No. 29. — 1884. BUDDHISTICAL CEREMONIES. 



229 



One of the assembled priests now summons the gods to 

 attend, using the formula already given above ( Sagge name 

 ca 9 &c), after the usual formula of adoration — 



Namo tassa bhagavato arahato samma sambuddhassa. 



[Praise be to the blessed one, the holy one, the author of all 

 truth.] 



All the priests chaunt the Paticcasamuppdda, or the 

 doctrine of the production of the successive causes of 

 existence : — 



Avijja paccaya sankhara sankharapaccaya vinnanaiii vinSana- 

 paccaya namarupam, namarupapaccaya salayatanaih, salayatana- 

 paccaya phasso, phassapaccaya vedana, vedanapaccaya tanha, tan- 

 hapaccaya upadanaih, upadanapaccaya bhavo bhavapaccaya jati, 

 jatipaccaya jaramaranam, soka — parideva — dukkha — domanassu- 

 payasa sambhavanti — evaih etassa kevalassa dukkhakkhandhassa 

 samudayo hoti. Avijjayatveva asesaviraganirodha sankhara 

 nirodho, saiikharanirodha vinnananirodho, vinnananirodha nama- 

 rupanirodho, namarupanirodha salayatananirodho, salayatana- 

 nirodha phassanirodho, phassanirodha vedananirodho, vedana- 

 nirodha tanhanirodho, tanhanirodha upadananirodho, upaddna- 

 nirodha bhavanirodho, bhavanirodha jatinirodho, jatinirodha 

 jaramaranaih sokaparideva dukkha domanassupayasa nirujjhanti. 

 Evaih etassa kevalassa dukkhakkhandassa nirodho hoti. 



[Of ignorance, ignorance that is of suffering, its origin, its 

 destruction, and the road leading to its destruction, come accumu- 

 lations of merit and demerit by deed and word, and thought of 

 these accumulations of merit and demerit comes consciousness, 

 which has its birth by means of the eye, the ear, the nose, the 

 tongue, the body, and the mind ; of this consciousness comes mind 

 and body ; of the mind and body come the six organs of sense, 

 namely, those of the eye, the ear, the nose, the tongue, the body, 

 and the mind ; of these six organs come the six modes of contact; 

 of contact comes sensation ; of sensation comes evil desire ; of evil 

 desire comes attachment to sensible objects ; of this attachment 

 to sensible objects comes existence ; of existence comes birth ; 

 of birth comes decay and death, sorrow and weeping, suffering 

 and grief, and prostration. Such is the origin of this whole 

 aggregation of sufferings. 



By the destruction of all lusts which arise on account of 

 ignorance, the accumulations of merit and demerit are destroyed, 



