DAILY CHANTING PALI ENGLISH CORRECTED

Part One: Morning Chanting (Pāta Vandanā)

Chanted at dawn in the shrine hall before the meal and the day's work.

Offerings to the Triple Gem (Ratanattaya Pūjā)

Chanted while placing offerings before the Buddha image, at the start of morning or evening chanting, and on full-moon and festival days. Offer each item as its verse is chanted, then bow. ✦

Offering of flowers (Puppha Pūjā)

This mass of flowers, fresh-hued, fragrant and fine, I offer at the sacred lotus feet of the Lord of Sages.

With these flowers I honour the Buddha; through this merit may there be liberation. Just as these flowers will wither, so my body will come to destruction.

With these flowers I honour the Dhamma; through this merit may there be liberation. Just as these flowers will wither, so my body will come to destruction.

With these flowers I honour the Saṅgha; through this merit may there be liberation. Just as these flowers will wither, so my body will come to destruction.

Offering of light (Padīpa Pūjā)

With this lamp, brightly burning and dispelling darkness, I honour the Perfectly Enlightened One, the light of the three worlds, who dispels the darkness of ignorance.

Offering of incense (Sugandha Pūjā)

With incense of fragrant substances, I honour the One worthy of honour, the supreme recipient of offerings.

Offering of food (Āhāra Pūjā) — before noon only

Venerable Lord, out of compassion, please accept this food we have prepared, O Supreme One.

Offering of water (Pānīya Pūjā)

Venerable Lord, out of compassion, please accept this water we have prepared, O Supreme One.

Offering of evening refreshments (Gilānapaccaya Pūjā) — after noon

Venerable Lord, out of compassion, please accept these permitted refreshments, O Supreme One.

Dedication of all offerings

By this practice in accordance with the Dhamma, I honour the Buddha.

By this practice in accordance with the Dhamma, I honour the Dhamma.

By this practice in accordance with the Dhamma, I honour the Saṅgha.

Surely, by this practice, I shall be released from birth, ageing and death.

✦ ✦ ✦

1. Opening Homage

To the Blessed One, the Worthy One, the Perfectly Enlightened; to the Dhamma he taught so well; to the Saṅgha of his disciples who have practised well: to these we offer this worship with fitting offerings.

I bow to the Buddha. I pay homage to the Dhamma. I bow to the Saṅgha.

2. Preliminary Homage (three times)

Homage to the Blessed One, the Worthy One, the Perfectly Self-enlightened.

3. Recollection of the Buddha (Buddhānussati)

Thus is the Blessed One: worthy, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the worlds, unsurpassed trainer of those to be tamed, teacher of gods and humans, awakened and blessed.

4. Recollection of the Dhamma (Dhammānussati)

The Dhamma is well taught by the Blessed One: seen here and now, timeless, inviting all to come and see, leading inward, to be realised by the wise each for themselves.

5. Recollection of the Saṅgha (Saṅghānussati)

The Saṅgha of the Blessed One's disciples practises well, straightly, wisely and properly: the four pairs, the eight kinds of noble persons. They are worthy of gifts, of hospitality, of offerings and of reverent salutation, the unsurpassed field of merit for the world.

6. Reflection on the Requisites (Paṭisaṅkhā Yoniso)

Wisely reflecting, I use the robe only to ward off cold and heat, the touch of insects, wind, sun and creeping things, and to cover the body for modesty.

Wisely reflecting, I use almsfood not for fun, pleasure, fattening or beauty, but only to sustain this body, to end hunger's pain, and to support the holy life. Thus I will put an end to old feelings of hunger and not create new feelings of overeating; I will live blamelessly and at ease.

Wisely reflecting, I use the dwelling only for shelter from the elements and for the joy of seclusion.

Wisely reflecting, I use medicine only to cure illness and for the greatest freedom from affliction.

7. The Five Daily Recollections (Abhiṇhapaccavekkhaṇa)

I am subject to ageing; I have not gone beyond ageing.

I am subject to illness; I have not gone beyond illness.

I am subject to death; I have not gone beyond death.

All that is dear and pleasing to me will change and be separated from me.

I am the owner of my actions, heir to my actions, born of my actions, bound to my actions, supported by my actions. Whatever I do, good or bad, of that I shall be the heir.

8. The Four Foundations of Mindfulness
(Cattāro Satipaṭṭhānā)

From the Satipaṭṭhāna Sutta (Majjhima Nikāya 10). Chanted before meditation and on retreat days.

The Direct Path

Monks, this is the direct path for the purification of beings, for overcoming sorrow and lamentation, for the ending of pain and grief, for attaining the true way, for realising Nibbāna: namely, the four foundations of mindfulness.

The Four Foundations

What are the four? Here, monks, a monk

dwells contemplating the body in the body, ardent, clearly comprehending and mindful, having put away longing and grief for the world;

dwells contemplating feelings in feelings, ardent, clearly comprehending and mindful, having put away longing and grief for the world;

dwells contemplating mind in mind, ardent, clearly comprehending and mindful, having put away longing and grief for the world;

dwells contemplating phenomena in phenomena, ardent, clearly comprehending and mindful, having put away longing and grief for the world.

The Refrain (Insight)

Thus he dwells contemplating the body in the body internally, externally, and both internally and externally.

He dwells contemplating the arising of things in the body, their passing away, and both their arising and passing away.

Or mindfulness that "there is a body" is simply established in him, to the extent needed for knowledge and mindfulness. He dwells independent, not clinging to anything in the world.

(For the full chant, repeat the refrain for each foundation, replacing kāye kāyānupassī / kāyasmiṃ / kāyo with vedanāsu vedanānupassī / vedanāsu / vedanā, then citte cittānupassī / cittasmiṃ / cittaṃ, then dhammesu dhammānupassī / dhammesu / dhammā.)

The Promise

Monks, whoever develops these four foundations of mindfulness in this way for seven years may expect one of two fruits: final knowledge here and now, or, if there is a trace of clinging left, non-return. (The sutta goes on to say the same of seven months, and even of seven days.)

Note: some teachers use "four contemplations" for a different set, the Caturārakkha or Four Protective Meditations: recollection of the Buddha, loving-kindness, the unattractive aspects of the body, and death.

1. Opening Homage

To the Blessed One, the Worthy One, the Perfectly Enlightened; to the Dhamma he taught so well; to the Saṅgha of his disciples who have practised well: to these we offer this worship with fitting offerings.

I bow to the Buddha. I pay homage to the Dhamma. I bow to the Saṅgha.

2. Preliminary Homage

Homage to the Blessed One, the Worthy One, the Perfectly Self-enlightened.

3. Going for Refuge (Saraṇagamana)

I go to the Buddha for refuge.

I go to the Dhamma for refuge.

I go to the Saṅgha for refuge.

For the second time, I go to the Buddha for refuge.

For the second time, I go to the Dhamma for refuge.

For the second time, I go to the Saṅgha for refuge.

For the third time, I go to the Buddha for refuge.

For the third time, I go to the Dhamma for refuge.

For the third time, I go to the Saṅgha for refuge.

4. Salutation to the Triple Gem (Ratanattaya Vandanā)

The Buddha, wholly pure, a great ocean of compassion, whose eye of knowledge is utterly clear, destroyer of the world's evils and defilements: with reverence I bow to that Buddha.

The Teacher's Dhamma, like a lamp, divided into path, fruit and the Deathless, beyond the world and pointing to that goal: with reverence I bow to that Dhamma.

The Saṅgha, a field of merit beyond all fields, who have seen peace and awakened after the Well-gone One, noble and wise, free of craving: with reverence I bow to that Saṅgha.

By the power of the merit I have made in bowing to these three supremely worthy objects, may all my misfortunes cease.

5. Reflection on the Three Characteristics

All conditioned things are impermanent.

All conditioned things are unsatisfactory.

All phenomena are not-self.

6. The Four Sublime Abidings (Brahmavihāra)

Loving-kindness for oneself

May I be happy, free from suffering, free from enmity, free from ill-will, free from trouble; may I look after myself with ease.

Loving-kindness (Mettā)

May all beings be free from enmity, free from ill-will, free from trouble; may they look after themselves with ease.

Compassion (Karuṇā)

May all beings be released from all suffering.

Sympathetic joy (Muditā)

May all beings not be parted from the good fortune they have gained.

Equanimity (Upekkhā)

All beings are owners of their actions, heirs to their actions, born of their actions, bound to their actions, supported by their actions. Whatever they do, good or bad, of that they will be the heirs.

7. Asking Forgiveness of the Triple Gem

Whatever wrong I have done towards the Buddha by body, speech or mind, may the Buddha accept my acknowledgement of it, that I may restrain myself towards the Buddha in future.

Whatever wrong I have done towards the Dhamma by body, speech or mind, may the Dhamma accept my acknowledgement of it, that I may restrain myself towards the Dhamma in future.

Whatever wrong I have done towards the Saṅgha by body, speech or mind, may the Saṅgha accept my acknowledgement of it, that I may restrain myself towards the Saṅgha in future.

8. Evening Dedication of Merit

May this merit lead to the ending of the defilements.

May this merit be a condition for Nibbāna.

I share my portion of merit with all beings; may they all receive an equal share.

9. Closing

I bow to the Buddha. I pay homage to the Dhamma. I bow to the Saṅgha.

Sit in silent meditation for a period set by the senior monk before leaving the hall.

1. Invitation to the Devas (Devatā Ārādhanā)

May the devas from all the world-systems come here and listen to the true Dhamma of the King of Sages, which grants heaven and liberation.

Devas of the sense-sphere and form-sphere heavens, of mountain peaks and cliffs, of the sky and celestial mansions; of islands, countries and villages, of trees, forests and thickets, of houses, lands and fields; earth-devas, yakkhas, gandhabbas and nāgas of water, land and rough places: may you come, stand near, and listen well to the excellent words of the Sage that I recite.

Venerable ones, this is the time for hearing the Dhamma.

2. Discourse on Blessings (Maṅgala Sutta) — complete

Thus have I heard. Once the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Late in the night a deva of radiant beauty, lighting up the whole grove, approached the Blessed One, bowed, stood to one side, and addressed him in verse:

1. Many devas and humans, longing for well-being, have pondered on blessings. Tell us the highest blessing.

2. Not associating with fools, associating with the wise, honouring those worthy of honour: this is the highest blessing.

3. Living in a suitable place, having made merit in the past, setting oneself on the right course.

4. Broad learning and skill, well-mastered discipline, and well-spoken words.

5. Supporting mother and father, cherishing spouse and children, peaceful work.

6. Generosity, living by the Dhamma, helping relatives, blameless deeds.

7. Avoiding and abstaining from evil, refraining from intoxicants, heedfulness in good things.

8. Respect, humility, contentment, gratitude, hearing the Dhamma at the right time.

9. Patience, being easy to correct, seeing contemplatives, discussing the Dhamma at the right time.

10. Austerity, the holy life, seeing the Noble Truths, realising Nibbāna.

11. A mind unshaken by the ways of the world, sorrowless, stainless, secure.

12. Having done such things, people are undefeated everywhere and go everywhere in safety: theirs is the highest blessing.

3. Discourse on Jewels (Ratana Sutta) — complete

Each verse from 3 to 14 ends with etena saccena suvatthi hotu — by this truth may there be well-being.

1. Whatever beings have gathered here, of earth or sky, may all be glad and listen closely to these words.

2. So, all beings, attend: show kindness to humankind, who bring you offerings day and night; protect them diligently.

3. No treasure here, beyond, or in the heavens equals the Tathāgata. This is the jewel in the Buddha.

4. The ending, dispassion, the sublime Deathless that the concentrated Sage realised: nothing equals that Dhamma. This is the jewel in the Dhamma.

5. The pure concentration praised by the Supreme Buddha, bearing fruit without delay: nothing equals it.

6. The eight persons praised by the good, the four pairs, disciples worthy of gifts: what is given to them bears great fruit. This is the jewel in the Saṅgha.

7. Those firm in mind, free of desire in Gotama's teaching, have plunged into the Deathless and enjoy perfect peace.

8. As a city pillar set in the earth is unshaken by the four winds, so is the one who sees the Noble Truths.

9. Those who discern the Noble Truths, taught by the one of deep wisdom, will not take an eighth birth, however heedless they may be.

10. With the attainment of vision three things are abandoned: self-view, doubt, and clinging to rites; freed from the four lower realms, such a one cannot commit the six great wrongs.

11. Whatever wrong such a one may do by body, speech or mind, they cannot conceal it.

12. Like a forest grove in bloom in the first month of summer, he taught the excellent Dhamma leading to Nibbāna, for the highest good.

13. The Excellent One, knower, giver and bringer of the excellent, the unsurpassed, taught the excellent Dhamma.

14. The old is exhausted, nothing new arises; with minds unattached to future becoming, seeds destroyed, the wise go out like this lamp.

15. Beings gathered here, of earth or sky: let us honour the Buddha, the Tathāgata revered by devas and humans. May there be well-being.

16. Let us honour the Dhamma.

17. Let us honour the Saṅgha.

(Verses 16 and 17 open with the same first two lines as verse 15.)

4. Discourse on Loving-kindness (Karaṇīya Mettā Sutta)
— complete

Chanted in full at blessings, at the bedside of the sick, and at the start of meditation retreats.

This is what should be done by one skilled in goodness, who wishes to reach the state of peace: let them be able and upright, straightforward, easy to speak to, gentle and not proud.

Contented and easily supported, with few duties and living lightly; with senses calmed, wise, not brash, and not greedy among families.

Let them not do the slightest thing that the wise would later reprove. May all beings be happy and secure; may their hearts be filled with joy.

Whatever living beings there are, weak or strong, without exception, long or large, middling, short, small or great,

seen or unseen, living far or near, born or yet to be born: may all beings be happy at heart.

Let none deceive another or despise anyone anywhere. Let none, through anger or ill-will, wish suffering upon another.

As a mother would protect her only child with her own life, so towards all beings let one cultivate a boundless heart.

Let one cultivate boundless loving-kindness for the whole world, above, below and all around, unobstructed, free of hatred and enmity.

Standing, walking, sitting or lying down, as long as one is awake, let one maintain this mindfulness. This, they say, is the divine abiding here and now.

Not holding to wrong views, virtuous and endowed with insight, having removed greed for sense pleasures, one never again lies in a womb.

By this utterance of truth, may you always be well.

5. Verses of the Buddha's Victories (Jayamaṅgala Aṭṭhagāthā) — complete

Chanted in full, each verse with its refrain.

1. Victory over Māra

Māra, creating a thousand armed hands, mounted on the elephant Girimekhala and roaring with his fearsome army, was conquered by the Lord of Sages through generosity and the other perfections. By the power of this, may joyous victory be yours.

2. Victory over the yakkha Āḷavaka

The fierce, stubborn yakkha Āḷavaka, who fought through the whole night more fiercely than Māra, was conquered by the Lord of Sages through well-tamed patience. By the power of this, may joyous victory be yours.

3. Victory over the elephant Nāḷāgiri

Nāḷāgiri, the maddened royal elephant, terrible as a forest fire, a discus or a thunderbolt, was conquered by the Lord of Sages by sprinkling the water of loving-kindness. By the power of this, may joyous victory be yours.

4. Victory over Aṅgulimāla

The ruthless Aṅgulimāla, sword raised high, running three leagues in pursuit, was conquered by the Lord of Sages through psychic power. By the power of this, may joyous victory be yours.

5. Victory over Ciñcā

Ciñcā, who tied wood to her belly to feign pregnancy and slandered him before the assembly, was conquered by the Lord of Sages through peace and gentleness. By the power of this, may joyous victory be yours.

6. Victory over Saccaka

Saccaka, who abandoned truth, raised the banner of debate, and was blinded by his own views, was conquered by the Lord of Sages with the blazing lamp of wisdom. By the power of this, may joyous victory be yours.

7. Victory over the nāga Nandopananda

The mighty, clever nāga Nandopananda was tamed by the Lord of Sages through his disciple, the Elder Moggallāna, by psychic power and instruction. By the power of this, may joyous victory be yours.

8. Victory over the Brahmā Baka

The Brahmā named Baka, pure, radiant and powerful, yet gripped by the serpent of wrong view, was cured by the Lord of Sages with the medicine of knowledge. By the power of this, may joyous victory be yours.

Concluding verse

The wise person who recites or recalls these eight verses of the Buddha's victories daily, without sloth, will leave behind many kinds of misfortune and attain liberation and happiness.

Jaya Paritta (Mahākāruṇiko nātho)

The Lord of great compassion, for the welfare of all beings, fulfilled all the perfections and attained supreme awakening. By this utterance of truth, may joyous victory be yours.

As he who brought joy to the Sakyans was victorious at the foot of the Bodhi tree, so may you be victorious and win joyous victory.

On the undefeated seat, at the navel of the earth, consecrated by all the Buddhas, he rejoiced in the highest attainment.

Whenever one does good, that is a lucky star, a fine blessing, a bright dawn, a good rising, a happy moment, an auspicious time, and a worthy offering to those who live the holy life.

Right actions of body, speech and mind, and right aspirations: having done what is right, one gains benefits that are right.

May you prosper in the Buddha's teaching, healthy and happy, together with all your relatives.

Closing blessing

May every blessing be yours; may all the devas protect you. By the power of all the Buddhas, all the Dhamma, all the Saṅgha, may you always be well.

6. The Ten Perfections (Dasa Pāramī)

The ten qualities the Bodhisatta perfected over countless lives to become the Buddha. Each is chanted at three levels: the ordinary perfection (pāramī), the higher perfection (upapāramī), and the ultimate perfection (paramattha-pāramī). It is chanted at blessings, on Vesak, and as a reflection to inspire practice.

The Ten Perfections Recited

The Chant

He was accomplished in the perfection of generosity, the higher perfection of generosity, the ultimate perfection of generosity.

Accomplished in the perfection of virtue at all three levels.

Accomplished in the perfection of renunciation at all three levels.

Accomplished in the perfection of wisdom at all three levels.

Accomplished in the perfection of energy at all three levels.

Accomplished in the perfection of patience at all three levels.

Accomplished in the perfection of truthfulness at all three levels.

Accomplished in the perfection of determination at all three levels.

Accomplished in the perfection of loving-kindness at all three levels.

Accomplished in the perfection of equanimity at all three levels.

All together:

Accomplished in the ten perfections, the ten higher perfections, and the ten ultimate perfections.

Accomplished in loving-kindness, compassion, sympathetic joy and equanimity.

By the utterance of this truth, may you always be well.

Wording varies: some lineages chant the list in the Jātaka order shown here; others place mettā and upekkhā with the brahmavihāras or use a longer Burmese form. Follow your preceptor's version where it differs.

7. Khandha Paritta (Protection through Loving-kindness to Serpents and All Creatures) — complete

Chanted for protection from snakes, insects and dangerous animals, and at the start of a stay in forest or new lodgings.

I have loving-kindness for the Virūpakkha serpents, for the Erāpatha, the Chabyāputta and the Kaṇhāgotamaka serpents.

I have loving-kindness for the footless, for the two-footed, for the four-footed, and for the many-footed.

May no footless being harm me, nor two-footed, nor four-footed, nor many-footed.

May all creatures, all breathing things, all beings without exception, see only good fortune; may no harm come to any.

Boundless is the Buddha, boundless the Dhamma, boundless the Saṅgha. Limited are creeping things: snakes, scorpions, centipedes, spiders, lizards and rats.

I have made my protection, I have made my safeguard. Let these beings withdraw. I pay homage to the Blessed One, homage to the seven Perfectly Enlightened Buddhas.

8. Mora Paritta (The Peacock's Protection) — complete

The Bodhisatta, born as a golden peacock, recited this at sunrise and sunset and could not be caught. Chanted for safety by day and by night.

At sunrise

There rises the one king, the eye of the world, golden-hued, lighting up the earth. I pay homage to you, golden one who lights the earth; guarded by you, may we live safely through the day.

To the holy ones who have mastered all things, my homage; may they protect me.

Homage to the Buddhas, homage to awakening; homage to the liberated, homage to liberation. Having made this protection, the peacock went about seeking food.

At sunset

There sets the one king, the eye of the world, golden-hued, lighting up the earth. I pay homage to you; guarded by you, may we live safely through the night.

… Having made this protection, the peacock settled down for the night.

9. Dhammacakkappavattana Sutta (Setting in Motion the Wheel of Dhamma)

The Buddha's first discourse. Chanted on Āsāḷha Pūjā, at major blessings, and at funerals in some lineages.

Thus have I heard. Once the Blessed One was staying near Bārāṇasī, at the Deer Park in Isipatana. There he addressed the group of five monks:

The two extremes and the Middle Way

Monks, these two extremes should not be followed by one who has gone forth. Which two? Devotion to sensual pleasure, which is low, vulgar, worldly, ignoble and unbeneficial; and devotion to self-torment, which is painful, ignoble and unbeneficial.

Avoiding both extremes, the Tathāgata has awakened to the Middle Way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening and Nibbāna.

And what is that Middle Way? It is this Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

The Four Noble Truths

This, monks, is the noble truth of suffering: birth is suffering, ageing is suffering, illness is suffering, death is suffering; union with the disliked, separation from the loved, not getting what one wants is suffering; in brief, the five aggregates of clinging are suffering.

This is the noble truth of the origin of suffering: the craving that leads to renewed being, bound up with delight and lust, seeking delight here and there: craving for sense pleasures, craving for being, craving for non-being.

This is the noble truth of the cessation of suffering: the complete fading away and cessation of that very craving, its giving up, relinquishing, release and letting go.

This is the noble truth of the way leading to the cessation of suffering: this Noble Eightfold Path.

The three rounds and twelve aspects (condensed)

"This is the noble truth of suffering": in things never heard before, vision, knowledge, wisdom, true knowing and light arose in me.

The same formula is chanted twelve times in full, three for each truth: suffering is to be understood (pariññeyyaṃ) and has been understood (pariññātaṃ); its origin is to be abandoned (pahātabbaṃ) and has been abandoned (pahīnaṃ); its cessation is to be realised (sacchikātabbaṃ) and has been realised (sacchikataṃ); the path is to be developed (bhāvetabbaṃ) and has been developed (bhāvitaṃ).

Unshakeable is my liberation; this is my last birth; now there is no renewed being.

Koṇḍañña's awakening and the devas' proclamation

While this was being spoken, the spotless, stainless eye of Dhamma arose in Venerable Koṇḍañña: whatever is subject to arising is subject to cessation.

When the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: "At Bārāṇasī, in the Deer Park at Isipatana, the Blessed One has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic, brahmin, deva, Māra, Brahmā or anyone in the world."

(The cry is taken up in turn by the devas of the Four Great Kings, Tāvatiṃsa, Yāma, Tusita, Nimmānarati, Paranimmitavasavatti, and the Brahmā world; the full chant names each realm.)

This ten-thousandfold world system shook and trembled, and a boundless, sublime radiance appeared in the world.

Then the Blessed One exclaimed: "Koṇḍañña has understood! Koṇḍañña has understood!" So Venerable Koṇḍañña came to be called Aññāsi Koṇḍañña, "Koṇḍañña who understood".

10. Anattalakkhaṇa Sutta (The Characteristic of Not-self)

The Buddha's second discourse, on hearing which the five monks became arahants. Chanted at funerals and on Āsāḷha Pūjā.

Thus have I heard. Once the Blessed One was staying near Bārāṇasī, at the Deer Park in Isipatana. There he addressed the group of five monks:

The aggregates are not-self

Form, monks, is not-self. If form were self, it would not lead to affliction, and one could say of form, "Let my form be thus; let my form not be thus." But because form is not-self, it leads to affliction, and one cannot say of it, "Let my form be thus; let it not be thus."

The same passage is chanted in full for each of the other four aggregates, replacing rūpaṃ with vedanā (feeling), saññā (perception), saṅkhārā (formations) and viññāṇaṃ (consciousness).

The questioning

What do you think, monks: is form permanent or impermanent? "Impermanent, venerable sir." Is what is impermanent suffering or happiness? "Suffering, venerable sir." Is it fitting to regard what is impermanent, suffering and subject to change as "This is mine, this I am, this is my self"? "No, venerable sir." (Repeated for each aggregate).

Seeing rightly

Therefore, monks, any form whatever, past, future or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with right wisdom: "This is not mine, this I am not, this is not my self." (Repeated for each aggregate).

Liberation

Seeing thus, the instructed noble disciple grows disenchanted with form, feeling, perception, formations and consciousness. Disenchanted, he becomes dispassionate; through dispassion he is liberated; in liberation there is the knowledge "liberated". He knows: "Birth is ended, the holy life fulfilled, what was to be done is done; there is nothing further beyond this."

This the Blessed One said. Delighted, the five monks rejoiced in his words. And while this discourse was being spoken, the minds of the five monks were freed from the taints through not clinging.

11. Paṭiccasamuppāda (Dependent Origination) — abbreviated presentation

Chanted at funerals, memorials and on retreat.

Arising (anuloma)

With ignorance as condition, formations arise; with formations, consciousness; with consciousness, name-and-form; with name-and-form, the six sense bases; with the six sense bases, contact; with contact, feeling; with feeling, craving; with craving, clinging; with clinging, becoming; with becoming, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief and despair arise. Such is the origin of this whole mass of suffering.

Cessation (paṭiloma)

With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; … with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this whole mass of suffering.

Verse of the Buddha's awakening (Udāna)

When things become manifest to the ardent, meditating sage, all his doubts vanish, for he understands things together with their causes.

12. Girimānanda Sutta (The Ten Perceptions, for the Sick)

The Buddha taught these ten perceptions to Ānanda to recite to the sick monk Girimānanda, who recovered on hearing them. Chanted at the bedside and in hospitals.

Ānanda, if you go to the monk Girimānanda and speak to him of ten perceptions, it is possible that on hearing them his illness will subside at once. What are the ten?

The first perception, as chanted in full

And what, Ānanda, is the perception of impermanence? Here a monk, gone to the forest, the foot of a tree or an empty hut, reflects: form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. So he dwells contemplating impermanence in the five aggregates of clinging. This is called the perception of impermanence.

(The complete sutta explains each of the ten in the same way; the explanation of mindfulness of breathing gives its sixteen steps. It is one of the longest paritta texts and is usually chanted from a separate full copy.)

Conclusion

Then, on hearing these ten perceptions, Venerable Girimānanda's illness subsided at once, and he recovered from that illness.

13. Bodhipakkhiyā Dhammā (The 37 Factors of Awakening)

The complete list of the qualities that lead to awakening, chanted on retreat and before Dhamma talks.

1. Cattāro satipaṭṭhānā — Four foundations of mindfulness

Contemplation of body, feelings, mind and mental phenomena.

2. Cattāro sammappadhānā — Four right efforts

The effort to prevent unarisen unwholesome states, to abandon arisen unwholesome states, to develop unarisen wholesome states, and to maintain arisen wholesome states.

3. Cattāro iddhipādā — Four bases of success

Desire to act, energy, mind, investigation.

4. Pañcindriyāni — Five faculties

Faith, energy, mindfulness, concentration, wisdom.

5. Pañca balāni — Five powers

The same five, developed until they cannot be shaken by their opposites.

6. Satta bojjhaṅgā — Seven factors of awakening

Mindfulness, investigation of Dhamma, energy, joy, tranquillity, concentration, equanimity.

7. Ariyo aṭṭhaṅgiko maggo — Noble Eightfold Path

Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Summary verse (all together)

Four foundations of mindfulness, four right efforts, four bases of success, five faculties, five powers, seven factors of awakening, the Noble Eightfold Path: these are the thirty-seven factors of awakening.

14. Ādittapariyāya Sutta (The Fire Sermon)

The Buddha's third discourse, given at Gayāsīsa to a thousand former fire-worshipping ascetics, all of whom became arahants. Chanted at funerals, on retreat, and on Māgha Pūjā in some lineages.

Thus have I heard. Once the Blessed One was staying at Gayā, on Gayā Head, together with a thousand monks. There he addressed the monks:

Monks, everything is burning. And what is the all that is burning?

The eye

The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition, pleasant, painful or neither, that too is burning.

Burning with what? Burning with the fire of lust, the fire of hatred, the fire of delusion; burning with birth, ageing and death, with sorrow, lamentation, pain, grief and despair, I say.

The ear

The ear is burning, sounds are burning … burning with the fires of lust, hatred and delusion, I say.

The nose

The nose is burning, odours are burning … burning, I say.

The tongue

The tongue is burning, flavours are burning … burning, I say.

The body

The body is burning, tangibles are burning … burning, I say.

The mind

The mind is burning, mental objects are burning, mind-consciousness is burning, mind-contact is burning, and whatever feeling arises with mind-contact as condition, that too is burning. Burning with the fires of lust, hatred and delusion; burning with birth, ageing and death, with sorrow, lamentation, pain, grief and despair, I say.

Liberation

Seeing thus, monks, the instructed noble disciple grows disenchanted with the eye, with forms, with eye-consciousness, with eye-contact, and with whatever feeling arises with eye-contact as condition.

(The same is chanted for the ear, nose, tongue, body and mind.)

Disenchanted, he becomes dispassionate; through dispassion he is liberated; in liberation there is the knowledge "liberated". He knows: "Birth is ended, the holy life fulfilled, what was to be done is done; there is nothing further beyond this."

This the Blessed One said. Delighted, the monks rejoiced in his words. And while this discourse was being spoken, the minds of the thousand monks were freed from the taints through not clinging.

15. Pakiṇṇaka Paritta
(Miscellaneous Closing Verses of Protection)

Chanted at the end of a paritta ceremony, before the Anumodanā, while the blessed thread and water are distributed.

For all beings

May those who suffer be free from suffering, the fearful free from fear, the grieving free from grief: may all beings be so.

May all the devas rejoice in the merit we have gathered so far, for the attainment of every blessing.

May they give gifts with faith, keep the precepts always, and delight in meditation. May the devas who have come now depart.

By the strength of all the Buddhas, the strength of the Paccekabuddhas, and the power of the arahants, I bind this protection on every side.

Against harmful influences

By the power of this protection, may the harm from inauspicious stars, yakkhas, spirits and malign planets be warded off and destroyed.

The Triple Refuge as protection

I have no other refuge; the Buddha is my supreme refuge. By this utterance of truth, may joyous victory be yours.

I have no other refuge; the Dhamma is my supreme refuge …

I have no other refuge; the Saṅgha is my supreme refuge …

The Three Jewels beyond all treasures

Of all the many precious things in the world, there is no jewel equal to the Buddha. Therefore may you be well.

… there is no jewel equal to the Dhamma …

… there is no jewel equal to the Saṅgha …

The Three Jewels as supreme medicine

Having honoured the Buddha-jewel, the highest and finest medicine, a blessing to devas and humans: by the Buddha's power and grace, may all misfortunes vanish and your sufferings be stilled.

Having honoured the Dhamma-jewel, the highest medicine, which cools the fever of passion: by the Dhamma's power and grace,

may all misfortunes vanish and your fears be stilled.

Having honoured the Saṅgha-jewel, the highest and finest medicine, worthy of gifts and of hospitality: by the Saṅgha's power and grace, may all misfortunes vanish and your illnesses be stilled.

Then continue with the Jayamaṅgala closing Bhavatu sabbamaṅgalaṃ (§5) and the Anumodanā (Part Seven §2).

16. Pabbatūpama Sutta
(The Simile of the Mountains, SN 3.25)

Chanted at funerals, memorials and elders' birthdays.

The king arrives

At Sāvatthī. Then King Pasenadi of Kosala came to the Blessed One in the middle of the day, bowed, and sat to one side. The Blessed One said to him: "Where are you coming from, great king, in the middle of the day?"

"Venerable sir, I have been busy with the affairs of kingship that occupy anointed noble kings: kings intoxicated with sovereignty, obsessed with sensual pleasures, secure in their rule, who reign after conquering a great sphere of the earth."

The four mountains

"What do you think, great king? Suppose a trustworthy, reliable man came to you from the east and said: 'Great king, you should know that I come from the east. There I saw a great mountain, high as the clouds, coming this way, crushing all living beings. Do whatever you must do, great king.'"

"Then a second man came from the west … a third from the north … and a fourth from the south, each saying the same: 'There I saw a great mountain, high as the clouds, coming this way, crushing all living beings. Do whatever you must do, great king.'"

(In full chanting, the passage of the first man is repeated word for word for the west, north and south.)

"If such a great peril should arise, such a terrible destruction of human life, human birth being so hard to gain, what should be done?"

"Venerable sir, if such a great peril should arise, what else could be done but to live by the Dhamma, live righteously, do what is wholesome, and make merit?"

Ageing and death are closing in

"I tell you, great king, I announce to you: ageing and death are rolling in upon you. As ageing and death roll in upon you, great king, what should be done?"

"As ageing and death roll in upon me, venerable sir, what else could be done but to live by the Dhamma, live righteously, do what is wholesome, and make merit?

There are elephant battles fought by anointed noble kings, but those elephant battles have no place, no scope, when ageing and death are rolling in.

So too for cavalry battles, chariot battles and infantry battles: they have no place when ageing and death are rolling in.

In this royal court there are ministers skilled in counsel, able to divide an approaching enemy by strategy. But even battles of strategy have no place when ageing and death are rolling in.

In this royal court there is abundant gold and silver, stored in vaults and in upper rooms, with which we could buy off an approaching enemy. But even battles of wealth have no place when ageing and death are rolling in.

As ageing and death roll in upon me, venerable sir, what else could be done but to live by the Dhamma, live righteously, do what is wholesome, and make merit?"

The Buddha affirms

"So it is, great king! So it is, great king! As ageing and death roll in upon you, what else can be done but to live by the Dhamma, live righteously, do what is wholesome, and make merit?"

This the Blessed One said. Having said this, the Well-gone One, the Teacher, said further:

Concluding verses (Gāthā)

Just as huge mountains of solid rock, reaching up to the sky, might advance from all sides, crushing everything in the four directions,

so ageing and death come rolling over living beings: nobles, brahmins, merchants, workers, outcastes and scavengers. They spare no one; they crush all.

There is no ground there for elephants, for chariots or for infantry. They cannot be defeated by cunning strategy, nor bought off with wealth.

Therefore a wise person, seeing their own good, should firmly place their faith in the Buddha, the Dhamma and the Saṅgha.

One who lives by the Dhamma in body, speech and mind is praised here in this life, and after death rejoices in heaven.

17. Bhaddekaratta Sutta (One Fortunate Attachment / A Single Excellent Night, MN 131)

The Buddha's teaching on living fully in the present moment. The verses are chanted daily in many monasteries and at the start of retreats.

Thus have I heard. Once the Blessed One was staying at Sāvatthī, in Jeta's Grove. There he addressed the monks: "Monks, I will teach you the summary and the analysis of one who has a single excellent night. Listen and attend closely; I will speak."

The verses

Let one not chase after the past, nor long for the future. The past is left behind; the future has not yet come.

Whatever is present, one sees with insight, right there, right there. Unshakeable, immovable: knowing that, let one develop it.

Today the effort must be made; who knows whether death will come tomorrow? There is no bargaining with Death and his great army.

One who dwells thus, ardent, tireless day and night: the peaceful Sage calls that person one who has a single excellent night.

(The sutta goes on to analyse each line: how one chases the past and longs for the future by delighting in the five aggregates as they were or will be, and how one is "swept away" or "not swept away" by present things. The verses above are the part normally chanted.)

18. Kutūhalasālā Sutta (The Debating Hall, SN 44.9)

The wanderer Vacchagotta tells the Buddha that other teachers declare where their disciples are reborn after death. He asks what happens to a being when it dies. The Buddha answers with the simile of fire and its fuel. This is a prose dialogue, so it is read or studied rather than chanted; its key passages are given here for teaching at funerals.

The simile of fire

Vaccha, I declare rebirth for one who has fuel (clinging), not for one without fuel. Just as a fire burns with fuel and not without fuel, so I declare rebirth for one with clinging, not for one without clinging.

The flame carried by the wind

Vaccha asks: when a flame is flung by the wind and goes far, what is its fuel? The Buddha answers that it is fuelled by the wind itself.

Vaccha, when a being has laid down this body but has not yet arisen in another body, I say it is fuelled by craving. For craving, Vaccha, is its fuel at that time.

Teaching point: rebirth continues for as long as craving supplies the fuel; when craving is extinguished, nothing remains to carry it on. That extinguishing is Nibbāna.

Text note: the Pāli of §16–18 should be checked against your temple's Tipiṭaka edition before printing. SN 44.9 especially is rarely chanted, so its wording is less standardised in chanting books.

19. Mettā Pharaṇa (Radiating Loving-kindness) — selected/abridged recitation

The full spreading of loving-kindness, chanted before meditation, at blessings, and at the bedside. It begins with oneself, spreads to all beings by category, then through the ten directions.

For oneself

May I be free from enmity, free from ill-will, free from trouble; may I look after myself with ease.

For those near and dear

May my mother and father, teachers, relatives and friends, and companions in the holy life be free from enmity, free from ill-will, free from trouble; may they look after themselves with ease.

For the guardians and devas of this place

May all practitioners in this monastery … may all the guardian devas of this monastery be free from enmity …

For all beings, by category (the twelve kinds)

May all beings, all breathing things, all creatures, all individuals, all who have a personal existence; all women, all men, all noble ones, all not yet noble; all devas, all humans, all those in the lower realms: be free from enmity, free from ill-will, free from trouble; may they look after themselves with ease.

Through the ten directions

In the east, the west, the north, the south; the south-east, north-west, north-east, south-west; below and above: may all beings … be free from enmity, free from ill-will, free from trouble; may they look after themselves with ease.

(In full chanting, the twelve kinds of beings are recited for each of the ten directions.)

The four sublime abidings to close

May all beings be released from all suffering.

May all beings not lose the good fortune they have gained.

All beings are the owners of their actions.

Universal protection

From the highest realm above to the Avīci hell below, in all the world-systems around, may all beings that move upon the earth be free from ill-will and enmity, free from suffering and danger.

… may all beings that move in the waters …

… may all beings that move in the air be free from ill-will and enmity, free from suffering and danger.

20. Paṭṭhāna Mātikā (The Twenty-four Conditions)

The opening summary of the Paṭṭhāna, the seventh book of the Abhidhamma. It is chanted at funerals, at the wake on the night before cremation, and in the Burmese tradition at house blessings, to recall the conditioned nature of all things.

(L) Homage to the Blessed One, the Worthy One, the Perfectly Self-enlightened One. (three times)

Root condition, object condition, predominance condition,

proximity condition, contiguity condition, co-nascence condition,

mutuality condition, support condition, decisive support condition,

pre-nascence condition, post-nascence condition, repetition condition,

kamma condition, resultant condition, nutriment condition,

faculty condition, jhāna condition, path condition,

association condition, dissociation condition, presence condition,

absence condition, disappearance condition, non-disappearance condition.

Closing: These are the twenty-four conditions.

21. Maraṇassati (Recollection of Death)

Chanted daily in many monasteries, and at funerals and memorials with the family.

My life is uncertain; my death is certain.

I must surely die.

My life ends in death.

Life is uncertain; death is certain.

Death, death.

Reflection verses

Before long, alas, this body will lie upon the earth, cast aside, without consciousness, like a useless log.

Today the effort must be made; who knows whether death will come tomorrow? There is no bargaining with Death and his great army.

All beings die, have died, and will die. In the same way I too shall die; of this I have no doubt.

Follow with a period of silent reflection, then the Five Daily Recollections (Part One §7).

22. Sumaṅgala Gāthā (Verses of Excellent Blessing)

The closing blessing chanted at the end of most ceremonies, after the paritta and before the Anumodanā.

May there be every excellent blessing; may all the devas protect you. By the power of all the Buddhas, may you always be well.

… By the power of all the Dhamma, may you always be well.

… By the power of all the Saṅgha, may you always be well.

(Many lineages use Bhavatu sabbamaṅgalaṃ in place of Hotu sabbaṃ sumaṅgalaṃ; both are correct.)

23. Devānumodanā and Puññānumodanā (Inviting the Devas to Rejoice in the Merit)

Chanted after a merit-making ceremony so that the devas share in and rejoice at the merit, and protect the Sāsana.

Devānumodanā

May all the devas rejoice in the merit we have gathered so far, for the attainment of every blessing.

Puññānumodanā

May the devas and nāgas of great power, dwelling in the sky and on the earth, rejoice in this merit and long protect the Buddha's teaching.

… and long protect the Dhamma teaching.

… and long protect me and others.

24. Āṭānāṭiya Paritta Gāthā (Homage to the Seven Buddhas)

The protective verses given by the Great King Vessavaṇa (DN 32), paying homage to the seven Buddhas. Chanted for protection against harmful spirits, at night, and at house blessings.

Homage to Vipassī, possessed of vision and splendour. Homage to Sikhī, compassionate to all beings.

Homage to Vessabhū, cleansed of defilements, devoted to austerity. Homage to Kakusandha, crusher of Māra's army.

Homage to Koṇāgamana, the holy one who lived the holy life to its end. Homage to Kassapa, freed in every way.

Homage to Aṅgīrasa, the radiant son of the Sakyans, who taught this Dhamma that dispels all suffering.

Those in the world who have attained peace and seen things as they truly are: they are free of slander, great, and mature in wisdom.

They pay homage to Gotama, benefactor of devas and humans, accomplished in knowledge and conduct, great and mature in wisdom.

Closing protection

May all misfortunes be averted, may all illness vanish, may no dangers befall you; may you be happy and live long.

25. Uṭṭhāna Sutta (Arise! Sit Up!, Sn 2.10) — complete

The Buddha's urgent call to wake up and practise without delay. Chanted on retreat, at funerals, and to encourage diligence.

Arise! Sit up! What good is sleeping to you? What sleep can there be for the sick, pierced by the arrow and afflicted?

Arise! Sit up! Train firmly for peace. Do not let the King of Death, knowing you are heedless, delude you and bring you under his power.

Cross over this clinging, on which devas and humans depend in their wanting. Do not let the moment pass you by; those who miss the moment grieve when they are consigned to hell.

Heedlessness is dust; dust follows on heedlessness. By heedfulness and true knowledge, pull out the arrow from yourself.

26. Dhammadesanāyācana Gāthā
(Request for a Dhamma Talk)

Chanted by the lay people, led by a lay leader, to invite a monk to give a Dhamma talk. It recalls Brahmā Sahampati's request to the newly awakened Buddha.

Lay leader and all:

Brahmā Sahampati, lord of the world, with palms joined, requested the Supreme One: "There are beings here with little dust in their eyes. Please, out of compassion for this generation, teach the Dhamma." ✦ ✦

The monk then gives the talk, beginning: Namo tassa bhagavato arahato sammāsambuddhassa (three times).

27. Āpatti Desanā (Confession of Offences)
— for bhikkhus only

A Vinaya procedure, not a public chant. Before the Uposatha and other formal acts of the Saṅgha, each pair of bhikkhus acknowledges any minor offences to one another. It is done in private, between monks only. Follow the exact wording of your preceptor's lineage; the Thai Mahānikāya form is given here.

Junior monk to senior monk

Junior: Venerable sir, I have fallen into many offences of various kinds. I confess them in your presence.

Senior: Do you see them, friend?

Junior: Yes, venerable sir, I see them.

Senior: In future, friend, you should restrain yourself.

Junior: Very well, venerable sir, I will restrain myself.

Senior monk to junior monk

Senior: Friend, I have fallen into many offences of various kinds. I confess them in your presence.

Junior: Do you see them, venerable sir?

Senior: Yes, friend, I see them.

Junior: In future, venerable sir, you should restrain yourself.

Senior: Very well, friend, I will restrain myself.

Note: this covers only offences that can be cleared by confession (desanāgāminī āpatti). Graver offences (saṅghādisesa and above) require the procedures set out in the Vinaya, under the guidance of the preceptor.

28. Ariya Aṭṭhaṅgika Magga (The Noble Eightfold Path) — Magga-vibhaṅga Sutta, SN 45.8

The Buddha's own analysis of each factor of the path. Chanted on Āsāḷha Pūjā, on retreat, and before Dhamma talks.

Opening

Monks, I will teach you and analyse for you the Noble Eightfold Path. Listen and attend closely; I will speak.

And what, monks, is the Noble Eightfold Path? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

1. Right view (Sammādiṭṭhi)

And what, monks, is right view? Knowledge of suffering, knowledge of its origin, knowledge of its cessation, and knowledge of the way leading to its cessation. This is called right view.

2. Right intention (Sammāsaṅkappa)

And what is right intention? The intention of renunciation, the intention of non-ill-will, the intention of harmlessness. This is called right intention.

3. Right speech (Sammāvācā)

And what is right speech? Abstaining from false speech, from divisive speech, from harsh speech, and from idle chatter. This is called right speech.

4. Right action (Sammākammanta)

And what is right action? Abstaining from killing living beings, from taking what is not given, and from unchaste conduct. This is called right action. (For lay followers the third factor is abstaining from sexual misconduct, kāmesumicchācārā veramaṇī, as in other suttas.)

5. Right livelihood (Sammāājīva)

And what is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns their living by right livelihood. This is called right livelihood.

6. Right effort (Sammāvāyāma)

And what is right effort? Here a monk generates desire, strives, arouses energy, exerts his mind and makes effort for the non-arising of unarisen evil, unwholesome states;

for the abandoning of arisen evil, unwholesome states;

for the arising of unarisen wholesome states;

and for the continuance, non-decline, increase, growth, development and fulfilment of arisen wholesome states. This is called right effort.

7. Right mindfulness (Sammāsati)

And what is right mindfulness? Here a monk dwells contemplating the body in the body, feelings in feelings, mind in mind, and phenomena in phenomena, ardent, clearly comprehending and mindful, having put away longing and grief for the world. This is called right mindfulness. (Each of the four is chanted in full in Part One §8.)

8. Right concentration (Sammāsamādhi)

And what is right concentration? Here a monk, secluded from sensual pleasures and unwholesome states, enters and dwells in the first jhāna, with applied and sustained thought, and joy and happiness born of seclusion.

With the stilling of applied and sustained thought, he enters and dwells in the second jhāna, with inner confidence and unification of mind, without applied and sustained thought, with joy and happiness born of concentration.

With the fading of joy, he dwells in equanimity, mindful and clearly comprehending, experiencing happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: "equanimous and mindful, one dwells happily."

With the abandoning of pleasure and pain, and the earlier passing away of joy and grief, he enters and dwells in the fourth jhāna, neither painful nor pleasant, with purity of mindfulness due to equanimity. This, monks, is called right concentration.

Closing

This, monks, is called the Noble Eightfold Path.

All: Sādhu, sādhu, sādhu.

29. Anekajāti Gāthā (The Buddha's Verses of Victory, Dhammapada 153–154)

The first words of the Buddha after his awakening under the Bodhi tree, celebrating the end of craving. Chanted on Vesak, at funerals and memorials, and to inspire practice.

Through many births in saṃsāra I wandered, seeking but not finding the builder of this house. Painful is birth again and again.

House-builder, you are seen! You shall not build the house again. All your rafters are broken, the ridge-pole is shattered. My mind has reached the Unconditioned; it has attained the end of craving.

Meaning: the "house" is this body and repeated existence; its "builder" is craving (taṇhā); the "rafters" are the defilements, and the "ridge-pole" is ignorance (avijjā). With craving seen and destroyed, no new house is built: this is Nibbāna.

Text note: the Pāli in Part Three follows the standard Theravāda recensions as chanted in Thailand and Sri Lanka. Where a text abbreviates a repeated passage (shown as "…" or in a note), the full chant repeats it each time. Before printing, please have a senior monk check every passage against your temple's own chanting book, because small spelling differences between lineages are common.

A. For the Sick (Gilāna Paritta)

Preparation: a small Buddha image or picture placed where the patient can see it; a cup of clean water to be blessed; white thread for the wrist. If the patient can, they hold their palms together; if not, they simply listen.

Order

1. Namo tassa bhagavato arahato sammāsambuddhassa (three times)

2. Refuges and Five Precepts, if the patient is able (Part Seven §1); otherwise relatives may undertake the precepts themselves and dedicate their wholesome intentions; this does not constitute the patient's own undertaking.

3. Bojjhaṅga Paritta (below)

4. Karaṇīya Mettā Sutta (Part Three §4), or Mettā Pharaṇa (Part Three §19)

5. Girimānanda Sutta, the ten perceptions (Part Three §12), for a patient able to reflect

6. Blessing verses and blessed water (below)

7. Sharing of merit

The Bojjhaṅga Paritta (Seven Factors of Awakening) — complete

Recited by the Buddha for Mahākassapa and Mahāmoggallāna in sickness, and by Venerable Cunda for the Buddha himself; each recovered on hearing it.

The factors of awakening: mindfulness, investigation of the Dhamma, energy, joy, tranquillity,

concentration and equanimity: these seven, well taught by the all-seeing Sage, when developed and cultivated,

lead to direct knowledge, to Nibbāna and to awakening. By the utterance of this truth, may you always be well.

Blessing for the sick

May you be free from all disease, spared all torment, beyond all enmity, and at peace.

Having honoured the Saṅgha-jewel, the supreme medicine: by the Saṅgha's power, may all misfortunes vanish and your illnesses be stilled.

The monk ties the thread on the patient's wrist and offers the blessed water to drink or sprinkles a few drops, if the patient wishes and the medical staff allow.

Words of comfort (in the patient's own language)

May you be well. May your body find ease and your mind find peace. The Buddha, the Dhamma and the Saṅgha are with you. Rest in loving-kindness; you are cared for.

B. For a Person Near Death

The last moments of mind are of great importance in Buddhist teaching: a calm, wholesome mind at death supports a good rebirth. The aim is to help the dying person rest in faith, peace and loving-kindness, free from fear and regret.

Guidance for monks and family

• Keep the room calm and quiet; avoid weeping, quarrelling or talk of worldly affairs at the bedside. Grief can be expressed outside the room.

• Place a Buddha image where the person can see it, and light a candle (if permitted) or place flowers.

• Remind the person gently of the good they have done in their life: their generosity, kindness, keeping of precepts and devotion. Recalling merit gladdens the mind.

• Hold their hand if they wish; speak slowly, softly and close to the ear. Hearing is often the last sense to fade.

• Do not press food or drink, and follow the doctors' and nurses' guidance.

• If the person was devoted to a particular chant or teacher, use that.

Order

1. Namo tassa bhagavato arahato sammāsambuddhassa (three times)

2. Refuges, recited slowly so the person can follow in their mind (below)

3. Recollection of the Buddha, Dhamma and Saṅgha (below)

4. Five recollections of impermanence, only if the person is calm and receptive (Part One §7)

5. Mettā for the dying person

6. Quiet repetition of "Buddho" or "Arahaṃ" until the end

Taking the Refuges at the bedside

I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge.

Recollection of the Triple Gem (slowly)

(Full English in Part One §§3–5.)

Verses of refuge for the dying

I have no other refuge; the Buddha is my supreme refuge. By this truth, may there be victory and blessing for you. (Repeat with dhammo and saṅgho.)

Mettā for the dying person

May he/she be happy, free from suffering, free from enmity, free from ill-will, free from trouble; may he/she go with ease.

At the final moments

A monk or family member softly repeats, close to the ear, one word the person knows:

Buddho … Buddho … Buddho … (Thai and Lao forest tradition)

or Arahaṃ … Arahaṃ … (Burmese and Sri Lankan usage)

"Awakened One" / "Worthy One". Continue gently until breathing stops, and for a little while afterwards.

Words of comfort (in the person's own language)

You have done much good in your life. Remember the Buddha, the Dhamma and the Saṅgha. There is nothing to fear. Let go of everything with a peaceful heart. May you go in peace.

After death

Allow the body to rest undisturbed for a short time if possible. The monks then chant the Reflection on Impermanence (Aniccā vata saṅkhārā, Part Four §1), and the family begins the funeral arrangements in Part Four.

1. Reflection on Impermanence (Anicca Gāthā)

Impermanent indeed are all formations; their nature is to arise and pass away. Having arisen, they cease. Their stilling is true bliss.

2. Verses on the Body

Before long, alas, this body will lie upon the earth, cast aside, without consciousness, like a useless log.

3. Verses for the Offering of Cloth (Paṃsukūla)

Chanted by the monks as they take the robe-cloth laid on the coffin.

All beings die, have died, and will die. In the same way I too shall die; of this I have no doubt.

4. Five Recollections (see Part One, section 7)

Chant all five recollections together with the family.

5. The Abhidhamma Mātikā — opening (Kusalā Dhammā)

States that are wholesome, states that are unwholesome, states that are indeterminate.

(In Thai and Burmese traditions the full seven-book Abhidhamma chant is customary at the wake.)

6. Dedication to the Departed (Tirokuḍḍa — closing verses)

Just as rivers full of water fill the ocean, so does what is given here benefit the departed.

May this merit go to your departed relatives. May your relatives be happy.

Water pouring: a family member slowly pours water from a small vessel into a bowl while the monks chant Yathā vārivahā, and empties it at the foot of a tree afterwards.

7. Sharing Merit with the Departed
(Pattidāna for the Deceased)

Performed at the end of every funeral and memorial (7th, 50th and 100th days and anniversaries), after the offerings to the Saṅgha. The family dedicates the merit of their offerings to the one who has died.

Preparation: set a small jug of clean water and an empty bowl or cup before the family. Write the deceased's full name on a card if the family wishes it to be read aloud.

Step 1. The family recites the dedication (led by a monk or lay leader)

May this merit go to my departed relatives. May my relatives be happy.

May this merit go to my mother and father. May my mother and father be happy.

May this merit go to my teachers and preceptors. May they be happy.

May this merit go to all beings. May all beings be happy.

For the one who has died (insert the name):

We give this share of merit to the departed one named … . May they be happy; may they be free from suffering. (For a woman: … nāmāya petiyā dema. Sukhitā hotu, niddukkhā hotu.)

Step 2. Pouring the water (Udaka Dhārā)

As the monks begin the Anumodanā, a family member slowly pours the water from the jug into the bowl in a steady, unbroken stream, holding the jug with both hands. Other family members may touch the pourer's arm to join in. Keep the mind on the departed and on the wish for their happiness.

The monks chant (Anumodanārambha):

Just as rivers full of water fill the ocean, so does what is given here benefit the departed.

May all you wish and long for be quickly fulfilled, like the full moon, like a radiant wish-fulfilling gem.

The pourer empties the last drops as the monks reach Maṇi jotiraso yathā, then joins palms.

Step 3. The monks chant the Tirokuḍḍakaṇḍa Gāthā

The full verses are in Part Seven §2(e) (Adāsi me akāsi me …). Then the general blessing, Part Seven §2(b).

Step 4. Great Dedication Verses (Uddissanādhiṭṭhāna Gāthā)

Chanted by monks and family together, dedicating the merit to all who have helped us and to all beings.

By this meritorious deed, may my preceptors of excellent virtue, my teachers and benefactors, my mother, father and relatives,

the sun, the moon, the king, all people of virtue, the Brahmās, Māras and Indras, the world-guardians and the devas,

Yama, friends, those indifferent to me, and even those hostile: may all beings be happy through the merit I have made.

May it bring them the threefold happiness, and may they quickly reach the Deathless.

Step 5. Returning the water to the earth

May the earth bear witness to this merit. May [name] receive it and be happy.

This recalls the Buddha calling the earth to witness his merit on the night of his awakening.

Simple English dedication (for family members who do not chant Pāli)

By the merit of these offerings, of the precepts we have kept, and of the Dhamma we have heard today, may [name] be free from suffering, free from fear, and at peace. May they rejoice in this merit and share in its blessing. May all our departed relatives, and all beings everywhere, be happy.

8. Tirokuḍḍa Sutta (Outside the Walls, Khuddakapāṭha 7 / Petavatthu 1.5) — complete

The Buddha's discourse on remembering departed relatives and sharing merit with them. According to the commentary, it was spoken after King Bimbisāra's offering, when his departed relatives received the merit he dedicated to them. Chanted at funerals, memorials, anniversaries of a death, and festivals for the departed (such as Ullambana, Pchum Ben and Sat Thai).

How to use it: the family first makes an offering to the Saṅgha (food, robes or requisites) and keeps the precepts. While the monks chant this sutta, the family recalls the departed with gratitude, and a family member pours water as in §7, Step 2. The family then dedicates the merit by name.

Outside the walls they stand, at crossroads and junctions; at the door-posts they stand, having come to their former home.

When abundant food and drink and meals are set out, no one remembers them, because of their past kamma.

So those who are compassionate give for their relatives, at the proper time, pure, fine and suitable food and drink,

saying: "May this be for our relatives; may our relatives be happy." And the departed relatives, gathered there together,

rejoice wholeheartedly at the abundant food and drink: "Long may our relatives live, through whom we have gained this.

Honour has been paid to us, and the givers are not without fruit." For there is no ploughing there, nor any herding of cattle;

there is no trade, no buying and selling with gold. The departed who have died live there on what is given from here.

As rain falling on high ground flows down to the low ground, so what is given from here benefits the departed.

As rivers full of water fill the ocean, so what is given from here benefits the departed.

"He gave to me, she worked for me; they were my relatives, friends and companions": remembering what they did in the past, one should give offerings for the departed.

No weeping, no sorrow, nor any other lamentation benefits the departed; the relatives remain as they are.

But this offering, given and well placed in the Saṅgha, benefits them at once, for their long-lasting welfare.

Thus the duty to relatives has been shown, great honour has been done to the departed, strength has been given to the monks, and no small merit has been made by you.

Remembrance and dedication (family, after the sutta)

The family sits quietly for a moment, each person recalling the departed and the good they did. Then all recite together:

May this merit go to our departed relatives. May our relatives be happy.

By the merit of this offering, this keeping of precepts and this hearing of the Dhamma, may [name], my [father / mother / grandparent / spouse / child / friend], share in this merit and rejoice in it. May they be free from suffering and at peace. May all our departed relatives, of this life and of past lives, be happy.

All: Sādhu, sādhu, sādhu. ✦ ✦ ✦

A. Blessing of a Newborn Child

Traditionally held around the first month. The parents bring the baby before the Buddha image, light candles and incense, and offer flowers. A bowl of clean water with a candle is placed before the monks, and the sacred thread runs from the image through the bowl to the monks.

A1. Homage (lay people, led by a lay leader)

Homage to the Blessed One, the Worthy One, the Perfectly Self-enlightened.

A2. Request for and Giving of the Refuges and Five Precepts (parents)

Venerable sir, we request the Three Refuges and the Five Precepts, to observe each one.

Parents: Āma bhante.

The going for refuge is complete. Yes, venerable sir.

1. I undertake to abstain from killing living beings.

2. … from taking what is not given.

3. … from sexual misconduct.

4. … from false speech.

5. … from intoxicants that cause heedlessness.

Through virtue they go to a happy state; through virtue comes wealth; through virtue they reach peace. Therefore let virtue be purified. · All: Sādhu, sādhu, sādhu.

A3. Request for Paritta Chanting (lay leader)

To ward off misfortune, to bring all good fortune, to destroy all suffering, all fear, all illness: please chant the auspicious protection.

A4. Monks' Chanting

1. Invitation to the Devas — see Part Three §1

2. Maṅgala Sutta — see Part Three §2

3. Ratana Sutta — see Part Three §3

4. Karaṇīya Mettā Sutta — see Part Three §4

5. Aṅgulimāla Paritta, below

6. Jayamaṅgala Gāthā and Jaya Paritta — see Part Three §5

A5. Aṅgulimāla Paritta (for safe birth and the health of mother and child)

Even the water that washes the seat of one who recites this protection removes every danger. It brings safe delivery of a child in that very moment. Spoken by the Lord of the World to the Elder Aṅgulimāla, of great power and lasting an aeon: let us recite this protection.

Sister, since I was born with the noble birth, I do not recall intentionally taking the life of any living being. By this truth may you be well, and may your child be well.

A6. Blessing and Naming

The senior monk ties the blessed thread on the child's right wrist (and the parents' wrists) while all chant:

May all misfortunes be averted, may all illness vanish, may no dangers befall you; may you be happy and live long.

For one who habitually honours and respects the elders, four things increase: long life, beauty, happiness and strength.

May you be free from all disease, spared all torment, beyond all enmity, and at peace.

Naming (optional): the monk announces the chosen name aloud three times, then chants:

May this child be happy, free from suffering, free from enmity, free from ill-will, free from trouble; may they look after themselves with ease.

The monk sprinkles the blessed water over the child, parents and guests.

A7. Anumodanā and Sharing of Merit

As rivers full of water fill the ocean, so what is given here benefits the departed. May all you wish for be quickly fulfilled, like the moon on the fifteenth day.

May every blessing be yours; may all the devas protect you; by the power of all the Buddhas, the Dhamma and the Saṅgha, may you always be well.

A8. First-Month Hair-Shaving Rite (Kesa Chedana / Tham Khwan Duean) — Preparation Checklist

In Thai, Lao, Khmer and some Sri Lankan families, the baby's first hair is shaved at about one month old, as a sign of a fresh, pure beginning. It is usually combined with the newborn blessing (A1–A7). The monks chant and bless; the actual cutting is done by the parents, grandparents or elders, not by the monks.

Two to four weeks before

☐ Choose an auspicious date with the abbot or an elder (often the 30th day after birth, or the nearest good day).

☐ Invite the monks (an odd number, often 5, 7 or 9; one is sufficient) and agree the time — morning, so the meal can be offered before noon.

☐ Decide the place: the family home or the temple shrine hall.

☐ Invite grandparents, relatives and elders who will cut a lock of hair.

☐ Ask the abbot whether he will give the baby a name, and if so, give him the baby's date and time of birth in advance.

For the shrine

☐ Buddha image on a raised, clean table

☐ Two candles, incense and fresh flowers

☐ Seats or mats for the monks, lower than the image and higher than the guests

☐ Bowl of clean water with a candle on its rim, for blessed water

☐ Ball of white sacred thread (sai sin), run from the image through the water bowl to the monks

☐ Sprinkler of grass or leaves for the blessed water

For the hair-shaving

☐ Small, clean scissors and a new, gentle baby razor, used only by a parent or elder experienced with infants

☐ A bowl of warm water and mild baby soap to soften the hair

☐ Soft towels and a clean cloth for the baby's head

☐ A lotus leaf or banana leaf (or a clean white cloth) to receive the hair

☐ A small container for the hair afterwards

☐ Coconut water or scented water for the final rinse, if customary

☐ Clean clothes for the baby to change into afterwards

For the blessing of the child

☐ Short lengths of white thread for tying on the baby's and parents' wrists

☐ Optional: a small gift for the child from each elder (traditionally coins or a token in a red envelope)

Offerings to the Saṅgha

☐ Meal for the monks, ready to serve before noon

☐ Drinking water

☐ Requisites if wished: robes, toiletries, medicines, or an envelope for the temple

Order on the day

1. Triple Gem Pūjā (Part One, opening) and the newborn blessing A1–A5.

2. Hair-shaving. While the monks chant the Karaṇīya Mettā Sutta or the Jayamaṅgala Gāthā, the senior elder snips a first lock, followed by each grandparent and the parents. Each gives a short blessing in their own words as they cut. A parent then gently shaves or trims the rest.

3. The hair is placed on the lotus leaf.

4. Blessing and naming, A6, with thread-tying and blessed water.

5. Meal offering to the Saṅgha (Part Six, Saṅghadāna).

6. Anumodanā and sharing of merit, A7.

7. Afterwards: the hair is floated on a river or stream, buried at the foot of a tree, or kept, according to family custom.

Safety notes

• The baby's comfort comes first: shave only if the baby is healthy, and stop if the baby is distressed. A few symbolic snips with scissors are enough.

• Avoid the soft spot (fontanelle) and any rash or cradle cap; ask the doctor or midwife if unsure.

• Keep candles, incense and hot water well away from the baby.

• Wash hands and sterilise the scissors and razor beforehand.

B. Birthday Blessing

For any age, and especially for the 60th, 72nd and 84th years (completion of the fifth, sixth and seventh twelve-year cycles). The person offers food, robes or requisites to the Saṅgha in the morning before noon, then receives the chanting.

B1. Homage, Refuges and Five Precepts

As in A1 and A2 above, spoken by the birthday person.

B2. Offering to the Saṅgha (birthday person)

Venerable sirs, we offer this food and these requisites to the Saṅgha of monks. May the Saṅgha kindly accept them, for our long-lasting welfare and happiness.

B3. Request for Paritta

As in A3 above.

B4. Monks' Chanting

1. Invitation to the Devas — Part Three §1

2. Maṅgala Sutta — Part Three §2

3. Karaṇīya Mettā Sutta — Part Three §4

4. Jayamaṅgala Gāthā and Jaya Paritta — Part Three §5

B5. Long-life Blessing (Āyu Vaḍḍhana)

For one who honours the elders, four things increase: long life, beauty, happiness and strength.

May all misfortunes be averted, may all illness vanish; may you be happy and live long.

By this merit may you attain long life and health, the bliss of heaven, and finally Nibbāna.

B6. Birthday Reflection (birthday person, guided by a monk)

I am subject to ageing; I have not gone beyond ageing.

I am subject to illness; I have not gone beyond illness.

I am subject to death; I have not gone beyond death.

All that is dear to me will change and be separated from me.

I am the owner of my actions and heir to them; whatever I do, good or bad, of that I shall be the heir.

Each birthday marks a year of life spent; the reflection reminds us to use the years remaining well.

B7. Anumodanā, Blessing and Closing

As in A7 above, with the sacred thread tied on the birthday person's wrist and blessed water sprinkled. All: Sādhu, sādhu, sādhu. ✦ ✦ ✦

The Bojjhaṅga Paritta (for the sick) — closing verse

By the utterance of this truth, may you be well always.

Uposatha: Request for the Eight Precepts

Venerable sir, we request the Uposatha of eight factors, together with the Three Refuges.

The monk first gives the Homage (Namo tassa ×3) and the Three Refuges, which the lay people repeat. Then each precept is repeated line by line:

1. I undertake the training rule to abstain from killing living beings.

2. … to abstain from taking what is not given.

3. … to abstain from all sexual activity.

4. … to abstain from false speech.

5. … to abstain from intoxicants that cause heedlessness.

6. … to abstain from eating at the wrong time (after midday until dawn).

7. … to abstain from dancing, singing, music and shows, and from wearing garlands, perfumes and cosmetics for adornment.

8. … to abstain from high and luxurious seats and beds.

I undertake these eight training rules.

Through virtue they go to a happy state; through virtue comes wealth; through virtue they reach peace. Therefore let virtue be purified.

All respond: Sādhu, sādhu, sādhu.

Ovāda Pāṭimokkha (for Māgha Pūjā)

Not doing any evil, undertaking the good, purifying one's own mind: this is the teaching of the Buddhas.
Patient endurance is the highest austerity; Nibbāna is supreme, say the Buddhas. One who harms another is not one gone forth; one who troubles others is no true ascetic.
Not reviling, not harming, restraint according to the Pāṭimokkha, moderation in food, a secluded dwelling, and devotion to the higher mind: this is the teaching of the Buddhas.

Meal Offering to the Saṅgha (Saṅghadāna) and Blessing of the Donors

For a meal offered at the temple or in a donor's home, before noon. The donors prepare the food, then the following is done in order.

1. Homage, Refuges and Five Precepts (donors)

Namo tassa bhagavato arahato sammāsambuddhassa (three times), then the Refuges and Five Precepts as in Part Seven §1.

2. Offering the meal (donors, led by a lay leader)

Venerable sirs, we humbly offer this food and its accompaniments to the Saṅgha of monks. May the Saṅgha kindly accept this food and its accompaniments, for our long-lasting welfare and happiness.

The donors then present the dishes to each monk by hand. The monks receive them, and the senior monk says: Sādhu.

3. Monks' reflection before eating

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevāmi … (full text, Part One §6). The monks eat in silence.

4. Blessing of the donors (after the meal)

The donors sit before the monks with joined palms; one family member pours water for the dedication of merit (as in Part Four §7, step 2). The monks chant:

(c) Verses on the gift of food (Bhojanadānānumodanā)

The wise giver of food gives life, strength, beauty, happiness and eloquence; having given these, wherever they are reborn they will be long-lived and honoured.

(d) Verses on giving at the right time (Kāladāna Sutta, AN 5.36)

The wise, generous and free of stinginess, give at the proper time. Given at the proper time to the upright noble ones, with a clear and joyful mind, the offering becomes abundant.

Those who rejoice in it or lend a hand also share in the merit, and the offering is not diminished by that.

Therefore, with an unhesitating mind, give where a gift bears great fruit. Merit is the support of living beings in the world beyond.

(e) What each gift brings (SN 1.42)

The giver of food gives strength; the giver of clothing gives beauty; the giver of transport gives ease; the giver of light gives sight.

The giver of a dwelling gives everything; but the one who teaches the Dhamma gives the Deathless.

(f) Blessing by the power of the Triple Gem (Ratanattayānubhāva)

By the power and the glory of the Triple Gem, may suffering, illness, fear, enmity, sorrow, adversaries, misfortunes and countless dangers all be utterly destroyed.

May you have success and victory, wealth and gain, safety, good fortune, happiness and strength, glory, long life and beauty, prosperity, growth and honour; may you live a hundred years and fulfil your life.

5. Response

The water from the dedication is poured at the foot of a tree.

Blessing for the Opening of a Business
(Vāṇijjārambha Maṅgala)

For a new shop, office, restaurant, factory or other business. Usually held in the morning, so that the monks can be offered the meal before noon at the new premises.

A. Preparation (by the owner)

1. Invite the monks. An odd number is customary in many traditions (5, 7 or 9); one monk is sufficient where there are few. Agree the date and time with the abbot.

2. Prepare a shrine. On a raised, clean table facing east or towards the entrance, place a Buddha image, flowers, two candles and incense. Set seats for the monks lower than the image and higher than the guests.

3. Prepare the blessing water. A bowl of clean water with a candle on its rim; fresh leaves or flowers may be placed in it.

4. The sacred thread. A ball of white cotton thread (sai sin / pirit nūl). It is run from the Buddha image, around the premises if possible, through the water bowl, and into the monks' hands.

5. The meal and requisites. Food for the monks, and any gifts or requisites the family wishes to offer.

6. Right livelihood. Before the ceremony, the owner should reflect on whether the business is right livelihood. The Buddha advised lay followers to avoid five trades (AN 5.177): weapons (satthavaṇijjā), living beings (sattavaṇijjā), meat (maṃsavaṇijjā), intoxicants (majjavaṇijjā) and poisons (visavaṇijjā).

B. Order of the Ceremony

1. Lighting the shrine. The owner lights the candles and incense and makes the Triple Gem Pūjā (Part One, opening).

2. Homage, Refuges and Five Precepts (Part Seven §1), requested by the owner and family.

3. Request for paritta chanting (owner and family):

To ward off misfortune, to bring all good fortune, to destroy all suffering, fear and illness: please chant the auspicious protection.

4. Monks' chanting (holding the sacred thread):

◦ Invitation to the Devas (Part Three §1)

◦ Maṅgala Sutta (Part Three §2)

◦ Ratana Sutta (Part Three §3)

◦ Karaṇīya Mettā Sutta (Part Three §4)

◦ Khandha Paritta (Part Three §7)

◦ The business blessing verses below (C)

◦ Jayamaṅgala Gāthā and Jaya Paritta (Part Three §5)

5. Meal offering (Saṅghadāna formula, previous section), if before noon.

6. Sprinkling the premises. After the meal, the senior monk sprinkles the blessed water at the entrance, the cash desk or counter, the work areas, and over the owner, family and staff, while the other monks chant Bhavatu sabbamaṅgalaṃ.

7. Tying the thread. The monk ties blessed thread on the wrists of the owner and family. Some traditions also tie a short length of thread above the main door or around the counter.

8. Anumodanā and sharing of merit (Part Seven §2a, b and d), with water pouring. Verse (d), Yasmiṃ padese kappeti, dedicates the merit to the devas guarding the premises.

9. Response: Sādhu, sādhu, sādhu. ✦ ✦ ✦

C. Business Blessing Verses

On diligent work and guarding wealth (Dīghajāṇu Sutta, AN 8.54)

Energetic in work, heedful, skilled in managing affairs, one lives within one's means and guards the wealth one has gathered.

Endowed with faith and virtue, generous and free of stinginess, one constantly clears the path to well-being in the life to come.

On building wealth honestly (Sigālovāda Sutta, DN 31)

For one who gathers wealth as a bee gathers nectar, harming no flower, wealth accumulates like an anthill rising.

On the right use of wealth (Sigālovāda Sutta, DN 31)

Let one part of wealth be enjoyed, two parts be invested in work, and the fourth be saved for times of need.

Blessing by the power of the Triple Gem

By the power and glory of the Triple Gem, may suffering, illness, fear, enmity, sorrow, adversaries, misfortunes and countless obstacles be utterly destroyed.

May you have success, wealth and gain, safety, good fortune, happiness and strength, glory, long life and beauty, prosperity, growth and good name; may you live a hundred years and fulfil your life.

D. Brief Dhamma Talk (by the senior monk, optional)

Suggested themes: honest dealing and fair prices; kindness to staff and customers (the employer's five duties in the Sigālovāda Sutta: assigning work by ability, fair wages, care in sickness, sharing special treats, and timely rest); generosity from profits; and right livelihood as the foundation of lasting prosperity.

E. Annual Renewal

Many followers invite the monks again on the business's anniversary, or at the New Year, to renew the blessing and make merit with an offering to the Saṅgha.

1. Request for the Five Precepts (lay people)

Venerable sir, we request the Three Refuges and the Five Precepts, to observe each one.

1. I undertake to abstain from killing living beings.

2. … from taking what is not given.

3. … from sexual misconduct.

4. … from false speech.

5. … from intoxicants that cause heedlessness.

2. Anumodanā (Monks' Blessings after Offerings)

Chanted by the monks after receiving food or gifts, while the donors pour water to share the merit. The senior monk chants verse (a) alone; the Saṅgha joins from Icchitaṃ. Then choose (b) for any occasion, and add (c), (d) or (e) as fits.

(a) Anumodanārambha Gāthā (Opening Verses of Rejoicing)

Just as rivers full of water fill the ocean, so does what is given here benefit the departed.

May all you wish and long for be quickly fulfilled; may all your aspirations be complete, like the moon on the fifteenth day, like a radiant, wish-fulfilling gem.

(b) Sāmaññānumodanā Gāthā (General Verses of Rejoicing)

May all misfortunes be averted, may all illness vanish, may no dangers befall you; may you be happy and live long.

For one who habitually honours and respects the elders, four things increase: long life, beauty, happiness and strength.

May every blessing be yours; may all the devas protect you. By the power of all the Buddhas, all the Dhamma, all the Saṅgha, may you always be well.

(c) Bhojanadānānumodanā Gāthā (Verses of Rejoicing in a Gift of Food)

The wise one who gives life, strength, beauty, eloquence and happiness, that intelligent giver, will himself gain happiness.

Having given life, strength, beauty, happiness and eloquence, wherever he is reborn he will be long-lived and honoured.

(d) Devatābhisammantana Gāthā (Verses Addressed to the Devas)

Wherever a wise person makes their dwelling, having fed there the virtuous, the restrained, those who live the holy life,

let them dedicate the offering to the devas of that place. Honoured, those devas honour them; respected, they respect them.

Then the devas care for them as a mother cares for her own child. One cared for by the devas always sees good fortune.

(e) Tirokuḍḍakaṇḍa Gāthā (Verses for the Departed, from the Tirokuḍḍa Sutta)

"He gave to me, she worked for me; they were my relatives, friends and companions": remembering what they did in the past, one should give offerings for the departed.

Weeping, sorrow and other lamentation do not help the departed; the relatives remain as they are.

But this offering, given and well placed in the Saṅgha, benefits the departed at once, for their long-lasting welfare.

Your duty to your relatives has been shown, great honour done to the departed, strength given to the monks, and no small merit made by you.

3. Sharing of Merit (Patti Dāna)

May this merit lead to the ending of the defilements.

May this merit be a condition for Nibbāna.

I share my portion of merit with all beings; may they all receive an equal share.

4. Closing

Well done, well done, well done.

Close with three prostrations to the Buddha image. ✦ ✦ ✦