Dhamma talk

"Though we think we see humans, don't we perceive them as humans? Don't we accept their existence? When we observe with the wisdom given by the Buddha - from head to toe, toe to head, in forward and reverse order - do we find humans or heat? Do we find humans or cold? There's hot element (Uṇha-tejo) and cold element (Sīta-tejo). Is it a person who knows hot and cold, or is it body-consciousness (kāya-viññāṇa)? Does it arise from just one consciousness and contact alone? If not, aren't there accompanying feeling (vedanā), perception (saññā), and volition (cetanā)? When experiencing hot and cold, is it a human's feeling, a deva's feeling, or a brahma's feeling? When perceiving hot and cold, is it a human's perception, a deva's perception, or a brahma's perception? That which motivates the experience and perception - is it human volition, deva volition, or brahma volition? When these three - feeling, perception, and volition - combine, don't they complete the four mental aggregates (nāma-khandha)? Isn't the collection taught as consciousness-aggregate (viññāṇa-khandha)? Are these four mental aggregates human, deva, or brahma? Is the body-sensitivity (kāya-pasāda) human? Is the experience of hot and cold human? When we analyze the aggregates, don't we find the material aggregate (rūpa-khandha)? Combined with the four mental aggregates, we have the five aggregates (pañca-khandha). Isn't it taught that when the Dhamma is lost, seek it in your body, and when you seek in your body, you find the Dhamma? So now, what we find - is it humans, devas, and brahmas, or the five aggregates? We imagine humans, devas, and brahmas, but what we find are the five aggregates. Isn't it taught to seek the Dhamma in our body when it's lost? We meditate to understand these aggregates. If we don't understand these five aggregates, is there any benefit in sitting meditation? Is there benefit in walking meditation? Is there benefit in standing meditation? We meditate to understand these aggregates. Isn't it worth investigating like this? Think about it." This teaching emphasizes the importance of understanding the five aggregates (pañca-khandha) through direct experiential investigation, rather than getting caught in conventional concepts of beings (humans, devas, brahmas). It's a practical instruction for vipassanā meditation focusing on the ultimate reality (paramattha-sacca) rather than conventional reality (sammuti-sacca). "In Uggatena village, while collecting alms at sixty bamboo lengths, the Buddha gave a teaching. Look how they progressed from Stream-enterer to Once-returner, from Once-returner to Non-returner, completing the monk's duties. Listen, Uggatena! That's turning wisdom toward the aggregates. Isn't it taught that while the ear hears the Dhamma, wisdom turns to the aggregates? Regarding the āsavas (mental defilements), isn't it worth examining which ones are eliminated by the Stream-entry path and fruition? The āsava of wrong view (diṭṭhāsava) and the āsava of ignorance (avijjāsava) cease. When the five aggregates are understood, don't these āsavas cease? Once wrong view falls away, will you still believe in creation by the Four Great Brahmas, an Eternal God, or Vishnu? Doesn't doubt (vicikicchā) cease? Isn't this worth investigating? Isn't it worth continuing the practice? Doesn't the material aggregate (rūpakkhandha) change and dissolve? Don't feelings cease after being experienced? Don't perceptions cease after noting? Don't volitions cease after motivating? Doesn't consciousness cease after knowing? Do we find the five aggregates or impermanence (anicca)? Do we find the five aggregates or suffering (dukkha)? Do we find the five aggregates or non-self (anatta)? Is the nature of impermanence happiness or suffering? Is suffering called sukha or dukkha? Does this suffering have an owner? Does it follow beings' wishes? Does it conform to preferences? Isn't it taught as anatta (non-self)? When we see impermanence, do we still see the five aggregates? When we see suffering, do we still see the five aggregates? When we see non-self, do we still see the five aggregates? Don't we need to distinguish between impermanence and the five aggregates? Between suffering and the five aggregates? Between non-self and the five aggregates? This is Tīraṇa Pariññā (knowledge of investigation). When we saw the five aggregates, did we see humans, devas, or brahmas? This is Ñāta Pariññā (knowledge of the known). When we see anicca, dukkha, anatta, do we still see the five aggregates? This is Tīraṇa Pariññā. When we combine anicca, dukkha, anatta, isn't it taught as arising and passing away? Which Noble Truth is this? (It's the Noble Truth of Suffering, Venerable Sir). This is the Noble Truth of Suffering. Understanding this as it truly is - this is Yathābhūta Ñāṇa. Is there anything other than suffering? Isn't it necessary to truly understand that this is suffering?" "In the time of Kassapa Buddha, a lay follower, due to his merits of dāna and sīla, was reborn as a deva in the six deva realms. When Gotama Buddha appeared, this deva's lifespan was ending. Didn't he meet the wisdom-foremost Venerable Sāriputta? Didn't he ask, 'Venerable Sir, may I ask a question?' When they met, didn't he ask to explain the nature of happiness (sukha) and suffering (dukkha)? Wasn't he answered that 'Getting another set of aggregates is suffering, not getting another set of aggregates is happiness'? When the five aggregates arise and pass away, which Noble Truth is this? (The Noble Truth of Suffering, Venerable Sir). Is there anything else besides suffering? Isn't it taught that one shouldn't cling to present aggregates or desire future ones? Continue practicing, and you'll only see arising and passing away. Which Noble Truth? (The Noble Truth of Suffering, Venerable Sir). Secondly, doesn't the mind develop a desire for liberation from these aggregates? Isn't this called Nibbidā Ñāṇa? Notice how the practice transforms, how behavior and demeanor change. Thirdly, with continued practice, don't we only see arising and passing away? Which Noble Truth? (The Noble Truth of Suffering, Venerable Sir). Search from head to toe - can you find even a needle-point of happiness? If not, isn't this determined as complete suffering? When this is determined, don't the three moral factors of the Noble Eightfold Path enter - Right Speech, Right Action, Right Livelihood? Combined with the five aspects of insight, don't they complete the Eightfold Path? At this point, do you still see the five aggregates or arising and passing away? Isn't this called lokuttara (supramundane)? Isn't it worth considering what Stream-entry path and fruition eliminate? Aren't wrong view and doubt (anusaya kilesas) eliminated? When these are eliminated, do mental defilements still arise? If mental defilements don't arise, do physical and verbal misconduct occur? If they don't occur, aren't the kammas leading to lower realms exhausted? Don't the aggregates leading to lower realms end? Isn't this called the Noble Truth of Cessation? This is Pahāna Pariññā, following Ñāta Pariññā and Tīraṇa Pariññā. For one who attains these three insights, do their countless past unwholesome kammas from beginningless saṃsāra still have the chance to give results? Don't they all become ahosi-kamma (ineffective kamma)? Consider Aṅgulimāla - the murderer. When he met the Buddha and heard the teachings about the Noble Truths, aggregates, and Dependent Origination, didn't he attain path and fruition? Continuing practice, didn't he complete the monk's duties from Stream-entry to Arahantship? Did his past unwholesome kammas have a chance to give results? Didn't they all become ahosi-kamma? Let's strive to attain this wisdom. This wisdom is only heard when a Buddha appears. Without a Buddha's appearance, people only practice dāna, sīla, and samatha. These practices exist whether a Buddha appears or not. But vipassanā insight and path knowledge are only heard when a Buddha appears. This wisdom is crucial to attain." The present aggregates arise and pass away What Noble Truth is this? (It's the Noble Truth of Suffering, Venerable Sir) The knowing is (The Noble Truth of the Path, Venerable Sir) The craving is (The Noble Truth of Origin, Venerable Sir) The non-arising of future aggregates is (The Noble Truth of Cessation, Venerable Sir) How many sections are there in Dependent Origination? (There are four sections, Venerable Sir) How many factors in each section? (Five factors, Venerable Sir) Five times four equals (Twenty) These eight aspects (Should be easily memorized as the way to liberation from saṃsāra) Sadhu! Sadhu! Sadhu!

Conventional and ultimate truth

"The eyes given by our parents see people and beings - this cannot be eliminated. #Only_the_eye_of_wisdom_can_eliminate_this. When looking with our parents' eyes, we see persons and beings. During the Buddha's time, weren't there terms like 'Brother Ānanda,' 'Son Rāhula,' 'dear sons and daughters'? These are #conventional_designations_and_names. Did the Buddha reject these conventional terms? #No_he_didn't. Similarly, when we have a family and children, don't we give them names? Are these names present from birth or given by parents? Try touching a name. #The_visible_form_is_just_color. Let's say there are four sons: Ba U, Ba Aung, Ba Maung, and Ba Htwe. We give them conventional names. When they grow up, don't we take 'Ba U' as really existing? #We_take_it_as_real. When we examine 'Ba U' with Buddha-given wisdom-hands, from head to toe, #do_we_find_Ba_U_or_hardness_and_softness? Hardness is pathavī (earth element), softness is pathavī. Is it self that knows hardness and softness, or body-consciousness? Don't we find mental phenomena? Aren't hardness and softness material phenomena? These are mind and matter. We think 'Ba U' but find (mind and matter, Venerable Sir). #Only_mind_and_matter_are_found. If we can't find Ba U, can we find Ba Aung? Ba Maung? Ba Htwe? What's found is (mind and matter, Venerable Sir). #Shouldn't_we_take_what's_found_as_truth? When truth is known, doesn't delusion disappear? #When_truth_is_known_wrong_view_falls_away. However, do we reject the conventional usage? What exactly is rejected? When we examine what we think is 'Ba U', do we find 'Ba U' or just hardness and softness? #Mind_and_matter_only. Is it 'Ba U' or mind and matter? Why can't we find 'Ba U'? What's found - 'Ba U' or mind and matter? Is mind and matter found because 'Ba U' exists or doesn't exist? That's what we mean by rejection. #Because_it_doesn't_exist. What's found is mind and matter. On these two phenomena of mind and matter, don't we conventionally call them Ba U, Ba Aung, Ba Maung, Ba Htwe? Do we reject these conventional designations? Isn't this worth studying? This is 'Ba U' conventionally. There are conventional designations like 'Brother Ānanda.' Without such conventions, how could people communicate? This is #knowing_conventional_truth. #In_ultimate_truth_seen_by_wisdom_only_mind_and_matter_are_found. When mind and matter are found, is it because 'Ba U' exists or doesn't exist? If there's no attachment to 'Ba U', can we find humans? Devas? Brahmas? The 31 planes of existence? What's found is mind and matter. See, only mind and matter are found. Nothing we imagine is found. Why? When someone truly understands non-existence, listening to Dhamma, doesn't the Mogok Sayadaw teach in recordings that wisdom revolves around the aggregates?" "When someone curses you, hear it? When cursed, #when_you_hear_it_as_conventional_designation_you_understand. Doesn't Buddha teach this as mind and matter? Doesn't he teach to turn towards the aggregates? Listen to the Dhamma - doesn't he teach that wisdom revolves around the aggregates? When hearing Dhamma, #is_it_person_or_sound? Sound is correct. This is Dhamma. If it's a person, can it be Dhamma? Isn't sound correct? Isn't ear-consciousness that knows sound mental phenomena? Isn't sound material phenomena? These are mind and matter. When expanded, they're Five Aggregates. Doesn't he teach that wisdom revolves around aggregates? Isn't it worth examining what we find when revolving around aggregates? Doesn't sound-form cease after hearing? Doesn't hearing-consciousness cease after knowing? #Finding_mind_and_matter_is_impermanence. Is impermanence happiness or suffering? Is suffering pleasant or unpleasant? #Don't_we_need_to_truly_understand_suffering? When truly understanding suffering, do we still want this kind of aggregate? This true understanding is vijjā (knowledge). Taking it as beings is avijjā (ignorance). Taking human happiness, deva happiness, brahma happiness as real is wrong attention. When understanding suffering, don't misconceptions about happiness disappear? Does craving still come? Clinging? Kamma? Don't the three types of Dependent Origination cease? Craving-dependent origination, clinging-dependent origination, kamma-dependent origination - all three cease. Doesn't the cycle of aggregates end? #This_is_cessation_truth. Strive to reach this state. When hearing, aggregates arise and cease What truth is this? (Truth of Suffering, Venerable Sir) Understanding is (Truth of Path, Venerable Sir) Craving is (Truth of Origin, Venerable Sir) No more aggregates arising is (Truth of Cessation, Venerable Sir) How many sections in Dependent Origination? (Four sections, Venerable Sir) How many factors in each section? (Five factors, Venerable Sir) Five times four (Twenty) These eight should be (easily memorized as the way to liberation from saṃsāra) Sadhu! Together let us keep the Dharma wheel rolling.

နမကာရာ

"Sabbadānaṃ dhammadānaṃ jināti"

"When we say we're listening to, practicing, or studying Dhamma, we need to align our understanding with the reality of the Five Aggregates that exist in our own bodies. These aggregates appear when sense objects meet sense bases. For example: - The sense object (ārammaṇa) is visible form (rūpārammaṇa) - The sense base (dvāra) is the eye-sensitivity - When these two meet, eye-consciousness arises - This isn't just consciousness alone - it includes: Feeling (vedanā) that experiences Perception (saññā) that recognizes Mental formations (cetanā) that motivate These three, combined with consciousness, make up the four mental aggregates (nāma-khandha). Are these mental aggregates a being, deity, or brahma? Is the eye-sensitivity or visible form a being, deity, or brahma? When we analyze, we get the physical aggregate (rūpa-khandha). The four mental aggregates plus physical form make the Five Aggregates. At the moment of seeing, are there beings or just Five Aggregates? At the moment of hearing, are there cities and countries or just Five Aggregates? When we truly understand the Five Aggregates: - Wrong views about beings disappear - Identity view (sakkāya-diṭṭhi) falls away - Seeing impermanence removes eternalism (sassata-diṭṭhi) - Understanding continuity removes annihilationism (uccheda-diṭṭhi) When these wrong views fall away, one becomes a Stream-enterer (sotāpanna). This is true happiness. How valuable is this? Can it be exchanged for all the wealth in the country? Can wealth prevent aging, sickness, and death? Can it guarantee freedom from lower realms? But the wisdom of Stream-entry ensures freedom from lower realms. That's why the venerable Mogok Sayadaw taught: 'Understanding Dhamma is priority #1, livelihood is priority #2.' How crucial is understanding Dhamma? This wisdom cannot be exchanged for all the wealth in the country. Material wealth cannot protect from aging, sickness, and death, nor guarantee safety from lower realms. But the wisdom of Dhamma continuously protects from lower realms. That's how invaluable this understanding is - it cannot be exchanged for all the wealth in the country. Isn't this worth studying? These are the essential points."

Sabbadānaṃ dhammadānaṃ jināti

"In conventional truth through consciousness-seeing, we must believe in Right View of ownership of kamma (kammassaka sammādiṭṭhi). Aren't we taught to believe in two things - wholesome and unwholesome kamma? From killing to taking intoxicants, from killing to wrong view - when committed, is this wholesome or unwholesome? The results of unwholesome kamma lead to hell realms, animal realm, hungry ghosts, and demons after death. Is this happiness or suffering? Isn't it frightening? When avoiding these actions - from killing to intoxicants, from killing to wrong view - is this unwholesome or wholesome? Don't the results of wholesome kamma lead to human and six deva realms? Is this suffering or happiness? Isn't this worth believing? #We must believe in kamma #We must rely on wisdom Let's examine kamma with an example: Like Punna and Uttara from ancient times, who stole food, drink, and clothing meant for public use. Didn't this qualify as stealing (adinnādāna)? When taking without owner's permission, isn't it stealing? With such kamma, can one escape lower realms after death? One goes to hell realms. Even after serving hell time and being reborn human, one faces starvation problems. No matter what Punna and Uttara did, they couldn't solve their livelihood problems. However, because they received guidance from good teachers, they firmly kept the five precepts from waking until sleeping, like wearing their clothes. They maintained their precepts steadfastly." "Though they were complete in sīla, maintaining precepts from morning until night, when their past unwholesome kamma ripened, could they prosper? Though they made merit daily, when their past unwholesome kamma gave results, could they escape it? Isn't it taught as 'kammaṃ vipākassa' (kamma and its results)? Their food was simple vegetable curry and broken rice (cheaper than whole rice). They lived in servants' quarters behind a wealthy person's house. Weren't they poor in terms of food and shelter? Yet they were complete in sīla and made merit daily. While their unwholesome kamma gave results daily, didn't their unwholesome effects gradually decrease while wholesome effects increased? #We must believe in kamma. Even with all their merit-making, they couldn't prosper because their past kamma hadn't exhausted. Some might think, 'Since my wholesome deeds aren't bringing immediate results due to past unwholesome kamma, I might as well continue doing wrong.' Wouldn't this just add new debts to old ones? #There would be no escape from hell. But because they believed in kamma's cause and effect, did they create new unwholesome kamma? No. Their wholesome kamma increased daily while unwholesome effects decreased. When their unwholesome kamma was nearly exhausted, Venerable Sariputta, foremost in wisdom, came to where Punna was plowing. Punna thought this visit was significant. He unhitched his oxen, made a simple seat, and offered what little he had - some salt and water, saying: 'Venerable Sir, look throughout the city - there's no one poorer than us. Please accept our offering out of compassion.'" "When offering alms, they noticed the monk had no bowl, and all they had was water, a simple seat, and about a quarter tical of salt. Though seemingly small in ordinary eyes, when the monk accepted, they thoroughly cleaned their teeth and drank the remaining water with great devotion. Punna felt such joy and faith (saddhā-pīti) as if he had donated millions. Remember how ancient teachers said 'offering the size of a banyan seed can bring results as large as a banyan tree'? His heart was completely fulfilled. Later, Uttara was bringing the usual poor meal of broken rice and vegetable curry to Punna in the fields. On her way, she saw a monk coming from the distance. At first, from four furlongs away, she could barely make out a figure. At two furlongs, she recognized it was a monk. Now she faced a dilemma: here was an opportunity to make merit, but she had food meant for her husband. Should she give it or not? Greed (lobha) and non-greed (alobha) were battling in her mind. If she gave the food, Punna would go hungry and suffer. Yet if she didn't give when she had both the opportunity and something to give, when would she get such a chance again? When she got within six cubits, she said, 'Please wait, Venerable Sir.' She found a small stone to step on, making herself slightly lower than the monk. #Even when making offerings, one should position the monk higher to generate more merit. Consider how thoughtful they were about proper conduct even in their poverty." "After offering the food, Uttara returned home to cook again. Meanwhile, Venerable Sariputta, being an arahant of highest wisdom, didn't enter the city for better food. Though the broken rice and simple curry weren't luxurious, he maintained his contentment. As taught, 'One who controls the mind finds happiness.' If we were to emulate the Elder's mindstate, could we escape saṃsāra? #The mind's control brings true happiness. When Uttara returned home, she cooked again - boiling water, washing rice, preparing water spinach, adding tamarind, making rice gruel. Meanwhile, Punna, having missed his mealtime, was sleeping from hunger on the yoke. Looking at his face, should she wake him? The elders say missing sleep is worse than missing two meals. With loving-kindness she thought, 'With his good looks, if he hadn't married me, he could have been a wealthy man's son-in-law.' #What wonderful mettā she had! After some time, she gently woke him. 'Brother, wake up.' After he washed his face, she said, 'Please share in my merit.' When he asked what merit she made in the forest, she explained about offering the water, salt, and simple seat. 'Sādhu!' he responded. Then she explained about meeting the venerable monk on her way and the internal struggle between greed and non-greed for two furlongs before finally offering his meal. She apologized for the late meal because of this offering. 'I share this merit too,' she said. 'Sādhu!' he replied again." "How patient (khanti) were Punna and Uttara! As it's taught: 'Khantī paramaṃ tapo' - patience is the highest austerity. #Their patience was truly complete. The next morning, Punna woke first and looked at his wife's face with the same loving thoughts she had for him: 'With her beauty, if not for me, she could have been a wealthy man's wife.' Then looking around, he saw gold everywhere! 'Wife, wake up! Is something wrong with my eyes? I see gold!' When they investigated, they found real gold bars everywhere. The Buddha's teaching shows how Punna, despite such extreme poverty, didn't even consider stealing a single load of gold. If he had stolen, he would have enjoyed this life but suffered in hell, and in future lives would have suffered theft himself. #This shows the law of cause and effect. #This demonstrates how valuable their sīla was - more precious than all that gold. They wouldn't trade their virtue for material wealth. In this world, when people fall ill and have no money, only some jewelry and cattle, don't relatives say 'Don't nurture the illness - sell your bracelet for medicine' or 'Sell the cattle - when you're alive you can earn more'? They say 'Property can be earned when healthy, but poor health is worse.'" "Is gold and silver worth as much as a human life? No. #And isn't sīla worth even more than human life? Yes, sīla is most precious. They didn't even consider taking a small amount. Today, people don't understand the value of sīla. They trade it for a bottle of alcohol, breaking the precept against intoxicants. They cheat in business, giving short measure in rice, milk, or other goods. #This shows how they don't understand sīla's true worth. They steal fruits and vegetables from gardens, trading their sīla for small things. How sad that they don't understand the immense value of what they're giving up! When the wealthy merchant reported to the king, they needed 200 cartloads to collect the gold. But when loaded, it turned to dirt! When they tried again with 300 carts, the same thing happened. Then the king made a determination: 'If this truly belongs to Punna and Uttara, may it turn to gold.' And it did! They were then called to the palace and given the title of wealthy merchants. But remember - #their merchant status came from their sīla, not from the gold. It was the power of their moral virtue that brought them this honor." "#When one is complete in sīla, even when taking exams, one can answer truthfully. Consider how even small deviations from sīla can affect us. In business too, sīla is paramount. Shouldn't we emulate Jotika and Atulakari? Throughout many lifetimes, no one could steal their wealth, not even kings could seize it. That's how powerful perfect sīla is! See how they gained not only merchant status but also gold? Through their sīla-merit, didn't they receive both material wealth and social position? When clearing land for construction, there was only one forested area available. When they cleared and purified that land, and began laying foundations, they discovered pots of rubies underneath! Consider how valuable sīla truly is..." This teaching illustrates several important points: 1. Sīla leads to wisdom and clear thinking 2. Perfect sīla protects wealth across lifetimes 3. Sīla brings both material and spiritual benefits 4. The rewards of sīla often exceed our expectations The story shows how maintaining pure moral conduct (sīla) brings unexpected blessings and protections that far surpass ordinary material wealth. Sadhu! Together let us keep the Dharma wheel rolling.

Press release

 

ပိဋကတ်တော်လာ မြတ်စွာဘုရားရှင်၏ သင်ကြားရေးနည်းစနစ် Teaching Methodology များအား လေ့လာပူဇော်ခြင်း

 သဟ မေတ္တာယ ဝန္ဒာမိ.

မမ ပရိယေသန-ပတ္ထက ဗုဒ္ဓ-ဒေသန-ဝိဓိ ဥပါယ ဝိသယေ လိခိတံ ဤမေလ-သံယောဇနဝသေန ပေသေမိ. ဣမံ ဓမ္မဒါနံ ပဋိဂ္ဂဏှာတု ဘန္တေ.

"If you would like to obtain the PowerPoint file (PDF format) for teaching support related to Buddha's Teaching Methodology, please scan the QR code below."

PowerPoint file (PDF format) for teaching support related to Abhidhamma,

"If you would like to obtain the PowerPoint file (PDF format) for teaching support related to Abhidhamma, please scan the QR code below."

 

Guardians of the Buddha’s Sacred Relics – Volume 2,COMMING SOON! By Bhikkhu Indasoma Siridantamahāpālaka

"sammāsambuddhassa dhātuyo rakkhituṃ kataṃ mahāsaccavacanapaññāpanaṃ dhātudhārakena"

 "sammāsambuddhassa dhātuyo rakkhituṃ kataṃ mahāsaccavacanapaññāpanaṃ dhātudhārakena"

"dhātudhāraṇañca rakkhaṇasammati paññāpanaṃ satthu dhātuyo parissāvanaṃ paṭijānanaṃ

sabbesaṃ sattānaṃ - manussānañca devatānañca, rūpino arūpino ca - añjalī paggayha suṇantu.

Idāni, imasmiṃ dhammarakkhaṇakāle, pāpakammānaṃ ubbegena ca dhātūnaṃ upaddavena pīḷiyamāne, ahaṃ - yohaṃ satthu dhātūnaṃ mānusa-dhātudhārako, sabbacittena imaṃ saccavacanaṃ pakāsayāmi."

"dhātuyo aparādhaṃ paṭicca, devatānaṃ yakkhānañca rakkhāpaṭipattiṃ yācāmi.

Yathā pubbe, cātumahārājikadevā, yakkhagaṇā, cetiyadevatā ca satthu dhātuyo rakkhiṃsu, evaṃ-idāni pi, tumhākaṃ karaṇīyaṃ patipajjatha.

Āpadāya dhātūnaṃ, mākaṃ rakkhāya, kālamāpajjitvā akālacaritānaṃ purato dukkaraṃ akāsiṃsu. Idāni, tumhe appaṭivāṇā hutvā dhātuyo rakkhatha."

"dhātuyo aparādhaṃ karontā - yathārūpaṃ vā anārūpaṃ vā - sabbaṃ aparādhaṃ paṭivijjhantu.

Yesaṃ cetasā vā kāyena vā vācāya vā, dhātuyo upaghātaṃ karonti, te mā pamādā mocayantu. Dhammena devatānaṃ adhikāro ettha vattati."

ahaṃ, mānusadhātudhārako, mama rakkhāpaṭipattiṃ punappunaṃ pakāsayāmi.

Bhagavato dhātuyo sabbappakārato rakkhissāmi, dhammena, vinayena, samacittena ca.

Anubuddhānañca ovāde ṭhatvā, imaṃ dhammānudhammaṃ dhārento, aparimāṇaṃ hitasukhaṃ janessāmi.

Esa me saccavacano ñātipaññatti, devatānaṃ sakaladassanaṃ hotu.

Bhagavato, dhammasaṅghassa ca rakkhā sadā jayatu.

Satthu dhātuyo dīghāyukaṃ pāletu - idha loke anāgate ca.

Issariyaṭṭhāne dinno: soḷasa-paṇṇarasama divasaṃ, jeṭṭhamāsassa

(kharacanhaca: jvanala 17 raka, 2025, buddhasakkarāja: 2569)

dhātudhārako: bhikkhu dhammasami (indasoma siridantamahāpālaka)

sākacchito: devagaṇā, yakkhā, sīlavattherā ca

The office of siridantamahapalaka

"𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀺𑀢𑀼𑀁 𑀓𑀢𑀁 𑀫𑀳𑀸𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑀧𑀜𑁆𑀜𑀸𑀧𑀦𑀁 𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁂𑀦"

 "𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀺𑀢𑀼𑀁 𑀓𑀢𑀁 𑀫𑀳𑀸𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑀧𑀜𑁆𑀜𑀸𑀧𑀦𑀁 𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁂𑀦"

"𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀡𑀜𑁆𑀘 𑀭𑀓𑁆𑀔𑀡𑀲𑀫𑁆𑀫𑀢𑀺 𑀧𑀜𑁆𑀜𑀸𑀧𑀦𑀁 𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀼𑀬𑁄 𑀧𑀭𑀺𑀲𑁆𑀲𑀸𑀯𑀦𑀁 𑀧𑀝𑀺𑀚𑀸𑀦𑀦𑀁

𑀲𑀩𑁆𑀩𑁂𑀲𑀁 𑀲𑀢𑁆𑀢𑀸𑀦𑀁 - 𑀫𑀦𑀼𑀲𑁆𑀲𑀸𑀦𑀜𑁆𑀘 𑀤𑁂𑀯𑀢𑀸𑀦𑀜𑁆𑀘, 𑀭𑀽𑀧𑀺𑀦𑁄 𑀅𑀭𑀽𑀧𑀺𑀦𑁄 𑀘 - 𑀅𑀜𑁆𑀚𑀮𑀻 𑀧𑀕𑁆𑀕𑀬𑁆𑀳 𑀲𑀼𑀡𑀦𑁆𑀢𑀼.

𑀇𑀤𑀸𑀦𑀺, 𑀇𑀫𑀲𑁆𑀫𑀺𑀁 𑀥𑀫𑁆𑀫𑀭𑀓𑁆𑀔𑀡𑀓𑀸𑀮𑁂, 𑀧𑀸𑀧𑀓𑀫𑁆𑀫𑀸𑀦𑀁 𑀉𑀩𑁆𑀩𑁂𑀕𑁂𑀦 𑀘 𑀥𑀸𑀢𑀽𑀦𑀁 𑀉𑀧𑀤𑁆𑀤𑀯𑁂𑀦 𑀧𑀻𑀴𑀺𑀬𑀫𑀸𑀦𑁂, 𑀅𑀳𑀁 - 𑀬𑁄𑀳𑀁 𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀽𑀦𑀁 𑀫𑀸𑀦𑀼𑀲-𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁄, 𑀲𑀩𑁆𑀩𑀘𑀺𑀢𑁆𑀢𑁂𑀦 𑀇𑀫𑀁 𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑀁 𑀧𑀓𑀸𑀲𑀬𑀸𑀫𑀺."

"𑀥𑀸𑀢𑀼𑀬𑁄 𑀅𑀧𑀭𑀸𑀥𑀁 𑀧𑀝𑀺𑀘𑁆𑀘, 𑀤𑁂𑀯𑀢𑀸𑀦𑀁 𑀬𑀓𑁆𑀔𑀸𑀦𑀜𑁆𑀘 𑀭𑀓𑁆𑀔𑀸𑀧𑀝𑀺𑀧𑀢𑁆𑀢𑀺𑀁 𑀬𑀸𑀘𑀸𑀫𑀺.

𑀬𑀣𑀸 𑀧𑀼𑀩𑁆𑀩𑁂, 𑀘𑀸𑀢𑀼𑀫𑀳𑀸𑀭𑀸𑀚𑀺𑀓𑀤𑁂𑀯𑀸, 𑀬𑀓𑁆𑀔𑀕𑀡𑀸, 𑀘𑁂𑀢𑀺𑀬𑀤𑁂𑀯𑀢𑀸 𑀘 𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀺𑀁𑀲𑀼, 𑀏𑀯𑀁-𑀇𑀤𑀸𑀦𑀺 𑀧𑀺, 𑀢𑀼𑀫𑁆𑀳𑀸𑀓𑀁 𑀓𑀭𑀡𑀻𑀬𑀁 𑀧𑀢𑀺𑀧𑀚𑁆𑀚𑀣.

𑀆𑀧𑀤𑀸𑀬 𑀥𑀸𑀢𑀽𑀦𑀁, 𑀫𑀸𑀓𑀁 𑀭𑀓𑁆𑀔𑀸𑀬, 𑀓𑀸𑀮𑀫𑀸𑀧𑀚𑁆𑀚𑀺𑀢𑁆𑀯𑀸 𑀅𑀓𑀸𑀮𑀘𑀭𑀺𑀢𑀸𑀦𑀁 𑀧𑀼𑀭𑀢𑁄 𑀤𑀼𑀓𑁆𑀓𑀭𑀁 𑀅𑀓𑀸𑀲𑀺𑀁𑀲𑀼. 𑀇𑀤𑀸𑀦𑀺, 𑀢𑀼𑀫𑁆𑀳𑁂 𑀅𑀧𑁆𑀧𑀝𑀺𑀯𑀸𑀡𑀸 𑀳𑀼𑀢𑁆𑀯𑀸 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀣."

"𑀥𑀸𑀢𑀼𑀬𑁄 𑀅𑀧𑀭𑀸𑀥𑀁 𑀓𑀭𑁄𑀦𑁆𑀢𑀸 - 𑀬𑀣𑀸𑀭𑀽𑀧𑀁 𑀯𑀸 𑀅𑀦𑀸𑀭𑀽𑀧𑀁 𑀯𑀸 - 𑀲𑀩𑁆𑀩𑀁 𑀅𑀧𑀭𑀸𑀥𑀁 𑀧𑀝𑀺𑀯𑀺𑀚𑁆𑀛𑀦𑁆𑀢𑀼.

𑀬𑁂𑀲𑀁 𑀘𑁂𑀢𑀲𑀸 𑀯𑀸 𑀓𑀸𑀬𑁂𑀦 𑀯𑀸 𑀯𑀸𑀘𑀸𑀬 𑀯𑀸, 𑀥𑀸𑀢𑀼𑀬𑁄 𑀉𑀧𑀖𑀸𑀢𑀁 𑀓𑀭𑁄𑀦𑁆𑀢𑀺, 𑀢𑁂 𑀫𑀸 𑀧𑀫𑀸𑀤𑀸 𑀫𑁄𑀘𑀬𑀦𑁆𑀢𑀼. 𑀥𑀫𑁆𑀫𑁂𑀦 𑀤𑁂𑀯𑀢𑀸𑀦𑀁 𑀅𑀥𑀺𑀓𑀸𑀭𑁄 𑀏𑀢𑁆𑀣 𑀯𑀢𑁆𑀢𑀢𑀺."

𑀅𑀳𑀁, 𑀫𑀸𑀦𑀼𑀲𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁄, 𑀫𑀫 𑀭𑀓𑁆𑀔𑀸𑀧𑀝𑀺𑀧𑀢𑁆𑀢𑀺𑀁 𑀧𑀼𑀦𑀧𑁆𑀧𑀼𑀦𑀁 𑀧𑀓𑀸𑀲𑀬𑀸𑀫𑀺.

𑀪𑀕𑀯𑀢𑁄 𑀥𑀸𑀢𑀼𑀬𑁄 𑀲𑀩𑁆𑀩𑀧𑁆𑀧𑀓𑀸𑀭𑀢𑁄 𑀭𑀓𑁆𑀔𑀺𑀲𑁆𑀲𑀸𑀫𑀺, 𑀥𑀫𑁆𑀫𑁂𑀦, 𑀯𑀺𑀦𑀬𑁂𑀦, 𑀲𑀫𑀘𑀺𑀢𑁆𑀢𑁂𑀦 𑀘.

𑀅𑀦𑀼𑀩𑀼𑀤𑁆𑀥𑀸𑀦𑀜𑁆𑀘 𑀑𑀯𑀸𑀤𑁂 𑀞𑀢𑁆𑀯𑀸, 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀸𑀦𑀼𑀥𑀫𑁆𑀫𑀁 𑀥𑀸𑀭𑁂𑀦𑁆𑀢𑁄, 𑀅𑀧𑀭𑀺𑀫𑀸𑀡𑀁 𑀳𑀺𑀢𑀲𑀼𑀔𑀁 𑀚𑀦𑁂𑀲𑁆𑀲𑀸𑀫𑀺.

𑀏𑀲 𑀫𑁂 𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑁄 𑀜𑀸𑀢𑀺𑀧𑀜𑁆𑀜𑀢𑁆𑀢𑀺, 𑀤𑁂𑀯𑀢𑀸𑀦𑀁 𑀲𑀓𑀮𑀤𑀲𑁆𑀲𑀦𑀁 𑀳𑁄𑀢𑀼.

𑀪𑀕𑀯𑀢𑁄, 𑀥𑀫𑁆𑀫𑀲𑀗𑁆𑀖𑀲𑁆𑀲 𑀘 𑀭𑀓𑁆𑀔𑀸 𑀲𑀤𑀸 𑀚𑀬𑀢𑀼.

𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀼𑀬𑁄 𑀤𑀻𑀖𑀸𑀬𑀼𑀓𑀁 𑀧𑀸𑀮𑁂𑀢𑀼 - 𑀇𑀥 𑀮𑁄𑀓𑁂 𑀅𑀦𑀸𑀕𑀢𑁂 𑀘.

𑀇𑀲𑁆𑀲𑀭𑀺𑀬𑀝𑁆𑀞𑀸𑀦𑁂 𑀤𑀺𑀦𑁆𑀦𑁄: 𑀲𑁄𑀴𑀲-𑀧𑀡𑁆𑀡𑀭𑀲𑀫 𑀤𑀺𑀯𑀲𑀁, 𑀚𑁂𑀝𑁆𑀞𑀫𑀸𑀲𑀲𑁆𑀲

(𑀔𑀭𑀘𑀦𑁆𑀳𑀘: 𑀚𑁆𑀯𑀦𑀮 𑁧𑁭 𑀭𑀓, 𑁨𑁦𑁨𑁫, 𑀩𑀼𑀤𑁆𑀥𑀲𑀓𑁆𑀓𑀭𑀸𑀚: 𑁨𑁫𑁬𑁯)

𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁄: 𑀪𑀺𑀓𑁆𑀔𑀼 𑀥𑀫𑁆𑀫𑀲𑀫𑀺 (𑀇𑀦𑁆𑀤𑀲𑁄𑀫 𑀲𑀺𑀭𑀺𑀤𑀦𑁆𑀢𑀫𑀳𑀸𑀧𑀸𑀮𑀓)

𑀲𑀸𑀓𑀘𑁆𑀙𑀺𑀢𑁄: 𑀤𑁂𑀯𑀕𑀡𑀸, 𑀬𑀓𑁆𑀔𑀸, 𑀲𑀻𑀮𑀯𑀢𑁆𑀣𑁂𑀭𑀸 𑀘

"ᩈᨾ᩠ᨾᩣᩈᨾ᩠ᨻᩩᨴ᩠ᨵᩔ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᩥᨲᩩᩴ ᨠᨲᩴ ᨾᩉᩣᩈᨧ᩠ᨧᩅᨧᨶᨸᨬ᩠ᨬᩣᨸᨶᩴ ᨵᩣᨲᩩᨵᩣᩁᨠᩮᨶ"

 "ᩈᨾ᩠ᨾᩣᩈᨾ᩠ᨻᩩᨴ᩠ᨵᩔ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᩥᨲᩩᩴ ᨠᨲᩴ ᨾᩉᩣᩈᨧ᩠ᨧᩅᨧᨶᨸᨬ᩠ᨬᩣᨸᨶᩴ ᨵᩣᨲᩩᨵᩣᩁᨠᩮᨶ"

"ᨵᩣᨲᩩᨵᩣᩁᨱᨬ᩠ᨧ ᩁᨠ᩠ᨡᨱᩈᨾ᩠ᨾᨲᩥ ᨸᨬ᩠ᨬᩣᨸᨶᩴ ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩩᨿᩮᩣ ᨸᩁᩥᩔᩣᩅᨶᩴ ᨸᨭᩥᨩᩣᨶᨶᩴ

ᩈᨻ᩠ᨻᩮᩈᩴ ᩈᨲ᩠ᨲᩣᨶᩴ - ᨾᨶᩩᩔᩣᨶᨬ᩠ᨧ ᨴᩮᩅᨲᩣᨶᨬ᩠ᨧ, ᩁᩪᨸᩥᨶᩮᩣ ᩋᩁᩪᨸᩥᨶᩮᩣ ᨧ - ᩋᨬ᩠ᨩᩃᩦ ᨸᨣ᩠ᨣᨿ᩠ᩉ ᩈᩩᨱᨶ᩠ᨲᩩ.

ᩍᨴᩣᨶᩥ, ᩍᨾᩈ᩠ᨾᩥᩴ ᨵᨾ᩠ᨾᩁᨠ᩠ᨡᨱᨠᩣᩃᩮ, ᨸᩣᨸᨠᨾ᩠ᨾᩣᨶᩴ ᩏᨻ᩠ᨻᩮᨣᩮᨶ ᨧ ᨵᩣᨲᩪᨶᩴ ᩏᨸᨴ᩠ᨴᩅᩮᨶ ᨸᩦᩊᩥᨿᨾᩣᨶᩮ, ᩋᩉᩴ - ᨿᩮᩣᩉᩴ ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩪᨶᩴ ᨾᩣᨶᩩᩈ-ᨵᩣᨲᩩᨵᩣᩁᨠᩮᩣ, ᩈᨻ᩠ᨻᨧᩥᨲ᩠ᨲᩮᨶ ᩍᨾᩴ ᩈᨧ᩠ᨧᩅᨧᨶᩴ ᨸᨠᩣᩈᨿᩣᨾᩥ."

"ᨵᩣᨲᩩᨿᩮᩣ ᩋᨸᩁᩣᨵᩴ ᨸᨭᩥᨧ᩠ᨧ, ᨴᩮᩅᨲᩣᨶᩴ ᨿᨠ᩠ᨡᩣᨶᨬ᩠ᨧ ᩁᨠ᩠ᨡᩣᨸᨭᩥᨸᨲ᩠ᨲᩥᩴ ᨿᩣᨧᩣᨾᩥ.

ᨿᨳᩣ ᨸᩩᨻ᩠ᨻᩮ, ᨧᩣᨲᩩᨾᩉᩣᩁᩣᨩᩥᨠᨴᩮᩅᩣ, ᨿᨠ᩠ᨡᨣᨱᩣ, ᨧᩮᨲᩥᨿᨴᩮᩅᨲᩣ ᨧ ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᩥᩴᩈᩩ, ᩑᩅᩴ-ᩍᨴᩣᨶᩥ ᨸᩥ, ᨲᩩᨾ᩠ᩉᩣᨠᩴ ᨠᩁᨱᩦᨿᩴ ᨸᨲᩥᨸᨩ᩠ᨩᨳ.

ᩌᨸᨴᩣᨿ ᨵᩣᨲᩪᨶᩴ, ᨾᩣᨠᩴ ᩁᨠ᩠ᨡᩣᨿ, ᨠᩣᩃᨾᩣᨸᨩ᩠ᨩᩥᨲ᩠ᩅᩣ ᩋᨠᩣᩃᨧᩁᩥᨲᩣᨶᩴ ᨸᩩᩁᨲᩮᩣ ᨴᩩᨠ᩠ᨠᩁᩴ ᩋᨠᩣᩈᩥᩴᩈᩩ. ᩍᨴᩣᨶᩥ, ᨲᩩᨾ᩠ᩉᩮ ᩋᨸ᩠ᨸᨭᩥᩅᩣᨱᩣ ᩉᩩᨲ᩠ᩅᩣ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᨳ."

"ᨵᩣᨲᩩᨿᩮᩣ ᩋᨸᩁᩣᨵᩴ ᨠᩁᩮᩣᨶ᩠ᨲᩣ - ᨿᨳᩣᩁᩪᨸᩴ ᩅᩣ ᩋᨶᩣᩁᩪᨸᩴ ᩅᩣ - ᩈᨻ᩠ᨻᩴ ᩋᨸᩁᩣᨵᩴ ᨸᨭᩥᩅᩥᨩ᩠ᨫᨶ᩠ᨲᩩ.

ᨿᩮᩈᩴ ᨧᩮᨲᩈᩣ ᩅᩣ ᨠᩣᨿᩮᨶ ᩅᩣ ᩅᩣᨧᩣᨿ ᩅᩣ, ᨵᩣᨲᩩᨿᩮᩣ ᩏᨸᨥᩣᨲᩴ ᨠᩁᩮᩣᨶ᩠ᨲᩥ, ᨲᩮ ᨾᩣ ᨸᨾᩣᨴᩣ ᨾᩮᩣᨧᨿᨶ᩠ᨲᩩ. ᨵᨾ᩠ᨾᩮᨶ ᨴᩮᩅᨲᩣᨶᩴ ᩋᨵᩥᨠᩣᩁᩮᩣ ᩑᨲ᩠ᨳ ᩅᨲ᩠ᨲᨲᩥ."

ᩋᩉᩴ, ᨾᩣᨶᩩᩈᨵᩣᨲᩩᨵᩣᩁᨠᩮᩣ, ᨾᨾ ᩁᨠ᩠ᨡᩣᨸᨭᩥᨸᨲ᩠ᨲᩥᩴ ᨸᩩᨶᨸ᩠ᨸᩩᨶᩴ ᨸᨠᩣᩈᨿᩣᨾᩥ.

ᨽᨣᩅᨲᩮᩣ ᨵᩣᨲᩩᨿᩮᩣ ᩈᨻ᩠ᨻᨸ᩠ᨸᨠᩣᩁᨲᩮᩣ ᩁᨠ᩠ᨡᩥᩔᩣᨾᩥ, ᨵᨾ᩠ᨾᩮᨶ, ᩅᩥᨶᨿᩮᨶ, ᩈᨾᨧᩥᨲ᩠ᨲᩮᨶ ᨧ.

ᩋᨶᩩᨻᩩᨴ᩠ᨵᩣᨶᨬ᩠ᨧ ᩒᩅᩣᨴᩮ ᨮᨲ᩠ᩅᩣ, ᩍᨾᩴ ᨵᨾ᩠ᨾᩣᨶᩩᨵᨾ᩠ᨾᩴ ᨵᩣᩁᩮᨶ᩠ᨲᩮᩣ, ᩋᨸᩁᩥᨾᩣᨱᩴ ᩉᩥᨲᩈᩩᨡᩴ ᨩᨶᩮᩔᩣᨾᩥ.

ᩑᩈ ᨾᩮ ᩈᨧ᩠ᨧᩅᨧᨶᩮᩣ ᨬᩣᨲᩥᨸᨬ᩠ᨬᨲ᩠ᨲᩥ, ᨴᩮᩅᨲᩣᨶᩴ ᩈᨠᩃᨴᩔᨶᩴ ᩉᩮᩣᨲᩩ.

ᨽᨣᩅᨲᩮᩣ, ᨵᨾ᩠ᨾᩈᨦ᩠ᨥᩔ ᨧ ᩁᨠ᩠ᨡᩣ ᩈᨴᩣ ᨩᨿᨲᩩ.

ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩩᨿᩮᩣ ᨴᩦᨥᩣᨿᩩᨠᩴ ᨸᩣᩃᩮᨲᩩ - ᩍᨵ ᩃᩮᩣᨠᩮ ᩋᨶᩣᨣᨲᩮ ᨧ.

ᩍᩔᩁᩥᨿᨭ᩠ᨮᩣᨶᩮ ᨴᩥᨶ᩠ᨶᩮᩣ: ᩈᩮᩣᩊᩈ-ᨸᨱ᩠ᨱᩁᩈᨾ ᨴᩥᩅᩈᩴ, ᨩᩮᨭ᩠ᨮᨾᩣᩈᩔ

(ᨡᩁᨧᨶ᩠ᩉᨧ: ᨩ᩠ᩅᨶᩃ ᪑᪗ ᩁᨠ, ᪒᪐᪒᪕, ᨻᩩᨴ᩠ᨵᩈᨠ᩠ᨠᩁᩣᨩ: ᪒᪕᪖᪙)

ᨵᩣᨲᩩᨵᩣᩁᨠᩮᩣ: ᨽᩥᨠ᩠ᨡᩩ ᨵᨾ᩠ᨾᩈᨾᩥ (ᩍᨶ᩠ᨴᩈᩮᩣᨾ ᩈᩥᩁᩥᨴᨶ᩠ᨲᨾᩉᩣᨸᩣᩃᨠ)

ᩈᩣᨠᨧ᩠ᨨᩥᨲᩮᩣ: ᨴᩮᩅᨣᨱᩣ, ᨿᨠ᩠ᨡᩣ, ᩈᩦᩃᩅᨲ᩠ᨳᩮᩁᩣ ᨧ

"සම්මාසම්බුද්ධස්ස ධාතුයො රක්ඛිතුං කතං මහාසච්චවචනපඤ්ඤාපනං ධාතුධාරකෙන"

 "සම්මාසම්බුද්ධස්ස ධාතුයො රක්ඛිතුං කතං මහාසච්චවචනපඤ්ඤාපනං ධාතුධාරකෙන"

"ධාතුධාරණඤ්ච රක්ඛණසම්මති පඤ්ඤාපනං සත්ථු ධාතුයො පරිස්සාවනං පටිජානනං

සබ්බෙසං සත්තානං - මනුස්සානඤ්ච දෙවතානඤ්ච, රූපිනො අරූපිනො ච - අඤ්ජලී පග්ගය්හ සුණන්තු.

ඉදානි, ඉමස්මිං ධම්මරක්ඛණකාලෙ, පාපකම්මානං උබ්බෙගෙන ච ධාතූනං උපද්දවෙන පීළියමානෙ, අහං - යොහං සත්ථු ධාතූනං මානුස-ධාතුධාරකො, සබ්බචිත්තෙන ඉමං සච්චවචනං පකාසයාමි."

"ධාතුයො අපරාධං පටිච්ච, දෙවතානං යක්ඛානඤ්ච රක්ඛාපටිපත්තිං යාචාමි.

යථා පුබ්බෙ, චාතුමහාරාජිකදෙවා, යක්ඛගණා, චෙතියදෙවතා ච සත්ථු ධාතුයො රක්ඛිංසු, එවං-ඉදානි පි, තුම්හාකං කරණීයං පතිපජ්ජථ.

ආපදාය ධාතූනං, මාකං රක්ඛාය, කාලමාපජ්ජිත්වා අකාලචරිතානං පුරතො දුක්කරං අකාසිංසු. ඉදානි, තුම්හෙ අප්පටිවාණා හුත්වා ධාතුයො රක්ඛථ."

"ධාතුයො අපරාධං කරොන්තා - යථාරූපං වා අනාරූපං වා - සබ්බං අපරාධං පටිවිජ්ඣන්තු.

යෙසං චෙතසා වා කායෙන වා වාචාය වා, ධාතුයො උපඝාතං කරොන්ති, තෙ මා පමාදා මොචයන්තු. ධම්මෙන දෙවතානං අධිකාරො එත්ථ වත්තති."

අහං, මානුසධාතුධාරකො, මම රක්ඛාපටිපත්තිං පුනප්පුනං පකාසයාමි.

භගවතො ධාතුයො සබ්බප්පකාරතො රක්ඛිස්සාමි, ධම්මෙන, විනයෙන, සමචිත්තෙන ච.

අනුබුද්ධානඤ්ච ඔවාදෙ ඨත්වා, ඉමං ධම්මානුධම්මං ධාරෙන්තො, අපරිමාණං හිතසුඛං ජනෙස්සාමි.

එස මෙ සච්චවචනො ඤාතිපඤ්ඤත්ති, දෙවතානං සකලදස්සනං හොතු.

භගවතො, ධම්මසඞ්ඝස්ස ච රක්ඛා සදා ජයතු.

සත්ථු ධාතුයො දීඝායුකං පාලෙතු - ඉධ ලොකෙ අනාගතෙ ච.

ඉස්සරියට්ඨානෙ දින්නො: සොළස-පණ්ණරසම දිවසං, ජෙට්ඨමාසස්ස

(ඛරචන්හච: ජ්වනල 17 රක, 2025, බුද්ධසක්කරාජ: 2569)

ධාතුධාරකො: භික්ඛු ධම්මසමි (ඉන්දසොම සිරිදන්තමහාපාලක)

සාකච්ඡිතො: දෙවගණා, යක්ඛා, සීලවත්ථෙරා ච