a bhikkhu manual

A Bhikkhu Manual Second revised edition 2003 Edited by Bhikkhu Ariyesako and Bhikkhu Nirodho
Sanghloka Forest Hermitage

PO Box 152, Kallista Vic. 3791, Australia This book may be copied or reprinted for free distribution without permission from the copyright holder. Otherwise, all rights reserved. English translations and Appendix A: Pli Pronunciation: Amaravati Publications 1994 Used with permission.

Dedicated to our parents

This printing has been made possible mainly through the generosity of Australian Buddhists. Together with support from Wat Pa Nanachat and other monasteries. Anumodan!

Namo tassa Bhagavato arahato samm-sambuddhassa

A Gift of Dhamma freely given

Abbre viat ions

Abbreviations
[] [ref.] = Leader chants alone. = Referencing the P.T.S. Pli source volume and/or verse. [A.] = Anguttara Nikya [D.] = Dgha Nikya [Dhp.] = Dhammapda [DhpA.] = Dhammpda Commentary [Khp.] = Khuddakapth [Kv.] = Kankhvitarani [J.] = Jtaka verses [M.] = Majjhima Nikya [MJG] = Mah-jaya-magala-gth (Sri Lanka) [Ps.] = Paisambhiddamagga [S.] = Sayutta Nikya [Sn.] = Sutta-nipta [Sp.] = Samantapsdik [Thai] = Composed in Thailand, normally in recent centuries. [Trad.] = Traditional verses not found in the original Pli [Vin.] = Vinaya /; */: {} = Alternative, variation. = Repeat variation. = Noteindicates possible separate section. = Observation. = and elsewhere.
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Preface
This small handbook is intended to be no more than an aid to memory, and to provide only the necessary minimum of both the Pali chanting and Pali formulae used regularly by those living the bhikkhu life. For more comprehensive references see the following Bibliography. The Pali chants are those traditionally used in Thailand. For this second edition we have expanded the number of chants considerably, and have also included some chants from the Sri Lankan tradition. A major effort has been made to achieve greater accuracy in transliterating the Pali. Where there are variable readings we have chosen to use the Thai versions of the texts as the standard. However references have now been given for each chant, and these point to the universally available Pali Text Societys edition of the Pali Canon. Since different communities may arrange the chanting in slightly different ways, some alternatives or variations are pointed out. A few English translations have been included and
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these have been taken mostly from the Amaravati Chanting Book. Space has been made available for the user to add handwritten translations or extra chants, either in the main body of particular chants or in the blank pages found in the middle of this book. Acknowledgement and our gratitude go to all the books we have consulted and also to those monks who made their time, energy and expertise in Pali available to this project, resulting in a second edition that is more correct, adequate and usable than was its predecessor. The Editors January 2003

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Bib li ogr aphy

Bibliography
The Book of Chants, A Compilation , (being the romanized edition of the Royal Thai Chanting B o ok ) , M a h m a k u t R j a v i d y l a y a P r e ss , Bangkok, 1995. Bhvan Vandan , compiled by Dr Henepola Gunaratana Thera, Bhvan Society, Rt.1, Box 2183, High View, WV 26808, U.S.A. The Buddhist Monastic Code, 2 vols., by Thanissaro Bhikkhu, The Abbot, Metta Forest Monastery, P.O. Box 1409, Valley Center, CA 92082, U.S.A. A Chanting Guide, Pali Passages with English Translations , The Dhammayut Order in the U.S.A., c/o The Buddhist Temple of America, 5615 Howard Avenue, Ontario, CA 91762, U.S.A. Dictionary of Buddhism , by Phra Dhammapitaka (Prayudh Payutto), Bangkok, 1985. The Entrance to the Vinaya, 3 vols., by Ven. Somdet Vajiraavorarasa, Mahmakut Rjavidylaya Press, Bangkok. Ordination Procedure, by Ven. Somdet Vajiraavorarasa, Mahmakut Rjavidylaya Press, Bangkok,1989. The Pimokkha, trans. By Ven. amoli Thera, Mahmakut Rjavidylaya Press, Bangkok,1966.
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vi

Vinaya Notes

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viii

And even, oh bhikkhus, as the great ocean is stable and does not overflow its banks, even so, oh bhikkhus, whatever training rule has been laid down by me for svak, they will not transgress it even for lifes sake.

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T ab l e o f C o nt e nt s

Table of Contents
Abbreviations ............................................................ ii Preface ........................................................................ iii Bibliography Vinaya Notes
.............................................................. v ........................................................... vii ................................................... xi

Table of Contents Guidelines Requisites

.................................................................. xiii ..................................................................... 1

1. Bindu (Marking) ......................................................... 1 2. Adhihna (Determining) .......................................... 1 3. Paccuddharaa (Relinquishing) .................................. 2 4a. Vikappana (Sharing Ownership) ................................ 3 4b. Vikappana-paccuddharaa ......................................... 5

Offences

........................................................................ 7

5. patti-paidesan (Confession of Offences) .............. 12 6. Nissaggiya Pcittiya .................................................. 12 7. Saghdisesa ............................................................ 20

Uposatha

..................................................................... 21

8. Prisuddhi-uposatha (Purity Uposatha) .................... 21

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T ab l e o f C o nt e nt s

9. Sick Bhikkhus ............................................................ 23 10. Uposatha-day for Smaeras and Lay-followers .... 25

Rains And Kathina ................................................ 32

11. Khampana-kamma (Asking for Forgiveness) ..... 32 12. Vassvso (Rains-residence) .................................... 33 13. Pavra (Inviting Admonition) ............................. 35 14. Kahina ...................................................................... 40

Other Procedures

................................................. 42

15. Nissaya (Dependence) ............................................. 42 16. Kappiya-karaa (The making allowable) ............... 43 17. Entering Town after Midday .................................. 43 18. Saghadna-apalokana ............................................. 43 19. Pasukla-cvara (Taking Forest-cloth) .................. 44 20. Desan ...................................................................... 44 21. Requesting a Dhamma Talk ................................... 46 22. Requesting Paritta Chanting .................................... 46 23. Requesting the Refuges and Five Precepts ........... 47

Appendix A

.................................................................. 51

Pali Phonetics and Pronunciation ..................................... 51 Chanting Technique ......................................................... 53

Appendix B

................................................................... 54

Useful Notes ..................................................................... 54 xii

Guidelines
(i) The ten reasons for the establishing the Patimokkha: For the excellence of the Sangha; for the wellbeing of the Sangha; for the control of ill-controlled bhikkhus; for the comfort of wellbehaved bhikkhus; for the restraint of the sav in this present state; for protection against the sav in a future state; to give confidence to those of little faith; to increase the confidence of the faithful; to establish the True Dhamma; to support the Vinaya.
[Vin.III.20; A.V.70]

(ii) The Four Great Standards (Mahpadesa) (a) Whatever things are not prohibited as unallowable but agree with things that are unallowable, being opposed to things that are allowable such things are unsuitable. (b) Whatever things are not prohibited as unallowable but agree with things that are allowable, being opposed to things that are unallowable such things are suitable.
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(c) Whatever things are not permitted as allowable but agree with things that are unallowable, being opposed to things that are allowable such things are unsuitable. (d) Whatever things are not permitted as allowable but agree with things that are allowable, being opposed to things that are unallowable such things are suitable.
[Vin.I.250]

(iii) If there is some obstacle to [the practice of the training rules], due to time and place, the rules should be upheld indirectly and not given up entirely, for otherwise there will be no principles (for discipline). A community without principles for discipline cannot last long
[Entrance to the Vinaya, I.230]

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REQUISITES
1. Bindu (Marking)
Before use, a new robe must be marked with (three) dot(s), blue (-green), black or brown in colour, saying, either out loud or mentally: Ima bindukappa karomi. (3)
( I make this properly marked. )
[ cf. Vin,IV,120]

2. Adhihna (Determining)
Ima * saghi * adhihmi.
( I determine this outer robe. )

For saghi substitute item as appropriate: *uttar-saga (upper robe) *antara-vsaka (lower robe) * patta (alms bowl) * nisdana (sitting-cloth) *kau-paicchdi (skin-eruption covering cloth) * vassika-sika (rains cloth) * paccattharaa (sleeping cloth) * mukha-puchana-cola (handkerchief) * parikkhra-cola (small requisite). [Sp,III,643f]
T h e f ir st th r e e a r tic le s m u st b e p r o p e r l y marked before being determined for use. Only one of each of these items may be determined

3. P acc ud dh ar a a (R e l i nq u i shi ng )

at any one time. The rains cloth may be used only during the [Sp,III,644] four months of the Rains. There is no limit to the number of articles which may be determined in each of the last three categories above, e.g.: Imni * paccattharani * adhihmi.
( I determine these sleeping cloths. )

Substitute mukhapuchana-colni (handkerchiefs) or parikkhra-colni (small requi[Sp,III,645] sites) as appropriate.

Articles are determined either by touching

the article and mentally reciting the relevant Pali passage, or by uttering the Pali passage w ith o u t to u ch in g t he a rt icl e. I n t he la t te r case, if the article is beyond forearms length: Ima eta ; imni etni
( this ) ( that ) ( these ) ( those )
[Sp,III,643]

3. Paccuddharaa (Relinquishing)
When an outer robe, upper robe, lower robe, alms bowl or sitting-cloth is to be replaced, the article already determined must first be relinquished from use: Ima saghi paccuddharmi.
( I relinquish this outer robe. ) [Sp,III,643]

Substitute the appropriate item for saghi.

4 a. V i kap pan a ( S har i ng O w ne r sh i p)

Apart from relinquishing from use, a deter-

mined article ceases to be determined if it is given to another, is stolen, is taken on trust by a friend, or has a large visible hole in it.

4a. Vikappana (Sharing Ownership)

There are varied practices about sharing ownership. Here are the most common ways. There are two formalae for sharing ownership in the presence of the second owner: (i) In the presence of the receiving bhikkhu, and with the article within forearms length: Ima cvara tuyha vikappemi.
( I share this robe with you. )

Imni cvarni tuyha vikappemi.

( these robes )

Ima patta tuyha vikappemi.

( this bowl )

Ime patte tuyha vikappemi.

( these bowls )

When the receiving bhikkhu is the senior: tuyha yasmato When it is shared with more than one bhikkhu: tuyha tumhka When the article is beyond forearms length:

ima eta; imni etni; ime ete [Vin,IV,122]

4a . Vi k app an a ( Sh ar i ng O w ne r sh ip )

(ii) In the presence of the receiving bhikkhu (who is named, e.g., Uttaro ), and with the article within forearms length, one says to another bhikkhu: Ima cvara uttarassa bhikkhuno vikappemi.
(I share this robe with Uttaro Bhikkhu. )

When the receiving bhikkhu is the senior: uttarassa bhikkhuno yasmato uttarassa If it is shared with a novice: uttarassa bhikkhunouttarassa smaerassa To share a bowl: cvara patta If more than one article is to be shared sub-

stitute the plural form as in (i) above. When the item is beyond forearms length [Vin,IV,122] substitute as in (i) above. (iii) In the absence of the receiving bhikkhus, say to a witness: Ima cvara vikappanatthya tuyha dammi.
( I give this robe to you for the purpose of sharing. )

The witness should then ask the original owner the names of two bhikkhus or novices who are his friends or acquaintances: Ko te mitto v sandiho v.
( Who is your friend or acquaintance? )

After the original owner tells their names, e.g., Uttaro bhikkhu ca tisso smaero ca
( Bhikkhu Uttaro and Smaera Tisso )

4b . V i kap pan a- p accu d dh ar a a

The witness then says: Aha tesa dammi.

( I give it to them. ) or

Aha uttarassa bhikkhuno ca tissassa smaerassa dammi.

( I give it to Bhikkhu Uttarro and Smaera Tisso. )
[Vin,IV,122]

To share a bowl: cvara patta If more than one article is to be shared sub-

stitute the plural form as in (i) above. When the item is beyond forearms length substitute as in (i) above.

4b. Vikappana-paccuddharaa (Relinquishing Shared Ownership)

Before actually using the shared article, the other bhikkhu must relinquish his share. If the other bhikkhu is senior, and the article is within forearms length: Ima cvara mayha santaka paribhuja v visajjehi v yathpaccaya v karohi.
( This robe of mine: you may use it, give it away, or [ cf. Kv,122] do as you wish with it. )

When more than one robe is being relinquished: ima cvara imni cvarni santaka santakni When the second owner is junior:

4 b . V ik app an a- pa ccu dd ha r a a

paribhuja paribhujatha visajjehi visajjetha karohi karotha I f th e ar ti cle ( s) i s ( a re ) b e yo n d fo re a rm s length, change case accordingly: Ima eta ; imni etni
( this ) ( that ) ( these ) ( those )

T o r e s ci n d t h e s h a r e d o w n e r s h i p o f c a s e

<4a.iii> above, the witness says: Tesa santaka paribhuja v vissajjehi v yathpaccaya v karohi.
( Use what is theirs, give it away or do as you like with it. )

To rescind the shared ownership of a bowl: cvara patta

and alter according to <4a.i> above.

Th e p r a c t ic e o f s o m e c o m m u n it i e s w h e n

sharing ownership of a bowl is that permission is not required before using it. However, if the first owner wishes to determine a shared bowl, the second owner should relinquish it first.

5. pat t i - pa i d e san ( C o nfe s sio n o f O ffe n ce s)

OFFENCES
5. patti-paidesan (Confession of Offences)
(i) The six reasons for patti : Lack of shame; ignorance of the rule; in doubt b u t g o e s a h e a d ; t h in k s h e o u g h t w h e n h e ought not; thinks he ought not when he o u g h t ; a ct s w it h o u t t h in k in g ( i . e . a b s e n t mindedly). (ii) There is no patti for: A bhikkhu who is insane, delirious, suffering intense pain, or the original perpetrator. (iii) The kinds of patti : (a) Those that cannot be remedied ( prjika ). (b) Those that can be remedied: Heavy offences ( saghdisesa ), confessed to a Sangha. Light offences, confessed to another bhikkhu: thullaccaya (grave offences), pcittiya (offences of expiation), pidesanya (offences to be confessed), dukkaa (offences of wrongdoing), and dubbhsita (offences of wrong speech).

5. p at t i- p a i de s an (C o n fe ssi o n o f Of fe nc e s)

(iv) Method of confessing light of fences: Be fore the general confession any know n offences should be specified. Two bhikkhus with the same offence should not confess that offence together. To do so is a dukkaa [Vin,IV,122] offence. T h e m or e j u n i or b hi k k h u c o n fe ss e s fir st , going through the different offence classes. Then the senior bhikkhu does likewise:
(a) Thai Formula
Junior Confessing Bhikkhu:

ha bhante sambahul nn-vatthukyo * thullacca y yo* pattiyo panno t paidesemi.

( I, ven. sir, having many times fallen into grave offences with different bases, these I confess. )

Senior Acknowledging Bhikkhu: Passasi vuso?

( Do you see, friend? )

JCB: SAB:

ma bhante passmi.
( Yes, ven. sir, I see. )

yati vuso savareyysi

( In future, friend, you should be restrained. )

JCB: Sdhu suhu bhante savarissmi. (3)

(It is well indeed, ven. sir. I shall be restrained.)

5. pat t i - pa i d e san ( C o nfe s sio n o f O ffe n ce s)

Senior Confessing Bhikkhu:

ha vuso sambahul nn-vatthukyo * thullacca y yo* pattiyo panno t paidesemi.

( I, friend, having many times fallen into grave offences with different bases, these I confess. )

Junior Acknowledging Bhikkhu: Passatha bhante?

( Do you see, ven. sir? )

SCB: JAB:

ma vuso passmi.
( Yes, friend, I see. )

yati bhante savareyytha

(In future, ven. sir, you should be restrained.)

SCB: Sdhu suhu vuso savarissmi.(3)

( It is well indeed, friend. I shall be restrained. )

This formula is repeated replacing

thullaccayyo with, in turn, pcittiyyo , dukkayo , dubbhsityo . With dubbhsityo omit nn-vatthukyo . When confessing two offences of the same class: sambahul ( man y ) dve ( twice ) When confessing a single offence: Sambahul nn-vatthukyo thullacca y yo pattiyo panno t paidesemi. Eka * thullacca ya * patti panno ta paidesemi. Replace, as appropriate, thullaccaya with pcittiya , dukkaa , dubbhsita .

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5. p at t i- p a i de s an (C o n fe ssi o n o f Of fe nc e s)

(b) Sri Lankan Formula. Junior Confessing Bhikkhu: Oksa, aha bhante, Sabb pattiyo rocemi. Dutiyam-pi aha bhante, Sabb pattiyo rocemi. Tatiyam-pi aha bhante, Sabb pattiyo rocemi.
( I ven. sir, declare all offences. For the second time For the third time )

Senior Acknowledging Bhikkhu: /Sdhu, sdhu.

( It is good, it is good. )

JCB: Oksa aha bhante, Sambahul nn-vatthuk pattiyo pajji, T tumha-mle paidesemi.
( I, ven. sir, having many times fallen into many different offences with different bases, these I confess. )

SAB: JCB: SAB:

Passasi vuso t pattiyo?

( Do you see, friend, those offences? )

ma bhante passmi.
( Yes, ven. sir, I see. )

yati vuso savareyysi.

( In the future, friend, you should be restrained. )

JCB: Sdhu suhu bhante yati savarissmi. Dutiyam-pi sdhu suhu bhante yati savarissmi. Tatiyam-pi sdhu suhu bhante yati

5. pat t i - pa i d e san ( C o nfe s sio n o f O ffe n ce s)

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savarissmi.
( It is well indeed, ven. sir, in future I shall be restrained. For the second timeFor the third time )

SAB: /JCB:

/Sdhu, sdhu.
( It is good, it is good. )

Oksa aha bhante, Sabb t garukpattiyo vikaromi. Dutiyam-pi oksa aha bhante, Sabb t garukpattiyo vikaromi. Tatiyam-pi oksa aha bhante, Sabb t garukpattiyo vikaromi.

(Ven. sir, I reveal all heavy offences. For the second time For the third time)/

This final declaration is only used in some

communities. Also, some communities will acknowledge with a Sdhu after each declaration rather than as shown above. That is after each rocemi and each savarissmi . (c) Sri Lankan Formula for same base offences. JCB: Oksa aha bhante, Desandukkapatti pajji, Ta tumha-mle paidesemi.

( I, ven. sir, confess an offence of wrong-doing through having confessed the same-based offences. )

SAB: JCB:

Passasi vuso ta pai?

( Do you see, friend, that offence? )

ma bhante passmi.
( Yes, ven. sir, I see. )

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6 . N i s s a gg i ya P ci tt i ya

SAB:

yati vuso savareyysi.

( In the future, friend, you should be restrained. )

JCB: Sdhu suhu bhante yati savarissmi. Dutiyam-pi sdhu suhu . Tatiyam-pi savarissmi.
( It is well indeed, ven. sir, in future I shall be restrained. For the second time For the third time )

SAB:

Sdhu, sdhu.
( It is good, it is good. )
[ cf . Vin,II,102]

6. Nissaggiya Pcittiya
When confessing a nissaggiya pcittiya (expiation with forfeiture) offence, substitute nissaggiyyo pcittiyyo for thullaccayyo , or nissaggiya pcittiya for thullaccaya in the formula <5.iv> above. However, before confessing, the article in question must be forfeited to another bhikkhu or to a Sangha. [Vin,III,196 f ]

(i) Nissaggiya Pcittiya 1 (extra robe) On the eleventh dawn of keeping one extrarobe, within forearms length, forfeiting to a more senior bhikkhu: Ida me * bhante * cvara dashtikkanta nissaggiya, imha yasmato nissajjmi.
( This extra robe, ven. sir, which has passed beyond the ten day (limit) is to be forfeited by me: I forfeit it to you. )

6 . N i s s a g gi y a P c i t t iy a

13

More than one robe, within forearms length: Imni me bhante, cvarni dashtikkantni nissaggiyni, imnha yasmato nissajjmi. If forfeiting to a Sangha: yasamato saghassa [Vin,III,197] If forfeiting to a group of bhikkhus: yasamato ysamantna If senior bhikkhu: bhante vuso If beyond forearms length: ida ( this ) eta( that ) imha etha imni( these ) etni ( those ) imnha etnha

(ii) Returning the robe Ima cvara yasmato dammi.

( I give this robe to you. )
[Vin,III,197]

For returning more than one robe: ima imni ; cvara cvarni This formula for returning the article(s) also

applies in Nis. Pc. 2, 3, 6, 7, 8, 9, 10 below.

(iii) Nissaggiya Pcittiya 2 (separated from) Ida me bhante cvara ratti-vippavuttha aatra bhikkhu-sammatiy nissaggiya. Imha yasmato nissajjmi.
( This robe, ven. sir, which has stayed separate (from me) for a night without the consent of the bhikkhus,

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6 . N i s s a gg i ya P ci tt i ya

is to be forfeited by me: I forfeit it to you. )

[Vin,III,199200]

If multiple robes: cvara dvicvara/

ticvara (two- / three-robes)

For other variants, see <6.i> above. For returning the robe(s) see <6.ii> above.

(iv) Nissaggiya Pcittiya 3 (over-kept cloth) Ida me bhante akla-cvara mstikkanta nissaggiya, imha yasmato nissajjmi.
( This, ven. sir, out of season robe, which has passed beyond the month limit, is to be forfeited by me: I forfeit it to you. ) [Vin,III,205]

For more than one piece of cloth:

Imni me bhante akla-cvarni mstikkantni nissaggiyni. Imnha yasmato nissajjmi. For other variants, see <6.i> above. For returning the robe(s) see <6.ii> above.

(v) Nissaggiya Pcittiya 6 (asked for) Ida me bhante cvara ataka gahapatika aatra samay vipita nissaggiya, imha yasmato nissajjmi.
( This robe, ven. sir, which has been asked from an unrelated householder at other than the proper occasion, is to be forfeited by me: I forfeit it to you. )
[Vin,III,213]

For more than one piece of cloth:

6 . N i s s a g gi y a P c i t t iy a

15

Imni me bhante cvarni ataka gahapatika aatra samay vipitni nissaggiyni. Imnha yasmato nissajjmi. For other variants, see <6.i> above. For returning the robe(s) see <6.ii> above.

(vi) Nissaggiya Pcittiya 7 (beyond limit) Ida me bhante cvara ataka gahapatika * upasakamitv * tatuttari vipita nissaggiya, imha yasmato nissajjmi.
( This robe, ven. sir, which has been asked for beyond the limitation from an unrelated householder, is to be forfeited by me: I forfeit it to you. )
[Vin,III,214215]

upasakamitv is included in Sri Lanka. For more than one piece of cloth:

Imni me bhante cvarni ataka gahapatika tatuttari vipitni nissaggiyni. Imnha yasmato nissajjmi. For other variants, see <6.i> above. For returning the robe(s) see <6.ii> above.

(vi) Nissaggiya Pcittiya 8 (instructing) Ida me bhante cvara pubbe appavrito ataka gahapatika upasakamitv cvare vikappa panna nissaggiya. Imha yasmato nissajjmi.
( This robe, ven. sir, which has been instructed about after having approached an unrelated householder

16

6 . N i s s a gg i ya P ci tt i ya

without prior invitation is to be forfeited by me: I [Vin,III,217] forfeit it to you. )

For other variants, see <6.i> above. For returning the robe(s) see <6.ii> above.

(vii) Nissaggiya Pcittiya 9 (instructing) For a robe (robe-cloth) received after making instructions to two or more householders. Use formula of <6.vi> above but change: ataka gahapatika atake gahapatike For returning the robe(s) see <6.ii> above.
[Vin,III,219]

(viii) Nissaggiya Pcittiya 10 (reminding) Ida me bhante cvara atireka-tikkhattu codanya atireka-chakkhattu hnena abhinipphdita nissaggiya, imha yasmato nissajjmi.
( This robe, ven. sir, which has been effected/ obtained by inciting more than three times, by standing more than six times, is to be forfeited by me: I forfeit it to you. ) [Vin,III,223]

For other variants, see <6.i> above. For returning the robe(s) see <6.ii> above.

(ix) Nissaggiya Pcittiya 18 (gold and silver) Aha bhante rpiya paiggahesi. Ida me nissaggiya. Imha saghassa nissajjmi.

6 . N i s s a g gi y a P c i t t iy a

17

( Ven. sirs, I have accepted money. This is to be forfeited by me: I forfeit it to the Sagha. )
[Vin,III,238]

To be forfeited to the Sangha only.

(x) Nissaggiya Pcittiya 19 (monetar y exchange) Aha bhante nnappakraka rpiyasavohra sampajji. Ida me nissaggiya. Imha saghassa nissajjmi.
( Ven. sirs, I have engaged in various kinds of trafficking with money. This (money) is to be forfeited by me: I forfeit it to the Sagha. )
[Vin,III,240]

To be forfeited to the Sangha only.

(xi) Nissaggiya Pcittiya 20 (buying and selling) Aha bhante nnappakraka kayavikkaya sampajji, ida me nissaggiya, imha yasmato nissajjmi.
( Ven. sir, I have engaged in various kinds of buying and selling. This (gain) of mine is to be forfeited by me, I forfeit it to you. ) [Vin,III,242]

If forfeiting to a Sangha: yasmato saghassa If forfeiting to a group of bhikkhus: yasmato yasmantna For other variants, see <6.i> above.

(xii) Nissaggiya Pcittiya 21 (extra bowl) Aya me bhante patto dashtikkanto nissaggiyo, imha yasmato nissajjmi.

18

6 . N i s s a gg i ya P ci tt i ya

( This bowl, ven. sir, which has passed beyond the ten-day (limit) is to be forfeited by me: I forfeit it to you. ) [Vin,III,243244]

For other variants, see <6.i> above. For returning the bowl:

Ima patta yasmato dammi.

( I give this bowl to you. )

(xiii) Nissaggiya Pcittiya 22 (new bowl) Aya me bhante patto napacabandhanena pattena cetpito nissaggiyo. Imha saghassa nissajjmi.
( This bowl, ven. sirs, which has been exchanged for a bowl that has less than five mends, is to be forfeited by me: I forfeit it to the Sangha. ) [Vin,III,246]

To be forfeited to the Sangha only.

(xiv) Nissaggiya Pcittiya 23 (kept medicines) Ida me bhante bhesajja satthtikkanta nissaggiya. Imha yasmato nissajjmi.
( This medicine, ven. sir, which has been passed beyond the seven-day (limit), is to be forfeited by me: [Vin,III,251] I forfeit it to you. )

Medicine can be returned, but not for consumption: Ima bhesajja yasmato dammi.
( I give this medicine to you. )

(xiii) Nissaggiya Pcittiya 25 (snatched back) Ida me bhante cvara bhikkhussa sma

6 . N i s s a g gi y a P c i t t iy a

19

datv acchinna nissaggiya. Imha yasmato nissajjmi.

( This robe, ven. sir, which has been snatched back after having given it myself to a bhikkhu, is to be forfeited by me: I forfeit it to you. ) [Vin,III,255]

For other variants, see <6.i> above.

(xv) Nissaggiya Pcittiya 28 (urgent) Ida me bhante acceka-cvara cvara-klasamaya atikkmita nissaggiya. Imha yasmato nissajjmi.
( This robe-offered-in-urgency, ven. sir, has passed beyond the robe-season, is to be forfeited by me: I forfeit it to you. ) [Vin,III,262]

For other variants, see <6.i> above.

(xvi) Nissaggiya Pcittiya 29 (wilderness abode) Ida me bhante cvara atireka-ch-ratta vippavuttha aatra bhikkhu-sammatiy nissaggiya. Imha yasmato nissajjmi.
( This robe, ven. sir, which has stayed separate (from me) for a night without the consent of the bhikkhus, is to be forfeited by me: I forfeit it to you. ) [Vin,III,264]

For other variants, see <6.i> above.

(xvii) Nissaggiya Pcittiya 30 Ida me bhante jna saghika lbha pariata attano parimita nissaggiya, imha yasmato nissajjmi.
( This gain belonging to the Sagha, ven. sir, which

20

7 . Sa g h d ise s a

has been (already) diverted (to someone), (and) which has been knowingly diverted to myself (instead) is to be forfeited by me: I forfeit it to you. )
[Vin,III,266]

For other variants, see <6.i> above. To return the article:

Ima yasmato dammi.

7. Saghdisesa
(i) A bhikkhu who has committed saghdisesa must first inform one or more bhikkhus, a n d t he n i n f or m a S a n g h a of a t l e a s t f ou r bhikkhus of his fault(s) and ask to observe mnatta . When the Sangha has given mnatta to that bhikkhu, he recites the formula undertaking mnatta and then practises the appropriate duties for six days and nights. When the bhikkhu has completed practising mnatta , he requests rehabilitation ( abbhna ) in the presence of a Sangha of at least twenty bhikkhus. (ii) A bhikkhu who has committed saghdisesa and deliberately concealed it must first live in parivsa (probation) for the number of days that the offence was concealed. When the bhikkhu has completed his time living in parivsa , he requests mnatta and then follows the procedure outlined in (i) above.

8 . P r i s ud d hi - u po s a th a ( P ur i t y U po s at ha )

21

UPOSATHA
8. Prisuddhi-uposatha (Purity Uposatha)
(i) Prisuddhi Before Sangha Declaring ones purity before the Sangha: Parisuddho aha bhante, parisuddhoti ma sagho dhretu.
( I, ven. sirs, am quite pure May the Sagha hold me to be pure. )
[ cf. Vin,I,129]

(ii) Prisuddhi for 3 Bhikkhus The Ptimokkha requires at least four bhikk hus. If there a re only thre e bhikk hus then, after the preliminary duties and the general confession, one bhikkhu chants the atti : Suantu me bhante yasmant ajjuposatho paaraso, yadyasmantna pattakalla, maya aamaa prisuddhi uposatha kareyyma.
( Let the ven. ones listen to me. Today is an Uposatha day, which is a fifteenth (day of the fortnight) one. If it seems right to the ven. ones let us carry out the Observance with one another by way of entire purity. )

22

8. P ri su d dh i -up o sat h a ( Pu r ity Uposa t ha)

When it is the 14th day: paaraso ctuddaso If the announcing bhikkhu is the most senior: bhante vuso [Vin,I,124]

Then, starting with the senior bhikkhu: Parisuddho aha vuso, parisuddhoti ma dhretha. (3)
( I, friends, am quite pure. Understand that I am quite pure. )

For each of the two junior bhikkhus: vuso bhante [Vin,I,124]

(iii) Prisuddhi for 2 Bhikkhus Omit the atti . The senior bhikkhu declares purity first: Parisuddho aha vuso, parisuddhoti ma dhrehi. (3) For the junior: vuso bhante dhrehi dhretha
[Vin,I,124125]

(iv) Adhihnuposatha (For a lone bhikkhu) For a bhikkhu staying alone on the Uposatha da y . Aft er th e P r e li m i na r y d ut ie s, h e th e n determines: Ajja me uposatho.
( Today is an Uposatha day for me. )
[Vin,I,125]

9 . Si ck Bh i kkh u s

23

9. Sick Bhikkhus
(i) Prisuddhi
(a) The sick bhikkhu makes general confession, then: Prisuddhi dammi, prisuddhi me hara, prisuddhi me rocehi.
( I give my purity. Please convey purity for me (and) declare purity for me. )

If the sick bhikkhu is the junior: hara haratha; rocehi rocetha

[Vin,I,120]

(b) The sick bhikkhus (e.g. Uttaros) purity is conveyed after the Ptimokkha: yasm bhante uttaro bhikkhu gilno, parisuddhoti paijni, parisuddhoti ta sagho dhretu.
( Ven. sirs, Uttaro Bhikkhu who is sick acknowedges that he is pure. May the Sagha hold him to be pure. )

If the bhikkhu conveying purity is senior to

the sick bhikkhu: yasm bhante uttaro

Uttaro bhante bhikkhu
[Thai; cf. Vin,I,121]

24

9. Si ck Bh ik kh us

(ii) Sending Consent ( Chanda )

(a) The sick bhikkhu sends his consent to the saghkamma : Chanda dammi, chanda me hara, chanda me rocehi.
( I offer my consent. May you convey my consent (to the Sagha). May you declare my consent to them. )

If the sick bhikkhu is the junior: hara haratha; rocehi rocetha

[Vin,I,121]

(b) Informing the Sangha of the sick bhikkhus consent: yasm bhante uttaro mayha chanda adsi, tassa chando may hao, sdhu bhante sagho dhretu.
( Ven. sirs, Uttaro Bhikkhu has given his consent to me. I have conveyed his consent. It is well, ven. sirs, if the Sagha holds it to be so. )

If the bhikkhu conveying consent is senior to

the sick bhikkhu: yasm bhante uttaro Uttaro bhante bhikkhu

[Thai; cf. Vin,I,122]

(iii) Prisuddhi + Chanda When both purity and consent are conveyed to the Sangha:

1 0. U po s at ha - da y fo r S m a er a s an d L ay - fo l l o w e r s

25

Uttaro bhante bhikkhu gilno mayha chandaca prisuddhica adsi, tassa chando ca prisuddhi ca may ha, sdhu bhante sagho dhretu.
( Ven. sirs, Uttaro Bhikkhu is sick. He has given his consent and purity to me. I have conveyed his consent and purity. It is well, ven. sirs, if the Sangha holds it [ cf . Vin,I,122] to be so. )

10. Uposatha-day for Smaeras and Lay-followers

(i) Ten Precepts for Smaeras (Thai tradition) Ptipt verama. Adinndn verama. Abrahma-cariy verama. Mus-vd verama. Sur-meraya-majja-pamdahn verama. Vikla-bhojan verama. Nacca-gta vdita viska-dassan verama. Ml-gandha vilepana dhraa maana vibhsanahn verama. Ucc-sayana mah-sayan verama. Jtarpa-rajata paiggaha verama.
( I undertake the precept to refrain from: destroying living beings. taking that which is not given. any kind of intentional sexual behaviour. false speech.

26

10 . U po sa th a- d a y fo r S ma e r as and L ay- f o l lo w e rs

intoxicating drinks and drugs that lead to carelessness. eating at wrong times. dancing, singing, music and going to entertainments. perfumes, beautification and adornment. lying on a high or luxurious sleeping place. accepting gold or silver. )

After the tenth precept, the bhikkhu: Imni dasa sikkh-padni samdiymi. The smaera repeats this three times.
[ cf. Vin,I,8384]

(ii) Eight Precepts (Thai Tradition) After bowing three times, with hands in ajali , the laypeople recite the following request: Ma ya bhante ti-saraena saha aha slni ycma , Dutiyam-pi maya bhante Tatiyam-pi maya bhante
( We, ven. sir, request the 3 Refuges and the 5 Precepts. For the second time For the third time )

As an individual, or one on behalf of a group:

Maya Aha; ycma ycmi Bhikkhu : Namo (3) Laypeople repeat. Bhk : Buddha saraa gacchmi.

1 0. U po s at ha - da y fo r S m a er a s an d L ay - fo l l o w e r s

27

Dhamma saraa gacchmi. Sagha saraa gacchmi. Dutiyam-pi Buddha saraa gacchmi. Dutiyam-pi Dhamma saraa gacchmi. Dutiyam-pi Sagha saraa gacchmi. Tatiyam-pi Buddha saraa gacchmi. Tatiyam-pi Dhamma saraa gacchmi. Tatiyam-pi Sagha saraa gacchmi. Laypeople repeat line by line. Bhk : Ti-saraa-gamana nihita.
( This completes the going to the 3 Refuges. )

Laypeople :

ma bhante.
( Yes, ven. sir. )

Then the bhikkhu recites, with the laypeople repeating line by line: Ptipt verama sikkh-pada samdiymi. Adinndn verama sikkh-pada samdiymi. Abrahma-cariy verama sikkh-pada samdiymi. Musvd verama sikkh-pada samdiymi. Sur-meraya-majja-pamdahn verama sikkh-pada samdiymi. Vikla-bhojan verama sikkh-pada samdiymi. Nacca-gta vdita viska-dassana mlgandha vilepana dhraa maana vibhsanahn verama sikkh-pada samdiymi.

28

10 . U po sa th a- d a y fo r S ma e r as and L ay- f o l lo w e rs

Ucc-sayana mah-sayan verama sikkh-pada samdiymi. [ cf. A,IV,248250]

( I undertake the precept to refrain from: destroying living beings. taking that which is not given. any kind of intentional sexual behaviour. false speech. intoxicating drinks and drugs that lead to carelessness. eating at wrong times. dancing, singing, music and going to entertainments. perfumes, beautification and adornment. lying on a high or luxurious sleeping place. accepting gold or silver. )

Bhk : Imni aha sikkh-padni samdiymi Laypeople : Imni aha sikkh-padni samdiymi (3)
( I undertake the Eight Precepts. )

The bhikkhu then chants: Imni aha sikkh-padni Slena sugati yanti, Slena bhoga-sampad, Slena nibbuti yanti, Tasm sla visodhaye.
( These Eight Precepts Have morality as a vehicle for happiness, Have morality as a vehicle for good fortune, Have morality as a vehicle for liberation, Let morality therefore be purified. )

1 0. U po s at ha - da y fo r S m a er a s an d L ay - fo l l o w e r s

29

The Laypeople may respond with: Sdhu, sdhu, sdhu! Alternatively, the laypeople may chant: Ima ahaga-samanngata buddhapaatta uposatha, ima-ca ratti imaca divasa, samma-deva abhirakkhitu samdiymi. Bhk : Imni aha sikkh-padni, ajjeka rattin-diva, uposatha (sla) vasena sdhuka (katv appamdena) rakkhitabbni. Laypeople : ma bhante. Bhk : Slena sugati yanti, Slena bhoga-sampad, Slena nibbuti yanti, Tasm sla visodhaye. Having undertaken the Eight Precepts, layfollowers may stay overnight. The next morning they will take their leave from the bhikkhu, who responds: Yassa dni tumhe kla maatha.
( Please do what is appropriate at this time. )

See below page 47 for the Five Precepts.

(iii) Eight Precepts (Sri Lankan Tradition) With hands in ajali , the laypeople recite the following request: Sdhu! Sdhu! Sdhu!

30

10 . U po sa th a- d a y fo r S ma e r as and L ay- f o l lo w e rs

Oksa aha bhante ti-saraena saddhi ahaga sla dhamma ycmi, anuggaha katv sla detha me bhante. Dutiyam-pi oksa detha me bhante. Tatiyam-pi oksa detha me bhante. Bhk : Ya aha vadmi ta vadetha. Laypeople : ma, bhante. Bhk : Namo (3) Laypeople repeat. Bhk : Buddha saraa gacchmi. Dhamma saraa gacchmi. Sagha saraa gacchmi. Dutiyam-pi Buddha saraa gacchmi. Dutiyam-pi Dhamma saraa gacchmi. Dutiyam-pi Sagha saraa gacchmi. Tatiyam-pi Buddha saraa gacchmi. Tatiyam-pi Dhamma saraa gacchmi. Tatiyam-pi Sagha saraa gacchmi. Laypeople repeat line by line. Bhk : Saraagamana sampua. Laypeople : ma, bhante. Then the bhikkhu recites, with the laypeople repeating line by line: Ptipt verama sikkh-pada samdiymi. Adinndn verama sikkh-pada samdiymi. Abrahma-cariy verama sikkh-pada samdiymi. Musvd verama sikkh-pada samdiymi.

1 0. U po s at ha - da y fo r S m a er a s an d L ay - fo l l o w e r s

31

Sur-meraya-majja-pamdahn verama sikkh-pada samdiymi. Vikla-bhojan verama sikkh-pada samdiymi. Nacca-gta vdita viska-dassana mlgandha vilepana dhraa maana vibhsanahn verama sikkh-pada samdiymi. Ucc-sayana mah-sayan verama [ cf. A,IV,248250] sikkh-pada samdiymi.
( Translation see previous section. )

Bhk : Ima ahaga-sla samdiymi. Laypeople : Ima ahaga-sla samdiymi. (3) Bhk : Ti-saraena saddhi ahaga-sla dhamma sdhuka surakkhita katv appamdena sampdetha. Laypeople : ma, bhante. Bhk : Slena sugati yanti, Slena bhoga-sampad, Slena nibbuti yanti, Tasm sla visodhaye.
( Translation see previous section. )

See below page 49 for the Five Precepts.

32

11 . K h am p ana - ka mm a (A ski ng fo r Fo r g iv e ne s s)

RAINS AND KATHINA

11. Khampana-kamma (Asking for Forgiveness)
The bhikkhus: Namo (3) * yasmante * pamdena, dvrattayena kata, sabba apardha khamatu * no * bhante.
( Forgive us, ven. sir, for all wrong-doing done carelessly to the ven. one by way of the three doors. )

The senior bhikkhu: Aha khammi, * tumhehi pi * me khamitabba.

( I forgive you. You should also forgive me. )

The bhikkhus: * Khamma * bhante.

( We forgive you, ven. sir. )

Then the bhikkhus may bow while the senior bhikkhu gives his blessing: Eva hotu eva hotu, Yo ca pubbe pamajjitv pacch so nappamajjati, Soma loka pabhseti abbh mutto va candim, [Dhp,v.172] Yassa ppa kata kamma kusalena pithyati, Soma loka pabhseti abbh mutto va [Dhp,v.173] candim,

1 2. V ass v so (R ai n s- r e si de n ce )

33

Abhivdana slissa nicca vuhpacyino, Cattro dhamm vahanti: yu vao sukha bala. [Dhp,v.109] At the end of the blessing the bhikkhus, while still bowing, respond: Sdhu bhante. For senior bhikkhus use yasmante . For mo re s en ior bh ik kh u s u s e The re , Ma h there , cariye , or Upajjhye , as appropriate. When one bhikkhu asks for forgiveness: no me; tumhehi pi tay pi Khamma Khammi

12. Vassvso (Rains-residence)

The Rains begins the day after the full-moon d a y of J u ly; if J u ly h a s tw o fu l l mo o n s, it begins after the second full moon. During this time bhikkhus must live in a kui with a lockable door.

(i) Entering the Rains (Thai tradition) The boundaries are specified, then all resident bhikkhus: Imasmi vse ima te-msa vassa upema. (3)
( We enter the Rains in this monastery for three months. )

If one bhikkhu at a time: upema upemi

34

12 . V ass v so ( R ai ns -res id enc e)

Alternatively:

Imasmi vihre ima te-msa vassa upemi. (3)

( I enter the Rains in this kui for three months. )

Alternatively:

Idha vassa upemi. (3)

( I enter the Rains here. )
[ cf . Sp,V,1067]

(ii) Entering the Rains (Sri Lanka) Imasmi vihre ima te-msa vassa upemi. Idha vassa upemi.
( I enter the Rains in this kui for three months. I enter the Rains here. )

(iii) Sattha-karaya (Seven-day leave): Allowable reasons: to go to nurse an ill bhikkhu or ones parents, support a bhikkhu in danger of disrobing, aid another monastery, uphold the faith of lay supporters, etc.. One may take leave using ones own language, or the Pali: Sattha-karaya kicca me-v-atthi tasm may gantabba imasmi satthabbhantare nivattissmi.
( I have an obligation which must be fulfilled within seven days. Therefore I have to go. I shall return within seven days. ) [ cf . Vin,I,139]

1 3. P av ra ( Inv i t in g Ad mo n i ti o n )

35

(iv) Rains privileges: These last for one month following the pavra-day. One may: go wandering without taking leave; go without taking the complete set of robes; go taking any robes that have accrued; keep extra robes beyond ten days; eat a group meal, and substitute an invitation to a meal.

13. Pavra (Inviting Admonition)

(i) For five or more bhikkhus A ft e r th e pr e li mi n a r y d u t ie s , on e b h i k k h u chants the atti : Sutu me * bhante * sagho. Ajja pavra * paaras *. Yadi saghassa pattakalla, Sagho * te-vcika * pavreyya.
( Ven. sirs, may the Community listen to me. Today is the Pavra on the fifteenth (day of the fortnight). If the Community is ready, the Community should invite with three statements. )
[ cf . Vin,I,159]

When it is the 14th day: paaras ctuddas If the announcing bhikkhu is the most senior: bhante vuso If each bhikkhu is to state his invitation twice: te-vcika dve-vcika

36

1 3. P av r a (I nv i ti n g A dm o ni t i o n)

If each bhikkhu is to state his invitation once: te-vcika eka-vcika If bhikkhus of equal rains are to invite in

unison: Sagho te-vcika pavreyya

Sagho samna-vassika pavreyya
( The Community should invite in the manner of equal Rains. )

After the atti , if each bhikkhu is to invite three times, then, in order of Rains: * Sagham-bhante * pavremi. Dihena v sutena v parisakya v, vadantu ma yasmanto anukampa updya. Passanto paikkarissmi. Dutiyam-pi bhante sagha pavremi. Dihena v sutena v parisakya v, vadantu ma yasmanto anukampa updya. Passanto paikkarissmi. Tatiyam-pi bhante sagha pavremi Dihena v sutena v parisakya v, vadantu ma yasmanto anukampa updya. Passanto paikkarissmi.
( Ven. sirs, I invite admonition from the Sangha. According to what has been seen, heard or suspected, may the ven. ones instruct me out of compassion. Seeing it, I shall make amends. For a second time For a third time. )

For the most senior bhikkhu:

1 3. P av ra ( Inv i t in g Ad mo n i ti o n )

37

Sagham-bhante Sagha vuso Dutiyam-pi bhante Dutiyam-pi vuso Tatiyam-pi bhante Tatiyam-pi vuso

(ii) For four or three bhikkhus Preliminary duties, then atti : Suantu me *yasmanto*, Ajja pavra paaras, Yadyasmantna pattakalla, Maya aamaa pavreyyma.
( Sirs, may you listen to me. Today is the pavra on the 15th (day of the fortnight). If there is complete preparedness of the ven. ones, we should pavra to each other. ) [ cf . Vin,I,162]

If there are three bhikkhus: yasmanto yasmant

Then each bhikkhu in order of Rains: Aha bhante yasmante pavremi. Dihena v sutena v parisakya v, Vadantu ma yasmanto anukampa updya, Passanto paikkarissmi. Dutiyam-pi bhante yasmante pavremi Dihena v sutena v parisakya v, Vadantu ma yasmanto anukampa updya, Passanto paikkarissmi. Tatiyam-pi bhante yasmante pavremi Dihena v sutena v parisakya v, Vadantu ma yasmanto anukampa updya, Passanto paikkarissmi.

38

1 3. P av r a (I nv i ti n g A dm o ni t i o n)

For the most senior bhikkhu: bhante vuso If there are three bhikkhus: yasmanto yasmant

(iii) For two bhikkhus Preliminary duties, but no atti , then each bhikkhu in order of Rains: Aha bhante yasmanta pavremi. Dihena v sutena v parisakya v, Vadatu ma yasm anukampa updya, Passanto paikkarissmi. Dutiyam-pi bhante yasmanta pavremi. Dihena v sutena v parisakya v, Vadatu ma yasm anukampa updya, Passanto paikkarissmi. Tatiyam-pi bhante yasmanta pavremi. Dihena v sutena v parisakya v, Vadatu ma yasm anukampa updya, Passanto paikkarissmi.
[ cf . Vin,I,163]

For the senior bhikkhu: bhante vuso

(iv) For one bhikkhu Preliminary duties, then: Ajja me pavra.

( Today is my pavra. )
[Vin,I,163]

1 3. P av ra ( Inv i t in g Ad mo n i ti o n )

39

(v) Pavra by a sick bhikkhu Pavraa dammi, Pavraa me hara, Mamatthya pavrehi.
( I give my pavra . May you convey pavra for me. May you pavra on my behalf. )
[Vin,I,161]

If the sick bhikkhu is the junior one: hara haratha pavrehi pavretha

The pavra of the sick bhikkhu (e.g. Uttaro) is conveyed in his place in the order of Rains: yasm bhante uttaro gilno sagha pavreti, Dihena v sutena v parisakya v, Vadantu ta yasmanto anukampa updya, Passanto paikkarissati. Dutiyam-pi bhante yasm uttaro gilno Passanto paikkarissati. Tatiyam-pi bhante yasm uttaro gilno Passanto paikkarissati.
( Ven. sirs, ven. Uttaro who is sick makes pavra to the Sagha. With what you have seen, heard and suspected, may all of you instruct him out of compassion. Seeing it, he will make amends. )
[Sp,V,1075]

If the conveying bhikkhu is senior to the sick

bhikkhu:

yasm bhante uttaro

Uttaro bhante bhikkhu

40

14 . K a h i na

14. Kahina
(i) Of fering the Kahina (Thai Tradition) Preliminary consultation of Sangha: The first bhikkhu describes the merits obtained in acknowledging the making of the kahina robe, and then asks the Sangha whether or not it desires to do so. The bhikkhus respond by saying in unison: kakhma, bhante
( We desire to do so, ven. sir. )

The second bhikkhu describes qualities of one worthy of the kahina-robe, and the bhikkhus respond by remaining silent. The third bhikkhu nominates the worthy recipient, and the assembly responds: Ruccati bhante .
( It is pleasing, ven. sir. )

T he fou r th bh ik k hu ma k es th e f or ma l p r oposal, and the assembly responds: Sdhu bhante .

( It is well, ven. sir. )

Bhikkhus senior to the speaker omit

bhante . Then two bhikkhus chant the formal motion [ But cf . Vin,I,254] and announcement.

(ii) Spreading the Kahina After the kahina-robe has been sewed and

1 4. K a hi na

41

dyed, and the old robe relinquished, the new robe is marked and determined, and then the recipient chants one of the following: Namo. (3) Imya saghiy kahina attharmi. Imin uttarsagena kahina attharmi. Imin antaravsakena kahina attharmi.
( By means of this outer robe / upper robe / lower [Sp,V,1109; Pv,XIV,4] robe I spread the Kahina )

(iii) Kahina Anumodan The recipient of the Kahina: Atthata bhante saghassa kahina, Dhammiko kahinatthro, anumodatha. (3)
( Ven. sirs, the spreading of the kahina is in accordance with the Dhamma. Please approve of it. )

If the recipient is senior to all the other bhikkhus: bhante vuso

The rest of the Sangha, chanting together: Atthata bhante saghassa kahina, Dhammiko kahinatthro, anumodma. (3)
( Ven. sirs, the spreading of the kahina is in accordance with the Dhamma. We approve of it. )
[Sp,V,1109; Pv,XIV,4]

Bhikkhus senior to the recipient omit bhante. If approving one by one: anumodma anumodmi for bhikkhus senior to the recipient bhante vuso.

42

15 . N i s s ay a ( D e pe n de n ce )

For a bhikkhu who completes the Kahina ceremony, the Rains privileges extend for a further four months. [Vin,III,261]

OTHER PROCEDURES
15. Nissaya (Dependence)
The bhikkhu: cariyo me bhante hohi, yasmato nissya vacchmi. (3)
( Ven. sir, may you be my teacher. I shall stay dependent on the ven. one. )

The cariya: Sdhu; lahu; opyika; pairpa; psdikena sampdehi!

( It is good; convenient; suitable; proper; you should endeavour to conduct yourself in a good manner. ) [Vin,I,6061]

The bhikkhu: Sdhu bhante. Ajja-t-agge-dni thero mayha bhro, Aham-pi therassa bhro. (3)
( It is good, ven. sir. From this day onwards the Thera will be my burden and I shall be the burden [Sp,V,977] of the Thera. )

16. K a ppi ya - ka ra a ( Th e m ak i ng a ll o w a b l e )

43

16. Kappiya-karaa (The making allowable)

For fruit or vegetables that can grow again, bhikkhu: Kappiya karohi
( Make it allowable. )

The lay-person, while marking (cutting or tearing) the fruit, etc., responds: Kappiya bhante.
( It is allowable, ven. sir. )
[Sp,IV,767768]

17. Entering Town after Midday

Leave can be taken in ones own language, or in Pali: Vikle gmappavesana pucchmi.
( I take leave to go to the town [ cf . Kv,140] at the wrong time. )

18. Saghadna-apalokana
(Sharing Saghadna) After saghadna is offered, a bhikkhu, other than the Thera , kneels and recites: Yagghe bhante sagho jntu. Aya pahamabhgo * therassa * pputi, Avases bhg avasesna bhikkhusmaerna ppuantu, Yathsukha paribhujantu. (3) therassa mahtherassa

44

19 . P a suk l a - c va ra ( Ta ki ng F o re s t- c lo t h )

Or :

Yagghe bhante Avases bhg amhka ppuanti. (3)

( May the Sagha hear me. The first portion (of this offering) goes to the Elders. The remainder is for the rest of us here. )

The Sangha responds: Sdhu.

[thai; cf . Sp,VII,14051409]

19. Pasukla-cvara (Taking Forest-cloth)

Ima pasukla-cvara assmika mayha pputi.
( This rag-robe, which is ownerless, has reached me. )
[thai]

20. Desan
(i) Requesting permission
(a) To speak on Vinaya ( 3). Addressing the senior bhikkhu: Oksa me bhante thero detu vinaya-katha kathetu. Namo(3); Buddha Dhamma Sagha namassmi. Vinayo ssanassa yti karotu me yasm oksa ahan-ta vattukmo.
( Ven. sir, please give permission to speak on Vinaya Vinaya is the life of the religion. I ask for permission from the ven. one: I wish to speak about the Vinaya . )

20. D e san

45

Reply: Karomi yasmato oksa.

( I give you the opportunity, ven. sir. )
[Thai; cf . Vin,I,113]

(b) To speak on Dhamma ( 3). Addressing the senior bhikkhu: Oksa me bhante thero detu dhamma-katha kathetu. Namo(3); Buddha Dhamma Sagha namassmi. Aprut tesa amatassa dvr ye sotavant pamucantu saddha.
( Ven. sir, please give permission to speak on Dhamma Open are the doors to the Deathless. May all those who have ears release their faith. )
[thai]

(ii) After the talk on Vinaya or Dhamma Aya dhamm- / vinay- / dhammavinaykath sdhyasmantehi sarakkhetabbti.
( This talk on Dhamma / Vinaya / Dhammavinaya should be well-preserved by you, ven. sirs. )

The senior bhikkhu: Handa maya ovd dhamm/ vinay- / dhammavinay- kathya sdhukra dadmase.
( Now let us make the act of acknowledging this Dhamma / Vinaya / Dhammavinaya talk. )

The listeners: Sdhu. Sdhu. Sdhu. Anumodmi. [Thai]

46

21 . Re qu e st i ng a Dh am ma Tal k

(iii) Acknowledging the Teaching Handa maya * dhamma-kath ya * /ovdakathya sdhu-kra dadmase.
( Now let us express our approval of this Dhamma Teaching. )

If an exhortation:

dhamma-kathya ovda-kathya (Response:) Sdhu, Sdhu, Sdhu. Anumodmi.

( It is well, I appreciate it. )

21. Requesting a Dhamma Talk

Brahm ca lokdhipat sahampat, Katajal anadhivara aycatha; Santdha sattpparajakkha-jtik, Desetu dhamma anukampima paja.
( The Brahma-god Sahampat, Lord of the world, With palms joined in reverence, Requested a favour: Beings are here with but little dust in their eyes, Pray, teach the Dhamma out of compassion for them. ) [BV,v.1]

22. Requesting Paritta Chanting

( 3) With hands joined in ajali, recite the following:) Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-dukkha-vinsya, Paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy,

2 3. R e q u e s t in g th e R e fu ge s a nd F iv e P re c ep t s

47

Sabba-bhaya-vinsya, Paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-roga-vinsya, Paritta brtha magala.
( For warding off misfortune, For the arising of good fortunes, For the dispelling of all dukkha, May you chant a blessing and protection. For warding off misfortune, For the arising of good fortunes, For the dispelling of all fear, May you chant a blessing and protection. For warding off misfortune, For the arising of good fortunes, For the dispelling of all sickness, May you chant a blessing and protection. )

( 3)

[Thai]

23. Requesting the Refuges and Five Precepts

(a) (Thai Tradition) After bowing three times, with hands in ajali , the laypeople recite the following request: Ma ya bhante ti-saraena saha paca slni ycma , Dutiyam-pi maya bhante Tatiyam-pi maya bhante
( We, ven. sir, request the 3 Refuges and the 5 Precepts. For the second time For the third time )

As an individual, or one on behalf of a group: Maya Aha; ycma ycmi

48

23 . R e q ue s ti n g t h e Re f ug e s a nd Fi v e Pr e c e pt s

Bhikkhu : Namo (3) Laypeople repeat. Bhk : Buddha saraa gacchmi. Dhamma saraa gacchmi. Sagha saraa gacchmi. Dutiyam-pi Buddha saraa gacchmi. Dutiyam-pi Dhamma saraa gacchmi. Dutiyam-pi Sagha saraa gacchmi. Tatiyam-pi Buddha saraa gacchmi. Tatiyam-pi Dhamma saraa gacchmi. Tatiyam-pi Sagha saraa gacchmi. Laypeople repeat line by line. Bhk : Ti-saraa-gamana nihita.
( This completes the going to the 3 Refuges. )

Laypeople :

ma bhante.
( Yes, ven. sir. )

Then the bhikkhu recites, with the laypeople repeating line by line: Ptipt verama sikkh-pada samdiymi. Adinndn verama sikkh-pada samdiymi. Kmesu micch-cr verama sikkh-pada samdiymi. Mus-vd verama sikkh-pada samdiymi. Sur-meraya-majja-pamdahn verama [ cf. A,IV,248250] sikkh-pada samdiymi.
( I undertake the precept to refrain from: destroying living beings. taking that which is not given.

2 3. R e q u e s t in g th e R e fu ge s a nd F iv e P re c ep t s

49

sexual misconduct. false speech. intoxicating drinks and drugs that lead to carelessness. )

The bhikkhu then chants: Imni paca sikkh-padni Slena sugati yanti, Slena bhoga-sampad, Slena nibbuti yanti, Tasm sla visodhaye.
( These Five Precepts Have morality as a vehicle for happiness, Have morality as a vehicle for good fortune, Have morality as a vehicle for liberation, Let morality therefore be purified. )

The Laypeople may respond with: Sdhu, sdhu, sdhu! See page 26 above for the Eight Precepts.

(b) Five Precepts (Sri Lankan Tradition) With hands in ajali , the laypeople recite the following request: Sdhu! Sdhu! Sdhu! Oksa aha bhante tisaraena saddhi paca-sla dhamma ycmi, anuggaha katv sla detha me bhante. Dutiyam-pi oksa Tatiyam-pi oksa Bhikkhu : Ya aha vadmi ta vadetha.

50

23 . R e q ue s ti n g t h e Re f ug e s a nd Fi v e Pr e c e pt s

Laypeople : ma, bhante. Bhk : Bhk : Namo (3) Saraagamana sampua. Laypeople repeat. Laypeople : ma, bhante. Then the bhikkhu recites, with the laypeople repeating line by line: Ptipt verama sikkh-pada samdiymi. Adinndn verama sikkh-pada samdiymi. Kmesu micch-cr verama sikkh-pada samdiymi. Mus-vd verama sikkh-pada samdiymi. Sur-meraya-majja-pamdahn verama [ cf. A,IV,248250] sikkh-pada samdiymi. See previous section <23.a> for translation. Bhk : Tisaraena saddhi pacasla dhamma sdhuka surakkhita katv appamdena sampdetha. Laypeople : ma, bhante. Bhk : Slena sugati yanti Slena bhoga-sampad, Slena nibbuti yanti, Tasm sla visodhaye.

See previous section <23.a> for translation. See page 29 above for the Eight Precepts.

Pa li P ho n e t ic s an d Pr o nu nc ia t i o n

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APPENDIX A
Pali Phonetics and Pronunciation
Pali is the original scriptual language of Theravdin Buddhism. It was a spoken language, closely related to Sanskrit, with no written script of its own. As written forms have emerged, they have always been in the lettering of another language (e.g. Devangiri, Sinhalese, Burmese, Thai, Roman). Thus the Roman lettering used here is pronounced just as one would expect, with the following clarifications. Vowels are of two types: I. Short a as in a bout i as in h i t u as in p u t II. Long as in father as in mach i ne as in r u le e as in gr e y o as in m o re Exception : e and o change to short sounds in

52

Pal i P ho n e ti cs an d P r o nu nci a ti o n

syllables ending in a consonant. They are then pronounced as in get or ox. Consonants are mostly as one would expect, with a few additional rules: c as in an c ient (like ch, but unaspirated) , as ng in sang as ny in canyon v rather softer than the English v ; near w bh , dh , h , gh , jh , kh , ph , th , h These two-letter notations with h denote an aspirated, airy sound, distinct from the hard, c r i sp s ou n d o f th e si n gl e c on s o n a n t . T he y should be considered as one unit. However, all other combinations with h , i.e., lh, mh , h and vh , do count as two consonants. Examples: th as t in t ongue. It is never pronounced as in English the . ph as p in p alate. It is never pronounced as in English photo . , h , , , , h These retroflex consonants have no English equivalent. They are sounded by curling the tip of the tongue back against the palate. Full-length syllables contain a long vowel ( , , , e , o ); or end with ;

C ha nt i ng Te c hni q u e

53

or having ended in a consonant, are followed by a syllable beginning with a consonant (e.g. magga, honti, Buddha). Remember that bh , dh , etc., count as a single consonant. (Therefore amhka; but sadhamma, not sadhamma.) Half-length syllables end in a short vowel.

Chanting Technique
Once the system of Pa li pron unciation and rh ythm h a s been gras pe d , it is po ss ibl e to chant a text from sight. Buddho su sud dho karun maha avo 1 1 1 1 1 1 1 If you find it difficult to understand the theory of chanting (or even if you find it straightforward), the general rule of thumb is to listen carefully to what the leader and the group are chanting, and to foll ow, keeping the same pi t ch, t empo and speed. Al l voi ces sh oul d blend together as one.

Ajali Chanting and making formal requests is done with the hands in ajali. This is a gesture of respect, made by placing the palms together directly in front of the chest, with the fingers aligned and pointing upwards.

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U s e f ul N o t e s

APPENDIX B
Useful Notes
1. Invitation to Request An invitation to request ( pavra ), unless otherwise specified, lasts at most four months. One may make requests of blood-relatives (but not in-laws) without receiving an invitation. One may give special help to ones parents as well as to ones steward and to anyone prepar[Vin,IV,101104] ing to become a bhikkhu. 2. Abusive Speech The bases of abuse are rank of birth, personal name, clan name, work, art, disease, physical appearance, mental stains, faults, and other bases. There are both direct abuse and sarcasm and ridicule. Abusive speech may be a base for either expiation (or wrong-doing) or, when [Vin,IV,411] only teasing, for dubbhsita. 3. Unallowable Meats The flesh of humans (this is a base for thullaccaya ), elephants, horses, dogs, snakes, lions, tigers, leopards, bears, and panthers.
[Vin,I,218219]

Also unallowable is flesh incompletely cooked,

U s ef u l No te s

55

and meat from an animal seen, heard or suspected to have been killed in order that its meat be offered to bhikkhus. [Vin,I,218219]

4. Admonishing Another Bhikkhu Before admonishing another bhikkhu, a bhikkhu should investigate five conditions in himself and establish five other conditions in himself. He should investigate thus: Am I one who practises purity in bodily action?; purity in speech?; is the heart of good-will established in me towards my fellows?; am I one who has heard the Teachings, practised them, and penetrated them with insight?; is the Discipline known and thoroughly understood by me? And he should establish these five conditions in himself: he should speak at the right time, speak of facts, and speak gently, and he should speak only profitable words, and with [A,V,78] a kindly heart. 5. Wrong Livelihood for a Layperson Trade in weapons, in human beings, in animal flesh, in liquor, in poison. [A,III,207] 6. Dealing with Doubtful Matters ( Klmasutta ) Be not led by report, by tradition, by hearsay, by the authority of texts, by mere logic, by inference, by considering appearances, by its

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U s e f ul N o t e s

a g r e e m e n t w it h a n e s ta b l i s h e d t h e o r y , b y seeming possibilities, by the idea This is our teacher. [A,I,189]

7. The Gradual Teaching Talk on: generosity and giving; morality; the ease and happiness of heavenly realms; the disadvantages of sensual pleasures; the benefits of renouncing sensual pleasures. [Vin,I,15; D,I,148] 8. The Last Words of the Buddha Handadni bhikkhave mantaymi vo, vayadhamm sakhr, appamdena sampdetha, aya tathgatassa pacchim vc. Now, take heed bhikkhus, I caution you thus: decline-and-disappearance is the nature of all conditions. Therefore strive on ceaselessly, d i s c e r n i n g a n d a le rt ! T h e s e a re t h e f in a l [D,II,156] words of the Tathgata. 9. The 3 Cravings and the 4 Attachments Craving for sense-experience, craving for being, craving for non-existence. Attachment to sensuality, to views, to conduct an d cu stom, and attachmen t to the way of self. [D,III,230; M,I,66] 10. The 3 Universal Characteristics of Experience Every condition is necessarily impermanent and must change and become otherwise.

U s ef u l No te s

57

Every cond ition is ne cess arily su ff ering, a burden. No-thing is the subject of experience.
[S,IV,1; Dhp,vv.2779]

11. The Three Kinds of Suf fering The suffering of what is unpleasant or painful. The suffering of what is subject to change and so must become otherwise. The suffering of experience determined by conditions that determine oneself.
[D,III,216; S,IV,259]

12. The 3 Characteristics of Conditioned Experience Its a rising is a ppa re nt. Its pa ssing a wa y is apparent. While it persists, alteration or change is apparent. [A,I,152] 13. The Four Nutriments All beings are maintained by nutriment. The fou r Nu triments a re coa rse, material food; sense-contact food; mental-intention food; and consciousness food. [D,III,228; M,I,48; S,II,101] 14. The Four Bases of Judgement Judging and basing faith on form and outward appearance, on reputation and beauty of speech, on ascetic and self-denying practices, on teaching and righteous behaviour. [A,II,71] 15. The Five Facts to be Frequently Contemplated I am subject to decay and I cannot escape it.

58

U s e f ul N o t e s

I am subject to disease and I cannot escape it. I am subject to death and I cannot escape it. There will be division and separation from all that I love or hold dear. I am the owner of my actionswhatever I do, whether good or bad, I must be heir to it.
[A,III,71]

16. The Five Qualities for a New Bhikkhu to Establish Restraint in accordance with the Ptimokkha; restraint of the senses; restraint as regards talking; love of solitude; cultivation of right [A,III,138] views. 17. The Five Ways of Restraint Restraint by the Monastic Code of Discipline, by mindfulness, by knowledge, by patience, by energy and effort. [Vism. 7] 18. The Six Attributes of Dhamma Dhamma is well-expounded by the Awakened One. It is visible here and now, non-temporal, inviting one to come and see, leading onward and inward, directly experiencable by the wise.
[M,I,37; A,III,285]

19. The Seven Qualities of a Wholesome Friend ( Kal yamitta ) That individual is endearing; worthy of respect; cultured and worthy of emulation; a good counsellor; a patient listener; capable of

U s ef u l No te s

59

discussing profound subjects; and is one who nev er e xhorts grou ndle ssly, not leading or spurring one on to a useless end. [A,IV,31]

20. The 7 Things Favourable to Mental Development ( Sapp ya ) Suitable abode, location, speech, companion, [Vism. 127] food, climate, and posture. 21. The Seven Conditions Leading to the Welfare of the Sangha (i) To hold regular and frequent meetings. To meet in harmony, to do the duties of the Sangha in harmony, and to disperse in harmony. To introduce no revolutionary ordinance, break up no established ordinance, but to train oneself in accordance with the prescribed training rules. To honour and respect those elders of long experience, the fathers and leaders of the Sangha, and to deem them worthy of listening to. Not to fall under the influence of craving. To delight in forest dwelling. To establish oneself in mindfulness, with this thought: May disciplined monks who have not yet come, come here; and may those who have already come live in comfort.
(ii) Not to be fond of activities; not to be fond of gossip; not to be fond of sleeping; not to be fond of society; not to have evil desires;

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U s e f ul N o t e s

not to have evil friends; not to be prematurely satisfied and rest content with early success.
[D,II,7778; A,IV,2021]

22. The Eight Utensils ( aha-parikkhr ) The three robes, the bowl, a razor/sharp knife, needle, belt, water-filter. [Ja,I,65; Da,I, 206] 23. The Eight Worldly Conditions ( Lokadhamm ) G a in a n d l o s s , p ro m i n e n c e a n d o b s c u r it y , praise and blame, happiness and suffering.
[A,IV,157]

24. The Eight Gifts of a Good Person To give clean things; to give well-chosen things; to give at the appropriate time; to give proper things; to give with discretion; to give regularly; to calm ones mind on giving; to be joyful after giving. [A,IV,243] 25. The Ten Perfections Generosity; morality; renunciation; wisdom; energy; patience; earnest-truth; determina[BV,v.6] tion; loving-kindness; equanimity. 26. The Ten Wholesome Courses of Action To avoid the destruction of life and be anxious for the welfare of all lives. To avoid taking what belongs to others. To avoid sexual misconduct. To av oid lying, not knowingly speaking a lie for the sake of any advantage.

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61

To avoid malicious speech, to unite the discordant, to encourage the united, and to utter speech that makes for harmony. To avoid harsh language and speak gentle, courteous and agreeable words. To avoid frivolous talk; to speak at the right time, in accordance with facts, what is useful, moderate and full of sense. To be without covetousness. To be free from ill-will, thinking, Oh, that these beings were free from hatred and ill-will, and would lead a happy life free from trouble. To possess right view, such as that gifts and offerings are not fruitless and that there are results of wholesome and unwholesome actions.
[M,I,287; A,V,266; 275278]

27. The Ten Ref lections for One Gone Forth I have come to a status different from that of a layman (classlessness). My livelihood is bound up with others. I now have a way to behave different to a layperson. Does my conduct lead to self-reproach? Does my conduct lead to reproach from fellows in the holy life? There must be separation from all that is dear to me. I am the owner of my actionswhatever I do, whether good or bad, I must be heir to it. How has my passing of the nights and days been? Do I delight in a solitary place or

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U s e f ul N o t e s

not? Have I developed any extraordinary qualities such that, when questioned in my latter days by my fellows in the holy life, I shall not be confounded? [A,V,57]

28. The Ten Topics for Talk among Bhikkhus Talk favourable to wanting little; to contentment; to seclusion; to not mingling together; to strenuousness; to good conduct; to concentration; to understanding and insight; to deliverance; and talk favourable to the knowledge and vision of deliverance.
[M,I,145; M,III,113; A,V,129]

29. The Thirteen Dhutag Wearing rag-robes; possessing only 3 robes; eating only alms-food; collecting alms-food house-to-house; eating only at one sitting; eating onl y from the bowl; not accepting latecome food; living in the forest; living at the foot of a tree; living in the open; living in a cemetery; being satisfied with whatever dwelling is offered; abstaining from lying down to [Vism. 5983] sleep. 30. The 38 Highest Blessings Not to associate with fools; to associate with the wise; to honour those worthy of honour; living in a good environment; having formerly done meritorious deeds; setting oneself in the

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63

right course; having extensive learning; having skill and knowledge; being accomplished in discipline; being well-spoken; being supportive of mother and father; cherishing ones children; cherishing ones spouse; having an uncomplicated livelihood; being generous; having right conduct; rendering aid to relatives; behaving blamelessly; abstaining from and avoiding evil; abstaining from intoxicants; persevering in virtue; being respectful; being humble; being content; having gratitude; hearing the Dhamma; being patient; being amenable to correction; seeing monks; discussing the Dhamma; having strenuous self control; living the holy life; seeing the Noble Truths; realizing Nibbana; being unshakable; being free from sorrow; having a mind undefiled; having a mind which is secure. Those who have done these things see no defeat and go in safety everywhere: to them these are the highest blessings.
[Sn.259268]