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Puja : Chantings

BUDDHAM PUJEMI.

Homage to the Buddha. (Bow)

DHAMMAM PUJEMI.

Homage to the Dhamma (Bow)

SANGHAM PUJEMI

Homage to the Sangha.  (Bow)

VANDANA – Homage

Namo tassa bhagavato arahato samma sambuddhassa.

Namo tassa bhagavato arahato samma sambuddhassa.

Namo tassa bhagavato arahato samma sambuddhassa.

Homage to the Buddha, the blessed, noble and fully self-enlightened One.

BUDDHAVANADANA-Salutation to the Buddha

Iti'pi so bhagava araham, sammasambuddho, vijja carana

sampanno, sugato, lokavidu, anuttaro purisadamma sarathi,

sattha deva manussanam,buddho, bhagava'ti.

That Blessed one is such since he is accomplished, fully enlightened, endowed with clear vision and virtuous conduct, sublime, knower of the worlds, the incomparable leader of men to be tamed,the teacher of gods and men,enlightened and blessed.

Ye ca Buddha atita ca          ye ca Buddha anagata

Paccupanna ca ye Buddha    aham vandami sabbada

Each day I humbly pay homage to - The Buddhas of ages past
The Buddhas to come - The Buddhas of the present.

Na'thi me saranam annam     Buddho me saranam varam

Etena saccavajjena     Hotu me jayamangalam.

No other refuge do I seek -Buddha is my matchless refuge.
By the power of this truth, may joyous victory be mine.

Kayena vaca cittena    Pamadena maya katam

Accayam khama me bhante   Bhuripanna tathagata

If by way of thought, word or deed I have done anything unskillful,
Forgive me, Honoured One, the most wise Tathagata

DHAMMAVANDANA - Salutation to the Dhamma

Svakkhato bhagavata dhammo, sanditthiko, akaliko,

ehipassiko, opanayiko, paccatam veditabbo vinnuhiti.

Well expounded is the doctrine by the Lord, to be realised for oneself, with immediate fruit, inviting investigation, leading to Nibbana, to be comprehended by the wise, each by themselves.

Ye ca dhamma atita ca          ye ca dhamma anagata

Paccupanna ca ye dhamma aham vandami sabbada.

Each day I humbly pay homage to - The Dhamma of ages past
The Dhamma to come - The Dhamma of the present.

N'atthi me saranam annam     Dhammo me saranam varam

Etena saccavajjena      Hotu me jayamangalam

No other refuge do I seek.  The Dhamma is my matchless refuge.
By the power of this truth,   may joyous victory be mine.

Kayena vaca cittena  Pamadena maya katam

Accayam khama me Dhamma           Sanditthika akalika

If by way of thought, word or deed I have done anything unskillful,
Forgive me, Dhamma, self-realizable and timeless.

SANGHAVANDANA – Salutation to the Sangha

Supatipanno  bhagavato savaka sangho.

Ujupatipanno bhagavato savaka sangho.

Nayapatipanno bhagavato savaka sangho.

Samicipatipanno bhagavato savaka sangho.

Yadidam cattari purisayugani atthapurisa puggala

esa bhagavato savaka sangho

ahuneyo pahuneyo dakkhineyo anjalikaraniyo

anuttaram punnakkhettam lokassati.

Of good conduct, of upright conduct, of wise conduct, of dutiful conduct is the order of the Blessed One. This order of the disciples of the Blessed One - namely, the four pairs of persons and the eight kinds of individuals - are worthy of offering, of hospitality, of gifts, of reverential salutation and are an incomparable field of merit to the world.

Ye ca sangha atita ca   Ye ca sangha anagata

Paccupanna ca ye sangha     Aham vandami sabbada.

Each day I humbly pay homage to - The Sanghas of ages past
The Sanghas to come - The Sanghas of the present,

N' atthi me saranam annam   Sangho me saranam varam

Etena saccavajjena     Hotu me jayamangalam.

No other refuge do I seek. The  Sangha is my matchless refuge.
By the power of this truth,  may joyous victory be mine.

Kayena vaca cittena     Pamadena maya katam

Accayam khama me Sangha  Punnakkhetam anuttaram

If by way of thought, word or deed I have done anything unskillful,
Forgive me, Sangha, limitless field of merit.

THE BUDDHA’S VICTORY VERSE.

Aneka jati samsaram      Sandha vissam anibhissam

Gahakaraka gavesanto           Dukkhajati punappunam

Gahakaraka ditthosi       Puna geham nakahasi

Sabba te phasuka bagga         Gahakutam visankhatam

Visankharagatam cittam           Tanhanam khayamajjhaga

Seeking but not finding the housebuilder, I have traveled through the round of countless births. How painful is birth over and over again. Oh housebuilder! You have now been caught! You shall not build a house again. Your rafters have been broken. Your ridgepole demolished.  The unconditioned consciousness has been attained. And every kind of craving has been destroyed.

PATICCASAMUPADA  ANULOMA 

Dependent Origination in order of arising.

Avijja paccaya sankhara.                 Sankhara paccaya vinnanam.

Vinnanam paccaya nama-rupam   Nama-rupa paccaya salayatanam.

Salayatana paccaya phasso.          Phassa paccaya vedana.

Vedana paccaya tanha.        Tanha paccaya upadanam.

Upadana paccaya bhavo.     Bhava paccaya jati.

Jati paccaya jara-maranam-soka-parideva-dukkha-

domanassupayasa sambhavanti.

Evam etassa kevalassa dukkha khandhassa samudayo hoti.

Conditioned by ignorance, intentional activities arise.
Conditioned by intentional activities, re-linking consciousness arises.
Conditioned by re-linking consciousness, mind and matter arise.
Conditioned by mind and matter, the six-fold sense base arises.
Conditioned by the six-fold sense base, contact arises.
Conditioned by contact, feeling arises.
Conditioned by feeling, craving arises.
Conditioned by craving, grasping arises.
Conditioned by grasping, becoming arises.
Conditioned by becoming, birth arises.
Conditioned by birth, ageing, death, sorrow, lamentation, pain, grief and despair arise.

Thus does this entire aggregation arise.

Yada have patubhavanti dhamma    atapino jhayato brahmanassa

Athassa kankha vapayanti sabba     yato pajanati sahetu dhamma

When the true nature of things becomes clear to the ardent, meditating Brahman,then all their doubts fade away, since they realise that every thing  has to have a cause.

PATILOMA

In reverse order.

Avijjaya tveva asesa viraga nirodha           sankhara nirodho

sankhara nirodha          vinnana nirodho

vinnana nirodha            nama-rupa nirodho

nama-rupa nirodha        salayatana nirodho

salayatana nirodha        phassa nirodho

phassa nirodha    vedana nirodho

vedana nirodha             tanha nirodho

tanha nirodha      upadana nirodho

upadana nirodha           bhava nirodho

bhava nirodha    jati nirodho

jati nirodha          jara , marana, soka,

parideva, dukkha,domanassupayasa  nirujjhanti.

Evam etassa kevalassa dukkha khanddhassa nirodho hoti.

In order of cessation.

With the entire cessation of this ignorance, intentional activities cease.

With the cessation of intentional activities, re-linking consciousness ceases.

With the cessation of re-linking consciousness, mind and matter cease.

With the cessation of mind and matter, the six-fold sense base ceases.

With the cessation of the six-fold sense base, contact ceases.

With the cessation of contact, feeling ceases.

With the cessation of feeling, craving ceases.

With the cessation of craving, grasping ceases.

With the cessation of grasping, becoming ceases.

With the cessation of becoming, birth ceases.

With the cessation of birth, ageing, death, sorrow, lamentation, pain, grief and despair cease.

Thus does the cessation of this entire aggregation of suffering result.

Yada have patubhavanti dhamma atapino jhayato brahmanassa

Athassa kankha vapayanti sabba yato khayam paccayanam avedi.

When the real nature of things becomes clear to the ardent, meditating brahman,then all their doubts fade away. For they perceive how conditions come to an end

ANULOMA (in direct order)

Avijja paccaya sankhara.                 Sankhara paccaya vinnanam.

Vinnanam paccaya nama-rupam.    Nama-rupa paccaya salayatanam.

Salayatana paccaya phasso.          Phassa paccaya vedana.

Vedana paccaya tanha.        Tanha paccaya upadanam.

Upadana paccaya bhavo.               Bhava paccaya jati.

Jati paccaya jara-maranam-soka-parideva-dukkha-

domanassupayasa sambhavanti.

Evam etassa kevalassa dukkha khandhassa samudayo hoti.

PATILOMA

in reverse order

Avijjaya tveva asesa viraga nirodha           sankhara nirodho

sankhara nirodha          vinnana nirodho

vinnana nirodha            nama-rupa nirodho

nama-rupa nirodha        salayatana nirodho

salayatana nirodha        phassa nirodho

phassa nirodha             vedana nirodho

vedana nirodha             tanha nirodho

tanha nirodha      upadana nirodho

upadana nirodha           bhava nirodho

bhava nirodha    jati nirodho

jati nirodha          jara , marana, soka,

parideva, dukkha,domanassupayasa  nirujjhanti.

Evam etassa kevalassa dukkha khanddhassa nirodho hoti.

Yada have patubhavanti dhamma, atapino jhayato brahmanassa

Vidupayam titthati marasena, suriyova obhasaya mantalikkham

Then the real nature of things becomes clear to the ardent, meditating brahmana, They stand repelling the hosts of Mara, like the sun that illuminates the darkness.

PATTHANA

Hetu paccayo               arammana paccayo

adhipati paccayo           anantara paccayo

samanantara paccayo   sahajata paccayo

annamanna paccayo     nissaya paccayo

upanissaya paccayo     purejata paccayo

pacchajata paccayo      asevena paccayo

kamma paccayo            vipaka paccayo

ahara paccayo              indriya paccayo

jhana paccayo     magga paccayo

sampayutta paccayo     vippayutta paccayo

atthi paccayo       natthi paccayo

vigata paccayo    avigata paccayo ti

THE TWENTY FOUR  CAUSAL RELATIONS

Relation by way of:       

   root      object     dominance          contiguity

   immediate contiguity   co-existence        reciprocity        

   dependence      sufficing condition  pre-existence

   post existence    habitual recurrence      kamma

   effect   food        control      jhana

   path     association        disassociation     presence

   absence    disappearance     of none appearance

VIPASSANA VERSES

Sabbe sankkhara aniccati       Yada pannaya passati

Atha nibbindati dukkhe  Esa maggo visuddhiya

Sabbe sankkhara dukkhati      Yada pannaya passati

Atha nibbindati dukkhe  Esa maggo visuddhiya

Sabbe dhamma anattati          Yada pannaya passati

Atha nibbindati dukkhe  Esa maggo visuddhiya

All conditioned things are impermanent … All conditioned things are unsatisfactory ...

All conditioned things and the Unconditioned are insubstantial

When this is perceived with wisdom,

One becomes disenchanted with what cannot satisfy.

Just this is the Path of Purification.

[Dhp 20 v5-7]

Anicca vata sankhara    Uppada vaya dhammino

Uppajjitva nirijjhanti       Tesam vupasamo sukho.

Dukkha vata sankhara Uppada vaya dhammino

Uppajjitva nirujjhanti      Tesam vupasamo sukho.

Anatta vata sankhara    Uppada vaya dhammino

Uppajjitva nirujjhanti      Tesam vupasamo sukho.

Truly all that is conditioned is transient … Truly all that is conditioned is suffering …Truly all that is conditioned is not-self ...

It is their nature to arise and pass away. Once arisen, they disappear. Their cessation is happiness

Imaya dhammanudhamma patipattiya Buddham pujemi.  Bow)

Imaya dhammanudhamma patipattiya Dhammam pujemi.  (Bow)

Imaya dhammanudhamma patipattiya Sangham pujemi.  (Bow)

By practising according to the tenets of the Dhamma, I pay:
Homage to the Buddha, Homage to the Dhamma, Homage to the Sangha

METTA SUTTA – Discourse On Developing Goodwill

1.    Karaniyam attha kusalena yam tam santam padam abhisamecca,

      Sakko uju ca suju ca suvaco cassa mudu anatimani.

2.   Santussako ca subharo ca appakicco ca sallahukavutti,

      Santindriyo ca nipako ca appagabbho kulesu ananugiddho.

3.   Naca khuddam samacare kinci  yena vinnu pare upavadeyum,

      Sukhino va khemino hontu sabbe satta bhavantu sukhitatta.

4.   Ye keci panabhutatthi tasa va thavara va anavasesa,

      Digha va ye mahanta va mijjhima rassaka-nukathola.

5.   Dittha va yeva adittha ye ca dure vasanti aviddure,

      Bhuta va sambhavesi va sabbe satta bhavantu sukhitatta.

6.   Na paro param nikubbetha  natimannetha kathacinam kinci,

      Byarosana patighasanna nannamannassa dukkhamiccheya.

7.   Mata yatha niyam puttam ayusa ekaputtam anurakkhe,

      Evampi sabba bhutesu manasam bhavaye aparimanam.

8.   Mettanca sabba lokasmim manasam bhavaye aparimanam,

      Uddham adho ca tiriyanca asambadham averam asapattam.

9.   Titthan caram nisinno va sayanova yava tassa vigata middhq,

      Etam satim adhittheyya  brahmam etam viharam idha mahu.

10. Ditthinca anupagamma silava dassanena sampanno,
      Kamesu vineyya gedham na hi jatu gabbhaseyyam punareti' ti.

If you are wise and want to reach the state of peace, you should behave like this:
You should be upright, responsible, gentle and humble.
You should be easily contented and need only a few things.
You should not always be busy.
You should have the right sort of work.
Your senses should be controlled and you should be modest.
You should not be exclusively attached to only a few people.
You should not do the slightest thing that a wise person could blame you for.
You should always be thinking: May all beings be happy.
Whatever living beings there are, be they weak or strong, big or small, large or slender, living nearby or far away, those who have already been born and those who have yet to be born,
May all beings without exception be happy.
You should not tell lies to each other.
Do not think that anyone anywhere is of no value.
Do not wish harm to anyone, not even when you are angry.
Just as a mother would protect her only child at the risk of her own life,
So you should let the warmth of your heart go out to all beings.

Let your thoughts of love go through the whole world with no ill-will and no hate.
Whether you are standing, walking, sitting or lying down,
So long as you are awake you should develop this mindfulness.
This, they say, is the noblest way to live.
And if you do not fall into bad ways, but live well and develop insight,
And are no longer attached to all the desires of the senses,
Then truly you will never need to be reborn in this world again.

Sadhu!    Sadhu!    Sadhu!

(Well-spoken)

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