สวดมนต์ฉบับอเมริกา

KATHINA CEREMONY

119) Offering of Kathina Robe (Recite “Namo...” 3 times) Imaṃ mayaṃ bhante, saparivāraṃ, kaṭhinacīvaradussaṃ, saṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imaṃ saparivāraṃ, kaṭhinacīvaradussaṃ, paṭiggaṇhātu, paṭiggahetvā ca, iminā dussena, kaṭhinaṃ, attharatu, amhākaṃ, dīgharattaṃ, hitāya sukhāya, nibbānāya ca. Translation All of us gathered here would like to humbly offer this Kathina robe as well as other requisites to the Bhik-khu-saṅ-gha. May the venerable monks please accept our offerings for the puñña, happiness and attainment of Nibbāna of us all forevermore. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, phaa-jee-ka-thin, prom-duai-bo-ri-warn, dae- pra-pik-su song, khor-pra-pik-su-song, jong-rub, phaa-jee-ka-thin, prom-duay-bo-ri-warn, crun-rup-leaw, jong-kran-ka-thin-duai- phaa-peen-nee, peur-pra-yoj, peur-kwam-sook, peur-mak-phon- nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) 120) Requesting a Saṅgha Resolution on Recipient of the Kathina Robe “This Kathina robe and associated requisites are being offered by …(full name)…who is leading a congregation of Buddhists at …(name of the temple)... United by their unshakable faith in Bud- dhism, they gather here today to participate in the annual Kathina offering ceremony for the year...(e.g. 2014). “This Kathina robe, which represents the unity among them, is to be offered to a Bhikkhu whose robes have worn out or who appears to have the capacity to perform Kathinaṭ-ṭhāra-kicca successfully in accordance with the Buddha’s permission. Hence, Religious activites for Bhikkhu 113

it is not intended to be offered to one specific Bhikkhu of the donor’s choice but to the most suitable bhikkhu in the eyes of the monastic community. “The monastic community may now cast their selection for the most suitable recipient of the Kathina robe for this year.” 121) Statement of Apalokakathin “After careful consideration, I have come to a conclusion that this Kathina robe and its associated requisites should be presented to …(name of the selected Bhikkhu recipient)…who appears to have the capacity to perform Kathinaṭ-ṭhāra-kicca successfully in accordance with the Buddha’s permission. “If any member of the monastic community disagrees with this, please make your opinion known. (…pause for 2-3 seconds…) If all are in unanimous agreement, please say “sādhu”. (All the other Bhikkhus then say “sādhu”.) 122) Kathinaṭṭhāra Ceremony21 Procedure: 1) Another Bhikkhu representative reads out the Pāli verse for requesting a Saṅgha resolution on Kathinaṭ-ṭhāra-kicca to the Bhikkhu congregation inside the chapel. Verse for Requesting a Saṅgha Resolution on Kathinaṭṭhārana Recite “Namo….” 3 times, followed by the following Pāli verse: Suṇātu me bhante saṅgho, idaṃ saṅghassa kaṭhinadussaṃ uppannaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ kaṭhinadussaṃ āyasmato…(itthannāmassa)…dadeyya, kaṭhinaṃ attharituṃ, esā ñatti. suṇātu me bhante saṅgho, idaṃ saṅghassa kaṭhinadussaṃ uppannaṃ, saṅgho imaṃ kaṭhinadussaṃ āyasmato (itthannāmassa) 21 For Bhikkhus only 114 C H A N T I N G  B O O K

deti kaṭhinaṃ attharituṃ, yassāyasmato khamati imassa kaṭhinadussassa āyasmato…(itthannāmassa)22…dānaṃ, kaṭhinaṃ attharituṃ, so tuṇhassa, yassa nakkhamati, so bhāseyya. dinnaṃ idaṃ saṅghena kaṭhinadussaṃ, āyasmato… (itthannāmassa)…kaṭhinaṃ attharituṃ, khamati saṅghassa tasmā tuṇhī, evametaṃ dhārayāmi. 2) All members of the monastic community assist in making preparations for the remaining steps in the Kathinaṭ-ṭhāra-kicca procedure. 3) The Bhikkhu who has been selected to receive the Kathina robe performs a ritual for relinquishing his old robe. He does so by placing his old robe over the new one, and recites the following Pāli sentences. Upon relinquishing the old Saṅghāṭi, recite “Imāya saṅghāṭiyā kaṭhinaṃ paccuddharāmi.” (3 times) Upon relinquishing the old uttarāsaṃga (ceevorn), recite “iminā uttarāsaṃgena kaṭhinaṃ paccuddharāmi.” (3 times) Upon relinquishing the old antaravāsaka (sabong), recite “iminā antaravāsakena kaṭhinaṃ paccuddharāmi.” (3 times) 4) The Bhikkhu recipient performs a ritual for accepting the Kathina robe. He does so by placing the new robe over his old robe, and recites the following Pāli sentences. Upon taking up the new saṅghāṭi, recite “imāya saṅghāṭiyā kaṭhinaṃ adhiṭṭhāmi.” (3 times) Upon taking up the new uttarāsaṃga (ceevorn), recite “iminā uttarāsaṃgena kaṭhinaṃ adhiṭṭhāmi.” (3 times) Upon taking up the new antaravāsaka (sabong), recite “iminā antaravāsakena kaṭhinaṃ adhiṭṭhāmi.” (3 times) 22 Insert the name of the Kathina robe recipient Religious activites for Bhikkhu 115

5) The Bhikkhu recipient turns to face the main Buddha image inside the chapel. He then recites the verse “Namo….” 3 times, followed by the following Pāli sentences to indicate which piece of robe will be used for which purpose. In the interest of time, it is customarily acceptable to identify just one piece of robe by touching it. Then, recite a corresponding Pāli sentence. To indicate that this piece of robe will be used as saṅghāṭi, recite “imāya saṅghāṭiyā kaṭhinaṃ attharāmi.” (3 times) To indicate that this piece of robe will be used as uttarāsaṃgha (cīvorn), recite “iminā uttarāsaṃgena kaṭhinaṃ attharāmi.” (3 times) To indicate that this piece of robe will be used as antaravāsaka(sabong), recite “iminā antaravāsakena kaṭhinaṃ attharāmi.” (3 times) 6) The Kathina robe recipient recites the following Pāli sentence three times to invite all the other members of the monastic community to rejoice in his kathina benefit: 123) Verse for Repice in his Kathina Benefit “atthataṃ bhante saṅghassa kaṭhinaṃ dhammiko kaṭhinatthāro anumodatha.(3 times)” 7) The monastic community recites the following Pāli sentence to congratulate with the Kathina robe recipient on being selected for the occasion: “atthataṃ bhante23 saṅghassa kaṭhinaṃ dhammiko kaṭhinatthāro anumodāmi.24” (3 times) Statement to be read out by the Bhikkhu who presides over the Kathina ceremony Statement to be read out by the second monastic community representative 23 In case that the Kathina robe recipient is less senior, this word will be changed to “āvuso”. 24 Some temples use the word “anumodāma,” which is interchangeable with “anumodāmi 116 C H A N T I N G  B O O K

124) Style 1 : Forest Cloth Receive Idaṃ vatthaṃ assāmikaṃ paṃsukulacīvaraṃ mayhaṃ pāpuṇāti. phaa-bang su-kul cee-vorn an-mai-mee jao-khong-nee jong-sam- rej pra-yod kea-khāa-pha-jao nai-kan-bud-nee. 125) Style 2 : Forest Cloth Receive Idaṃ vatthaṃ sassāmikaṃ paṃsukulacīvaraṃ mayhaṃ pāpuṇāti. phaa-bang su-kul cee-vorn an-mee jao-khong-nee jong-sam-rej pra-yod kea-khāa-pha-jao nai-kan-bud-nee. 126) Resigning from Bhikkhuhood Sikkhaṃ paccakkhāmi gihīti maṃ dhāretha. I hereby declare my departure from Bhikkhuhood. May the monastic community and everybody else remember me as a lay follower from now on. (repeat 3 times)   Religious activities 117

CHAPTER 8 RELIGIOUS ACTIVITIES

127) Traditional Homage to the Triple Gem Before Sit Meditation Yamahaṃ sammāsambuddhaṃ, bhagavantaṃ saraṇaṃ gato 25 (gatā), iminā sakkārena, taṃ bhagavantaṃ abhipūjayāmi. kha-pa-jao boo-cha bud-nee seung pra-phoo-mee-pra-pak-jao poo-trat-sa-roo-laew-eng duai-chob seung kha-pa-jao-teung-wa pen tee-peung kam-jad-took dai-jing duai-sak-ka-ra-nee Yamahaṃ svākkhātaṃ, bhagavatā dhammaṃ saraṇaṃ gato (gatā), iminā sakkārena, taṃ dhammaṃ abhipūjayāmi. kha-pa-jao boo-cha bud-nee seung pra-tham an-pra-phoo-mee- pra-pak-jao trat-dee-laew seung ka-pa-jao-teung-wa pen tee-peung kam-jad-pai dai-jing duai-sak-ka-ra-nee Yamahaṃ supaṭipannaṃ, saṅghaṃ saraṇaṃ gato(gatā), iminā sakkārena, taṃ saṅghaṃ abhipūjayāmi. kha-pa-jao boo-cha bud-nee seung pra-song phoo-ba-ti-bud- dee seung kha-pa-jao-teung-wa pen tee-peung kam-jad-roke dai-jing duai-sak-ka-ra-nee arahaṃ sammāsambuddho bhagavā, buddhaṃ bhagavantaṃ abhivādemi. --- Bow down --- svākkhāto bhagavatā dhammo, dhammaṃ namassāmi. --- Bow down --- supaṭipanno bhagavato sāvakasaṅgho, saṅghaṃ namāmi. --- Bow down --- 25 Gentlemen: “gato” Ladies: “gatā” Religious activities 119

(Leader) H a n d a m a y a ṃ b u d d h a s s a b h a g a v a t o pubbabhāganamakāraṃ karomase. (All) Namo tassa bhagavato arahato sammāsambuddhassa. (3times) Ukāsa, accayo no bhante, accaggamā, yathābāle, yathāmuḷhe, yathā akusale, ye mayaṃ karamhā, evaṃ bhante mayaṃ, accayo no, paṭiggaṇhatha, āyatiṃ saṃvareyyāma. kha-pra-put-tha-jao khor wa-ro-kart, ti dai-plang-plad duai- gai va-ja jai nai pra-put pra-tam pra-song peang-rai, tae kha-pra- put-tha-jao, pen khon-parn khon-long, a-ku-sol kao-sing jit, hai gra-tam-kwarm-pit, tor pra-put pra-tam pra-song, khor pra-put pra-tam pra-song jong ngot kwarm-pit tang-lai lao-nan, gae kha- pra-put-ta-jao, jam-derm tae-wan-nee pen-ton-bai, kha-pra-put- tha-jao, jak-khor-sam-ruam-ra-wang, seung gai va-ja jai seub-tor- bai nai-beung-na. Invitation Ukasa, kha-pra-put-tha-jao khor-a-rat-tha-na, som-dej-pra- put-tha-jao, tee-dai-trat-sa-ru-luang-pai-laew, nai a-deet-ta-karn, mark-kwa-ma-let-sai nai-tong pra-ma-ha-sa-mut tang-see, lae- som-dej-pra-put-tha-jao, an-jak-dai-trat-sa-ru, nai-a-na-kot-ta-karn pai-pak beung-na, lae som-dej-pra-put-tha-jao, tee-dai-trat-sa-ru, nai-paj-ju-ban-nee, khor-jong-ma-bang-kert, nai-jak-ku-ta-warn so-ta-tha-warn, gha-na-tha-warn cheu-ha-tha-warn, ga-ya-tha- warn ma-no-tha-warn, haeng-ka-pra-put-tha-jao, nai-karn-bud- deo-nee-terd. Ukasa, ka-pra-put-tha-jao khor-a-ra-ta-na, pra-nop-pa-lo-kut- ta-ra-tam-ma-jao, kao-pra-karn, nai-a-deet-ta-karn tee-luang-lap bai-laew, ja-nap-ja-pra-marn-mee-dai, pra-nop-pa-lo-kut-ta-ra- tam-ma-jao, kao-pra-karn nai-a-na-kot-ta-karn pai-pak-beung-na, 120 C H A N T I N G  B O O K

lae-pra-nop-pa-lo-kut-ta-ra-tam-ma-jao, kao-pra-karn, nai-paj-ju- ban-nee, khor-jong-ma-bang-kert, nai jak-ku-tha-warn so-ta-tha- warn, gha-na-tha-warn cheu-ha-tha-warn, ga-ya-tha-warn ma-no- tha-warn, haeng-ka-pra-put-tha-jao, nai-karn-bud-deo-nee-terd. Ukasa, kha-pra-put-tha-jao kor-a-rat-tha-na, pra-a-ri-ya-song kap-som-mu-ti-song, nai-a-deet-ta-karn tee-luang-lap bai-laew, ja- nap-ja-pra-marn mee-dai, pra-a-ri-ya-song kap-som-mu-ti-song, nai-a-na-kot-tha-karn pai-pak-beung-na, lae-pra-a-ri-ya-song kap-som-mu-ti-song, nai-paj-ju-ban-nee, khor-jong-ma-bang-kert, nai jak-ku-tha-warn so-ta-tha-warn, gha-na-tha-warn cheu-ha-tha- warn, ga-ya-tha-warn ma-no-tha-warn, haeng ka-pra-put-tha-jao, nai-karn-bud-deo-nee-terd. Resolution Khor-dej-khun-pra-put-tha-jao, khun-pra-tam-ma-jao, khun-pra-song-gha-jao, khun-marn-da bi-da, khun-kru-u-paj- ja-ar-charn26, khun-tarn-baa-ra-mee seen-baa-ra-mee, nek- kham-ma-baa-ra-mee pan-ya-baa-ra-mee, vi-ri-ya-baa-ra-mee khan-ti-baa-ra-mee, saj-ja-baa-ra-mee a-dit-tharn-baa-ra-mee, met-ta-baa-ra-mee u-pek-kha-baa-ra-mee, tee-kha-pa-jao dai-bam- pen-ma, nub-tang-tae-roi-chart-pan-chart, muen-chart saen-chart gor-dee, tee-kha-pa-jao dai-bam-pen-ma, nai-paj-ju-ban-nee, tang-tae-lek-tae-noi, ja-ra-leuk-dai gor-dee mi-ra-leuk dai gor-dee, khor-boon-baa-ra-mee tang-lai-lao-nan, jong-ma-chuay-pra-kap- pra-kong kha-pa-jao, khor-hai-ka-pra-put-tha-jao, dai sam-ret- muk-lae-phon, nai karn-paj-ju-ban-nee-tern. Nibbānapaccayo hotu. 26 for ladies: change khun-kru-upaj-ja-ar-chan to khun-kru-ba-ar-chan Religious activities 121

Blessing word at the end of meditation time Sabbe buddhā balappattā paccekānañca yaṃ balaṃ, arahantānañca tejena rakkhaṃ bandhāmi sabbso, sabbabuddhā nubhāvena, sabbadhammānubhāvena, sabbasaṅghā nubhāvena, sadā sotthī, bhavantu te. (All say : sādhu) 128) Bucha Kaopra (Presenting Sustenance as Offerings to Buddhas) “Bucha Kaopra” is a Buddhist tradition of offering sustenance to all the Buddhas since the beginning of time. Central to this time-honored tradition is the expression of gratitude towards Buddhas. Without the Self-Enlightened Ones, there will be no Buddhism, no Dhamma, no Bhikkhus, no temples, no us Buddhists today. Without the Exalted Ones, we wouldn’t have known about the Four Noble Truths, the Law of Kamma, the Body of Enlightenment and unconditional happiness. Anyone who has studied in-depth about what it takes to become a Buddha and the process of achieving Buddhahood will feel grateful for all love and sacrifices that a person has to make to achieve this seemingly impossible goal for the benefit of humanity. Gratitude means being aware of another person’s virtues – in this case, the Buddha – and exercising wisdom to find a way to repay this debt of gratitude from time to time. Each Buddha has incalculable virtues that even Buddha Gotama said that a lifetime is not long enough for a Buddha to speak about the virtues of another Buddha. That said, some of the key qualities of a Buddha are what he embodies: compassion, wisdom and purity. 122 C H A N T I N G  B O O K

As we participate in the Buchakaopra ceremony whole- heartedly, we present both spiritual and material offerings to the Buddhas through meditation, prayers and sustenance. When disciples of some other belief systems present flowers as offerings, they do not expect their holy recipients to descend from Heaven and accept these offerings. Similarly, although we do not expect the Buddhas to descend from Nibbāna to physically accept our offerings, we make our offerings anyway out of gratitude, respect and appreciation for everything that the Buddhas have given us. While the Buddhas do not need our offerings whatsoever, we need high-quality puñña from making an offering to the Exalted Ones as high-quality fuel for our journey through existences until we become fully enlightened and join them in Nibbāna. As mentioned in the foreword, puñña is created every time our mind is pure and clear. As we make these offerings, we are mentally, emotionally and spiritually tied to the Buddhas. Because we become – even momentarily – what we think about, our mind then becomes pure and clear. This is how we yield puñña. Puñña or lack of it is behind human successes or failures. On top of that, as we focus on the Buddhas, the Dhamma and the Saṅgha (Arahantas), we get to reflect on the virtuous qualities of the Triple Gem. We also get to recall all the good things that the Buddhas have given us as well as all the things that we have benefitted directly from his teachings and indirectly from Bhikkhus who pass on his legacy. This, too, clarifies and brightens our mind. Gotama Buddha said that one receives equal puñña from making a fine offering to him regardless of whether that offering Religious activities 123

is made after his passing or while he is still alive. This is because the degree of clarity and purity of the mind is the biggest factor in determining the amount and quality of puñña. Other factors include whether or not the offering is honestly obtained, the amount and quality of the offering, and how well the person making the offering observes the Five Precepts, Eight Precepts or 227 Precepts. Everything else being equal, people who make an offering to a Buddha after his passing but do so out of full gratitude, respect and appreciation for the Exalted One shall receive more puñña than those who absentmindedly or mechanically present the same offering to a Buddha while he is still alive. In the Buddhist tradition, food that has undergone the Bucha Kaopra ceremony is considered to have been blessed, and it is a blessing for anyone to consume it. Towards the end of the ceremony, Buddhists recite a Pāli verse to seek permission to have this food returned to them for consumption. In preparing for Bucha Kaopra offerings, it is typical for Buddhists to choose only the finest of food that they can honestly obtain within their means. These fine offerings serve as a symbol of gratitude for the Buddhas who have given us the finest and most precious legacy that has stood the test of time. In the final note, reflecting on the Buddhas reminds us that those of us in the human realm remain subject to impermanence: we shall die someday. Therefore, we should not take our time on Earth for granted. Instead, we should keep doing good at every opportunity for our happiness and the greater good of humanity. 124 C H A N T I N G  B O O K

Prayer for the “Bucha Kaopra” Ceremony (Leader) Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ karomase. (All) Namo tassa bhagavato arahato sammāsambuddhassa. (3 times) Buddharatana, dhammaratana, saṅgharatana, ñāṇaratana, kha-pra-put-tha-jao ruam-jai, bu-cha dok-mai toop-tian, dae-bor- rom-put-ta-jao, nai-a-deet-ta-karn tee-luang-lap bai-laew, ja-nap- ja-pra-marn mee-dai, pra-put pra-tam pra-song, nai-a-deet-ta- karn tee-luang-lap bai-laew, ja-nap-ja-pra-marn mee-dai, In a spirit of gratitude for the Triple Gem, we gather here today to present incense, candles and flowers as offerings to Buddhas of the present time as well as their teachings and enlightened monk disciples. buddharatana, dhammaratana, saṅgharatana, ñāṇaratana, ka-pra-put-tha-jao ruam-jai, bu-cha dok-mai toop-tian, dae-bor- rom-put-tha-jao, nai-paj-ju-ban-nee, pra-put pra-tam pra-song, nai-paj-ju-ban-nee, In a spirit of gratitude for the Triple Gem, we gather here today to present incense, candles and flowers as offerings to Buddhas of the present time as well as their teachings and enlightened monk disciples. buddharatana, dhammaratana, saṅgharatana, ñāṇaratana, ka-pra-put-ta-jao ruam-jai, bu-cha dok-mai toop-tian, dae-bor- rom-put-tha-jao, nai-a-na-kot-ta-karn pai-pak-beurng-na, pra-put pra-tam pra-song, nai-a-na-kot-ta-karn pai-pak-beurng-na, In a spirit of gratitude for the Triple Gem, we gather here today to present incense, candles and flowers as offerings to all future Buddhas as well as their teachings and enlightened monk disciples. Religious activities 125

Imaṃ sūpabyañjana, sampannaṃ sālīnaṃ, bhojanaṃ, uddhakaṃ varaṃ buddhassa, dhammassa, saṅghassa, niyyādema. ka-pra-put-tha-jao ruam-jai, bu-cha kao-pra, tung-warn tung- cow, dae-bor-rom-put-ta-jao, nai-paj-ju-ban-nee, Unified in faith, all of us here are offering sustenance - finely prepared meal dishes and desserts - to all the Buddhas of the present time. buddharatana, dhammaratana, saṅgharatana, ñāṇaratana, ka-pra-put-tha-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow, dae-bor-rom-put-tha-jao, nai-a-deet-ta-karn tee-luang-lap bai-laew, ja-nap-ja-pra-marn mee-dai, pra-put pra-tam pra-song, nai-a-deet- ta-karn tee-luang-lap bai-laew, ja-nap-ja-pra-marn mee-dai, Unified in faith, all of us here are offering our fine sustenance to an incalculable number of Buddhas who have long passed away as well as their teachings and enlightened monk disciples. buddharatana, dhammaratana, saṅgharatana, ñāṇaratana, ka-pra-put-ta-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow, dae-bor-rom-put-tha-jao, nai-paj-ju-ban-nee, pra-put pra-tam pra-song, nai-paj-ju-ban-nee, Unified in faith, all of us here are offering our fine sustenance to all the Buddhas of the present time as well as their teachings and enlightened monk disciples. buddharatana, dhammaratana, saṅgharatana, ñāṇaratana, ka-pra-put-ta-jao ruam-jai, bu-cha kao-pra, tung-warn tung-cow, dae- bor-rom-put-tha-jao, nai-a-na-kot-ta-karn pai-pak-beurng-na, pra-put pra-tam pra-song, nai-a-na-kot-ta-karn pai-pak-beurng-na, Unified in faith, all of us here are offering our fine sustenance to all the future Buddhas as well as their teachings and enlightened monk disciples. 126 C H A N T I N G  B O O K

Boon-dai, tee-ka-pha-jao tung-lai, bu-cha khao-pra-nee, kor-boon- nun, cong-dol-bun-darn-hai, kha-pha-jao tung-lai, dai-bra-yot, dai- khuam-sook, dai sam-ret-mark-lae-pon, nai-karn-paj-ju-ban-nee-tern, May the puñña from our wholehearted participation in the Bucha Kaopra ceremony serve as a magnet to attract all that is wholesome and favorable into our lives for the peace, happiness and success of our spiritual and secular lives. Nibbānapaccayo hotu. May this puñña enable us to attain Nibbāna. 129) Verse for Requesting To Have the Offerings Returned Sesaṃ maṅgalaṃ yācāmi. May we be permitted to have the remainder of this sustenance which has been blessed by your spiritual presence. 130) Making a Vow to Observe the Five precepts for One Day and One Night Introduction to Requesting the Five Precepts According to the wise, the keeping of precepts is the precursor, the foundation, and the origin of all goodness. It is the chief amongst the virtues. Keeping one’s precepts pure protects one from succumbing to all evil behaviours, brings joyfulness of mind, and is the safe harbor upon which one can rest from the ocean of Nibbāna. Thus without further ado, all are now invited to proclaim the verses for requesting the five precepts together. Religious activities 127

Mayaṃ27 bhante visuṃ visuṃ rakkhaṇatthāya, tisaraṇena saha, pañca sīlāni yācāma. dutiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya, tisaraṇena saha, pañca sīlāni yācāma. tatiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya,tisaraṇena saha, pañca sīlāni yācāma. Bhikkhu then recites the following passage 3 times, after which the laypeople repeat it 3 times namo tassa bhagavato arahato sammāsambuddhassa. (3 times) The bhikkhu then recites the following passages line by line with the laypeople reciting buddhaṃ saraṇaṃ gacchāmi. dhammaṃ saraṇaṃ gacchāmi. saṅghaṃsaraṇaṃ gacchāmi. dutiyampi buddhaṃ saraṇaṃ gacchāmi. dutiyampi dhammaṃ saraṇaṃ gacchāmi. dutiyampi saṅghaṃsaraṇaṃ gacchāmi. tatiyampi buddhaṃ saraṇaṃ gacchāmi. tatiyampi dhammaṃ saraṇaṃ gacchāmi. tatiyampi saṅghaṃ saraṇaṃ gacchāmi. Then bhikkhu then say : tisaraṇagamanaṃ niṭṭhitaṃ. The laypeople respond : āma bhante. The bhikkhu then recites the precepts line by line with the laypeople reciting them line by line after him 1. pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi. 2. adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi. 3. kāmesu micchācārā veramaṇī sikkhāpadaṃ samādiyāmi. 27 for ladies: change khun-kru-upaj-ja-ar-chan to khun-kru-ba-ar-chan 128 C H A N T I N G  B O O K

4. musāvādā veramaṇī sikkhāpadaṃ samādiyāmi. 5. surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi. The bhikkhu then concludes with the following: Imāni pañca sikkhāpadāni, sīlena sugatiṃ yanti, sīlena bhogasampadā, sīlena nibbutiṃ yanti, tasmā sīlaṃ visodhaye. The laypeople bow down 3 times. Taking of pañcasīla end. 131) Making a Vow to Observe the Eight precepts for One Day and One Night Mayaṃ bhante, tisaraṇena saha, aṭṭha sīlāni yācāma. dutiyampi mayaṃ bhante, tisaraṇena saha, aṭṭha sīlāni yācāma. tatiyampi mayaṃ bhante, tisaraṇena saha, aṭṭha sīlāni yācāma Bhikkhu then recites the following passage 3 times, after which the laypeople repeat it 3 times namo tassa bhagavato arahato sammāsambuddhassa. (3 times) The bhikkhu then recites the following passages line by line with the laypeople reciting buddhaṃ saraṇaṃ gacchāmi. dhammaṃ saraṇaṃ gacchāmi. saṅghaṃsaraṇaṃ gacchāmi. dutiyampi buddhaṃ saraṇaṃ gacchāmi. dutiyampi dhammaṃ saraṇaṃ gacchāmi. dutiyampi saṅghaṃsaraṇaṃ gacchāmi. tatiyampi buddhaṃ saraṇaṃ gacchāmi. tatiyampi dhammaṃ saraṇaṃ gacchāmi. tatiyampi saṅghaṃ saraṇaṃ gacchāmi. Religious activities 129

Then bhikkhu then say : tisaraṇagamanaṃ niṭṭhitaṃ. The laypeople respond : āma bhante. The bhikkhu then recites the precepts line by line with the lay- people reciting them line by line after him 1. pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi. 2. adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi. 3. abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi. 4. musāvādā veramaṇī sikkhāpadaṃ samādiyāmi. 5. surāmerayamajjapamādaṭṭhānāveramaṇīsikkhāpadaṃ samādiyāmi. 6. vikālabhojanā veramaṇī sikkhāpadaṃ samādiyāmi. 7. naccagītavāditavisūkadassanamālāgandhavilepanadhā raṇamaṇḍanavibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi. 8. uccāsayanamahāsayanā veramaṇī sikkhāpadaṃ samādiyāmi. Then the bhikkhu concludes with the following: Imāni aṭṭha sikkhāpadāni, sīlena sugatiṃ yanti, sīlena bhogasampadā, sīlena nibbutiṃ yanti, tasmā sīlaṃ visodhaye. The laypeople bow down 3 times. Taking of aṭṭhasīla end. 132) Making a Vow to Observe the Uposatha Precepts Mayaṃ bhante, tisaraṇena saha aṭṭhaṅgasamananāgataṃ uposathaṃ yācāma. dutiyampi mayaṃ bhante, tisaraṇena saha aṭṭhaṅga- samananāgataṃ uposathaṃ yācāma. tatiyampi mayaṃ bhante, tisaraṇena saha aṭṭhaṅga- samananāgataṃ uposathaṃ yācāma. 130 C H A N T I N G  B O O K

133) Requesting Blessing vipattipaṭibāhāya sabbasampattisiddhiyā, sabbadukkhavināsāya parittaṃ brūtha maṅgalaṃ. vipattipaṭibāhāya sabbasampattisiddhiyā, sabbabhayavināsāya parittaṃ brūtha maṅgalaṃ. vipattipaṭibāhāya sabbasampattisiddhiyā, sabbarogavināsāya parittaṃ brūtha maṅgalaṃ. 134) Requesting Discourse Brahmā ca lokādhipatī sahampati, katañjalī andhivaraṃ ayācatha, santīdha sattapparajakkhajātikā, desetu dhammaṃ anukampimaṃ pajaṃ. 135) Verse for Offering Sustenance to Bhikkhus Imaṃ sūpabyañjana sampannaṃ sālīnaṃ bhojanaṃ uddhakaṃ varaṃ buddhassa pūjema. We pay homage to the Lord Buddha with these offerings of superb wheat, soup, and water. 136) Contemplating on the Nature of Food before Consumption (Leader) Handa mayaṃ piṇḍapātadhātupaṭikūlapaccavek- khaṇapāṭhaṃ bhaṇāmase. (All) Yathā paccayaṃ pavattamānaṃ dhātumattamevetaṃ yadidaṃ piṇḍapāto, tadupabhuñjako ca puggalo dhātumattako nissatto nijjīvo suñño, sabbo panāyaṃ piṇḍapāto ajigucchanīyo, imaṃ pūtikāyaṃ patvā ativiya jigucchanīyo jāyati. Religious activities 131

(Lo! Let us now chant the verses for recollection of the elements and loathsomeness of food.) Dependent upon causes and conditions, merely the combination of various natural elements,are both almsfood and the person who eats it; only elements, not a being, not possessing a permanent life principle, being void of self or soul. All this lump of food is not yet loathsome but having touched this putrid body, becomes exceedingly loathsome. 137) The Briefest Verse of Resolution (to Be Read Aloud Before Offering Sustenance or Requisites to Monks) sudinnaṃ vata me dānaṃ, āsavakkhyāvahaṃ hotu. May the puñña resulting from my offering free my mind from defilements and enable me to attain Nibbāna. 138) Undertaking Yathāsathatikaṅga- dhutaṅgka Training Dhutaṅga is how monks undertake their disciplinary training to another level for the purpose of ridding themselves of defilements. Dhutaṅga is about living light so that monks have more time to focus on meditation and observing their minds only. Monks on Dhutaṅga eat only one meal a day, take up residence outdoors, and consume only food that they receive from alms rounds. They keep personal possessions to a bare minimum and typically journey barefoot. As they walk, they meditate and spread loving-kindness to living beings all round. 132 C H A N T I N G  B O O K

Although Dhutaṅga was primarily designed for bhikkhus, lay people can also undertake a lighter form of Dhutaṅga for the purpose of raising our levels of tolerance, patience, compassion, forgiving ability, self-restraint and self-discipline. We also get to hone our abilities to let go and to resist temptations, which will benefit both our secular life and our spiritual practice. While we can meditate at home, we tend to engage in worldly indulgence and are prone to distractions. That’s why undertaking a Dhutaṅga retreat once in a while will keep our moral muscles fit, making it easier for us to do more good for ourselves and the world. Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ karomase. Namo tassa bhagavato arahato sammāsambuddhassa. (3 times) senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthatikaṅgaṃ, samādiyāmi. Let us repeat for the second time that we are willing to follow the rules of Dhutaṅga disciplinary training and to be content with whatever accommodation our host provide. dutiyampi, senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthati- kaṅgaṃ, samādiyāmi. Let us repeat for the third time that we are willing to follow the rules of Dhutaṅga disciplinary training and to be content with whatever accommodation our host provide. tatiyampi, senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthati- kaṅgaṃ, samādiyāmi. For a third time, permit us to resign from dhutaṅga training as our way of life, where before we were happy to make our bed, wherever our hosts provided. Religious activities 133

139) Resigning from Yathāsathatikaṅga- dhutaṅgka Training Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ karomase. Namo tassa bhagavato arahato sammāsambuddhassa.(3 times) senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthatikaṅgaṃ, paccuddharāmi. Permit us to resign from dhutaṅga training as our way of life, where before we were happy to make our bed, wherever our hosts provided. dutiyampi, senāsanaloluppaṃ, paṭikkhipāmi, yathāsanthati- kaṅgaṃ, paccuddharāmi. For a second time, permit us to resign from dhutaṅga training as our way of life, where before we were happy to make our bed, wherever our hosts provided. tatiyampi, senāsanaloluppaṃ, paṭikkhipāmi,yathāsanthati- kaṅgaṃ, paccuddharāmi. For a third time, permit us to resign from dhutaṅga training as our way of life, where before we were happy to make our bed, wherever our hosts provided. 140) Verse for Officially Declaring Oneself as a Buddhist Esāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ, saranaṃ gacchāma, dhammañca saṅghañca, buddhamāmakātino, saṅgho dhāretu. All of us gathered here today would like to declare our intention to be and remain Buddhists for life. We regard the Triple Gem as our greatest spiritual refuge. May the monastic community be our witness, and remember us as Buddhists 134 C H A N T I N G  B O O K

who hold the Buddha, the Dhamma and the Saṅgha in highest respect. We shall be diligent in creating puñña, and are prepared to preserve, protect and defend Buddhism for the rest of our lives. 141) Verse for Requesting To Become Disciples (Leader) Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ karomase. (All) namo tassa bhagavato arahato sammāsambuddhassa. (3 times) Ācariyo me bhante hohi. ācariyo me bhante hohi. ācariyo me bhante hohi. ajjataggedāni thero, mayhaṃ bhāro, ahampi therassa bhāro. ajjataggedāni thero, mayhaṃ bhāro, ahampi therassa bhāro. ajjataggedāni thero, mayhaṃ bhāro, ahampi therassa bhāro. All of us gathered here today would like to request for your permission to take us as your Dhamma disciples. Please accept our vow to be good disciples. Please educate and coach us so that we remain on the virtuous path towards Nibbāna. --- bow 3 times --- 142) Verse for Requesting Upasikakaew Ordination Esāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ, saraṇaṃ gacchāmi, dhammañca bhukkhusaṅghañca, upāsikaṃ maṃ, saṅgho dhāretu, ajjatagge pāṇupeta, saraṇaṃ gataṃ. dutiyampāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ, saraṇaṃ gacchāmi, dhammañca bhukkhusaṅghañca, upāsikaṃ maṃ, saṅgho dhāretu, ajjatagge pāṇupeta, saraṇaṃ gataṃ. Religious activities 135

tatiyampāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ, saraṇaṃ gacchāmi, dhammañca bhukkhusaṅghañca, upāsikaṃ maṃ, saṅgho dhāretu, ajjatagge pāṇupeta, saraṇaṃ gataṃ. Translation All of us gathered here today to request for your permission to ordain us as Upasikakaews. We regard the Triple Gem as our greatest spiritual refuge. May the monastic community be our witness, and remember us as Upasikakaews from now on. For the second time, we request for your permission to ordain us as Upasikakaews. We regard the Triple Gem as our greatest spiritual refuge. May the monastic community be our witness, and remember us as Upasikakaews from now on. For the third time, we request for your permission to ordain us as Upasikakaews. We regard the Triple Gem as our greatest spiritual refuge. May the monastic community be our witness, and remember us as Upasikakaews from now on. 136 C H A N T I N G  B O O K

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; manasā ce paduṭṭhena, bhāsati vā karoti vā; Tato naṃ dukkhamanveti, cakkaṃva vahato padanti. Mind is the mother of all actions. Everything begins inside the mind. When the mind is impure, misery follows. Like the hoofprints of an ox that follow their owner.  Offering chanting 137

CHAPTER 9 Offering Chanting

143) Saṅgha-dāna Offering Introduction to Offering Saṅgha-dāna Generosity is the mark of a wise man. It is one of the virtuous qualities that defines Buddhahood and supports our pursuit of Nibbāna. The discerning will choose the right time and the very best of food and refreshment to offer to those bhikkhus who devote themselves to the study, practice and dissemination of the Buddha’s teachings for their happiness and for the greater benefit of the masses. They are fertile fields of puñña who yield the highest of fruits for the giver because they live to give and to pass on life’s most essential knowledge to the humankind. By offering food to these celibate bhikkhus, we are giving them five qualities of life: longevity, fine complexion, good health, physical strength and wisdom. Thus, we who give shall be blessed with these qualities of life in return again and again. The puñña that we accrue will serve as our refuge in our current lifetimes and in the hereafter. Thus, without further ado, may I invite all of us to repeat, after the congregation representa- tive, the verses for the offering of a meal and other requisites to the venerable bhukhus. On this occasion, venerable bhukhus, we seek your permission to offer a meal and other requisites to the monastic community. May the monastic community please receive our offerings for our everlasting benefit, happiness and attainment of Nibbāna. (Leader) Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ karomase. (All) Namo tassa bhagavato arahato sammāsambuddhassa. (3 times) Offering chanting 139

Imāni mayaṃ bhante, bhattāni, saparivārāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imāni bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer our food, together with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ- gha, accept our food, together with these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, pat-ta-han, prom-duay-bo-ri-warn-tang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, pat- ta-han, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jao- tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) 144) Offering of Food Funds Recite “namo...” 3 times Ime mayaṃ bhante, bhattamūlanidhī, saparivāre, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, ime bhattamūlanidhī, saparivāre, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer our food funds, together with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khu- saṅ-gha, accept our food funds, together with these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. 140 C H A N T I N G  B O O K

(kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, kong-tun-pat-ta-harn, prom-duay-bo-ri-warn- tang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, kong-tun-pat-ta-harn, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam- sook, peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod- kan-la-nan-turn) 145) Offering of Four Necssities of a Bhikkhu Recite “namo...” 3 times Imaṃ mayaṃ bhante, catupaccayādikaṃ, deyyadhammaṃ, saparivāraṃ, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imaṃ, catupaccayādikaṃ, deyyadhammaṃ, saparivāraṃ, paṭiggaṇhātu, amhākaṃ, ḍīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer, our the four necessities of a bhikkhu, together with these offerings, to the Bhik-khu-saṅ- gha, May the Bhik-khu-saṅ-gha, accept our the four necessities of a bhikkhu, together with these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, ja-tu-paj-jai-tai-ya-tham, prom-duay-bo-ri- warn-tang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, ja-tu-paj-jai-tai-ya-tham, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam- sook, peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod- kan-la-nan-turn) Offering chanting 141

146) Offering of Lights of Magha Recite “namo...” 3 times Imāni mayaṃ bhante, māghapadīpāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, Imāni, māghapadīpāni, saparivāraṃ, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer, the lights of māgha, to the Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ-gha, accept the lights of māgha, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, com-maa-ca-pra-theep-tang-lai, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, com-maa-ca-pra-theep-tang- lai, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la- nan-turn) 147) Offering of Bathing Robes for the Annual Rain Retreat Recite“namo...” 3 times Imāni mayaṃ bhante, vassikasāṭikāni, saparivārāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imāni, vassikasāṭikāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya sukhāya, nibbānāya ca. Translation All of us gathered here would like to humbly offer bathing robes as well as other requisites to Bhik-khu-saṅ-gha. May the 142 C H A N T I N G  B O O K

venerable bhikkhus please accept our offerings for the puñña, happiness and attainment of Nibbāna of us all forevermore. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, pha-aab-num-pon, prom-duay-bo-ri-warn-tang- lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, pha-aab-num-pon, prom-duay-bo-ri-warn-tang-lai lao-nee, khong- kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak- phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) 148) Offering of Three Robes Recite “namo...” 3 times Imāni mayaṃ bhante, ticīvarāni, saparivārāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho,imāni, ticīvarāni, saparivārāni, paṭiggaṇhātu amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer three Robes, together with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khu- saṅ-gha, accept three Robes, together with these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, pha-trai-jee-vorn, prom-duay-bo-ri-warn-tang- lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, pha-trai-jee-vorn, prom-duay-bo-ri-warn-tang-lai lao-nee, khong- kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak- phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) Offering chanting 143

149) Offering of Three Saffron Robes on Behalf of a Deceased Relative Recite “namo...” 3 times Imaṃ mayaṃ bhante, ticīvarāni, ayyassa dema, sādhu no bhante, ayaṃ ticīvarapūjāvipāko, amhākaṃ, mātāpituādīnaṃ, yātīnaṃ, kālakatānaṃ, saṃvattatu, amhākaṃ, mātāpitu ādayo, yātakā, dānapattiṃ, labhantu, amhākaṃ cetasā. Translation All of us gathered here would like to humbly offer three saffron robes as well as other requisites to Bhik-khu-saṅ-gha. May the venerable monks please accept our offerings so as to enable us to cultivate puñña. May the puñña resulting from this offering be dedicated to our deceased relatives so that they find greater happiness in their current and future existences. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, pha-trai-jee-vorn, dae-pra-pik-su song, kha- tae-pra-pik-su-song phoo-ja-rern, khor-boon-ku-sol-khong-karn- boo-cha, duay-pha-trai-jee-vorn-nee, jong-pen-pai, peur-yart-tang- lai, khong-kha-pa-jao-tang-lai, mee-bi-daa-marn-daa-pen-ton, khong-kha-pa-jao-tang-lai, khor-yart-tang-lai, khong-kha-pa-jao, jong-dai-rub, suen-hang-tarn-nee, tam-kwam-prad-tha-na, khong- kha-pa-jao-tang-lai-turn) 144 C H A N T I N G  B O O K

150) Offering of Medicine Recite “namo...” 3 times Imāni, mayaṃ bhante, gilānabhesajjāni,saparivārāni, bhikkhusaṅghassa, oṇojayāma, sādhuno bhante, bhikkhusaṅgho, imāni, gilānabhesajjāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation All of us gathered here would like to humbly offer medical supplies to Bhik-khu-saṅ-gha. May the venerable monks please accept our offerings for the puñña, happiness and attainment of Nibbāna of us all forevermore. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, ya-rak-sa-roke, prom-duay-bo-ri-warn-tang- lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, ya-rak-sa-roke, prom-duay-bo-ri-warn-tang-lai lao-nee, khong- kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak- phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) 151) Offering of Picked-up Robes Recite “namo...” 3 times Imāni mayaṃ bhante, paṅsukūlacīvarāni, saparivārāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imāni, paṃsukūlacīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer picked-up robes, together with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ-gha, accept our picked-up robes, together with Offering chanting 145

these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, pha-pung-su-kul-jee-vorn, prom-duay-bo-ri- warn-tang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, pha-pung-su-kul-jee-vorn, prom-duay-bo-ri-warn-tang- lai lao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam- sook, peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod- kan-la-nan-turn) 152) Offering Sustenance to Bhikkus (on behalf of a deceased relative) Recite “namo...” 3 times Imāni mayaṃ bhante, matakabhattāni, saparivārāni, bhikkhusaṅghassa, oṇojyāma, sādhu no bhante, bhikkhusaṅgho, imāni, matakabhattāni, saparivārāni, paṭiggaṇhātu, matakassaceva, amhākañca, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation All of us gathered here would like to humbly offer suste- nance to Bhik-khu-saṅ-gha to dedicate the puñña to our deceased relatives. May the venerable monks, Bhik-khu-saṅ-gha please accept our offerings for the puñña, happiness and attainment of Nibbāna of us all forevermore. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, ma-ta-ka-pat, prom-duay-bo-ri-warn-tang-lai lao- nee, dae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub, ma-ta- ka-pat, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jao- 146 C H A N T I N G  B O O K

tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) 153) Offering of Lent Candle Recite “namo...” 3 times Imaṃ mayaṃ bhante, vassikapadīpāni, saparivārāni, temāsaṃ, buddhassa, pūjanatthāya, imasmiṃ āvāse, niyyādema, sādhu no bhante, ayaṃ temāsaṃ, vassikapadīpānaṃ, dānassa, ānisaṃso, amhākañceva, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer Lent candles, together with these offerings, to the Bhik-khu-saṅ-gha, May the Bhik-khu- saṅ-gha, accept our Lent candles, together with these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, tian-pun-saa, prom-duay-bo-ri-warn-tang-lai lao-nee, vai-nai a-vat-heng-nee, peur-pen-but-tha-boo-cha ta-lod pun-saa, khor-a-ni-song, heng-kan-ta-whai tian-pun-saa, ta- lod-pun-saa-nee, jong-pen-pai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la- nan-turn) 154) Offering Winter Essentials to Bhikkus Recite “namo...” 3 times Imaṃ mayaṃ bhante, pāpuranāni, saparivārāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imaṃ, pāpuranāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Offering chanting 147

Translation All of us gathered here would like to humbly offer winter essentials to Bhik-khu-saṅ-gha. May the venerable bhikkhus please accept our offerings for the puñña, happiness and attainment of Nibbāna of us all forevermore. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, kreung-kun-hnow, prom-duay-bo-ri-warn-tang- lai lao-nee, dae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub, kreung-kun-hnow, prom-duay-bo-ri-warn-tang-lai lao-nee, khong- kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak- phon-nip-pan, kae-kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) 155) Offering Bathing Robes and Light Bulb for the Annual Rain Retreat Recite “namo...” 3 times Imaṃ mayaṃ bhante, vassikasāṭikāni ca, padīpāni ca, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, imāni, vassikasāṭikāni ca, padīpāni ca, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer bathing robes and light bulb, for the annual rain retreat, to the Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ-gha, accept our bathing robes and light bulb, for the annual rain retreat, together with these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, pha-aab-num-pon, lae-kom-fai-tang-lai lao-nee, dae-pra-pik-su-song, khor-pra-pik-su-song, jong-rub, pha-aab- num-pon, lae-kom-fai-tang-lai lao-nee, khong-kha-pa-jao-tang-lai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae-kha- pa-jao-tang-lai, ta-lod-kan-la-nan-turn) 148 C H A N T I N G  B O O K

156) Offering of Salākabhatta (Gifts to undesignated Recipients) Recite “namo...” 3 times Etāni mayaṃ bhante, salākabhattāni, saparivārāni, asukaṭṭhāne, ṭhapitāni, bhikkhusaṅghassa, oṇojayāma, sādhu no bhante, bhikkhusaṅgho, etāni salākabhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya, nibbānāya ca. Translation Venerable Sirs, we would like to offer sa-lā-ka-bhat-ta, together with these offerings, which arrange over there, to the Bhik-khu-saṅ-gha, May the Bhik-khu-saṅ-gha, accept our sa-lā- ka-bhat-ta, together with these offerings, for our lasting benefit, happiness, and attainment of Nibbāna. (kha-tae-pra-pik-su-song phoo-ja-rern, kha-pa-jao-tang-lai, khor-nom ta-whai, sa-lak-ka-pat, prom-duay-bo-ri-warn-tang-lai lao-nee, dae-pra-pik-su song, khor-pra-pik-su-song, jong-rub, sa- lak-ka-pat, un-kha-pa-jao-tang-lai, tung-wai-lae-nai-tee-norn, prom-duay-bo-ri-warn-tang-lai lao-nee, khong-kha-pa-jao-tang- lai, peur-pra-yoj, peur-kwam-sook, peur-mak-phon-nip-pan, kae- kha-pa-jao-tang-lai, ta-lod-kan-la-nan-turn) Offering chanting 149

157) Releasing Fish and Animals To Save Their Lives One way that Buddhists seek to accrue puñña is by releasing fish and other animals so as to save their lives, preventing them from getting killed at farms or slaughter houses. In line with the Law of Kamma, we shall get that which we have given. By releasing fish into a river or a sea, we are freeing them from captivity, saving them from physical pain, and giving them an opportunity to live longer. Therefore, what we will get in return is freedom, longevity and good health. This Puñña will also protect us from danger because we have saved the animals from danger. Should our negative retribution catch up with us, we too shall be saved or the gravity of the situation will be reduced in line with the amount of our accrued puñña. To give life also means to give the ability to enjoy all that life has to offer as well as time to do more good in this world. Now that we know the benefits of releasing fish and animals to save their lives, let us now recite the verse for performing this puñña in the presence of the Triple Gem. Verse for the Release of Fish and Animals Handa mayaṃ buddhassa bhagavato pubbabhāganamakāraṃ karomase. Namo tassa bhagavato arahato sammāsambuddhassa.(3 times) buddhapūjā, mahātejavanto, May the Buddha please accept my homage for the benefit of my reputation, power and favorable fortune. dhammapūjā, mahāpañño, May Dhamma please accept my homage for the benefit of my wisdom. 150 C H A N T I N G  B O O K

saṅghapūjā, mahābhogavaho, May Saṅgha please accept my homage for the benefit of my wealthiness. iminā sakkārena, buddhaṃ, dhammaṃ, saṅghaṃ, pūjemi. In the presence of the Triple Gem, I hereby recall all my puñña and ‘Perfections’ that I have accrued since time immemorial. May my accrued puñña and ‘Perfections’ save me from all kinds of danger, grief and suffering, and diseases and illnesses. With my rescue, these fish and animals are saved and freed. May the Puñña resulting from my rescue protect me from all kinds of danger, free me from grief and suffering, and save me from diseases and illnesses. May I enjoy freedom, good health, and longevity, and be able accrue puñña and attain Nibbāna with ease. nibbānapaccayo hotu. 158) Dedication of Puñña to Deceased Relatives Buddhists traditionally share with deceased relatives the puñña which they have just earned from performing virtuous deeds. Dedication of puñña is an act of generosity towards our deceased relatives who might be needing our help in the form of puñña to improve the conditions of their existences. It is also an act of gratitude towards those family members, friends and acquaintances who had done us a favor or many favors so that they find greater happiness in their current and future existences. This is how Buddhists traditionally dedicate puñña to their deceased relatives: 1) Before the monks begin their blessing, prepare two things: a small bowl and a small jug filled with clean water. 2) As the monks begin to chant their blessing in the Pāli language beginning with the word “yathā...,” slowly pour the water from the jug into the empty cup. Offering chanting 151

3) As you pour the water, rest your attention on the center of your body. Gently think of the faces or names of your deceased relatives at your center (around the middle of your abdomen). Use both hands to hold the jug. 4) When you are done, put the jug down. Then, put your hands together in an act of receiving a blessing. 5) Close your eyes gently. Continue to rest your attention on the center of your body as you listen to the blessing. As the monks continue with the blessing, make a wish or wishes for yourself as well as for your relatives. If you can, listen to the blessing from the center of your body as if the sound currents of the blessing are flowing through your center. You will feel refreshing joy all over your body. The act of pouring water symbolizes the act of sharing puñña to another person or persons. It is also used as a way to harness people’s attention for meditative effects so that they don’t get mentally distracted while they are receiving the blessing and sharing the puñña with deceased relatives. After the dedication ceremony, use that water to water a tree which is a symbol of life. In an absence of a dedication ceremony, you can dedicate the puñña that you’ve just performed to deceased relatives simply by resting your mind at the center of your body for a few minutes and then thinking of their faces or names at your center. Make a wish that they receive this puñña and find greater happiness in their current and future existences. The best time to share your puñña with your relatives this way is right after a meditation session because your mind is still calm and clear. Idaṃ me, ñātīnaṃ hotu, sukhitā hontu, ñātayo. (3 times) I hereby dedicate this puñña, which I have just accrued, to my deceased relatives. May they be blessed with this puñña and find greater happiness in their current and future existences. 152 C H A N T I N G  B O O K

(khor-boon-nee jong-sam-ret kae-yart-tung-lai khong-kha-pha- joaw khor-yart-tung-lai jong-pen-sook pen-sook-terd. 159) Ten Duties of A Bhikkhu 1. Do the alms round to serve as a field of puñña for lay people. 2. Look after the cleanliness of the temple. 3. Confess their failures to observe certain precepts to another bhikkhu or to a bhikkhu congregation. 4. Perform chanting and meditation. 5. Contemplate on the true purpose of food, saffron robes, residences and medicine before using or consuming them i.e. to enable one to maintain healthy bodily functions in order to use this physical body to make puñña, develop virtuous qualities, and refine one’s character – all in the pursuit of Nibbāna. 6. Look after bhikkhu teachers and offer assistance to bhikkhu mentors. 7. Organize things in order to maintain the clean and orderly appearance of the temple. Look after the cleanliness and health of one’s own body. Maintain a clean and respectable appearance of oneself. 8. Undertake a theoretical study of Dhamma. 9. Offer cooperation and assistance in the affairs of the temple and in the common affairs of bhikkhus in their respective communities/societies. 10. Behave respectably to uphold the public faith in Buddhism and the Saṅgha in general as well as to maintain inner peace and minimize conflict. Offering chanting 153

160) Preparing for Your Temple Visit Your time is precious. To make the most of your time at the temple, it is advisable that you are mentally prepared for a temple visit: knowing what is expected of you and what you can expect. A temple is where you learn Dhamma both in theory and in practice. Firsthand Dhamma lessons come in many forms – mostly to get you to practice positive thinking, patience, kindness, generosity, respect, empathy, forgiving, compassion, self-restraint and to hone your ability to resist temptations. Here is where you get to develop your moral muscles. Like an exercise, it is enjoyable and good for your health. But you’ve got to expect to sweat before you get fit and firm your muscles. A temple is not a fancy place. It is a place to practice living with what really is essential. So, be prepared to expect that you will not get the kind of convenience that you get at home, a hotel or a shopping mall. As an international Buddhist temple, our goal is to promote world peace through inner peace. The Dhammakaya Temple gives high priority to meditation training. To benefit the most from your limited time at the temple and to support your meditation practice, we recommend that you do the following a day or two before your temple visit: • Clear up your work or whatever that might worry you so that you come to the temple with a worry-free mind that is ready to learn and to enjoy the experience. 154 C H A N T I N G  B O O K

• If you already know how to meditate, do so the night before coming to the temple. This will serve as a warm-up for the meditation practice at the temple. • Refrain from reading or watching materials that will stir your mind off the peace mode. Examples are racing games, war games, war movies, thrillers, rock music, violent cartoons, pornography, political debates and soap operas. • Engage in activities that support your development of inner peace. Examples are chanting, meditating, doing a yoga exercise, listening to light classical music with meditative tunes, or reading a Dhamma book. • Prepare your personal medicine or food, if you need to consume certain things for medical or other personal reasons. The temple offers free food and refreshments to all visitors; however, choices are limited. A temple is where you learn to live simply. There are no food shops or grocery stores inside the temple’s premise. By all means, you are welcome to bring food to share with other visitors. • Prepare clothes that are appropriate to wear to have an audience with the Buddha (see Dress Code). 161) Dress Code for Temple Visitors To come to a Buddhist temple is to come to have an audience with the Buddha in person. Like any other Buddhist temple, the Dhammakaya Temple is a residence of the Self-Enlightened One. This sacred place is where people come to learn Dhamma, meditate, accrue puñña, and further develop their moral qualities in accordance with the teachings of the Buddha. Offering chanting 155

Every visitor contributes to the general atmosphere at the temple. The atmosphere is shaped by what we see, hear and smell. In order to maintain the peaceful atmosphere at the temple so that it is conducive for meditation and contemplation on Dhamma, the temple has in place a dress code and regulations that we request every visitor to follow for everyone’s benefits. In general, we request all visitors to exercise propriety as an outward expression of respect for the Buddha while they are within this sacred premise. Accordingly, visitors are asked to dress politely and appropriately in line with this guidance: • When choosing clothing, please keep in the mind two things: politeness and practicality. This is because visitors usually have to sit on the floor when chanting, meditating or listening to a Dhamma lecture. Clothes that are tightly fit or that are made of see-through or flimsy fabrics are prohibited. Not only because they look inappropriate and disrespectful to the Buddha but also because they make it uncomfortable for the visitor to sit in the meditation position or to prostrate when paying homage to the Buddha. • The smells of fragrances and some hair-styling products can disturb people sitting next to you who might be sensitive certain smells. This can impede their ability to concentrate during a meditation session or a sermon. Therefore, visitors are requested not to wear any fragrance and hair-styling product. If it is necessary to use a hair-styling product, please use it at a minimum, and please choose a product with the mildest scent. 156 C H A N T I N G  B O O K

Polite and Appropriate Inappropriate and Prohibited •• Clean and polite attires in •• Clothes made of bright color, plain white color. At the printed fabrics. very least, tops should be in plain white. •• Clothes are made of •• Revealing clothes such as moderately thick fabrics, low-neck blouses and open- and are comfortably fit. back tops. Sleeveless, tightly Short- or long-sleeved fit or flimsy tops as well as tops. spaghetti-strap tops. •• Trousers are at least •• Tightly fit jeans/trousers or mid-calf in length, and shorts. comfortable to wear when meditating or sitting on the floor. •• Skirts are at least mid-calf •• Revealing dresses. Elaborate in length with no slit. They clothing. Short skirts or long should be comfortable to skirts with deep slits. Even wear when meditating or if you plan to sit in a chair, sitting on the floor. Ladies check to see if your skirt is are advised to bring a long enough to cover your piece of white cloth to calves. cover their laps to make it polite and easier to change their sitting positions. •• Keep accessories to a bare •• Ornate or expensive minimum such as watches jewelries such as gold and wedding rings. bracelets or diamond necklaces. •• Little or no makeup; •• Heavy makeup. Dirty or moderate hairstyling. smelly hair. •• No fragrance. Minimum •• Heavy fragrance. Use of use of hairstyling products strong-scented hairstyling with mildest scents. products. Offering chanting 157

Before Leaving Home To Come to the Temple • Upon waking up, take a moment to think of the Buddha. Rejoice in the fact that you have woken up alive, are able to do more good, and accrue puñña today for your happiness in the current and future lifetimes. Think about all the goodness that you plan to do today. • Treat your temple visit as a total time-off for yourself will put you in a relaxed frame of mind. Leave all your work, worries and problems behind, and come to the temple with a clear and fresh mind. • Turn off your cell phone and put them on the silent mode. Closing off a communication channel that can expose you to worries and worldly matters is one great way to maintain your peace of mind. • To achieve the true purpose of coming to the temple, direct all your attention to the Triple Gem. Rest your mind at the center of your body all day long. 162) While Travelling to the Temple • On your way to the temple, it is in your best interest not to talk or engage in any activity that can stir your mind off the peace mode. After all you come to the temple for inner peace, learning Dhamma, and accruing puñña. • Do what is necessary to preserve your inner peace. Regard every event as a practice to strengthen your moral muscles – a test of how well you can actually put the Buddha’s teachings into practice in real-life situations. This may mean restraining yourself not to react angrily when another driver impolitely cuts into your lane or not to yell at your children because they woke up late, or not to respond to anyone’s rudeness with rudeness. A true disciple of the Buddha is much better than that. 158 C H A N T I N G  B O O K

• Instead of thinking or talking about work, money, politics, family problems or any other problem, turn on your CD/MP3 player and listen to a Dhamma lecture or Dhamma songs or light classical music with meditative tunes. Or talk about meditation, Dhamma lessons or puñña. Or simply rest your mind at the center of your body and softly recite the mantra “summa arahung, summa arahung” in your mind while driving or commuting. 163) Now That You Are at the Temple… A temple is a sacred residence of the Buddha where people come to learn Dhamma, meditate, generate puñña, and refine their characters. Therefore, we request that visitors exercise propriety at all times to show respect for the Buddha and to contribute to the peaceful atmosphere at the temple for everyone’s benefits. Accordingly, we request that our visitors observe the following prohibitions: 1. Smoking and consumption of all kinds of alcoholic beverages (wines included) and addictive substances within the temple’s premise. 2. Talking about politics or economy or anything that can escalate into a debate. 3. Talking about work, money, dating, marriage, family, or any other worldly matters. 4. Talking on a cell phone during a meditation session or a sermon (visitors are asked to turn off their cell phones and turn them on the silent mode). 5. Bringing and/or reading news publications at the temple. 6. Selling or advertising any kind of product or service. 7. Seeking business or political connections. 8. Playing music or turning on a radio station or a music player. Offering chanting 159

9. Playing games or watching movies whether from a cell phone or from a computer/ electronic device. 10. Singing or dancing. 11. Releasing unwanted animals at the temple or let pets roam around (visitors are asked not to bring their pets to the temple). 12. Palm-reading or any other kind of astrological reading. 13. Political canvassing. 14. Distributing donation leaflets (other than what is officially issued by the temple). 15. Littering 16. Honking a car horn. 17. Courting. 18. Dressing impolitely or inappropriately (see Dress Code). 5 P’s for Ensuring a Happy Temple Trip All this might seems a lot but it is absolutely necessary for preserving the temple’s peaceful atmosphere for everyone’s benefits. At the temple, you can expect to learn firsthand Dhamma lessons about developing all the virtuous qualities that will promote your spiritual growth and help you progress in meditation. It is hard to find peace if visitors talk about politics, money or any other worldly matter. Even after the talking is over and a meditation session begins, the conversation and thoughts that go with it will continue to linger on your mind, which will make it difficult for you to stop thinking and still your mind. Now is your time-off. Give your mind a break. At the temple, you also get to see how well you put the teachings that you have learned into practice. Take “patience,” for example. We all need patience to succeed in meditation and in any other endeavors worth pursuing such as developing good habits or quitting smoking or stopping procrastination. After all, a temple is not a place to have fun but to refine one’s character. 1. Polite - Exercise propriety at all times. 2. Pleasant - Once you have entered the temple’s premise, 160 C H A N T I N G  B O O K

you are expected to observe the Five Precepts in thought, speech and action. 3. Peaceful - Rest your mind at the center of your body all the time or think of the Buddha. Make an intention to radiate peace to everyone around you, and share your smiles. 3. Patient - Tell yourself that you are going to be the best Buddhist and makes the Buddha proud today, that you are going to be patient, kind, forgiving, compassionate, respectful, and observing the temple’s rules and regulations for the common good. 4. Present-minded - Regard every moment, every event, and every situation as a test to see how well you can remain calm, cool and collected with your mind staying centered. No one, including ourselves, is perfect. Embrace the attitude of a Bodhi- sattawa, and be understanding and forgiving. Keep an open mind. Sometimes, just when we think we are putting up with someone, that same person might be putting up with what we are unknowingly sending out as well. 5. Pruning - Treat your mind like a jewelry box. Everything – good or bad or neutral – happens, stays for a while and ends. Let go of every unwholesome thing. Clean up your jewelry box as often as you can every day. Don’t let negative thoughts or toxic emotions stay with you for too long. Do something to switch to a positive mood, and uproot emotional weeds before they grow out of hand. Collect only that which will give you peace and happiness in the long run. That way, you will find it easier to stop thinking, still your mind, and let go of all concerns when it is time to meditate. Offering chanting 161