This document contains Pali chanting and prayers used in Buddhist ceremonies. It begins with an introduction describing the purposes of chanting in Buddhism, such as remembering the Buddha's teachings and concentrating the mind. The document then provides the full text of several chants and prayers, including dedications of offerings, praise for the Buddha, Dhamma, and Sangha, and reflections on impermanence, non-self, and ending suffering. The chants are meant to be recited by monks, novices, and laypeople during morning ceremonies.
main intention of this presentation to know our ancient culture and science in those days...and how to use that science of sound in this present generation.
Playlist of the whole course "Philosophy of Self-realization" you can watch on YouTube in the playlist https://www.youtube.com/playlist?list=PL_8pA-mTWL8XqTYg8V25cLYPybasbrNHr
Thank you
Playlist of the whole course "Philosophy of Self-realization" you can watch on YouTube in the playlist https://www.youtube.com/playlist?list=PL_8pA-mTWL8XqTYg8V25cLYPybasbrNHr
Thank you
main intention of this presentation to know our ancient culture and science in those days...and how to use that science of sound in this present generation.
Playlist of the whole course "Philosophy of Self-realization" you can watch on YouTube in the playlist https://www.youtube.com/playlist?list=PL_8pA-mTWL8XqTYg8V25cLYPybasbrNHr
Thank you
Playlist of the whole course "Philosophy of Self-realization" you can watch on YouTube in the playlist https://www.youtube.com/playlist?list=PL_8pA-mTWL8XqTYg8V25cLYPybasbrNHr
Thank you
The enclosed presentation has highlights from Gayatri Mahavigyaan and SuperScience of Gayatri and is a short explanation of the Importance of Navratri. The presentation also has slides on HOW TO DO GAYATRI ANUSTHAAN during NAVRATRI.
Existence is Bliss. It is Bliss Supreme. In this very life we can realize the Supreme Bliss which is our own true nature. One who realizes the Supreme Bliss becomes immortal in this very life. We are indeed fortunate to have the gift of Taittiriya Upanishad from Krishna Yajurveda. It describes the Nature of Supreme Realization in a very lucid way.
Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the si...DudjomBuddhistAssociation
Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the similarities and differences for mahayana and vajrayana buddhism- the significance of the guru-by vajra master yeshe thaye
Yoga as a way of life.In this book, Patanjali Yoga Sutras, we bring together selected sutras from this text. The objective of the book is to create interest in the seeker to study further and pursue the scientific path of Yoga for union with the Source. May this benefit all those who are hungry for the union with the Source. May their thirst get quenched by an introduction to Patanjali Yoga sutras as provided in this book. Unknowingly or knowingly we are craving for that union which alone can give us eternal peace and bliss. Once we understand the science of consciousness, we can make yoga our way of life. The four aspects of Yoga are called karma yoga- path of action for union, bhakti yoga – path of love for union, jnana yoga – path of knowledge for union and raja yoga – royal path for union. We can make yoga as our way of living!
In learning how to manage the mind, it is important to understand the nature of the mind, otherwise known as consciousness, and how it arises.
The Buddha taught that consciousness is not something permanent that always exists. Consciousness is something that arises at each of the internal sense bases (ayatana) dependent on causes and conditions, and passes away when the causes and conditions cease.(The six internal sense bases are the eye, ear, nose, tongue, body, and mind.)
For example, eye consciousness arises dependent on the eyeand visual form. We can use a simple metaphor to illustrate this mechanism. Think of the eye as the head of a matchstick, form as the side of a matchbox. Eye-consciousness is like the flame that results when the head of the matchstick strikes the side of the matchbox, or when the eye and visual form strike each other. The meeting of the three – eye, form, and eye-consciousness – is what is known as “contact” (phassa). With contact as condition, feeling (vedana) arises. With feeling as condition, craving (tanha) arises. This is how suffering originates.
The key point to understand is that consciousness (vinnana or citta) and the mental factors or mental concomitants (cetasika) which arise with it, are the result of the meeting of internal sense bases and sensory stimuli or input(also known as external sense bases). Thus, it is possible to influence or “manage” the mind by managing the sensory input it receives.
Another essential principle to remember is that a wholesome mind, ie. a mind with wholesome mental factors, cannot arise at the same time as an unwholesome mind, that is, a mind with unwholesome metal factors. At any one time, the mind can either be wholesome or unwholesome.
It is thus important to create the causes for the wholesome mind to arise as often as possible because otherwise the unwholesome mind will arise.
The enclosed presentation has highlights from Gayatri Mahavigyaan and SuperScience of Gayatri and is a short explanation of the Importance of Navratri. The presentation also has slides on HOW TO DO GAYATRI ANUSTHAAN during NAVRATRI.
Existence is Bliss. It is Bliss Supreme. In this very life we can realize the Supreme Bliss which is our own true nature. One who realizes the Supreme Bliss becomes immortal in this very life. We are indeed fortunate to have the gift of Taittiriya Upanishad from Krishna Yajurveda. It describes the Nature of Supreme Realization in a very lucid way.
Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the si...DudjomBuddhistAssociation
Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the similarities and differences for mahayana and vajrayana buddhism- the significance of the guru-by vajra master yeshe thaye
Yoga as a way of life.In this book, Patanjali Yoga Sutras, we bring together selected sutras from this text. The objective of the book is to create interest in the seeker to study further and pursue the scientific path of Yoga for union with the Source. May this benefit all those who are hungry for the union with the Source. May their thirst get quenched by an introduction to Patanjali Yoga sutras as provided in this book. Unknowingly or knowingly we are craving for that union which alone can give us eternal peace and bliss. Once we understand the science of consciousness, we can make yoga our way of life. The four aspects of Yoga are called karma yoga- path of action for union, bhakti yoga – path of love for union, jnana yoga – path of knowledge for union and raja yoga – royal path for union. We can make yoga as our way of living!
In learning how to manage the mind, it is important to understand the nature of the mind, otherwise known as consciousness, and how it arises.
The Buddha taught that consciousness is not something permanent that always exists. Consciousness is something that arises at each of the internal sense bases (ayatana) dependent on causes and conditions, and passes away when the causes and conditions cease.(The six internal sense bases are the eye, ear, nose, tongue, body, and mind.)
For example, eye consciousness arises dependent on the eyeand visual form. We can use a simple metaphor to illustrate this mechanism. Think of the eye as the head of a matchstick, form as the side of a matchbox. Eye-consciousness is like the flame that results when the head of the matchstick strikes the side of the matchbox, or when the eye and visual form strike each other. The meeting of the three – eye, form, and eye-consciousness – is what is known as “contact” (phassa). With contact as condition, feeling (vedana) arises. With feeling as condition, craving (tanha) arises. This is how suffering originates.
The key point to understand is that consciousness (vinnana or citta) and the mental factors or mental concomitants (cetasika) which arise with it, are the result of the meeting of internal sense bases and sensory stimuli or input(also known as external sense bases). Thus, it is possible to influence or “manage” the mind by managing the sensory input it receives.
Another essential principle to remember is that a wholesome mind, ie. a mind with wholesome mental factors, cannot arise at the same time as an unwholesome mind, that is, a mind with unwholesome metal factors. At any one time, the mind can either be wholesome or unwholesome.
It is thus important to create the causes for the wholesome mind to arise as often as possible because otherwise the unwholesome mind will arise.
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Thānissaro Bhikkhu
These extemporaneous talks were delivered to the monks living at Ajaan Maha Boowa’s monastery. The talks in this collection all deal with the practice of meditation, and particularly with the development of wisdom. In these talks, Ajaan Maha Boowa often recounts conversations with his teacher, Ajaan Mun, which reveal the power and depth of Ajaan Mun’s teachings and of the teachings of the Forest Tradition in general.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
Guru Yoga Practice presents highly valued Buddhist
Meditation Techniques to develop universal knowledge and
Love, to attain Peace and to purify the mind.
Table of Contents Title PageWELCOMETHE VAJRA.docxdeanmtaylor1545
Table of Contents
Title Page
WELCOME
THE VAJRACCHEDIKA PRAJÑAPARAMITA SUTRA
COMMENTARIES
PART ONE - THE DIALECTICS OF
PRAJÑAPARAMITA
Chapter 1 - THE SETTING
Chapter 2 - SUBHUTI’S QUESTION
Chapter 3 - THE FIRST FLASH OF LIGHTNING
Chapter 4 - THE GREATEST GIFT
Chapter 5 - SIGNLESSNESS
PART TWO - THE LANGUAGE OF
NONATTACHMENT
Chapter 6 - A ROSE IS NOT A ROSE
Chapter 7 - ENTERING THE OCEAN OF REALITY
Chapter 8 - NONATTACHMENT
PART THREE - THE ANSWER IS IN
THE QUESTION
Chapter 9 - DWELLING IN PEACE
Chapter 10 - CREATING A FORMLESS PURE
LAND
Chapter 11 - THE SAND IN THE GANGES
Chapter 12 - EVERY LAND IS A HOLY LAND
Chapter 13 - THE DIAMOND THAT CUTS
THROUGH ILLUSION
Chapter 14 - ABIDING IN NON-ABIDING
Chapter 15 - GREAT DETERMINATION
Chapter 16 - THE LAST EPOCH
Chapter 17 - THE ANSWER IS IN THE QUESTION
PART FOUR - MOUNTAINS AND
RIVERS ARE OUR OWN BODY
Chapter 18 - REALITY IS A STEADILY FLOWING
STREAM
Chapter 19 - GREAT HAPPINESS
Chapter 20 - THIRTY-TWO MARKS
Chapter 21 - INSIGHT-LIFE
Chapter 22 - THE SUNFLOWER
Chapter 23 - THE MOON IS JUST THE MOON
Chapter 24 - THE MOST VIRTUOUS ACT
Chapter 25 - ORGANIC LOVE
Chapter 26 - A BASKET FILLED WITH WORDS
Chapter 27 - NOT CUT OFF FROM LIFE
Chapter 28 - VIRTUE AND HAPPINESS
Chapter 29 - NEITHER COMING NOR GOING
Chapter 30 - THE INDESCRIBABLE NATURE OF
ALL THINGS
Chapter 31 - TORTOISE HAIR AND RABBIT
HORNS
Chapter 32 - TEACHING THE DHARMA
CONCLUSION
Copyright Page
WELCOME
WELCOME
BROTHERS AND SISTERS, please read The Diamond
That Cuts through Illusion with a serene mind, a mind
free from views. It’s the basic sutra for the practice of
meditation. Late at night, it’s a pleasure to recite the
Diamond Sutra alone, in complete silence. The sutra is
so deep and wonderful. It has its own language. The
first Western scholars who obtained the text thought it
was talking nonsense. Its language seems mysterious,
but when you look deeply, you can understand.
Don’t rush into the commentaries or you may be
unduly influenced by them. Please read the sutra first.
You may see things that no commentator has seen. You
can read as if you were chanting, using your clear body
and mind to be in touch with the words. Try to
understand the sutra from your own experiences and
your own suffering. It is helpful to ask, “Do these
teachings of the Buddha have anything to do with my
daily life?” Abstract ideas can be beautiful, but if they
have nothing to do with our life, of what use are they?
So please ask, “Do the words have anything to do with
eating a meal, drinking tea, cutting wood, or carrying
water?”
The sutra’s full name is The Diamond That Cuts
through Illusion, Vajracchedika Prajñaparamita in
Sanskrit. Vajracchedika means “the diamond that cuts
through afflictions, ignorance, delusion, or illusion.” In
China and Vietnam, people generally call it the Diamond
Sutra, emphasizing the word “diamond,” but, in fact,
the phrase “cutting through” is the most important.
Prajñaparamita means “per.
Table of Contents Title PageWELCOMETHE VAJRA.docxperryk1
Table of Contents
Title Page
WELCOME
THE VAJRACCHEDIKA PRAJÑAPARAMITA SUTRA
COMMENTARIES
PART ONE - THE DIALECTICS OF
PRAJÑAPARAMITA
Chapter 1 - THE SETTING
Chapter 2 - SUBHUTI’S QUESTION
Chapter 3 - THE FIRST FLASH OF LIGHTNING
Chapter 4 - THE GREATEST GIFT
Chapter 5 - SIGNLESSNESS
PART TWO - THE LANGUAGE OF
NONATTACHMENT
Chapter 6 - A ROSE IS NOT A ROSE
Chapter 7 - ENTERING THE OCEAN OF REALITY
Chapter 8 - NONATTACHMENT
PART THREE - THE ANSWER IS IN
THE QUESTION
Chapter 9 - DWELLING IN PEACE
Chapter 10 - CREATING A FORMLESS PURE
LAND
Chapter 11 - THE SAND IN THE GANGES
Chapter 12 - EVERY LAND IS A HOLY LAND
Chapter 13 - THE DIAMOND THAT CUTS
THROUGH ILLUSION
Chapter 14 - ABIDING IN NON-ABIDING
Chapter 15 - GREAT DETERMINATION
Chapter 16 - THE LAST EPOCH
Chapter 17 - THE ANSWER IS IN THE QUESTION
PART FOUR - MOUNTAINS AND
RIVERS ARE OUR OWN BODY
Chapter 18 - REALITY IS A STEADILY FLOWING
STREAM
Chapter 19 - GREAT HAPPINESS
Chapter 20 - THIRTY-TWO MARKS
Chapter 21 - INSIGHT-LIFE
Chapter 22 - THE SUNFLOWER
Chapter 23 - THE MOON IS JUST THE MOON
Chapter 24 - THE MOST VIRTUOUS ACT
Chapter 25 - ORGANIC LOVE
Chapter 26 - A BASKET FILLED WITH WORDS
Chapter 27 - NOT CUT OFF FROM LIFE
Chapter 28 - VIRTUE AND HAPPINESS
Chapter 29 - NEITHER COMING NOR GOING
Chapter 30 - THE INDESCRIBABLE NATURE OF
ALL THINGS
Chapter 31 - TORTOISE HAIR AND RABBIT
HORNS
Chapter 32 - TEACHING THE DHARMA
CONCLUSION
Copyright Page
WELCOME
WELCOME
BROTHERS AND SISTERS, please read The Diamond
That Cuts through Illusion with a serene mind, a mind
free from views. It’s the basic sutra for the practice of
meditation. Late at night, it’s a pleasure to recite the
Diamond Sutra alone, in complete silence. The sutra is
so deep and wonderful. It has its own language. The
first Western scholars who obtained the text thought it
was talking nonsense. Its language seems mysterious,
but when you look deeply, you can understand.
Don’t rush into the commentaries or you may be
unduly influenced by them. Please read the sutra first.
You may see things that no commentator has seen. You
can read as if you were chanting, using your clear body
and mind to be in touch with the words. Try to
understand the sutra from your own experiences and
your own suffering. It is helpful to ask, “Do these
teachings of the Buddha have anything to do with my
daily life?” Abstract ideas can be beautiful, but if they
have nothing to do with our life, of what use are they?
So please ask, “Do the words have anything to do with
eating a meal, drinking tea, cutting wood, or carrying
water?”
The sutra’s full name is The Diamond That Cuts
through Illusion, Vajracchedika Prajñaparamita in
Sanskrit. Vajracchedika means “the diamond that cuts
through afflictions, ignorance, delusion, or illusion.” In
China and Vietnam, people generally call it the Diamond
Sutra, emphasizing the word “diamond,” but, in fact,
the phrase “cutting through” is the most important.
Prajñaparamita means “per.
Complete Works of Swami Vivekananda Raja yoga chapter 8 Raja Yoga In BriefRavi Ramakrishnan
Swami Vivekananda (12 January 1863 – 4 July 1902), born Narendranath Datta, was an Indian Hindu monk, a chief disciple of the 19th-century Indian mystic Ramakrishna. He was a key figure in the introduction of the Indian philosophies of Vedanta and Yoga to the Western world and is credited with raising interfaith awareness, bringing Hinduism to the status of a major world religion during the late 19th century He was a major force in the revival of Hinduism in India, and contributed to the concept of nationalism in colonial India. Vivekananda founded the Ramakrishna Math and the Ramakrishna Mission. He is perhaps best known for his speech which began, "Sisters and brothers of America ...,"in which he introduced Hinduism at the Parliament of the World's Religions in Chicago in 1893.
Born into an aristocratic Bengali family of Calcutta, Vivekananda was inclined towards spirituality. He was influenced by his Guru, Ramakrishna Deva, from whom he learnt that all living beings were an embodiment of the divine self; therefore, service to God could be rendered by service to mankind. After Ramakrishna's death, Vivekananda toured the Indian subcontinent extensively and acquired first-hand knowledge of the conditions prevailing in British India. He later travelled to the United States, representing India at the 1893 Parliament of the World Religions. Vivekananda conducted hundreds of public and private lectures and classes, disseminating tenets of Hindu philosophy in the United States, England and Europe. In India, Vivekananda is regarded as a patriotic saint and his birthday is celebrated in India as National Youth Day.
Heartfulness Magazine - December 2018 (Volume 3, Issue 12)heartfulness
A few thousand years back, the great sage Patanjali gave us the eight limbs of Ashtanga Yoga. In this Collectors’ Edition, Daaji explores these eight limbs in the light of modern-day yogic practices. He shows us how to integrate inner spiritual practices with living in the world and refining our personality, so as to create skill in action. He also explores the ancient classification of Karma, Jnana and Bhakti Yoga in modern times. We hope this significant compilation will bring to light the possibilities Yoga offers. See you again in the New Year!
By: Ajaan Mahā Boowa Ñānasampanno
Translated by: Thānissaro Bhikkhu
This collection of talks was originally given for the benefit of a lay disciple who had come to Ajaan Maha Boowa’s monastery to receive his guidance as she faced her approaching death from bone marrow cancer. These talks offer important lessons about how to learn from pain, illness and death, by seeing through to their ultimate nature and detaching the mind from the suffering associated with them.
“The Gift of Dhamma Excels All Other Gifts”
—The Lord Buddha
Dhamma should not be sold like goods in the market place.
Permission to reproduce this publication in any way for free distribution,as a gift of Dhamma, is hereby granted and
no further permission need be obtained.
Reproduction in any way for commercial gain is strictly prohibited.
Mandukya Upanishad does not talk about trust or belief in God; rather addresses one’s day to day experience of waking, dreaming and deep sleep and explains the truth based on an experience which is common to all. Thanks to its universal nature, anybody anywhere in the world can appreciate the beauty and the essence of this Upanishad. On the lighter side, since it comprises of only twelve shlokas, it is apt for modern day culture of instant gratification and can be called ‘Self-realization in twelve minutes’.
Through the explanation of the Omkara, this Upanishad bridges the gap between the known and the unknown states of consciousness.
It explains Omkara Upasana or the method of contemplating on Omkara.
1. 1
Preface
One of the most important activities in Buddhist ceremony is chanting, it serves
the various purposes. It is a means whereby the Buddhists bear in mind the teachings of
Lord Buddha. When recited the Pali chanting properly, the result is and effect of
concentrating the mind. With this composure one can find emotional relief from the
trouble society.
The practice of chanting shares many benefits with the practice of sitting
meditation. It can calm and focus the mind when performed in a skilled way, leading to
confidence and happiness. In order to use chanting as a preparation for meditation it is
best that you know the verses you are chanting off by heart. In the same way that
chanting has been used to perpetuate Buddhist teachings since time immemorial, by
memorizing chanting we can help to keep details of teachings alive in our minds.
Pali chanting is also the way to preserve Buddhism and can be the best path lead
to the important step of mental purification when the hindrances are suppressed. At least
chanting can help the Buddhists to make the salutation to the Triple Gem which are the
symbol of Buddhism and the refuge of the Buddhists.
This book is compiled on the basic of Thai tradition of chanting and Buddhist
ceremonies which are systematized version of the original form various books. This
collection will be useful, not only for the monks and novices who must memorize and
chant these stanzas, but also for lay donors who wish to know the meaning of the stanzas
and who appreciate encouragement in their practice of the Buddha's teachings.
I hope that this book will be a handbook for all people who interested in Buddhist
ceremonies and chanting.
May all beings be well and happy.
Ven. Dr. Thanat Inthisan
Editor
January 26, 2010
2. 2
Morning Chanting
Dedication of Offerings
Yo so bhagavā arahang sammāsambuddho,
To the Blessed One, the buddha,
who fully attained perfect enlightenment,
Svākkhāto yena bhagavatā dhammo,
To the Teaching, which he expounded so well,
Supatipanno yassa bhagavato sāvakasangho,
And to the Blessed One’s disciples
who have practiced well,
Tammayang bhagavantang sadhammang sasanghang,
To these-the Buddha, the Dhamma,and theSangha-
Imehi sakkārehi yathārahang āropitehi abhipūjayāma,
We respect with offerings our rightful homage.
Sādhu no bhante bhagavā sucira-parinibbutopi,
It is well for us that the Blessed One,
having attained liberation,
Pacchimā-janatānukampa-mānasā,
Still had compassion for later generations.
Ime sakkāre duggata-pannākāra-bhūte patigganhātu,
May these simple offerings be accepted
Amhākang dīgharattang hitāya sukhāya,
For our long-lasting benefit
And for the happiness it gives us.
Arahang sammā-sambuddho bhagawā,
The Blessed One is Worthy
and Rightly Self-awakened.
Buddhang bhagawantang abhiwādemi,
I bow down before the Awakened, Blessed One.
(BOW DOWN)
3. 3
Svākkhāto Bhagawatā dhammo,
The Dhamma is well-expounded by the Blessed One.
Dhammang namassāmi,
I pay homage to the Dhamma. (BOW DOWN)
Supatipanno bhagawato sāwaka-sangkho,
The Sangha of the Blessed One’s disciples
has practiced well.
Sanghang namāmi.
I pay respect to the Sangha. (BOW DOWN)
Handa mayang buddhassa bhagawato pubba-bhāga-namakārang karoma sē:
Now let us chant the preliminary passage in
homage to the Awakened One, the Blessed One:
(ALL)
Namo tassa bhagawato arahato sammā-sambuddhassa
(Three times)
Homage to the Blessed One, the Worthy One,
Tthe Rightly Self awakened One.
Praise for the Buddha
(LEADER):
Handa mayang buddhabhithuting garoma s:
Now let us give high praise to the Awakened One:
(ALL): Yo so tathākato arahang sammā-sambuddho,
He who has attained the Truth, the Worthy One,
Rightly Self-awakened,
Wijjā-carana-sampanno sugato lokawidū,
Consummate in knowledge and conduct,
One who has gone the good way,
knower of the cosmos,
Anuttaro purisa-damma-sārathī
Unexcelled trainer of those who can be taught,
4. 4
satthā devamanussānang buddho bhagawā;
Teacher of human and divine beings; awakened; blessed.
Yo imang lokang sadēwakang samārakang sabrahmakang,
Who made known–having realized it through direct
knowledge-This World with its devas,
maras, and brahmas,
Sassamana-brahmaning pajang sadēwa-manussang sayang
abhiññāsacchikatwā pawēdēsi.
its generations with their Contemplatives
and priests, their rulers and common people;
Yo dhammang dēsēsi ādi-kalayānang
machchē-kalyānang pariyosāna-kalyānang;
Who explained the Dhamma fine in the beginning,
Fine in the middle, fine in the end,
Sātthang sabyanjanang kēwala-paripunang
Parisuddhang brahma-cariyang pakāsēsi:
Who expounded the holy life both in its particulars
and in its Essence, entirely complete, surpassingly pure,
Tamahang bhagawantang abhipūjayāmi,
I worship most highly that Blessed One,
Tamahang bhagawantang sirasā namāmi.
To that Blessed One I bow my head down. (BOW DOWN)
Praise for the Dhamma
(LEADER):
Handa mayang dhammābhithuting karoma sē:
Now let us give high praise to the Dhamma:
(ALL) Yo so swākkhāto bhagawatā dhammo,
The Dhamma well-expounded by the Blessed One,
Sanditthiko akāliko ēhipassiko,
To be seen here and now, timeless,
Inviting all to come and see,
5. 5
Opanayiko paccattang wēditabbo wiññūhi:
Leading inward, to be seen
by the wise for themselves:
Tamahang dhammang abhipūjayāmi,
I worship most highly that Dhamma,
Tamahang dhammang sirasā namāmi.
To that Dhamma I bow my head down. (BOW DOWN)
Praise for the Sangha
(LEADER): Handa mayang sankhābhithuting karoma sē:
Now let us give high praise to the Sangha,
(ALL): Yo so supatipanno bhagawato sāwaka-sangho,
The Sangha of the Blessed One’s disciples
Who have practiced well.
Ūju-patipanno bhagawato sāwaka-sangho,
The Sangha of the Blessed One’s disciples
Who have practiced direcly.
Ñāya-patipanno bhagawato sāwaka-sangho,
The Sangha of the Blessed One’s disciples
Who have practiced insightfully.
Sāmīci-patipanno bhagawato sāwaka-sangho,
The Sangha of the Blessed One’s disciples
Who have practiced properly
Yadidang cattāri purisa-yugāni attha purisa-puggalā:
Namely the four paires the eight types of noble ones,
Ēsa bhagawato sāwaka-sangho –
That is the Sangha of the Blessed One’s disciples,
Āhuneyyo pāhuneyyo dakkhineyyo añjalī-karanīyo,
Worthy of gifts, worthy of hospitality,
Worthy of offerings, worthy of respect,
Anuttarang puññakkhēttang lokassa:
6. 6
The incomparable field of merit for the world:
Tamahang sankhang abhipūjayāmi,
I worship most highly that Sangha,
Tamahang sankhang sirasā namāmi.
To that Sangha I bow my head down. (BOW DOWN)
Salutation to the Triple Gem
the Topics for Chastened Dispassion
(LEADER):
Handa mayang ratanattayappanāmagāthāyo cēwa
Sangwēga parigittana-pāthanja bhanāma sē:
Now let us recite the stanzas in salutation to
the Triple GemTogether with the passage on the topics inspiring a sense of
Chastened dispassion:
(ALL)
Buddho susuddho karunā-mahannavo,
The Buddha, well-purified,with ocean-like compassion,
Yoccanta-suddhabbara-ñāna-locano,
Possessed of the eye of knowledge completely purified,
Lokassa pāpūpakilēsa-ghātako:
Destroyer of the evils and corruptions of the world:
Wandāmi buddhang āhamādarēnatang.
I revere that Buddha with devotion,
Dhammo padīpo wiya tassa satthuno,
The Teacher’s Dhamma, like a lamp,
Yo magga-pākāmata-bhēdabhinnako,
Divided into Path, Fruition, and the Deathless,
Lokuttaro yo ca tadattha-dīpano:
Both transcendent (itself) and showing
the way to that goal:
7. 7
Wandāmi dhammang āhamādarēna tang.
I revere that Dhamma with devotion.
Sangho sukhēttābhayatikhētta-saññito,
The Sangha, called a field better than the best,
Yo dittha-santo sugatānubodhako,
Who have seen peace, awakening
after the one gone the good way,
Lolappahino ariyo Sumetaso:
Who have abandoned carelessness
The noble ones, the wise:
Wandāmi sanghang āhamādarēnatang.
I revere that Sangha with devotion.
Iccēwamēkantabhipūjaney yakang,
By the power of the merit I have made,
Watthuttayang wandayatābhisangkatang,
In giving reverence to the Triple Gem
Puññang mayā yang mama sabbupaddawā,
Worthy of only the highest homage,
Mā hontu wē tassapabhāwa-siddhiyā.
May all my obstructions cease to be.
Idha tathāgato lokē uppanno arahang sammāsambuddho,
Here, One attained to the Truth, Worthy and Rightly Self-Awakened, has
appeared in the world,
Dhammo ca dēsito niyāniko upasamiko Parinibbāniko,
And Dhamma is explained, leading out of samsara,
Calming, tending toward total Nibbana,
sambodhagāmī sugatappawēdito.
Going to self-awakening, declared by
one who has gone The good way.
Mayañ-tang dhammang sutwā ēwang jānāma,
Having heard the Dhamma, we know this:
Jātipi dukkhā jarāpi dukkhā maranampi dukkhang,
Birth is stressful,
8. 8
aging is stressful, death is stressful,
Soka-paridēwa-dukkha-domanassupāyāsāpi dukkhā,
Sorrow, lamentation, pain, distress,
and despair are stressful,
Appiyehi sampayokho dukkho piyēhi wippayoko Dukkho,
Association with things disliked is stressfull
separation from Things liked is stressful,
yampicchang na labhati tampi dukkhang,
not getting what one wants is stressful,
Sankhittēna pañcupādānakkhandhā dukkhā,
In short, the five aggregates for clinging are stressful,
Seyyathīdang:Rūpūpādānakkhandho,
Namely: Form as an aggregate for clinging,
Wēdanūpādānakkhandho,
Feeling as an aggregate for clinging,
Saññūpādānakkhandho,
Perception as an aggregate for clinging,
Sankkhārūpādānakkhandho,
Mental proccesses as an aggregrate for clinging,
Wiññānūpādānakkhandho.
Consciousness as an aggregate for clinging.
Yēsang pariññāya, Dharamāno so bhagawā,
So that they might fully understand this,
the Blessed One, while still alive,
Ēwang bahulang sāwakē winēti,
often instructed his disciples in this way;
Ēwang bhāgā ca panassa bhagawato sāwakēsu
Anusāsanī, Bahulā pawattati:
Many times did he emphasize
this part of his admonition:
Rūpang aniccang, Form is inconstant,
Wēdanā aniccā, Feeling is inconstant,
Saññā aniccā, Perception is inconstant,
9. 9
Sankhārā aniccā, Mental processes are inconstant,
Wiññānang aniccang, Consciousness is inconstant,
Rūpang anattā, Form is not-self,
Wēdanā anattā, Feeling is not-self,
Saññā anattā, Perception is not-self,
Sankhārā anattā, Mental processes are not-self,
Wiññānang anattā, Consciousness is not-self,
Sabbē sankhārā aniccā, All processes are inconstant,
Sabbē dhammā anattāti, All phenomenon are not-self.”
Tē (women: Tā) mayang,
Otinnāmha jātiyā jarā-maranēna,
All of us, beset by birth, aging and death,
Sokēhi paridēwēhi dukkhēhi domanassēhi upāyāsēhi,
by Sorrows, lamentations, pains,
distresses, and despairs,
Dukkhotinnā dukkha-parētā,
beset by Stress, overcome with stress,
Appēwanāmimassa kēwalassa
dukkhakkhandhassa antakiriyā paññāyēthāti.
O, that the end of this entire mass of suffering
and stress might Be known.
*(MONKS and NOVICES)
Cira-parinibbutampi tang bhakawantang uddissa
Arahantang sammā-sambuddhang,
Though the total Liberation of the Blessed One, the
Worthy One, the rightly Self-awakened One,
was long ago,
Saddhā āgārassamā anagāriyang pabbajitā.
We have gone forth in faith from home to homelessness in dedication
to him.
Tasming bhagawati brahma-cariyang carāma,
We practice that Blessed One’s holy life,
10. 10
Bhikkhūnang sikkhā-sājīwa-samāpannā.
Fully endowed with the bhikkhus’ training
and livelihood.
Tang no brahmacariyang, Imassa kēwalassa
dukkhakkhandhassa antakiriyāya sangwattatu.
May this holy life of ours bring about the end
Of this entire mass of suffering and stress.
*(OTHERS)
Cira-parinibbutampi tang bhagawantang saranang gatā,
Though the total Liberation of the Blessed One,
The Worthy One, the rightly Self-awakened One,
Was long ago, we have gone for refuge in him,
Dhammañca bhikkhu-sanghañca,
In the Dhamma, and in the Bhikkhu Sangha,
Tassa bhagawato sāsanang yathā-sati yathā-balang
Manasikaroma, Anupatipajjhāma,
We attend to the instruction of the Blessed One,
As far as our mindfulness and strength will allow,
And we practice accordingly.
Sā sā no patipatti, Imassa kēwalassa dukkhak-khandhassa
Antakiriyāya sangwattatu.
May this practice of ours bring about the end
Of this entire mass of suffering and stress.
The Sublime Attitudes
Ahang sukhito homi. May I be happy.
Niddukkho homi. May I be free from stress and pain.
AWēro homi . May I be free from animosity
11. 11
Abyāpajjo homi. May I be free from oppression.
Anīko homi. May I be free from trouble.
Sukhī attānangpariharāmi.
May I look after myself withease.
Sabbē sattā sukhitā hontu.
May all living beings be happy.
Sabbē sattā awērā hontu.
May all living beings be free from animosity.
Sabbē sattā abyapajjā hontu.
May all living beings be free from oppression.
Sabbē sattā anīgā hontu.
May all living beings be free from trouble.
Sabbē sattā sukhī attānang pariharantu.
May all living beings look
after themselves with ease.
Sabbē sattā sabba-dukkhā pamuccāntu.
May all living things
be free from all stress and pain.
Sabbē sattā laddhā-sampattito mā wigacchantu.
May all living beings not be deprived
of the good Fortune they have attained.
Sabbē sattā kammassakā kamma-dāyādā kamma-Yoni
kamma-bandhu kamma-patisaranā.
All living beings are the owners of their karma,
Heir to their karmma, born of their karmma.
related through their karmma.
and live dependent on their karms,
Yang kammang karissanti kalyānang wā pāpakang Wā
Whatever they do, for good or for evil,
tassa dāyādā bhawissanti. To that will they fall heir.
Sabbē sattā sadā hontu. May all beings live happily,
Awērā sukha-jīwino. Always free from animosity,
Katang puñña-phalang mai-hang, May all share
in the blessings,
12. 12
Sabbē bhāgī bhawantu tē.Springing from the good I have done.
Hotu sabbang sumangalang, May there be every good blessing.
Rakkhantu sabba-dēwatā May the devas protect you.
Sabba-buddhnubhwna, Through the power of all the Buddhas,
Sotthī hontu nirantarang May there be every good blessing.
Rakkhantu sabba-dēwatā, May the devas protect you,
Sabba-dhammānubhāwena Through the power of all truth.
Sotthī hontu nirantarang, May you forever be well.
Hotu sabbang sumangalang May there be every good
blessing.
Rakkhantu sabba-dēwatā, May the devas protect you,
Sabba-sanghānubhāwēna Through the power of all
the Sangha,
Sotthī hontu nirantarang, May you forever be well.
(The end of morning chanting)
13. 13
Evening chanting
Dedication of Offerings
Yo so bhagvā arahang sammāsambuddho
To the Blessed One, the Lord,
who fully attained perfect enlightenment,
Svākkhāto yena bhagavatā dhammo
To the Teaching, which he expounded so well,
Supatipanno yassa bhagavato sāvakasangho
And to the Blessed One’s disciples
who have practiced well,
Tammayang bhagavantang sadhammang sasanghang
To these-the Buddha, the Dhamma,
and the Sangha-
Imehi sakkārehi yathārahang āropitehi abhipūjayāma
We respect with offerings our rightful homage.
Sādhu no bhante bhagavā sucira-parinibbutopi
It is well for us that the Blessed One,
having attained liberation,
Pacchimā-janatānukampa-mānasā
Still had compassion for later generations.
Ime sakkāre duggata-pannākāra-bhūte patigganhātu
May these simple offerings be accepted.
Amhākang dīgharattang hitāya sukhāya
For our long-lasting benefit and
for the happiness it gives us.
Arahang sammā-sambuddho bhagawā.
The blessed One is Worthy
and Rightly Self-awakened.
Buddhang bhagawantang abhiwādēmi.
I bow down before the Awakened, Blessed One.
(BOW DOWN)
14. 14
Swākkhāto bhagawatā dhammo.
The Dhamma is well-expouned by the Blessed One.
Dhammang namassāmi.
I pay homage to the Dhamma.(BOW DOWN)
Supatipanno bhagavato sāvagasangho
And to the Blessed One’s disciples who have practiced well,
Sangkang namāmi
I pay respect to the Sangha (BOW DOWN)
Handadāni mayantang bhagawantang wācāya
Abhigayitung pubba-bhãga-namakāranjēwa
Buddhanussati-nayañca karoma sē:
Now let us chant the preliminary passage in homage to the
Blessed One, Together with the guide to the recollection of the
Buddha:
(ALL)
Namo tassa bhagawato arahato sammāsambuddhassa.
(Three times)
Homage to the Blessed One, the Worthy One,the Rightly Self-
wakened One.
The Recollection of the Buddha
Tang kho pana bhagawantang ēwang kalyāno kittisaddo
abbhuggato,
This fine report of the Blessed One’s reputation Has spread
far and wide:
Itipi so bhagawā arahang sammā-sambuddho,
He is a Blessed One, a Worthy One,
A Rightly Self-awakened One,
Wijjhā-carana-sampanno sugato lokawidū,
15. 15
Consummate in knowledge and conduct, one who has
gone the good way, knower of the cosmos,
Anuttaro purisa-damma-sārathī satthā dēwa-
manussānang Buddho bhagawāti.
Unexcelled trainer of those who can be taught,
Teacher of human and divine beings; awakened; blessed.
Celebration of the Buddha
(LEADER)
Handa mayang buddhabhigīting karoma sē:
Now let us chant in celebration of the Buddha:
(ALL)
Buddhawārahanta-waratādigunābhiyutto,
The Buddha, endowed with such virtues
as highest worthiness:
Suddhābhi ñāna-karunāhi samāgatatto,
In him, purity, supreme knowledge,
and compassion converge.
Bodhēsi yo sujanatang kamalang wa sūro,
He awakens good people like
the sun does the lotus.
Wandāmahang tamaranang sirasā cinēndang.
I revere with my head that Peaceful One,
the Conqueror Supreme.
Buddho yo sabba-panīnang saranang khēmamuttamang.
The Buddha who for all beings is the secure,
the highest refuge,
Pathamānussatitthānang wandāmi tang sirēnahang,
The first theme for recollection:
I revere him with my head
16. 16
Buddhassāhasmi dāso (WOMEN: dāsī) wa
buddho mē samikissaro.
I am the Buddha’s servant,
the Buddha is my sovereign master,
Buddho dukkhassa ghātā ca wighātā ca hitassa mē.
The Buddha is a destroyer of suffering
and a provider of welfare for me.
Buddhassāhang niyyādēmi sarīrañjīwitañcidang.
To the Buddha I dedicate this body
and this life of mine.
Wandantohang (Vandantīhang) carissāmi
buddhassēwa subodhitang.
I will fare with reverence for
the Buddha’s genuine Awakening.
Natthi mē saranang aññang, buddho mē saranang warang:
I have no other refuge,
the Buddha is my foremost refuge:
Ētēna saccawajjēna, waddheyyang satthusāsanē.
By the speaking of this truth,
may I grow in the Teacher’s instruction.
Buddhang mē wandamānēna (vandamanaya)
Yang puññang pasutang idha,
Through the power of the merit here
produced by my reverence
sabbē pi antarāyā mē, Mahēsung tassa tējasā.
for the Buddha, may all my obsructions cease to be.
(BOW DOWN AND SAY)
kāyēna wācāya wa cētasā wā,
By body, by speech, or by mind,
Buddhē kukammang pakatang mayā yang,
17. 17
Whatever bad kamma
I have done to the Buddha
Buddho patikkanhātu accayantang,
May the Buddha accept
my admission of it,
kālantarē sangwaritung wa buddhē.
So that in the future I may show
restraint toward the Buddha.
The Recollection of the Dhamma
(LEADER)
Handa mayang dhammānussati-nayang karoma sē:
Now let us recite the guide to the recollection of the Dhamma
(ALL)
Swākkāto bhagawatā dhammo,
The Dhamma is well-expounded by the Blessed One,
Sandhitthiko akāliko ēhipassiko,
To be seen here and now, timeless, inviting all to come and see,
Opanayiko paccattang wēditabbo wiññūhīti.
Leading inward, to be seen by the wise for themselves.
Celebration of the Dhamma
(LEADER)
Handa mayang dhammābhikīting karoma sē:
Now let us chant in celebration of the Dhamma:
(ALL)
Swākkhātatā diguna-yogawasēna sēyyo,
Superior, through having such virtues
as being well-expounded,
Yo maga-pāka-pariyatti-wimokkha-bhēdo,
18. 18
Divided into Path and Fruit,study and liberation.
Dhammo kuloka-patanā tadadhāri-dhārī.
The Dhamma protects those who hold to it
From falling into miserable worlds.
Wandāmahang tama-harang wara-dhammamētang.
I revere that foremost Dhamma,
the destroyer of darkness.
Dhammo yo sabba-pānĪnang
saranang khemam-uttamang.
The Dhamma that for all beings is the secure,
The highest refuge.
Dutiyānussatitthānang wandāmi tang sirēnahang,
The second theme for recollection:
I revere it with my head.
Dhammassāhasmi dāso (dāsī) wa dhammo mē
sāmikissaro.
I am the Dhamma’s servant,
Dhammassāhang niyyādemi sarirañjīvitañcidang
To the Dhamma I dedicate this body
and this life of mine.
Wandantohang (Wandantīhang) Carissāmi
dhammassēwa sudhammatang.
I will fare with reverence for the Dhamma’s genuine rightness
the Dhamma is my supreme master
Natthi mē saranang anyang,
dhammo mē saranang warang:
I have no other refuge,
the Dhamma is my foremost refuge:
Ethena sacca-wajjena, waddheyyang satthu-sāsane.
By the speaking of this truth,
May I grow in the Teacher’s instruction.
Dhammang mē wandamānēna (wandamānāya)
19. 19
yang puññang pasutang idha,
Through the power of the merit here
produced by my reverence for the Dhamma,
Sabbē pi antarāyā mē, mahēsung tassa tējasā.
may all my obstructions cease to be.
(BOW DOWN AND SAY)
kāyēna wācāya wa cētasā wā,
By body, by speech, or by mind,
Dhammē kukammang pakatang mayā yang,
Whatever bad kamma I have done to the Dhamma
Dhammo patikkgganhātu accayantang,
May the Dhamma accept my admission of it,
kālantarē sangwaritung wa dhammē.
So that in the future I may show
restraint toward the Dhamma.
The Recollection of the Sangha
(LEADER)
Handa mayang sanggānussati-nayang karoma sē:
Now let us recite the guide to
the recollection of the Sangha:
(ALL)
Supatipanno bhagawato sāvaka-sangho,
The Sangha of the Blessed One’s disciples
Who have practiced well,
Ūju-patipanno bhagavato sāvaka-sangho,
The Sangha of the Blessed One’s disciples
Who have practiced directly,
Ñāya-patipanno bhagavato savaka-sangho,
The Sangha of the Blessed One’s disciples
20. 20
Who have practiced insightfully,
Sāmīci-patipanno bhagawato sāwaka-sangho,
The Sangha of the Blessed One’s disciples
Who have practiced, properly,
Yadidang cattāri purisa-yugāni attha purisa-puggalā:
the four pairs – the eight types – of Noble Ones:
Ēsa bhagavato sāvaka-sangho
That is the Sangha of the Blessed One’s disciples –
Āhunēyyo pāhunēyyo dakkhinēyyo añjalī-karanīyo,
Worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respect,
Anuttarang puññakkhēttang lokassāti.
The incomparable field of merit for the world.
Celebration of the Sangha
(LEADER)
Handa mayang sanghābhigīting karoma sē:
Now let us chant in celebration of the Sangha:
(ALL)
Saddhammajo supatipatti-gunādiyutto,
Born of the true Dhamma, endowed
with such virtues As good practice,
Yotthabbidho ariya-puggalā-sangha-sēttho,
The supreme Sangha formed of
the eight types of Noble Ones,
Sīlādidhamma-pavarāsaya-kāya-citto:
Guided in body and mind
by such principles as morality:
Wandāmahang tamariyāna-ganang susuddhang.
I revere that group of Noble Ones well-purified
Sangho yo sabba-pānīnangsaranang khēmamuttamang.
21. 21
The Sangha that for all beings is the secure,
the highest refuge,
Tatiyānussatitthānang wandāmi tang sirēnahang,
The third theme for recollection:
I revere it with my head.
Sanghassāhasmi dāso (dāsī) wa sangho mē sāmikissaro.
I am the Sangha’s servant,
the Sangha is my highest master,
Sangho dukkhassa ghātā ca widhātā ca hitassa mē.
The Sangha is a destroyer of suffering
And a provider of welfare for me.
Sanghassāhang niyyādēmi sarīrañgjīvitañcidang.
To the Sangha I dedicate my body and my life.
wandantohang (Vandantīhang) carissāmi,
sanghassopatipannatang.
I will fare with reverence
for the Sangha’s good practice.
Natthi mē saranang anyang,
sanggho mē saranang warang:
I have no other refuge,
the Sangha is my foremost refuge:
Ētēna sacca-wajjēna, waddheyyang satthu-sāsanē.
By the speaking of this truth,
may I grow in the Teacher’s instructions.
Sanghang mē wandamānēna (vandamānāya)
Yang puññang pasutang idha,
Through the power of the merit here
produced by my reverence
Sabbē pi antarāyā mē mahēsung tassa tējasā.
Before the Sangha, may all my
obstructions cease to be.
22. 22
(BOW DOWN AND SAY)
Kāyēna wācāya wa cētasā va
By body, by speech, or by mind,
Sanghē kukammang pakatang mayā yang,
Whatever bad kamma I have done to the Sangha
Sangho patigganhatu accayantang,
May the Sangha accept my admission of it,
Kālantarē sangvaritung wa sanghē.
So that in the future I may show
restraint toward the sanggha.
Sharing Blessings
Handa mayam uddissanādhitthāna-gāthāyo bhanāmase
Now let us chant the verses of sharing and aspiration
Iminā puññakammena upajjhāyā gunuttarā
Through the goodness that arises from my practice,
May my spiritual teachers and guides of great virtue,
Ācariyūpakārā ca mātāpitā ca ñātakā
My mother, my father, and my relatives,
Suriyo candima rājā gunavantā narāpi ca
The Sun and the Moon,
and all virtuous leaders of the world,
Brahma-mārā ca indā ca lokapālā ca devatā
May the highest gods and evil forces,
Yamo mittā manussā ca majjhattā werikāpi ca
Celestial beings, guardian spirits of the Earth,
and the Lord of Death
Sabbe sattā sukhī hontu puññāni pakatāni me
May those who are frindly, indifferent, or hostile,
23. 23
Sukhañca tividhang dentu khippang pāpetha womatang
May all beings receive the blessings of my life.
May they soon attain the threefold bliss and
realize the Deathless.
Iminā puññakammena iminā uddissenā ca
Through the goodness that arises from my practice,
And through this act of sharing,
Khippāhang sulabhe ceva tanhūpādāna-chedanang
May all desires and attachments quikly cease,
Ye santāne hīnā dhammā yāwa nibbānato mamang
And all harmful states of mind,
Untill I realize Nibbāna.
Nassantu sabbadā yeva yattha Jāto bhave bhave
In every kind of birth, may I have an upright mind,
Ujucittang satipaññā sallekho wiriyamhinā
With mindfulness and wisdom, austerity and vigor.
Mārā labhantu nokāsang kātuñca wiriyesu me
May the forces of delusion not take
hold nor weaken my will.
Buddhādhipavaro nātho dhammo nātho waruttamo
The Buddha is my excellent refuge,
Unsurpassed is the protection of the Dhamma,
Nātho paccekabuddho ca sangho nāthottaro mamang
The Solitary Buddha is my noble Lord,
The Sangha is my supreme support.
Tesottamāanubhāwena mārokāsang labantu mā
Through the supreme power of all these,
May all eviles and delusion be dispelled.
THE END OF EVENNING CHANTING
24. 24
Taking the Five Precepts
THE REQUEST:
Mayang bhantē, ti-saranēna saha panca sīlāni yācāma.
Venerable Sir, we request the Three Refuges and the Five
Precepts.
Dutiyanmpi mayang bhantē Venerable Sir, a second time
Tatiyampi mayang bhatē… Venerable Sir, a third time…
(The monk then recites the following passage three times, after
which the lay people repeat it three times:
Namo tassa bhagavato arahato sammā-sambuddhassa.
Homage to the Blessed One, the Worthy One, the Rightly Self-
awakened One. ( three time )
The monk then recites the following passages line by line, with
the lay people reciting line by line after him.
Buddhang saranang gacchāmi. I go to the Buddhaforrefuge.
Dhammang saranag gacchāmi. I go tothedhammaforrefuge.
Sanghang saranang gacchāmi. I go to the Sangha forefuge.
Dutiyampi buddhang saranang gacchāmi.
A second time, I go to the Buddha for refuge.
Dutiyampi dammang saranang gacchāmi.
A second time, I go to the Dhamma for refuge.
Dutiyampi sanghang saranang gacchāmi.
A second time, I go to the Sangha for refuge.
Tatiyampi buddhang saranang gacchāmi.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammang saranang gacchāmi.
A third time, I go to the Dhamma for refuge.
Tatiyampi sanghang saranang gacchāmi.
25. 25
A third time, I go to the Sangha for refuge.
The monk then says: Ti-sarana-gamanang nitthitang.
This ends the going for refuge.
The lay people respond: Āma bhante. Yes, Venerable sir.
(The monk then recites the precepts line by line, with the lay people
reciting them line by line after him.)
Pānātipātā vēramanī sikkhā-padang samādiyāmi.
I undertake the training rule to refrain from taking life.
Adinnādānā vēramanī sikkhā-padang samādiyāmi.
I undertake the training rule to refrain from stealing.
Kāmēsu micchācārā vēramanī sikkhā-padang samādiyāmi.
I undertake the training rule
to refrain from sexual misconduct.
Musāvādā vēramanī sikkhā-padang samadiyāmi.
I undertake the training rule
to refrain from telling lies.
Surā-mēraya-majja-pamādatthānā vēramanā -
sikkhā-padang samādiyāmi.
I undertake the training rule to refrain from intoxicating liquors
And drugs that lead to carelessness.