Daily Sutras chanted from Memory

Phap Nhan Temple Ven. Thích Trừng Sỹ

DAILY SUTRAS CHANTED FROM MEMORY
CHANTING ONE
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Respectfully, we pay homage to the Buddha: The World-Honored One, the Worthy One, the Exalted One, the Fully Awakened and Enlightened One. Namo Buddhaya.
Respectfully, we pay homage to the wonderful Dharma of the Buddha—the path of practice leading us to peace, joy, happiness, understanding, and love for the many, right here in this very life. Namo Dharmaya.
Respectfully, we pay homage to the harmonious and peaceful Sangha of the Buddha—the community of noble practitioners who vow to cultivate morality, concentration, and wisdom; to realize liberation and the knowledge and vision of liberation; and to do so for the benefit of themselves and others, right here and right now, in this very life. Namo Sanghaya. O

Praising the Buddha

As wonderful as the lotus flower,
As bright as the northern star,
Let us come back and take refuge in
the Teacher of gods and human beings.
The noble lotus blossoms on the throne of enlightenment,
Its radiant light illuminates all directions.
Wisdom transcends the bounds of all Dharma realms,
Loving-kindness and compassion pervade mountains and rivers.
Beholding the serene and perfect countenance of the World-Honored One,
With a heart of devotion, I offer my deepest reverence.
Turning my mind to praise the Triple Gem,
I diligently cultivate the Bodhi Path until I attain perfect awakening.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

The Buddha, the perfect Teacher, showing the way of peace to all beings,
The Fully Awakened and Enlightened One;
Bearing virtuous, noble, and auspicious marks,
With perfect wisdom and boundless compassion.
We, disciples of Gautama Buddha, wholeheartedly pay homage to the Buddha, ever present in the three times and the ten directions. (One prostration, O)
The Dharma is the radiant way,
Leading all beings beyond the realm of delusion;
Bringing us back to true home,
In order to live a life of awakening.
We, disciples of Gautama Buddha, wholeheartedly pay homage to the Dharma, ever present in the three times and the ten directions. (One prostration, O)
The Sangha, the beautiful community in harmony,
Walks together on the joyful path;
Cultivating to be freed from all defilements,
To bring peace and joy to life.
We take refuge in the Triple Gem,
On the path of Dharma learning,
Realizing the Triple Gem within our own mind,
Vowing to cultivate diligently,
To illuminate the heart with the light of the Triple Gem.
We, disciples of Gautama Buddha, wholeheartedly pay homage to the Sangha, ever present in the three times and the ten directions. (One prostration, O)
With deep gratitude to the Masters and Patriarchs who have imparted to us both secular and Dharma knowledge, especially guiding us in the practice of wisdom, virtue, and meditation, we bow to our heads in homage to the Triple Gem, ever present in the three times and the ten directions. O
With deep gratitude to our parents, who gave us birth, nurtured us, and bestowed upon us this physical body, we bow our heads in homage to the Triple Gem, ever present in the three times and the ten directions. O
With deep gratitude to the donors who have devotedly supported the Sangha with robes, food, medicine, bedding, shelters, and all other necessities of daily life, we bow our heads in homage to the Triple Gem, ever present in the three times and the ten directions. O
With deep gratitude to the national heroes who have the great merit of founding the country, building the country, defending the country, and developing the country richly and peacefully from ancient time until now, we bow our heads in homage to the Triple Gem, ever present in the three times and the ten directions. O
With deep gratitude to the countries where we were born, grew up, lived, and have devotedly contributed, we bow our heads in homage to the Triple Gem, ever present in the three times and the ten directions. O
I vow, from now until the end of my life, to take refuge in the Buddha, the One who shows me the way of loving-kindness, compassion, and wisdom in my lifetime.
I vow, from now until the end of my life, to take refuge in the right Dharma—the path of practice leading us to peace, joy, happiness, understanding, and love for the many, right here in this very life.
I vow, from now until the end of my life, to take refuge in the Sangha— the Community of noble practitioners who vow to cultivate morality, concentration, and wisdom; to realize liberation and the knowledge and vision of liberation, and to do so for the benefit of themselves and others, right here and right now, in this very life. O
I vow, from now until the end of my life, to take refuge in the Buddha, not to take refuge in bad gods, devils, and evil things.
I vow, from now until the end of my life, to take refuge in the right Dharma, not to take refuge in wrong dharma, wrong teachings, wrong religion, and superstitions.
I vow, from now until the end of my life, to take refuge in the right Sangha, not to take refuge in wrong sangha, wrong teachers, bad people, and bad environments. O
May the World-Honored One joyfully regard and accept me as a well-trained disciple of the Buddha. From now until the end of my life, I am determined to take refuge in the Buddha, the Dharma, and the Sangha.
I vow to learn, understand, practice, and apply the Buddha’s teachings in my daily life to benefit of myself and others, right here and right now, in this very life. O

DEDICATION OF MERIT

May Dharma rain permeate all beings,
May the Bodhi mind grow and nurture,
May auspicious clouds provide shade and protection,
May afflictions and karmic obstacles be eliminated,
May blessings be well cultivated in the days ahead,
May young and old alike rely together on the Triple Gem,
May the Triple Gem be revered,
May the Buddha’s teachings be fully observed.
May the Saha world be illuminated,
May the Buddha’s Pure Land blossom.
May the blessed holy water purify the hearts of worldly beings.
May the light of insight illuminate the darkness.
May the mind remain unwavering,
May the fruit of non-birth (Nirvana) be realized.
May the Buddha’s path be perfected,
May all sentient beings be liberated.
Again, we pray together:
May the country be peaceful,
May the families be well and happy,
May the world live in peace and harmony,
May all beings enjoy well-being, happiness, health, and peace.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya. O

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O
Express our diligent vows and offer deep gratitude to the Triple Gem
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha. Namo Buddhaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the right Dharma. Namo Dharmaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha. Namo Sanghaya. (One prostration, O)
May we be well,
May we be happy
May we be peaceful
May we be healthy.
May we be free from suffering, greed, anger, delusion, hatred, ignorance, violence, wrong view, etc.
May the Buddha and Bodhisattvas bless and protect all anytime and anywhere.
Bodhi, the wonderful Dharma of the Buddha shines nobly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O
Sadhu, lành thay, well-done, and excellence.

Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING TWO
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya
(3 times, O)
Recollection of Gratitude to the Buddha

The World-Honored Buddha:
The Teacher is our peaceful, noble, and spiritual Leader, showing the way of peace to all beings.
The Teacher is the most worthy of all offerings.
The Teacher is fully endowed with loving-kindness, compassion, wisdom, and perfect virtue.
The Teacher has skillfully crossed over to the shore of complete liberation, peace, joy, and happiness.
The Teacher knows the world thoroughly.
The Teacher has the ability to train and teach all living beings.
The Teacher is the Teacher of both gods and human beings.
The Teacher is the Fully Awakened and Enlightened One.
The Teacher deserves the highest honor and deepest respect around the world. O

Recollection of Gratitude to the Dharma

The Dharma of the World-Honored One, well proclaimed by the Buddha himself
is profoundly practical in the present,
has value beyond time,
has the power to transform one’s body and mind,
has the power to extinguish defilements of greed, anger, delusion, arrogance, doubt, wrong views, etc.
Taking refuge in the Buddha’s Dharma, you who are wise and capable of self-cultivation master and comprehend the true Dharma.
You come and see,
come and listen,
come and learn,
come and understand,
come and practice, and
come and enjoy the flowers and fruits of peace and happiness, right here and right now, in the very life. O
Recollection of Gratitude to the Sangha
The Sangha of the World-Honored One is a noble community of Buddhist monks, nuns, and lay followers who walk together on the path of goodness, purity, integrity, beauty, and righteousness.
It is the community following the Buddha’s Dharma, practicing the Buddha’s Dharma, and living in harmony with the spirit of the Buddha’s Dharma.
Within this noble community are those who have attained, or are progressing toward attaining, the four noble fruitions:
the first – Stream-Enterers,
the second – Once-Returners,
the third – Non-Returners, and
the fourth – Arahants.
They embody the four pairs and eight stages of noble attainment, fulfilling all aspects of virtue, meditation, wisdom, liberation, and the knowledge and vision of liberation.
This community is worthy of taking refuge in, serving, respecting, honoring, admiring, and making offerings to. It is a fertile and wholesome field of merit, wherein all beings may sow and cultivate the seeds of goodness. O

Recollection of Gratitude to the Dharma Precepts

The Dharma Precepts of the World-Honored One, together with the Disciplines (Vinaya) and the right mindfulness that the Sangha is receiving, practicing, transmitting, and upholding,
are a complete and intact body of precepts —
a body that is never broken,
a body that is never defiled,
a body that is never tainted,
a body that is never mixed or confused,
a body praised and admired by wise people,
a body with the power to protect freedom,
a body leading us to fearlessness,
a body leading us to virtue, meditation, wisdom, liberation, and the knowledge and vision of liberation,
and a body that brings forth everlasting peace and happiness to all beings. O

Namo the Perfect Dharma Precepts’ Bodies.
Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O

Express our diligent vows and offer deep gratitude to the Triple Gem

We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha. Namo Buddhaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the right Dharma. Namo Dharmaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha. Namo Sanghaya. (One prostration, O)
May we be well,
May we be happy
May we be peaceful
May we be healthy.
May we be free from suffering, greed, anger, delusion, hatred, ignorance, violence, wrong view, etc.
May the Buddha and Bodhisattvas bless and protect all anytime and anywhere.
Bodhi, the wonderful Dharma of the Buddha shines nobly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING THREE
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya
(3 times, O)
Discourse on A Person Knowing the Best Way to Live Alone

The Buddha has taught:
Do not pursue the past,
Do not lose yourself in the future
The past is no longer,
The future has not yet come.
Looking deeply at life as it is
in the very here and now.
A practitioner dwells
in stability and freedom.
We must be diligent today.
Waiting until tomorrow is too late
Health will get weaker and weaker
We cannot practice.
Death comes suddenly
It is very hard for us to know it in advance.
A person knows how to dwell in
Both day and night in mindfulness
The Buddha calls him or her as
the person who knows the best way to live alone.

Namo the Original Teacher Shakayamuni Buddhaya
(3 times, O)
Practicing the Five Remembrances in daily life

1. I am of the nature to grow old; I cannot escape growing old.
2. I am of the nature to become ill; I cannot escape illness.
3. I am of the nature to die; I cannot escape death.
4. All actions created and caused by my bodily, verbal, and mental karma cannot be separated from me. I cannot abandon them — whether they are wholesome or unwholesome karma.
Fully aware of this, I strive to uphold, cultivate, and develop wholesome karma, and at the same time, I also strive to recognize, transform, and purify unwholesome karma.
All loved ones and the things I cherish today are subject to arising and ceasing, to change and impermanence; one day, I must part from them. I cannot escape this separation.
5. I am the owner of my wholesome and unwholesome karma. I am the heir to all their consequences. I cannot escape the results of what I have created.
Karma is my womb, relative, and companion on the endless path, and the only possession I carry with me beyond this life. O

Freedom of Body and Mind

This body is not mine,
I do not cling to it.
I am not bound by this body.
I am vast and infinite life itself—
Never born,
Never died.
Look! The sea is vast,
The sky is high,
Countless stars shimmer above.
All manifest together with me,
From the luminous source of conscious mind.
From all lives, I am free.
Birth and death are gateways in and out,
They are a playful game of seek and hide.
Smile together with me,
Breathe together with me,
Meditate together with me,
Chant the Buddha’s names together with me.

Namo the Fully Awakened Buddhaya.
(3 times, O)
Diligence in Practice

The Buddha taught:
Today has passed,
Our life has become shorter and shorter.
Look deeply —
What have we truly done?
Dear Maha Sangha,
let us be diligent and steadfast,
as though our head were on fire.
Let us practice the Dharma wholeheartedly,
and live every moment deeply and peacefully.
Remember, all things are impermanent and changing.
Do not let the days and months pass by in vain.

Namo the Bodhisattva of Constant Diligence.
(3 times, O)
The Four Great Vows of the Bodhisattva

Sentient beings are immeasurable; I vow to liberate them all.
Defilements are endless; I vow to end them all.
The Dharma teachings are boundless; I vow to learn them all.
The Buddha Way is unsurpassed; I vow to attain it.

Namo Compassion Mother Buddhaya.
(3 times, O)
Express our diligent vows and offer deep gratitude to the Triple Gem

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING FOUR
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

The Buddha, the perfect Teacher, showing the way of peace to all beings,
The fully Awakened and Enlightened One;
Bearing virtuous, noble, and auspicious marks,
With perfect wisdom and boundless compassion.
We, disciples of Gautama Buddha, wholeheartedly pay homage to the Buddha, ever present in the three times and the ten directions. (One prostration, O)
The Dharma is the radiant way,
Leading all beings beyond the realm of delusion;
Bringing us back to true home,
In order to live a life of awakening.
We, disciples of Gautama Buddha, wholeheartedly pay homage to the Dharma, ever present in the three times and the ten directions. (One prostration, O)
The Sangha, the beautiful community in harmony,
Walks together on the joyful path;
Cultivating to be freed from all defilements,
To bring peace and joy to life.
We take refuge in the Triple Gem,
On the path of Dharma learning,
Realizing the Triple Gem within our own mind,
Vowing to cultivate diligently,
To illuminate the heart with the light of the Triple Gem.
We, disciples of Gautama Buddha, wholeheartedly pay homage to the Sangha, ever present in the three times and the ten directions. (One prostration, O)

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
May the Day Be Well – Chant of Peace and Blessing

May the day be peaceful and the night be peaceful.
May day and night, throughout all six periods, be ever peaceful.
At all times and in all places, may all beings dwell in peace and harmony.
May we always receive the compassionate blessings of the Buddhas and Bodhisattvas.
The countenance of the World-Honored One is like the full moon,
And like the radiant sun, shining with boundless and unobstructed light.
The light of wisdom illuminates the ten directions,
Pervading all beings with loving-kindness, compassion, joy, and equanimity.

Namo The Fully Awakened Buddhaya.
(3 times, O)
Practice Something Wholesome Daily

(Anguttara Nikaya – Numerical discourses of the Buddha. III. The Chapter of the Threes (Tikanipata). XV. The Auspicious Chapter. 150. Good Mornings. 41. Happy Days).
In the morning,
say something wholesome,
in the afternoon,
say something wholesome,
in the evening, say something wholesome
we have a joyful day and night.
In the morning,
think about something wholesome,
in the afternoon,
think about something wholesome,
in the evening,
think about something wholesome
we have a joyful day and night.
In the morning,
do something wholesome,
in the afternoon,
do something wholesome,
in the evening,
do something wholesome
we have a joyful day and night,
we have a joyful year and life.

Namo Compassion Mother and Father Buddhaya.
(3 times, O)
The Heart Sutra of Insight that Brings Us to the Other Shore

Avalokiteshvara, while practicing deeply with the insight that brings us to the other shore, suddenly discovered that all of the five Skandhas are equally empty. After this penetration, he overcame all ill-being. “Listen, Sariputra, this body itself is emptiness, and emptiness itself is this body. This body is not other than emptiness, and emptiness is not other than this body. The same is true of feelings, perceptions, mental formations, and consciousness.
Listen, Sariputra, all phenomena bear the mark of emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Immaculacy, no Increasing no Decreasing.
That is why in emptiness, body, feelings, perceptions, mental formations and consciousness are not separate self-entities. The Eighteen Realms of Phenomena which are the six Sense Organs, the six Sense Objects, and the six kinds of Consciousness are also not separate self-entities.
The Twelve Links of Interdependent Arising and their extinction are also not separate self-entities. Ill-being, the Causes of Ill-being, the End of Ill-being, the Path, insight and attainment, are also not separate self-entities. Whoever can see this no longer needs anything to attain. O
Bodhisattvas who practice the Insight that brings us to the other shore see no more obstacles in their mind, and because there are no more obstacles in their mind, they can overcome all fear, destroy all wrong perceptions and realize Perfect Nirvana.
All Buddhas in the past, present, and future by practicing the insight that brings us to the other shore are all capable of attaining authentic and perfect enlightenment. Therefore, Sariputra, it should be known that the insight that brings us to the other shore is a Great Mantra, the most illuminating mantra, the highest mantra, a mantra beyond compare, the true wisdom that has the power to put an end to all kinds of suffering. Therefore, let us proclaim a mantra to praise the Insight that Brings Us to the Other Shore.
“Gate, gate, pāragate, pārasamgate, bodhi, svaha.” (3 times)
“Gone, gone, well gone, gone beyond the other shore, got enlightenment so happily.” (3 times, O)

Taking Refuge in the Buddha

I take refuge in the Buddha, the One who shows me the way of loving-kindness, compassion, and wisdom in my lifetime.
Having taken refuge in the Buddha, I can clearly see the path of light and beauty in life.
Turning back and taking refuge in the Buddha in myself, I aspire to help all beings soon recognize and develop their own enlightened nature.
Namo Buddhaya
Buddhaṃ saraṇaṃ gacchāmi
Dutiyampi buddhaṃ saraṇaṃ gacchāmi
Tatiyampi buddhaṃ saraṇaṃ gacchāmi.
I take refuge in the Buddha for the first time, the second time, and for the third time. O

Taking Refuge in the Dharma

I take refuge in the Dharma, the path of practice leading us to peace, joy, happiness, understanding, and love for all beings right here in this very life.
Having taken refuge in the Dharma, I am learning and practicing the Noble Eightfold Path, which encompasses the threefold training of wisdom, morality, and concentration and is expressed through Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
Turning back and taking refuge in the Dharma in myself, I aspire to help all people fully master the way of practice and walk together on the path of liberation.
Namo Dharmaya
Dhammaṃ saraṇaṃ gacchāmi
Dutiyampi dhammaṃ saraṇaṃ gacchāmi
Tatiyampi dhammaṃ saraṇaṃ gacchāmi.
I take refuge in the Dharma for the first time, the second time, and for the third time. O

Taking Refuge in the Sangha

I take refuge in the harmonious and peaceful Sangha of the Buddha, the Community of noble practitioners who vow to cultivate morality, concentration, and wisdom; to realize liberation and the knowledge and vision of liberation, and to do so for the benefit of themselves and others, right here and right now, in this very life.
Having taken refuge in the Sangha, I am guided, instructed, and supported by the Sangha on the path of practice.
Turning back and taking refuge in the Sangha in myself, I aspire to help all people build fourfold Communities, to embrace all beings and support their transformation.
Namo Sanghaya
Saṅghaṃ saraṇaṃ gacchāmi.
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi
Tatiyampi saṅghaṃ saraṇaṃ Gacchāmi.
I take refuge in the Sangha for the first time, the second time, and for the third time. O

Sharing the merit

Reciting the Sutras and practicing the way of awareness give rise to benefits without limit.
We vow to share these fruits with all beings.
We vow to offer our deep gratitude to parents, teachers, friends, and numerous beings who guide and support us along the path.
May the merit of this practice benefit all living beings.
May the Buddhas and Bodhisattvas bless and protect all anytime and anywhere. O

Express our diligent vows and offer deep gratitude to the Triple Gem

We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha. Namo Buddhaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the right Dharma. Namo Dharmaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha. Namo Sanghaya. (One prostration, O)
May we be well,
May we be happy
May we be peaceful
May we be healthy.
May we be free from suffering, greed, anger, delusion, hatred, ignorance, violence, wrong view, etc.
Bodhi, the wonderful Dharma of the Buddha shines nobly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING FIVE
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.
Namo The Fully Enlightened Buddhaya.
(3 times, O)

Taking refuge firmly in ONESELF

The Buddha has taught:
O dear disciples, in the great ocean of birth, death, and Samsara,
Be yourself swimming to the shore of liberation,
Be yourself lighting the torch to go,
Be yourself taking refuge in yourself,
Be yourself taking refuge in your own island,
Be yourself making the island for your own refuge,
Be yourself taking refuge in your own steadfast cultivation.
Do not take refuge in anyone or anything else.
Use the right Dharma as the lamp to illuminate yourself,
Use the right Dharma as the island for yourself,
Use the right Dharma as the best refuge for yourself,
Use the right Dharma to practice and benefit yourself and other people right here in this very life.
Therefore, you are determined to take refuge in the right Dharma, not to take refuge in the wrong dharma, or anything else.
To take refuge in the right Dharma means to take refuge in right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
Not to take refuge in the wrong dharma means not to take refuge in wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.
In Dīgha Nikāya 16, the Mahāparinibbāna Sutta, just before entering Parinibbāna, the Buddha delivered his final teachings to the disciples as follows:
“O dear disciples, all conditioned things are impermanent and ever-changing. Make great effort to cultivate and practice the Buddha’s Dharma more and more, bringing peace, joy, and happiness to yourselves and others, right here and right now, in this very life. These are my ultimate, essential, and practical teachings for you all.” O
As well-cultivated Dharma practitioners, skilled in learning, understanding, applying, and practicing the Buddha’s Dharma diligently, flexibly, and skillfully in daily life,
like strong lions, you are not shaken by any sound or disturbance in life.
like the wind blowing freely, you are not afraid of being caught in a net,
like fresh lotuses rising from muddy waters, yet remaining untainted by them, so too, through studying, practicing, and applying the Buddha’s Dharma diligently in daily life, you live in the world without being touched or tainted by it,
like the firmest islands within yourself, you remain unshaken amid the storms and tempests of life.
like mighty rhinos, you move forward with unshakable strength and unwavering resolve,
like the bird with two wings soaring across the endless sky and enjoying the vast expanse, you can live a life of freedom, lightness, serenity, and nobility.
When you understand and practice clearly in this way, you become one of the most peaceful and happiest people in the world. By applying and practicing the Buddha’s Dharma maturely and fluently in daily life, you can contribute to bringing forth the flowers and fruits of peace, joy, and happiness for the many, right here in this very life.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Sharing the Merit

Express our diligent vows and offer deep gratitude to the Triple Gem

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING SIX
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo The Fully Awakened Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
Discourse on spreading Loving-kindness and Compassion in all Directions daily
(Metta & Pubbaṇha Sutta)

May I be safe, well, happy, and peaceful.
May I be free from hostility, illness, sorrow, and suffering.
May I take care of myself happily, freely, and calmly.
May all beings in the east, the west, the south, and the north be safe, well, happy, and peaceful.
May they be free from hostility, illness, sorrow, and suffering.
May they take care of themselves happily, freely, and calmly.
May all beings in the southeast, southwest, northeast, and northwest directions be safe, well, happy, and peaceful.
May they be free from hostility, illness, sorrow, and suffering.
May they take care of themselves happily, freely, and calmly.
May all beings in the directions above and below, to my left and right, in front of me, behind me, and all around me be safe, well, happy, and peaceful.
May they be free from hostility, illness, sorrow, and suffering.
May they take care of themselves happily, freely, and calmly.
May all beings who love me, who hate me, who are friendly to me or unfriendly to me be safe, well, happy, and peaceful.
May they be free from hostility, illness, sorrow, and suffering.
May they take care of themselves happily, freely, and calmly. O
May I be free from hostility to anyone, free from all physical and mental suffering, and may my body and mind be ever peaceful.
May my teachers, sisters, and brothers in the Dharma be free from hostility toward one another, free from both physical and mental suffering, and may their bodies and minds be ever peaceful.
May my disciples, students, fellow practitioners, colleagues, friends, and intellectuals be free from hostility to one another, free from both physical and mental suffering, and may their bodies and minds be ever peaceful.
May all donors, benefactors, and all living beings on earth be free from hostility toward one another, free from both physical and mental suffering, and may their bodies and minds be ever peaceful.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Express our diligent vows and offer deep gratitude to the Triple Gem

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING SEVEN
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo The Fully Awakened Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
Great Compassion Chanting Daily

In the morning, when I wake up, I smile and recognize that my eyes are still bright, and I can see everything clearly around me. My ears can hear the mindful sounds clearly around me. My nose breathes in and out mindfully and consciously. My tongue tastes the joy of the Dharma, and my body feels well, happy, and peaceful.
Then I extend my mind in all directions – to the East, the West, the South, and the North, above and below. May all sentient and insentient beings dwell in peace, joy, love, and understanding.
When I practice in this way regularly, anytime and anywhere, my mind becomes imbued with loving-kindness, compassion, wisdom, peace, and happiness—for myself and for others—right here and right now, in this very life.
May all living beings on earth be well, happy, peaceful, and free from suffering.

Namo Compassion Mother Buddhaya.
(3 times, O)
May the Day Be Well – Chant of Peace and Blessing

May the day be well and the night be well.
May the six periods of day and night remain ever peaceful.
At all times and in all places, may all beings dwell in peace and harmony.
May we always receive the compassionate blessings of the Buddhas and Bodhisattvas.
The countenance of the World-Honored One shines like the full moon,
And like the radiant sun, it shines with boundless and unobstructed light.
The light of wisdom illuminates the ten directions,
Permeating all beings with loving-kindness, compassion, joy, and equanimity.

Namo Compassion Father Buddhaya.
(3 times, O)
Four Great Vows of Bodhisattva

Express our diligent vows and offer deep gratitude to the Triple Gem

We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha. Namo Buddhaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the right Dharma. Namo Dharmaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha. Namo Sanghaya. (One prostration, O)
May we be well,
May we be happy
May we be peaceful
May we be healthy.
May we be free from suffering, greed, anger, delusion, hatred, ignorance, violence, wrong view, etc.
May the Buddha and Bodhisattvas bless and protect all anytime and anywhere
Bodhi, the wonderful Dharma of the Buddha shines nobly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING EIGHT
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo The Fully Awakened Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
Maha Mangala Sutta Chanting
The Great Discourse on Blessings

Thus have I heard. On one occasion, the Blessed One was dwelling near the city of Savatthi, at Anathapindika’s Monastery in Jeta Grove. Late one night, a deva of radiant appearance came to visit the Buddha. The brilliance of the deva illuminated the entire Jeta Grove.
Having paid homage to the Blessed One, the deva addressed him in verse:
“Many devas and human beings seek blessings and wish for happiness. What are the highest blessings that lead to a peaceful and happy life?
Please teach us, O Blessed One.”
The Buddha replied:
1. Keeping far away from evil and unwholesome people,
Always associating with the wise and the virtuous,
Honoring those who are worthy of honor—
this is the highest blessing.
2. To live in a favorable environment,
to cultivate wholesome deeds,
and to walk the path of the Dharma—
this is the highest blessing.
3. To be skillful in one’s livelihood,
to live a life of virtue,
and to speak words of loving kindness—
this is the highest blessing.
4. To care for and support one’s parents,
to love and cherish one’s family,
and to engage in suitable and honorable work—
this is the highest blessing.
5. To live joyfully in generosity,
to help one’s relatives and friends,
and to conduct oneself blamelessly—
this is the highest blessing.
6. To avoid all forms of evil,
to abstain from intoxication and addiction,
and to diligently cultivate wholesome actions—
this is the highest blessing.
7. To be humble and courteous,
to learn what is wholesome and good,
to be grateful and content—
this is the highest blessing.
8. To be patient and open to correction,
to associate with the wise and virtuous,
and to diligently engage in learning and practice—
this is the highest blessing.
9. To live with diligence and mindfulness,
to realize the Noble Truths,
and to rejoice in the bliss of the Dharma—
this is the highest blessing.
10. To live in this world,
with a mind unshaken,
free from defilements, dwelling in peace—
this is the highest blessing.
Whoever practices in this way
is safe wherever they go,
and steadfast wherever they arrive,
bringing happiness to oneself
and happiness to all beings.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
May the Day Be Well – Chant of Peace and Blessing

May the day be well and the night be well.
May day and night, in all six periods, be ever peaceful.
At all times and in all places, may all beings dwell in peace and harmony.
May we always receive the compassionate blessings of the Buddhas and Bodhisattvas.
The countenance of the World-Honored One is like the full moon,
And like the radiant sun, shining with boundless and unobstructed light.
The light of wisdom illuminates the ten directions,
Permeating all beings with loving-kindness, compassion, joy, and equanimity.
May this light dispel suffering, fear, and delusion,
And gently guide all beings toward the shore of peace, understanding, and awakening.
In every moment, may peace arise; in every place, may peace endure.

Namo the Fully Awakened Buddhaya.
(3 times, O)
Sharing the merit

Express our diligent vows and offer deep gratitude to the Triple Gem

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING NINE
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo The Fully Awakened Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
Dhammapada Gathas Chanted from Memory, part 1
The Precious Teachings of the Buddha

Mind precedes all mental states,
Mind is their chief, mind-made are they.
If we speak or act with an impure mind,
suffering will follow
as the wheel follows the foot of the ox that draws the carriage. (Dhammapada 1)
Mind precedes all mental states;
Mind is their chief; mind-made are they.
If we speak or act with a pure mind,
happiness will follow
as the shadow never leaves us. (Dhammapada 2)
Hatred is never conquered by hatred.
In this world, this never happens.
Only loving-kindness, compassion, and wisdom can conquer hatred
This is the eternal law. (Dhammapada 5)
One who lives contemplating the impurities,
Skillfully guards the senses,
Eats and drinks in moderation,
endowed with right confidence and diligence;
Mara cannot move him,
Just as the wind cannot shake a rocky mountain. (Dhammapada 8)
One who wears the robe
but does not abandon defilements
is not self-controlled and does not live truly,
is not worthy to wear the robe. (Dhammapada 9)
One who abandons impurities,
Skillfully observes the precepts,
is self-controlled and lives truthfully,
is truly worthy to wear the saffron robe. (Dhammapada 10)
Just as a poorly roofed house
Is easily penetrated by rain,
So too, an ill-cultivated mind
Is readily invaded by lust. (Dhammapada 13)
Just as a well-roofed house
Is not penetrated by rain,
So too, a well-cultivated mind
is not readily invaded by greed. (Dhammapada 14)
Sorrow now, sorrow hereafter;
One who does evil grieves in both lives.
With a heart filled with sorrow and remorse,
They behold the unwholesome karma they have sown. (Dhammapada 15)
Joy now, joy hereafter;
One who does good rejoices in both lives.
With a heart filled with joy and peace of mind,
They behold the wholesome karma they have sown. (Dhammapada 16)
Suffering now, suffering hereafter;
One who does evil grieves in both lives.
They grieve for the unwholesome karma they have sown;
Reborn in unhappy realms, they suffer all the more. (Dhammapada 17)
Joy now, joy hereafter;
One who does good rejoices in both lives.
They delight in the wholesome karma they have cultivated;
Reborn in happy realms, they dwell in peace and ease. (Dhammapada 18)
Even though one recites many scriptures,
yet does not live in accordance with the true Dharma;
Like a hired cowherd counting others’ cattle;
One does not partake in the blessings of the holy Life. (Dhammapada 19)
Even though one recites only a few scriptures,
Yet lives in accordance with the true Dhamma.
Mindful and fully aware,
Abandoning greed, hatred, and delusion,
Clinging neither to the past nor to the future,
One partakes in the blessings of the holy Life. (Dhammapada 20)
Heedfulness is the path to life.
Heedlessness is the path to death.
The heedful do not die.
The heedless are as if already dead. (Dhammapada 21)
Knowing the supreme value of diligence,
the wise remain mindful and tireless.
Established in wholesome states,
they delight in the fellowship of the Noble Ones. (Dhammapada 22)
One who constantly practices meditation,
is ever mindful and single-minded,
liberated from all bonds,
attains Nirvana right here and now. (Dhammapada 23)
The foolish, devoid of wisdom,
live in heedlessness.
But the wise guard heedfulness
as one would protect a precious treasure. (Dhammapada 26)
Not intoxicated by sensual pleasures,
Neither heedless nor indulgent,
One who diligently cultivates meditation
Attains boundless peace and happiness. (Dhammapada 27)
Diligent among the heedless,
awake among the sleeping,
the wise person, like a swift horse,
leaves behind the weak steed. (Dhammapada 29)
The bhikkhu who delights in heedfulness and
looks with fear at heedlessness
advances swiftly like a fire,
burning all subtle and coarse fetters. (Dhammapada 31)
The practitioner who remains attentive,
Delighting in right mindfulness,
Abides steadfastly in Nibbāna,
No longer subject to downfall. (Dhammapada 32)
The mind is subtle and hard to perceive,
chasing after worldly desires.
The wise guard their mind,
attaining peace and happiness at present. (Dhammapada 36)
The mind is formless and subtle,
wandering wherever it desires.
Those who skillfully guard the mind
are free from all fetters and defilements. (Dhammapada 37)
A person who holds many wrong views,
whose ignorance grows quickly,
practices the Buddha’s Dharma wrongly;
right confidence is never steady.
A person who holds many right views,
Whose wisdom develops quickly,
practices the Buddha’s Dharma rightly,
Right confidence is ever steady. (Dhammapada 38)
The fully enlightened One,
Has eradicated all defilements,
Lives a true and virtuous life,
Benefiting gods and human beings.
The mind is freed from all craving,
Anger skillfully restrained.
Unwholesome states transformed,
The practitioner lives at ease and free. (Dhammapada 39)
Know this body is like a clay pot,
Guard the mind as a strong fortress,
Defeat Mara with the sword of wisdom,
Achieve victory without clinging. (Dhammapada 40)
Before long, this body
Will lie stretched upon the ground—
Cast aside, devoid of consciousness,
Like a rotten log. (Dhammapada 41)
Enemies harm enemies,
Foes harm foes.
Those whose minds are wrongly directed
Always harm themselves. (Dhammapada 42)
Neither parents nor relatives
Can help us;
Only through skillful practice
Can we truly help ourselves. (Dhammapada 43)
Like a bee visiting a flower,
it gathers the nectar and flies away,
without harming the flower’s color or fragrance.
Similarly, the bhikkhus go on alms-round,
visiting each household,
without harming the donors’ faith, reputation, or generosity. (Dhammapada 49)
Look not upon the faults of others,
Nor what they do or leave undone.
Reflect deeply upon yourself—
See what you have done and left undone. (Dhammapada 50)
Like a fresh flower,
rich in color and fragrance,
so too, one who diligently studies and practices the Dharma each day
will surely attain peace and well-being in this very life. (Dhammapada 52)
The fragrance of flowers
does not travel against the wind;
but the virtue of a righteous person
spreads far and wide, even against the wind.
Only a truly noble one
can shine brightly in all directions. (Dhammapada 54)
Sandalwood flowers and jasmine,
Lotus flowers and heavenly blossoms—
Among all these fragrances,
The fragrance of moral virtue is supreme. (Dhammapada 55)
The night is long for those who stay awake,
The road is long for those who are weary,
Life is long for those who are foolish,
Who do not know the sublime and true Dharma. (Dhammapada 60)
“My children, my wealth”—so they cling;
The foolish do not understand.
Even this body is not truly mine;
What child or wealth truly belongs to me? (Dhammapada 62)
The fool who knows that he is a fool
is for that very reason wise;
the fool who thinks that he is wise
is truly called a fool. (Dhammapada 63)
Do not associate with the unwholesome,
Do not befriend the wicked and ignoble.
Associate with the wholesome and virtuous,
Stay close to the noble, good, and wise. (Dhammapada 78)
Those who are imbued with the true Dharma
live with a peaceful mind.
The wise rejoice in the Dharma,
as taught by the Blessed One. (Dhammapada 79)
The water-worker channels the flow,
The arrow-maker straightens the shafts,
The carpenter bends the wood,
The wise one masters body and mind. (Dhammapada 80)
Like a solid rock,
That no wind can shake,
So too, amid praise and blame,
The wise remain unmoved. (Dhammapada 81)
Like a deep and tranquil lake,
still and clear,
the wise hear the true Dharma,
and their minds remain pure and peaceful. (Dhammapada 82)
Those who practise the True Dharma,
Well taught by the Noble One,
Overcome all forces of Māra,
And attain the peace and joy of Nirvāṇa. (Dhammapada 86)
Whether in a village or a deep forest,
In low valleys or among steep mountains,
Wherever an Arahant may dwell,
There boundless peace and joy prevail. (Dhammapada 98)
In Chapters 19 and 20 of the Mahāvagga, as the Sangha continued to grow, the Buddha instructed his disciples as follows:
“O dear disciples, do not go in the same direction. Go forth to different places to spread the true Dhamma to many people. Carry your cultivation, peace, and joy wherever you go, and share them with others in the languages of the countries where you live. For the welfare of the many, for the happiness of the many, and for the benefit of gods and human beings, go forth to spread the Buddha’s Dharma to all living beings.
The Dharma of the Tathāgata is perfect in the beginning, perfect in the middle, and perfect in the end, both in meaning and in letter. Proclaim the holy life, peace, and the joy of practice to all people throughout the world.” O

Taking Refuge in the Buddha

Taking Refuge in the Dharma

I take refuge in the Dharma, the path of practice leading us to peace, joy, happiness, understanding, and love for the many right here in this very life.
Having taken refuge in the Dharma, I am learning and practicing the Noble Eightfold Path, which encompasses the threefold training of wisdom, morality, and concentration and is expressed through Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
Turning back and taking refuge in the Dharma in myself, I aspire to help all people fully master the way of practice and walk together on the path of liberation.
Namo Dharmaya
Dhammaṃ saraṇaṃ gacchāmi
Dutiyampi dhammaṃ saraṇaṃ gacchāmi
Tatiyampi dhammaṃ saraṇaṃ gacchāmi.
I take refuge in the Dharma for the first time, the second time, and for the third time. O

Taking Refuge in the Sangha

Sharing the merit

Express our diligent vows and offer deep gratitude to the Triple Gem

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING TEN
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo The Fully Awakened Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya. (3 times. O)
Dhammapada Gathas Chanted from Memory, part 2
The Precious Teachings of the Buddha

Even though one speaks a thousand meaningless words,
They bring no benefit at all.
Better to speak a single word of the true Dhamma;
Upon hearing it, the mind becomes peaceful and serene. (Dhammapada 100)
Even though one recites a hundred meaningless verses,
They bring no benefit at all.
Better to recite a single verse of the true Dhamma,
Upon hearing it, the mind becomes peaceful and serene. (Dhammapada 102)
Though one may fight on the battlefield,
Defeating a thousand foes and winning worldly fame,
Whoever conquers the self within
Wins the supreme victory. (Dhammapada 103)
Even if one lives a hundred years,
Breaking the precepts and not practicing meditation,
Better to live a single day,
Observing the precepts and practicing meditation. (Dhammapada 110)
Though one may live a hundred years,
Without seeing the arising and passing of phenomena,
Better to live a single day,
Clearly seeing the arising and passing of all things.(Dhammapada 113)
If one has done evil,
One should not do it again.
Do not delight in wrongdoing,
For the accumulation of evil brings suffering. (Dhammapada 117)
If one has done good,
one should continue to do more.
Delight in goodness and virtue;
Abiding in goodness, one attains peace and joy. (Dhammapada 118)
When we do good,
even though the fruits of goodness have not yet come to us.
The evil deeds we committed in the past
will gradually be transformed.
Do not despise small acts of goodness,
Thinking, “They have not reached me yet.”
Like tiny drops of water
That, over time, fill a vessel.
So too, the wise accumulate goodness,
little by little, day by day. (Dhammapada 122)
When we create unwholesome karma,
We must certainly bear its consequences.
The Buddha taught:
Though one may soar into the sky,
Though one may dive beneath the sea,
Though one may hide in the deepest forest,
Though one may hide among the crowd,
There is no place to hide,
There is no place to escape
From the evil karma one has created. (Dhammapada 127)
Through countless lives I wandered on,
seeking but never finding
the builder of this house.
Painful indeed is birth again and again. (Dhammapada 153)
O house-builder (1), you are now seen!
You shall not build a house again.
Your rafters (2) are broken,
your ridgepole (3) is shattered.
My mind has reached Nibbāna;
all craving has been utterly destroyed. (Dhammapada 154)
(1) Craving/ taṇhā), (2) Defilements/ kilesa), (3) Ignorance/ avijjā)
Rely upon yourself alone;
Depend on no one else.
One who has mastered oneself
Attains the supreme victory. (Dhammapada 160)
“By oneself is evil done;
by oneself is one defiled;
by oneself is evil not done;
by oneself is one purified;
purity and impurity depend on oneself;
no one can purify another.” (Dhammapada 165)
The wise one who is devoted to meditation,
Delighting in tranquility and letting go,
one who is rightly awakened and mindful,
is revered by the devas. (Dhammapada 181)
How rare it is to be born as a human being.
How rare it is to live in this world.
How rare it is to hear the True Dharma.
How rare it is for a Buddha to arise. (Dhammapada 182)
Not to do evil,
To do good,
To purify one’s mind—
This is the teaching of the Buddhas. (Dhammapada 183)
Those who take refuge in the Buddha,
the Dharma, and the Sangha,
and with right understanding
realize the Four Noble Truths:
suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path that leads to the end of suffering—
through such profound understanding, they transcend all suffering. (Dhammapada 190 & 191)
How rare it is to be born as a human being.
How rare it is to encounter the Tathāgata.
How rare it is to hear the true Dharma.
How rare it is to meet the Sangha.
Wherever we diligently practice the Buddha’s teachings,
there we will certainly attain peace and joy. (Dhammapada 193)
Joyful is the appearance of the Buddha in the world.
Joyful is the radiance of the true Dharma for gods and humans.
Joyful is the harmonious Sangha, the field of merit for all beings.
Joyful is the fourfold assembly practicing the Buddha’s Dharma throughout the world. (Dhammapada 194)
Happily we live, free from hatred,
among those who harbor hatred.
Among people filled with hatred,
we live without hatred. (Dhammapada 197)
Love overcomes anger.
Good overcomes evil.
Generosity overcomes greed.
Truth overcomes falsehood. (Dhammapada 223)
It is easy to see the faults of others,
but it is not easy to see one’s own faults.
The Buddha taught:
Seeing the faults of others is like winnowing chaff in the wind,
like spitting into the sky,
or like holding blood in one’s mouth and spitting it at another—
one’s own mouth is defiled first;
it is like holding fire in one’s hand—
one’s own hand is burned first.
One who tries to conceal one’s own faults
is like a cunning bird caught in a trap,
hiding behind a branch in pretense.
Sooner or later, one’s own faults will be revealed. (Dhammapada 252)
The Noble Eightfold Path is the supreme path;
The Four Noble Truths are the supreme truths.
Freedom from craving is the supreme state.
Among all two-footed beings,
One endowed with the Dharma-eye is supreme. (Dhammapada 273)
Disciples of Gautama Buddha,
Ever mindful and vigilant,
By day and by night,
Constantly recollecting the Buddha. (Dhammapada 296)
Disciples of Gautama Buddha,
Ever mindful and vigilant,
By day and by night,
Constantly recollecting the Dharma. (Dhammapada 297)
Disciples of Gautama Buddha,
Ever mindful and vigilant,
By day and by night,
Constantly recollecting the Sangha. (Dhammapada 298)
Joyful is filial devotion to one’s mother.
Joyful is filial devotion to one’s father.
Joyful is reverence for the Sangha.
Joyful is reverence for the Noble Ones.
How joyful it is to honor and respect one’s parents.
How joyful it is to honor and respect the Buddha.
How joyful it is to honor and respect the Dharma.
How joyful it is to honor and respect the harmonious Sangha. (Dhammapada 332)
Joyful is the cultivation of virtue,
Joyful is the deepening of faith.
Joyful is the abandoning of unwholesome deeds,
Joyful is the attainment of wisdom.
With joy, I cultivate virtue;
With faith, my heart grows serene.
I vow to abandon all unwholesome deeds,
And attain Buddha’s wisdom, finding peace in this very life. (Dhammapada 333)
One who lives in this world,
skillful in mastering desire,
sorrow falls away from that one
like water from a lotus leaf. (Dhammapada 336)
The gift of the Dharma surpasses all gifts.
The taste of the Dharma surpasses all tastes.
The joy of the Dharma surpasses all joys.
The ending of craving surpasses all suffering. (Dhammapada 354)
Skillful is the guarding of the eyes,
Skillful is the guarding of the ears,
Skillful is the guarding of the nose,
Skillful is the guarding of the tongue. (Dhammapada 360)
Skillful is the guarding of the body,
Skillful is the guarding of speech,
Skillful is the guarding of the mind.
Whoever guards all these skillfully
is freed from all suffering. (Dhammapada 361)
One who abides in the true Dharma,
delights in the Dharma and contemplates its profound meaning,
practices the Dharma in daily life,
never abandons the true Dharma,
and widely propagates it for the benefit of all beings. (Dhammapada 364)
Without wisdom there is no meditation;
Without meditation there is no wisdom.
One who possesses both meditation and wisdom
Comes near to the peace of Nibbāna. (Dhammapada 372)
A young bhikkhu,
diligently practicing the Buddha’s Dharma,
illuminates this world,
like the moon freed from clouds. (Dhammapada 382)
The sun shines by day,
The moon shines by night.
A warrior shines in his armor,
A noble One shines through wisdom, virtue, and meditation,
But the Buddha shines brilliantly both day and night. (Dhammapada 387)
Of all people in the world, the king is the greatest.
Of all rivers, the ocean is the largest.
Of all the stars in the sky, the moon is the brightest.
Of all natural light, the sun’s light is supreme.
Of all sounds, the sound of the Dharma is the highest.
Of all rules of life, the six rules of harmony and respect are the best.
Of all paths, the Noble Eightfold Path is supreme.
Of all fields of study in life, virtue, meditation, and wisdom are foremost.
Of all the Buddha’s essential teachings, the Four Noble Truths are supreme.
Of all kinds of light, the light of enlightenment shines the brightest.
Of all kinds of wisdom, the wisdom of enlightenment is foremost.
Of all holy beings in the world, the Buddha is preeminent. O
In Chapters 19 and 20 of the Mahāvagga, as the Sangha continued to grow, the Buddha instructed his disciples as follows:
“O dear disciples, do not go in the same direction. Go forth to different places to spread the true Dhamma to many people. Carry your cultivation, peace, and joy wherever you go, and share them with others in the languages of the countries where you live. For the welfare of the many, for the happiness of the many, and for the benefit of gods and human beings, go forth to spread the Buddha’s Dharma to all living beings.
The Dharma of the Tathāgata is perfect in the beginning, perfect in the middle, and perfect in the end, both in meaning and in letter. Proclaim the holy life, peace, and the joy of practice to all people throughout the world.” O
Bodhi, the wonderful Dharma of the Buddha shines nobly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O

Taking Refuge in the Buddha

Taking Refuge in the Dharma

I take refuge in the Dharma, the path of practice leading us to peace, joy, happiness, understanding, and love for the many right here in this present life.
Having taken refuge in the Dharma, I am learning and practicing the Noble Eightfold Path, which encompasses the threefold training of wisdom, morality, and concentration and is expressed through Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
Turning back and taking refuge in the Dharma in myself, I aspire to help all people fully master the way of practice and walk together on the path of liberation.
Namo Dharmaya
Dhammaṃ saraṇaṃ gacchāmi
Dutiyampi dhammaṃ saraṇaṃ gacchāmi
Tatiyampi dhammaṃ saraṇaṃ gacchāmi.
I take refuge in the Dharma for the first time, the second time, and for the third time. O

Taking Refuge in the Sangha

Sharing the merit

Express our diligent vows and offer deep gratitude to the Triple Gem

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING ELEVEN
Namo Tassa Bhagavato Arahato Samma SamBuddhassa

(3 times, O)

Respectfully, we pay homage to the Buddha: The World-Honored One, the Worthy One, the Exalted One, the Fully Awakened and Enlightened One. Namo Buddhaya.

Respectfully, we pay homage to the wonderful Dharma of the Buddha—the path of practice leading us to peace, joy, happiness, understanding, and love for the many, right here in this very life. Namo Dharmaya.

Respectfully, we pay homage to the harmonious and peaceful Sangha of the Buddha—the community of noble practitioners who vow to cultivate morality, concentration, and wisdom; to realize liberation and the knowledge and vision of liberation; and to do so for the benefit of themselves and others, right here and right now, in this very life. Namo Sanghaya. O

Praising the Buddha

As wonderful as the lotus flower,

As bright as the northern star,

Let us come back and take refuge in

the Teacher of gods and human beings.

The noble lotus blossoms on the throne of enlightenment,

Its radiant light illuminates all directions.

Wisdom transcends the bounds of all Dharma realms,

Loving-kindness and compassion pervade mountains and rivers.

Beholding the serene and perfect countenance of the World-Honored One,

With a heart of devotion, I offer my deepest reverence.

Turning my mind to praise the Triple Gem,

I diligently cultivate the Bodhi Path until I attain perfect awakening.

Namo The Fully Awakened Buddhaya.

(3 times, O)

Respectfully pay homage to the Triple Gem

The Buddha, the perfect Teacher, showing the way of peace to all beings,

The fully Awakened and Enlightened One;

Bearing virtuous, noble, and auspicious marks,

With perfect wisdom and boundless compassion.

We, disciples of Gautama Buddha, wholeheartedly pay homage to the Buddha, ever present in the three times and the ten directions. (One prostration, O)

The Dharma is the radiant way,

Leading all beings beyond the realm of delusion;

Bringing us back to true home,

In order to live a life of awakening.

We, disciples of Gautama Buddha, wholeheartedly pay homage to the Dharma, ever present in the three times and the ten directions. (One prostration, O)

The Sangha, the beautiful community in harmony,

Walks together on the joyful path;

Cultivating to be freed from all defilements,

To bring peace and joy to life.

We take refuge in the Triple Gem,

On the path of Dharma learning,

Realizing the Triple Gem within our own mind,

Vowing to cultivate diligently,

To illuminate the heart with the light of the Triple Gem.

We, disciples of Gautama Buddha, wholeheartedly pay homage to the Sangha, ever present in the three times and the ten directions. (One prostration, O)

Open Verse

The Dharma is deep and lovely,

now we have a chance

to see, study, and to practice,

we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.

(3 times, O)

WATERING THE SEEDS OF JOY

My mother, my father, they are in me.

When I look, I see myself in them.

The Buddha, the patriarchs, they are in me.

When I look, I see myself in them.

I am a continuation of my mother, my father, and my ancestors.

It is my aspiration to preserve and continue to nourish the seeds of goodness, skill, and happiness which I have inherited.

It is also my desire to recognize the seeds of fear and suffering

I have inherited, and step by step to transform them.

I am a continuation of the Buddha and my spiritual teachers.

It is my deep aspiration to preserve, nourish, and develop the seeds of understanding, love, and freedom which they have transmitted to me.

I desire to continue the career of the Buddha and my ancestral Teachers, and do my best to realize all that the Buddha and my ancestral Teachers expect of me.

In my daily life, I also want to sow the seeds of love and compassion in my own consciousness and in the heart of other people.

I am determined not to water the seeds of craving, aversion, and violence in myself and in others.

I know that if I practice all this in the right way, after only seven days, I will be able to change the situation, establish communication, smile and transform some suffering and increase my happiness.

I would like to beg the World-Honored One to witness what is in my heart.

With the mind and body in perfect unity, I bow my head and prostrate. O

THE REFUGE CHANT

Incense perfumes the atmosphere.

A lotus blooms and the Buddha appears.

The world of suffering and discrimination is filled with the light of the Rising Sun.

As the dust of fear and anxiety settles, with an open heart and one-pointed mind, I turn to the Three Jewels.

The Fully Enlightened One, beautifully seated, peacefully smiles, a living source of understanding and compassion

to the Buddha I go for refuge.

The path of mindful living, leading to healing, joy, and enlightenment, the way of peace,

to the Dharma I go for refuge.

The loving and supportive community of practice, realizing harmony, awareness, and liberation,

to the Sangha I go for refuge.

I am aware that the Three Jewels are within my heart.

I vow to realize tthem, practicing mindful breathing and smiling, looking deeply into things.
I vow to understand living beings and their suffering.
To cultivate compassion and loving kindness, to practice joy and equanimity.
I vow to offer joy to one person in the morning to help relieve the grief of one person in the afternoon.
Living simply and sanely with few possessions, keeping my body healthy.
I vow to let go of all worries and anxiety in order to be light and free.
I am aware that I owe so much to my parents, teachers, friends, and all beings.
I vow to be worthy of their trust, to practice wholeheartedly so that understanding and compassion will flower, helping living beings to be free from their suffering.
May the Buddha, the Dharma, and the Sangha support my efforts. O

NOURISHING HAPPINESS

Sitting here in this moment, protected by the Sangha,
my happiness is clear and alive.
What a great fortune to have been born a human, to encounter the Dharma, to be in harmony with others, and to water the Mind of Love in this beautiful garden of practice.
The energies of the Sangha and mindfulness trainings are protecting and helping me not make mistakes or be swept along in darkness by unwholesome seeds.
With kind spiritual friends, I am on the path of goodness, illuminated by the light of Buddhas and Bodhisattvas.
Although the seeds of suffering are still in me in the form of afflictions and habit energies, mindfulness is also there, helping me touch what is most wonderful within and around me.
I can still enjoy mindfulness of the six senses:
my eyes look peacefully upon the clear blue sky,
my ears listen with wonder to the songs of birds,
my nose smells the rich scent of sandalwood,
my tongue tastes the nectar of the Dharma,
my posture is upright, stable, and relaxed,
and my mind is one with my body.
If there were not a World-Honored One,
if there were not the wonderful Dharma,
if there were not a harmonious Sangha,
I would not be so fortunate to enjoy this Dharma happiness today.
My resources for practice are my own peace and joy.
I vow to cultivate and nourish them with daily mindfulness.
For my ancestors, family, future generations, and the whole of humanity, I vow to practice well.
In my society I know that there are countless people suffering,
drowned in sensual pleasure, jealousy, and hatred.
I am determined to take care of my own mental formations,
to learn the art of deep listening and using loving speech in order to encourage communication and understanding and to be able to accept and love.
Practicing the actions of a bodhisattva,
I vow to look with eyes of love and a heart of understanding.
I vow to listen with a clear mind and ears of compassion,
bringing peace and joy into the lives of others,
to lighten and alleviate the suffering of living beings.
I am aware that ignorance and wrong perceptions
can turn this world into a fiery hell.
I vow to walk always upon the path of transformation,
producing understanding and loving kindness.
I will be able to cultivate a garden of awakening.
Despite impermanent life,
Despite birth, sickness, aging, and death,
I have had a path of practice,
There is nothing to fear any longer.
It is a great happiness to be alive in the Sangha
with the practice of mindfulness trainings, concentration, and wisdom
to live every moment in stability and freedom,
to take part in the work of relieving others’ suffering,
the career of Buddhas and Bodhisattvas.
In each precious moment, I am filled with deep gratitude.
I bow before the World-Honored One.
Please bear witness to my wholehearted gratitude,
embracing all beings with hearts of great compassion.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Sharing the merit

Express our diligent vows and offer deep gratitude to the Triple Gem

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING TWELVE
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo The Fully Awakened Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
ANATTALAKKHANA SUTTA
Discourse on the Characteristic of Non-Self

Thus have I heard. On one occasion the Buddha was staying near Bārānasī in the Deer Park at Isīpatana. There the Buddha taught the group of the five bhikkhu disciples how to contemplate and practice non-self as follows.

The body is not the self.

Disciples, the human body is inherently not-self. If the body were the self, it would not lead to illness or suffering, and you could wish: ‘May my body be like this; may my body not be like that.’
But in reality, because the body is not-self, it leads to aging, change, weakness, illness, suffering, and death.
Therefore, all your desires regarding this body as ‘self’ cannot be fulfilled.

Feeling is not the self.

Disciples, feeling is inherently not-self. If feeling were the self, it would not lead to illness or suffering, and you could wish: “May my feeling be like this; may my feeling not be like that.” But in reality, because feeling is not-self, it is subject to impermanence and suffering. Therefore, any wish regarding this stream of feelings as a “self” cannot be fulfilled.

Perception is not the self.

Disciples, perception is inherently not-self. If perception were the self, it would not lead to illness and suffering, and you could wish:
“May my perception be like this; may my perception not be like that.”
But in reality, because perception is not-self, it is subject to impermanence and suffering. Therefore, any wish of yours regarding this stream of perception as a “self” cannot be fulfilled.

Mental formations are not the self.

Disciples, volitional formations are inherently not-self. If volitional formations were self, they would not lead to suffering, and you could wish: “May my volitional formations be like this; may my volitional formations not be like that.” But in reality, because volitional formations are not-self, they are subject to impermanence and suffering. Therefore, your wish that this stream of volitional formations be regarded as a “self” cannot be fulfilled.

Consciousness is not the self.

Disciples, consciousness is inherently not-self. If consciousness were self, it would not lead to suffering, and you could wish: “May my consciousness be like this; may my consciousness not be like that.” But in reality, because consciousness is not-self, it is subject to impermanence and suffering. Therefore, all your wishes regarding this stream of consciousness as a “self” cannot be fulfilled.

The not-self nature of impermanence and suffering

– Disciples, the five aggregates in a human being—form, feeling, perception, mental formations, and consciousness—are they permanent or impermanent?
– Venerable Sir, they are impermanent.
– Disciples, what is impermanent—pleasant or painful?
– Venerable Sir, it is painful.
– Disciples, according to the law of nature, the five aggregates of the body are inherently impermanent and subject to decay. Because of craving, you imagine them to be permanent, and thus you suffer. To overcome attachment to these five aggregates, you should practice and contemplate as follows:
“This body is not me, not mine, and not my self.
This feeling is not me, not mine, and not my self.
This perception is not me, not mine, and not my self.
This mental formation is not me, not mine, and not my self.
This consciousness is not me, not mine, and not my self.” O

Not-self and Emancipation

O disciples, these five aggregates—form, feeling, perception, mental formations, and consciousness—whether appearing in the past, present, or future, whether internal or external, whether great or small, beautiful or ugly, near or far—should be contemplated with true wisdom as follows:
“All of this is not me, not mine, and not my self.”

Abandoning Clinging, Turning Towards Liberation

O disciples, when you clearly realize that the five aggregates are impermanent, suffering, and not-self, you will no longer cling to the body, feeling, perception, mental formations, or consciousness. The defilements such as greed, hatred, and delusion within you will be recognized and transformed. You turn your mind toward liberation and understand clearly:“Rebirth is ended; the spiritual journey has been completed; the holy life has been accomplished. What had to be done has been done; there is no more coming to any state of being.”
After listening to the Buddha’s teaching of this Sutta, the group of five bhikkhus no longer clung to anything and ended their defilements and mental fetters. They were filled with great joy and developed complete confidence in the Buddha’s words, ready to apply them for the benefit of themselves and others right here and right now in this present life.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Sharing the merit

Express our diligent vows and offer deep gratitude to the Triple Gem

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING THIRTEEN
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo The Fully Awakened Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)

KĀLĀMA SUTTA CHANTING
Discourse on Firmly Upholding Right Confidence
(Aṅguttara Nikāya – Numerical Discourses 3.65)

Thus have I heard. Once, the World-Honored One and his Sangha proceeded peacefully to Kesaputta, the district of the Kālāmas, in the Kosala country.
When they heard of the Buddha’s and the Sangha’s virtue, dignity, loving-kindness, and compassion, the Kālāmās were delighted and gathered around to pay homage to the Buddha and the Sangha. They then respectfully asked the Buddha a few questions concerning Right Confidence, as follows:
“Respectfully, dear World-Honored One, sometimes ascetics and wanderers of other religious traditions come here to propagate their religions, entice us to follow their teachings, and promote and glorify their doctrines above all others.
They regularly despise, scorn, ostracize, and distort the teachings of other religions. This makes us feel hesitant and uncertain. Among them, who is speaking the truth, and who is not? Which religious teachings are right, and which are not?
Whom should we follow, and whom should we not follow? Which religious teachings should we follow, and which should we not follow?”
The Buddha thoughtfully taught:
“Kālāmas, it is natural for you to have doubts and uncertainty. In such a case, you should not hastily believe anyone, nor accept or reject the teachings of any religion before you have clearly understood them for yourselves.
There are ten criteria for establishing Right Confidence that you should clearly understand, as follows:

The Ten Right Confidences

1. Do not hurry to believe in anything, whether it has been orally transmitted or heard repeatedly.
2. Do not hurry to believe in anything, whether it is a tradition, legend, habit, or custom.
3. Do not hurry to believe in anything, whether it is a report, surmise, or rumor.
4. Do not hurry to believe in anything, whether it is recorded in a scripture or in a book.
5. Do not hurry to believe in anything, whether it is a conjecture or a metaphysical theory.
6. Do not hurry to believe in anything, whether it is an axiom or a conclusion reached through deduction.
7. Do not hurry to believe in anything, whether it arises from bias or from ambiguous evidence.
8. Do not hurry to believe in anything, whether it is a belief in fixed karma, a prejudice, a view of permanence, or a view of annihilation.
9. Do not hurry to believe in anything, whether it stems from threats, dogma, brainwashing, or intimidation by a supreme deity imagined and created by human beings.
10. Do not hurry to believe in anything, whether it is proclaimed by missionaries, preachers, or teachers.

Clarifying and Revealing Right Confidence

“Kālāmas, when you yourselves know:
‘These things are unwholesome, these things are blameworthy, these things are criticized by the wise, and when practiced and undertaken, they lead to unhappiness and suffering,’ then you should firmly abandon them.
Greed, anger, and delusion are unwholesome states. Killing living beings, taking what is not given, engaging in sexual misconduct and adultery, sexually abusing or exploiting children, telling lies, and consuming alcohol, drugs, and other intoxicating substances are unwholesome forms of conduct.
When you are under the influence of unwholesome states, you will experience unhappiness and suffering and become subject to scorn and reproach.
Conversely, Kālāmas, when you yourselves know:
‘These things are wholesome, these things are praiseworthy, these things are praised and commended by the wise, and when practiced and undertaken, they lead to peace and happiness,’ then you should uphold and cultivate them.
Non-greed, non-anger, and non-delusion are wholesome states. Not killing living beings, not taking what is not given, refraining from sexual misconduct and adultery, not sexually abusing or exploiting children, not telling lies, and abstaining from alcohol, drugs, and other intoxicating substances are wholesome forms of conduct.
When you are guided by wholesome states, you will experience the fruits of peace and happiness and be worthy of praise and commendation by the wise.
Kālāmas, when wholesome states are well cultivated and developed, greed, anger, and delusion are purified and transformed. Learning the Dharma, practicing the Dharma, understanding the Dharma, and experiencing Dharma joy and happiness can permeate your body and mind with coolness, gentleness, and peace.
When a noble person dwells firmly in right mindfulness and awareness, his loving-kindness, compassion, joy, and equanimity can shine forth at any time and in any place, embracing all sentient beings.
When animosity, unwholesome karma, unhappiness, affliction, and suffering in his mind have come to an end, he lives peacefully right here and now, in this very life. Until the end of his life, he lives in peace and is reborn in a peaceful realm.
Kālāmas, when someone says, thinks, or does something, you should not be quick to believe it. Rather, you should observe, reflect, and contemplate whether what they say, think, and do is consistent with one another, accords with cause and effect, and is beneficial to yourselves and to others. If so, you should resolve to adopt, practice, cultivate, and develop it. If not, you should firmly abandon it.
Kālāmas, the Ten Right Confidences and the wholesome qualities taught and explained by the Tathāgata have been presented above. You should remember them well and practice them diligently. For the welfare and happiness of the many, you should earnestly study, cultivate, and apply the Buddha’s teachings in your daily lives, so that right and unwavering confidence may be firmly established within yourselves and shared with others, right here and now, in this very life.”

The Kālāmās Take Refuge in the Triple Gem

Having heard the Buddha’s clear exposition of the Ten Right Confidences, the Kālāmās were filled with joy. They respectfully paid homage to the Buddha and expressed their praise and reverence in these words:
“How wonderful, World-Honored One! How marvelous, Well-Gone One!
The Dharma skillfully proclaimed by the Buddha himself is very practical, relevant to the present, specific, and clear. It has deeply penetrated our hearts, making our minds softer, gentler, and more wholesome.
The Buddha’s Dharma has opened our minds and brought them into the light. It is like setting upright what has fallen, turning over what has been overturned, opening what is closed, revealing what is hidden, showing the way to those who are lost, and bringing light into the darkness so that those with eyes may see forms clearly.
It is like a person walking through the darkness of night and finding the light, or like a blind person whose sight has been restored. Through many skillful methods of teaching, the World-Honored One has helped us see all things clearly and distinctly, as if everything were revealed in broad daylight.
May the World-Honored One compassionately accept us as lay disciples. From this day forward, for the rest of our lives, we vow to take refuge in the Buddha, the Dharma, and the Sangha, and to wholeheartedly undertake and observe the Five Precepts.”

The Five Precepts

1. Respecting life, cultivating loving-kindness and compassion, protecting the natural environment, and nurturing inner peace by refraining from taking life.
2. Letting go of stinginess and greed, cultivating generosity, making offerings to, and supporting the Triple Gem by refraining from taking what is not given.
3. Building family happiness by being faithful to one’s lawful spouse, refraining from sexual misconduct and adultery, and protecting children from sexual abuse and exploitation.
4. Speaking truthful, harmonious, and loving words, and fostering mutual trust and respect by refraining from lying.
5. Protecting physical and mental well-being, cultivating a clear mind, and fostering peace and happiness in families, schools, and society by refraining from alcohol, drugs, toxic substances, smoking, gambling, and violent online video games.
When we are mindful of staying away from these harmful substances, Dharma learning, Dharma practice, Dharma understanding, Dharma joy, and Dharma happiness can permeate our body and mind, bringing coolness, calmness, and peace.
Upon officially becoming well-trained lay disciples of the Buddha, the Kālāmās were extremely happy to take refuge in the Triple Gem with firm and unwavering confidence, applying and cultivating the Buddha’s Dharma in their daily lives to bring peace, joy, and happiness to all sentient beings throughout the world.

Namo the Original Teacher, Shakyamuni Buddhaya.
(3 times, O)

Express our diligent vows and offer deep gratitude to the Triple Gem

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O
Sadhu, lành thay, well-done, and excellence.

Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING FOURTEEN
Namo Tassa Bhagavato Arahato Samma SamBuddhassa

(3 times, O)

Praising the Buddha

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
Now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
Thiện Sinh Sutra

Thus have I heard. One on occasion the Buddha was living at the Bamboo Forest Monastery, along with one thousand two hundred and fifty Monastics, put on yellow robes, carried alms bowls, and entered the Rājagaha City to go on alms rounds. At that time, young man Thiện Sinh, a householder’s son, every morning, obeying his father’s teachings, taking a shower, dressing neatly, putting his hands together, prostrates to the East, the West, the South, the North, the Zenith, and the Nadir. When seeing the young man Thiện Sinh, the Buddha taught him thoroughly about the meaning of the prostration to the six directions as follows:
1. The Eastern direction represents Parents and Children
I. Children’s duties
Listen, Thiện Sinh, to parents, children have the five duties: 1. Providing necessarily material and spiritual needs for their parents, 2. Helping parents to do the hard jobs, 3. Protecting kinship dignity and family tradition, 4. Maintaining inheritable properties, 5. Having the responsibility to look after funerals in accordance with the right Dharma when the parents pass away.
II. Parents’ duties
To children, parents also have the five duties: 1. Teaching children to do good, not to do evil, 2. Advising them to be close with wholesome teachers, good friends, and good environments, 3. Suggesting and choosing proper jobs for children, 4. Building good husband and wife for them, 5. Entrusting the inherited possessions and benefits to them on right time.
The prostration to the eastern direction in accordance with the Buddha’s teachings means children have the filial duties to support their parents and the parents have the responsibilities to bring up and educate their children to become talented and virtuous people. O
2. The Western direction represents wife and husband
III. Wife’s duties
Listen, Thiện Sinh, to the husband, whose wife has the five duties: 1. Taking care of neat and tidy housework, 2. Cordially welcoming friends and relatives of her husband’s family side, 3. Being faithful to her husband, 4. Keeping the wealth and properties that wife and husband have earned, 5. Doing the housework skillfully and quickly.
IV. Husband’s duties
To the wife, whose husband also has the five duties: 1. Loving his wife, 2. Learning the way to listen to and say loving speech with her, 3. Having trust in her, 4. Knowing to buy birthday gifts for her, 5. Entrusting power and providing the necessary things for her.
The prostration to the western direction in accordance with the Buddha’s teachings means the husband and wife who live faithfully know to make concessions, and have each other’s confidence to build happiness and warmness for their family. O
3. The Southern direction represents students and teachers
V. The Students’ duties
Listen, Thiện Sinh, to the teachers, students have the five duties: 1. Being respectful, polite, and willing to help the teachers to do the necessary things, 2. Knowing to obey the teachers’ teachings, 3. Knowing how to listen to and learn about the good things from the teachers, 4. Having to have the spirit of being willing to learn what students do not know from their teachers, 5. Knowing to practice, apply and create what students have been learned.
VI. The Teachers’ duties
To the students, the teachers also have the five duties: 1. Teaching their students right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, 2. Instructing students to pedagogical methods, 3. Do not hide knowledge, and wholeheartedly transmitting knowledge and life experience to students, 4. Transmitting bodily teachings, verbal teachings, and mental teachings to students. 5. Expecting students to become talented and virtuous people and be better than teachers.
The prostration to the southern direction in accordance with the Buddha’s teachings means both teachers and students are virtuous and exemplary people knowing to transmit, connect, and apply Dharma knowledge as well as secular knowledge into the daily life to benefit the many right here in this very life. O
4. The Northern direction represents your duties to relatives and friends
VII. Your duties to relatives
Listen, Thiện Sinh, to relatives, you have the five duties: 1. Advising relatives to do good, 2. Encouraging them to keep far away from evil, 3. Knowing how to use the method of watering flowers to praise them, 4. Visiting them when they get sick, 5. Wholeheartedly helping them when relatives meet difficult and needy circumstances.
VIII. Your duties to friends
To friends, you also have the five duties: 1. Helping friends when they meet difficulties, 2. Do not leave friends when they are in misfortune, 3. Playing with good friends who can help you succeed in life easily, 4. Advising them to stop and let go of the unwholesome things, 5. Knowing how to communicate with friends in the spirit of dialogue, idea contribution, suggestion, joy, sympathy, and equality.
The prostration to the northern direction in accordance with the Buddha’s teachings means expressing the tolerant, close, lovely, and understanding heart with your relatives and friends. O
5. The Zenith represents lay devotees and monastics
IX Lay devotees’ duties
Listen, Thiện Sinh, to monastics, lay devotees have the five duties: 1. Choosing the Triple Gem as the firmest spiritual refuge for their lives, 2. Learning, understanding, practicing, and applying the five ethical trainings into the daily life, 3. Skillfully expressing their good hearts to create merit, make offerings to, and support the Three Jewels, 4. Do not idolize any personal monk or nun, but consider all talented and virtuous monastics as your own Masters, 5. Knowing how to observe and select which teachings after bringing out to apply and practice those teachings appropriate to cause and effect and to the many right here in this very life, you should practice them, and vice versa, you should keep far away from them.
X. Monastics’ duties
To lay devotees, monastics also have the five duties: 1. Instructing the five ethical trainings and the noble eightfold path for lay devotees, 2. Instructing lay devotees Dharma learning and Dharma practice; Dharma learning includes virtue, meditation, and wisdom; Dharma practice includes Samatha Meditation and Vipassana Meditation, 3. Instructing lay devotees to know how to express the hearts joyfully before making offerings to, joyfully while making offerings to, and joyfully after making offerings to, 4. Instructing lay devotees to hold the firm and right confidences in the Three Jewels. 5. Instructing lay devotees how to practice recollection of gratitude to the Buddha, the Dharma, the Sangha, and gratitude for the Dharma Precepts.
The prostration to the Zenith in accordance with the Buddha’s teachings means both lay devotees and monastics are determined to learn, understand, practice, and apply the Buddha’s Dharma into the daily life to bring the flowers and fruits of peacefulness and happiness for the many right here in this very life. The Dharma protection and the Dharma propagation between lay devotees and monastics connect together very closely. O
6. The Nadir represents employees and managers
XI. Employees’ duties
Listen, Thiện Sinh, to managers, employees have the five duties: 1. Going to work early and punctually, 2. Having the responsibility to complete employment when assigned, 3. Doing the orderly, methodical, and mindful employment, 4. Be aware to protect general property and not to steal, 5. Respecting, esteeming, and protecting prestige and dignity for managers.
XII. Managers’ duties
To employees, managers also have the five duties: 1. Entrusting appropriative employment with the ability and degree for employees, 2. Providing employees with salary or food, 3. Taking care and greeting thoughtfully when employees get sick, 4. Rewarding, disciplining, and appreciating the excellent and non-excellent achievements for employees, 5. Giving employees a suitable vacation.
The Prostration to the Nadir in accordance with the Buddha’s teachings means managers and employees always have mutual duties and responsibilities for both material and spirituality to develop their company well. O
The Six Directions were taught above, the Buddha thoughtfully advised the young man Thiện Sinh the essential things through the summarized versa as follows:
Parents are the East
Teachers are the South
Wife and husband are the West
Relatives are the North
Employees are the Nadir
Monastics are the Zenith
Exemplary practitioners
Pay prostration to those directions.
When living in happiness
When passing away in peacefulness
Wise people cultivating so
Live for themselves and for other people
Always bring benefits
For all people in the world.
On the way of Dharma cultivation,
Relying on wholesome friends
Learning and following virtuous people
Bringing benefits for living beings.
Living in the world,
We know to do good,
Advise people to do good,
Peace always increases.
True Buddhist people
do something wholesome,
think about something wholesome,
say something wholesome,
their bodies and minds are regularly at peace. O
Practitioners go into life
As flowers blossom everywhere
Solemnly and freely
To make life be joyful and peaceful.
As bees going to seek flowers
Cling to the flowers to suck the nectar
Finish sucking it and flying away,
but the flower remains undamaged.
Diligently protecting the Dharma
Diligently supporting the Sangha
Making offerings to the Worthy One
being the field of the supreme virtue.
The above-mentioned things
Practitioners always accomplish so,
their merit and virtue get bigger and bigger
as river water flows down into the ocean. O
The six directions above taught by the Buddha are the six ethical and educational relationships interconnecting together very closely between families, schools, and societies, containing the values of humanities, engaged life, cause, effect, duties, and responsibilities so deeply, and helping everyone be aware to live in peace and happiness for oneself and for other people right here in this very life. The Buddha’s teachings have a lot of practical and surpassing meaning beyond space and time.
Whether living anywhere, or any country in the world, if all people skillfully apply the Thiện Sinh Sutra in the daily life in the right place, at the right time, and on the right object, certainly they will bring a lot of the substances of cultivation, peacefulness, and happiness for many people.
After having listened to the Buddha’s teachings, the young man Thiện Sinh was extremely happy to respectfully pay homage to the Buddha, and spoke out the meaningful, praiseful, reverential, and metaphorical words as follows:
“How wonderful it is, respectfully dear the World-Honored One! How marvelous it is, respectfully dear the Exalted One! The Dharma skillfully proclaimed by the Buddha himself is very practical, present, specific, and clear, has penetrated deeply into my heart, makes my mind softer, gentler, and better. The Buddha’s Dharma has opened my mind suddenly brighten up, as a person who erects upright what is fallen down turns face upward what is overturned, opens out what is closed, reveals what is hidden, shows the way to those who are lost, carries light into the darkness so that those who have eyes can see visible objects in detail, as a person who goes in the dark night meets light, as a blind person, whose eyes get brightened. By many skillful methods of teaching, the World-Honored One helps me to see everything clearly like daylight.” O
May the World-Honored One regard and accept me as a lay devotee. From now until my whole life, I am determined to take refuge in the Buddha, the Dharma, and the Sangha, and committed to cultivating the five Ethical Trainings fully:
1. Respecting lives, developing loving-kindness and compassion, protecting the natural environment, and nourishing inner peace by being aware not to kill living beings, 2. Letting go of the stingy and greedy mind, expressing the mind of almsgivings, making offerings to, and protecting the Triple Gem by being aware not to take what is not given, 3. Building happiness for family, living faithfully with a legal spouse by being aware not to do sexual misconduct, adultery, and not to violate kids’ sexuality, 4. Saying the true, harmonious, and loving speech, bringing mutual trust and prestige by being aware not to tell lies. 5. Protecting vigorous health, lucid mind, bringing peacefulness and happiness for families, schools, and societies by being aware not to take alcohols, drugs, including smoking, gambling, and playing violent video games online. O
When aware to keep far away from these toxins, Dharma learning, Dharma practice, Dharma joy, and Dharma happiness have the ability to permeate and cool my body and mind. When officially becoming the well-trained devotee of the Buddha, the young man Thiện Sinh was extremely happy to hold firm and deep confidence in taking refuge in the Triple Gem, applying, and cultivating the Buddha’s Dharma in the daily life to bring benefits and happiness to all living beings throughout the world.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Express our diligent vows and offer deep gratitude to the Triple Gem

We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha. Namo Buddhaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the right Dharma. Namo Dharmaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha. Namo Sanghaya.(One prostration, O)
May we be well,
May we be happy
May we be peaceful
May we be healthy.
May we be free from suffering, greed, anger, delusion, hatred, ignorance, violence, wrong view, etc.
May the Buddha and Bodhisattvas bless and protect all anytime and anywhere.
Bodhi, the wonderful Dharma of the Buddha shines nobly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING FIFTEEN
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
Now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
METTA SUTTA
Sutta Nipata, 143 – 152.

This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech.
Humble and not conceited,
Contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, wise and skillful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!
Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings:
Radiating kindness over the entire world:
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views, practitioners do not fall into wrong
view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world. O
Express our diligent vows and offer deep gratitude to the Triple Gem
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha. Namo Buddhaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the right Dharma. Namo Dharmaya.(One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha. Namo Sanghaya.(One prostration, O)
May we be well,
May we be happy
May we be peaceful
May we be healthy.
May we be free from suffering, greed, anger, delusion, hatred, ignorance, violence, wrong view, etc.
May the Buddha and Bodhisattvas bless and protect all anytime and anywhere.
Bodhi, the wonderful Dharma of the Buddha shines nobly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O

Sadhu, lành thay, well-done, and excellence.
Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O
CHANTING SIXTEEN
Namo Tassa Bhagavato Arahato Samma SamBuddhassa
(3 times, O)

Praising the Buddha

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Respectfully pay homage to the Triple Gem

Open Verse

The Dharma is deep and lovely,
Now we have a chance
to see, study, and to practice,
we vow to realize its true meaning.

Namo The Fully Enlightened Buddhaya.
(3 times, O)
DISCOURSE ON THE WHITE-CLAD DISCIPLES

Thus have I heard. On the occasion the World-Honored One was staying at the Jetavana Monastery wholeheartedly offered by Suddata Anathapindika and prince Jeta. One beautiful day, this businessman along with five hundred devotees paid a visit and homage to Venerable Sariputta and other monastics. At that time, Venerable Sariputta used many skillful teachings to preach the Dharma to them, bring many joyful feelings of the Dharma practice, and help them arouse their confident hearts of thirsting for the Triple Gem.
Then, Venerable Sariputta led them all to a hut of the Buddha, prostrated at his feet, and sat down respectfully to one side in mindfulness and awakening postures. The World-Honored One considerately taught them the key things that devotees[1] should be diligent to practice the Buddha’s Dharma daily to bring peacefulness and happiness to themselves and to others right here in this very life.
The key things, namely, are the five ethical trainings and four noble contemplative minds. If devotees lead their devotional and exalted lives, and regularly practice them, right here in this very life, they can obtain perfect peacefulness and happiness, contribute to bringing authentic peace to the many all over the planet. Coming at the time of death, they certainly know that they will not fall into the evil realms of hells, hungry ghosts, and animals. Upon understanding and practicing so, devotees have the ability to cultivate, transform their bodies and minds, attain the stream of holy fruition right in life, and have no fear of descending into dark ways.
The first ethical trainings: Devotees who are determined to keep far away from all forms of killing living beings, including creatures. Be aware to nurture and arouse our loving-kindness and compassion hearts by protecting our and others’ lives. Not killing ourselves, not killing living beings by ourselves, not telling others to kill living beings, not inciting others to kill living beings, and not seeing others killing sentient beings, we rejoice to follow them. Aware to protect the natural environment, give up weapons and violence, practice loving-kindness and compassion, transform anger and hatred, know to repent, correct, and be ashamed of wrongdoings. Thanks to practicing so, devotees have the ability to eradicate the roots of the intention of killing, lead their lives of peacefulness and happiness right in the world. O
The second ethical trainings: Devotees who are determined to keep far away from all forms of stealing, not to take what is not given, respect the possessions of others, cherish almsgiving, help people go beyond needy circumstances, find joy before almsgiving, during almsgiving, and after almsgiving; almsgiving without regretting and almsgiving without expecting anything in return. Thanks to practicing so, devotees have the ability to transform and let go of their greedy and stingy hearts, lead their lives of integrity and altruism. O
The third ethical trainings: Devotees who are determined to keep far away from sexual misconduct and adultery, live faithfully with a legal spouse, stay away from kids’ sexuality, spend an appropriate time looking after descendants, do not allow them to play violent games, limit them to play online electronic games, allow them to school, spend time helping them do homework, and teach understanding and love to them. Thanks to practicing so, devotees have the ability to build happiness for their families and contribute to bringing peacefulness to schools and to societies. O
The fourth ethical trainings: Devotees who are determined to keep far away from telling lies – only tell the truth, do not say anything deceitful and false – only say reliable and confident words, do not say anything separate and disharmonious – only say words of construction and suggestions, do not say anything rude and evil – only say polite and elegant words, do not say anything useless and meaningless– only say useful and meaningful words, do not say anything despicable, contemptuous, and reproachful – only say commendable, appreciative, and solidarity words, do not say anything critical, hasty, stressful, and angry – only say loving, affable, pleasant, harmonious, reconciling words. Thanks to practicing so, devotees are worthy to get confident, have the ability to bring prestige and peace to many people. O
The fifth ethical trainings: Devotees are determined to keep far away from alcohol, intoxicants, smoking, and gambling, especially narcotics, to give up the depraved and violent enjoyment habits, such as movies, newspapers, radio, television, not to buy, sell, product, and stockpile weapons and poisons, not to plant cannabis and opium, not to broker and trade in people and rare wildlife.
Be aware that the consumption and use of four kinds of daily nutriments comprise edible foods, feeling foods, volitional foods, and conscious foods in mindfulness and awareness, devotees can abandon and let go of those toxins. Thanks to understanding and practicing so, they can live their healthy and lucid lives and contribute to bringing true peacefulness and happiness to themselves and to others right here in this very life. O
The five ethical trainings have been taught by the Tathagata, next are the four noble contemplative minds.
The first noble contemplative mind: Devotees should contemplate that “The World-Honored Buddha:
The Teacher is our peaceful, noble, and spiritual Leader, showing the way of peace to all beings.
The Teacher is the most worthy of all offerings.
The Teacher is fully endowed with loving-kindness, compassion, wisdom, and perfect virtue.
The Teacher has skillfully crossed over to the shore of complete liberation, peace, joy, and happiness.
The Teacher knows the world thoroughly.
The Teacher has the ability to train and teach all living beings.
The Teacher is the Teacher of both gods and human beings.
The Teacher is the Fully Awakened and Enlightened One.
The Teacher deserves the highest honor and deepest respect around the world.” O
The second noble contemplative mind: Devotees should contemplate that: “The Dharma of the World-Honored One, well proclaimed by the Buddha himself, is profoundly practical in the present, has value beyond time, has the power to transform one’s body and mind, has the power to extinguish defilements of greed, anger, delusion, arrogance, doubt, wrong views, etc. Taking refuge in the Buddha’s Dharma, you who are wise and capable of self-cultivation master and comprehend the true Dharma. You come and see, come and listen, come and learn, come and understand, come and practice, and come and enjoy the flowers and fruits of peace and happiness, right here and right now, in the very life.” O
The third noble contemplative mind: Devotees should contemplate that: “The Sangha of the World-Honored One is a noble community—comprising Buddhist monks, nuns, and lay followers—walking together on the truly good, pure, honest, beautiful, and right path.
It is the community following the Buddha’s Dharma, practicing the Buddha’s Dharma, and living in harmony with the spirit of the Buddha’s Dharma.
Within this noble community are those who have attained, or are in the process of attaining, the four noble fruitions:
the first – Stream-Enterers,
the second – Once-Returners,
the third – Non-Returners, and
the fourth – Arahants.
They embody the four pairs and eight stages[2] of noble attainment, fulfilling all aspects of virtue, meditation, wisdom, liberation, and the knowledge and vision of liberation.
This community is worthy of taking refuge in, serving, respecting, honoring, admiring, and making offerings to. It is a fertile and wholesome field of merit, wherein all beings may sow and cultivate the seeds of goodness.”[3] O
The fourth noble contemplative mind: Devotees should contemplate that: “The Dharma Precepts of the World-Honored One, together with the Disciplines (Vinaya) and the right mindfulness that the Sangha is receiving, practicing, transmitting, and upholding,
are a complete and intact body of precepts —
a body that is never broken,
a body that is never defiled,
a body that is never tainted,
a body that is never mixed or confused,
a body praised and admired by wise people,
a body with the power to protect freedom,
a body leading us to fearlessness,
a body leading us to virtue, meditation, wisdom, liberation, and the knowledge and vision of liberation, and
a body that brings forth everlasting peace and happiness to all beings.”[4] O
Dear devotees, thanks to contemplating and practicing the four noble contemplative minds entirely, you have the ability to put an end to cravings, ignorance, unhappiness, sorrow, and suffering, transform afflictions of greed, anger, delusion, etc., go beyond the three evil realms of hells, hungry ghosts, and animals, obtain happiness and great joy, build a Paradise or a Pure Land right on earth, and open up many firm and bright directions for life.
After having proclaimed the five ethical trainings and four noble contemplative minds to devotees, the World-Honored One considerately summarizes a verse of easy-understanding example as follows:
You who should be bright
Know fear of the evil realms
Diligently practice the Dharma
To transform all sufferings.
Observing the Five Ethical Trainings:
Not killing living beings
Nourishing the compassion heart
Leading lives of little sickness and sorrow
Your longevity always increases.
Not taking what is not given
Letting go of your stingy hearts
Knowing to make offerings and almsgiving
Bringing benefits to yourselves and to others.
Not doing sexual misconduct and adultery
Not abusing children’s sexuality
Faithful to a spouse
Living peacefully and happily.
Not saying deceptive words
Only telling the truth
Right conviction and prestige
Are always trusted.
Determined not to use
Alcohol and drugs
Gambling and smoking
Your minds become lucid and calm.
You frequently contemplate
Virtues of the Buddha,
The Dharma and Sangha,
Ethics and meditation,
Wisdom and liberation.
Joy in almsgiving
Joy in making offerings
Skillfully sowing and planting the field of merit
Skillfully cultivating good faculties
Diligently practicing right mindfulness
Enlightenment and happiness
Appear right here in the present.
Devotees hear clearly
The Tathagata set the examples:
Observe a flock of cows
With the yellow, white ones
With the red, black ones
The brown ones with yellow spots
Or the pigeon gray color.
whether they bring any color
Or where they come from
But their true values
Depend on their transportable strength.
Those that are healthy
are well trained
Pull the carts strongly and quickly
Transport many trips
Are the useful oxen.
All over the world
Many kinds of different people
Kings or civilians
Monastics or lay followers
Females or males
The young or the old
Those who observe the precepts
Live peacefully and calmly
Become people of ethics
Become people of paragons
For oneself and for others.
Making offerings to people like this
Will obtain great virtuous blessings.
The Tathagata never discriminates
Between castes and origins
Those who lack talent, virtue
Wisdom, and cultivation
Do not enlighten anyone,
Do not make benefit for anyone.
Making offerings to those people
Without great virtuous blessings.
The Tathagata’s disciples
Always cultivate wisdom and virtue
Their hearts direct to the World-Honored One
Diligently practice the Buddha’s Dharma
Diligently support the Sangha
Cultivate the good faculties
Sow the field of merit
Attain Nibbana – true happiness
Right in the world.
After letting go of the physical bodies
You are born up to a peaceful realm
Continue vowing to save living beings
In the worlds of gods and human beings
practice the Dharma together
To bring benefits to themselves and to others.
After having listened to the Buddha’s teachings, Venerable Sariputta, Monastics, the businessman Anathapindika, and the five hundred devotees feel delighted and excited, understand the Buddha’s teachings thoroughly, vow to practice, and propagate the Buddha’s Dharma to bring benefits and happiness to living beings together.

Namo the Original Teacher Shakyamuni Buddhaya.
(3 times, O)
Express our diligent vows and offer deep gratitude to the Triple Gem

We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha. Namo Buddhaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the right Dharma. Namo Dharmaya. (One prostration, O)
We, disciples of Gautama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha. Namo Sanghaya. (One prostration, O)
Bodhi, the wonderful Dharma of the Buddha shines noblly and solemnly.
Wherever we firmly abide in Dharma learning, Dharma practice, Dharma understanding, and Dharma joy, there we are ever happy and peaceful. O

Sharing the Merit

May the merits generated from this practice
be dedicated to all beings everywhere.
May we and all sentient beings,
perfectly fulfill the Buddha Way together. O
May we be well,
May we be happy
May we be peaceful
May we be healthy.
May we be free from suffering, greed, anger, delusion, hatred, ignorance, violence, wrong view, etc.
May the Buddha and Bodhisattvas bless and protect all anytime and anywhere.

Sadhu, lành thay, well-done, and excellence.

Namo Buddhaya. Namo Dharmaya. Namo Sanghaya.
O O O

Kinh tụng thuộc lòng hằng ngày

[1] www.accesstoinsight.org/tipitaka/an/an05/an05.179.than.html
[2] Sotāpanna means the noble person who enters the first holy stream is called the stream-entry (Sotāpatti phala), the stream-winner, or the stream-enterer (Sotāpanna). This person has attained the Path (Magga) (i) and the fruition (Phala) (ii) of Sotāpanna. Sakadāgāmī means the noble person who enters the second holy stream is called the once-returner (Sakadāgāmī). This person has attained the Path (Magga) (iii) and the fruition (Phala) (iv) of Sakadāgāmī. Anāgāmī means the noble person who enters the third holy stream is called the non-returner (Anāgāmī). This person has attained the Path (Magga) (v) and the fruition (Phala) (vi) of Anāgāmī. S. Arahanta = or P. Arahant means the noble person who enters the fourth holy stream is called the one who has deserved to be offered (1), who has killed the enemies of afflictions (2), who has broken the evil things completely (3), who has made maras of defilements terrified (4), who has ended the samsara of birth and death (5). This person has attained the Path (Magga) (vii) and the fruition (Phala) (viii) of Arahanta.
(i) and (ii) as one pair, (iii) and (iv) as one pair, (v) and (vi) as one pair, (vii) and (viii) as one pair, all consist of four pairs. Calculating from the Path (Magga) and the fruition (Phala) of (i) to the Path (Magga) and the fruition (Phala) of (viii), we totally have the four pairs and the eight fruitions of holy persons (Cattāri purisayugāni aṭṭha purisapuggalā).
[3] http://www.aimwell.org/assets/PathofPurification2011.pdf Part II, Chapter VII, pp. 215 – 218.
[4] http://www.aimwell.org/assets/PathofPurification2011.pdf Part II, Chapter VII, pp. 218-9.

Tags:DAILY SUTRAS MEMORY

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Daily Sutras chanted from Memory

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