Mantra in Theravada (aside from Buddho)

General discussion of issues related to Theravada Meditation, e.g. meditation postures, developing a regular sitting practice, skillfully relating to difficulties and hindrances, etc.
bksubhuti
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Re: Mantra in Theravada (aside from Buddho)

Post by bksubhuti »

Nearly all samatha meditation objects have a mantra.
Kasinas have the repeated word, "white" "earth" etc.
Anapana has counting, or a label of "in breath , out breath"
or "long breath short breath"
or silent knowing the breath

I once made a video called "The Mantra of Loving-kindness" and explained that "mantra" was a dirty word in Theravada because it wants to separate itself from the Hindus. Bud-dho with the breath is a made up method though. It is not listed in the vissudhimaggo or suttas. It could be used with Buddha-anussati (reflection of the Buddha) though. However, that is not intended in the Thai Tradition.
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bodom
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Re: Mantra in Theravada (aside from Buddho)

Post by bodom »

bksubhut wrote:Bud-dho with the breath is a made up method though. It is not listed in the vissudhimaggo or suttas.
Which does not make it any less useful.
It could be used with Buddha-anussati (reflection of the Buddha) though. However, that is not intended in the Thai Tradition.
I think you would find some Thai Bhikkhu's who would disagree with this. I can quote quite a few who consider this a form of Buddha-anussati if you would like me too.

:namaste:
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sentinel
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Re: Mantra in Theravada (aside from Buddho)

Post by sentinel »

" Who am i " is one of the zen mantra . Its just a way to train the mind to focus and bring it to 1 point . Thereafter , one could apply it to other training .
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Re: Mantra in Theravada (aside from Buddho)

Post by TRobinson465 »

The only other traditional theravada mantras im aware of are Samma araham used in Thailand, namo buddhāya used in Cambodia and also some thai traditions and na ma ba dha used by a popular temple in Uthai Thani, Thailand. Some of the popular mantras used in other meditation traditions are actually mentioned by former Thai forest head Ajahn Thate in one of his Buddho method instructions.

https://www.accesstoinsight.org/lib/tha ... ddho.html


Although from what ive been told, which mantra you pick doesn't matter that much. its just a way of cutting through thoughts and calming the mind for the most part. Although of course they use sacred words in Buddhism as the mantras and also because it qualifies as another type of meditation described in the visuddhimagga (recollection of the qualities of the Buddha).
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Ontheway
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Re: Mantra in Theravada (aside from Buddho)

Post by Ontheway »

Depends how we define "mantra".

If it is a mystical verse without meaning to invoke mystical guidance or protection, then the answer is "No".

In Theravada perspective, for worldly and spiritual protection, we have Paritta. It is usually a specific text containing Buddha's teachings or Dhamma sayings and sanctified by the Buddha for specific purposes. For example, "Angulimala Paritta".

If the "Mantra" here referring to a specific word or phrase used for meditation purpose, then the answer is "Yes".
For example, "Rajoharanam".

In the case of Arahant Cula Panthaka Thera.
https://www.tipitaka.net/tipitaka/dhp/v ... ?verse=025

This word is directly given by the Buddha only to Arahant Cula Panthaka Thera and only suitable for him but not others.
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

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pilgrim
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Re: Mantra in Theravada (aside from Buddho)

Post by pilgrim »

Another mantra is "Araham" which is popular with some monks practising Tantric forms of meditation in Thailand such as the Dhammakaya approach. Note that the large Dhammakaya cult is the dominant but not the only group using this meditation method.
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Coëmgenu
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Re: Mantra in Theravada (aside from Buddho)

Post by Coëmgenu »

The Dhammakaya cult likes to identify itself with pre-reformation Theravādin practice like the borān kammaṭṭhāna. For a description of the esoteric practices of Wat Phra Dhammakaya, I would recommend this educational document:

https://blogs.dickinson.edu/buddhisteth ... da%20world.

If that link does not work, here is another:

https://blogs.dickinson.edu/buddhisteth ... -final.pdf

The abstract:
Thailand’s controversial Wat Phra Dhammakāya has grown exponentially. In just three decades, it has come to have millions of followers in and outside of Thailand and over forty branches overseas. The esoteric teaching of meditation taught by the leaders of the community has inspired thousands of young men and women from various universities to sacrifice their lives to serve their Master, something that has never been seen before in Thailand or elsewhere in the Theravāda world. What is the nature of this esoteric teaching? Why is it so appealing to these young minds? These questions are discussed and analyzed by the author, who was one of Wat Phra Dhammakāya’s founding members.

The rise of Wat Phra Dhammakāya as a well-organized urban Buddhist movement is undeniably unique in the history of Thailand. After three and a half decades, the wat is now a well-established international center of Buddhist movements. In addition to millions of followers in Thailand, it has over forty branches overseas, two satellite television stations broadcasting in four languages, and plans to construct an international university. All these achievements were possible without governmental support. In fact, they were gained through continuous struggles by the members of the wat under the leadership of Phra Chaiboon Dhammajayo, taking on public criticism in the media, state interventions, juridical authority, and even injunctions of the top administers of the ecclesiastical community of Thailand. Even during the 1970’s, the first decade of the wat, it was able to attract a huge mass of students to join its activities. Because the Cold War in Thailand was at its peak, the military highly suspected that the wat was involved with communism. The second decade saw a massive expansion of the community into neighboring areas. Thousands of acres of land were purchased for wide scale expansion of its physical territory, incurring protests and demonstrations from local farmers. The third decade saw the wat’s involvement with grandiose financial investments, massive fund raising, and scandal over its mysterious administration. No Buddhist community in Thailand hit by similar scandals has managed to do more than just to survive, but Wat Phra Dhammakāya has continued to thrive.

Critics of the monastery often focus on the power of the financial management of the wat and the administration skills of its leaders as the source for its achievement. Its teaching of Dhammakāya meditation is simply judged as unorthodox. However, those with experience in the community know that the authority of its leadership is based on the charisma of Phra Chaiboon Dhammajayo which is in turn endorsed by the myths of esoteric teachings of Dhammakāya meditation. Legends about him and esoteric anecdotes he selectively delivers to his core followers are the foundation of his identity. Consequently, his words are taken as commandments. Some of these legends, stories of miracles, and esoteric teachings are parts of the original teaching of the late abbot of Wat Paknam Bhasicharoen (Phra Monkhol-thep-muni), passed along by Phra Dhammajayo. When they are combined with the community discipline employed by the leadership of Wat Phra Dhammakāya, they create what may be the most charismatic Buddhist leadership that has ever existed. I was once an insider and one of the leaders in the board of administration of the wat who in 1989-90 successfully reformed the structure of the organization. I am also a scholar of Buddhism and the history of world religions. This gives me a unique perspective but also makes me take extra care in what I am about to present. I believe there is academic value in bringing to the attention of international scholars and theologians the esoteric teaching of Wat Phra Dhammakāya, which is apparently a new body of knowledge. Nevertheless, I have also realized the burden of impartiality that I should take as a scholar and the necessity to move away from prejudice and bias, pros and cons, in the issues which have deeply affected the course of my own life. This paper is, therefore, written with the intention neither to discredit nor to support Wat Phra Dhammakāya and its leadership, but to present the content of teaching which once I so deeply shared with other members of the Dhammakāya community in a way as impartial and objective as possible.
What is the Uncreated?
Sublime & free, what is that obscured Eternity?
It is the Undying, the Bright, the Isle.
It is an Ocean, a Secret: Reality.
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bazzaman
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Re: Mantra in Theravada (aside from Buddho)

Post by bazzaman »

tamdrin wrote: Mon Aug 05, 2019 12:16 am
I have heard Ajahn anan also say you can use "lokavidu"
"lokavidū", "arahaṃ" (mentioned in pilgrim's post), and the well-known "buddho" are three of the nine attributes of the Buddha used in the practice of Buddhanusati (see my posts above).
It doesn't take a great deal of effort to memorize all nine. Depending on how fast it is recited it can take 15 to 20 minutes to do a round of 108. I do this while walking. I do not expect it to develop strong samadhi; but it is, at worst, harmless; and it does get me away from the internet.
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bazzaman
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Re: Mantra in Theravada (aside from Buddho)

Post by bazzaman »

Coëmgenu wrote: Tue Jan 25, 2022 12:21 am The Dhammakaya cult likes to identify itself with pre-reformation Theravādin practice like the borān kammaṭṭhāna. For a description of the esoteric practices of Wat Phra Dhammakaya, I would recommend this educational document:

https://blogs.dickinson.edu/buddhisteth ... da%20world.
A bit of a tangent to the main topic I know... but if interested in the samma araham mantra one might check out this academic link... it refererences Phra Mettanando (author of above article): https://research-information.bris.ac.uk ... v_2019.pdf
I only read the introduction (TLDR), and it looks quite detailed in regard to the history of this meditation technique. The thesis is only a couple of years old; so the author did not have direct contact with L.P. Sodh or his direct disciples. He does mention that there were also Western disciples: but. from what I read, he does not give any details of them.
One of them was the Ven. Kapilavaḍḍho, a major figure in bringing Theravada Buddhism to the U.K.. This history is described in an article entitled "Honour Thy Fathers": http://www.buddhanet.net/pdf_file/honourfathers.pdf There is also mention of another early (in Western terms) monk called Ananda Bodhi (later known as Namgyal Rinpoche) who also taught the Wat Paknam method in the U.K. It seems that this method ( AKA "16 Buddha body meditation") did not gain much traction at that time.
This was during the late 1950's early 1960's. Not much interest in this technique in the West for another five decades or so when tourism to Thailand became common place.
Atāṇo loko anabhissaro...

Yena yena hi maññanti tato taṃ hoti aññathā,
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Coëmgenu
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Re: Mantra in Theravada (aside from Buddho)

Post by Coëmgenu »

Very interesting. From the article:
The meditator visualizes a clear crystal sphere, the size of an eyeball, entering the nostril ‒ the left nostril for women and the right for men (first base) ‒ while repeating the mantra ‘sammā arahaṃ’ three times. Then very slowly the crystal sphere is visualized as moving to the eye socket (second base) ‒ the left eye for women and the right for men ‒ and again ‘sammā arahaṃ’ is repeated three times. Then the meditator moves the crystal sphere to the centre of the head (third base), then to the back of the palate (fourth base), the throat aperture (fifth base), the navel (sixth base) and finally two finger widths above the navel (seventh base). The words ‘sammā arahaṃ’ are repeated three times when the sphere is moved to each base. When the crystal sphere is at the seventh position, the meditator must draw his/her mind to rest at the centre of the sphere. The more experienced meditator can start by visualizing the sphere directly at the seventh base.
This really, really, really reminds me of esoteric Buddhism. Particularly, it reminds me of yogas that involve moving the subtle airy elements through various stations of bodily awareness and ending at the buddhadhātu, the tathāgatagarbha, envisioned as a small physically-enthroned Buddha within the body near the stomach. Obviously that isn't the case at all here, but it is like a similar practice without actually visualizing a Buddha, instead visualizing something more abstract, a sphere of crystal light. "Crystal" is a reference to the colour of one of the bands of the Buddha's halo, no? It gets translated as "dazzling" sometimes in English. "Indigo, golden, red, white, tawny, and dazzling." "Crystal" is how "dazzling" is translated into Chinese in EBT-parallels. I don't know if it is one of the native senses of whatever the Pāli word is.

青、黃、赤、白、紅、頗梨色
indigo, yellow, red, white, orange, and crystal colours
(SĀ 197 Ādīptasūtra)

Now, I'm not saying that to make it sound like it's "not Theravada" or anything like that. I'm just saying that I can really see why it gets called "Southeast Asian Esoteric Buddhism" and things like that. It reminds me of Tendai and Shingon and what I know of Kegon, likely also Hossō, more so than anything else practiced in that area of the world.

This is the Dhammakāyānussatikathā, some kind of traditional Pāli verse, found in a Thai manuscript. I can't say to know what the text is necessarily talking about, but it reminds me of buddhānussati as practiced in some non-Theravādin traditions. Specifically, it reads to me like a description of Dharmakāya Vairocana (there are some like it) even though this is not at all what it is of course. The name doesn't even appear in it, and it seems like the word "dhamma" is pluralized in this "dhammakāya" text, based on the translation.
The set of various Knowledges of the Buddha that the Buddha compared with the characteristics of the buddhas and proclaimed by the designation as the “Body of Dhammas.” It has the Omniscient Knowledge as the sublime head. It has the realm of Nibbāna, the objective of meditative consciousness, as the sublime hair. It has the Four Absorptions as the sublime forehead. It has Knowledge of Obtaining Great Thunderbolt, as the sublime long hair which appears in the middle of the forehead and between the eyebrows, and that hair consists of radiance. It has Knowledge in the practice of the Meditative Recognition of Blue Objects, as a pair of sublime eyebrows which is beyond worldly. It has the five eyes of Knowledge as the two sublime eyes. The five eyes include (1) the divine eye, (2) ten Knowledges of the Buddha, (3) Omniscient Knowledge, (4) the clear Knowledge in [knowing] the traditions of the buddhas i.e. what buddhas do (not what Buddhists do), (5) the absolute Knowledge in[knowing] the Truth completely. The Body of Dhammas has the Divine Ears as the two sublime ears. It has Knowledge of Gotrabhū as the prominent sublime nose. It has Knowledge of the Fruit of Noble Path and the Fruit of Liberating Truth, as a pair of sublime cheeks. It has Knowledge of the Thirty-seven Virtues Contributing to Awakening, as the sublime teeth. It has Knowledge of the Mundane Truths and the Supramundane Truths, as the sublime upper and lower lips. It has Knowledge of the Four Noble Paths, as the four sublime eye teeth. It has Knowledge that clearly sees the Four Truths, as the sublime tongue. It has [the irresistible] Knowledge of the Buddha that is eternal and nothing can interfere with it, as the sublime chin. It has Knowledge of the liberation, which is the Supramundane Truths, as the sublime tubal neck. It has Knowledge of the Three Characteristics of Existence, as the sublime neck. It has Knowledge of the Four Folds of Intrepidity, as the two sublime upper arms. It has Knowledge of the Ten Recollections, as the gracefully rounded fingers. It has Knowledge of the Seven Awakening Elements, as the sublime fully chest. It has Knowledge of the Instinctive Disposition in all beings, as a pair of sublime breasts. It has Knowledge of Ten Buddha's Powers as the sublime middle trunk of the body. It has Knowledge of the Truth of Dependent Origination, as the sublime navel. It has Knowledge of the Five Controlling Faculties and the Five Powers, as the sublime waist. It has Knowledge of the Four Great Efforts, as a pair of sublime thighs. It has Knowledge of the paths of the Ten Wholesome Actions, as a pair of sublime legs. It has Knowledge of the Four Paths of Accomplishment, as a pair of sublime feet, and the Body of Dhammas also wears morality, concentration and knowledge, as its outer robe. It wears Knowledge of the Moral Shame and Moral Fear, as the great upper robe of discarded cloth. It wears Knowledge of the Noble Eightfold Path, as the sublime under robe, and it wears Knowledge of the Four Foundations of Mindfulness, as the sublime girdle
(The Dhammakāyānussati-kathā: A Trace of "Siam's Borān Buddhism" from the Reign of Rāmā I (1782-1809 CE), Woramat Malasart, starting at p. 25)
What is the Uncreated?
Sublime & free, what is that obscured Eternity?
It is the Undying, the Bright, the Isle.
It is an Ocean, a Secret: Reality.
Both life and oblivion, it is Nirvāṇa.
Ontheway
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Re: Mantra in Theravada (aside from Buddho)

Post by Ontheway »

If "mantra" means a word or phrase we used to restraint our mind, then there are many examples especially from Thai Theravada tradition.

From example:

From Buddhaguna, we recite it in reverse way (it is called "คาถาอิติปิโสถอยหลัง")

"Ti Va Ga Bha dho Bud Naṁ Sa;
Nus (pronounce as Nud) Ma Va De Tha Sat Thi Ra;
Sa Ma Dam Sa Ri Pu Ro Ta;
Nut A Du Vi Ka Lo To Ga;
Su No Pan Sam Na Ra Ca Ja;
Vij (pronounce as Vid) Dho Bud Sam Ma Sam Haṁ;
Ra A Va Ga Bha So Pi Ti I"



To learn how to recite it correctly with correct pronunciation and speed is said to be a feat of work that required considerable good concentration. When reciting this Buddhaguna forward and backward, the mind will become more restrained, having focused on the recital. It was believed that by mastering such recitation, no evil spirits or black magic charms or evil eyes can harm the reciter. But Panca Sila is a must for it to be efficacious. This is how certain Thai Buddhists believe it.
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

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Gwi II
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Re: Mantra in Theravada (aside from Buddho)

Post by Gwi II »

Laurens wrote: Mon Jul 15, 2019 8:26 pm I find mantras a very useful practise for staying centred and mindful when doing work or going about my day when the breath is not necessarily as easy to focus on. I am aware of the use of Buddho among the Thai Forest Tradition, but was just wondering whether there were any different mantras used in the Theravada tradition?

I know that the Buddha never taught mantra practise, but I do think it can be very effective, in some instances it has brought me to far more still states of meditation than anapanasati. So, spare me any replies telling me that the suttas never taught it, as I already know that.

I just find they are useful for my particular temperament, and wondered whether there were any different mantras to add to my toolkit, from this particular tradition.

:anjali:

L
The Buddho taught the "mantras", namely "Parittā".
Moreover, it should be abandoned because it is not
in accordance with the Dhammo.


Mantras is one of the "wrong livelihood" in
Buddhism, as if possessing illegal "things".
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Theraṽādå&Ṽibhajjaṽādå, the rest are
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Bhikkhu Pesala
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Re: Mantra in Theravada (aside from Buddho)

Post by Bhikkhu Pesala »

Gwi II wrote: Mon Aug 07, 2023 7:55 am The Buddho taught the "mantras", namely "Parittā".
Moreover, it should be abandoned because it is not in accordance with the Dhamma.
Mantras are one of the "wrong livelihood" in Buddhism, as if possessing illegal "things".
The Protection Discourses were taught by the Buddha on various occasions, and for various purposes. The Buddha himself asked the Venerable Cunda to recite the Bojjhaṅga Sutta when he himself was sick.

Various other mantras such as Om mane padme om, or Nam myo renge kyo, are clearly much later additions and are not the teachings of the Buddha.

On one occasion, the Buddha taught a mantra (rajoharanaṃ) to the monk Cūḷapanthaka, who was so extremely dull that he could not memorise a single verse of four stanzas.
Dictionary of Pali Proper Names wrote:The Buddha met Cūḷapanthaka, before he could leave the Saṅgha, took him into the Gandhakuṭi and comforted him, giving him a clean piece of cloth. “Sit with your face to the East,” said the Buddha, “repeat the words ‘Removing the dirt’ (rajoharanaṃ) and wipe your face with the cloth.” As Cūḷapanthaka carried out these instructions he noticed that the cloth became dirty, and as he concentrated his mind on the impermanence of all things, the Buddha sent a ray of light and exhorted him about the necessity of getting rid of the impurities of lust and other evils. At the end of the admonition Cūḷapanthaka attained Arahantship with the four paṭisambhidā, which included knowledge of all the Piṭakas.
Do not confuse the recitation of Pāḷi stanzas as meditation objects with black magic and spells, as listed in the Brahmajāla Sutta.

Animal Arts (Tiracchāna Vijjā)

Editor’s Note: Though not listed in detail by the Sayādaw, these wrong modes of livelihood for sages and bhikkhus are described in the Brahmajāla Sutta, where the Buddha describes the bhikkhus’ morality in detail (D.i.9). They can be summarised as follows:–
  1. Palmistry, divination by signs, portents, dreams, or body marks.
  2. Knowledge of animal behaviour.
  3. Judging the value of gems, livestock, and other goods.
  4. Predictions about the movements of armies.
  5. Predictions about the movements of planets.
  6. Predictions about the weather.
  7. Predictions about the harvest.
  8. Accountancy and mathematics.
  9. Composition of poetry.
  10. Philosophy.
  11. Arranging marriages and divorces.
  12. Advising on investments.
  13. Good-luck charms.
  14. Black magic and spells.
  15. Supplicating deities.
  16. Consecrating building sites.⁷
  17. Giving ritual bathing.
  18. Giving various kinds of medical treatments.
7. Although bhikkhus can visit a new house or a building site, and chant to ward off dangers and evil spirits, they should not be involved in choosing the site, the position for buildings on the site, nor the auspicious time for starting work. Such decisions should be made by qualified town-planners, architects, and builders.
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Re: Mantra in Theravada (aside from Buddho)

Post by Gwi II »

Bhikkhu Pesala wrote: Mon Aug 07, 2023 8:20 am
Gwi II wrote: Mon Aug 07, 2023 7:55 am The Buddho taught the "mantras", namely "Parittā".
Moreover, it should be abandoned because it is not in accordance with the Dhamma.
Mantras are one of the "wrong livelihood" in Buddhism, as if possessing illegal "things".
The Protection Discourses were taught by the Buddha on various occasions, and for various purposes. The Buddha himself asked the Venerable Cunda to recite the Bojjhaṅga Sutta when he himself was sick.

Various other mantras such as Om mane padme om, or Nam myo renge kyo, are clearly much later additions and are not the teachings of the Buddha.

On one occasion, the Buddha taught a mantra (rajoharanaṃ) to the monk Cūḷapanthaka, who was so extremely dull that he could not memorise a single verse of four stanzas.
Dictionary of Pali Proper Names wrote:The Buddha met Cūḷapanthaka, before he could leave the Saṅgha, took him into the Gandhakuṭi and comforted him, giving him a clean piece of cloth. “Sit with your face to the East,” said the Buddha, “repeat the words ‘Removing the dirt’ (rajoharanaṃ) and wipe your face with the cloth.” As Cūḷapanthaka carried out these instructions he noticed that the cloth became dirty, and as he concentrated his mind on the impermanence of all things, the Buddha sent a ray of light and exhorted him about the necessity of getting rid of the impurities of lust and other evils. At the end of the admonition Cūḷapanthaka attained Arahantship with the four paṭisambhidā, which included knowledge of all the Piṭakas.
Do not confuse the recitation of Pāḷi stanzas as meditation objects with black magic and spells, as listed in the Brahmajāla Sutta.

Animal Arts (Tiracchāna Vijjā)

Editor’s Note: Though not listed in detail by the Sayādaw, these wrong modes of livelihood for sages and bhikkhus are described in the Brahmajāla Sutta, where the Buddha describes the bhikkhus’ morality in detail (D.i.9). They can be summarised as follows:–
  1. Palmistry, divination by signs, portents, dreams, or body marks.
  2. Knowledge of animal behaviour.
  3. Judging the value of gems, livestock, and other goods.
  4. Predictions about the movements of armies.
  5. Predictions about the movements of planets.
  6. Predictions about the weather.
  7. Predictions about the harvest.
  8. Accountancy and mathematics.
  9. Composition of poetry.
  10. Philosophy.
  11. Arranging marriages and divorces.
  12. Advising on investments.
  13. Good-luck charms.
  14. Black magic and spells.
  15. Supplicating deities.
  16. Consecrating building sites.⁷
  17. Giving ritual bathing.
  18. Giving various kinds of medical treatments.
7. Although bhikkhus can visit a new house or a building site, and chant to ward off dangers and evil spirits, they should not be involved in choosing the site, the position for buildings on the site, nor the auspicious time for starting work. Such decisions should be made by qualified town-planners, architects, and builders.
:goodpost: :bow:
Gwi: "There are only-two Sakaṽādins:
Theraṽādå&Ṽibhajjaṽādå, the rest are
nonsakaṽādins!"
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Re: Mantra in Theravada (aside from Buddho)

Post by AgarikaJ »

Ontheway wrote: Mon Jan 24, 2022 9:18 am Depends how we define "mantra".

If it is a mystical verse without meaning to invoke mystical guidance or protection, then the answer is "No".
The Thai Forest Sangha prefers "Bud-dho" (literally translated: "the one who knows"), other Theravada lineages prefer other Parikammas as meditation preparation.

Kate Crosby in her book 'Esoteric Theravada' has a good list of them, but here actually the specific phrase used can obtain more of a physical relevance, as Pali was seen -- like Sanskrit in Mahayana -- as the language describing reality and the Dhamma truthfully, to the point that Pali phrases were able to actually alter physical reality (the reason for abbreviated Pali mantras in Sak Yant tattoos or Takrut amulets).

This might lead too far with regard to the question of the OP. In 'modern' Theravada, anyways, in the end it does not really matter what Parikamma verse you use to support your meditation -- just counting breaths in numbers might equally do -- as they are seen as just a preparatory mental device.

I found the phrase "Bud-dho" especially helpful during walking meditation, as it really centers the mind on the walking/breathing instead of it getting distracted by the things around me.

Ajahn Sumedho had this to say about how and why Parikamma phrases are used:
The Venerable Ajahn Sumedho recommended the “Buddho” mantra. He suggested that we inhale on the “Bud” and exhale on “-dho” so that the mind is occupied with the mantra for the full cycle of the breath.

He encouraged that the mantra be used to develop “clarity and brightness” rather than letting the mind sink into passivity. While the word “mantra” in contemporary English has come to mean something repeated mindlessly, or so often that it has lost all meaning, Sumedho said:

"Make the mantra fully conscious instead of just a perfunctory passive thing that makes the mind dull; energize the mind so that the inhalation on “Bud” is a bright inhalation, not just a perfunctory “Bud” sound that fades out because it never gets brightened or refreshed by your mind."

He also recommended visualizing the spelling so that the visual capacity of the mind can be used in the meditation as well and “so that you’re fully with that syllable” for the inhalation or exhalation.
The teaching is a lake with shores of ethics, unclouded, praised by the fine to the good.
There the knowledgeable go to bathe, and cross to the far shore without getting wet.
[SN 7.21]
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