Training of the mind leading to mind-development is indispensable for a bhikkhu and several methods, called in Pàli, kammaññhàna, (Lit: work-places) have been prescribed, each of which is like a kind of medicine to be used against a particular disease. Among them there is a group of four which are considered particularly important and worthy of frequent recollection by every Buddhist. This group is listed in the following (verse taken from the Mokkhupàyagàthà of King Ràma the Fourth, Mahàmongkut): “Recollection of the Buddha, and loving-kindness, Body-unattractiveness, and mindfulness of death, These are called the four Protectors And should be practised for insight.”
Recollection of the Buddha — Buddhànussati
For recollecting the virtues of the Buddha in a summarized form there are two (of the nine) virtues which include all the others. These are: Arahaü and Buddho. Arahaü symbolizes the purity of the Buddha, that He is purified of all sorts of defilements (greed, aversion, delusion, etc) and hence of all evil-doing. Buddho means that He is the Awakened One, that is, one who has awakened from the sleep of the defilements, unlike most people who are asleep in this way to a varying degree. Thus He is the Perfect One who has attained Unsurpassed Perfect Enlightenment.
For a more detailed method of recollection, the passage called the Recollection of the Buddha (as in the Evening Chanting) is suitable. Each of the virtues listed in that passage are just key-words, the meaning of which can be elaborated according to the student’s study and understanding. Those who have studied the life-story of the Buddha intently will be able to illustrate each of them mentally during the recitation and recollection of these virtues.
Itipi So Bhagavà That Lord of excellent analytic wisdom was thus: Araham an Arahant — one far from defilements, Sammàsambuddho one who has discerned the truth clearly, Vijjàcaraõasampanno consisting of (the 3 or 8 kinds of) wisdom and (the 15 aspects of) good conduct, Sugato and who has proceeded by the good way, Lokavidå he is one who knows the world, Anuttaro Purisadammasàrathi no other person greater than him is there as trainer for men who should be trained, Satthà Devamanussànaü he is the teacher of gods and men, Buddho he is one who knows, (who is awakened), Bhagavà. and who has fortune.
Loving-kindness — Mettà
(The passages for the development of this meditation will be found in Chapter Six under Suffusion with the Divine Abidings, the first of which is Mettà).
Unattractiveness of the body — Asubha The five parts of the body have been taught already during the procedure for ordination as sàmaõera. These five parts:
Kesà head-hair Lomà body-hair Nakhà nails Dantà teeth Taco skin
are recommended for developing the recollection of the unattractiveness of the body in a brief way. They may be repeated both in the above order and in the reverse order, as during the ordination. Their repetition is the antidote to lust which sees the body as attractive. They lead one to notice the unattractive side of the body which people generally ignore and thus to make the mind cool and peaceful.
The whole list of thirty-one or two parts of the body may be repeated if one wants to develop this subject in more detail. These parts are often repeated with their. Thai translations, part by part (see, “A Book of Chants”), so here they are given with their English equivalents:
Papphàsam lungs Antam large gut Antaguõam small gut Udariyam gorge Karãsam dung Pittam bile Semham phlegm Pubbo pus Lohitam blood Sedo sweat Medo fat Assu tears Vasà skin-grease Kheëo spittle Singhàõikà snot Lasikà oil of the joints Muttam urine.
Where the list of 32 parts is being recited one more part, not found in all the Sutta texts or in the above thirty-one, is added to the end, as follows. Maññhalungan’ti brain in the skull.
The above recollection of bodily unattractiveness is sometimes prefaced by the following Pàli passage, which may also be repeated at the end of it.
Imameva Kàyam In this very body Uddhaü Pàdatalà from the soles of the feet up, Adho Kesamatthakà from the crown of the head down, Tacapariyantam surrounded by skin, Påram Nànappakàrassa Asucino full of these various mean impurities, Atthi Imasmiü Kàye: there are in this body:
The last phrase is only used in the introduction, not in the conclusion.
More detailed information about these thirty-two parts may be found in the Visuddhimagga of Bhadantàcariya Buddhaghosa. (English translations: The Path of Purity (P.T.S.), and The Path of Purification (Semage, Colombo, Sri Lankà) are available).
Mindfulness of Death — Maraõassati
Mindfulness of death may be practised by repetition and bearing in mind the following Pàli sentence: Maraõadhammomhi Maraõaü Anàtãto. I am of the nature to die, I have not gone beyond death.
One should be careful about this practice and see that it is accompanied by correct application of mind (yoniso manasikàra). Otherwise, the wrong kind of feelings, of discouragement and despair, may arise. The purpose of this practice is to counteract laziness and negligence and to establish oneself in energetic states of mind and in diligence (appamàda). Whatever in the training should be done, that one should do with diligence, while those actions which should not be done, one should not be negligent and do them, but “Strive with diligence”.
II. Stanzas for the Dedication of punna
It is a tradition in Thailand that when a new bhikkhu pours out the water of dedication after his ordination, he recites to himself one of the sets of verses for pu¤¤a-dedication. One of these has been given already in this book, (see, Punnassidàni… at the conclusion of the Evening Chanting in Chapter Six).
These verses and the one given below are frequently used for dedicating punna and the new bhikkhu if he does not know them is advised to learn them by heart.
Yankinci Kusalam Kammam Whatever wholesome kamma, Kattabbaü Kiriyam Mama an action fit to be done by me Kàyena Vàcà Manasà by body, speech and by mind — Tidase Sugatam Katam done for going happily to (the heaven of) the Thirty, Ye Sattà Sannino Atthi whatever beings there are having perception,
Ye ca Sattà Asannino and whatever beings are without perception, Katam Punnaphalam Mayham in the fruit of my punna which has been done Sabbe Bhagã Bhavantu Te may they all be sharers (in it). Ye Tam Katam Suviditam Those, may they know well that which has been done —
Dinnam Punnaphalaü Mayàthe fruit of punna given by me, Ye Ca Tattha Na Jànanti but those who do not know about that Devà Gantvà Nivedayuü may the devas announce to them. Sabbe Lokamhi Ye Sattà All those beings in the world Jãvantàhàrahetukà who live by means of (any of the 4 kinds of) nutriment
Manunnam Bhojanam Sabbe may they all receive Labhantu Mama Cetasà this delightful food of my mind.
These are the verses for the dedication of punna by Lord Buddha when as a bodhisatta in a previous birth he was the Emperor Tilokavijayaparamacakkavatti.
III. Stanzas for the blessing of a new bhikkhu
The stanzas below are chanted at the conclusion of the pabbajjà or upasampadà by the bhikkhus in that assembly. The first one, Yathà… however, is chanted only by the Upajjhàya and while it is being chanted by him the new sàmaõera or bhikkhu pours out the water of dedication from the flask to the bowl as a symbol of his desire to give away all his pu¤¤a on this occasion to others. All the bhikkhus together chant the next three items.
(Upajjhàya): Yatha Varivaha Pura Paripurenti Sàgaraü Just as the rãvers full of water fill the ocean full. Evameva Ito Dinnaü Petanaü Upakappati even so does that here given benefit the dead (the hungry ghosts or peta). Icchitaü Patthitaü, Tumhaü Khippameva Samijjhatu Whatever by you wished or wanted may it quickly be, Sabbe Pårentu Sa¤nkappà may all your wishes be fulfilled — Cando Paõõaraso Yathà Maõijotiraso Yathà as the moon upon the fifteenth (Full Moon), or as the wish-fulfilling gem
(All bhikkhus): Sabbãtiyo Vivajjantu May all distresses be averted, Sabbarogo Vinassatu may all diseases be destroyed, Mà Te Bhavatvantaràyo may no dangers be for them, Sukhi Dãghàyuko Brava.* may (they) be happy, living long. Abhivadanasãlissa He of respectful nature who Niccam Vuóóhapacayino ever the elders honouring, Cattàro Dhammà Vaóóhanti four qualities for him increase: âyu Vaõõo Sukhaü Balam long-life and beauty, happiness and strength.
So Atthaladdho Sukhito Viråëho Buddhasàsane May he gain benefits and happiness and grow in the Buddhasàsana, Arogo Sukhito Hohi Saha Sabbehi Nàtibhl** without disease and happy may he be together with all relatives. Bhavatu Sabbamaïgalaü Rakkhantu Sabbadevatà May every blessing be, may all the devas protect, Sabbabuddhànubhàvena Sadà Sotthã Bhavantu Te. by the power of all the Buddhas, ever in safety may they be.
Bhavatu Sabbamaïgalaü Rakkhantu Sabbadevatà May every blessing be, may all the devas protect, Sabbadhammànubhàvena Sadà Sotthã Bhavantu Te. by the power of all the Dhammas, ever in safety may they be. Bhavatu Sabbamaïgalaü Rakkhantu Sabbadevatà May every blessing be, may all the devas protect, Sabbasaïghànubhàvena Sadà Sotthã Bhavantu Te by the power of all the sanghas, ever in safety may they be.
IV. Pàli text and translations of Ordination Procedure when more than one applicant is ordained
In an ordination for more than one applicant it should be remembered that the following proceedings must be done separately: i). Requesting the Refuges (page 29 from Ahaü Bhante Saraõasãlaü Yàcàmi to page 30 âma Bhante).
ii). Giving the Refuges and Precepts (page 29 from Evaü Vadehi to page 31 Imàni Dasasikkhàpadàni). iii). Requesting dependance (page 32 from Ahaü Bhante Nissayaü Yàcàmi to page 32 Ahampi Therassa Bhàro). iv). Scrutiny of bowl and robes (page 33 from Ayante Patto to the last âma Bhante — same page). v). Examination of the applicant both outside the Sangha (page 34 from Suõasi to page 36 Upajjhàyo Me Bhante… Nàma) and inside the Sangha (page 28 from Suõàsi to the page 39 Upajjhàyo Me Bhante… Nàma).
The following actions can be done collectively: i). Requesting the Going-forth (page 26 from Esàhaü Bhante to page 27 Anukampaü Upàdàya). ii). Requesting the Acceptance (page 37 from Saïghambhante to the same page Upadàyà). iii). Five unattractive things in the body, pages 27–8 from Kesà to Kesà. iv). The words informing the Sangha both before and after the examination, spoken by the âcariya; the Upajjhàya’s words informing the Sangha; and the Motion and Announcements.
When this is done collectively the names of the Upajjhàya and the applicants must be used in the right number and case. The following texts are given as examples for an ordination in which the name of the Upajjhàya is Manussanàga and those of the applicants are Puõõa and Subha. The words which must be changed to accord with grammatical rules are given in Bold Small Capital Letters.
Informing the Sangha of the examination of the applicant
Suõatu Me Bhante Saïgho Puõõo Ca Subho Ca Let the Sangha listen to me, Venerable Sir, Puõõa and Subha âyasmato Manussanàgassa wish for the upasampadà from the Upasampadàpekkhà Venerable Manussanàga Yadi Sanghassa Pattakallam If there is the complete preparedness of the Sangha Aham Punnõanca Subhanca Anusàseyyam I shall examine Puõõa and Subha. Examination of the applicant outside and inside the Sangha (to be done separately beginning with Punna)
Sunàsi Punna Listen, Punna, Ayante Saccakàlo Bhåtakàlo this is the time for the truth, the time for what is factual (and so on to): Upajjhàyo Me Bhante âyasmà Manussanàgo Nàma. My Preceptor’s name is Venerable Manussanàga, Sir.
Then follows the examination of the other applicant, named Subha, in the same form as the above, changing only the applicant’s name. Informing the Sangha that the applicants have been examined
Sunàtu Me Bhante Sangho Punno Ca Subho Ca Let the Sangha listen to me, Venerable Sir. Punna and Subha âyasmato Manussanàgassa Upasampadàpekkhà wish for the upasampadà from the Venerable Manussanàga. Anusiññhà Te Mayà They have been examined by me.
Yadi Sanghassa Pattakallam If there is the complete preparedness of the Sangha Punno Ca Subho Ca âgaccheyyuü Let Puõõa and Subha come here. (The word used for calling the applicants in is âgacchatha — Come here! [plural]).
Requesting the Acceptance (Upasampadà)
Sanghambhante Upasampadaü Yàcàma Venerable Sir, we beg for Upasampadà from the Sangha. Ullumpatu No Bhante Saïgho Anukampaü Upàdàya May the Sangha raise us up out of compassion. Dutiyampi Bhante For the second time, Venerable Sir, Sangham Upasampadam Yàcàma we beg for Upasampadà from the Sangha. Ullumpatu No Bhante Sangho Anukampaü Upàdàya May the Sangha raise us up out of compassion. Tatiyampi Bhante… For the third time, Venerable Sir,…
Requesting consent from the Sangha to examine the applicants
Sunàtu Me Bhante Sangho Let the Sangha listen to me, Venerable Sir. Ayanca Punno Ayanca Subho âyasmato Manussanàgassa Upasampadàpekkhà This Punna and this Subha wish for the Upasampadà from the Venerable Manussanàga. Yadi Sanghassa Pattakallam If there is the complete preparedness of the Sangha Aham Punnanca Subhanca I, of Puõõa and Subha, Antaràyike Dhamme Puccheyyaü shall ask about the obstructing circumstances.
The Motion and the Three Announcements
Suõàtu Me. Bhante Sangho Let the Sangha listen to me, Venerable Sir. Ayanca Punno Ayanca Subho This Purõõa and this Subha âyasmato manussanàgassa Upasampadàpekkhà wish for the Upasampadà from Venerable Manussanàga. Parisuddhà Antaràyikehi Dhammehi They are free of the obstructing circumstances. Paripuõõamimesam Pattacãvaram Their bowls and robes are complete.
Punno Ca Subho Ca Sangham Upasampadam Yàcanti Punna and Subha beg Upasampadà for the Sangha âyasmatà Manussanàgena Upajjhàyena with Venerable Manussanàga as their Preceptor. Yadi Sanghassa Pattakallam If there is complete preparedness of the Sangha Sangho Punnanca Subhanca Upasampàdeyya let the Sangha give the Upasampadà to Punna and Subha âyasmatà Manussanàgena Upajjhàyena with Venerable Manussanàga as their Preceptor.
Esà Natti This is the motion. Suõàtu Me Bhante Sangho Let the Sangha listen to me, Venerable Sir. Ayanca Punno Ayanca Subho âyasmato Manussan¤gassa Upasampadàpekkha This Punna and this Subha wish for the Upasampadà from Venerable Manussanàga. Parisuddhà Antaràyikehi Dhammehi They are free of the obstructing circumstances. Paripuõõamimesam Pattacãvaram Their bowls and robes are complete. Punno Ca Subho Ca Sangham Upasampadam Yàcanti Punna and Subha beg Upasampadà from the Sangha
âyasmatà Manussànagena Upajjhàyena with Venerable Manussanàga as their Preceptor. Sangho Punnanca Subhanca Upasampàdeti The Sangha is going to give Punna and Subha the Upasampadà âyasmata Manussanàgena Upajjhàyena with Venerable Manussanàga as their Preceptor. Yassàyasmato Khamati Puõõassa Ca Subhassa Ca Upasampadà If the Upasampadà is agreeable to the Venerable Ones of Punna and Subha âyasmatà Manussanàgena Upajjhàyena with Venerable Manussanàga as their Preceptor.
So Tuõhassa let them be silent. Yassa Na Khamati He to whom it is not agreeable, So Bhàseyya he should speak. Dutiyampi Etamatthaü Vadàmi…A second time I speak about this matter…
(and so on to): Tatiyampi Etamatthaü Vadàmi… A third time I speak about this matter (and so on to): Upasampannà Sanghena Punno Ca Subho Ca By the Sangha Upasampadà has been given to Puõnna and Subha âyasmatà Manussanàgena Upajjhàyena Khamati Saïghassa Tasmà Tuõhã Evametaü Dhàrayàmi. with Venerable Manussanàga as Preceptor. It is agreeable to the Sangho therefore it is silent. Thus do I hold it.
V. Forms to be completed before ordination
Before Upasampadà is given in Thailand, the Law of the land requires certain forms to be filled out. These, the Application for Ordination and the Guarantee Certificate, should be completed and submitted to the Chao âvàsa (or Abbot) some time before the intended ordination. Where the Chao âvàsa will not be one’s Upajjhàya (through sickness or other duties, etc), the guarantor should submit these forms to the bhikkhu who will be the Upajjhàya at the time when he leads the applicant to dedicate himself (that is, to pay his respects to) the Upajjhàya.
An applicant who is in Government service (military or civil) must also present to the Upajjhàya an official document granting him leave of absence for the purpose of ordination.
VI. Voluntary disrobing from bhikkhuhood
If a bhikkhu, for private reasons, wishes to revert to the state of a layman, he should go through the following procedure for that purpose. On the appointed day, when the bhikkhus who are to be the witnesses of the disrobing have assembled in the place that has been prepared, the bhikkhu who will disrobe should first rid himself of remorse by confessing his offences with another bhikkhu. Then he should place his outer robe (saõghàñi) over his left shoulder, make the five-point prostration three times, join his hands in the gesture of respect and chant the preliminary passage revering Lord Buddha:
Namo Tassa Bhagavato Arahato Sammàsambuddhassa (three times)
When he has finished this he should recite the Recollection after using the Requisites (see, Ch. VI. under Evening Chanting) in the presence of the assembled bhikkhus. If there are several bhikkhus who will disrobe at the same time they can chant this together.
After this he should prostrate three times and facing the assembled bhikkhus he should chant the following Pàli passage followed by its translation in his own language: Sikkham Paccakkhàmi I give up the Training. Gihã ’ti Maü Dhàretha May you hold me to be a layman.
This passage may be uttered once, repeated three times, or as many times as he requires to assure himself that he is now a layman and no longer a bhikkhu. Then he can withdraw to change into the white cloth of the layman (traditionally the lower garment is in the old Thai style called Chong-kra-bain, that is, rolling the edges of the lower cloth together, passing the roll between the legs and then tucking its end behind at the waist band).
Special care should be taken that this white lower cloth is put on under the antaravàsaka, so that the latter is not covered by the white cloth. Then he should put another piece of white cloth across the left shoulder and return to the assembly of bhikkhus, prostrate three times, join his hands in the gesture of respect and utter the Passage on Going to the Three Refuges (Tisaraõagamanapàñha, that is from: Buddham Saraõam Gacchàmi to Tatiyampi Sangham Saraõam Gacchàmi) together with the following Pàli passages.
If more than one bhikkhu will disrobe they may chant this together. Esàham Bhante I, Venerable Sir, Suciraparinibbutampi Tam Bhagavantam though He has very long attained to Parinibbàna, to that Exalted One Saranam Gacchàmi I go for Refuge. Dhammanca and to the Dhamma Bhikkhusanghanca. and to the Bhikkhusangha
Upàsakam Mam Sangho Dhàretu May the Sangha hold me to be a layman Ajjatagge Pàõupetam Saranam Gatam gone for Refuge from this day forth while life shall last.
Then the leading bhikkhu in that gathering recites the Five Precepts (from Pànàtipàtà Veramanã Sikkhàpadam Samàdiyàmi to Suràmerayamajjapamàdaññhànà Veramaõnã Sikkhàpadam Samàdiyàmi) one by one, the former bhikkhu repeating them after him.
Concluding the Five Precepts the leading bhikkhu says: Imàni Pancasikkhàpadàni Niccasãlavasena Sàdhukam Rakkhitabbàni. In translation this is: These Five Rules of Training should be protected well as permanent precepts.
Then the new upàsaka (layman) replies: âma Bhante (Yes, Venerable Sir). The leading bhikkhu continues by reciting the benefits of the Five Precepts in brief: Sãlena Sugatim Yanti By the Precepts (people) go to a good bourn. Sãlena Bhogasampadà by the Precepts (people) are possessed of wealth (both material and Dhamma wealth), Sãlena Nibbutim Yanti by the Precepts (people) go to the Cool (of Nibbàna), Tasmà Sãlam Visodhaye. therefore the Precepts should be purified.
The new upàsaka then prostrates three times and withdraws with the bowl of consecrated water to the place outside the lodging where he will be doused by each bhikkhu in turn. While the leading bhikkhu pours water over his head, the rest of the bhikkhus should chant Jayanto Bodhiyà Måle… once or more than this according to the time needed for every bhikkhu to, pour water over him, concluding with Bhavatu Sabbamaïgalam….
When he has taken a bath the new upàsaka puts on his normal dress and returns prostrating himself three times before the bhikkhus. If it is during the morning he may then offer a meal to the bhikkhus and perhaps other offerings after it. If during the afternoon and evening then he may present sweet drinks and allowable offerings. After the bhikkhus have received these offerings they acknowledge the punna made by him by chanting stanzas as follows:
Yathà…, Sabbãtiyo…, So Atthaladdho… or Te Atthaladdha…, Bhavatu Sabbamangalam…. While the leading bhikkhu is chanting Yatha…, the new upàsaka should pour the water of dedication into the bowl. When the rest of the bhikkhus join in the chanting of the other stanzas he should join his hands in the gesture of respect. When the bhikkhus have finished chanting he should kneel and make the five-point prostration three times.
By Somdet Phra Sangharàja Pussadeva of Wat Ràjapratisñhasthita Mahàsãmàràma.