Wat Tampa In English

What's Happening at Wat Tampa

WatTampaInEnglish is the unofficial web site for Wat Tampa (Wat Mongkolratanaram)

Dogs are welcome at the Sunday Market but please don't bring them onto the deck where the food is served.

The Sunday Market is held every Sunday, come rain or shine, from about 8:30am until 1:00 pm. Some booths may run out of food earlier. Come join us for great food & view in a family friendly setting!

Interested in meditation workshop? Open the Meditation menu and select 2017 Meditation Workshops for a list of dates. Signup forms are available in the Temple. You can also sign-up at the workshop.

Click here to learn more about the Buddha Learning Group. The discussion group meets every Sunday in the main Temple between 11:30am and 12:30pm. On the second Sunday of each month we have a more formal session on Buddhism.

Click here to see some interesting information about Wat Tampa!

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The chanting below are used during the opening of the meditation workshop.  These chants are led by the Abbot or senior Monk who opens the workshop and leads the chanting.The first line in each section is the pheonetic interpretation of the chant.  Use the phonetic translation to chant.  Beside the phonetic interpretation is the English translation in bold, blue fontA printed copy of the chanting will be handed out during the workshop.

Leader (Abbot or Senior Monk)

Tisaranagamanam Nitthitam  - This completes the going to the Three Refuges

Response

Ama Bhante / Aye - Yes, Venerable Sir/Madam

To undertake the precepts, repeat each precept after the leader:

1.  Paanaatipaataa veramanii sikkhaapadam samaadiyaami - I undertake the precept to refrain from destroying living creatures.

2.  Adinnaadaanaa veramanii sikkhaapadam samaadiyaami - I undertake the precept to refrain from taking that which is not given.

3.  Kaamesu micchaacaaraa veramanii sikkhaapadam samaadiyaami - I undertake the precept to refrain from sexual misconduct.

4. Musaavaadaa veramanii sikkhaapadam samaadiyaami - I undertake the precept to refrain from incorrect speech.

5.  Suraamerayamajjapamaadatthaanaa sikkhaapadam samaadiyaami - I undertake the precept to refrain from intoxicating liquors and drugs which lead to carelessness.

Leader:

Imaani pancasikkaapadaani - These five precepts

Siilena sugatim yanti - Have morality as a vehicle for happiness,

Siilena bhoga-sampadaa - Have morality as a vehicle for good fortune,

Siilena nibbutm yanti - Have morality as a vehicle for liberation,

 Tasmaa siilam visodhaye - Let morality be purified.

Response:

Saaadhu, Saaadhu, Saaadhu - Well said, well said, well said!

(Bow three times}

Buddhist Discipline

Just as Buddhist monks have the monks’ discipline to observe to be
virtuous, so Buddhists in general have the lay people’s discipline to keep
as code of standards.

The information contained in the following articles was provided to me by the Abbot of Wat Mongkolratanaram, Fort walton Beach, FL. The sources for this material are listed at the bottom of this page.

Notes

  • The Buddhist’s Discipline, a simplified version of “Part I: The Buddhist’s Life Standards” in A Constitution for Living (revised in 1997), was completed on August 10,2000. Then Dr. Somseen Chanawangsa revised the original English version to bring it inline with the present revised edition.
  • The lay people’s discipline, gihivanaya, is the Buddha’s teaching in the Siïgàlakasutta [D.III.180–193].
  • The five upàsakadhamma is from [A.III.206].

Buddhist Discipline - Law 1

Law 1: Refraining from 14 kinds of evils.
     A. Refraining from the four kinds of kammakilesa (evil deeds that defile
one’s life), namely:
          1. One does not do bodily harm or take life (i.e. abstaining from
pàõàtipàta).
         2. One does not steal or violate property rights (i.e. abstaining from
adinnàdàna).
          3. One does not commit sexual misconduct (i.e. abstaining from
kàmesumicchàcàra).
          4. One does not speak falsely, lie or deceive (i.e. abstaining from
musàvàda).

 
     B. Refraining from the four kinds of agati (bias or deviant conduct),
namely:
          1. One is not biased on account of like (i.e. being without chandà-gati).
          2. One is not biased on account of hate (i.e. being without dosà-gati).
          3. One is not biased on account of fear (i.e. being without bhayàgati).
          4. One is not biased on account of folly (i.e. being without mohàgati). 

      C. Refraining from the six kinds of apàyamukha (channels to the ruin of
property and life), namely:
          1. One is not addicted to drink or drugs.
          2. One does not revel, oblivious to time.
          3 One is not bent only on entertainment.
          4. One does not indulge in gambling.
          5. One does not consort with evil friends.
          6. One does not constantly laze around.

 

Buddhist Discipline - Law 2

Law 2-1: Preparing resources for life on two fronts.

Law 2-1

     A. Choosing the people with whom one is to associate. One should
associate with people who will guide one’s life along a path that is
prosperous and constructive, by avoiding false friends and associating
only with true friends as follows:
1. Recognizing the four kinds of false friends or enemies in the guise of
friends (mittapañiråpaka):
          1) The out-and-out robber, who only takes from his friend, has four features
               (1) He thinks only of taking.
               (2) He gives just a little only to gain a lot.
               (3) Only when he himself is in danger does he help his friend out.
               (4) He associates with his friend only for his own sake.

 
          2) The smooth talker has four features:
               (1) He talks only of what is done and gone.
               (2) He talks only of what has not yet come.
               (3) He offers help that is of no use.
               (4) When his friend has some business in hand, he always makes excuses.

 
          3) The flatterer has four features:
               (1) He consents to [his friend’s] doing wrong.
               (2) He consents to his doing right.
               (3) He praises him to his face.

               (4) He disparages him behind his back.

            4) The leader to ruin has four features:
               (1) He is a companion in drinking.
               (2) He is a companion in nightlife.
               (3) He is a companion in frequenting shows and fairs.
               (4) He is a companion in gambling.

Law 2-2

 2. Knowing of the four kinds of true friends or friends at heart
(suhadamitta):

 
          1) The helping friend has four features:
               (1) When his friend is off guard, he guards him.
               (2) When his friend is off guard, he guards his property.
               (3) In times of danger, he can be a refuge.
               (4) When some business needs to be done, he puts up more money than requested.

 
2) The friend through thick and thin has four features:
               (1) He confides in his friend.
               (2) He keeps his friend’s secrets.
               (3) He does not desert his friend in times of danger.
               (4) He will give even his life for his friend’s sake.

 
          3) The good counselor has four features:
               (1) He restrains his friend from doing evil or harm.
               (2) He encourages him in goodness.
               (3) He makes known to his friend what he has not heard before.
               (4) He points out the way to happiness, to heaven.

 
          4) The loving friend has four features:
               (1) When his friend is unhappy, he commiserates.
               (2) When his friend is happy, he is happy for him.
               (3) When others criticize his friend, he comes to his defense.
               (4) When others praise his friend, he joins in their praise.

     B. Allocating the wealth one has acquired through right livelihood as follows:
     Stage 1: One should be diligent in earning and saving just as bees
collect nectar and pollens.

      Stage 2: When one’s wealth accrues like a termites’ mound,
expenditure should be planned thus:
          • One portion to be used for supporting oneself, supporting one’s
family, taking care of one’s dependents and doing good works.
          • Two portions to be used for one’s career, earning one’s living.
          • One portion to be put aside as a guarantee for one’s life and
business in times of need.

 

Buddhist Discipline - Law 3

Law 3: Maintaining one’s relations towards the six directions.

 

Law 3-1

A.Rendering all the directions secure and peaceful by performing the duties towards the people related to one in due accordance with their six respective positions:

1st direction: As a son or daughter, one should honor one’s parents, who are likened to the “forward direction,” as follows:

1.Having been raised by them, one looks after them in return.

2.One helps them in their business and work.

3.One continues the family line.

4.One conducts oneself as is proper for an heir.

5.After their passing away, one makes offerings, dedicating the merit to them.

Parents help their children by:

1.Cautioning and protecting them from evil.

2.Nurturing and training them in goodness.

3.Providing them with an education.

4.Seeing to it that they obtain suitable spouses.

5.Bequeathing the inheritance to them at the proper time.

Law 3-2

2nd direction: As a student, one should show reverence to one’s teacher,who is likened to the “right direction,” as follows:

1.One rises to greet the teacher and shows respect to him.

2.One approaches the teacher to attend him, serve him, consult him, query him, receive advice from him, etc.

3.One hearkens well so as to cultivate wisdom.

4.One serves the teacher and runs errands for him.

5.One learns the subject respectfully and earnestly, giving the task of learning its due importance.

A teacher supports his students by:

1.Teaching and training them to be good.

2.Guiding them to thorough understanding.

3.Teaching the subject in full.

4.Encouraging the students and praising their merits and abilities.

5.Providing a protection for all directions; that is, teaching and training them so that they can actually use their learning to make a living and know how to conduct themselves well, having a guarantee for smoothly leading a good life and attaining happiness and prosperity.

Law 3-3

3rd direction: As a husband, one should honor and support one’s wife,

who is likened to the “rearward direction,” as follows:

1. One honors her in accordance with her status as wife.

2. One does not look down on her.

3. One does not commit adultery.

4. One gives her control of household concerns.

5. One gives her occasional gifts of ornaments and clothing.

A wife supports her husband by:

1. Keeping the household tidy.

2. Helping the relatives and friends of both sides.

3. Not committing adultery.

4. Safeguarding any wealth that has been acquired.

5. Being diligent in all her work

Law 3-4

4th direction: As a friend, one should conduct oneself towards one’s friends, who are likened to the “left direction,” as follows:

1. One shares with them.

2. One speaks kindly to them.

3. One helps them.

4. One is constant through their ups and downs.

5. One is faithful and sincere.

Friends reciprocate by:

1. Protecting their friend when he is off guard.

2. Protecting their friend’s property when he is off guard.

3. Being a refuge in times of danger.

4. Not deserting their friend in times of hardship.

5. Respecting their friend’s family and relatives.

 

Law 3-5

5th direction: As an employer, one should support one’s servants and employees, who are likened to the “lower direction,” as follows:

1. One assigns them work in accordance with their strength, sex, age and abilities.

2. One pays them wages commensurate with their work and adequate for their livelihood.

3. One grants them fringe benefits by, for example, providing medical care in times of sickness.

4. One shares with them a portion of any extra gain.

5. One gives them appropriate holidays and time to rest.

A servant or employee helps his employer by:

1. Starting work before him.

2. Stopping work after him.

3. Taking only what is given by his employer.

4. Doing his job well and seeking ways to improve on it.

5. Spreading a good reputation about his employer and his business.

{slide-level2=Law 3-6|orange}

6th direction: As a Buddhist, one should show reverence to the monks, who are likened to the “upper direction,” as follows:

1. One acts towards them with goodwill.

2. One speaks to them with goodwill.

3. One thinks of them with goodwill.

4. One receives them willingly.

5. One supports them with the four requisites [almsfood, robes, shelter and medicine].

Monks help lay people by:

1. Enjoining them from evil actions.

2. Enjoining them in goodness.

3. Assisting them with kind intentions.

4. Making known to them things not heard before.

5. Explaining and clarifying things they have already heard.

6. Pointing out the way to heaven, teaching them the way to happiness and prosperity.

B. Helping one another for social harmony, i.e. helping one another and contributing to creating social peace, stability and unity according to the four principles for helpful integration (saïgahavatthu), namely:

1. dàna: giving, sharing (helping through money and material goods).

2. piyavàcà: amicable speech (helping through words).

3. atthacariyà: helpful action (helping through physical or mental effort).

4. samànattatà: participation (helping through participation in constructive action and problem solving; being equal by virtue of the Dhamma and sharing both weal and woe).

 

Buddhist Discipline -Three Front Objectives

B. Three fronts of objectives. These three levels of objectives should be realized on all three fronts:

1st front: attattha, i.e. the objective for oneself or one’s own benefit; the three levels of benefits explained above, which one should realize for oneself or develop one’s life to attain.

2nd front: parattha, i.e. the objective for others or other people’s benefit; i.e. the three levels of benefits explained above, which one should help other people successively achieve by guiding and encouraging

them to develop their lives.

3rd front: ubhayattha, i.e. the mutual objective or benefit to both parties; the collective benefit, happiness and virtue of the community or society, including environmental conditions and factors, which we should help create and conserve in order to help both ourselves and others advance to the three levels of objectives mentioned above.

Buddhist Discipline -Steering Life to Its Objectives

Steering Life to Its Objectives

A. Three levels of objectives. One should conduct one’s life so as to attain the three levels of objectives (attha) as follows:

Level 1: diññhadhammikattha, i.e. the temporal objective or present benefit

A) Enjoying good health, physical fitness, freedom from maladies, and longevity.

B) Having work and income, having honest livelihood, and being economically self-reliant.

C) Having good status, and gaining the respect of society.

D) Having a happy family, establishing a good reputation of one’s family.

All the four objectives above should be righteously achieved and

utilized for the sake of oneself and others.

Level 2: samparàyikattha, i.e. the spiritual objective or further benefit.

A) Being endowed with warmth, deep appreciation and happiness; being not lonesome or unfirm; having an ideal to adhere to so as to be strong with faith.

B) Being proud of a clean life, of having done only wholesome deeds with virtue.

C) Being gratified in a worthwhile life, in having always done what is beneficial with sacrifice.

D) Being courageous and confident to resolve problems as well as conduct one’s life and duties with wisdom.

E) Being secure and confident in having a guarantee for the future life in consequence of having done only good deeds.

Level 3: paramattha, i.e. the highest objective or greatest benefit:

A) Having a secure, peaceful and stable mind, unshaken even when affected by the ways of the world or confronted with vicissitudes or changes.

B) Not being so distressed by clinging or attachment as to feel disappointed or sorrowful; having a mind that is relieved, clear, buoyant and free.

C) Being refreshed, cheerful, not sullen or depressed; being radiant and free from suffering; enjoying genuine bliss.

D) Being well aware of causes and conditions and acting accordingly; leading a life that is impeccable and bright; conducting oneself with wisdom.

One who is able to attain from the second level of benefit upwards is known as a wise man (paõóita).

Buddhist Discipline -Buddhist of the Leading Type

Those Buddhists who are referred to as upàsaka and upàsikà [Buddhist lay followers] are considered Buddhists of the leading type. They must be steadfast and firmly established in the [Buddhist] principles to serve as examples for Buddhists in general. Apart from observing the Buddhist’s discipline, they must possess the five qualities of Buddhist lay followers (upàsakadhamma) as follows:

1. They have faith, their belief being endowed with wisdom; they are not given to blind faith; they have confidence in the Triple Gem [the Buddha, the Dhamma and the Sangha], neither being shaken nor faltering; they adhere to the Dhamma as the principal and supreme cause.

2. They have morality; apart from maintaining themselves in the Five Precepts and righteous livelihood, they should undertake the Eight Observances on due occasions to develop themselves so that their lives and

happiness depend less on material needs, thus reducing harm and increasing beneficence towards others.

3. They do not get carried away by superstition; they believe in deeds, aspiring to results from their own deeds through their own effort in a rational way; they are not excited by wildly rumored superstition, talismans or lucky charms; they do not aspire to results from praying for miracles.

4. They do not seek the gift-worthy outside of this teaching; they do not grasp at fields of merit, miracle workers or holy personalities that are outside the Buddhist principles.

5. They apply themselves to supporting and helping with the Buddhist cause; they attend to, initiate and support charity work in accordance with the teaching of the Perfectly Enlightened One.

 

 

WAT MONGKOLRATANARAM




EVENING CHANTS

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Ratanattaya Vandana

Salutation to the Triple Gem (Thai book p.15)


Yo so Bhagava arahang sammasambuddho
Pra puu mii Pra Phaakjao pra ong dai bpen arahang tab ploeng kilet ploeng
tukk sin choerng trassaruu chaub dai doi pra ong eng
(To the Blessed One free from defilements, perfectly self-enlightened,)

Svakkhato yena Bhagavata dhammo
Pra Thamm bpen Thamm un pra puu mii Pra Phaakjao pra ong dai trat
wai dii leeo
(to the teachings which he expounded so well,)

Supatipanno yassa Bhagavato savakasangho
Pra Song sawok koong pra puu mii Pra Phaakjao pra ong dai patibat dii leeo
(and to the Blessed One’s disciples who have practiced well,)

Tammayang Bhagavantang sadhammang sasanghang
Khaapajao tanglai khaw pujaa yaang ying sueng pra puu mii Pra Phaakjao
pra ong nan praum tang Pra Thamm lae Pra Song
(to this Buddha, this Dhamma and this Sangha we render with offerings our rightful homage;)

Imehi sakkarehi yatharahang aropitehi abhipujayama
Duai krueang sakara tanglai lao nee tii yok kuen leeo tam somkuan leeo
Yangrai

Sadhu no bhante bhagava suciraparinibbuto pi
Kha dae pra ong puu charoen pra puu mii Pra Phaakjao mae parinipaan naan
leeo songsan kun un samret prayot wai gae khaapajao tanglai
(it is well for us, Blessed One, that having attained liberation,)

Pacchimajanatanukampamnasa
Song mii pra haruu dai anukroo gae puak khaapajao an bpen chon lunlang
(who still had compassion for later generations. Deign to accept these simple offerings)

Ime sakkare duggatapannakarabhute patigganhatu
Khaw pra puu mii Pra Phaakjao jong rab krueang sakara an bpen banakarn
koong kon yak tanglai lao nii

Amhakang digharattang hitaya sukhaya
Puea prayot lae kwaam sukk gae puak khaapajao tanglaai tralod
galanaan toern
(for our long lasting benefit and for the happiness it gives us.)


Arahang sammasambuddho bhagava
Pra puu mii Pra Phaakjao bpen pra arahan dap plerng gilet plerng tukk sin
cherng tratsaruu choop dai duai pra ong eng
(To the perfectly self-enlightened and Blessed One who has extinguished all dukkha,)

Buddhang Bhagavantang abhivademi
Khaapajao aphiwaat pra puu mii Pra Phaakjao puu ruu puu tuern puu
berk baan
(I render homage to the Buddha, the Fully Awakened One.)
(bow down)

Svakkhato Bhagavata dhammo
Pra Thamm bpen Thamm tii pra puu mii Pra Phaakjao trat wai dii leeo
(To the Teachings so completely explained by the Blessed One,)

Dhammang namassami
Khaapajao namasakaan Pra Thamm
(I bow to the Dhamma.)
(bow down)

Supatipanno Bhagavato savakasangho
Pra Song saawok koong pra puu mii Pra Phaakjao patibat dii leeo
(To the Blessed One’s disciples who have practiced well,)

Sanghang namami
Khaapajao naupnaum Pra Song
(I bow to the Sangha.)
(bow down)


 

Pubbabhaganamakarapatha
Preliminary Homage to the Buddha (Thai book p.16)

(Handa mayang buddhassa bhagavato pubbabhaganamakarang karoma se)

Repeat three times:

Namo tassa bhagavato
Khaw naupnaum dae pra puu mii Pra Phaakjao pra ong nan
(Homage to the Blessed One,)

Arahato
Sueng bpen puu glai jaak gilet
(the one free from defilements,)

Sammasambuddhassa
Tratsaruu choop dai doi pra ong eng
(perfectly self-enlightened.)


Buddhanussati
Recollection on the Buddha (Thai book p.17)
(Handa mayang buddhanussatinayang karoma se)


Tang kho pana bhagavantang evang kalyano kittisaddo abbhuggato
Gaw gittisap an ngaam koong pra puu mii Pra Phaakjao nan dai fung bpai
leeo yaang nii waa
(Thus far and wide has the fame of the Blessed One spread.)

Itipi so bhagava
Praw het yaang nii yaang nii pra puu mii Pra Phaakjao nan
(He is the Blessed One,)

Arahang
Bpen puu glai jaak gilet
(free from defilements,)

Sammasambuddho
Bpen puu tratsaruu choop dai doi pra ong eng
(perfectly self-enlightened,)

Vijjacaranasampanno
Bpen puu thueng praum duai witchaa lae jarana
(possessed of impeccable wisdom and conduct,)

Sugato
Bpen puu bpai leeo duai dii
(who has proceeded by the good way,)

Lokavidu
Bpen puu ruu lok yaang jaem jaeng
(knower of the worlds,)

Anuttaro purisadammasarathi
Bpen puu saamaat fuek burut tii somkuan fuek dai yaang mai mii krai
ying gwaa
(unexcelled trainer of tamable men,)

Sattha devamanussanang
Bpen kruu puu son koong tewadaa lae manut tanglai
(teacher of Devas (celestial beings) and men,)

Buddho
Bpen puu ruu puu tuern puu berk baan duai thamm
(the Fully Awakened One,)

Bhagavati
Bpen puu mii kwaam jamroen jamnaek Thamm sangsaun sat dang nii
(the one skilled in teaching Dhamma.)
 


Buddhabhigiti
Hymn to the Buddha (Thai book p.18)

(Handa mayang buddhabhigiting karoma se)


Buddhavarahantavaratadigunabhiyutto
Pra Putthajao pragaup duai kun mii kwaam prasert haeng arahanta kun
bpen ton
(The Buddha the truly worthy one endowed with excellent Arahant qualities,)

Suddhabhinyanakarunahi samagatatto
Mii pra ong an pragaup duai pra yaan lae pra karuna an baurisut
(whose being is composed of purity, transcendental wisdom and compassion,)

Bodhesi yo sujanatang kamalang va suro
Pra ong dai song gratam chon tii dii hai berk baan dut aatit tam bua hai baan
(who has enlightened the wise like the sun awakens a lotus flower.)

Vandamahang tamaranang sirasa jinendang
Khaapajao wai pra chinnasee puu mai mii gilet pra ong nan duai seean glaow
(I bow my head to this peaceful chief of conquerors.)

Buddho yo sabbapaninang saranang khemamuttamang
Pra Putthajao pra ong dai bpen saaranaa an gasem suung sut koong sat
tang laai
(The Buddha who is the supreme secure refuge for all beings,)

Pathamanussatitthanang vandami tang sirenahang
Khaapajao wai Pra Putthajao pra ong nan an bpen tii tang haeng kwaam
raluek ong tii nueng duai seean glaow
(as the first object of recollection I venerate the Blessed One with bowed head.)

Buddhassahasmi daso *(dasi) va buddho me samikissaro * (for women)
Khaapajao bpen taat koong Pra Putthajao Pra Putthajao bpen naai mii issara
nueah khaapajao
(I am indeed the Buddha’s servant the Buddha is my master and guide.)

Buddho dukkhassa ghata ca vidhata ca hitassa me
Pra Putthajao bpen krueang gamjat tukk lae song wai sueng prayot gae
khaapajao
(The Buddha is the destroyer of dukkha and bestower of blessings upon me.)

Buddhassahang niyyademi sariranjivitancidang
Khaapajao maup gaai thawaai chiwit nee dae Pra Putthajao
(To the Buddha I dedicate this body and life.)

Vandan tohang *(tihang) carissami buddhasseva subodhitang *(for women)
Khaapajao puu wai yuu jak prapert taam sueng kwaam tratsaruu dii koong
Pra Putthajao
(In devotion I will walk the Buddha’s excellent path of awakening)

Natthi me saranang anyang buddho me saranang varang
Saaranaa uen koong khaapajao mai mii Pra Putthajao bpen saaranaa an
prasert koong khaapajao
(because for me there is no other refuge, the Buddha is my most excellent refuge.)

Etena saccavajjena vaddheyyang satthusasane
Duai gaan glaow kam sat nii khaapajao pueng jaroen nai pra saasanaa koong
pra saasadaa
(By the utterance of this truth may I develop in the master’s way.)

Buddhang me vanda-manena *(manaya) yang punyang pasutang idha
Khaapajao puu wai yuu sueng Pra Putthajao dai khuan khwaai bun dai nai
bat nii
(By my devotion to the Buddha and through the merits thus obtained)

Sabbepi antaraya me mahesung tassa tejasa
Antaraai tang puang yaa dai mii gae khaapajao duai det haeng bun nan
(may all dangers and obstacles be overcome through their power.)

(chant while bowing)

Kayena vacaya va cetasa va
Duai gaai gaw dii duai waajaa gaw dii duai jai gaw dii
(Whether by body speech or mind,)

Buddhe kukammang pakatang maya yang
Gamm naa titiian an dai tii khaapajao gratam leeo nai Pra Putthajao
(whatever wrong actions I have committed towards the Buddha,)

Buddho patigganhatu accayantang
Khaw Pra Putthajao jong ngot sueng tort luang gern an nan
(may the Buddha accept my acknowledgement of faults)

Kalantare sangvaritung va Buddhe
Puea gaan samruam rawang nai Pra Putthajao nai gaan taw bpai
(for the sake of later restraint towards the Buddha.)

Dhammanussati
Recollection on the Dhamma (Thai book p.19)
(Handa mayang dhammanussatinayang karoma se)

Svakkhato bhagavata dhammo
Pra Thamm bpen sing tii pra puu mii Pra Phaakjao dai trat wai dii leeo
(The Dhamma well expounded by the Blessed One,)

Sanditthiko
Bpen sing tii puu sueksaa lae patibat pueng hen dai duai ton eng
(its knowledge and practice to be seen here and now by oneself,)

Akaliko
Bpen sing tii patibat dai lae hai pon dai mai jamgat gaan
(its fruition unlimited by time,)

Ehipassiko
Bpen sing tii kuan glaow ga puu uen waa taan jong maa doo thert
(for inviting others to come and see,)

Opanayiko
Bpen sing tii kuan naum khao maa sai tua
(leading ever deeper into the heart,)

Paccattang veditabbo vinyuhiti
Bpen sing tii puu ruu gaw ruu dai chapaw ton dang nii
(to be experienced by each wise man for himself.)


Dhammabhigiti
Hymn to the Dhamma (Thai book p.20)

(Handa mayang dhammabhigiting karoma se)

Svakkhatatadigunayogavasena seyyo
Pra Thamm bpen sing tii prasert praw pragaup duai kun kue kwaam tii pra
puu mii Pra Phaakjao trat wai dii leeo bpen ton
(The most excellent Dhamma, composed of virtue, has been well expounded by the Blessed One.)

Yo maggapakapariyattivimokkhabhedo
Bpen Thamm an jamnaek bpen makk pon pariyat lae nippaan
(It can be divided into path and fruition, practice and liberation)

Dhammo kulokapatana tadadharidhari
Bpen Thamm song wai sueng puu song Thamm jaak gaan tok bpai soo
lok tii chua
(and it keeps those who uphold it from falling into worlds of delusion and evil.)

Vandamahang tamaharang varadhammametang
Khaapajao wai Pra Thamm an prasert nan an bpen krueang khajat sia
sueng kwaam muet
(I bow my head to this excellent natural truth which removes all darkness.)

Dhammo yo sabbapaninang saranang khemamuttamang
Pra Thamm dai bpen saaranaa an gasem soong sut koong sat tang laai
(The Dhamma which is the supreme secure refuge for all beings)

Dutiyanussatitthanang vandami tang sirenahang
Khaapajao wai Pra Thamm nan an bpen tii tang haeng kwaam raluek ong
tii song duai seean glaow
(as the second object of recollection I venerate this Dhamma with bowed head.)

Dhammassahasmi daso *(dasi) va dhammo me samikissaro
Khaapajao bpen taat koong Pra Thamm pra Thamm bpen naai mii issara
nueah khaapajao
(I am indeed the Dhamma’s servant, the Dhamma is my master and guide.)

Dhammo dukkhassa ghata ca vidhata ca hitassa me
Pra Thamm bpen krueang gamjat tukk lae song wai sueng prayot gae
khaapajao
(The Dhamma is the destroyer of dukkha and bestower of blessings upon me.)

Dhammassahang niyyademi sariranjivitancidang
Khaapajao maup gaai thawaai chiwit nii dae Pra Thamm
(To that natural truth I dedicate this body and life.)

Vandan tohang *(tihang) carissami dhammasseva sudhammatang
Khaapajao puu wai yuu jak prapert taam sueng kwaam bpen Thamm dii
koong Pra Thamm
(In devotion I will walk the Dhamma’s excellent way)

Natthi me saranang anyang dhammo me saranang varang
Saaranaa uen koong khaapajao mai mii Pra Thamm bpen saaranaa an prasert
koong khaapajao
(because for me there is no other refuge the Dhamma is my most excellent refuge.)

Etena saccavajjena vaddheyyang satthu sasane
Duai gaan glaow kam sat nii khaapajao pueng jaroen nai pra saasanaa koong
pra saasadaa
(By the utterance of this truth may I develop in the master’s way.)

Dhammang me vanda-manena *(manaya) yang punyang pasutang idha
Khaapajao puu wai yuu sueng Pra Thamm dai khuan khwaai bun dai
nai bat nii
(By my devotion to the natural truth and through the merits thus obtained,)

Sabbepi antaraya me mahesung tassa tejasa
Antaraai tang puang yaa dai mii gae khaapajao duai det haeng bun nan
(may all dangers and obstacles be overcome through their power.)

(chant while bowing)

Kayena vacaya va cetasa va
Duai gaai gaw dii duai waajaa gaw dii duai jai gaw dii
(Whether by body speech or mind,)

Dhamme kukammang pakatang maya yang
Gamm naa titiian an dai tii khaapajao gratam leeo nai Pra Thamm
(whatever wrong actions I have committed towards the Dhamma,)

Dhammo patigganhatu accayantang
Khaw Pra Thamm jong ngot sueng tort luang gern an nan
(may the natural truth accept my acknowledgement of faults)

Kalantare sangvaritung va Dhamme
Puea gaan samruam rawang nai Pra Thamm nai gaan taw bpai
(for the sake of later restraint towards the Dhamma.)


Sanghanussati
Recollection on the Sangha (Thai book p.22)

(Handa mayang sanghanussatinayang karoma se)

Supatipanno Bhagavato savakasangho
Pra Song saawok koong pra puu mii Pra Phaakjao moo dai patibat dii leeo
(They are the Blessed One’s disciples who have practiced well,)

Ujupatipanno Bhagavato savakasangho
Pra Song saawok koong pra puu mii Pra Phaakjao moo dai patibat trong leeo
(who have practiced directly,)

Yayapatipanno Bhagavato savakasangho
Pra Song saawok koong pra puu mii Pra Phaakjao moo dai patibat puea ruu
Thamm bpen krueang awk jaak tukk leeo
(who have practiced insightfully,)

Samicipatipanno Bhagavato savakasangho
Pra Song saawok koong pra puu mii Pra Phaakjao moo dai patibat
somkuan leeo
(and who have practiced successfully.)

Yadidang
Dai gae bukkon laow nii kue
(These individuals are:)

Cattari purisayugani attha purisapuggala
Koo haeng burut see koo nap reeang tua burut dai bpaet burut
(the four pairs of Noble Ones who are the eight kinds of noble beings)

Esa Bhagavato savakasangho
Nan lae song saawok koong pra puu mii Pra Phaakjao
(and these disciples of the Blessed One)

Ahuneyyo
Bpen song kuan gae sakkaara tii khao nam maa boochaa
(are worthy of gifts,)

Pahuneyyo
Bpen song kuan gae sakkaara tii khao jat wai dawn rap
(worthy of hospitality,)

Dakkhineyyo
Bpen puu kuan rap taksinaataan (worthy of offerings,)

Anjalikaraniyo
Bpen puu tii bukkon tua bpai kuan tam anchalee (worthy of respect,)

Anuttarang punyakkhettang lokassati
Bpen nueah naa bun koong lok mai mii naa bun uen ying gwaa dang nii
(and who give occasion for incomparable goodness to arise in the world.)


Sanghabhigiti
Hymn to the Sangha (Thai book p.22)

(Handa mayang sanghabhigiting karoma se)

Saddhammajo supatipattigunadiyutto
Pra Song tii gert doi pra sat Thamm pragaup duai kun mii kwaam
patibat dii bpen ton
(Born of the Dhamma the Sangha is composed of virtue, is well practiced,)

Yotthabbidho ariyapuggalasanghasettho
Bpen moo haeng Pra Ariya bukkon an prasert paet jam puak
(is the community of eight kinds of noble beings,)

Siladidhammapavarasayakayacitto
Mii gaai lae jit an aasai thamm mii seen bpen ton an bauworn
(is guided in body and mind by excellent morality and other virtues.)

Vandamahang tamariyana ganang susuddhang
Khaapajao wai moo haeng Pra Ariyajao laow nan an baurisut duai dii
(I bow my head to that community of noble beings perfected in purity.)

Sangho yo sabbapaninang saranang khemamuttamang
Pra Song moo dai bpen saaranaa an gasem soong sut koong sat tang laai
(The Sangha which is the supreme secure refuge for all beings,)

Tatiyanussatitthanang vandami tang sirenahang
Khaapajao wai Pra Song moo nan an bpen tii tang haeng kwaam raluek ong
tii saam duai seean glaow
(as the third object of recollection I venerate the Sangha with bowed head.)

Sanghassahasmi daso *(dasi) va sangho me samikissaro
Khaapajao bpen taat koong Pra Song Pra Song bpen naai mii issara
nueah khaapajao
(I am indeed the Sangha’s servant, the Sangha is my master and guide.)

Sangho dukkhassa ghata ca vidhata ca hitassa me
Pra Song pen krueang gamjat tukk lae song wai sueng prayot gae khaapajao
(The Sangha is the destroyer of dukkha and bestower of blessings upon me.)

Sanghassahang niyyademi sariranjivitancidang
Khaapajao maup gaai thawaai chiwit nii dae Pra Song
(To the Sangha I dedicate this body and life.)

Vandantohang *(tihang) carissami sanghassopatipannatang
Khaapajao puu wai yuu jak prapert taam sueng kwaam patibat dii koong
Pra Song
(In devotion I will walk the excellent well practiced way of the Sangha)

Natthi me saranang anyang sangho me saranang varang
Saaranaa uen koong khaapajao mai mii Pra Song bpen saaranaa an prasert
koong khaapajao
(because for me there is no other refuge the Sangha is my most excellent refuge.)

Etena saccavajjena vaddheyyang satthu sasane
Duai gaan glaow kam sat nii khaapajao pueng jaroen nai pra saasanaa
koong pra saasadaa
(By the utterance of this truth may I develop in the master’s way.)

Sanghang me vanda-manena *(manaya) yang punyang pasutang idha
Khaapajao puu wai yuu sueng Pra Song dai khuan khwaai bun dai nai bat nii
(By my devotion to the Sangha and through the merits thus obtained)

Sabbepi antarayame mahesung tassa tejasa
Antaraai tang puang yaa dai mii gae khaapajao duai det haeng bun nan
(may all dangers and obstacles be overcome through their power.)
(chant while bowing)

Kayena vacaya va cetasa va
Duai gaai gaw dii duai waajaa gaw dii duai jai gaw dii
(Whether by body speech or mind,)

Sanghe kukammang pakatang maya yang
Gamm naa titiian an dai tii khaapajao gratam leeo nai Pra Song
(whatever wrong actions I have committed towards the Sangha,)

Sangho patigganhatu accayantang
Khaw Pra Song jong ngot sueng tort luang gern an nan
(may the Sangha accept my acknowledgement of faults)

Kalantare sanvaritung va Sanghe
Puea gaan samruam rawang nai Pra Song nai gaan taw bpai
(for the sake of later restraint towards the Sangha.)


Pacchimabuddhovadapatha
Final Words of the Buddha (Thai book p.42)

(Handa mayang pacchimabuddhovadapathang bhanama se)

Handadani bhikkhave amantayamivo
Doo goon bhikksu tang laai bat nii rao khaw tuern taan tang laai waa
(“Oh Bhikkhus! This is the last occasion to caution all of you thus:)\

Vayadhamma sankhara
Sangkhaan tang laai mii kwaam suerm bpai bpen thammadaa
(that all conditioned things are subject to deterioration for this is the natural way)

Appamadena sampadetha
Taan tang laai jong tam kwaam mai pramaat hai thueng praum thert
(and that each of you must not become neglicent in your practice in any way whatsoever”.)

Ayang Tathagatassa pacchima vaca
Nii bpen pra waajaa mii nai krang sut taai koong Pra Tathaakotjao
(For this is the final utterance of the Tathagata.)


Panca Abhinhapaccavekkhana
5 Subjects for Recollection (Thai book p.35)

(Handa mayang abhinhapaccavekkhanapathang bhanama se)

Jara-dhammomhi *(dhammamhi) * (for women)
Rao mii kwaam gae bpen thammadaa
(I have aging as a natural way of being,)

Jarang anatito *(anatita)
Rao dja luang kwaam gae bpai mai dai
(passing over aging is impossible,)

Bayadhi-dhammomhi *(dhammamhi)
Rao mii kwaam jep khai bpen thammadaa
(I have pain and sickness as a natural way of being,)

Bayadhing anatito *(anatita)
Rao dja luang kwaam jep khai bpai mai dai
(passing over pain and sickness is impossible,)

Marana-dhammomhi *(dhammamhi)
Rao mii kwaam taai bpen thammadaa
(I have death as a natural way of being,)

Maranang anatito *(anatita)
Rao dja luang kwaam taai bpai mai dai
(passing over death is impossible,)

Sabbehi me piyehi manapehi nanabhavo vinabhavo
Rao dja la wen bpen dtang dtang kue waa dja platpra djak
kong rak kong charoen jai tanglai tang puang
(all that is mine, beloved and pleasing will become otherwise, all will become separated from me.)

Kammassa-komhi *(kamhi)
Rao bpen puu mii gamm bpen koong koong ton
(I am the owner of my kamma (intentional action)

Kamma-dayado *(dayada)
Bpen puu rap pon koong gamm (heir to my kamma,)

Kammayoni
Bpen puu mii gamm bpen gamnert (born of my kamma,)

Kammabandhu
Bpen puu mii gamm bpen paopan (related to my kamma,)

Kammapatisarano
Bpen puu mii gamm bpen tii pueng aasai (abide dependent on my kamma,)

Yang kammang karissami
Rao jak gratam gamm an dai wai (whatever kamma I make,)

Kalyanang va papakang va
Bpen bun rue bpen bpaap (whether good or evil,)

Tassa dayado *(dayada) bhavissami
Rao jak bpen puu rap pon koong gamm nan nan
(of that intentional action I shall be the heir.)

Evang amhehi abhinhang paccavekkhitabbang
Rao tang laai pueng pijarrana yang nii tuk tuk wan dang nii
(Thus we should frequently recollect.)

Sabbe sankhara anicca
Sankhaan kue raang-gaai jit jai lae ruup Thamm naam Thamm tang mot
tang sin man mai tiang gert khuen leeo dap bpai mii leeo haai bpai
(All conditioned things, mentally and physically, are impermanent; they come into existence and
have to pass away.)

Sabbe sankhara dukkha
Sangkhaan kue raang-gaai jit jai lae ruup Thamm naam Thamm tang mot
tang sin man bpen tukk ton yaak praw gert khuen leeo gae jep dtai bpai
(All conditioned things, mentally and physically, are heavy dukkha because what was born, will
grow old, get sick and die.)

Sabbe dhamma anatta
Sing tang laai tang puang tang tii bpen sangkhaan lae mii chai sangkhaan
tang mot tang sin mai chai tua mai chai ton mai kuan thue waa rao waa
koong rao waa tua waa ton koong rao
(All conditioned things and the unconditioned are not self, we cannot say that this is me, mine,
myself or that they belong to me.)

Adhuvang jivitang
Chiwit bpen koong mai yang yuen
(Life is not long lasting,)

Dhuvang maranang
Kwaam dtai bpen koong yang yuen
(death is always inevitable,)

Avassang maya maritabbang
An rao ja pueng dtai bpen tae
(so only death is our real refuge.)

Maranapariyosanang me jivitang
Chiwit koong rao mii kwaam taai bpen tii sut (raup)
(Death is the thing we are moving towards.)

Jivitang me aniyatang
Chiwit koong rao bpen koong mai tiang
(Life is impermanent,)

Maranang me niyatang
Kwaam taai koong rao pen koong tiang
(so death certainly happens.)

Vata
Kuan tii ja sangwet (Have pity)

Ayang kayo acirang
Raang-gaai nii mii dai tang yuu naan
(on this body for it does not last long.)

Apetavinyano
Kran praasajaak winyaan
(We will be without consciousness)

Chuddo
An khao ting sia leeo
(when we have to leave behind the body.)

Adhisessati
Jak noon tap (The body lies)

Pathaving
Sueng paen din (upon the earth,)

Kalinggarang iva
Pradut dang waa toon mai lae toon fuen
(being less valuable than a piece of wood,)

Niratthang
Haa prayot mii dai (there is no real value in any of it.)


Udissanadhitutuhanagatha
Transference of Merit (Thai book p.29)

(Handa mayang uddissanadhitthanagathayo bhanama se)

Imina punnakammena
Duai bun nii utit hai
(I dedicate the blessings that have arisen from my practice to)

Upajjhaya gunuttara
Upatchaa puu lert kun
(my most venerable preceptor)

Acariyupakara ca
Lae aajaan puu gueah nun
(and teachers who have helped me,)

Matapita ca yataka
Tang poo mae lae puang yaat
(my mother, father and relatives,)

Suriyo candima raja
Soon jan lae raachaa
(king and queen, worldly powers,)

Gunavanta nara pi ca
Puu song kun rue soong chaat
(virtuous human beings,)

Brahmamara ca inda ca
Prohm maan lae intaraat
(the supreme beings, demons and high gods,)

Lokapala ca devata
Tang tuay tep lae lokabaan
(the guardian deities of the world, celestial beings,)

Yamo mitta manussa ca
Yomaraat manut mit
(the Blessed One of death, people friendly,)

Majjhatta verikapi ca
Puu pen glaang puu jaung plaan
(indifferent and hostile,)

Sabbe satta sukhi hontu
Khaw hai pen sukksaan tuk thua naa yaa tukk ton
(may all beings be well and free from unsatisfactoriness.)

Punyani pakatani me
Bun paung tii khaa tam jong chuay amnuay suphapon
(May the skillful deeds done by me)

Sukhanca tividhang dentu
Hai sukk saam yaang lon
(bring you threefold bliss.)

Khippang papetha vo matang
Hai ruu thueng nippaan plan
(May this transference of merit quickly bring you to the deathless.

AImina punyakammena
Duai bun nii tii rao tam
(By this act of goodness)

Imina uddissena ca
Lae utit hai puang sat
(and through this act of sharing)

Khippahang sulabhe ceva
Rao plan dai sueng gaan tat
(may I likewise attain the cutting off)

Tanhupadanachedanang
Tua tanhaa upaataan
(of craving and clinging.)

Ye santane hina dhamma
Sing chua nai duang jai
(Whatever faults I have)

Yava nibbanato mamang
Gwaa rao dja thueng nippaan
(until I attain liberation)

Nassantu sabbada yeva
Malaai sin jaak san daan
(may they be quickly overcome.)

Yattha jato bhave bhave
Tuk tuk phop tii rao gert
(Wherever I am born)

Ujucittang satipanya
Mii jit trong lae sati tang panya an prasert
(may there be an upright mind with mindfulness,supreme wisdom)

Sallekho viriyamhina
Praum tang kwaam peean lert bpen krueang khoot
gilet haai
(and perseverance. May these work together to uproot all defilements.)

Mara labhantu nokasang
Ogaat yaa pueng mii gae moo maan sin tang laai
(May all harmful influences)

Katun ca viriyesu me
Bpen chaung pratusaraai tam laai laang kwaam peean jom
(not weaken my efforts.)

Buddha-dipavaro natho
Pra Putth puu bauworanaat
(The Buddha is the unexcelled protector,)

Dhammo natho varuttamo
Pra Thamm tii pueng udom
(the Dhamma is the supreme protection,)

Natho Paccekabuddho ca
Pra Paccekaputtha som
(peerless is the Silent Buddha,)

Sangho nathottaro mamang
Top Pra Song tii pueng payaung
(the Sangha is my true refuge.)

Tesottama nubhavena
Duai aanuphaap nan
(By the power of these Supreme Ones)

Marokasang labhantu ma
Khaw moo maan yaa dai chaung
(may I rise above all ignorance.)

Dasapunya nubhavena
Duai det bun tang sip paung
(Through this tenfold merit)

Marokasang labhantu ma
Yaa pert ogaat gae maan tern
(may all obstacles cease to manifest.)
 


MEDITATION (20 – 30 Minutes)
Continue After Meditation


Puttha palapat-ta
Put-jae-kaa, nan-ja-young, pa-rung
Aarahan ta, nanja, tae che na
Rug-kan, pun-ta-mi, sup-pa-so


The Sublime Attitudes   
Ahaṃ sukhito homi
May I be happy.

Ahaṃ  Niddukkho homi
May I be free from stress & pain.

Ahaṃ  Avero homi
May I be free from animosity.

Ahaṃ  Ab-pyā-ya paj-jho homi
May I be free from oppression.

Ahaṃ  Anī-gho homi
May I be free from trouble.

Sukhī attānaṃ pariharāmi
May I look after myself with ease.
(METTĀ — GOOD WILL)

. Sabbe sattā sukhitā hontu
May all living beings be happy.

Sabbe sattā averā hontu.
May all living beings be free from animosity.

Sabbe sattā abyā paj-jhā hontu.
May all living beings be free from oppression.

Sabbe sattā anīghā hontu.
May all living beings be free from trouble.

Sabbe sattā sukhī attānaṃ pariharantu.
May all living beings look after themselves with ease.


The Meditation Practice

The method of mind purification, as thought by the Buddha, is what is known as meditation. There are two types of meditation in Buddhism: Samatha Meditation and Vipassana Meditation. These two types of meditation differ both in their method of practice and in the results they yield. That is,
 
Samatha (conentration) Meditation aims at mundane peace by going for the jahnas (absorption states) and has the Brahma world as its goal. The most common method in Samatha Meditation is the watching of the in and out-breath while reciting the mantra “bud-dho”.
 
Vipassana (clear insight) Meditation on the other hand aimes at supramundane peace, which is the peace that is freed from the world, freed from the defilements of the heart. It has Nirvana as its highest destination. Using mindfulness to be aware of every moment of the conditions that arise via body, feelings, mind and mind-objects. This can be divided into four categories:
 
1. Kayanupassana-Satipatthana means to use mindfulness to know the conditions that arise via the body, like for example, in walking meditation noting “right goes thus”, “left goes thus” or noting the rise and fall of the abdomen in the sitting position.
 
2. Vedananupassana-Satipatthana means to use mindfulness to know the conditions that arise via feelings, like for example, in knowing and noting when a pleasant, unpleasant or neutral feeling arises.
 
3. Cittanupassana-Satipatthana means to use mindfulness to know the conditions that arise via the mind, whether the mind is filled with lust, anger, delusion, sloth, distraction we know and note that the mind is in such a mood.
 
4.Dhammanupassana-Satipatthana means to use mindfulness to know the conditions that arise via the mind that is the aggregate of perception and mental formations. For example,whenever we think of something we have to
recognize that and note “thinking”, “thinking”.
 
In summary, the practice of Vipassana Meditiation is just to use mindfulness at every moment to know what is going on in our body and mind.

Benefits of Chanting

•    Ones mind is calmed down and becomes concentrated. It serves as a psycho-physical preparation for meditation.

•    Ones mind is trained by directing it to each word and reflecting on its meaning.
•    Wisdom is developed which leads to deep understanding and realization.
•    Ones faith will increase because of familiarity with the teachingsthrough constant repetition.
•    With right effort one experiences joy and develops patience.


Chanting is medicine that one applies to the body
but meditation is the medicine that one consumes.

 

 

 



 

 

Rules and Disciplines for Meditation Workshop Participants

  1. Follow the Five Precepts
  2. Wear loose, modest clothing. 
  3. There will be no communications between participants except during conversations with the monks. If truly necessary, written messages are allowed. Questions and inquiries for the monks are also done in this manner.
  4. Be particularly mindful and observe all your actions: walking, sitting, standing, or lying down.
  5. Be considerate with restrooms, and keep them clean.
  6.  Be modest, and be careful not to criticize others. Examine yourself 90 percent of the time, and examine others 10 percent of the time.
  7. Participation in ALL scheduled activities is required.
  8. There will be no smoking or any substance usage.
  9. Eat  lunch, with beverages in the afternoon.(full day workshops only)
  10. Be mindful of your speeches and actions, making sure that they will not  disturb others.
  11. Keep the area clean.

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