Chanting

[TCTV]

they are monks from , maharashtra ,India.,

the old monk is Maha thera [Senior diciple],
Ven.Satyasheel Maha Thero.

Pali Chanting
imaya dhammanu dhamma patipattiya
1 Buddham pujemi,
2 Dhammam pujemi
3 Sangan pujemi,
Addha imaya patipattiya jati jara maranmha parimuncissami,imina punna kammena mame bala samagamo satan samagamo hotu yava nibbhana pattiya,devo vassatu kalena sassa sampatti hetuca pito bhavatu lokoca raja bhavtu dhammiko

Sabba Paapassa Akaranan..
Kusalassa Upasanpadha..
Sachittha Pariyoodapanam..
Eethan Bhuddhana Saasanan.
Thai Pali Chanting
Namo-kāra-aṭṭhakaṃ
The Homage Octet
Namo arahato sammā-
Sambuddhassa mahesino
Homage to the Great Seer, the Worthy One, Rightly Self-awakened.

Namo uttama-dhammassa
Svākkhātasseva tenidha
Homage to the highest Dhamma, well-taught by him here.

Namo mahā-saṅghassāpi
Visuddha-sīla-diṭṭhino
And homage to the Great Sangha, pure in virtue & view.

Namo omātyāraddhassa
Ratanattayassa sādhukaṃ
Homage to the Triple Gem beginning auspiciously with AUM.

Namo omakātītassa
Tassa vatthuttayassapi
And homage to those three objects that have left base things behind.

Namo-kārappabhāvena
Vigacchantu upaddavā
By the potency of this homage, may misfortunes disappear.

Namo-kārānubhāvena
Suvatthi hotu sabbadā
By the potency of this homage, may there always be well-being.

Namo-kārassa tejena
Vidhimhi homi, tejavā.
By the power of this homage, may success in this ceremony be mine.

Jaya Mangal Gantha

Recital for Blessings and Prosperity on significant occasions

These verses are recited by Buddhist devotees in many Buddhist countries on auspicious occasions such as weddings, house warming ceremonies, felicitations and various kinds of blessing services. Children could be taught to sing the verses to the accompaniment of musical instruments.

These eight verses recall the great events which took place between the Buddha and His powerful opponents, who have tried to kill Him, to humiliate Him and to defeat Him, and how the Buddha overcame all these disturbances calmly and peacefully through the merits of His great virtues; and finally how He converted His opponents into following the righteous way of living. Each verse is based on a beautiful story. One who recites these verses regularly and mindfully following the example given by the Buddha, can overcome many difficulties.

Jaya Mangal Gatha

Pali


English Translation

1


Bahum sahassa mabhi nimmita

sayu dhantam

Giri mekhalam udita ghora

sasena maram

Danadi dhamma vidhina

jitava Munindo

Tam tejasa bhavatu me

jaya mangalani



Creating a thousand hands armed with weapons, Mara was seated on the trumpet­ing, ferocious elephant Girimekhala. Him, together with his army, did the Lord of Sages subdue by means of generosity and other virtues. By the grace of this, may joyous victory be mine

2


Marati reka mabhi

yujjhita sabba ratim

Ghoram pana - lavaka

makkha mathaddha yakkham

Khanti sudanta

vidhina jitava Munindo

Tam tejasa bhavatu me

jaya mangalani



More violent than Mara was the obstinate demon Alavaka, who battled' with the Buddha throughout the night. Him, did the Lord of Sages subdue by means of His patience and self-control. By the grace of this, may joyous victory be mine

3


Nalagirim gaja varam

ati matta bhutam

Davagg cakka

masaniva su darunantam

Mettambu seka

vidhina jitava Munindo

Tam tejasa bhavatu me

jaya mangalani



Nalagiri, the king elephant, highly in­toxicated, was raging like a forest fire and was terrible as a thunderbolt. Sprinkling the

waters of loving-kindness, this ferocious beast, did the Lord of Sages subdue. By the grace of this, may joyous victory be mine

4


Ukkhitta khagga matihattha sudarunantam Dhavanti yojana

pathan-gulimala vantam

Iddhibhi sankhata mano

jitava Munindo

Tam tejasa bhavatu me

jaya mangalani



With lifted sword, for a distance of three leagues did wicked Angulimala run. Him, did the Lord of Sages subdue by His psychic

powers. By the grace of this, may joyous victory be mine.




5


Katvana kattha'

mudaram iva gabbhi niya

Cincaya duttha .

vacanam janakaya majjhe

Santena soma vidhina

jitava Munindo

Tam tejasa bhavatu me

jaya mangalani



Her belly bound with f*g**ts, to simulate the bigness of pregnancy, Cinca, 'with harsh words made foul accusation in the midst of an assemblage. Her did the Lord of Sages subdue by His serene and graceful bearing. By the grace of this, may joyous victory be mine.




6


Saccam vihaya

matisaccaka vada ketum

Vada-bhiropita nanam atiandha bhutam Panna padipa jalito jitava Munindo

Tam tejasa bhavatu me

jaya mangalani



Haughty Saccaka, who ignored truth, was like a banner of controversy; and his vision was blinded by his own disputations. Lighting the lamp of wisdom, him, did the Lord of Sages subdue. By the grace of this, may joyous victory be mine.

7


Nando-pananda

bhujagam vibudham mahiddhim

Puttena thera

bhujagena damapayanto

Iddhupadesa

vidhina jitava Munindo

Tam tejasa bhavatu me

jaya mangalani



The wise and powerful serpent Nandopa­nanda, did the noble Sage subdue by psychic powers through His disciple son - Thera Moggallana. By the grace of this, may joyous victory be mine

8


Duggaha ditthi

bhujagena sudattha hattham

Brahmam visuddhi juti middhi

Baka bhidhanam

Nana gadena vidhina jitava Munindo

Tam. tejasa bhavatu me

jaya mangalani



The pure, radiant, m estic Brahma Baka, whose hand was grievotisly bitten by the snake of tenacious heresies, did the Lord of Sages cure with His Medicine of wisdom. By the grace of this, may joyous victory be mine.

9


Etapi Buddha

jaya mangala attka gatha

Yo vacako dina dine sarate matandi

Hitvana neka

vividhani c'upaddavani

Mokkham sukham

adhi gameyya nam sapanno



The wise one, who daily recites and earnestly remembers these eight verses of joyous victory of the Buddha, will get rid of various misfortunes and gain the bliss of Nibbana.

With all my metta,
Harsha.

[TCTV]

Phụ lục 1 - Cách phát âm Phạn ngữ Pāli

Ngôn ngữ Pāli còn được gọi là Māgadhī là ngôn ngữ của xứ Magadha (Ma Kiệt Ðà). Ðó là một trong những trung tâm Phật Giáo quan trọng bao gồm các địa danh nổi tiếng Vương Xá thành (Rājagaha), Linh Thứu Sơn (Gijjhakūta), Nalanda. Cũng chính tại vương quốc nầy, vua Ajātasattu đã tổ chức Ðại Hội Kết Tập Tam Tạng đầu tiên cách ba tháng sau ngày Phật viên tịch.

Pāli được gọi là Nam Phạn để phân biệt với tiếng Sanskrit là Bắc Phạn. Vào thời Phật trụ thế tiếng Sanskrit là tiếng của giới quí tộc và hàng giáo sĩ Bà la môn mang tính kinh viện và dùng cho nghi lễ theo kinh Veda. Ðức Phật dùng nhiều ngôn ngữ khác nhau và Ngài khuyến khích dùng ngôn ngữ địa phương để diễn đạt chánh pháp. Có lẽ vì tính cách đại chúng và địa dư nên Nam Phạn Pāli được chọn trong lần kết tập kinh điển lần đầu. Thật ra Pāli có nghĩa là điển ngữ hay ngôn ngữ để chép kinh điển.

Ngày nay Nam Phạn Pāli đã trở thành cổ ngữ. Tuy vậy tất cả các quốc gia Phật giáo nguyên thủy đều dùng tiếng Nam Phạn làm tiêu chuẩn cho kinh điển và nghi lễ. Các học giả Tây Phương đầu thế kỷ nầy đã dùng Nam Phạn làm biểu chuẩn cho việc nghiên cứu và giới thiệu Phật học. Hiện đang có những nỗ lực để quốc tế hoá thuật ngữ Phật học từ các ngôn ngữ Sanscrit, Nhật ngữ, Hoa ngữ và tiếng Tây Tạng.

Tiếng Pāli tương đối dễ đọc. Có tất cả 41 mẫu tự gồm 8 nguyên âm và 33 phụ âm.

8 nguyên âm:

a - ā - i - ī - u - ū - e - o

33 phụ âm chia thành 6 nhóm:

k - kh - g - gh - ṅ
c - ch - j - jh - ñ
ṭ - ṭh - ḍ - ḍh - ṇ
t - th - d - dh - n
p - ph - b - bh - m
y - r - l - v - s - h - ḷ - ṃ

Cách đọc nguyên âm

a đọc là ă như há td: anīka (á ni ká)
ā đọc là a như cha td: bālā (ba la)
i đọc là í như tí td: isi (í sí)
ī đọc là i như nghi td: īhā (i ha)
u đọc là ú như tú td: udara (ú đá rá)
ū đọc là u như du td: ūkā (u ka)
e đọc là ê như đê td: eka (ê ká)
o đọc là ô như tô td: okāra (ô ka rá)

Các nguyên âm: ā, ī, ū, e, o phát âm dài Các nguyên âm có phụ âm đi sau phát âm dài; thí dụ: sattha (sát-thá) âm "sát" đọc dài, tunha (tun-há) âm "tun" đọc dài.

Cách đọc phụ âm lưu ý: những phiên âm có gạch nối là những "âm láy" khi phát âm đọc nhanh như "bờ" trong "bờ-há" .

1. Nhóm âm họng .

k đọc là ká như ka ki td: kata (ká tá)
kh đọc là kờ-há như khá td: khaya (khá dá)
g đọc là gá như gỗ td: gati (gá tí)
gh đọc là gờ-há td: ghaṭī (gờ-há ti)
ṅ đọc là ngá như ung td: saṅkā (săng ka)

2. Nhóm nóc giọng

c đọc là chá như cháu td: canda (chanh đá)
ch đọc là chờ-há td: chando (chờ-hanh đô)
j đọc là dzá như dzu td: jāni (dza ní)
jh đọc là dzờ-há td: jhāna (dzờ-ha ná)
ñ đọc là nhá như nhà td: ñāṇa (nha ná)

3. Nhóm âm não (không có âm Việt tương đương) Khi phát âm giống như nhóm âm răng nhưng cong lưỡi lại,dồn hơi lên óc.

ṭ td: ṭaṅka (tăng ká)
ṭh td: ṭhāna (tha ná)
ḍ td: ḍāka (đa ká)
ḍh td: oḍḍha (ốt đơ-há)
ṇ td: iṇa (í ná)

4. Nhóm âm răng

t đọc là tá như tú td: taṭa (tá tá)
th đọc là tờ-há như thứ td: thala (thá lá)
d đọc là đá như đong td: dati (đá tí)
dh đọc là đờ-há td: dhana (đờ-há ná)
n đọc là ná như non td: naga (ná gá)

5. Nhóm âm môi

p đọc là pá như pa-pa td:pajā (pá dza)
ph đọc là pờ-há như phải td:phala (phá lá)
b đọc là bá như báo td: bāhā (ba ha)
bh đọc là bờ-há td: bhaya (bờ-há dá)
m đọc là má như mơ td: mana (má ná)

6. Các phụ âm không thuộc nhóm

y đọc là dá như du td: yoni (dô ní)
r đọc là rá như rõ td: rajani (rá dzá ní]
l đọc là lá như lo td: laya (lá yá)
ḷ đọc là lá td: ḷīyati (li dá tí)
v đọc là quá như qui td: vati (quá tí)
s đọc là sá như sử td: sati (sá tí)
h đọc là há như hổ td: hati (há tí)
ṃ đọc là ăng như băng td: taṃ (tăng)

Cách đọc vần ngược Pāli

k, g trong vần ngược đọc như "c" trong "nam bắc" td: agga (ắc gá), sakka (sắc cá).

ṅ, ṇ, ṃ trong vần ngược đọc như "ng" trong "ngang dọc" td: saṅgha (săng gờ-há), taṇḍa (tăng đá), dhammaṃ (đờ-ham măng).

c, j, ṭ, ḍ, t, d trong vần ngược đọc như "t" trong chữ chén bát (giọng bắc) td: satta (sát tá)

ñ trong vần ngược đọc như "nh" trong "nhanh chóng" td: añña (anh nhá).

n trong vần ngược đọc như "n" trong "than đá" (giọng bắc).

p, b trong vần ngược đọc như "p" trong "áp đảo" thí dụ uppannaṃ (úp pan năng).

l, ḷ trong vần ngược đọc "l" trong all của Anh ngữ. td: virūḷha (quí run há).

s trong vần ngược đọc "s" trong Texas (không có âm Việt tương đương)

y trong ey đọc như "ây" trong "đông tây" td: āhuneyyo (a hú nây dô)

ṅ, ṃ chỉ đi với nguyên âm trong vần ngược, tương đương với NG. thí dụ: taṃ [đọc là tăng]

Một chữ thường thấy xuất xứ từ Bắc phạn là Brahma (phạm chí) đọc là "bờ-ram má". Người học cần nhớ cách phiên âm để tự học chỉ là tương đối, nên học với thầy dạy là tốt nhất. Dưới đây là một bản thí dụ về cách phát âm Phạn ngữ Pāli với phiên âm bài kinh "Dâng Hoa"

Pūjemi buddhaṃ kusumenanena
Pu jê mí bút d-hăng kú sú mê nánê ná
Puññena me tena ca hotu mokkhaṃ
Pun nhê námê tê nácháhô tú mốc khăng
Pupphaṃ milāyāti yathā idaṃ me
Púp phăng mí la da tí dátha í đăm mê
Kāyo tathā yāti vināsabhāvaṃ.
Ka dô tátha da tí quí na sápha quăng

-ooOoo-

Procedures to be a monk



Wat Pho/ Thailand






Pali Thailand Chanting

[TCTV]

Buddhabhivadana

Pali

&

English Translation

Namo Tassa Bhagavato Arahato Samma Sambuddhassa


Honour to Him, the Blessed one, the worthy one, the fully enlightened one

Namo Tassa Bhagavato Arahato Samma Sambuddhassa


Honour to Him, the Blessed one, the worthy one, the fully enlightened one

Namo Tassa Bhagavato Arahato Samma Sambuddhassa


Honour to Him, the Blessed one, the worthy one, the fully enlightened one.

To become a Buddhist one must take refuge in the Buddha, Dhamma and Sangha for one's guidance. All those who are already Buddhists are encouraged to reiterate the accept­ance of this Holy Triple Gem - Buddha, Dhamma and Sangha -- in their daily life.

The Buddha was the holiest, most virtuous, wisest and most spiritually perfect personality who had ever lived on this earth. His Dhamma (doctrine) is the Ultimate Truth about the Universe which explains the real nature of the world and of life as well. The Sangha refers to all the disciples of the Buddha who have attained sainthood (Arahantship). It also refers to the Holy Order of the Buddha, whose members lead the religious life and who are responsible for preserving His original teachings.

By declaring one's willingness to be guided by the Holy Triple Gem one should not be led to think that one will thereby be mentally enslaved. Everyone must have some guidance for his spiritual development; but one must never give up one's right to think freely, intelligently, and respectfully in response to whatever is taught in the name of religion.

Every religion has certain sacred objects of veneration in which its followers are expected to have confidence. It is the fervent acceptance of these sacred objects which awaken the religious impulse in followers and which in turn inspire them to lead a religious life.

Tri Ratana Vandana

Buddham saranam gacchami

I go to the Buddha as my refuge

Dhammam saranam gacchami


I go to the Dhamma as my refuge

Sangham saranam gacchami


I go to the Sangha as my refuge

Dutiyampi Buddham saranam gacchami


For the second time I go to the Buddha as my refuge

Dutiyampi Dhammam saranam gacchami


For the second time I go to the Dhamma as my refuge

Dutiyampi Sangham saranam gacchami


For the second time I go to the Sangha as my refuge

Tatiyampi Buddham saranam gacchami


For the third time I go to the Buddha as my refuge

Tatiyampi Dhammam saranam gacchami


For the third time I go to the Dhamma as my refuge

Tatiyampi Sangham saranam gacchami


For the third time I go to the Sangha as my refuge

[TCTV]

To become a Buddhist one must take refuge in the Buddha, Dhamma and Sangha for one's guidance. All those who are already Buddhists are encouraged to reiterate the accept­ance of this Holy Triple Gem - Buddha, Dhamma and Sangha -- in their daily life.

The Buddha was the holiest, most virtuous, wisest and most spiritually perfect personality who had ever lived on this earth. His Dhamma (doctrine) is the Ultimate Truth about the Universe which explains the real nature of the world and of life as well. The Sangha refers to all the disciples of the Buddha who have attained sainthood (Arahantship). It also refers to the Holy Order of the Buddha, whose members lead the religious life and who are responsible for preserving His original teachings.

By declaring one's willingness to be guided by the Holy Triple Gem one should not be led to think that one will thereby be mentally enslaved. Everyone must have some guidance for his spiritual development; but one must never give up one's right to think freely, intelligently, and respectfully in response to whatever is taught in the name of religion.

Every religion has certain sacred objects of veneration in which its followers are expected to have confidence. It is the fervent acceptance of these sacred objects which awaken the religious impulse in followers and which in turn inspire them to lead a religious life.

Tri Ratana Vandana

Buddham saranam gacchami


I go to the Buddha as my refuge

Dhammam saranam gacchami


I go to the Dhamma as my refuge

Sangham saranam gacchami


I go to the Sangha as my refuge

Dutiyampi Buddham saranam gacchami


For the second time I go to the Buddha as my refuge

Dutiyampi Dhammam saranam gacchami


For the second time I go to the Dhamma as my refuge

Dutiyampi Sangham saranam gacchami


For the second time I go to the Sangha as my refuge

Tatiyampi Buddham saranam gacchami


For the third time I go to the Buddha as my refuge

Tatiyampi Dhammam saranam gacchami


For the third time I go to the Dhamma as my refuge

Tatiyampi Sangham saranam gacchami


For the third time I go to the Sangha as my refuge

[TCTV]

These verses are recited to pay homage to the Triple Gem - Buddha, Dhamma and Sangha. These words explain some of the great qualities and virtues pertaining to the Triple Gem. By reciting these words, one can understand the admirable qualities of the Triple Gem and so develop one's confidence in their intrinsic worth.

The Buddha himself explained these qualities in many of His Suttas. He also advised his followers to recite these words to be mindful of the Buddha, Dhamma and Sangha in times of fear or disturbance, whether arising from external sources or through evil influences so that such disturbances can be vanquished. This is because the Buddha, Dhamma and Sangha are free from all kinds of defilements and hindrances such as greed, anger and ignorance.

Pali

Supatipanno Bhagavato savaka-sangho

Ujupatipanno Bhagavato savaka-sangho

Ñayapatipanno Bhagavato savaka-sangho

Samicipatipanno Bhagavato savaka-sangho

Yadidam cattari purisayugani attha

purisa-puggala, esa Bhagavato savaka-sangho

Ahuneyyo, pahuneyyo, dakkhineyyo,

Anjalikaraniyo, anuttaram punnakkhettam lokassa ti




English Translation

The Sangha of the Blessed One's disciples has entered on the good way; The Sangha of the Blessed One's disciples has entered on the straight way; The Sangha of the Blessed Ones disciples has entered on the right path; The Sangha of the Blessed One's disciples has entered on the proper way; That is to say, the Four Pairs of Men, the Eight Types of Persons; The Sangha of the Blessed One's disciples is fit for gifts, fit for hospitality, fit for offerings and fit for reverential salutation As the incomparable field of merits for the world.


Pali Chantings

Sangham jivitam yava nibbanam

saranam gacchami

Ye ca Sangha atita ca

Ye ca Sangha anagata

Paccuppanna ca ye Sangha

Aham vandami sabbada


English translations
The Sangha of the ages past,

The Sangha that are yet to come,

The Sangha of the present age,

I always pay homage to them.


Pali Chantings

Natthi me saranam annam

Sangho me saranam varam

Etena sacca-vajjena

Hotu me jayamangalam




English translations

No other refuge do I seek;

The Sangha is my matchless refuge;

By the might of this truth,

May joyous victory be mine!



Pali

Uttamangena vandeham

Sangham ca tividhuttamam

Sanghe yo khalito doso

Sangho khamatu tam mamam


English translation

With my bows I humbly worship,

The Sangha triply unrivalled;

If I have done wrong to the Sangha

May the Sangha forgive me.

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Bhavatu sabba mangalam - rakkhantu sabba devatâ
May there be all the auspices, may all the deities protect me;
Sabba Buddhanu bhâvena - sadâ sotthi bhavantu me
By the power of all the Buddhas, may there be blessings to me.

Bhavatu sabba mangalam - rakkhantu sabba devatâ
May there be all the auspices, may all the deities protect me;
Sabba Dhammânu bhâvena - sadâ sotthi bhavantu me
By the power of all the Dhamma, may there be blessings to me.

Bhavatu sabba mangalam - rakkhantu sabba devatâ
May there be all the auspices, may all the deities protect me;
Sabba Sanghanu bhâvena - sadâ sotthi bhavantu me
By the power of all the Sangha, may there be blessings to me.

[TCTV]

The Bodhi Tree, under which the Buddhagained Enlightenment, is an object of veneration to Buddhists. It is commonly known as 'Pipphal' tree and its botanical name is 'Ficus Religiosa'. Even before the Buddha's Enlighten­ment, this tree was long regarded as a holy tree in India.

After His Enlightenment, the Buddha showed His gratitude to this tree by gazing at it fondly from a distance for one whole week upon getting up from His seat of Enlightenment. On another occasion, the Buddha advised His followers to plant a Bodhi tree to represent Him during His absence.

Ever since, the Buddhist world has been vene­rating this sacred tree which represents the Enlightenment of the Master. A firm belief pre­vails among Buddhists that certain power protects and influences the vicinity wherever a Bodhi tree is situated and venerated. Those who fail to grasp the symbolism of such veneration criticize the Buddhist community for being tree worshippers.

Bodhi Vandana

Pali


Yassa mule nisinnova
Sabbari vijayam aka
Patto sabbannu-tam sattha
Vande tam Bodhi padapam

English Translation

Seated at whose base the Teacher overcame all foes, attaining Omniscience, that very Bodhi- Tree do I venerate


Ime ete maha Bodhi
Loka nathena pujita
Ahampi te namassami
Bodhi Raja namatthu te
This great tree of Enlightenment, the Lord of I the world reverenced, I too shall salute you. May there be homage to you, 0 great Bodhi.

With all my metta,
Harsha.

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Few word's of Loving Kindness , thought of sharing to all my friends.

THE DISCOURSE ON LOVING-KINDNESS

Metta Sutta

Some 500 monks who went into the jungle to practice meditation were disturbed and frightened by animals and social people, where­upon they returned and reported the matter to the Buddha. The Buddha then advised the monks to go back to the same place but armed with the sword of Metta (Loving-kindness) for their protection. The Buddha then delivered this Sutta to teach them how to practice this loving-kindness.

The monks returned to the jungle and radiated their loving-kindness to animals and social people and there­after they continued with their meditation without any hindrance. These same animals and social sprits who had earlier created disturbances, later repented and paid their respects to the monks.

This is, therefore, an important Sutta for the devotees to recite to radiate their loving-kindness to every living being. By doing so they can overcome any disturbances, find peace and happiness for themselves and help others to live peacefully by practicing this great virtue.

Pali

Karaniya mattha-kusalena Yantam santam padam abhi-samecca Sakko uju ca suju ca Suvaco cassa mudu anatimani
English Translation

He who is skilled in what is good.And who wishes to attain that state of calm.Should act thus. He should be able, upright,Obedient, gentle and humble.
2
Santussako ca subharo ca
Appa-kicco ca sallahuka-vutti
Santindriyo ca nipako ca
Appa-gabbho kulesu ananu giddho

English
Contented, easily supportable with few duties,
Of right livelihood, controlled in senses,
Discreet, not imprudent, Not to be greedily attached to families 3
Naca khuddham samacare kinci
Yena vinnu pare upava-deyyum
Sukhino va khemino hontu
Sabbe satta bhavantu sukhi-tatta
English
He should not commit any slight wrong
Such that other wise men might censure him.
And he should think:

May all beings be happy and secure;
May their hearts be happy!

4
Ye keci pana bhu-tatthi
Tasava thavara va anava sesa
Digha va ye mahanta va
Majjhima rassa kanuka thula

English
- Whatever living beings there are —
Feeble or strong, long, stout or medium,
Short, small or large, seen or unseen,
5
Dittha va yeva addittha
Ye ca dure vasanti avidure
Bhuta va sambhavesi va
Sabbe satta bhavantu sukhi-tatta
English
Those dwelling far or near, Those who are born and those who are to be born
May all beings, without exception,
Be happy-minded.
6.Na paro param nikubbetha
Nati-mannetha katthaci nam kanci
Byaro-sana patigha-sanna
Nanna-mannassa dukkha-miccheyya

English

Let no one neither deceive another Nor despise any person whatever in any place, Either in anger or in ill will, Let one not wish any harm to another.


7
Mata yatha niyam puttam
Ayusa eka-putta-manu rakkhe
Evampi sabba-bhutesu
Manasam-bhavaye apari-manam

English
Just as a mother would protect her only child
Even at her own life's risk, So let him cultivate
A boundless heart towards all beings.


8
Mettanca sabba lokasmin
Manasam-bhavaye apari-manam
Uddham adho ca tiriyanca
Asam-badham averam asa-pattam

English
Let his heart of boundless love
Pervade the whole world above,
Below and across; with no obstruction,
No hatred and no enmity.

9.Tittham caram nisinno va
Sayano va yava tassa vigata middho
Etam satim adhittheyya
Brahma metam viharam idha-mahu

English
Whether he stands, walks, sits or lies down;
As long as he is awake,
He should develop this mindfulness.
This, they say is Divine Abiding here.


10
Ditthinca anupa gamma silava
Dassa-nena sampanno
Kamesu vineyya gedham
Nahi jatu gabbha seyyam punaretiti

English
Not falling into views, Being virtuous and endowed with insight, He gives up attachment to sense-desires. Truly, he does not come again to be conceived in a womb.

11
Etena sacca vajjena
Sotthi me hotu sabbada
- By the firm determination of this truth

May I ever be well.

With all my metta.,
Harsha.

[huule]

PANCHA SILA

(FIVE PERCEPTS)

The following precepts are recited and observed by every Buddhist the first thing in the morning and the last thing at night. These precepts are also recited before the com­mencement of all Buddhist meetings, gather­ings and rituals. By reciting these before the commencement of any meeting or activity, Buddhists are reminded to observe these principles and to purify their minds while carrying out their responsibilities.

Buddhists do not regard these precepts as commandments but observe them voluntarily. At the same time, they do not believe that there will be divine punishment for those who do not follow the precepts; although those who violate these universal principles have to face the conse­quences according to the natural laws of cause and effect. Every Buddhist must remember these noble precepts in his daily life and try to live up to them.

If Buddhists adjust their way of life according to these five precepts, they can, on the one hand, live happily and peacefully in this world, and on the other hand, help others to live likewise. To observe the precepts is like putting up a fence to protect one's house against robbers. A person without virtue not only endangers himself / herself but also others around him.

These precepts indicate the five arterial directions in which a Buddhist has to exercise his self-control. Thus the first rule calls upon him to con­trol the passion of anger, the second to control the desire for material possessions, the third to control the lust of the flesh, the fourth to control cowardice and malevolence (the causes of untruthfulness) and the fifth to control the craving for unwholesome excitement.

The practice of precepts helps one to cultivate five ennobling virtues which correspond to each of the precepts. The first is the cultivation of compassion; the second, generosity and non­attachment; the third, contentment; the fourth truthfulness; and the fiftn, mindfulness and clarity of the mind.

Every Buddhist should observe these five pre­cepts in order to elevate himself morally and spiritually. Morality is the first step in the path towards eternal bliss. It is the basic spiritual foundation. Without this base, there can be no human progress and spiritual advancement.

After establishing the moral foundation, a person can proceed to develop his mind and wisdom. This practice will lead him from the lower levels to the progressively higher levels of mental development, and finally, to the summit of all attainments - Enlightenment.




3. Pancha Sila

1


Panatipata veramani sikkhapadam samadiyami


I take the percept to abstain from destroying living beings

2


Adinnadana veramani sikkhapadam samadiyami


I take the percept to abstain from taking things not given

3


Kamesu micchacara veramani sikkhapadam Samadiyami


I take the percept to abstain from sexual misconduct

4


Musavada veramani sikkhapadam samadiyami


I take the percept to abstain from false speech

5


Sura-meraya-majja-pamadatthana veramani

sikkhapadam samadiyami


I take the percept to abstain from taking anything that causes intoxication or heedlessness

With metta,
Harsha.

[huule]

Mangala Sutta

The Buddha uttered the following Sutta to explain the attainment of real blessing. The Mangala Sutta itself tells us of the background the significance of this famous discourse. The Buddha clarified the doubts of the Devas (gods) when they wanted to know what constituted a real blessing. In the Buddhist sense a 'blessing' is not something which is given by a divine "being, but a state of Well-being which arises within oneself when one lives righteously, maintains human dignity, and creates a healthy environment.

It is customary to recite this Sutta on auspi­cious occasions. This Sutta is not just for recital, Devotees must also understand its meaning and put its principles into practice. It is by practicing the advice given in this Sutta that one can receive 'blessings'. Here, we find the ethical, moral and spiritual teachings of the Master for the guidance of devotees. The discourse tells us that the Buddha's teachings are not conformed to the philo­sophical and psychological aspects of the religion but extends to the field of social service and the cultivation of self-discipline. Since these verses are supposed to be the original words of the Buddha, Buddhist devotees have high respect for and confidence in them. Mangala Sutta

Pali
1
Evam me sutam
Ekam samayam bhagava
Savatthiyam viharati Jetavane
Anatha-pindikassa arame
Atha kho annatara devata
Abhikkantaya rattiya abhikkanta vanna
Kevala kappam Jetavanam Obhasetva
Yena bhagava tenupasam-kami
Upasam kamitva bhagavantam
Abhivadetva ekamantam atthasi
Ekamantam thita kho sa devata
Bhagavantam gathaya ajjhabhasi

English Translation

Thus I have heard.

On one occasion the Blessed One, was dwelling at the monastery of Anathapindika in Jeta's Grove near Savatthi. When the night was far spent, a certain deity whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Blessed One, and drawing near, respectfully saluted and stood at one side. Standing thus, he addressed the Blessed One in verse

Pali
2
Bahu deva manussa ca
Mangalani acintayum
Akankha-mana sotthanam
Bruhi mangala muttamam

English Translation
Many deities and men, yearning after good, have pondered on Blessings.

Pray, tell me the Supreme Blessing


Pali
3
Asevana ca balanam
Panditianan ca sevana
Puja ca puja-niyanam
Etam mangala muttamam




English Translation
Not to follow or associate with fools, to associate with the wise, and honour those who are worthy of honour. This is the Supreme Blessing.

Pali
4
Patirupa-desa vilso ca
Pubbe ca kata-punnata
Atta samma panidhi ca
Etam mangala muttamam

English Translation
To reside in a suitable locality,
to have done meritorious actions in the past, and to have set oneself on the right course (towards emancipation). This is the Supreme Blessing.

5
Bahu saccanca sippanca
Vinago ca susikkhito
Subhasita ca ya vaca
Etam mangala muttamam

English translation
Vast learning, perfect handicraft, a highly trained discipline and pleasant speech.

This is the Supreme Blessing


6
Mata pitu upatthanam
Putta darassa sangaho
Anakula ca kammanta
Etam mangala muttamam

English Translation
The support of father and mother, . the cherishing of wife and children and peaceful occupations. This is the Supreme Blessing.

7
Danam ca dhamma-cariya ca
Natakananca sangaho
Anavajjani kammani
Etam mangala muttamam

English translation
Liberality, righteous conduct, the helping of relatives and blameless actions.

This is the Supreme Blessing.

8
Arati virati papa
Majja-pana ca sannamo
Appa-mado ca dhammesu
Etam mangala muttamam

To cease and abstain from evil, forbearance with respect to intoxicants and steadfastness in virtue. This is the Supreme Blessing.

9
Garavo ca nivato ca
Santutthi ca katannuta
Kalena dhamma savanam
Etam mangala muttamam

English translation
Reverence, humility, contentment, gratitude and opportune hearing of the Dhamma. This is the Supreme Blessing.

10
Khanti ca Sovacassata,
Samana nanca dassanam
Kalena dhamma sakaccha
Etam mangala muttamam

English
Patience, obedience, sight of the Samanas (holy men)

and religious discussions at due season. This is the Supreme Blessing.

11
Tapo ca brahma cariyaca
Ariya saccana dassanam
Nibbana sacchi kiriyaca
Etam mangala muttamam

English
Self-control, pure life, perception of the Noble Truths and the realization of Nibbana. This is the Supreme Blessing.

12
Putthassa Ioka dhammehi
Cittam yassa na kampati
Asokam virajam khemam
Etam mangala muttamam

English
He whose mind does not flutter, by contact with worldly contingencies, sorrow less, stainless and secure.

This is the Supreme Blessing. 13
Eta-disani katvana
Sabbattha maparajita
Sabbattha sotthim gacchanti
Tam tesam mangala-muttamamti

To them, fulfilling matters such as these, everywhere invincible, in every way moving happily.

These are the Supreme Blessings.

[huule]

he following verses are recited when making offerings of lights, flowers, food, fruit juice and incense, etc. The offering of these things in the name of the Buddha is yet another practice, the meaning of which some people fail to understand. Offering of such things to a holy man is in fact an oriental custom. Even during the Buddha's time, it was customary among Indian people to carry some flowers when­ever they visited a holy man. This is only done as a mark of respect.

Devout Buddhists likewise always offer some­thing in the name of the Buddha, Dhamma and Sangha. This symbolic act gives them a sense of happiness, peace and relief. At the same time, understanding Buddhists often use the same offerings as objects of their meditation. They are fully aware that these physical objects are simply representations of things spiritual.

The flame of the candle or oil lamp and the flowers could each be compared to the physical body or life. The offering of light symbolises the dispelling of darkness or ignorance through light. The existence of the flame and its brightness, the beauty of the flowers, the aroma of incense and the final fading away of such brightness and beauty only manifest their impermanence; hence all these natural phenomena could be taken up as suitable objects for meditation. The flowers on the altar represent one of the most beautiful and yet one of the most transient of the forms of nature.

These offerings symbolise meritorious deeds because of the wholesome and devout mental states they induce. Therefore, time spent in a shrine room in offering some of these articles and reciting some verses is not at all wasted. The devotees' pious acts have the effect of pleasing themselves and calming the mind.

It is good to start our daily work after offering some of these objects to the Buddha as a mark of respect to the holy religious teacher who has shown us the Correct Path for our peace, happi­ness and salvation.

However, Buddhists should not be satisfied by simply offering something in the name of the Buddha and reciting in a parrot-fashion some verses or Suttas thinking that their duty has been done. To become good Buddhists they have to do something more; they have to correct themselves by following the Buddha's advice. Try to gain more knowledge and understanding through His Teaching. One should not think that by just offering something to the Buddha one's wrong­-doings can be eradicated. The real homage to the Lord Buddha by the common man is following the five percept and following the path of Vipassana (Meditation) so that every one can achieve Arihantship / Nibbana.

Offering of Flowers

Vanna-gandha-gunopetam

Etam kusuma santatim

Pujayami munindassa

Siri pada-saroruhe




This mass of flowers fresh hued, fragrant and choice, I offer at the sacred lotus-like feet of the Noble Sage.

Pujemi Buddham kusumena nena

Punnena metena ca hotu mokkham

Puppham milayati yatha idam me

Kayo tatha yati vinasa-bhavam


I worship the Buddha with these flowers;

May this virtue be helpful for my emancipation;

Just as these flowers fade, our body will undergo decay.

With Metta,
Harsha.