It has been few months now that I didn’t update my site yet. Today I would like to begin with an auspicious chant made popular by Pothan Lee of Wat Asokaram. It is called ThepPaya Moun or literally the Divine Chant. Though it was mentioned in some text that this chant was summarized by Pothan from YodPhrakan Traibidok, however in some other text I have read, Pothan Lee learned about the efficacy of this chant when Pothan was in India. According to text, this chant was in existence even before Sakyamuni Buddha era, it was practised by a Master Rishi. The Master Rishi chanted and dedicated metta over a long period of time in that city (I forgot the name of the city then and now, but it is now a big city like Madras or Calcutta). That place then, according to the Master Rishi was a difficult land both geographically and spiritually.
As you all know, Pothan Lee, a direct student under the tutelage of Phra Archan Mun Buridatto, was very advanced in his meditation attainment. Pothan can even have divine relics dropping out from his body (then in that era, Pothan had quite a task of convincing laities that he is for real. Pothan had once stood up in the sermon hall with laities from the community, and the laities witnessed with their own eyes, relics dropping from his body. In my own opinion, we have to thank Pothan Lee for Tahn’s courage in breaking the Forest Monks’ Tradition, because Tahn was the first to offer himself, so the villagers then get to understand forest monks and the Dhamma they practise. While as you all knew forest monks hardly associate with public and they often travel from one place to another almost every quarter (practise of impermanence). Those old days, villagers are afraid of forest monks. After Tahn was then Archan Maha Boowa, whom carried on the forest tradition in the open (not so much in secrecy).
Anyway, just to diverse abit. When I saw this photo of Pothan Lee, it reminded me of the days of my ordination in Wat DonPhaiYai, Singhburi. This way of wearing the robes, is called “Hoom Chiang”, it covers till the neck, we used to wear such when we go pindabat (receiving alms) 6am in the morning. It is quite comfortable especially when it is very cold and windy, the only 2 things that kept our bodies warm are the chivon robe and the alms bowl filled with hot rice.
From left to right: Brother Tan, Brother Fan, Brother Charles, Brother Tai and Brother Joseph
*the above image of flyer was contributed by Bro. Darren Hor
Coming back to ThepPaYa Moun, it has many benefits :-
- promotes auspiciousness
- improves ones’ destiny/fate
- promotes long and healthy life
- promotes happiness
- promotes mental strenght
- accumulates merit
- dilutes unwholesome karmas
- promotes metta and popularity
Pothan Lee uses ThepPaya moun regularly to treat illnesses of Reverend Elders.
I observed that many aspiring Buddhist tend to chant much without knowing what is encouraged to be chanted and what is not. Though there isn’t any wrong or right but it is more a matter of whether it is suitable or not suitable depending on ones’ conditions eg. if you are very materialistic (nothing wrong) then YodPhrakan Traibidok may not be suitable, it is more for individuals whom are going forth or prefers spiritualism more than materialism. There are some people whom after chanting YodPhrakan Traibidok faces tremendous obstacles and difficulties in daily life. At this point of reading many could have felt disturbed or confused, you may ask, ” If Buddha is a great Teacher, then what is wrong with reciting what Buddha taught?” You are absolutely CORRECT, but what most people didn’t realize is Lord Buddha gave many sermons which are translated as suttas but were mostly directed to the Sanghas (monks). Only very few were directed to householders like you and me eg. Sigalovada Sutta and Vyagghapajja Sutta. I am sure you know when we chant Lord Buddha’s verses, we begin with Paritavana…etc, that is inivitation of celestial beings and the divine angelics or beings to come rejoice at the verses of Lord Buddha..so imagine you chant YodPhrakhanTraibidok regularly, it is all full of the qualities of Buddhas, Dhamma and Sanghas. All the holy sacred praises and commitments. The Thevadas/celestial beings could be saying to themselves, “WOW! Derryck is fantastic, he must be very holy, pious and spiritual in his conduct.” But when they saw that was only when I chant, but in my daily life activities, I could be full of shit; lying, cheating, substance abuse…etc . Then the Thevadas could either punish me for not practising as per YodPhrakhan Traibidok or they could be full of compassion, showing me that if I do such and such unwholesome acts in my daily life and I shall be suffering from my ends, they want to wake me up. But they forget, I murmured YodPhrakhanTraibidok regularly because other people said it is the best katha to chant, even if it is nothing else I will look good when people knew I could chant it. I DID NOT CHANT WITH MY HEART FOR THE SPIRITUALITY CONTENTS BUT RATHER EGO CONTENT. Thevadas tried to tell me but because I am so full of myself, it was obvious I couldn’t see them or hear them. Then in my life, one thing happened after another…all the disasters that happened…then I blame the katha…I blame the amulet…I blame the Luang Phor …I blame Buddha….then perhaps I will even advise others don’t ever be in touch with Thai Theravada teachings or amulets or chants because SUAY (very bad in Chinese Hokkien dialect)..very evil…other countries Buddha image, His head is normal but Thailand ones pointed with sharp ends…must be something not normal!!!
The above example, I could have exaggerated but trust me…those statements above I heard of them before. Therefore do learn with the right people even for myself I make many mistakes but I learn to correct them as I progress along. I am not perfect or knowledgeable, I am still learning.
THEPPAYA MOUN or DIVINE CHANT
Namo Tassa Bhagawato Arahato Sammasambuddhassa x3
Buddhang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Thammang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Sangkhang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Dutiyampik Buddhang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Dutiyampik Thammang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Dutiyampik Sangkhang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Tatiyampik Buddhang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Tatiyampik Thammang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
Taiyampik Sangkhang Ayuwatthanang Jiwitthang Yawanibannang Saranang Gachamik
*Wayo* Jak Puthak Khunnang Arahang Buddho Itipiso Bhagawa Nak Ma Mik Hang Araham Sammassambuddho Vijjacarana Sampanno Sugato Lokavidu Anuttarro Purisadammasarathi Sattha Devamanussanang Buddho Bhagavati
*Wayo* Jak Tham Methang Arahang Buddho Itipiso Bhagawa Nak Ma Mik Hang Svakkhato Bhagavata Dhammo Sanditthiko Akaliko Ehipassiko Opanayiko Paccattang Veditabbo Vinyuhiti
*Wayo* Jak Sangkaknang Arahang Buddho Itipiso Bhagawa Nak Ma Mik Hang Supatipanno Bhagavato Savakasangho Ujupatipanno Bhagavato Savakasangho Nayapatipanno Bhagavato Savakasangho Samicipatipanno Bhagavato Savakasangho Yadidam catari purisa yugani atthapurisapuggala Esa Bhagavato Savakasangho Ahuneyyo Pahuneyyo Dakkhineyyo Anjalikaraniyo Annuttarang punyak khetam lokassati
Dhatu Parisuddhanubhavena Sabba Dukka Sabba Bhaya Sabba Rogkha Vimuchantik
Ik Tik Udthang Atho Tiriyang Sabbadhi Sabbatataya Sabbavantang Lokang Metta Karuna Mudita Upekha Sahagatena Cetasa Cathuk Thisang Phraritava Viharatik
Sukhang Supati Sukhang Patibujjhatik Na Papakhang Supinang Passatik
Manutsanang Piyo Hoti Amanutsanang Piyo Hoti Devata Rakkhantik Nassa Aggi Vak Visang Vak Satthang Vak Kamatik
Tuvatang Cittang Samadhiyatik Mukha Vanno Vippasidatik
Asammulho Kalang Karotik Uttaring Appativijhanto Bhrama Lokupago Hoti
Ik Tik Udthang Atho Tiriyang Averang Avera Sukha Jivino Katang Punnya Phalang Maihang Sabbe Bhagi Bhanwantu Me/Te
Bhawantu Sabba Mangalang Rakkhantu Sabba Devata
Sabba Buddhanu Bhavena
Sabba Thammanu Bhavena
Sabba Sangkhanu Bhavena
Sothi Hontu Nirantharang
Arahang Buddho Itipiso Bhagawa Nak Ma Mi Hang
Then repeat after Wayo (Wind element) is
Daecho (Fire element) , Apo (Water element) , Pathavi (Earth element), Akasa (Space element) and Vinyanan (Spirit element)
the list do continue for some practitioners eg we add Kanha elements, Arkad 32 elements…etc but for most of us these 6 basic element is sufficient.