\/span>
\n\u00a0 \u00a0 \u00a0 (khor-boon-nee jong-sam-ret kae-yart-tung-lai khong-kha-phajoaw<\/span>
\nkhor-yart-tung-lai jong-pen-sook pen-sook-terd.<\/span><\/p>\n

159) Ten Duties of A Bhikkhu<\/strong><\/span>
\n\u00a0 \u00a0 \u00a01. Do the alms round to serve as a field of pu\u00f1\u00f1a for lay people.<\/span>
\n\u00a0 \u00a0 \u00a02. Look after the cleanliness of the temple.<\/span>
\n\u00a0 \u00a0 \u00a03. Confess their failures to observe certain precepts to another<\/span>
\nbhikkhu or to a bhikkhu congregation.<\/span>
\n\u00a0 \u00a0 \u00a04. Perform chanting and meditation.<\/span>
\n\u00a0 \u00a0 \u00a05. Contemplate on the true purpose of food, saffron robes,<\/span>
\nresidences and medicine before using or consuming them i.e. to<\/span>
\nenable one to maintain healthy bodily functions in order to use this<\/span>
\nphysical body to make pu\u00f1\u00f1a, develop virtuous qualities, and refine<\/span>
\none\u2019s character \u2013 all in the pursuit of Nibb\u0101na.<\/span>
\n\u00a0 \u00a0 \u00a06. Look after bhikkhu teachers and offer assistance to bhikkhu<\/span>
\nmentors.<\/span>
\n\u00a0 \u00a0 \u00a07. Organize things in order to maintain the clean and orderly<\/span>
\nappearance of the temple. Look after the cleanliness and health of<\/span>
\none\u2019s own body. Maintain a clean and respectable appearance of<\/span>
\noneself.<\/span>
\n\u00a0 \u00a0 \u00a08. Undertake a theoretical study of Dhamma.<\/span>
\n\u00a0 \u00a0 \u00a09. Offer cooperation and assistance in the affairs of the temple<\/span>
\nand in the common affairs of bhikkhus in their respective<\/span>
\ncommunities\/societies.<\/span>
\n\u00a0 \u00a0 \u00a010. Behave respectably to uphold the public faith in Buddhism<\/span>
\nand the Sa\u1e45gha in general as well as to maintain inner peace and<\/span>
\nminimize conflict.<\/span><\/p>\n

160) Preparing for Your Temple Visit<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Your time is precious. To make the most of your time at the<\/span>
\ntemple, it is advisable that you<\/span><\/p>\n

\u00a0 \u00a0 \u00a0are mentally prepared for a temple visit: knowing what is<\/span>
\nexpected of you and what you can expect. A temple is where you<\/span>
\nlearn Dhamma both in theory and in practice.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 Firsthand Dhamma lessons come in many forms \u2013 mostly to<\/span>
\nget you to practice positive thinking, patience, kindness, generosity,<\/span>
\nrespect, empathy, forgiving, compassion, self-restraint and to hone<\/span>
\nyour ability to resist temptations. Here is where you get to develop<\/span>
\nyour moral muscles. Like an exercise, it is enjoyable and good for<\/span>
\nyour health. But you\u2019ve got to expect to sweat before you get fit and<\/span>
\nfirm your muscles.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 A temple is not a fancy place. It is a place to practice living<\/span>
\nwith what really is essential. So, be prepared to expect that you will<\/span>
\nnot get the kind of convenience that you get at home, a hotel or a<\/span>
\nshopping mall.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 As an international Buddhist temple, our goal is to promote<\/span>
\nworld peace through inner peace. The Dhammakaya Temple gives<\/span>
\nhigh priority to meditation training. To benefit the most from your<\/span>
\nlimited time at the temple and to support your meditation practice,<\/span>
\nwe recommend that you do the following a day or two before your<\/span>
\ntemple visit:<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u2022 Clear up your work or whatever that might worry you so that<\/span>
\nyou come to the temple with a worry-free mind that is ready to learn<\/span>
\nand to enjoy the experience.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u2022 If you already know how to meditate, do so the night before<\/span>
\ncoming to the temple. This will serve as a warm-up for the<\/span>
\nmeditation practice at the temple.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0\u2022 Refrain from reading or watching materials that will stir your<\/span>
\nmind off the peace mode. Examples are racing games, war games,<\/span>
\nwar movies, thrillers, rock music, violent cartoons, pornography,<\/span>
\npolitical debates and soap operas.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u2022 Engage in activities that support your development of inner<\/span>
\npeace. Examples are chanting, meditating, doing a yoga exercise,<\/span>
\nlistening to light classical music with meditative tunes, or reading<\/span>
\na Dhamma book.<\/span>
\n\u00a0 \u00a0 \u00a0 \u2022 Prepare your personal medicine or food, if you need to<\/span>
\nconsume certain things for medical or other personal reasons. The<\/span>
\ntemple offers free food and refreshments to all visitors; however,<\/span>
\nchoices are limited. A temple is where you learn to live simply.<\/span>
\nThere are no food shops or grocery stores inside the temple\u2019s<\/span>
\npremise. By all means, you are welcome to bring food to share with<\/span>
\nother visitors.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0\u2022 Prepare clothes that are appropriate to wear to have an<\/span>
\naudience with the Buddha (see Dress Code).<\/span><\/p>\n

161) Dress Code for Temple Visitors<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 To come to a Buddhist temple is to come to have an audience<\/span>
\nwith the Buddha in person.<\/span>
\n\u00a0 \u00a0 \u00a0 Like any other Buddhist temple, the Dhammakaya Temple is<\/span>
\na residence of the Self-Enlightened One. This sacred place is where<\/span>
\npeople come to learn Dhamma, meditate, accrue pu\u00f1\u00f1a, and further<\/span>
\ndevelop their moral qualities in accordance with the teachings of<\/span>
\nthe Buddha.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0Every visitor contributes to the general atmosphere at the<\/span>
\ntemple. The atmosphere is shaped by what we see, hear and smell.<\/span>
\nIn order to maintain the peaceful atmosphere at the temple so that<\/span>
\nit is conducive for meditation and contemplation on Dhamma, the<\/span>
\ntemple has in place a dress code and regulations that we request<\/span>
\nevery visitor to follow for everyone\u2019s benefits. In general, we request<\/span>
\nall visitors to exercise propriety as an outward expression of respect<\/span>
\nfor the Buddha while they are within this sacred premise.<\/span>
\n\u00a0 \u00a0 \u00a0 Accordingly, visitors are asked to dress politely and<\/span>
\nappropriately in line with this guidance:<\/span>
\n\u00a0 \u00a0 \u00a0 \u2022 When choosing clothing, please keep in the mind two things:<\/span>
\npoliteness and practicality. This is because visitors usually have to<\/span>
\nsit on the floor when chanting, meditating or listening to a Dhamma<\/span>
\nlecture. Clothes that are tightly fit or that are made of see-through<\/span>
\nor flimsy fabrics are prohibited. Not only because they look<\/span>
\ninappropriate and disrespectful to the Buddha but also because they<\/span>
\nmake it uncomfortable for the visitor to sit in the meditation position<\/span>
\nor to prostrate when paying homage to the Buddha.<\/span>
\n\u00a0 \u00a0 \u00a0 \u2022 The smells of fragrances and some hair-styling products can<\/span>
\ndisturb people sitting next to you who might be sensitive certain<\/span>
\nsmells. This can impede their ability to concentrate during a<\/span>
\nmeditation session or a sermon. Therefore, visitors are requested<\/span>
\nnot to wear any fragrance and hair-styling product. If it is necessary<\/span>
\nto use a hair-styling product, please use it at a minimum, and please<\/span>
\nchoose a product with the mildest scent.<\/span><\/p>\n

Polite and Appropriate \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Inappropriate and Prohibited<\/strong><\/span><\/p>\n

\u2022 Clean and polite attires in \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2022 Clothes made of bright color,<\/span>
\nplain white color. At the \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 printed fabrics.<\/span>
\nvery least, tops should be<\/span>
\nin plain white.<\/span><\/p>\n

\u2022 Clothes are made of \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2022 Revealing clothes such as<\/span>
\nmoderately thick fabrics, \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 low-neck blouses and open<\/span>
\nand are comfortably fit. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 backtops. Sleeveless, tightly<\/span>
\nShort- or long-sleeved \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0fit or flimsy tops as well as<\/span>
\ntops. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0spaghetti-strap tops.<\/span><\/p>\n

\u2022 Trousers are at least \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2022 Tightly fit jeans\/trousers or<\/span>
\nmid-calf in length, and \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 shorts.<\/span>
\ncomfortable to wear when<\/span>
\nmeditating or sitting on the<\/span>
\nfloor.<\/span><\/p>\n

\u2022 Skirts are at least mid-calf \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2022 Revealing dresses. Elaborate<\/span>
\nin length with no slit. They \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 clothing. Short skirts or long<\/span>
\nshould be comfortable to \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 skirts with deep slits. Even<\/span>
\nwear when meditating or \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0if you plan to sit in a chair<\/span>
\nsitting on the floor. Ladies \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0check to see if your skirt is<\/span>
\nare advised to bring a \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 long enough to cover your<\/span>
\npiece of white cloth to \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0calves.<\/span>
\ncover their laps to make it<\/span>
\npolite and easier to change<\/span>
\ntheir sitting positions.<\/span><\/p>\n

\u2022 Keep accessories to a bare \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2022 Ornate or expensive<\/span>
\nminimum such as watches \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 jewelries such as gold<\/span>
\nand wedding rings. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 bracelets or diamond necklaces.<\/span><\/p>\n

\u2022 Little or no makeup; \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2022 Heavy makeup. Dirty or<\/span>
\nmoderate hairstyling. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0smelly hair.<\/span><\/p>\n

\u2022 No fragrance. Minimum \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2022 Heavy fragrance. Use of<\/span>
\nuse of hairstyling products \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0strong-scented hairstyling<\/span>
\nwith mildest scents. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0products.<\/span><\/p>\n

\u00a0 \u00a0 Before Leaving Home To Come to the Temple<\/strong><\/span>
\n\u00a0 \u00a0 \u2022 Upon waking up, take a moment to think of the Buddha.<\/span>
\nRejoice in the fact that you have woken up alive, are able to do<\/span>
\nmore good, and accrue pu\u00f1\u00f1a today for your happiness in the<\/span>
\ncurrent and future lifetimes. Think about all the goodness that you<\/span>
\nplan to do today.<\/span>
\n\u00a0 \u00a0 \u2022 Treat your temple visit as a total time-off for yourself will<\/span>
\nput you in a relaxed frame of mind. Leave all your work, worries<\/span>
\nand problems behind, and come to the temple with a clear and<\/span>
\nfresh mind.<\/span>
\n\u00a0 \u00a0 \u2022 Turn off your cell phone and put them on the silent mode.<\/span>
\nClosing off a communication channel that can expose you to<\/span>
\nworries and worldly matters is one great way to maintain your<\/span>
\npeace of mind.<\/span>
\n\u00a0 \u00a0 \u2022 To achieve the true purpose of coming to the temple, direct<\/span>
\nall your attention to the Triple Gem. Rest your mind at the center<\/span>
\nof your body all day long.<\/span><\/p>\n

162) While Travelling to the Temple<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0\u2022 On your way to the temple, it is in your best interest not to<\/span>
\ntalk or engage in any activity that can stir your mind off the peace<\/span>
\nmode. After all you come to the temple for inner peace, learning<\/span>
\nDhamma, and accruing pu\u00f1\u00f1a.<\/span>
\n\u00a0 \u00a0 \u2022 Do what is necessary to preserve your inner peace. Regard<\/span>
\nevery event as a practice to strengthen your moral muscles \u2013 a test<\/span>
\nof how well you can actually put the Buddha\u2019s teachings into<\/span>
\npractice in real-life situations. This may mean restraining yourself<\/span>
\nnot to react angrily when another driver impolitely cuts into your<\/span>
\nlane or not to yell at your children because they woke up late, or<\/span>
\nnot to respond to anyone\u2019s rudeness with rudeness. A true disciple<\/span>
\nof the Buddha is much better than that.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0\u2022 Instead of thinking or talking about work, money, politics,<\/span>
\nfamily problems or any other problem, turn on your CD\/MP3<\/span>
\nplayer and listen to a Dhamma lecture or Dhamma songs or light<\/span>
\nclassical music with meditative tunes. Or talk about meditation,<\/span>
\nDhamma lessons or pu\u00f1\u00f1a. Or simply rest your mind at the center<\/span>
\nof your body and softly recite the mantra \u201csumma arahung, summa<\/span>
\narahung\u201d in your mind while driving or commuting.<\/span><\/p>\n

163) Now That You Are at the Temple\u2026<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0A temple is a sacred residence of the Buddha where people<\/span>
\ncome to learn Dhamma, meditate, generate pu\u00f1\u00f1a, and refine their<\/span>
\ncharacters. Therefore, we request that visitors exercise propriety at<\/span>
\nall times to show respect for the Buddha and to contribute to the<\/span>
\npeaceful atmosphere at the temple for everyone\u2019s benefits.<\/span>
\n\u00a0 \u00a0 \u00a0Accordingly, we request that our visitors observe the following<\/span>
\nprohibitions:<\/span>
\n1. Smoking and consumption of all kinds of alcoholic<\/span>
\nbeverages (wines included) and addictive substances within the<\/span>
\ntemple\u2019s premise.<\/span>
\n2. Talking about politics or economy or anything that can<\/span>
\nescalate into a debate.<\/span>
\n3. Talking about work, money, dating, marriage, family, or any<\/span>
\nother worldly matters.<\/span>
\n4. Talking on a cell phone during a meditation session or a<\/span>
\nsermon (visitors are asked to turn off their cell phones and turn them<\/span>
\non the silent mode).<\/span>
\n5. Bringing and\/or reading news publications at the temple.<\/span>
\n6. Selling or advertising any kind of product or service.<\/span>
\n7. Seeking business or political connections.<\/span>
\n8. Playing music or turning on a radio station or a music<\/span>
\nplayer.<\/span><\/p>\n

9. Playing games or watching movies whether from a cell phone<\/span>
\nor from a computer\/ electronic device.<\/span>
\n10. Singing or dancing.<\/span>
\n11. Releasing unwanted animals at the temple or let pets roam<\/span>
\naround (visitors are asked not to bring their pets to the temple).<\/span>
\n12. Palm-reading or any other kind of astrological reading.<\/span>
\n13. Political canvassing.<\/span>
\n14. Distributing donation leaflets (other than what is officially<\/span>
\nissued by the temple).<\/span>
\n15. Littering<\/span>
\n16. Honking a car horn.<\/span>
\n17. Courting.<\/span>
\n18. Dressing impolitely or inappropriately (see Dress Code).<\/span><\/p>\n

5 P\u2019s for Ensuring a Happy Temple Trip<\/strong><\/span>
\n\u00a0 \u00a0 All this might seems a lot but it is absolutely necessary for<\/span>
\npreserving the temple\u2019s peaceful atmosphere for everyone\u2019s benefits.<\/span>
\n\u00a0 \u00a0 At the temple, you can expect to learn firsthand Dhamma<\/span>
\nlessons about developing all the virtuous qualities that will<\/span>
\npromote your spiritual growth and help you progress in meditation.<\/span>
\nIt is hard to find peace if visitors talk about politics, money or any<\/span>
\nother worldly matter. Even after the talking is over and a meditation<\/span>
\nsession begins, the conversation and thoughts that go with it will<\/span>
\ncontinue to linger on your mind, which will make it difficult for<\/span>
\nyou to stop thinking and still your mind. Now is your time-off.<\/span>
\nGive your mind a break.<\/span>
\n\u00a0 \u00a0 At the temple, you also get to see how well you put the<\/span>
\nteachings that you have learned into practice. Take \u201cpatience,\u201d for<\/span>
\nexample. We all need patience to succeed in meditation and in any<\/span>
\nother endeavors worth pursuing such as developing good habits or<\/span>
\nquitting smoking or stopping procrastination. After all, a temple<\/span>
\nis not a place to have fun but to refine one\u2019s character.<\/span>
\n\u00a0 \u00a0 1. Polite – Exercise propriety at all times.<\/span>
\n\u00a0 \u00a0 2. Pleasant – Once you have entered the temple\u2019s premise,<\/span>
\nyou are expected to observe the Five Precepts in thought, speech<\/span>
\nand action.<\/span>
\n\u00a0 \u00a0 3. Peaceful – Rest your mind at the center of your body all the<\/span>
\ntime or think of the Buddha. Make an intention to radiate peace<\/span>
\nto everyone around you, and share your smiles.<\/span>
\n\u00a0 \u00a0 3. Patient – Tell yourself that you are going to be the best<\/span>
\nBuddhist and makes the Buddha proud today, that you are<\/span>
\ngoing to be patient, kind, forgiving, compassionate, respectful, and<\/span>
\nobserving the temple\u2019s rules and regulations for the common good.<\/span>
\n\u00a0 \u00a0 4. Present-minded – Regard every moment, every event, and<\/span>
\nevery situation as a test to see how well you can remain calm,<\/span>
\ncool and collected with your mind staying centered. No one,<\/span>
\nincluding ourselves, is perfect. Embrace the attitude of a Bodhisattawa,<\/span>
\nand be understanding and forgiving. Keep an open mind.<\/span>
\nSometimes, just when we think we are putting up with someone,<\/span>
\nthat same person might be putting up with what we are unknowingly<\/span>
\nsending out as well.<\/span>
\n\u00a0 \u00a0 5. Pruning – Treat your mind like a jewelry box. Everything \u2013<\/span>
\ngood or bad or neutral \u2013 happens, stays for a while and ends. Let go<\/span>
\nof every unwholesome thing. Clean up your jewelry box as often<\/span>
\nas you can every day. Don\u2019t let negative thoughts or toxic emotions<\/span>
\nstay with you for too long. Do something to switch to a positive<\/span>
\nmood, and uproot emotional weeds before they grow out of hand.<\/span>
\nCollect only that which will give you peace and happiness in the<\/span>
\nlong run. That way, you will find it easier to stop thinking, still<\/span>
\nyour mind, and let go of all concerns when it is time to meditate.<\/span><\/p>\n

164) Daily Resolution for Buddhists<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0With the power of pu\u00f1\u00f1a that I performed today and my<\/span>
\nspreading of loving kindness to all living beings, may I be<\/span>
\nblessed with happiness, great health, longevity, fine complexion,<\/span>
\nintelligence, wealth, warm welcome, and circles of virtuous<\/span>
\nfriends who support me in my honest pursuit of wealth and<\/span>
\npu\u00f1\u00f1a.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0While I am still working my way out of the Cycle of Existence,<\/span>
\nmay this pu\u00f1\u00f1a ensure that I get to be reborn as a human being or<\/span>
\nas an angel. May I be reborn in the land where Buddhism prospers<\/span>
\nso that I am raised to learn and to practice the Buddha\u2019s teachings<\/span>
\nsince the tender age and remain a good Buddhist for life. May I be<\/span>
\nborn to a devout Buddhist family that supports me in my pursuit<\/span>
\nof Bu\u00f1\u00f1a in every way. May I be blessed with an unshakable faith<\/span>
\nin the Triple Gem and the Eight Right Views as described by the<\/span>
\nBuddha.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0May I be endowed with exceptional intellect so that I can<\/span>
\nfathom even the most profound of the Buddha\u2019s teachings, and<\/span>
\nknow exactly what to do and say to get different kinds of people<\/span>
\nto understand and follow his teachings. May I discover my Body<\/span>
\nof Enlightenment with ease so that I truly know myself from<\/span>
\ninside out.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0May I have the courage to do the right thing even when<\/span>
\nthe going gets tough. May I have the strength to defeat all<\/span>
\nkinds of temptations and obstacles from myself and others.<\/span>
\nMay I be endowed with the ability to teach myself and others since<\/span>
\nthe tender age that we were all born to pursue Nibb\u0101na, make<\/span>
\npu\u00f1\u00f1a and refine our characters; therefore, we need to clarify our<\/span>
\nminds, develop all kinds of virtuous qualities and refrain from<\/span>
\ncommitting misdeeds.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0May this pu\u00f1\u00f1a dilute and dispel the negative repercussions<\/span>
\nof my past misdeeds, and protect me from bad people and all<\/span>
\nkinds of danger. May I not harm anybody, and may nobody harm<\/span>
\nme verbally, physically or emotionally. May I always rejoice in<\/span>
\nmaking pu\u00f1\u00f1a and feel ashamed to commit any unwholesome deed.<\/span>
\nMay I possess unlimited wealth so that I can make pu\u00f1\u00f1a easily<\/span>
\nevery day and anytime without worry or hesitation. May have<\/span>
\nthe ability to constantly remind myself that a river does not have<\/span>
\nwater for itself but for others, and that wealth is merely a tool for<\/span>
\ndoing good.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0May I be endowed with extraordinary wisdom so that I can<\/span>
\ndistinguish between right and wrong, pu\u00f1\u00f1a and sin, what is<\/span>
\nappropriate and what is not, and then make judicious decisions<\/span>
\nthat bring myself and others pu\u00f1\u00f1a, peace and happiness in our<\/span>
\ncurrent and future lifetimes.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Because I become what I think, may I be blessed with<\/span>
\nrazor-sharp awareness so that I can recognize any unwholesome<\/span>
\nthought or feeling as it arises, and nip it in the bud. May I commit<\/span>
\nno new bad karma mentally, physically or verbally. Instead, may I<\/span>
\nhabitually perform d\u0101na, observe the Five Precepts and meditate.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0May I have the opportunities to be ordained. Once ordained,<\/span>
\nmay I remain a true bhikkhu for life for the happiness of myself<\/span>
\nand others.<\/span><\/p>\n

\u00a0 \u00a0 May I be a loyal disciple of Lord Buddha, a moral example<\/span>
\nwho walks the talk, and a light of peace for others in all my<\/span>
\nexistences. May this Bu\u00f1\u00f1a support me in my pursuit of Nibb\u0101na<\/span>
\nand free me from all kinds of defilements. May all my virtuous<\/span>
\nwishes come true.<\/span><\/p>\n

APPENDIX : HOW TO MEDITATE<\/span>
\n\u201cTo deny meditation is to deny happiness –<\/span>
\nthe ultimate goal of living.\u201d<\/span>
\nLuang Por Dhammajayo<\/span>
\nTo ease your mind into a restful state conducive for meditation,<\/span>
\nit helps to do the following:<\/span>
\n\u00a0 \u00a0 \u00a01) Clear away distractions<\/strong> – Pick a quiet spot where you are<\/span>
\nleast likely to be distracted, put your cell phone on a silent mode,<\/span>
\nand wear comfortable clothes. If you feel tired at the end of the<\/span>
\nday, take a shower and drink some water first. Relaxing the body<\/span>
\nis essential to relaxing the mind.<\/span>
\n\u00a0 \u00a0 \u00a02) Pay respect to the Triple Gem<\/strong> – If time permits, it is<\/span>
\nrecommended that you also perform a morning or evening chanting<\/span>
\nfirst.<\/span>
\n\u00a0 \u00a0 \u00a03) Recollect your goodness<\/strong> – Take a moment to think of the<\/span>
\ngood things (pu\u00f1\u00f1a) that you have done and that you are most<\/span>
\nproud of.<\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 ***<\/span>
\n\u00a0 \u00a0 \u00a0Sit in the half-lotus position with your back upright and your<\/span>
\nlegs crossed. Put your right leg over your left leg, and your right<\/span>
\nhand over your left hand. Let your right index touch your left<\/span>
\nthumb. Feel free to adjust your sitting position until you feel<\/span>
\ncomfortable. You can sit with or without a cushion on the floor.<\/span>
\nYou can even sit in a chair if you feel more comfortable that way.<\/span>
\nClose your eyes softly as if you are about to fall asleep. Relax<\/span>
\nevery muscle in your body – from your eyelids to your cheeks,<\/span>
\nyour chin, your shoulders, your arms, and your legs, down to the<\/span>
\ntips of your fingers. Remind yourself that you are in for a relaxation<\/span>
\nsession to rejuvenate your body and mind. Free your mind from<\/span>
\nall kinds of thoughts. Drop all your emotional baggage of duties,<\/span>
\nworries, problems and attachments the way a backpacker drops<\/span>
\nall the heavy stuff off his back when he returns home from a long<\/span>
\nand arduous trip. Assume they do not exist for now.<\/span>
\nImagine that you are sitting happily alone in the universe. Indulge<\/span>
\nin peaceful solitude.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Also, imagine that your body is hollow, clear and transparent<\/span>
\n– with no internal organs. Breathe in deeply and exhale slowly<\/span>
\n3-4 times. Wherever your breath ends, assume that this is the<\/span>
\ncenter of your body and rest your attention there. Also known as<\/span>
\nthe seventh base of the mind, the center of your body is two fingers<\/span>
\nwidth above the navel.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Don\u2019t worry that you cannot locate the exact central point<\/span>
\ninside your body. As long as it is around the middle of your<\/span>
\nabdomen, you are doing fine. If you find that you cannot bring<\/span>
\nyour attention there, rest it anywhere nearest to the center of your<\/span>
\nbody where you can do so comfortably. It might be at the level<\/span>
\nof your nose or your chest. That\u2019s fine. When your mind reaches<\/span>
\na certain level of stillness, it will naturally gravitate toward the<\/span>
\ncenter of your body by itself. You don\u2019t have to do or think of<\/span>
\nanything. Just relax and rest your mind quietly.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0To keep your mind from wandering, imagine a luminous<\/span>
\ncrystal ball at the center of your body. You can use any other<\/span>
\nneutral object that you can visualize easily and comfortably. It<\/span>
\ncan be a crystal-clear Buddha image, a dewdrop, a full moon, a<\/span>
\nrising sun or anything that doesn\u2019t stir your mind off the peace<\/span>
\nmode. The object of visualization can be of any size \u2013 smaller than<\/span>
\nan orange or even bigger than you. Alternatively, you can visualize<\/span>
\nan image of meditation master Phramongkolthepuni, who<\/span>
\nrediscovered the Buddha\u2019s knowledge about the Dhammakaya.<\/span>
\nMake sure not to strain your eyes. In meditation, you see with<\/span>
\nyour mind, not with your physical eyes.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 At the beginning, the crystal ball or the object of your<\/span>
\nvisualization might not be as clear or as bright as your wish. That\u2019s<\/span>
\nall right. Just visualize only as much as you comfortably can.<\/span>
\nDon\u2019t try to make it clearer or brighter. Just let it be. Relax. Don\u2019t<\/span>
\nforce an image: doing so will only bring on stress, which defeats<\/span>
\nthe purpose of meditation. A visualized object is only there to help<\/span>
\ndirect your attention to the center of your body and keep you from<\/span>
\nchurning out thoughts. That\u2019s all. It doesn\u2019t matter whether you<\/span>
\ncan visualize an object clearly or not. What matters is bringing<\/span>
\nyour mind to a standstill.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0 To further prevent thoughts from entering your mind, slowly<\/span>
\nand softly recite the words \u201cSamm\u0101-araha\u1e43, Samm\u0101-araha\u1e43,\u201d<\/span>
\nwhich means the virtuous path towards freedom from all evils of<\/span>
\nthe mind. Recite the words as if you\u2019re humming a song while<\/span>
\nquietly observing whatever scenery there is at the center of your<\/span>
\nbody. Continue humming the words for as long as you wish. The<\/span>
\nsound of the mantra should come from the point at the center of<\/span>
\nyour abdomen rather than your throat. When your mind reaches a<\/span>
\ncertain level of stillness and you wish to stop reciting the mantra,<\/span>
\nfeel free to do so. Enjoy the sweet silence of a still mind.<\/span>
\nAlternatively, you can also choose not to visualize at all if<\/span>
\nvisualizing makes you stressed. In any case, simply observe<\/span>
\nwhatever you see at the center of your body without making any<\/span>
\njudgment or emotional response to it. Whether you see darkness<\/span>
\nor bright light or anything else, just accept it without any thought.<\/span>
\nIn meditation, your body and mind are supposed to be relaxed —<\/span>
\nnot engaging in any thought or action. Be a silent observer. Be<\/span>
\ncompletely still. Be like a mountain observing a sunrise.<\/span>
\n\u00a0 \u00a0<\/span><\/p>\n

\u00a0 \u00a0 If any thought or image arises in your mind, don\u2019t fight against<\/span>
\nthem. Don\u2019t feel that you have failed if thoughts keep coming in<\/span>
\nlike waves. Let them pass through the center of your body like a<\/span>
\nbunch of passing views that you happen to see from the window<\/span>
\nof a moving train. Accept that they are present but don\u2019t give them<\/span>
\nany attention. Soon, the uninvited guests cannot stand being<\/span>
\nignored and will disappear from your door. The important thing<\/span>
\nfor you is to continue to relax and observe whatever there is to see<\/span>
\nat the center of your body without thinking. Even if all you see<\/span>
\nis darkness, just observe the darkness as if you are watching a<\/span>
\nmovie. Be content with your inner experience. Accept it the way<\/span>
\nyou love yourself – unconditionally. Dwell in the stillness of the<\/span>
\nmind.<\/span>
\n\u00a0 \u00a0 \u00a0Depending on the degree of stillness and clarity of your mind,<\/span>
\nafter a while you will experience a sense of peacefulness and<\/span>
\nrefreshing joy as if you\u2019ve just come out of an inner spa.<\/span><\/p>\n

Spreading Loving Kindness<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0It is a nice practice of compassion to end your meditation<\/span>
\nsession by spreading the inner peace and all the good feelings that<\/span>
\nyou have received to all living beings regardless of their race,<\/span>
\nnationality and faith, and even your personal feelings:<\/span><\/p>\n

\u00a0 \u00a0 \u201cMay all living beings have a share in the peace and happiness<\/span>
\nthat I have received from meditation, whether they are in my<\/span>
\ncountry or anywhere else, whether they are a member of my race<\/span>
\nor any other race, whether they are a follower of my religion or<\/span>
\nany other belief system, whether they love me or loathe me,<\/span>
\nwhether they see me as an acquaintance, family, friend or foe.<\/span>
\nMay the air of purity resulting from this meditation dissolve all<\/span>
\nthe anger, sadness and suffering in their hearts. May those in pain<\/span>
\nbe free from suffering and those already happy be happier. May<\/span>
\npeople of all races, nationalities and faiths live together in peace,<\/span><\/p>\n

CLOSING WORDS OF ADVICE<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Treat your mind like a jewelry chest.<\/strong><\/span>
\n\u00a0 \u00a0Keep in it all the good stuff and discard the rest.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 Behave like a diamond and stay centered.<\/strong><\/span>
\nYou\u2019ll savor heavenly bliss from the mind that glitters.<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Luang Por Dhammajayo<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Meditation is an act of taking care of your most precious<\/span>
\nasset \u2013 the mind. As with other skills, meditation requires regular<\/span>
\npractice. To succeed in meditation, you need to include meditation<\/span>
\nin your daily routine and make it a habit to stay centered all day<\/span>
\nlong. Developing a self-discipline to stay centered will make it<\/span>
\neasier for you to stop thinking completely when it\u2019s time to sit<\/span>
\ndown and meditate. You will behave more like a diamond,<\/span>
\nacknowledging the presence of negative elements and events<\/span>
\naround you but refusing to emotionally absorb the negativity into<\/span>
\nyour mind. You will treat your mind like a jewelry box, and be<\/span>
\nselective about what to treasure in your memory and what to<\/span>
\ndiscard.<\/span>
\n\u00a0 \u00a0 \u00a0After some continued practice, you will be able to think, speak<\/span>
\nand listen from the center of your body. You will then find yourself<\/span>
\ncalmer and your ability to concentrate soars. Your awareness and<\/span>
\njudgment will sharpen. At work, you will get more work done in<\/span>
\nless time. At home, you will radiate more peace and happiness to<\/span>
\nfamily members.<\/span><\/p>\n

APPENDIX 3 : GLOSSARY OF BUDDHIST TERMS<\/strong><\/span>
\n\u00a0 \u00a0 \u00a0Arahanta<\/strong> A person who has rid his mind of all impurities<\/span>
\n(i.e. rid his mind of desire, anger and ignorance), and has attained<\/span>
\nto the Supreme State. Also referred to as a Worthy One or a Perfect<\/span>
\nOne.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Brahmacariya\/Brahmafaring<\/strong> A form of training recommended<\/span>
\nby the Buddha which involves strict observance of the<\/span>
\nway of life free from sensual desires.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Buddha<\/strong> The quality of a person who has become unified with<\/span>
\nthe Highest Objects of Knowledge, the Supreme Truth. There are<\/span>
\ncountless numbers of past, present and future Buddhas who have<\/span>
\nattained Enlightenment. Other terms for Lord Buddha are; the<\/span>
\nNoble One, the Enlightened One and the Exalted One.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Dhamma<\/strong> A P\u0101li word (in Sanskrit, Dharma) which means<\/span>
\nthe Pure Nature\/ Absolute Truth within the human body which the<\/span>
\nLord Buddha rediscovered through His Enlightenment. Colloquially,<\/span>
\nthe term has come to mean \u201cthe Teaching of the Buddha,\u201d which<\/span>
\nguide humanity towards the Attainment of the Pure Nature within.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0The Dhammak\u0101ya<\/strong> The innate Body of Enlightenment \u2013 the<\/span>
\ncore of humanness \u2013 that every human being is born with regardless<\/span>
\nof gender, race, geographical location and personal beliefs.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Enlightenment<\/strong> Buddhism rests historically on the fact that<\/span>
\nSiddhartha Gautama (Sanskrit) or Siddhatta Gotama (P\u0101li) became<\/span>
\n\u2018Buddha;\u2019 a word meaning \u2018Fully Enlightened\u2019 or \u2018Awakened\u2019 One.<\/span>
\nThrough Enlightenment, He has attained the permanent and<\/span>
\nabsolute state of purity and wisdom within Himself.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0The M\u0101ras<\/strong> Supra-natural beings in Buddhist cosmology that<\/span>
\nseek to hinder people from performing pu\u00f1\u00f1a (doing good) in every<\/span>
\npossible way while encouraging them to follow temptations and<\/span>
\nwishes of their lower selves. The M\u0101ras look for every opportunity<\/span>
\nto make people think, speak and behave in ways that will cloud their<\/span>
\nminds, ruin their characters, and cause them suffering.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Pu\u00f1\u00f1a<\/strong> (Thais call it \u201cboon\u201d) purifies our minds and helps<\/span>
\nfree us from suffering. This pure energy is created and accumulated<\/span>
\nwhen one performs wholesome deeds in thought, speech and action<\/span>
\ne.g. generosity and meditation. Pu\u00f1\u00f1a is the cause behind one\u2019s<\/span>
\nhappiness and success. If we are wealthy, healthy and intelligent,<\/span>
\nit is due to our storehouse of this pure energy within us. If we see<\/span>
\nthat our lives are lacking in any way, there is only one way to fill<\/span>
\nthe gaps i.e. by accruing pu\u00f1\u00f1a. After creating pu\u00f1\u00f1a, one should<\/span>
\nuse an individually designed resolution to use this pure energy for<\/span>
\ndesigning a better future.<\/span><\/p>\n

\u00a0 \u00a0 Nibb\u0101na<\/strong> In Sanskrit Nirv\u0101\u1e47a. The sphere of existence which<\/span>
\ncan be attained by extinguishing all kinds of spiritual defilements<\/span>
\nand abiding in which the attainer will be inspired with the absolute<\/span>
\nstate of Happiness, Perfect Peace and Bliss.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Paritta<\/strong> Protection chanting usually consisting of seven or<\/span>
\ntwelve Legends.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Pa\u1e6dhama-magga<\/strong> The initial entrance onto the Path to<\/span>
\nEnlightenment.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0The Ten Perfections<\/strong> They are the ten key qualities that a<\/span>
\nBodhisattawa needs to fully develop over a countless number of<\/span>
\nlifetimes \u2013 even at the expense of his life \u2013 before he can attain<\/span>
\nBuddhahood. They include: Generosity, (d\u0101na-p\u0101ram\u012b), Morality<\/span>
\n(s\u012bla-p\u0101ram\u012b), Renunciation (nekkhamma-p\u0101ram\u012b), Wisdom<\/span>
\n(pa\u00f1\u00f1\u0101-p\u0101ram\u012b), Fortitude (viriya-p\u0101ram\u012b), Patience (khanti-p\u0101ram\u012b),<\/span>
\nTruthfulness (sacca-p\u0101ram\u012b), Resolution (addhi\u1e6d\u1e6dh\u0101na-p\u0101ram\u012b),<\/span>
\nLoving-Kindness (mett\u0101-p\u0101ram\u012b) and Equanimity (uppekkh\u0101-p\u0101ram\u012b).<\/span><\/p>\n

\u00a0 \u00a0 \u00a0The Precepts<\/strong> The rules of training, numbering five or eight.<\/span>
\nThey are not equivalent to \u201ccommandments\u201d which tend to produce<\/span>
\nguilty feelings in the precept-holder at any minor transgression.<\/span>
\nInstead, the Precepts are targets of ideal conduct which can be<\/span>
\nworked towards at finer levels of attention for spiritual growth.<\/span>
\nFive precepts are comprised of the abstention from killing, stealing,<\/span>
\nadultery, false speech and the consumption of substances which<\/span>
\ncloud the mind. Eight precepts are comprised of the abstention<\/span>
\nfrom killing, stealing, all sexual behaviour, lying speech, consumption<\/span>
\nof substances which cloud the mind, eating meals after midday,<\/span>
\nsinging, dancing, immodest dressing, paying attention to public<\/span>
\nentertainment, and indolent sleeping habits.<\/span><\/p>\n

The Resolution<\/strong> A blueprint or program we set up for ourselves<\/span>
\nto design a better future, similar to establishing an objective for<\/span>
\nourselves to accomplish. The more pu\u00f1\u00f1a we have, the more fuel<\/span>
\nwe have to use in fulfilling our objective. A resolution is like a<\/span>
\nship\u2019s navigational system. It will direct our ship towards its<\/span>
\ndestination after we have set the coordinates. A ship without<\/span>
\nnavigation will never reach the destination. pu\u00f1\u00f1a is the fuel that<\/span>
\ngives the ship enough power to succeed.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Resolve<\/strong> An act of prayer or aspiration whose purpose is the<\/span>
\ndetermination to continually forge the course of one\u2019s future lives<\/span>
\never upward towards Buddhahood.<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Right View<\/strong> (In P\u0101li samm\u0101-di\u1e6d\u1e6dhi) The complete understanding<\/span>
\nof the Four Noble Truths: Suffering is in the nature of all conditioned<\/span>
\nt 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 \u00a0C e s s a t i o n o f<\/span>
\nSuffering and the Noble Eightfold-Path leading to Cessation of<\/span>
\nSuffering. The opposite is \u2018False View\u2019<\/span><\/p>\n

\u00a0 \u00a0 \u00a0Sa\u1e45gha<\/strong> The general monastic order founded by the Lord<\/span>
\nBuddha; the members of which are called \u2018bhikkhus\u2019(mundane<\/span>
\nSa\u1e45gha). However, the term \u2018Sa\u1e45gha\u2019 as part of the Triple Gem<\/span>
\nmeans specifically the \u2018Ariya-Puggala\u2019 or those Noble Disciples<\/span>
\nof the Lord Buddha who have already attained a top state verging<\/span>
\non Enlightenment (Ariya-Sa\u1e45gha)<\/span><\/p>\n

\u00a0 \u00a0 The Triple Gem<\/strong> \u2018Triple Jewel\u2019 is a better translation from<\/span>
\nthe P\u0101li which better conveys the precious nature of the absolute<\/span>
\nrefuge of Buddhism; the unification of Buddha, Dhamma and<\/span>
\nSa\u1e45gha.<\/span>[\/vc_toggle][\/vc_column][\/vc_row]<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

[vc_row][vc_column][vc_column_text] Read | Download [\/vc_column_text][\/vc_column][\/vc_row][vc_row][vc_column][vc_toggle title=”Foreword” el_id=”1499849663106-22aaa6a9-a5c4″]\u201cWhen the mind is clear, anything is possible.\u201d 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.…<\/p>\n","protected":false},"author":19,"featured_media":3595,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,6],"tags":[],"class_list":["post-3593","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-all-books","category-english","category-2","category-6","description-off"],"_links":{"self":[{"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=\/wp\/v2\/posts\/3593","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3593"}],"version-history":[{"count":0,"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=\/wp\/v2\/posts\/3593\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=\/wp\/v2\/media\/3595"}],"wp:attachment":[{"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3593"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3593"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.interhq.org\/book\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3593"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}