BHĀVANĀ VANDANĀ - Internet Archive
BHĀVANĀVANDANĀDevotions for MeditationCompiled byBhante Henepola GunaratanaBhāvanā Society
AcknowledgmentsThe new edition of this book benefited greatly from the kind help of BhikkhuBishokirti, Bhikkhu Bodhi, Anthony Iocono, John Kelly, Bhikkhu Khemaratana,Kathy Love, Martha McWilliams, Bhikkhunī Sobhanā, and Steve Sonnefeld.Previous editions benefited from the help of Hal Barron, Bhikkhu Bodhi, MargoBorn, Bhikkhu Dhammaratana, Mark DuRose, Douglas Imbrogno, Chris Jones,Samanera Kheminda, Marcia Kirkpatrick, Dr. N. K. G. Mendes, Bhikkhu Rāhula,Libby Reid, Samanera Rohana (Rick Jones), Bhikkhu Sona, Bhikkhunī Sucintā,Bhikkhunī Sudhammā, and Upasika Sumanā (Eva Hill). I express my sincere thanksand gratitude to them.Portions of this book appeared earlier in the Vandanā book compiled by BhikkhuBodhi and me for use at the Washington Buddhist Vihāra. We also acknowledgewith thanks the use of the resources cited at the end of this book, as well as PāliChanting with Translation, Vandanā and Vat Pirith, Mirror of the Dhamma, Toward Peace(compiled in Sri Lanka), and the Book of Chants (compiled in Thailand).The diacritics used in the Vandanā book follow the standards established by thePāli Text Society.Bhante Henepola GunaratanaBhāvanā SocietyRt. 1, Box 218-3,High View, WV 26808 USATel: (304) 856-3241 Fax: (304) 856-2111Email: info@bhavanasociety.orgWebsite: www.bhavanasociety.orgBhāvanā Vandanā.Revised EditionCopyright @2008 by Bhāvanā Society.This book may be copied or reprinted for free distribution without permissionfrom the publisher. Otherwise, all rights reserved.Original publication 1999ii
Bhāvanā VandanāTABLE OF CONTENTSIntroduction .viiPART ONE: REFUGES AND PRECEPTSTisaraṇa‧Pañca‧Sīla‧Yācanā .2Request for the Three Refuges and Five Precepts .3Ājīvāṭṭhamaka‧Sīla‧Yācanā .6Request for the Three Refuges and Eight Lifetime Precepts .7Aṭṭhaṅga‧Sīla‧Yācanā .10Request for the Three Refuges and Eight Monastic Precepts .11PART TWO: DAILY DEVOTIONSTiratana Vandanā .14Homage to the Triple Gem .15Uttama Saraṇa .18The Supreme Refuge .19Pūjā20Offering.21Osāna‧Gāthā .22Closing Recollection.23Khamā Yācanā .22Asking for Forgiveness .23Patthanā 24Wish 25PART THREE: ADDITIONAL READINGSI.Ariyo Aṭṭhaṅgiko Maggo.28The Noble Eightfold Path .29II. Paṭiccasamuppāda .32Dependent Origination .33Taṇhā Janeti Imaṃ Gehaṃ .34Craving Is the Builder of This House .35Tiṇṇa‧Kaṅkhā .34All Doubts Vanish .35III. Mahā‧Maṅgala Sutta .36Great Discourse on Blessings .37iii
Bhāvanā VandanāIV.Ratana Sutta .40Jewels Discourse .41V. Karaṇīyametta Sutta .46Discourse on Loving-Friendliness .47VI. Mahā Jayamaṅgala Gāthā .48Great Verses of Joyous Victory .49VII. Dhamma‧Niyāmatā Sutta .54Discourse on the Nature of Dhamma.55VIII. Byākatābyākata Dhamma .56Dhammas that the Buddha Declared and Did Not Declare .57IX. Tilakkhaṇa Gāthā .58Verses on the Three Characteristics.59Pāragāmino Gāthā . 60Those Who Cross Over . 61X. Atīta‧Paccavekkhanā.62Reflection After Using the Requisites .63XI. Dasadhamma Sutta .64Discourse on the Ten Dhammas .65XII. Ovāda Pātimokkha .68Daily Advice to Bhikkhus .69Aṭṭha‧Mahā‧Purisa Vitakka .68Eight Great Noble Thoughts .69XIII. Raṭṭhapāla Gāthā .70Raṭṭhapāla Verses .71XIV . Dāna . .74Giving.75Abhiṇhaṃ Paccavekkhitabba Dhamma .76Dhammas to Be Reflected Upon Always .77XV. Buddhe Aveccappasāda.78Unshakable Faith in the Buddha .79Buddhānussati .78Recollection of the Buddha .79Accharā Gāthā .80The Nymphs' Verse .81XVI. Bhaddekaratta Sutta .82A Single Excellent Night Discourse .83XVII.Mettā Bhāvanā .84Developing Loving-Friendliness .85iv
Bhāvanā VandanāXVIII. Mettānisaṃsa Sutta .86Discourse on the Benefits of Loving-Friendliness .87Khandhaparitta .88The Protection of Loving-Friendliness .89XIX. Gotamī Sutta .90The Discourse to Gotamī .91XX. Sukho Viveko Tuṭṭhassa .92Blissful Is Detachment .93Duggatiyo Jahe .92Forsake Bad Destinations .93Akusala‧Pahāna .94Abandoning Unskillfulness .95Kusala‧Bhāvanā .94Cultivating Skillfulness .95PART FOUR: LONGER SUTTASDhamma‧Cakkappavattana Sutta .96Setting in Motion the Wheel of the Dhamma .97Anattalakkhaṇa Sutta . 106Discourse on the Characteristics of Selflessness . 107Ādittapariyāya Sutta . 114Fire Sermon . 115Mahāsatipaṭṭhāna Sutta . 120Great Discourse on the Establishment of Mindfulness . 121Girimānanda Sutta . 184The Discourse to Girimānanda . 185PART FIVE: FUNERALS AND CEREMONIESMaraṇānussati . 194Meditation on Death . 195Pattānumodanā. . 200Sharing Merits . 201Buddha Pūjā . 202Offering to the Buddha . 203Sharing Loving-Friendliness . 206Citations to Vandanā Verses . 208v
Bhāvanā VandanāMeditation Hall at the Bhāvanā Societyvi
Bhāvanā VandanāIntroductionN’atthi jhānaṃ apaññassa,Paññā n’atthi ajhāyato,Yamhi jhānañ ca paññañ caSa ve nibbānasantike.There is no concentration without wisdom,No wisdom without concentration.One who has both wisdom and concentrationIs close to peace and emancipation.1The Bhāvanā Vandanā is a collection of dailydevotions designed to fulfill several purposes.Primarily for use by the monks, nuns, and layresidents of the Bhāvanā Society in West Virginia, the book is also intended for use by laymeditators in their daily devotional practice athome.Dhamma. By using the words of the Buddha, wecan be assured that we will be guided in theright direction. Some selections help developour training and discipline. Others, like the“Fire Sermon” and the “Discourse to Girimānanda,” kindle our intellectual understandingof the Dhamma and increase our wisdom.Selections such as the “Recollection of theBuddha” and the “Jewels Discourse” expandour feelings of devotion.This book acts as a gateway to learning Pāli,the language in which the sacred texts are preserved and the language in which Theravādadevotional services are conducted throughoutthe world.Meditation and Devotional PracticeDevotional practice and meditation are notvery different from each other. What we experience in our meditation practice, we read andlearn about in the Vandanā devotional services.For instance, in the “Discourse on the Characteristics of Selflessness” we recite the threecharacteristics of all conditioned things: impermanence, unsatisfactoriness, and selflessness.In deep states of meditation, we experiencethese three characteristics directly.The Vandanā presents texts with Pāli on theleft page, and English on the facing right page.The daily recitation of Pāli verses and suttaspromotes a gradual and easy mastery of Pālipronunciation. Our translations are meant tobe accurate and meaningful to modern readers,without borrowing Western religious terminology. To help the student of Pāli, compoundwords are often hyphenated in this Vandanābook; key Pāli words and their Englishtranslations are bold face type. In the endnotesof the book, original sources are listed.When we offer flowers and incense to theBuddha as part of our devotion, it helps usrealize the impermanent nature of all conditioned things, an insight we also developduring meditation. As our meditation practicebecomes more profound, our devotion to theBuddha, Dhamma, and Sangha grows; it is thisdevotion that we express in words in VandanāPerhaps most importantly, the devotionalservices included in this book provide a solidintroduction to the Dhamma. Chanting on aregular basis each morning and evening provides an excellent opportunity to learn thevii
Bhāvanā Vandanāpractice. Reciting mindfully stimulates ourthinking. Thinking deepens our understandingas a factor of enlightenment (Dhamma‧vicayasambojjhaṅga). Deep understanding enhancesour concentration and helps us see things asthey are.Each Buddhist Center Is UniqueIf you have attended Vandanā services at othertemples and centers, you may notice bothsimilarities and differences in the service outlined in this book. The Theravāda Buddhistdevotional service has been developed independently by different temples according totheir own needs and sentiments. Even todayindividual Buddhist temples in the same country have their own Vandanā service. There isno standard devotional service accepted byevery Theravāda Buddhist temple in the world.goal is to attain enlightenment and liberationfrom suffering.When we treat our shrine area as a sanctuarywhere the Triple Gem—the Buddha, Dhamma,and Sangha—reside, we are reminded of ourreverence for them. By reciting daily devotionsand chanting suttas, we leave wholesome andpositive vibrations in our shrine room. Thesevibrations also aid our practice of meditation.The area set off for devotional practice andmeditation should be a quiet, pleasant and private place. if the shrine is set up in a sleepingarea, it should stand in the direction of thehead of the bed, not at its foot.Entering the shrine, we remove our shoes.This is a customary sign of respect and promotes cleanliness in the shrine area. It alsomakes it easier to assume the correct posturesfor devotional practice and meditation.PRACTICING AT HOMESetting Up an AltarThose who wish to develop a Vandanā routinefor themselves should set aside a place in theirhome to be used exclusively for devotionalpractice and meditation. If space permits, asmall spare room could be turned into a shrineroom. If such a room is not available, a spaciouscloset might be used or a small section of aroom partitioned by a curtain. If space isextremely limited, then a reasonably largetable could be set up, or at least a corner tablecould be turned into an altar. Even a high shelfon a wall could be used to hold a Buddha imageand be treated as the focus of devotion.The central figure on the altar is an image ofthe Buddha in sitting posture. If a suitable Buddha statue cannot be found, a picture of theBuddha may be used. Remember that the Buddha image is not alive, but only represents theBuddha’s perfected qualities of serenity, composure, peacefulness, and purity.Setting off a separate place in our home fordevotional practice and meditation creates apeaceful and serene psychological atmosphere.As our association with the place increases, itbecomes possible, merely by entering it, toevoke a calming and soothing feeling in ourminds. Our repeated practice in this place canserve as a constant reminder that beyond allour immediate aims and activities, our finalviiiAttention directed towards these attributesof the Buddha during devotional practice generates confidence and devotion towards theBuddha, calms the mind, and arouses inspiration to follow his path. Because reverence anddedication towards the Buddha are essential tothe practice of the Dhamma, the Buddha imageshould be set up on a special table or standreserved for it. It should be placed at a higherlevel than other articles of spiritual significance, such as images of great disciples andeminent teachers, bodhi leaves, scripturaltexts, Dhamma wheels, and miniature stupas.The items on the altar should be high enoughso that when you are kneeling, you can look uptowards them at a gentle angle.
Bhāvanā VandanāThe altar table should be covered with aclean cloth of colors and designs conducive tocontemplative states of mind. A soft mat or rugcan be laid out in front of the Buddha image, tobe used for kneeling during devotional practiceand meditation.Following this, the upper part of the body israised, and the hands joined in añjali. The fullprostration should be done three times inhonor of the Triple Gem.The three prostrations inspire an attitude ofdevotion, modesty and openness. The prostrations also bring the additional benefit of curbing pride and arrogance. Those who are humbleopen themselves to the guidance of others, andso become capable of learning and growing. Bybowing down before the image of thesupremely enlightened Buddha, we prepareourselves to accept his teaching and guidance,leading up to the attainment of enlightenment.No other image should be placed above theBuddha image. You should not sit with yourfeet pointing toward the image, remain sittingor standing with your back to it, or engage inworldly conversation in the shrine room. Buddha images should not be used as items ofliving room decoration.The Way of SalutationDAILY DEVOTIONThe most appropriate beginning to devotionalpractice is a triple prostration before the Buddha image. It is a formal act of deep commitment to be performed mindfully and sincerely.While prostrating, one should collect one’sattention and bring it to bear upon thereaffirmation of one’s confidence in the Buddha, Dhamma, and Sangha.When you do Vandanā by yourself, either athome or at a temple, you may kneel downcomfortably, start directly with the salutationto the Buddha, and then proceed to the formulas for the refuges and precepts.When a monk or nun is present, you formallyrequest him or her to administer the refugesand precepts. This procedure preserves thereligious relationship between the laity andclergy in the heritage of Theravāda Buddhistpractice.This act of prostration is called the “fivepoint prostration” (pañcaṅga vandanā). In thisposition both hands are placed together inañjali—in front of the body, with the thumbsand fingertips touching and slightly cupped atthe palms. This is simply a form of respectfulsalutation, used frequently as a greeting formonks or nuns and also for saluting parentsand other elders in Theravāda countries.After you have made the formal request, themonk or nun begins the administration of therefuges with the following salutation to theBuddha: “Homage to the Sublime One, the Worthy One, the Fully Enlightened One. Namo tassaBhagavato arahato sammāsambuddhassa.” Thelayperson repeats this stanza three times afterthe monk or nun.Holding the hands in this position, youshould kneel down—the lower part of the legsunder the thighs and the feet under the buttocks. Although there is no standard way ofplacing the hands down on the floor, we recommend that the palms be faced up or down andthe hands separated, leaving enough room forthe forehead to touch the ground. The forearms, up to the elbows, should be on theground with the elbows touching the knees.Thus the body is resting on the ground at fivepoints: the forehead, forearms, and lower legs.Taking RefugeAfter the salutation, repeat the formula fortaking refuge in the Buddha, the Dhamma, andthe Sangha three times. These three are calledthe Three Refuges or the Triple Gem. By takingrefuge in the Triple Gem, you are initiated intothe practice of the Buddha’s teaching. Now youcan be considered to be a Buddhist, although inix
Bhāvanā Vandanāactuality, the real Buddhist is the one who livesa life following all the principles of the Buddha’s teaching with full understandingwe abstain from stealing, we practice appreciative joy—we rejoice in the good fortune ofothers. By abstaining from sexual misconduct,we respect and honor the dignity of others aswell as our own honor and dignity. By abstaining from telling lies, we not only honor andrespect truthfulness, but we also maintain ourdignity and self-respect. By abstaining fromtaking intoxicating drinks and drugs, we remain sober, with a steady mind which can moreeasily be trained in mindfulness, leading up tothe attainment of enlightenment.Reciting the formula for taking refuge shouldbe done with full understanding of its meaning.The first of the three refuges is the Buddha, thediscoverer and expounder of the path to liberation. He is the supremely enlightened beingwho elevated human dignity to its highestspiritual attainment, purifying the mindthrough the practice of the path laid down byall enlightened beings, including himself. TheDhamma is the Buddha’s teaching of the truth.The Sangha is the community of the Buddha’senlightened disciples.Eight Lifetime PreceptsThe second selection in the book provides anopportunity for lay devotees to take the EightLifetime Precepts. These include the five basicprecepts plus three other precepts relating toright speech. In addition to abstain from falsespeech, one who takes the Eight Lifetime Precepts promises to abstain from maliciousspeech, from harsh speech, and from uselessspeech. The basic precept to refrain fromintoxicants is expanded to include right livelihood, aligning the way we earn our living withthe principles of Dhamma. These precepts mirror the right action, right speech, and rightlivelihood sections of the Noble Eightfold Path.Taking refuge affirms our commitment toaccept the qualities of the Triple Gem as oursupreme guiding principles. In order to achievethe goal of these principles, we have to followtheir meanings. This calls for us to translate theteachings into action and to live by theDhamma (Dhammaṃ kāyena passati).Five PreceptsTo fulfill the needs of different practitioners,this Vandanā book provides three differentways to request the refuges and precepts. Thefirst is the “Request for Three Refuges and FivePrecepts.” The Five Precepts are the five basicmoral guidelines or training rules that lay Buddhists promise to observe everyday in theirpractice of morality (sīla).On close scrutiny you may notice that all theprecepts are meant to discipline our minds andfocus our attention on the practice of Dhamma.They are not formulated for parroting but forputting into action. A strong foundation ofmorality helps us develop the discipline andserenity necessary for the practice of meditation. It deepens our understanding of Dhamma,and frees our minds from mental defilements.Each person voluntarily undertakes to uphold these rules, without any sense of intimidation or supplication to anyone, human ordivine. Putting the precepts into action can be achallenge, but the serious devotee makes everyeffort to maintain them. If we are fully committed to the Triple Gem, it is entirely possibleto mindfully apply these principles in our dailylives.Eight Monastic Precepts and Uposatha SīlaThe third selection is the Request for ThreeRefuges and the Eight Monastic Precepts. Thissection is repeated every morning by lay people who live at the monastery, and observedduring their stay. People who intend to becomeordained are expected to always observe theBy observing these precepts, we activelypractice loving-friendliness. When we abstainfrom killing, we respect all living beings. Whenx
Bhāvanā VandanāEight Monastic Precepts. People not living inthe monastery may use this section to intensifytheir effort in Dhamma practice on Uposathadays. Uposatha days are determined by thelunar calendar and fall on the full-moon day,the new-moon day, and the two quarter-moondays of each lunar month. The full-moon day isconsidered the most important.You should understand that the Buddha image does not use any of these items of offering.To express symbolically our devotion and gratitude to the Buddha, we offer food that nourishes our bodies, and flowers and incense thatplease our senses. After placing these offeringson the table and making the reverential salutation to the Buddha, the Dhamma, and theSangha, the verses of offering (Pūjā) may berecited. The offering verses given at the back ofthis Vandanā book are also used in manyBuddhist homes.On the full-moon and new moon Uposathadays, the monks and nuns (bhikkhus and bhikkhunīs) separately recite the rules of the monastic order (Pātimokkha). In Buddhist countries,lay Buddhists generally go to the temples topass the day and night, often observing theThree Refuges and Eight Monastic Precepts fortwenty-four hours.Asking for ForgivenessAt the end of the daily devotions, we ask theBuddha, the Dhamma, and the Sangha to forgive us if we have done some wrong. Althoughthe Buddha is not physically present in front ofus, one who understands the Dhamma seesclearly the Buddha’s wisdom, compassion, andenlightenment. These thoughts arouse oursense of deep devotion and make us feel as ifwe were in the presence of the living Buddha.When we ask the Buddha to pardon us for thefaults we have committed unmindfully, wehumble ourselves and determine not to committhem again. Admitting our faults becomes asincere and honest confession.They spend their time reading Dhammabooks, listening to Dhamma talks, meditating,and discussing the Dhamma. Sometimes, if amonk or nun is not available, an upāsaka orupāsikā (a layman or laywoman who observesthe precepts and is well versed in the Dhamma)will teach the Dhamma to the rest of thepeople.OfferingBefore your actual devotional practice begins, you may place offerings on a small tableplaced in front of the main altar. If only onetable is available for use, the Buddha image canbe placed on a slightly elevated platform, andthe offerings, such as lights, incense, andflowers, can be set in front of the image. Thelights may be candles, oil lamps or decorativeelectric lights. The flowers may be either artificial or natural. But whenever possible freshflowers should be used as it reminds us of theimpermanence of all conditioned things.ESSENTIAL TEACHINGSAfter you have finished with the daily recitation, you
Portions of this book appeared earlier in the Vandanā book compiled by Bhikkhu Bodhi and me for use at the Washington Buddhist Vihāra. We also acknowledge with thanks the use of the resources cited at the end of this book, as well as Pāli Chanting with Translation, Vandanā and Vat Pirith, Mirror of the Dhamma, Toward Peace .
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