1027 LESSON 31-08-2013 SATURDAY
FREE ONLINE eNÄlÄndÄ Research and Practice UNIVERSITY
http://sarvajan.ambedkar.org
for revival of Buddhism
by Most Venerable Dr. VINAYARAKKHITA
Buddhism - The Science of Spirituality
Science has contributed to the physical comfort of mankind. Spirituality or religion strives to develop mental comfort. Spirituality is the other name for Moral Science and without the base of Moral Science, Science may lead to disaster and destruction of mankind itself.
Destruction is caused not only by natural calamities but also through depostic rulers, hegemonic powers and religious zealots. Our progress in the field of science and technology has been breathtaking. The kinds of lethal weapons we have manufactured have given us a sense of invincibility. But it is onlywhen we are faced with the natural disaster that we realise the powerlessness of man in the universe.
It is all very well to conquer the moon and other planets. But our priority should be first save our own planet and people from the savagery of human beings and ravages of nature. The educated elite and those who are at the helm of affairs should stop using their using their intelligence to support the vested interests of their class, caste, region and religion but to work for the welfare of the whole humanity.
Science is rational in approach and so should be Spirituality. The only difference being that Science approaches through analysis and development of matter. Spirituality approaches through analysis and development of mind and in the final analysis one should give mind the top priority because mind is the forerunner of all things and mind is foremost. Having thought with mind we speak and act. As we think so we become is the common saying.
This Spirituality one finds in one’s religion or religious teachings is the real guide to human peace and happiness. And every religion has some morals to teach.
Thus we can say that religion is a Moral Science. In general every religion teaches morals for peace and unity of mankind. Without morals there are bound to be quarrels. Albert Einstein has rightly said the religion of the future will be a cosmic religion. It should transcend a personal god and avoid dogma and theology covering both the natural and Spiritual; it should be based on a religious sense arising from experience of all things, natural and Spiritual, as a meaningful unity.
So what could be the test based on which we can have a cosmic religion ?
Dr. B.R. Ambedkar the architect of the Constitution enumerating the four tests a religion must pass says: “(i) Society must have either sanction of law or the sanction of morality to hold it together. Without either, society is sure to go to pieces. In all societies law plays a very small part. It is intended to keep the minority within the range of social discipline. The majority is left and has to be left to sustain its social life by the postulates and sanction of morality. Religion in the sense of morality, must therefore, remain the governing principle in every society.
(ii) That religion has defined in the first proposition must be in accord with science. Religion is bound to loose its respect and therefore become the subject of ridicule and thereby not merely loose its force as a governing principle of life but might in course of time disintegrate and lapse if it is not in accord with science. In other words, religion if it is to function must be in accord with reason which is merely another name for science.
(iii) That religion as a code of social morality, must recognise the fundamental tenets of liberty, equality and fraternity. Unless a religion recognises these three fundamental principles of social life religion will be doomed.
(iv) Religion must not sanctify or enoble poverty. Renunciation of riches by those who have it may be a blessed state. But poverty can never be. To declare poverty to be blessed state is to pervert religion, to perpetuate vice and crime, to consent to make earth a living hell.[Buddha and future of his religion]
In this world what is reflected on the outer surface is merely a mirror of what inside. Trying to change the world without working to change mind is like trying to change the image in a mirror without changing the object that is being reflected. The physical environment and circumstances we experience are merely a reflection of our mind. Our mind is created by our thoughts. Once a deity questioned Buddha as follows:
The inner tangle and the outer tangle.
This generation is entangled in a tangle
and so I ask of Gotama this question:
Who suceeds in disentangling this tangle?
To which the Buddha replies as follows:
When a wise man, established well in virtue, Develops Consciousness and Understanding then as a Bhikkhu ardent abd sagacious. he succeeds in disentangling this tangle.
One can become virtuous by practicing morality. Higher consciousness is developed through meditation or so called mental training. And understanding comes by developing wisdom. Thus it has been said that the Buddha the guide to humanity taught Dhamma to experience Reality. He asked not o be obsessed with Materiality. But to practice the path of Spirituality. And this path He said is none other than the path of Wisdom, Meditation and Morality. Through morality one can attain peace in the external world, through meditation one can attain peace ao mind-the internal world. and through wisdom one can attain the final peace by transcending both the internal and external worldand attain the final peace called Nibbana.
This very wisdom is developed through the practice of Upekkha or equanimity. Venerable P.A. Payutto, a leading Thai scholor-monk explains Upekkha as follows: “Seeing tings as they are with a mind that is even, steady, firm and fair like a pair of scales; understanding that all beings experience good and evil in accordance with the causes they have created ; [and the readiness] to judge, position oneself, and act in accordance with principle, reason and equity.”
The one who has Upekkha is fully aware of what is going on but without being blinded by attachment. This does not mean hermetic isolation, apathy or insensitivity though it is mindful un-attachment that allows the development of wisdom. Wisdom is what really allows us to help others with compassion and understanding. Carl Jung and Edgar Cayce, both spiritually gifted psychologists and healers stated that peace cannot happen unless every human being becomes involved in peace process. Peace will not happen by itself. Peace will not happen by accident.
It has to be brought about by offering training to enable human beings to raise their level of consciousness and to establish peace within them. Peace can only happen if people obtain a higher level of consciousness. The spiritual training will enable individuals to have metta and compassion for others. In time it will bring peace in the world. Here religion or spirituality plays a major role. In the ultimate sense the spirit to know the reality is spirituality, the spirit to know actuality is spirituality.
Albert Einstein the father of modern science said: Religion without science is blind and Science without religion is lame” and if there is any religion that would cope with modern scientific needs it would be Buddhism.
Voice is to have Buddhism
Choice is to take Buddhism
Nice is to think Buddhism
Wise is to practice Buddhism
So come let us all practice Buddhism - Scientific Spirituality
The Naming of a Child
A
principal thrust of the Living by Buddhism articles is to promote
wholesome Buddhist practices in daily life. In traditionally Buddhist
countries such as Sri Lanka and Thailand, meaningful Buddhist practices
are observed from the outset of a childâs birth as for example in
holding a Naming Ceremony for a newborn child. The Naming Ceremony can
be organised on a grand scale or in a modest manner based on the wish
and the financial capacity of the family. The arrangements can be
elaborate with a large gathering of relatives and friends being invited
or it could be held in a very simple way and limited to only immediate
family members. The fact that a childâs Naming Ceremony is not held on a
grand and lavish scale does not in any way reduce its significance nor
the benefits to be drawn from it. The important thing to bear in mind is
for us to have a sound understanding of the Naming Ceremony and to hold
it with a strong sense of shraddha or confidence which is a key element
of the rich Buddhist culture and tradition we have been bequeathed
with. â¨â¨It is heartening to note that today a growing number of Buddhist
communities in non-traditional Buddhist countries such as in Malaysia
and Indonesia have keenly adopted the Naming Ceremony for newborn
children as a regular Buddhist activity of their vihara or organization.
The Naming Ceremony is an excellent way to begin the process of
implanting the Buddhist psyche into the consciousness of a newborn
child. This age-old Buddhist tradition should be actively promoted among
Buddhist communities worldwide, regardless of the size of the social
group. In this regard, it is incumbent upon Venerable monks and nuns as
well as leaders of Buddhist organisations to take the initiative to
promote this marvellous religio-cultural heritage of living by Buddhism
among members of their community. It would be doubly beneficial if
Dhammaputris and Dhammaputras understood the many wonderful benefits
that this rich Buddhist practice holds. The historical antecedence of
the Naming Ceremony which can be traced back to the naming of Prince
Siddhartha and details of the religious aspects of the ceremony are
outlined in my book titled, âSIDDHARTHA: Prince of Peaceâ.
How
wonderful it would be if all our children were given meaningful and
inspiring Buddhist personal names. We can then address Dhammaputris and
Dhammaputras by their Buddhist name instead of names which are devoid of
any cultural, social or religious affinity to them. Furthermore, many
Buddhist personal names embody important Teachings of the Buddha or
refer to noble human values such as for example Karuna and Kanthi for
Dhammaputris, and, Mettananda or Upekka for Dhammaputras. Such personal
names can serve as a moral compass throughout a childâs life. In
addition, through the usage of Buddhist personal names our children will
automatically become familiar with the specific Teaching associated
with these names, right from a young age. Many Buddhist personal names
are those of inspiring personages as for example Ananda, Asoka for
Dhammaputras and Yasodhara and Visaka for Dhammaputris. Aside from these
specific considerations a number of other cogent reasons such promoting
self-esteem, moral compass and self-actualization of life-goals have
been proffered for encouraging the adoption of Buddhist personal names
in my book titled, âA Compendium of Buddhist Personal Names: Heritage
and Significance of Adoptionâ .
Housewarming â Family, Friends & Food
The
blessing of a new house, is regarded by people as a very auspicious
event. It celebrates the completion of a new home by bringing together
friends and family and performing a Buddhist rite to encourage good
fortune and prosperity for the new dwelling and its inhabitants.
Before
the ceremony takes place, the host will ask for advice from monks or
senior lay people to determine a suitable day for the ceremony. The
auspicious day depends on the day of the week and the time of the year.
For example, Saturday is considered to be an unlucky day for a blessing
as Saturn is believed to be the planet of misfortune.
Monks
play important role in the house warming ceremony. The host will
usually invite an odd number of monks such as 5, 7 or 9 monks as odd
numbers are regarded as a lucky. Normally, the ceremony is held in the
morning until noon and afterwards the monks gather together to bless the
host and guests.
When the ceremony is finished, food will be
offered to the monks by the host followed by gift offerings. The gift
set usually contains a banana leaf cone holding flowers, candles, and
joss sticks along with necessary everyday items (drinking water, soap,
detergent, toothbrush, shampoo and comestibles such as biscuits or
crackers). As well as these individual gifts for monks there is usually a
sealed envelop which contains a donation to help support the temple.
As
part of the ceremony, monks will sprinkle holy water on the host and
guests and throughout the new house. Each member of new household will
receive a string wrist-binding (white holy thread) from the monk as a
blessing. The holy thread, known as Sai Seen, is also entwined around
the main household Buddha image. Once blessing is complete the monks
leave and the guests will have lunch together.
A wide selection of food is prepared for the event and the choice of dishes is an important consideration. Thai curries
Curry
is a favorite dish in restaurants throughout the world and for good
reason. Based on a delicious paste of fresh and dried herbs and spices,
curry is unique and unlike any dish in Western cuisine. The endless
combinations and fresh taste make curry a popular dish. But what exactly
is curry?
Favored throughout Asia in many different forms, curry
can be defined as a savory, stew-like dish flavored with herbs and/or
spices. Curry is considered to be native to India, Pakistan, Sri Lanka
and South East Asia. This method of cooking was brought to South East
Asia by Indian immigrants over the past several centuries.
In
Thailand, curry is usually a soupy dish consisting of coconut milk or
water, curry paste and meat. Thai curries tend to be more soup-like
compared to their thicker Indian cousins. Curries are the richest dish
of Thai cuisine, being based on spicy herb and spice pastes, i.e. curry
pastes. There are dozens of different types of curries in Thailand
varying by the use of various types of curry pastes, the addition of
coconut or water and different combinations of meats, herbs, vegetables
and fruits.
Curry is a staple dish of Thailand and in many Thai
homes it is eaten on a daily basis. Using ingredients commonly found
growing around the home and very little meat, curry is an economical and
healthy part of the Thai diet. High in vitamins and rich in protein, it
is easily digested when eaten with rice as part of a Thai meal.
are
a popular choice and are often served with Thai vermicelli. Vermicelli
is a long mung bean noodle which is a traditional symbol of longevity
and is served to promote the long life of the host, long like the
noodle. Serving curry with vermicelli is also common for other
ceremonies such as a wedding.
Marriage Ceremony
Although
wedding ceremonies have always been regarded as secular affairs in
Buddhist countries, the parties concerned have nevertheless obtained the
blessing from monks at the local temple after the civil registration
formalities have been completed.
In view of the traditional
importance that the marriage ceremony has in the West, moreover, local,
and especially isolated Buddhists without access to a temple or a monk
might well adopt the following service that could be performed by
relatives and friends of the bride and groom:
(i) Before a shrine
specially erected, complete with a Buddha image, candles and flowers,
the bridal couple and assembly should recite the Vandana, Tisarana and
Pancasila in English or Pali to be found in the
Pali Chanting,
Pali Chanting in the Theravada Buddhist Tradition
* Basic Pronunciation
Vandanâ â¨â¨NamĂ´ Tassa BhagavatĂ´ ArahatĂ´ Sammâ-Sambuddhassa (3x)
Homage to the Triple Gems â¨Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One.
Ti-Saranaâ¨â¨Buddham
Saranam Gacchâmi. â¨Dhammam Saranam Gacchâmi. â¨Sangham Saranam Gacchâmi.
â¨Dutiyampi Buddham Saranam Gacchâmi. â¨Dutiyampi Dhammam Saranam
Gacchâmi. â¨Dutiyampi Sangham Saranam Gacchâmi. â¨Tatiyampi Buddham
Saranarn Gacchâmi. â¨Tatiyampi Dhammam Saranam Gacchâmi. â¨Tatiyampi
Sangham Saranam Gacchâmi.
Translation: The Three Refuges
I
go to the Buddha as my refuge. â¨I go to the Dhamma - The Teachings, as
my Refuge. â¨I go to the Sangha - The Community, as my Refuge. â¨For the
second time I go to the Buddha as my Refuge. â¨For the second time I go
to the Dhamma - The Teachings, as my Refuge. â¨For the second time I go
to the Sangha - The Community, as my Refuge. â¨For the third time I go to
the Buddha as my Refuge. â¨For the third time I go to the Dhamma - The
Teachings, as my Refuge. â¨For the third time I go to the Sangha - The
Community, as my Refuge.
Panca-sila â¨â¨Pânâtipâtâ Veramani
Sikkhâpadam Samâdiyâmi. â¨Adinnâdânâ Veramani Sikkhâpadam Samâdiyâmi.
â¨Kâmesu Micchâcârâ Veramani Sikkhâpadam Samâdiyâmi. â¨Musâvâdâ Veramani
Sikkhâpadam Samâdiyâmi. â¨Surâ MĂŞraya Majja Pamâdatthânâ Verami
Sikkhâpadam Samâdiyâmi â¨â¨Imâni Panca Sikkhâpadâni Samâdiyâmi (3x)
Translation: The Five Precepts
I
undertake to observe the precept to abstain from destroying living
beings. â¨I undertake to observe the precept to abstain from taking
things not given. â¨I undertake to observe the precept to abstain from
sexual misconduct. â¨I undertake to observe the precept to abstain from
false speech. â¨I undertake to observe the precept to abstain from liquor
causing intoxication and heedlessness. â¨I undertake to observe the Five
Precepts to the best of my ability.(3x)
Buddha Vandana â¨â¨Iti pi
so Bhagavâ-Araham Sammâ-sambuddho. â¨Vijjâ-carana sampanno Sugato
LokavidĂť Anuttarro â¨Purisa-damma-sârathi Satthâ deva-manussânam â¨Buddho
Bhagavâti
Translation - Homage to the Buddhaâ¨Thus indeed, is that
Blessed One: He is the Holy One, fully enlightened, endowed with clear
vision and virtuous conduct, sublime, the Knower of the worlds, the
incomparable leader of men to be tamed, the teacher of gods and men,
enlightened and blessed.
Dhamma Vandana
Svâkkhato Bhagavatâ Dhammo Sanditthiko Akâliko Ehi-passiko Opanâyiko Paccattam â¨veditabbo viùùuhiti.
Translation
- Homage to the Teachings â¨The Dhamma of the Blessed One is perfectly
expounded; to be seen here and how; not delayed in â¨time; inviting one
to come and see; onward leading (to Nibbana); to be known by the wise,
each for himself.
Sangha Vandana
Supati-panno Bhagavato
sâvaka sangho, Ujupati-panno Bhagavato sâvaka sangho. â¨Ăâya-patipanno
Bhagavato sâvaka sangho. Sâmici-patipanno Bhagavato sâvaka sangho
â¨Yadidam cattâri purisa yugâni attha-purisa-puggalâ Esa Bhagavato sâvaka
sangho. â¨Ăhu-neyyo, pâhu-neyyo, Dakkhi-neyyo,aĂąjalikaraniyo, anuttaram
puùùakkhetam lokassâti
Translation - Homage to the Disciples of
the Buddha â¨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 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 merit for the world.
Maha-Mangala Sutta
Ăvam
mê suttam êkam samayam bhagavâ Sâvatthiyam viharati Jêtavanê
Anâthapindikassa ârâmĂŞ, â¨atha kho aùùatarâ dĂŞvatâ abhikkantaya rattiyâ
abhikanta vannâ kêvalakappam Jêtavanam bhâsetvâ, yêna bhagavâ
tênupasamkami. Upasam kamitvâ bhagavantam abhivâdetvâ êkamantam atthâsi.
Ăkamantam thitâ kho sâ dĂŞvatâ bhagavantam gâthâya ajjhabhâsi. â¨BahĂť
dĂŞvâ manussâ ca mangalâni acintayum â¨Ăkankhamânâ sotthânam brĂťhi mangala
muttamam.
AsĂŞvanâ ca bâlânam panditânam ca sĂŞvanâ â¨PĂťjâ ca pĂťjaniyânam ĂŞtam mangala muttamam
PatirĂťpa dĂŞsa vâso ca pubbĂŞ ca kata puùùatâ â¨Atta sammâ panidhi ca ĂŞtam mangala muttamam
Bâhu saccam ca sippan ca vinayo ca susikkhito â¨Subhasitâ ca yâ vâcâ ĂŞtam mangala muttamam
Mâtâ pitu upâtthanam puttadârassa sangaho â¨Anâkulâ ca kammantâ ĂŞtam mangala muttamam
Dânam ca dhamma cariyâ ca ùâtakanam ca sangaho â¨Anavajjâni kammâni ĂŞtam mangala muttamam
Ărati virati pâpâ majjapânâ ca saùùamo â¨Appamâdo ca dhammĂŞsu ĂŞtam mangala muttamam
Gâravo ca nivâto ca santutthi ca kataùùutâ â¨KâlĂŞna dhamma savanam ĂŞtam mangala muttamam
Khanti ca sĂ´vacassatâ samanânam ca dassanam â¨KâlĂŞna dhamma sâkacchâ ĂŞtam mangala muttamam
TapĂ´ ca brahman cariyam ca ariya saccâ na dassanam â¨Nibbâna sacchi kiriyâ ca ĂŞtam mangala muttamam
Phutthassa lĂ´ka dhammĂŞhi cittam yassa na kampati â¨Asokam virajam khĂŞmam ĂŞtam mangala muttamam
ĂŞtâdisâni katvâna sabbattha maparâjitâ â¨Sabbhattha sotthim gacchanti tam tĂŞsam mangala muttamanti.
Translation: Discourse on Blessings
Thus
have I heard: On one occasion the Exalted One was dwelling at the
monastery of Anathapindika, in Jeta’s Grove, near Savatthi. Now when the
night was far spent, a certain deity, whose surpassing splendour
illuminated the entire Jeta Grove, came to the presence of the Exalted
One, and, drawing near, respectfully saluted Him and stood at one side.
Standing thus, he addressed the Exalted One in verse: â¨Many deities and
men, yearning after good, have pondered on Blessings. Pray, tell me the
Highest Blessing!
Not to associate with fools, to associate with
the wise, and to honour those who are worthy of honour - this is the
Highest Blessing. â¨â¨To reside in a suitable locality, to have done
meritorious actions in the past, and to set oneself in the right course -
this is the Highest Blessing.
Vast-learning, perfect handicraft, a highly trained discipline, and pleasant speech â¨- this is the Highest Blessing.
The support of father and mother, the cherishing of wife and children, and peaceful occupations - this is the Highest Blessing.
Liberality, righteous conduct, the helping of relatives, and blameless actions â¨- this is the Highest Blessing.
To
cease and abstain from evil, forbearance with respect to intoxicants,
and steadfastness in virtue - this is the Highest Blessing.
Reverence, humility, contentment, gratitude and the opportune hearing of the Dhamma â¨- this is the Highest Blessing.
Patience,
obedience, sight of the Samanas (Sanctified Ones), and religious
discussions at due seasons - this is the Highest Blessing.
Self Control, Holy Life, perception of the Noble Truths, and the realisation of Nibbana â¨- this is the Highest Blessing.
He
whose mind does not flutter by contact with worldly contingencies,
Sorrowless, Stainless, and Secure - this is the Highest Blessing.
To
them, fulfilling matters such as these, every-where invincible, in
every way moving happily - these are the Highest Blessings.
Karaniya Sutta
KaranĂŽya - mattha kusalĂŞna - yantam santam padam abhisamecca, â¨SakkĂ´ ujĂť ca sĂťjĂť ca - suvaco cassa mudu anati mâni.
SantussakĂ´ ca subharĂ´ ca - appa kicco ca salla-huka vutti, â¨SantindriyĂ´ ca nipakĂ´ ca - appagabbhĂ´ kulĂŞsu ananugiddhĂ´.
Na ca khuddam samâcarĂŞ kinci - yĂŞna viùùu parĂŞ upavadeyyum â¨SukhinĂ´ vâ kheminĂ´ hontu - SabbĂŞ sattâ bhavantu sukhitattâ.
YĂŞkĂŞci pâna bhĂťtatthi - tasâ vâ thâvarâ vâ anava, sĂŞsâ, â¨DĂŽghâ vâ yĂŞ mahantâ vâ — majjhimâ rassakâ - nuka thĂťlâ.
Ditthâ vâ yĂŞva additthâ - yĂŞca dĂťrĂŞ vasanti avidĂťrĂŞ, â¨BhĂťta vâ sambhavĂŞsi vâ - sabbĂŞ sattâ bhavantu sukhitattâ.
Na parĂ´ param nikubbĂŞtha - nâti maùùêtha katthaci nam kanci, â¨ByârĂ´sanâ patigha saùùâ - nâùùa - maùùassa dukkha miccheyya.
Mâtâ yathâ niyam puttam - âyusâ ĂŞka putta manu rakkhe, â¨Ăvampi sabba bhĂťtĂŞsu - mânasam bhâvayĂŞ aparimânam.
Mettam ca sabba lĂ´kasmin - mânasam bhâvayĂŞ aparimânam, â¨Uddham adhĂ´ ca tiriyam ca - asambâdham avĂŞram asapattam.
Tittham caram nisinnĂ´ vâ - sayâno vâ yâva tassa vigata middho, â¨Ătam satim adhittheyya — brahma mĂŞtam vihâram idhamâhu.
Ditthin ca anupa gamma - sĂŽlavâ dassanĂŞna sampanno, â¨KâmĂŞsu vineyya gĂŞdham - nahi jâtu gabbhaseyyam punarĂŞtiti.
â¨Translation: Discourse on Loving Kindness
He
who is skilled in his good and who wishes to attain that state of Calm
should act (thus:) He should be able, upright, perfectly upright,
obedient, gentle, and humble.
Contented, easily supportable, with
few duties, of light livelihood, controlled in senses, discreet, not
imprudent, not be greedily attached to families.
He should not
commit any slight wrong such that other wise men might censure him. May
all â¨beings be happy and secure. May their minds be wholesome.
Whatever
living beings there be: feeble or strong, long, stout, or medium,
short, small, or large, seen or unseen, those dwelling far or near,
those who are born and those who are to be born –may all beings,
without exception, be happy-minded!
Let not one deceive another
nor despise any person whatever in any place. In anger or ill will, let
him not wish any harm to another.
Just as a mother would protect
her only child even at the risk of her own life, even so let him
cultivate a boundless heart towards all beings.
Let his thoughts
of boundless love pervade the whole world: above, below and
across–without any obstruction, without any hatred, without any enmity,
Whether he stands, walks, sits or lies down, as long as he is awake, he
should develop mindfulness. This, they say, is the Highest Conduct.
Not
falling into error, virtuous and endowed with insight, he gives up
attachment to sense-desires. He will surely not be born in any womb
again.
Ratana Sutta â¨â¨YânĂŽdha bhĂťtâni samâgatâni - bhummâni vâ
yâ niva antalikkhĂŞ â¨SabbĂŞva bhĂťtâ sumanâ bhavantĂť - athĂ´pi sakkacca
sunantu bhâsitam.
Tasmâhi bhÝtâni sâmêtha sabbê - mettam karôtha
mânusiya pajâya, â¨Divâ ca rattĂ´ ca haranti yĂŞ balim - tasmâhi nĂŞ
rakkhatha appamattâ.
Yam kinci vittam idha vâ huram vâ - saggêsu
vâ yam ratanam panitam, â¨Nano samam atthi tathâgatena - idampi buddhĂŞ
ratanam panĂŽtam, â¨ĂtĂŞna saccĂŞna suvatthi hĂ´tu.
Khayam virâgam
amatam panĂŽtam - yadajjhagâ sakkyamunĂŽ samâhito, â¨Na tĂŞna dhammena
samatthi kinci - idampi dhammĂŞ ratanam panĂŽtam â¨ĂtĂŞna saccĂŞna suvatthi
hĂ´tu.
Yambuddha settho parivannayÎ sucim - samâdhi mânam
tarikaùùa mâhu â¨Samâdhinâ tĂŞna samĂ´ na vijjati - idampi dhammĂŞ ratanam
panĂŽtam â¨ĂtĂŞna saccĂŞna suvatthi hĂ´tu. â¨Ye puggalâ attha satam pasatthâ -
cattâri ĂŞtâni yugâni honti, â¨Te dakkhineyyâ sugatassa sâvakâ - ĂŞtĂŞsu
dinnâni mahapphalâni, â¨Idampi sanghĂŞ ratanam panĂŽtam - ĂŞtĂŞna saccĂŞna
suvatthi hĂ´tu.
Ye suppa yuttâ manasâ dalhêna - nikkamino gôtama
sâsanamhi â¨Te patti pattâ amatam vigayha - laddhâ mudhâ nibbutim
bhunjamânâ â¨Idampi sanghĂŞ ratanam panĂŽtam - ĂŞtĂŞna saccĂŞna suvatthi hĂ´tu.
â¨â¨Yathinda khĂŽlo pathavim sito siyâ - catubbhi vâtĂŞbhi asampa kampiyo,
â¨TathĂťpamam sappurisam vadâmi — yĂ´ ariya saccâni avecca passati,
â¨Idampi sanghĂŞ ratanam panĂŽtam - ĂŞtĂŞna saccĂŞna suvatthi hĂ´tu.
YĂŞ
ariya saccâni vibhâvayanti - gambhira paùùnĂŞna sudĂŞsitâni, â¨Kincâpi tĂŞ
honti bhusappamattâ - na te bhavam attamam âdiyanti, â¨Idampi sanghĂŞ
ratanam panĂŽtam - ĂŞtĂŞna saccĂŞna suvatthi hĂ´tu.
Sahâvassa dassana
sampadâya - tayassu dhammâ jahitâ bhavanti, â¨Sakkâya ditthi
vicikicchitam ca — silabbatam vâpi yadatthi kinci, â¨CatĂťhapâye hi ca
vippamutto - Chacâbhi thânâni abhabbo kâtum, â¨Idampi sanghĂŞ ratanam
panĂŽtam - ĂŞtĂŞna saccĂŞna suvatthi hĂ´tu.
Kincâpi sô kammam karôti
pâpakam - kâyĂŞna vâcâ udacĂŞtasâ vâ, â¨Abhabbo sĂ´ tassa paticchâdâya -
abhabbatâ ditta padassa vuttâ, â¨Idampi sanghĂŞ ratanam panĂŽtam - ĂŞtĂŞna
saccĂŞna suvatthi hĂ´tu.
Vanappagumbê yathâ phussitaggê - gimhâna
mâsĂŞ pathamasmin gimhe, â¨TathĂťpamam dhamma varam adĂŞsayi — nibbânagâmin
paramam hitâya, â¨Idampi buddhĂŞ ratanam panĂŽtam - ĂŞtĂŞna saccĂŞna suvatthi
hĂ´tu.
VarĂ´ varaùùÝ varadĂ´ varâharo - anuttarĂ´ dhamma varam adĂŞsayi, â¨Idampi buddhĂŞ ratanam panĂŽtam - ĂŞtĂŞna saccĂŞna suvatthi hĂ´tu.
Khinam
purânam navam netthi sambhavam - viratta cittâ âyatike bhavasmim, â¨Te
khina bijâ avirulhicchandâ - nibbanti dhirâ yathâ yam padipo â¨Idampi
sanghĂŞ ratanam panĂŽtam - ĂŞtĂŞna saccĂŞna suvatthi hĂ´tu.
YânĂŽdha bhĂťtâni samâgatani — bhummani vâ yâniva antalikkhe, â¨Tathâgatam dĂŞva manussa pĂťjitam- Buddham namasâma suvatthi hotu.
YânĂŽdha bhĂťtâni samâgatani — bhummani vâ yâniva antalikkhe, â¨Tathâgatam dĂŞva manussa pĂťjitam - Dhammam namassâma suvatthi hotu.
YânĂŽdha bhĂťtâni samâgatani — bhummani vâ yâniva antalikkhe, â¨Tathâgatam dĂŞva manussa pĂťjitam - Sangham namassâma suvatthi hotu.
Translation - The Jewel Discourse
This
Discourse was delivered by the Buddha in the city of Vesali whose
citizens appealed to the Buddha for help, being afflicted by famine,
pestilenee and disturbances from evil spirits. As a mark of protection
for the people of Vesali, the Buddha delivered this discourse after
which the evil spirits were exorcised and the pestilence subsided.
Whatever
beings are here assembled, whether terrestrial or celestial, may they
all be happy! â¨Moreover may they attentively listen to my words!
Accordingly
give good heed, all ye beings! Show your love to the human beings who,
day and night, bring offerings to you. Wherefore guard them zealously.
Whatever
treasure there be either here or in the world beyond, or whatever
precious jewel in the precious jewel. By this truth may there be
happiness!
The tranquil Sage of the Sakyas realised that
Cessation, Passion-free, Immortality Supreme. â¨There is nought
comparable with the Dhamma. Verily, in the Dhamma is this precious
jewel. â¨By this truth may there be happiness!
That Sanctity
praised by the Buddha Supreme is described as “concentration without
interruption. There is nought like that Concentration. Verily, in the
Dhamma is this precious jewel. By this truth may there be happiness!
Those
Eight Individuals, praised by the virtuous, constitute four pairs.
They, the worthy of offerings, the disciples of the Welcome One, - to
these gifts given yield abundant fruit.
Verily, in the Sangha is this precious jewel. â¨By this truth may there be happiness!
With
steadfast mind, applying themselves thoroughly in the Dispensation of
Gotama, exempt (from passion), they have attained to “that which should
be attained”, and, plunging into the Deathless, they enjoy Peace
obtained without price. â¨Verily, in the Sangha is this precious jewel.
By
this truth may there be happiness! â¨Just as a firm post, sunk in the
earth, cannot be shaken by the four winds; even so do I declare him to
be a righteous person who thoroughly perceives the Noble Truths.
Verily, in the Sangha is the precious jewel. â¨By this truth may there be happiness!
Those
who comprehend clearly the Noble Truths, well taught by Him of wisdom
deep, do not, however exceeding heedless they may be, undergo an eighth
birth.
Verily, in the Sangha is this precious jewel. â¨By this truth may there be happiness!
For
him with the acquisition of Insight, three conditions come to nought -
namely, self-illusion, doubt, and indulgence in (wrongful) rites and
ceremonies, should there be any. From the four states of misery, he is
absolutely freed, and is incapable of committing the six heinous crimes.
Verily, in the Sangha is this precious jewel. â¨By this truth may there be happiness!
Whatever
evil deed he does, whether by deed, word or thought, he is incapable of
hiding it; for it hath been said that such an act is impossible for one
who has seen the Path.
Verily, in the Sangha is this precious jewel. â¨By this truth may there be happiness!
Like
unto the woodland groves with blossomed tree tops in the first heat of
the summer season, hath the sublime doctrine, that leads to Nibbana,
been taught for the Highest Good.
Verily, in the Buddha is this precious jewel. â¨By this truth may there be happiness.
The unrivalled Excellent One, the Knower, the Giver, and the Bringer of the Excellent has expounded the excellent Doctrine.
Verily, in the Buddha is this precious jewel. â¨By this truth may there be happiness!
Their
past is extinct, a fresh becoming there is not, their minds are not
attached to a future birth, their desires grow not - those wise ones go
out even as this lamp.
Verily, in the Sangha is this precious jewel. â¨By this truth may there be happiness!
We
beings here assembled, whether terrestrial or celestial, salute the
Accomplished Buddha, honoured by gods and men. May there be happiness!
We
beings here assembled, whether terrestrial or celestial, salute the
Accomplished Dhamma, honoured by gods and men. May there be happiness!
We
beings here assembled, whether terrestrial or celestial, salute the
Accomplished Sangha, honoured by gods and men. May there be happiness!
* Basic Pronunciation
a
as a in what â as a in father â¨i as i in mint ĂŽ as ee in see â¨u as u in
put Ăť as oo in pool â¨e as a in cage o as o in no â¨n as ng in sing Ăą as
gn in signore
Pausing â¨Prolong for vowels with ^ or ( - ) such as
â, ĂŽ , Ăť, e and o. â¨Pause for double letter such as dd in Buddha :
Bu-ddha,â¨mm in Dhammam : Dha-mmam, ss in Ehi-passiko : E-hi-pa-ssiko
with English translations.
[You can download the text and audio files from
BuddhaNet’s Audio File Library ]
http://www.buddhanet.net/audio-library.htm
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Download files: click right mouse button on the links then select the “Save Target As” option.
The Chant of Metta - Suffusing Loving-kindness(MP3 File)
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metta.mp3
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The Chant of Metta - a musical rendition by Imee Ooi. (64kbps Stereo)
Buddhist Songs for Young Children (MP3 File)
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buddhistsongs.zip
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Zipped PC Word Doc file of the lyrics for the Buddhist Songs
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buddhistsong1.mp3
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1. Birth of the Buddha (lyrics/music: Daniel Yeo)
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buddhistsong2.mp3
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2. To Love Is To Care And Be Kind (lyrics/music: Imee Ooi)
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3. Don’t Be Angry (lyrics: Imee Ooi, music: Woon Yoke Fun)
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4. Compassion (lyrics: Imee Ooi, music: Woon Yoke Fun)
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5. It’s Great To Give (lyrics/music: Daniel Yeo)
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6. He’s Here For You & Me (lyrics: Imee Ooi, music Woon Yoke Fun)
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7. Pass It On (lyrics: Daniel Yeo, music: Imee Ooi)
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buddhistsong8.mp3
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8. Birth Of The Buddha (karaoke)
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9. Pass It On (karaoke)
Buddhist Chanting - Mantras (WAV Format Files)
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Chanting of the Mantra: OM MANI PADME HUM (Tibetan Buddhist)
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Name of Amitabha Buddha: NAMO AMITABHA (Pure Land School)
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Chanting by Tibetan monks of the Gelugpa sect.
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Burmese Gong.
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Tibetan Singing Bowl (#2)
Insight Meditation Instruction - Ven. Pannyavaro (MP3 Files)
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The Art of Attention.
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At the Six-sense Doors.
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The Technique of Mental Noting.
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Keeping the Balance in Meditation.
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The Sitting Posture in Meditation.
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Instruction for Sitting Meditation.
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Technique in Walking Meditation.
Loving-kindness Meditation - Ven. Pannyavaro (MP3 Files)
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Loving-kindness Meditation Instruction.
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A Guided Loving-kindness Meditation.
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(ii)
The couple should light the candles and incense sticks and offers the
flowers placing them on and around the table on which stands the image.
(iii)
The bride and groom should then, in turn, recite the traditional
undertakings expected of them as found in the Sigilovdda Sutta (Digha
Nikilya 3 1):
The bridegroom:
“Towards my wife I undertake
to love and respect her, be kind and considerate, be faithful, delegate
domestic management, provide gifts to please her.”
The bride:
“Towards
my husband I undertake to perform my household duties efficiently, be
hospitable to my in-laws and friends of my husband, be faithful, protect
and invest our earnings, discharge my responsibilities lovingly and
conscientiously.”
(iv) Finally, the assembly or perhaps the parents only, should recite the Mangala Sutta and Jayamangala Gatha as a blessing.
Sangha Dana
âSanghaâ
actually means team. Is it clear? The donation called âSangha Danaâ is
the donation presenting to an Order or a team of Monks.
An Order or a team of Monks called âSanghaâ is, along the monastic regular, composed of at least 4 monks.
To
perform a donation that is really called Sangha Dana, we need to
present gifts to an Order or a group of Monks composed of at least 4
monks.
Sangha Dana begets much merit and was much
praised by the Lord Buddha. If we have teamwork, much work will be done.
Team performance begets multiply much merit from good deeds, and bad
deeds can also beget multiply much demerit likewise. If we donât want to
go to an unfortunate realm, we shouldnât perform bad deeds in a team,
only good deeds and merit in a team will be performed which is actually
Sangha Dana.
Why was it well praised by the Lord Buddha? Sangha Dana
or the gift presentation to an Order of Monks is both good to monks and
laypeople.
Why is it good to monks? Monks are usually generous
and would like people to gain much merit. When they see our intention to
present gifts to the Order of them. If there are only a few monks at
their temple, they will ask monks from other places to live in their
temple; or if they donât know where to find monks, they can give an
ordination to some local laypeople who have faith; or though they donât
have faith, the monks can give them teachings until they have faith and
then they will be willing to get an ordination.
Finally, Sangha
Dana will automatically force the monks to build a team. Besides, when
their team grows, we will even be more delighted while making merit; and
not only we who are more delighted, but our team is also more delighted
and the team will grow. When our team grows, we can perform more
donations until that Order of monks has to grow their team too.
When
their team grows or other groups or other teams of monks join them, the
stability of the Order of Monks will be begotten. What will happen
next? When they are well nourished by our Sangha Dana, the Order of
Monks will be stronger and bigger.
Not only their team that will
grow, but also their Dhamma Dana (The gift of Dhamma) because each monk
has trained himself and has different knowledge and goodness than the
other ones; when there are more teams, the more Dhamma Dana will be
given.
When more Dhamma Dana is given, wellâŚyou, the one who
leads your team to present Sangha Dana, will absorb the wisdom of the
monks and have more chance to improve yourself. By this reason, the
Dhamma Dana you get will be the knowledge to get rid of defilements, and
the merit from presenting Sangha Dana will come with you over life that
can guarantee that no matter how many times you reincarnate, you will
never suffer from the poorness, but will always be satisfied and get
much Dhamma from monks to improve yourself. Then, your wisdom and
property will be increased in each life. Other than that, the precepts
we absorb from monks will definitely be more stableâfrom 5 precepts to 8
precepts, 10 precepts and we might finally take 227 precepts and get an
ordination just like them.
Why? Because you will see that a
group of monks are respectful, attractive and interesting, so you may
desire to get an ordination like them. This is the power of Sangha Dana.
That was why the Lord Buddha admired Sangha Dana. Therefore, in this
rain-retreat, you should perform Sangha Dana presentation as best as you
can because there are many monks in every temple.
Buddhist Funeral Rites
Theravadins
Buddhist follow the Indian custom of burning the body at death. The
Buddhaâs body was cremated and this set the example for many Buddhists,
even in the West. When someone is dying in a Burmese home, monks come to
comfort them. They chant verses to them, such as:
“Even the
gorgeous royal chariots wear out; and indeed this body too wears out.
But the teaching of goodness does not age; and so Goodness makes that
known to the good ones.”
After death, while the dead person is
being prepared for the funeral fire, the monks continue to chant in
order to help the dead oneâs good energies to be released from their
fading personality.
The monks come with the family to the
funeral. The family and all their friends give food and candles to the
monks. Goodwill is created by these gifts and it is believed that the
goodwill helps the lingering spirit of the dead person.
BUDDHIST EVENTS
Alex Watson Lecture 9/5
Self as a Process: RÄmakaášášha’s Middle Ground Between Brahminical
Eternalism and Buddhist Momentariness.” This talk will take place at 5 pm, Thursday, September 5, at 2223 Fulton Street (6th floor conference room).
 |
Watsonflyer.pdf 316K View Download |
food for thought
economics professor at a local college made a statement that he had
never failed a single student before, but had recently failed an entire
class. That class had insisted that congress food security bill will worked and that no one would sleep without food .
The
professor then said, “OK, we will have an experiment in this class on
congress plan”. All grades will be averaged and everyone will receive
the same grade so no one will
fail and no one will receive an A…. (that means tax collected from us
will be used for food security bill expensed. i.e equally distribution
).
After the
first test, the grades were averaged and everyone got a B. The students
who studied hard were upset and the students who studied little were
happy. As the second test rolled around, the students who studied little
had studied even less and the ones who studied hard decided they wanted
a free ride too so they studied little.
The second test average was a D! No one was happy. When the 3rd test rolled around, the average was an F.
As the tests proceeded, the scores never increased as bickering, blame and name-calling all resulted in hard
feelings and no one would study for the benefit of anyone else.
To
their great surprise, ALL FAILED and the professor told them that
socialism would also ultimately fail because when the reward is great,
the effort to succeed is great, but when government takes all the reward
away, no one will try or want to succeed.
These are possibly the 5 best sentences you’ll ever read and all applicable to this experiment:
1. You cannot legislate the poor into prosperity by legislating the wealthy out of prosperity.
2. What one person receives without working for, another person must work for without receiving.
3. The government cannot give to anybody anything that the government does not first take from somebody else.
4. You cannot multiply wealth by dividing it!
5.
When half of the people get the idea that they do not have to work
because the other half is going to take care of them, and when the other
half gets the idea that it does no good to work because somebody else
is going to get what they work for, that is the beginning of the end of
any
nation.
Can you think of a reason for not sharing this?
Neither could I…..”http://in-mg61.mail.yahoo.com/neo/launch?.rand=fdjm8jj3ar6bc#mail
Maharashtra Anti-Superstition Act Ordianance
From: Ranjit Nandagawali
To: buddhistcircle@yahoogroups.com
Sent: Thursday, 29 August 2013 8:44 PM
Subject: [The Buddhist Circle] Fwd: Maharashtra Anti-Superstition Act Ordianance [1 Attachment]
Jaibhim,
Subject: Fwd: Maharashtra Anti-Superstition Act Ordianance
To:
Kind
Attention to all Rational Activists :- We can use this law against some
unlawful activities in all religions. This is very important tool for
Scientific thinking movement.
- Dhanlakshmi Kuber Yantra.
- Jyotish Vidya saying they can make money by worshiping their yantra.
Nirmal Baba
and many mores ,
Sir,
Rs.500,000. The award was instituted in 1985. However, it
He would have perhaps become a better archer than Arjun, but
Apex Court has further stated that it was a shameful act on the part of
for
Chairperson,