A bhikkhu should be respectful above all to the Buddha, the founder of the Buddhasàsana; to the Dhamma, which is his Teaching; and to the Sangha, the community of bhikkhus established by the Buddha. These three are known generally as the Triple Gem or the Three Treasures and it is from these three that all his spiritual progress comes as he treads the Path of Dhamma.
The following method of chanting, for the morning and the evening, has been thought advisable for the daily practice of every bhikkhu. The Morning Chanting (In the main temple or hall while the leading bhikkhu is placing the offerings [candles, incense-sticks and flowers] on the shrine before the Buddha-image, the other bhikkhus should stand or kneel according to whether he is standing up to do this, or kneeling down. When the candles and the incense-sticks have been lighted and the flowers put in their places, the leading bhikkhu will chant the following preliminary Pàli passages of homage phrase by phrase, the assembled bhikkhus repeating them after him.
These preliminary passages are as follows): Arahaü Sammàsambuddho Bhagavà The Exalted One, far from defilements, perfectly Enlightened by himself, Buddhaü Bhagavantaü Abhivàdemi I bow low before the Buddha, the Exalted One. (make the five-point prostration once)
Svàkkhàto Bhagavatà Dhammo The Dhamma well-expounded by the Exalted One, Dhammaü Namassàmi. I bow low before the Dhamma. (make the five-point prostration once)
Supañipanno Bhagavato Sàvakasaïgho The Sangha of disciples who have practised well, Saïghaü Namàmi I bow low before the Sangha. * (Yamamha Kho Mayaü Bhagavantaü Saraõaü Gatà We have gone for Refuge to that Exalted One, (Uddissa Pabbajità **) Yo No Bhagavà Satthà Yassa Ca Mayaü Bhagavato Dhammaü Rocema (gone forth on account of) the Exalted One who is our Teacher, and in which Dhamma of the Exalted One we delight.
Imehi *** Sakkàrehi Taü Bhagavantaü Sasaddhammaü Sasàvakasaïghaü Abhipåjayàma. With these offerings, we worship most highly that Exalted One together with the True Dhamma and the Sangha of disciples. (Handamayaü Buddhassa Bhagavato Pubbabhàganamakàraü Karoma Se ****): Now let us chant the preliminary passage revering the Buddha, the Exalted One: Namo Tassa Bhagavato Arahato Sammàsambuddhassa. (tikkhattuü) Homage to the Exalted One, far from defilements, perfectly Enlightened by himself. (thrice)
(Handamayaü Buddhàbhithutiü Karoma Se): Now let us chant the sublime praise of the Buddha: Yo So Tathàgato Arahaü Sammàsambuddho He who is attained to Truth, far from defilements, perfectly Enlightened by himself, Vijjàcaraõasampanno Sugato Lokavidå fully possessed of wisdom and (excellent) conduct, One who has proceeded by the good way, Knower of worlds, Anuttaro Purisadammasàrathi Satthà Devamanussànaü Buddho Bhagavà. Unexcelled Trainer of tamable men, Teacher of devas and men, the Awakened One, He who has arrived at the excellent analytic wisdom.
Yo Imaü Lokaü Sadevakaü Samàrakaü Sabrahmakaü Who this world with its devas, màras and brahmas, Sassamaõabrahmaõiü Pajaü Sadevamanussaü Sayaü Abhinnà Sacchikatvà Pavedesi, this generation with its samanas and brahmins together with its rulers and mankind, made known, having realized it through higher knowledge. Yo Dhammaü Desesi âdikalyànaü Majjhekalyànaü Pariyosànakalyànaü Who pointed out Dhamma good in the beginning, good in the middle, good at the end,
Sàtthaü Sabyanjanaü Kevalaparipuõõaü Parisuddhaü Brahmacariyaü Pakàsesi who explained the brahmacariya with essential and literal meaning, complete and perfect, of surpassing purity, Tamahaü Bhagavantaü Abhipåjayàmi Tamahaü Bhagavantaü Sirasà Namàmi. That Exalted One I worship most highly, to that Exalted One my head I bow down. (make the five-point prostration once)
(Handamayaü Dhammàbhithutiü Karoma Se): Now let us chant the sublime praise of the Dhamma Yo So Svàkkhàto Bhagavatà Dhammo Sandiññhiko Akàliko Ehipassiko That which is the well-expounded Dhamma of the Exalted One, to be seen here-now, beyond time, (inviting one to) come-and-see, Opanayiko Paccattaü Veditabbo Vinnåhi leading inward, to be seen each wise man for himself, Tamahaü Dhammaü Abhipåjayàmi Tamahaü Dhammaü Sirasà Namàmi. That Dhamma I worship most highly, to that Dhamma my head I bow down. (make the five-point prostration once)
(Handamayaü Saïghàbhithutiü Karoma Se): Now let us chant the sublime praise of the Sangha: Yo So Supañipanno Bhagavato Sàvakasaïgho That which is the Sangha of the Exalted One’s disciples who have practised well, Ujupañipanno Bhagavato Sàvakasaïgho the Sangha of the Exalted One’s disciples who have practised straightly, ¥àyapañipanno Bhagavato Sàvakasaïgho the Sangha of the Exalted One’s disciples who have practised rightly, Sàmãcipañipanno Bhagavato Sàvakasaïgho the Sangha of the Exalted One’s disciples who have practised properly;
Yadidaü Cattàri Purisayugàni Aññhapurisapuggalà that is to say, the four pairs of men, the eight individual persons, Esa Bhagavato Sàvakasaïgho that is the Sangha of the Exalted One’s disciples, âhuneyyo Pàhuneyyo Dakkhiõeyyo Anjalikaraõãyo worthy of gifts, worthy of hospitality, worthy of offerings, who should be respected, Anuttaraü Punnakkhettaü Lokassa incomparable field of punna for the world Tamahaü Saïghaü Abhipåjayàmi That Sangha I worship most highly, Tamahaü Saïghaü Sirasà Namàmi. to that Sangha my head I bow down. (make the five-point prostration once)
(Handamayaü Ratanattayappanàmagàthàyo Ceva Saüvegaparidãpakapàtha¤ca Bhanàma Se): Now let us recite the Stanzas for Revering the Triple Gem together with the passages conducing to a sense of urgency: Buddho Susuddho Karuõàmahaõõavo The Buddha purified, compassion ocean like, Yoccantasuddhabbara- nàõalocano possessed of wisdom’s eye completely purified, Lokassa Papåpakilesaghàtako destroyer of the stains, the evils of the world:
Vandàmi Buddhaü Ahamàdarenataü. Devotedly indeed that Buddha I revere. Dhammo Padãpo Viya Tassa Satthuno Yo Maggapàkàmatabhedabhinnako The Dhamma of the Lord likened to a lamp is thus diversified: the Path, its Fruits as well, Lokuttaro Yo Ca Tadatthadãpano The Deathless-lighting up that beyond the world: Vandàmi Dhammaü Ahamàdarenataü. Devotedly indeed that Dhamma I revere.
Saïgho Sukhettàbhyatikhettasannito The Sangha called a field better than the best, Yo Diññhasanto Sugatànubodhako who having seen are calmed, enlightened after Him, Lolappahãno Ariyo Sumedhaso possessiveness destroyed, the noble ones, the wise: Vandàmi Saïghaü Ahamàdarenataü. Devotedly indeed that Sangha I revere.
Iccevamekantabhipåjaneyyakaü Vatthuttayaü Vandayatàbhisaïkhataü Pu¤¤aü Mayà Yaü Mama Sabbuppaddavà Truly this the puja supreme which should be made unto the Triple Gem, worthy of reverence and thus obstructions all by this my punna here, Mà Hontu Ve Tassa Pabhàvasiddhiyà may they cease to be by the power of success! Idha Tathàgato Loke Uppanno Arahaü Sammàsambuddho Here One attained to Truth appears in the world, One far from defilements, Perfectly Enlightened by himself
Dhammo Ca Desito Niyyàniko Upasamiko Parinibbàniko Sambodhagàmã Sugatappavedito and Dhamma is pointed out by Him, leading out (of saüsàra), calming, tending towards Final Nibbàna, going to self-enlightenment, so the Sugata has declared. Mayantaü Dhammaü Sutvà Evaü Jànàma We, having heard this Dhamma, know thus:
Jàtipi Dukkhà Jaràpi Dukkhà Maraõampi Dukkhaü birth is dukkha, decay is dukkha, death is dukkha, Sokaparidevadukkhadomanassupàyàsàpi Dukkhà sorrow, lamentation, pain, grief and despair are dukkha, Appiyehi Sampayogo Dukkho Piyehi association with the disliked is dukkha, Vippayogo Dukkho Yampicchaü Na Labhati Tampi Dukkhaü separation from the liked is dukkha, not getting what one wants is dukkha,
Saïkhittena Pa¤cupàdànakkhandhà Dukkhà Seyyathãdaü in brief, the five grasped-at groups are dukkha, which are as follows Råpåpàdànakkhandho the grasped-at group of the body, Vedanåpàdànakkhandho the grasped-at group of feeling, Sannåpàdànakkhandho the grasped-at group of memory, Saïkhàråpàdànakkhandho the grasped-at group of volitions, Vinnàõåpàdanakkhandho the grasped-at group of consciousness; Yesaü Parinnàya Dharamàno So Bhagavà Evaü Bahulaü Sàvake Vineti for full knowledge of which while the Exalted One was still alive He has frequently instructed disciples in this way—
Evaü Bhàgà Ca Panassa Bhagavato Sàvakesu Anusàsani the section of teaching taught by the Exalted One amongst disciples was thus, Bahulà * Pavattati many times He has emphasized: Råpaü Aniccaü body is impermaõent, Vedanà Aniccà feeling is impermanent, Sannà Aniccà memory is impermanent, Saïkhàrà Aniccà volitions are impermanent, Vinnàõaü Aniccaü consciousness is impermanent;
Råpaü Anattà body is not self, Vedanà Anattà feeling is not self, Sanà Anattà memory is not self, Saïkhàrà Anattà volitions are not self, Vinnàõaü Anattà consciousness is not self; Sabbe Saïkhàrà Aniccà all conditioned things are impermanent, Sabbe Dhammà Anattà’ti all dhammas are not self.
Te Mayaü Otinõàmha Jàtiyà Jaràmaraõena All of us beset by birth, decay and death, Sokehi Paridevehi Dukkhehi Domanassehi Upàyàsehi by sorrow, lamentation, pain, grief and despair, Dukkhotinõà Dukkhaparetà beset by dukkha, obstructed by dukkha, Appevànàmimassa Kevalassa Dukkhakkhandhassa Antakiriyà Pannàyetha’ti. (consider) that it is well if the complete ending of the dukkha groups might be known.
Ciraparinibbutampi Taü Bhagavantaü Uddissa Arahantaü Sammàsambuddhaü Though the Final Nibbana was long ago of that Exalted One called One far from defilements, Perfectly Enlightened by himself, Saddhà Agàrasmà Anagàriyaü Pabbajjità having faith we have gone forth from home to homelessness Tasmiü Bhagavati Brahmacariyaü Caràma (and) in that Exalted One’s brahmacariya we practise
Bhikkhånaü Sikkhasàjivasamàpannà ** Taü No Brahmacariyaü (being) fully possessed of the proper livelihood for bhikkhus that is our brahmacariya. Imassa Kevalassa Dukkhakkhandhassa Antakiriyàya Saüvattatu This group of dukkha, may it be brought to an end completely!
Recollection at the moment of using the Requisites
(Robes, food, lodgings and medicine are the four requisites or necessities of a bhikkhu’s life. They are called in Pàli, paccaya, the means for supporting life. It is the tradition that every bhikkhu, before using any one of these four, should reflect on the real advantage to be obtained from it and not be attached to its sensual or superficial attractions. In the presence of a pleasant thing, he should learn not to cling to it nor to crave for more, while in the presence of an unpleasant thing he must learn to be satisfied with whatever there is for him.
Besides, it is the duty of every bhikkhu always to practise and develop mindfulness, called in Pàli, sati, that is, the active state of mind with which he is able to be aware or mindful both before and after the moment of thinking, speaking and doing. Thus the following passages will serve as a means for the development of mindfulness or sati regarding the four paccaya or supports for life).
(Handamayaü Taïkhaõikapaccavekkhaõapàthaü Bhaõàma Se). Now let us recite the passage on Recollection at the moment of using (the requisites): Pañisaïkhà Yoniso Cãvaraü Pañisevàmi Properly considering the robe I use it: Yàvadeva Sãtassa Pañighàtàya only to ward off cold, Uõhassa Pañighàtàya to ward off heat, ôaüsamakasavàtàtapasiriüsapasamphassànaü Pañighàtàya to ward off the touch of gadflies, mosquitoes, wind, sun and reptiles,
Yàvadeva Hirikopãna Pañicchàdanatthaü only for the purpose of covering the shame (-causing) sexual organs. Pañisaïkhà Yoniso Pindapàtaü Pañisevàmi Properly considering alms food I use it: Neva Davàya Na Madàya Na Manóanàya Na Vibhåsanàya not playfully, nor for intoxication nor for fattening, nor for beautification Yàvadeva Imassa Kàyassa òhitiyà Yàpanàya Vihiüsuparatiyà Brahmacariyànuggahàya only for the continuation and nourishment of this body, for keeping it unharmed, for helping with the brahmacariya, Iti Purànanca Vedanaü Pañihaïkhàmi Navanca Vedanaü Na Uppàdessàmi (thinking) I shall destroy old feeling (of hunger) and not produce new feeling (of overeating, etc.). Yàtrà Ca Me Bhavissati Anavajjatà Ca Phàsuvihàro Càti. Thus there will be for me freedom from (bodily) troubles and living at ease.
Pañisaïkhà Yoniso Senàsanaü Pañisevàmi Properly considering the lodging (lit. lying-sitting place) I use it: Yàvadeva Sãtassa Pañighàtàya only to ward off cold, Uõhassa Pañighàtàya to ward off heat, Daüsamakasavàtàtapasiriüsapasamphassànaü Pañighàtàya to ward off the touch of gadflies, mosquitoes, wind, sun and reptiles, Yàvadeva Utuparissayavinodanaü Pañisallànàràmatthaü. only for the purpose of removing the dangers from weather and for living in seclusion. Pañisaïkhà Yoniso Gilànapaccayabhesajjaparikkhàraü Pañisevàmi Properly considering supports for the sick-medicines and utensils, I use it: Yàvadeva Uppannànaü Veyyàbàdhikànaü Vedanànaü Pañighàtàya Abyàpajjhaparamatàyàti. only to ward off painful feelings that have arisen, for the maximum freedom from disease.
These are called the Taïkhaõikapaccavekkhaõa (reflection at the moment of using) and have been laid down in this way for general purposes. If we have a particular purpose, such as putting on the robe for warding off cold then we should reflect only about that Cãvaraü Pañisevàmi Yàvadeva… (I use the robe only for…) Therefore special attention should be given to the meaning rather than merely reciting Pàli passages. These are quoted here just for the purpose of helping to preserve the original meaning, in case doubt about or variation in the vernacular language should occur.
Five Subjects for Frequent Recollection (Abhiõhapaccavekkhaõa)
The following five subjects should be recollected by each Buddhist, “by woman or man, by householder or one gone forth” every day. The purpose is to cut down intoxication with youth, health, life, possessions and evil-doing respectively. (Handamayaü Abhiõha paccavekkhaõapàñhaü Bhaõàma Se)
Now let us recite the passage for Frequent Recollection: (1) Jaràdhammomhi I am of the nature to age (or decay), Jaraü Anatãto I have not gone beyond ageing (or decay). (2) Byàdhidhammomhi I am of the nature to sicken, Byàdhiü Anatãto I have not gone beyond sickness. (3) Maraõadhammomhi I am of the nature to die, Maraõaü Anatãto I have not gone beyond death. (4) Sabbehi Me Piyehi Manàpehi Nànàbhàvo Vinàbhàvo All that is mine, beloved and pleasing, will become otherwise, will become separated (from me). (5) Kammassakomhi I am owner of my kamma, Kammadàyado heir to my kamma, Kammayoni born of my kamma, Kammabandhu related to my kamma, Kammapañisaraõo abide supported by my kamma, Yaü Kammaü Karissàmi whatever kamma I shall do Kalyànaü Và Pàpakaü Và for good or for evil Tassa Dàyàdo Bhavissàmi. of that I shall be the heir. Evaü Amhehi Abiõhaü Paccavekkhitabbaü. Thus by us (they) should be frequently recollected. (End of the Morning Chanting for bhikkhus. Sàmaõeras chant further):
The Sàmaõera’s Training * (Sàmaõerasikkhà)
Anunnàsi Kho Bhagavà Sàmaõerànaü Dasasikkhapadàni Tesu Ca Sàmaõerehi Sikkhituü: Permitted by the Exalted One are the ten rules of training for sàmaõeras and by these sàmaõeras are to train themselves: Pàõàtipàtà Veramaõã Refraining from killing living creatures, Adinnàdànà Veramaõã refraining from taking what is not given, Abrahmacariyà Veramaõã refraining from unchaste conduct,
Musàvàdà Veramaõã refraining from false speech, Suramerayamajjapamàdaññhànà Veramaõã refraining from distilled and fermented intoxicants which are the occasion for carelessness, Vikàlabhojanà Veramaõã refraining from food at the ‘wrong’ time, Naccagãtavaditavisukadassanà Veramaõã refraining from dancing, singing, music and going to see entertainments, Màlàgandhavilepanadhàranamaõóanavibhåsanaññhànà Veramaõã refraining from wearing garlands, smartening with perfumes and beautifying with cosmetics,
Uccasayanamahàsayanà Veramaõã refraining from (the use of) high or large beds, Jàtaråparajatapañiggahaõà Veramaõã ’ti. refraining from accepting gold and silver (money). Anunnàsi Kho Bhagavà Dasahi Aïgehi Samannàgataü Sàmaõeraü Nàsetuü. Permitted by the Exalted One is the expulsion of a sàmaõera who has done any of the ten things. Katamehi Dasahi? What ten? Pàõàtipàtã Hoti He is a killer of living creatures,
Adinnàdàyã Hoti he is a taker of what is not given, Abrahmacàrã Hoti he is a practicer of unchastity, Musàvàdã Hoti he is a speaker of falsity, Majjapàyã Hoti he is a drinker of intoxicants, Buddhassa Avaõõaü Bhasati he speaks in dispraise of the Buddha, Dhammassa
Avaõõaü Bhasati he speaks in dispraise of the Dhamma, Saïghassa Avaõõaü Bhasati he speaks in dispraise of the Sangha, Micchàdiññhiko Hoti he is one having false views, Bhikkhunãdåsako Hoti. he is the corrupter of a bhikkhunã (nun).
Anunàsi Kho Bhagavà Imehi Dasahi Aïgehi Samannàgataü Sàmaõeraü Nàsetun’ti. Permitted by the Exalted One is the expulsion of a sàmaõera who has done (any of) these ten things. Anunnàsi Kho Bhagavà Pa¤cahi Aïgehi Samannàgatassa Sàmaõerassa Daõdakammaü Kàtuü. Permitted by the Exalted One is penalty-work for a sàmaõera who has done (any of) the five things.
Katamehi Pancahi? What five? Bhikkhånaü Alàbhàya Parisakkati He endeavours for the non-gain of bhikkhus, (i.e., the deprive them of rightful offerings) Bhikkhånaü Anatthàya Parisakkati he endeavours for the non-benefit of bhikkhus, (i.e., to harm them in various ways) Bhikkhånaü Anàvàsàya Parisakkati he endeavours for the non-residence of bhikkhus, (i.e., to make them leave), Bhikkhu Akkosati Paribhàsati he insults and abuses bhikkhus, Bhikkhå Bhikkhåhi Bhedeti. he causes bhikkhus to divide against bhikkhus.
Anunnàsi Kho Bhagavà Imehi Pa¤cahi Aïgehi Samannàgatassa Sàmaõerassa Daõóakammaü Kàtun’ti Permitted by the Exalted One is penalty-work for a sàmaõera who has done (any of) these five things. With the leading bhikkhu in that assembly all bhikkhus and sàmaõeras make the five-point prostration three times and then leave the temple.
The End of the Morning Chanting
The Evening Chanting
In the main temple or hall while the leading bhikkhu is placing the offerings (candles, incense-sticks and flowers) on the shrine before the Buddha-image, the other bhikkhus should stand or kneel according to whether he is standing up to do this, or kneeling down. When the candles and the incense-sticks have been lighted and the flowers put in their places, the leading bhikkhu will chant the following preliminary Pàli passages of homage phrase by phrase, the assembled bhikkhus repeating them after him.
These preliminary passages are as follows: Arahaü Sammàsambuddho Bhagavà The Exalted One, far from defilements, perfectly Enlightened by himself, Buddhaü Bhagavantaü Abhivàdemi I bow low before the Buddha, the Exalted One. (make the five-point prostration once)
Svàkkhàto Bhagavatà Dhammo The Dhamma well-expounded by the Exalted One, Dhammaü Namassàmi I bow low before the Dhamma (make the five-point prostration once)
Supañipanno Bhagavato Savakasaïgho The Sangha of disciples who have practised well Sanghaü Namàmi I bow low before the Sangha. (make the five-point prostration once)
Yamamha Kho Mayaü Bhagavantaü Saraõaü Gatà We have gone for Refuge to that Exalted One, (Uddissa Pabbajità) Yo No Bhagavà Satthà (gone forth on account of) the Exalted One who is our Teacher, Yassa Ca Mayaü Bhagavato Dhammaü Rocema. and in which Dhamma of the Exalted One we delight.
Imehi Sakkàrehi Taü Bhagavantaü Sasadhammaü Sasavakasaïghaü Abhipåjayàma. With these offerings we worship most highly that Exalted One together with the True Dhamma and the Sangha of disciples. Handadàni Mayantaü Bhagavataü Vàcàya Abhigàyituü Pubbabhàganamakara¤ceva Buddhànussatinayanca Karoma Se): Now let us with speech recite the preliminary passage revering that Exalted One together with the method of recollecting the Buddha:
Namo Tassa Bhagavato Arahato Sammàsambuddhassa (tikkhatuü) Homage to the Exalted One, far from defilements, perfectly Enlightened by himself. (thrice) Taü Kho Pana Bhagavantaü Evaü Kalyàõo Kittisaddo Abbhuggato An excellent report of that Exalted One’s fame has spread, as follows:
Itipi So Bhagavà Arahaü Sammàsambuddho He is indeed the Exalted One, far from defilements, perfectly Enlightened by himself, Vijjàcaraõa-sampanno Sugato Lokavidå fully possesed of wisdom and (excellent) conduct, One who has proceeded by the good way, Knower of worlds, Anuttaro Purisadammasàrathi Satthà Devamanussànaü Buddho Bhagavà’ti. unexcelled Trainer of tamable men, Teacher of deities and men, the Awakened One, He who has arrived at the excellent analytic wisdom.
(Handamayaü Buddhàbhigãtiü Karoma Se): Now let us chant the true praise of the Buddha: Buddhavarahantavaratadiguõabhiyutto in the Buddha are joined such excellent virtues as ‘Arahant’, Suddhàbhi¤àõakaruõàhisamàgatatto purity, supreme knowledge and compassion harmoniously are joined in Him.
Bodhesi Yo Sujanataü Kamalaü Va Såro He, like the sun with lotuses, awakens wise people. Vandàmahaü Tamaraõaü Sirasà Jinendaü I revere with my head the Conqueror Supreme, that Peaceful One. Buddho Yo Sabbapàninaü The Buddha who for beings all Saranaü Khemamuttamaü is the highest refuge, most secure Pañhamànussatiññhànaü Recollecting first that way, Vandàmi Taü Sirenahaü Him with my head do I revere, Buddhassàhasmi Dàso Va I am the Buddha’s servitor, Buddho Me Sàmikissaro the Buddha is my ruler great, Buddho Dukkhassa Ghàtà Ca The Buddha is dukkha’s destroyer Vidhàtà Ca Hitassa Me and the provider of happiness for me
Buddhassàhaü Niyyàdemi To the Buddha do I dedicate Sariranjãvitancidaü this bodily frame and life of mine Vandantohaü Carissàmi I shall fare with reverence Buddhasseva Subodhitaü to the Buddha’s Awakening excellent Natthi Me Saranaü Annaü For me there is no other refuge, Buddho Me Saraõaü Varaü The Buddha truly is my Refuge
Etena Saccavajjena By the speaking of this truth, Vaóóheyyaü Satthusàsane may I grow in the Master’s Way. Buddhaü Me Vandamànena The Buddha being revered by me, Yaü Punnaü Pasutaü Idha whatever punna is here produced Sabbepi Antaràyà Me by the power of that, for me Màhesuü Tassa Tejasà may all dangers never occur. (make the five-point prostration and repeat)
Kàyena Vàcàya Và Cetasà Và By body, by speech and by mind Buddhe Kukammaü Pakataü Mayà Yaü whatever evil kamma has been done by me to the Buddha, Buddho Pañiggaõhàtu Accayantaü Kàlantare Saüvarituü Va Buddhe. may the Buddha accept the whole fault that in future there may be restraint regarding the Buddha.
(Handamayaü Dhammànussatinayaü Karoma Se): Now let us chant the method of recollecting the Dhamma: Svàkkhàto Bhagavatà Dhammo Well-expounded is the Exalted One’s Dhamma, Sandiññhiko Akàliko, Ehipassiko to be seen here-now, beyond time, (inviting one to) come-and-see, Opanayiko Paccattaü Veditabbo Vinnuåhi’ti. leading inwards, to be seen (by) each wise man for himself.
(Handamayaü Dhammàbhigãtiü Karoma Se): Now let us chant the true praise of the Dhamma: Svàkkhatatàdigunayogavasenaseyyo Excellent it is having such qualities as ‘well-expounded’. Yo Maggapàkapariyattivimokkhabhedo It is divided into Path and Fruit, Study and Liberation. Dhammo Kulokapatanà Tadadharidhàri The Dhamma holds him who holds it from falling into evil worlds. Vandàmahaü Tamaharaü Varadhammametaü I revere that true Dhamma, the destroyer of darkness.
Dhammo Yo Sabbapàõinaü The Dhamma which for beings all Saraõaü Khemamuttamaü is the highest Refuge, most secure Dutiyànussatiññhànaü recollecting secondly Vandàmi Taü Sirenahaü that with my head do I revere.
Dhammassàhasmi Dàso va I am the Dhamma’s servitor, Dhammo Me Sàmikissaro the Dhamma is my ruler great, Dhammo Dukkhassa Ghàtà Ca The Dhamma is dukkha’s destroyer Vidhàtà Ca Hitassa Me and provider of happiness for me, Dhammassàhaü Niyyàdemi To the Dhamma do I dedicate
Sarãrinjãvitancidam this bodily frame and life of mine, Vandantohaü Carissàmi I shall fare with reverence Dhammasseva Sudhammatam to the Dhamma’s nature excellent Natthi Me Saraõaü Annam For me there is no other refuge, Dhammo Me Saraõaü Varaü the Dhamma truly is my Refuge Etena Saccavajjena By the speaking of this truth Vaóóheyyaü Satthusàsane may I grow in the Master’s Way.
Dhammaü Me Vandamànena The Dhamma being revered by me, Yaü Punnaü Pasutaü Idha whatever punna is here produced Sabbepi Antaràyà Me by the power of that, for me Mahesuü Tassa Tejasà may all dangers never occur. (make the five-point prostration and repeat):
Kàyena Vàcàya Và Cetasà Và By body, by speech and by mind Dhamme Kukammaü Pakataü Mayà Yaü whatever evil kamma has been done by me to the Dhamma, Dhammo Pañiggaõhàtu Accayantaü Kàlantare Saüvarituü Va Dhamme may the Dhamma accept the whole fault that in future there may be restraint regarding the Dhamma,
(Handamayam Saïghànussatinayaü Karoma Se): Now let us chant the method of recollecting the Sangha: Supañipanno Bhagavato Sàvakasaïgho The Sangha of the Exalted One’s disciples who have practised well, Ujupañipanno Bhagavato Sàvakasaïgho the Sangha of the Exalted One’s disciples who have practised straightly, ¥àyapañipanno Bhagavato Sàvakasaïgho the Sangha of the Exalted One’s disciples who have practised rightly, Sàmãcipañipanno Bhagavato Sàvakasaïgho the Sangha of the Exalted One’s disciples who have practised properly;
Yadidaü Cattàri Purisayugàni Aññhapurisapuggalà that is to say, the four pairs of men, the eight individual persons, Esa Bhagavato Sàvakasaïgho that is the Sangha of the Exalted One’s disciples, âhuneyyo Pàhuneyyo Dakkhiõeyyo Anjalikaraõãyo worthy of gifts, worthy of hospitality, worthy of offerings, who should be respected, Anuttaraü Punnakkhettaü Lokassà ’ti. the incomparable field of punna for the world.
(Handamayaü Saïghàbhigãtiü Karoma Se): Now let us chant the true praise of the Sangha: Saddhammajo Supañipattiguõabhiyutto Born of the Dhamma, that Sangha in which are joined such virtues as ‘having practised well’, Yoññhàbbhidho Ariyapuggalasaïghaseññho foremost, formed of the group of eight Noble persons Sãlàdidhammapavarasayakàyacitto guided in body and mind by excellent morality and other virtues, Vandàmahaü Tamariyàna Gaõaü Susuddhaü I revere that assembly of Ariyas in purity perfected. Saïgho Yo Sabbapàõinaü The Sangha who for beings all
Saraõaü Khemamuttamaü is the highest Refuge, most secure Tatiyànussatiññhànaü Recollecting third this way Vandàmi Taü Sirenahaü them with my head do I revere, Sanghassàhasmi Dàso Va I am the Sangha’s servitor, Sangho Me Sàmikissaro the Sangha is my ruler great, Sangho Dukkhassa Ghàtà Ca The Sangha is dukkha’s destroyer
Vidhàtà Ca Hitassa Me and provider of happiness for me Sanghassàham Niyyàdemi To the Sangha do I dedicate Sarãrinjãvitancidam this bodily frame and life of mine, Vandantohaü Carissàmi I shall fare with reverence Sanghassopañipannataü for the good practice of the Sangha Natthi Me Saranam Annam For me there is no other refuge
Sangho Me Saranam Varam the Sangha truly is my Refuge Etena Saccavajjena By the speaking of this truth Vaóóheyyaü Satthusàsane may I grow in the Master’s Way. Sangham Me Vandamànena The Sangha being revered by me
Yam Punnaü Pasutaü Idha whatever punna is here produced Sabbepi Antaràyà Me by the power of that for me Mahesuü Tassa Tejasà. may all dangers never occur. (make the five-point prostration and repeat):
Kàyena Vàcàya Và Cetasà Va Saïghe Kukammaü Pakatam Mayà Yam By body, by speech and by mind whatever evil kamma has been done by me to the Sangha, Sangho Pañiggaõhàtu Accayantaü Kàlantare Saüvarituü Va Saïghe may the Sangha accept the whole fault that in future there may be restraint regarding the Sangha.
Recollection after using the requisites
(There are times when a bhikkhu forgets or neglects to reflect on the proper use of the requisites at the moment when they are being used. As this is sometimes the case, there is another helpful method laid down to make amends for that forgetfulness or negligence. This is called Atãtapaccavekkhaõa (the reflection after using).
It is as follows): (Handamayaü Atãtapaccavekkhaõapàñhaü Bhaõàma Se): Now let us recite the passage on Recollection after (using the Requisites) Ajja Mayà Apaccavekkhitvà Yaü Cãvaraü Paribhuttaü Whatever robe has been used by me today without recollection, Taü Yàvadeva Sãtassa Pañighàtàya Uõhassa Pañighàtàya Daüsamakasavàtàtapasiriüsapasamphassànaü Pañighàtàya that was only to ward off cold, to ward off heat, to ward off the touch of gadflies, mosquitoes, wind, sun and reptiles, Yàvadeva Hirikopãna Pañicchàdanatthaü only for the purpose of covering the shame (-causing) sexual organs.
Ajja Mayà Apaccavekkhitvà Yo Piõóapàto Paribhutto Whatever almsfood has been used by me without recollection, So Neva Davàya Na Madàya Na it was not for play, nor for intoxication, Maõóanàya Na Vibhåsanàya nor for fattening, nor for beautification, Yàvadeva Imassa Kàyassa òhitiyà only for the continuation and nourishment of
Yàpanàya Vihiüsuparatiyà Brahmacariyànuggahàya this body, for keeping it unharmed, for helping with the brahmacariya, Iti Purànanca Vedanaü Pañihaïkhàmi Navanca Vedanaü Na Uppàdessàmi (thinking) I shall destroy old feeling (of hunger) and not produce new feeling (of overeating, etc.)
Yàtrà Ca Me Bhavissati Anavajjatà Ca Phàsuvihàro Càti. Thus there will be for me freedom from (bodily) troubles and living at ease. Ajja Mayà Apaccavekkhitvà Yaü Senàsanaü Paribhuttaü Whatever lodging has been used by me today without recollection, Taü Yàvadeva Sãtassa Pañighàtàya that was only to ward off cold, Uõhassa Pañighàtàya Daüsamakasavàtàtapasiriüsapasamphassànaü Pañighàtàya to ward off heat, to ward off the touch of gadflies, mosquitoes, wind, sun and reptiles, Yàvadeva Utuparissaya Vinodanaü only for the purpose of removing the dangers
Pañisallànàràmatthaü from weather and for living in seclusion. Ajja Mayà Apaccavekkhitvà Yo Gilànapaccayabhesajjaparikkhàro Paribhutto Whatever supports for the sickmedicines and utensils, have been used by me today without recollection, So Yàvadeva Uppannànaü Veyyàbàdhikànaü Vedanànaü Pañighàtàya they were only to ward off painful feelings that have arisen, Abyàpajjhaparamatayà ’ti. for the maximum freedom from disease.
Suffusion with the Divine Abidings
(There are four states of mind called, the Brahma-vihàra or Divine Abidings, which are recommended for cultivation by Lord Buddha: Loving-kindness (mettà), compassion (karuõà), sympathetic joy (mudità), and equanimity (upekkhà). The first of these is a love or friendliness, (opposed to anger, illwill, dislike, etc.) which is deliberately extended to all other beings. This is called the general or unlimited method of extending loving-kindness to others, in contrast to another way which is specific and directed to one particular person. The general extension of lovingkindness, called Appamannàbhàvanà or the development of the unlimited is given preference in the Buddhasàsana. This latter is developed by the use of the passage given below.
The next virtue, compassion, is the counterpart of loving-kindness. It refers to the desire to help those in any kind of suffering. It is opposed to callousness. The Pàli words for developing karuõà are also given below. The third quality to develop is sympathetic joy, that is, happiness at the happiness of others. This is called mudità and is opposed to envy. For its cultivation there is also a Pàli passage.
Equanimity or upekkhà is the fourth of these virtues. This should be applied when sympathy for the winning side would hurt the feelings of those who have failed or lost. A neutral feeling should be maintained towards both sides, not siding with either party. A Pàli passage, a reflection on kamma and its result, is taught for the development of this quality).
(Handamayaü Brahmavihàrapharaõà Karoma Se): Now let us make the suffusion with the Divine Abidings
(Mettà) Sabbe Sattà All beings Averà Hontu may they be free of enmity, Abyàpajjhà Hontu may they be free from ill-treatment, Anãghà Hontu may they be free from troubles (of body and mind), Sukhã Attànaü Pariharantu may they protect their own happiness. (Karuõà) Sabre Sattà Dukkhà Pamuccantu All beings may they be freed from dukkha.
(Mudità) Sabbe Sattà All beings Mà Laddhasampattito Vigacchantu may they not be parted from the fortune obtained by them.
(Upekkhà) Sabbe Satta All beings Kammassakà are the owners of their kamma, Kammadàyàdà heirs to their kamma, Kammayonã born of their kamma, Kammabandhå related to their kamma, Kammapañisaraõà abide supported by their kamma, Yam Kammam Karissanti whatever kamma they will do, Kalyànaü Và Pàpakaü Va for good or for evil Tassa Dàyàdà Bhavissanti.* of that they will be the heirs.
(The Evening Chanting concludes with the verses for the Dedication of punna composed by King Ràma the Fourth, Mahàmongkut).
Verses for the Dedication of Punna
(Handamayaü Pattidànaü Karoma Se): Now let us make the dedication (of merits): Punnassidàni katassa May the punna made by me Yànannani Katàni Me now or at some other time Tesanca Bhàgino Hontu be shared among all beings here Sattànantàppamàõakà infinite, immeasurable; Ye Piyà Guõavantà Ca those dear to me and virtuous
Mayhaü Màtàpitàdayo as mothers or as fathers are, Diññhà Me Càpyadiññhà Và the seen and the invisible, Anne Majjhattaverino to others neutral, hostile too; Sattà Tiññhanti Lokasmiü beings established in the world. Te Bhummà Catuyonikà upon three planes, four kinds of birth, Pancekacatuvokàrà five, one, or four constituents
Samsarantà Bhavàbhave wandering in realms small and great, Nàtam Ye Pattidànamme my punna-dedication here Anumodantu Te Sayaü having known may they rejoice, Ye Cimam Nappajànanti and those who do not know of this Devà Tesam Nivedayum may deities announce to them.
Mayà Dinnànapunnànaü By rejoicing in this cause, Anumodanahetunà this gift of punna given by me Sabbe Sattà Sadà Hontu may beings all forever live Averà Sukhajãvino a happy life and free from hate, Khemappadanca Pappontu and may they find the Path Secure Tesàsà Sijjhataü Subhà.** and their good wishes all succeed!
With the leading bhikkhu in that assembly all bhikkhus and sàmaõeras make the five-point prostration three times and then leave the temple.
The End of the Evening Chanting
By Somdet Phra Sangharàja Pussadeva of Wat Ràjapratisñhasthita Mahàsãmàràma.