ชายยากจนเข็ญใจคนหนึ่งเก็บไม้ท�ำฟืนขายน�ำเงินมาเลี้ยงมารดา ได้ถวายดอกบัว ๘ ดอกแด่พระมาลัย (เพื่อน�ำไปบูชาพระจุฬามณีเจดีย์) แล้วตั้งจิตอธิษฐานว่าเกิดชาติหน้าขออย่าได้เป็นคนเข็ญใจเหมือนในชาตินี้ ตอนที่ ๓ พระมาลัยออกเดินบิณฑบาต ได้พบชายยากจนเข็ญใจคนหนึ่ง เก็บฟืนหักไม้ขายเลี้ยงมารดา จะลงไปเก็บผักมาปรุงอาหารเลี้ยง มารดา เห็นดอกบัวจึงเก็บดอกบัว พอดีเห็นพระมาลัยเดินบิณฑบาตมาแต่ไกล เกิดเลื่อมใสศรัทธา ได้ถวายดอกบัว ๘ ดอก โดยการ ตั้งจิตอธิษฐานว่าเกิดชาติหน้าต่อๆ ไป ขออย่าได้เป็นคนยากจนเข็ญใจเหมือนในชาตินี้ พระมาลัยรับดอกบัวมาแล้วกล่าวคาถาอนุโมทนา บุญว่าผู้ใดถวายดอกไม้พระสงฆ์ ตายไปจะได้บังเกิดในสวรรค์มีนางฟ้าเป็นบริวารมากมาย จากนั้นจึงคิดน�ำดอกบัวไปบูชาพระจุฬา มณีเจดีย์ ทั้ง ๘ ทิศ บนสวรรค์ชั้นดาวดึงส์ ได้พบและสนทนากับพระอินทร์ที่น�ำดอกไม้ไปบูชาและกราบไหว้พระจุฬามณีทั้ง ๘ ทิศแล้ว แลเห็นพระมาลัย จึงมานั่งสนทนากับพระมาลัย พระมาลัยถามพระอินทร์ถึงเทพต่างๆ ที่แต่ละตนมีนางฟ้าเป็นบริวารมากมาย และ ได้รับค�ำตอบว่าเทพเหล่านั้นได้บ�ำเพ็ญความดีมาลักษณะต่างๆ กัน เทพตนไหนท�ำบุญน้อยก็มีบริวารน้อย เทพตนไหนท�ำบุญมากก็มี บริวารมากตามล�ำดับ พระมาลัยทราบว่าพระโพธิสัตว์พระศรีอาริย์จะมากราบบูชาพระจุฬามณีเจดีย์และเทศนาสอนหมู่เทพทุก ๘ ค�่ำ ๑๔ ค�่ำ ๑๕ ค�่ำ ดั่งวันนี้ จึงรอพบและได้สนทนากับพระอินทร์ถึงเทพต่างๆ ที่พาบริวารมามีจ�ำนวนมากต่างๆ กันว่าได้ท�ำบุญท�ำความดีมาลักษณะ ต่างกันอย่างไรบ้าง ได้รับค�ำตอบจากพระอินทร์ทุกอย่าง 48 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 49 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
ชายยากจนเข็ญใจก�ำลังเด็ดดอกบัว ๘ ดอก ในสระน�้ำแล้วได้พบและถวายดอกบัวแด่พระมาลัย 50 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
ตอนที่ ๔ เทพผู้เป็นพระโพธิสัตว์พระศรีอาริย์มาบูชาสักการะพระจุฬามณีเจดีย์ ประณมมือเดินทักษิณชมพระจุฬามณีเจดีย์ทั้ง ๘ ทิศ พร้อมด้วยนางฟ้าผู้เป็นบริวาร ได้ถามพระมาลัยถึงความเป็นอยู่ของชาวชมพูทวีปว่ามาจากที่ใด ชาวประชามีชีวิตเป็นเช่นไร พระมาลัย ได้บอกว่ามาจากชมพูทวีปต้องการมาบูชาพระจุฬามณีเจดีย์และต้องการพบพระโพธิสัตว์ พระโพธิสัตว์ได้บอกพระมาลัยถึงเรื่องที่ มนุษย์ที่มีทั้งผิดศีลไม่ประพฤติธรรมและมนุษย์ที่ถือศีลฟังธรรมบ�ำเพ็ญบุญบารมีต่างๆ ว่าถ้าผู้ใดต้องการจะได้พบเห็นพระศรีอาริย์ ให้หมั่นรักษาศีลประพฤติธรรม ถือธุดงค์นั่งเจริญกัมมัฏฐานให้มาก พร้อมทั้งฟังพระธรรมเทศนาเรื่องพระเวสสันดรที่บ�ำเพ็ญการให้ ทานเป็นประจ�ำ ให้ถวายดอกไม้แด่พระรัตนตรัย และอย่าท�ำชั่วช้าเลวทรามตามที่สัตว์ในนรกได้ประพฤติมา โดยเฉพาะตอนท้ายของ ตอนนี้มีการกล่าวถึงการรักษาศีล ๕ มีการเน้นย�้ำว่าอย่าประพฤติผิดศีลข้อ ๓ ในลักษณะต่างๆ ให้รักษาศีลประพฤติธรรมให้มั่น ก็จะ ได้พบพระศรีอาริย์ พระอินทร์มากราบพระจุฬามณีเจดีย์ บนสวรรค์ชั้นดาวดึงส์ ได้สนทนากับพระมาลัย พระมาลัยจึงชี้และสอบถามถึงหมู่เทพที่มีนางฟ้าเป็นบริวารจ�ำนวนมากว่าเพราะท�ำความดีอะไรมา 50 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 51 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
เทพยดาตนหนึ่งมากราบพระจุฬามณีเจดีย์ โดยมีนางฟ้ามากมายห้อมล้อม (สร้างความสงสัยให้พระมาลัย) 52 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
หมู่เทพยดาน�ำดอกไม้มาบูชาพระจุฬามณีเจดีย์ บนสวรรค์ชั้นดาวดึงส์ พระศรีอาริย์เทพบุตรและหมู่เทวดาไปกราบพระจุฬามณีเจดีย์ 52 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 53 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
ตอนที่ ๕ ว่าด้วยการกล่าวถึงคนมีอายุยืนยาวด้วยการรักษาศีลบ�ำเพ็ญธรรม และการถึงคราวเสื่อมสลายของบ้านเมือง ประชาชนจะพา กันประพฤติผิดศีลธรรมต่างๆ ไม่รู้จักศีลธรรม มีความทุกข์ทรมาน มีสติปัญญาน้อย ความจ�ำลดน้อยถอยลงจนจ�ำอะไรไม่ได้ หลงลืม สติลืมตน เจ็บไข้ล้มตาย มีอายุน้อยลงเรื่อยๆ จากนั้นพระโพธิสัตว์พระศรีอาริย์จึงเสด็จมาโปรดสั่งสอนฝูงชนให้หลุดพ้นจากความทุกข์ ทรมานต่างๆ ที่เป็นบ่วงมาร ชาวชมพูทวีปก็กลับมาถือศีลฟังธรรม ฝนฟ้าจะตกตามฤดูกาล มีความสุขอุดมสมบูรณ์ด้วยน�้ำและพืชพันธุ์ ธัญญาหาร ต้นไม้ชูกิ่งก้านสาขา ผลิดอกออกผลตรงตามฤดูกาลต่างๆ ตามปกติ ประชาชนมีโภคทรัพย์สุขกายสบายใจ ร้องร�ำท�ำเพลง เหมือนรื่นเริงดั่งเทพในสวรรค์ ใครอยากพบพระศรีอาริย์ให้เร่งถือศีลห้า มีผัวเดียวเมียเดียว ให้ทานบ�ำเพ็ญเพียร หมั่นเจริญภาวนา ไม่ข่มเหงบีฑาผู้อื่น ไม่ประพฤติชั่วดั่งสัตว์ในนรก หญิงชายทั้งหลายประพฤติสุจริตและช่วยเหลือผู้อื่นฯลฯ พระศรีอาริย์เทพพระโพธิสัตว์ ขอให้พระมาลัยน�ำเรื่องที่บอกนี้ไปแจ้งแก่ชาวชมพูทวีป ถ้าชาวชมพูทวีปได้คิดและบ�ำเพ็ญความดีตามที่บอกนี้ ก็จะได้พบพระศรีอาริย์ ได้ฟังพระธรรมเทศนาแล้วจะได้บรรลุธรรมขั้นโสดาบันจนถึงขั้นเข้าสู่พระนิพพาน เทพพระโพธิสัตว์พร้อมด้วยนางฟ้าผู้เป็นบริวารได้ ถวายธูป เทียน ดอกมณฑาแด่พระมาลัยแล้วลากลับสวรรค์ชั้นดุสิต พระมาลัยลาพระอินทร์กลับไปโลกมนุษย์เสด็จลงที่เมืองลังกา พระอินทร์และบรรดาเทพ นางฟ้าต่างกลับยังสถานที่ของตนด้วยรัศมีที่เปล่งปลั่งงดงาม พระมาลัยออกบิณฑบาตและเล่าเรื่องราว ต่างๆ ที่ได้ไปพบในสวรรค์มาเล่าให้ชาวชมพูทวีปฟัง และเล่าถึงเรื่องที่เทพพระโพธิสัตว์สั่งให้ถือศีลบ�ำเพ็ญกุศลจะได้บังเกิดในสวรรค์ จะได้พบพระศรีอาริย์ พระมาลัยเสด็จโปรดสัตว์จนครบอายุขัยแล้วเสด็จเข้าสู่พระนิพพาน ฯ สาวๆ พากันเด็ดดอกไม้น�ำไปบูชาพระถวายพระ (จึงเป็นเหตุให้ได้ไปอุบัติเป็นนางฟ้าในสวรรค์) 54 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
ชาวชมพูทวีปปรึกษากันเรื่องท�ำบุญท�ำความดี หลังทราบข่าวเกี่ยวกับสัตว์ในนรก เปรตและเทพบนสวรรค์ 54 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 55 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
56 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
ตอนที่ ๖ เป็นตอนสุดท้าย เป็นบทสวดแจงภาษาบาลี (ขึ้นต้นด้วย ยนฺเตน ภควตา ชานตา ปสฺสตาอรหตา...) ในฉบับปริวรรตได้เพิ่มค�ำ แปลภาษาไทยไว้ด้วย ตอนที่ ๖ นี้ มีการขึ้นต้นด้วยการตั้งบท นโม จากนั้นจึงเป็นบทพระวินัย บทพระสูตร และพระอภิธรรม (บทสหัสสนัย) บทพระวินัย ว่าด้วยการถาม-ตอบเรื่องปฐมปาราชิกว่าพระพุทธเจ้าบัญญัติไว้เมื่อคราวอยู่ในเมืองเวสาลี ปรารภพระสุทินกลันทบุตร เรื่องเสพเมถุนกับภรรยาเก่า และขณะที่พระพุทธเจ้าประทับที่โคนต้นไทร เมืองเวรัญชา พร้อมด้วยพระภิกษุ ๕๐๐ รูป เวรัญช พราหมณ์ได้ทราบข่าว ได้กล่าวสดุดีถึงเกียรติศักดิ์ของพระพุทธเจ้าว่าทรงเป็นพระอรหันต์ ถึงพร้อมด้วยความรู้และการปฏิบัติ (วิชชา และจรณะ) รู้แจ้งโลก เป็นนายสารถีผู้ฝึกบุรุษที่ยอดเยี่ยม เป็นศาสดาของเทพและมนุษย์ เป็นต้น สดุดีว่าพระพุทธเจ้าทรงประกาศ พรหมจรรย์ มีอรรถมีพยัญชนะบริบูรณ์บริสุทธิ์โดยแท้จริง การได้เห็นพระองค์ผู้เป็นพระอรหันต์เช่นนี้ ถือว่าเป็นกรรมที่ยังประโยชน์ ให้ส�ำเร็จ บทพระสูตร ว่าด้วยพระอานนทเถระปรารภว่าพระพุทธเจ้าเสด็จไประหว่างเมืองราชคฤห์กับเมืองนาลันทาพร้อมด้วยพระภิกษุ ๕๐๐ รูป สุปปิยปริพพาชกก็เดินทางพร้อมด้วยพรหมทัตมานพผู้เป็นอันเตวาสิก เป็นผู้ติดตาม สุปปิยปริพพาชกได้กล่าวต�ำหนิ ติเตียน พระพุทธเจ้า พระธรรมและพระสงฆ์นานัปการ แต่พรหมทัตมานพ กลับกล่าวสรรเสริญยกย่องพระพุทธเจ้า พระธรรมและพระสงฆ์ นานัปการเช่นกัน ทั้ง ๒ คนได้ติดตามพระพุทธเจ้าและพระสงฆ์ไปข้างหลัง และเป็นผู้มีวาจาขัดแย้งกัน (อาจารย์ต�ำหนิ ติเตียน แต่ลูก ศิษย์กลับยกย่อง) บทสวดสหัสนัย ว่าด้วยเรื่อง ธรรมที่เป็นกุศล ธรรมที่เป็นอกุศล และธรรมที่เป็นอัพยากฤตหรืออัพยากตะ (ธรรมที่เป็นกลางๆ ไม่ดีไม่เลว ธรรมที่ไม่ใช่กุศลไม่ใช่อกุศล) โดยกล่าวถึงธรรมที่เป็นกุศลว่า เป็นธรรมที่ผู้มีความเพียรพยายามปฏิบัติสมถกัมมัฏฐานและ วิปัสสนากัมมัฏฐานจนบรรลุโลกุตตรธรรม (มรรค ๔ ผล ๔ นิพพาน ๑) ระงับทิฏฐิมานะและกามคุณได้เพราะมีอาการสงบเนื่องจาก ระงับวิตกวิจารได้ จนบรรลุขั้นปฐมฌานถึงปัญจมฌาน มีทั้งการปฏิบัติล�ำบากและรู้ได้ช้า การปฏิบัติล�ำบากแต่รู้ได้เร็ว การปฏิบัติ สะดวกสบายแต่รู้ได้ช้า และการปฏิบัติสะดวกสบายและรู้ได้เร็วมีทั้งสุญญตสมาธิ (สมาธิที่เห็นความว่างเปล่าด้วยการก�ำหนด อนัตตลักษณะ) และ อัปปณิหิตสมาธิ (สมาธิที่ท�ำให้ถึงความหลุดพ้นด้วยการก�ำหนด ทุกขลักษณะ) ประสบความส�ำเร็จถึงจุดหมาย ปลายทางด้วยฉันทะ วิริยะ จิตตะและวิมังสา เมื่อกาลเวลาที่มีผัสสะการสัมผัสการกระทบทางอินทรีย์ที่ไม่มีจิตฟุ้งซ่าน สภาวธรรม เหล่านี้ เรียกว่า เป็นธรรมที่เป็นกุศล หนังสือสมุดไทยพระมาลัยเล่มนี้ มีเนื้อหาต่างจากพระมาลัยกลอนสวด ฉบับกรุงศรีอยุธยา ตรงที่มีการขึ้นต้นด้วย อภิธรรม ๗ คัมภีร์ และลงท้ายด้วยบทสวดแจง ซึ่งในฉบับกรุงศรีอยุธยาไม่ปรากฏเช่นนี้ 56 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 57 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
La leggenda Phra Malai racconta di un anziano monaco buddista originario del villaggio di Kamboja a Lanka (Sri Lanka). Attraverso il merito ottenuto e la pratica della meditazione, egli aveva ottenuto poteri soprannaturali pari a quelli del monaco anziano Moggallāna (uno dei discepoli del Buddha) ovvero era in grado di viaggiare all’inferno e nel paradiso. Durante la visita all’inferno, Phra Malai ascoltò la richiesta degli esseri dell’inferno e dei Preta (fantasmi del folklore thailandese) torturati dai demoni infernali. Essi lo implorarono di avvertire i loro parenti sulla terra degli orrori dell’inferno e di come avrebbero potuto sfuggirvi attraverso l’ottenimento di merito, la pratica della meditazione e l’aderenza ai precetti buddisti. Con la sua visita, Phra Malai provò misericordia verso le creature dell’inferno e portò temporaneamente sollievo alle loro sofferenze. Successivamente, Phra Malai consegnò i messaggi dei sofferenti ai loro parenti in terra e disse loro di evitare di peccare e accumulare merito. I parenti offrirono quindi il merito accumulato per i loro morti al fine di liberarli dalla sofferenza. Successivamente, Phra Malai durante la ricezione delle offerte di cibo incontrò un uomo povero che gli offrì 8 fiori di loto. Phra Malai portò i fiori in offerta a Chulamanee Chedi (uno stupa celeste che si ritiene contenga una reliquia del Buddha) nel paradiso detto Tusita, qui incontrò il Dio Indra ed ebbe con Lui una conversazione sul motivo per il quale i seguiti che circondano le divinità sono di numero differente e su come fossero stati in grado di accumulare merito quando erano umani. Sapendo che Bodhisattva Maitreya sarebbe anch’egli arrivato a venerare Chulamamee Chedi, Phra Malai lo incontrò e dialogarono delle caratteristiche degli abitanti di Jambudvipa (uno dei 7 continenti nel cosmologia Indiana dove vivono gli esseri umani ordinari). Il Bodhisattva chiese a Phra Malai di informare gli uomini su come comportarsi in modo corretto, accumulare merito e osservare i precetti buddhisti, così da poter incontrare Maitreya nel periodo di Sri Ariya. Il monaco ritornò sulla terra e consegnò alla gente la conversazione avuta con il Dio Indra sulla rinascita in paradiso e il dialogo avuto riguardo a come incontrare Maitreya nel periodo di Sri Ariya. Essi, dopo averlo ascoltato, seguirono i precetti buddisti e iniziarono a comportarsi nel modo corretto. Questa edizione della leggenda Phra Malai è stata translitterata e redatta come segue: CAPITOLO 1 Il salmo inizia con il canto religioso buddhista “NaMo” ed è seguito dai 7 trattati dell’Abhidhamma (Dhammasaṅganī, Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka, Paṭṭhāna). Il testo è stato traslitterato e tradotto in lingua Thailandese, segue il riassunto breve del contenuto. 1. Dhammasaṅganī parla del Kusala dhamma (buono), dell’Akusala dhamma (cattivo) e dell’ Abyakata dhamma; viene detto che il Kusala dhamma corrisponde all’azione ammirabile tanto ai sensi della vista, dell’udito, dell’olfatto, del gusto, del tatto che nelle emozioni e nelle forme astratte mutualmente dipendenti le une dalle altre: questa viene detta kusala karma (azione meritoria). 2. Vibhanga è composto di 5 khandha (aggregates) che sono la forma (rupa), la sensazione (vedanā), la percezione (saññā), la disposizione mentale (saṅkhāra), la coscienza (viññāṇa). Questi includono il passato, il futuro, il presente, il dentro, il fuori, il ruvido, il raffinato, il vicino e il lontano; essi sono chiamati Rūpkhan (corporeità). SINOSSI DELLA LEGGENDA DI PHRA MALAI 58 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
3. Dhatukatha riguarda la sintesi (aggregazione) e la non - sintesi (non aggregazione), assemblando cose sintetizzate e non sintetizzate. Separando e combinando gli elementi che si riferiscono alla separazione di elementi aggregati e alla combinazione di elementi separati; queste due vanno considerate cose non sintetizzate (ovvero incapaci di combinare). 4. Puggalapaññatti Si riferisce alle 6 nozioni di gruppo (khandha), località (āyatana), elemento (dhātu), verità (sacca), facoltà (indriya) e persona (puggala). Di questi sei, l’ultimo include l’abbandono delle cose che uno dovrebbe conoscere e dovrebbe non conoscere, i dhamma che si è capaci e incapaci di aumentare, i dhamma che si è capaci e incapaci di fallire, i dhamma che valgono per le intenzioni e la conservazione; ovvero, la persona deve conoscere la propria famiglia, gli antenati, i pericoli e il male, il perdono, le cose da fare e non da fare, le persone buone e cattive, le persone che praticano il Dhamma e le persone che hanno ricevuto l’lilluminazione grazie al Dhamma, e anche gli arahant e i praticanti per diventare arahant. 5. Kathãvatthu parla delle controversie in forma di dialogo (domande e risposte) riguardanti la ricerca del significato degli individui attraverso il Bharamatta (il bene superiore): senza, la ricerca non è completa e il significato può essere sbagliato. 6. Yamaka si riferisce ai dhamma basati sul kusala (il bene) e ai dhamma che portano al kusala; essi sono tutti considerati kusala dhamma. 7. Paṭṭhāna si riferisce ai dhamma basati su 24 origini diverse come il dhamma basato sulla causa, il dhamma basato sull’emotività, il dhamma basato sull’esistenza e sulla non esistenza. si riferisce ai dhamma basati su 24 origini diverse come il dhamma basato sulla causa, il dhamma basato sull’emotività, il dhamma basato sull’esistenza e sulla non esistenza. CAPITOLO 2 Il canto “NaMo” viene ripetuto all’inizio del salmo, viene poi descritta la devozione verso il Signore Buddha che ha raggiunto gli stati sovraterreni (i Quattro Nobili Sentieri, i Quattro Nobili Frutti e il Nirvana) e viene indicato come mostrare rispetto verso i monaci Sangha e come tradurre gli insegnamenti del monaco anziano Phra Malai. Il testo narra di Phra Malai che viveva in un villaggio di Kamboja, nella campagna di Lohachena, una regione di Lanka (Sri Lanka). Egli possedeva poteri soprannaturali grazie al merito, alla pratica della meditazione, alla solitudine e alla sua capacità di risvegliare la fede nelle persone. Egli era progredito fino al livello di Arahant (venerabile), paragonabile a quello di Moggallāna che era sia in grado di raggiungere sia l’inferno, per alleviare le sofferenze degli esseri che vi risiedevano, sia il paradiso ogni 2 giorni per predicare alle divinità. Phra Malai mostrò misericordia verso gli esseri che soffrivano all’inferno, ascoltò le loro richieste e portò le loro notizie ai parenti ancora in vita sulla terra. Nel testo viene descritto come il Monaco anziano Moggallāna avesse incontrato i sofferenti dell’ inferno e i Preta (fantasmi del folklore thailandese) quando erano ancora in vita. Essi erano pieni di cupidigia e sfruttavano le altre persone, per questo, una volta, morti si ritrovarono all’inferno e il loro castigo era quello di essere continuamente bruciati dal fuoco. Moggallāna usò i suoi poteri per far cadere la pioggia ed estinguere il fuoco, alleviando le loro sofferenze. Phra Malai si comportò in modo analogo e, quando si recò all’inferno evocò anch’egli la pioggia per spegnere il fuoco infernale. All’inferno egli incontrò inoltre degli esseri che in vita avevano ingannato i monaci offrendo loro del cibo in cambio di lavori manuali oppure avevano violato la disciplina buddista. 58 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 59 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
I monaci stessi, quando violavano le regole buddiste, si ritrovavano al livello infernale denominato Lohakumpi (Sanijiva) e venivano torturati in una enorme pentola di ferro rovente. Con l’arrivo di Phra Malai all’inferno, la padella di ferro rovente divenne temporaneamente più fresca allievando la tortura dei sofferenti, una volta tornato sulla terra, però, la pentola di ferro riprese nuovamente ad emettere fiamme. Viene illustrata la sofferenza degli esseri infernali e dei Preta che sono chiamati a pagare per i loro peccati terreni quali l’avere sfruttato i monaci, averli criticati o avere aggredito i loro genitori e i loro parenti. Con l’arrivo di Phra Malai la loro tortura venne momentaneamente sospesa ma una volta che il monaco tornò sulla terra essa riprese. Alcuni peccatori erano all’inferno poiché avevano commesso errori nei confronti della giustizia comportandosi in modo disonesto, altri per la loro brama per i piaceri carnali o perché erano stati infedeli ai loro coniugi o ancora perché avevano usato la magia per esaudire i loro desideri. La loro tortura consisteva nel doversi arrampicare su alberi coperti di spine oppure, poiché in vita erano state persone che avevano sfruttato il loro potere per opprimere e imbrogliare il prossimo, venivano bruciati dal fuoco. Queste storie sono inoltre riportate nel Khuddakanikàya (l’ultimo dei cinque nikaya, o collezioni, nella Sutta Pitaka) che insegna agli uomini, alle donne e ai fedeli di non violare la condotta morale e i precedetti Buddisti. Alcuni peccatori erano all’inferno perché avevano contravvenuto ai Pañcasīlāni (i cinque precetti Buddhisti), avevano consumato bevande, droghe inebriati o sostanze nocive. Per questo erano finiti all’ inferno e venivano torturati. Essi chiesero a Phra Malai di dire ai loro parenti ancora in vita di trasferire ad essi il loro merito, di osservare gli insegnamenti di Buddha e fare beneficenza. Chi aveva ucciso o fatto del male agli altri essere viventi aveva contravvenuto al primo precetto, coloro che avevano mentito, offeso o ceduto al pettegolezzo e alla calunnia aveva contravvenuto al quarto precetto mentre chi aveva rubato aveva infranto il secondo precetto. I sofferenti nell’inferno chiesero a Phra Malai di informare i loro parenti, i figli e le mogli ancora in vita di pregare quotidianamente il Buddha, fare beneficienza e seguire dei precetti buddisti, di non commettere i peccati e offrire il loro merito ai morti. Phra Malai portò questa notizia ai parenti ancora in vita ed essi andarono accumularono merito e lo trasferirono ai loro morti così che questi poterono a liberarsi dalle loro torture e rinascere in paradiso. CAPITOLO 3 Phra Malai, mentre andava a ricevere le offerte di cibo, incontrò un povero uomo il cui lavoro consisteva nel raccogliere legna da ardere per metterla in vendita e prendersi così cura di sua madre. L’uomo mentre stava raccogliendo verdure per cucinarle alla madre, vide dei fiori di loto e decide di prenderli. La sua fede si risvegliò vedendo Phra Malai e decise di offrirgli 8 fiori rivolgendogli una preghiera affinché nelle prossime vite non fosse più povero. Phra Malai accettò i fiori dell’uomo, lo benedì recitando delle strofe sacre e gli disse che chi dona fiori ai monaci quando muore, rinasce in cielo circondato da un seguito di angeli. Phra Malai pensò quindi di offrire gli 8 fiori, in segno di devozione, al Phra Chulamanee Chedi, ponendoli lungo gli 8 punti cardinali nel paradiso detto Tavatimsa. Phra Malai chiese al Dio Indra, il quale si trovava anche lui nel paradiso per offrire fiori e porgere il suo omaggio al Phra Chulamanee Chedi nei 8 punti cardinali, di sapere perché le Divinità siano circondate da seguito in numero variabile di angeli. Il Dio Indra spiegò quindi a Phra Malai come le divinità avessero guadagnato merito nella loro vita precedente e il numero degli angeli al loro seguito dipendeva dalla quantità di merito ottenuta. 60 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
In quel giorno anche Bodhisattva Maitreya porgeva omaggio verso Phra Chulamanee Chedi in quanto teneva sempre un sermone alle divinità nei giorni di luna gibbosa crescente, del primo quarto di luna, di luna piena e del terzo quarto di luna (8 Kham 14 Kham 15 Kham), Phra Malai incontrò anche lui e parlando con il Dio Indra del perché le divinità hanno un numero variabile di angeli al loro seguito e di come avessero ottenuto il merito nelle loro vite precedenti. Phra Malai ricevette quindi le risposte dal Dio Indra. CAPITOLO 4 Il Dio Bodhisattva Maitreya porse omaggio a Phra Chulamanee Chedi congiungendo le palme delle sue mani e camminando in senso orario attorno al Chedi, lungo gli 8 punti cardinali, insieme al suo seguito di angeli. Bodhisattva Maitreya interrogò Phra Malai sulla sua gente, su come fosse la loro vita e dove abitassero. Phra Malai rispose che essi abitavano a Jampudvipa, desideravano mostrare rispetto verso Phra Chulamanee Chedi e incontrare il Dio Bodhisattva. Il Dio disse quindi che tra la gente c’era chi si comportava male e non seguiva i precetti buddisti ma c’erano anche persone virtuose così che coloro he desiderassero incontrare Maitreya avrebbero dovuto sempre osservare i precetti, praticare la meditazione e partecipare pienamente al sermone del Vessantara Jataka (la storia di una delle vite passate di Gautama Buddha racconta di Vessantara, il principe pieno di compassione che diede via tutto quello che possedeva, mostra la virtù della perfetta generosità), seguire i suoi esempi su come acquisire merito, offrire fiori al Ratanattaya (i tre gioielli - il Buddha, il Dharma, il Sangha), praticare la generosità ed evitare di peccare come fatto, invece, dagli esseri che dimoravano all’inferno. Nell’ultima parte del capitolo si parla di come osservare i cinque precetti (Pañcasīlāni) e viene specificato, in particolare, di non abusare del terzo precetto e comportarsi correttamente. Solo in questo modo, alla fine, si potrà incontrare Maitreya. CAPITOLO 5 In questo capitolo si parla della longevità della vita della gente quando vengono seguiti i precetti e ci si comporta in modo retto. Le persone che si comportano immoralmente portano degrado al loro paese, aumentano la sofferenza, riducono l’intelligenza, la memoria, la coscienza e diffondono la malattia. In questo modo la gente muore e ne consegue una diminuzione della longevità della vita. Il Dio Bodhisattva Maitreya si reincarnò nel mondo per insegnare ad alleviare le sofferenze della gente. Grazie a lui gli abitanti di Jambudvipa tornarono a comportarsi rettamente, ad osservare i precetti e tornarono a partecipare ai sermoni. La pioggia cadde nella giusta stagione, la gente era felice per l’ abbondanza di acqua e di cibo. Gli alberi, la frutta e la verdura crescevano nelle giuste stagioni. Le persone stavano bene tanto nel corpo che nella mente, cantavano e festeggiavano al Pari delle divinità del paradiso. Chi desidera incontrare Maitreya deve osservare i cinque precetti (Pañcasīlāni), essere fedele al proprio coniuge, fare spesso beneficienza, praticare la meditazione, non abusare delle altre persone e non comportarsi come gli esseri che dimorano all’inferno. Gli uomini e le donne devono essere onesti ed aiutare gli altri. Il Dio Bodhisattva Maitreya chiese a Phra Malai di consegnare questo messaggio agli abitanti di Jambudvipa. Se essi avessero guadagnato merito e osservato le pratiche religiose come suggerito, allora avrebbero incontrato Maitreya, il quale avrebbe fatto loro un sermone per permettergli di raggiungere l’illuminazione fino al livello Sotappanna così da poter entrare nel Nirvana. Il Dio Bodhisattva e il suo seguito di angeli offrirono incenso, candele e fiori di magnolia a Phra Malai e lo salutarono per tornare nel paradiso detto Tusita (dove i tutti Boddhisattva sono destinati ad andare quando raggiungono la piena illuminazione). Phra Malai salutò anch’egli il Dio Indra prima di tornare sulla terra a Lanka. Il Dio Indra, le divinità e gli angeli tornarono nel loro paradiso in un raggio di luce. 60 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 61 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
Phra Malai, tornato sulla terra, andò a ricevere le offerte di cibo e raccontò le storie vissute nel paradiso al popolo di Jambudvipa fornendo loro i suggerimenti di Bodhisattva, ovvero sul seguire le pratiche religiose e rendere merito, così che potessero rinascere in cielo e incontrare Maitreya. Phra Malai continuò il suo insegnamento fino al termine della sua vita e quando morì, rinacque nel Nirvana. CAPITOLO 6 L’ultimo capitolo è un inno in lingua Pali (inizia con le parole Yantena Bhagavatā Jānatā Passatā Arahatā...). L’antico testo è stato traslitterato e tradotto in lingua Thailandese. Il capitolo 6 comincia con l’inno “Namo” e continua con i testi detti Vinaya, Sutta e Abhidhamma (inno Sa - ha Sa - nai) Vinaya descrive le domande e le risposte relative alle prime regole di comportamento riguardo alla pratica dell’espulsione dalla vita monastica Sangha come prescritte dal Buddha quando Egli si trovava nella città Vaisalì e aveva citato il caso del monaco Phra Suthinkrantrabuttra e del suo rapporto sessuale con l’ ex - moglie. Al tempo in cui Buddha si trovava sotto un albero di banyan nella città di Vesāli (Vaishali) insieme con 500 monaci, c’era un bramino chiamato Verañjā che, venuto a conoscenza della notizia, lodò il Buddha indicando che Egli era un Arahant, grande era la sua conoscenza e giusta la sua condotta (Vijja e Carana), Egli era un essere illuminato, un eccellente maestro per la divinità e l’uomo. Il bramino elogiò la vita sublime del Buddha indicando che Egli era un essere puro e perfetto, un Arahant, la cui sola visione era un’azione benefica che porta al successo (per l’illuminazione). Il Sutta parla del grande discepolo del Buddha chiamato Ānanda e narra la storia del Signore Buddha e del suo viaggio fatto lungo il percorso tra città di Rajgir e città di Nalanda con 500 monaci insime al religioso errante Suppiya con il suo apprendista Phrommathat Manop. Suppiya pronunciò alcune parole offensive verso il Buddha, i suoi insegnamenti e suoi monaci mentre il suo apprendista lodò e riverì il Buddha, il Dhamana e il Sangha. Entrambi (il religioso errante Suppiya e il suo apprendista Phrommathat Manop) viaggiavano nella stessa direzione, seguendo il convoglio del Buddha e dei monaci Sangha, ciò nonostante essi avevano visioni opposte così come erano contraddittorie le loro parole (l’insegnante rimproverava Buddha mentre l’apprendista lo elogiava). Il Sa - ha Sa - nai parla del Kusala dhamma (azioni meritorie), del Akusala dhamma (azioni malvagie) e dell’Abyakata o Avyakata dhamma (azione neutra, che non è né bene né male, né malvagia né meritoria). Viene detto che il Kusala dhamma, l’azione meritoria, è quando le persone fanno del loro meglio per praticare la meditazione e ottengono l’illuminazione intellettuale raggiungendo il Lokuttaradhamma, ovvero la rettitudine (i Quattro Nobili Sentieri, i Quattro Nobili Frutti e il Nirvana). Occorre astenersi dall’arroganza e dai piaceri carnali perché è necessario avere pensieri calmi e sostenerli fino al raggiungimento del Pathamajjhāna (il primo assorbimento) e del Pañcamajjhāna (il quinto assorbimento). C’è la pratica faticosa dove l’illuminazione nasce adagio e la pratica complicata dove l’illuminazione nasce velocemente, c’è la pratica semplice dove l’illuminazione è lenta e quella semplice dove l’illuminazione viene ottenuta facilmente. Con Suññāta samādhi (la concentrazione della vacuità secondo le caratteristiche di Anatta) e con Appaṇihita - Samādhi (la concentrazione che porta alla liberazione del Dukkha) si raggiungono con successo il gli stati mentali del Chanda (la volonta di fare), del Viriya (lo sforzo), del Ciita (il pensiero) e del Vimaṃsā (investigazione). Quando questo avviene non si viene più distratti dai propri sensi. Raggiungere questa condizione naturale è considerato un grande atto di merito. Questo libro tradizionale thailandese di Phra Malai ha un contenuto diverso dell’edizione del periodo di Ayutthaya in quanto inizia con i 7 trattati dell’Abhidhamma e termina con i Suadjaeng (una serie di versi nei canti religiosi buddisti) mentre questi non compaiono nell’edizione di Ayutthaya. 62 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
The legend of Phra Malai talks about an elderly Buddhist monk from the village of Kamboja in Lanka (Sri Lanka). Thanks to his merit and the practice of meditation, he achieved supernatural powers at the same level of the senior monk Moggallāna (one of the Lord Buddha’s disciples) who could travel to hell and heaven. During his visit in hell, Phra Malai listened to the requests of the suffering dead people and the Preta (ghosts of the Thai folklore) tortured there by the infernal demons. They implored him to warn their relatives on earth of the horrors of hell and how they may escape it through making merit, the practice of meditation and following the Buddhist precepts. By his visit to hell, Phra Malai bestowed mercy on the creatures in hell and temporarily brought them relief from their sufferings. Back on earth, Phra Malai communicated the messages of the suffering in hell to their relatives; he told them to avoid all the sins and always make merit. Then the relatives sacrificed their merit for their dead in order to release them from the suffering. Later, Phra Malai went to receive the food-offerings and met a poor man who gave him 8 lotus blossoms. Phra Malai offered the flowers to worship Chulamanee Chedi (a celestial stupa believed to contain a Lord Buddha’s relic) in the heaven called Tusita and there he met the God Indra to whom he asked about the reason the retinues that surrounded of the deities were different in numbers and how they gained merit when they were mortals. Knowing that Bodhisattva Maitreya was coming too for the veneration at Chulamamee Chedi, Phra Malai met him and they discussed about the characteristics of the inhabitants of Jambudvipa (one of the 7 continents in the Indian cosmology where ordinary human beings live). The Bodhisattva gave Phra Malai a message to deliver to the mankind on how to behave correctly, how to perform meritorious deeds and how to respect the Buddhist precepts so that they would eventually meet Maitreya during the Sri Ariya age. The monk returned on earth and delivered the conversation with God Indra about the incarnation in the heaven and the talking about how to meet Maitreya in the Sri Ariya age. After listening to his words, the people started to follow the Buddhist precepts and behave in the right way. This edition of the legend of Phra Malai has been transliterated and written as follows: CHAPTER 1 The psalm begins with the Buddhist religious chant “Namo” and it’s followed by the 7 treatises of the Abhidhamma (Dhammasaṅganī, Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka, Paṭṭhāna). The text has been transliterated and translated in Thai language, here follows a short abstract of the content. 1. Dhammasaṅganī talks about the kusala (good) dhamma and akusala (bad) dhamma and Abyakata dhamma ; in other words, the kusala dhamma is an admirable act in the form of sight, sound, smell, taste, touch, and emotion including abstract forms, mutually dependent on each other, known as kusala karma (meritorious actions). 2. Vibhaṅga is composed of 5 khandhas (aggregates) that are the form (rūpa), the sensation (vedanā), the perception (saññā), the volition formation (saṅkhāra) and the consciousness (viññāṇa). These include the past, the future, the present, the inside, the outside, the rough, the fine, the near and the far away; they are called Rupkhan (corporeity). SYNOPSIS OF THE LEGEND OF PHRA MALAI 62 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 63 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
3. Dhatukatha is about synthesis (aggregation) and non - synthesis (non - aggregation), by assembling synthesized and non - synthesized things. Separating and combining elements refer to making aggregated things apart and combining things that are separated; these two are considered non - synthesized things (unable to combine). 4. Puggalapaññatti refers to the 6 notions of group (khandha), locus (āyatana), element (dhātu), truth (sacca), faculty (indriya), and person (puggala). Of these six, the last one includes leaving things that one should know and should not know, dhammas that are able and unable to increase, dhammas that are able and unable to fail, dhammas worth for intentions and preserving; in essence, one must know his/her own family, antecedents, danger and evils, forgiveness, things to do and not to do, good and bad people, people practicing dhamma and people having enlightened with dhamma, and also arahants and practitioner for arahantship. 5. Kathãvatthu is about controversies in the form of dialogues (questions and answering) regarding the search of meaning of individuals by means of Bharamatta (the highest good): without Bharamatta, the search is not complete and the meaning can be wrong. 6. Yamaka refers to kusala - based dhammas and the dhammas leading to kusala (the good); they’re all are considered kusala dhammas. 7. Paṭṭhāna refers to dhammas based on 24 types of origin such as the cause - based dhamma, the emotion - based dhamma as well as the dhamma based on the existence and the non - existence. CHAPTER 2 The chanting “Namo” is repeated at the beginning of the psalm, then describes the paying homage for Lord Buddha who reached the supermundane states (the Four Noble Paths, the Four Noble Fruits and the Nirvana). It also describes how to show respect towards the Sangha monks and how to translate the teachings of the monk Phra Malai. The text narrates the story of Phra Malai who lived in the village of kamboja, in the countryside of Lohachena, a region of Lanka (Sri Lanka). He had supernatural powers created through his merit, the practice of meditation, the practice of solitude, and his ability to awake the faith into the hearts of the people. He reached the Arahant level (worth of veneration), comparable to the level reached by Moggallāna who could go both in the hell, to relieve the sufferings of the beings trapped there, and in heaven, every two days, to preach to the deities. Phra Malai was merciful and helped the suffering people in hell, listened to their requests, and gave their news to their living relatives still on earth. As described in the text, the elderly Monk Moggallāna met the sufferings of the hell and the Preta (ghosts of the Thai folklore) which, when they were still alive, were full of greed and exploited the other people. So, once dead, they ended up in hell to be painfully burned by the fire. Moggallāna used his magic powers to make the rain appear in hell, extinguishing the fire to relieve the suffering of the infernal creatures. Phra Malai acted in the same way, and when he went to hell, he made it rain to extinguish the fire. There he met some infernal creatures that, when they were living, exploited the monks and offered food in exchange for manual works or offended the Buddhist discipline. He also met the monks who broke the Buddhist discipline and for this, in hell, they were put in the level of hells called Lohakumpi (Sanijiva). They were tortured inside a huge scorching iron pan. On the Phra Malai’s arrival in hell, the iron pan became temporarily cool easing the suffering of the sinners but when he returned to the human world, the fire turned on again. 64 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
It is interesting in this part that the suffering creatures in hell and the Preta (ghosts of the Thai folklore) had to pay back for their sins because, before they died, they exploited the monks, criticized them or assaulted their parents and relatives. The arrival of Phra Malai in hell brought them comfort and the sufferers were momentarily relieved from pain but once he returned to earth the afflictions started over. Some sinners were in hell because they committed errors of justice; they were biased and acted dishonestly, others because they craved carnal pleasures or because they were unfaithful to their spouses or used magic to fulfil their desires. In hell they had to climb on thorn - covered trees or, in case, when they were powerful people who oppressed and cheated the others, they were burned by the fire. These stories appear in the Khuddaka Nikāya (the last of the five Nikayas, or collections, in the Sutta Pitaka) which teaches men, women and the faithful ones not to abuse the moral conduct and perform Buddhist precepts. Some sinners were in hell because they contravened the Pañcasīlāni (the five Buddhist precepts), they consumed intoxicating drinks, inebriating drugs or harmful substances. For this, they were in hell and were tortured. They begged Phra Malai to ask their relatives still alive to transfer their merit to them, follow the teachings of Lord Buddha and do charity. Those who had killed or harmed any living being broke the first precept, those who lied, offended, indulged in gossips or slandered broke the fourth precept, and those who stole broke the second precept. The sufferers in the hell asked Phra Malai to inform their relatives, sons and wives still alive to recite the daily Lord Buddha’s prayer, give charity and observe the Buddhist precepts, avoid making sins, and transfer their merit to the dead. After their relatives listened to the story Phra Malai reported, they made merits and passed them to their dead relatives so that they could be free from their tortures and reborn, and being bliss in heaven. CHAPTER 3 Phra Malai went to receive food-offering and met a poor man who worked on collecting and selling firewood so that he could take care of his old mother. The poor man was out taking vegetables to cook for his mother, and he saw some lotus blossoms and decided to pick them up. His faith awoke seeing Phra Malai and decided to offer him 8 lotus blossoms begging him to pray so that he wouldn’t be poor in his next lives. Phra Malai accepted the flowers from the man and blessed him chanting sacred verses saying that those who offered flowers to the monks after death would reincarnate in heaven with a retinue of angels. Phra Malai thought then to offer the 8 flowers to worship Phra Chulamanee Chedi and put them along the 8 cardinal points in the heavenly abode called Tavatimsa. Phra Malai questioned the God Indra, who was also there to offer flowers and pay homage to the Phra Chulamanee Chedi putting them along the 8 cardinal points, the reason why each deity was surrounded by retinues of a different number of angels. God Indra told Phra Malai how the deities earned their merits in their previous lives and how the number of the angels in their retinues was connected to the amount of merit they had gained. That day also Bodhisattva Maitreya came to pay homage to Phra Chulamanee Chedi as he always gave a sermon to the deities every waxing gibbous moon day, nearly full moon day, and full moon day (8 Kham 14 Kham 15 Kham). Phra Malai met him too and they talked with God Indra about the reason the deities had different retinues and how they gained merit in their previous lives. Phra Malai then got the answers from the God Indra. 64 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 65 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
CHAPTER 4 The Bodhisattva Maitreya came to worship Phra Chulamanee Chedi. There he joined the palms of his hands and walked clockwise around the Chedi, along the 8 cardinal points, together with his ladies - in - court retinues. Bodhisattva Maitreya asked Phra Malai about the life of his people, how it was and where they lived. Phra Malai answered they lived in Jampudvipa, and they desired to show their respect to Chulamanee Chedi and wished to meet the Bodhisattva. The Bodhisattva replied that some people misbehaved and didn’t follow the Buddhist precepts but there were also virtuous people, so those who wished to meet Maitreya must always follow the precepts, practice meditation, attend the recitations of the Vessantara Jataka (the story of one of Gautama Buddha’s past lives, about a compassionate prince, Vessantara, who gives away everything he owns displaying the virtue of perfect generosity), offer flowers to the Ratanattaya (three jewels - the Lord Buddha, the Dharma, the Sangha), practice generosity and avoid committing sins, as done, instead, by the beings who lived in hell. The last part of this chapter describes the practice of five precepts (Pañcasīlāni), emphasizing that one must not break the third precept in various ways and behave correctly. Only in this way one will eventually meet Maitreya. CHAPTER 5 This chapter talks about the longevity when people follow the precepts and behave correctly. Those instead who behave immorally bring degradation to their country, increase suffering, reduce and lose intelligence, memory, consciousness, and spread diseases. In this way people die and this results in a decrease of longevity. The Bodhisattva Maitreya reincarnated in the world to teach how to release suffering. Thanks to him, the people of Jambudvipa returned to behave correctly; they observed the precepts and participated in the sermons. The rain fell in the right season, and people were happy for they had plenty of water and cereals. Trees, fruits and vegetables grew in the right season. People were in good health and felt happy, and they sang and feasted like the deities in heaven. Those who want to meet Maitreya must hold the five precepts (Pañcasīlāni), that is, be faithful to their spouses, gain merit, practice meditation, do not exploit other people and do not act like the beings in hell did. Men and women must be honest and help each other. The Bodhisattva Maitreya asked Phra Malai to deliver this message to the people of Jambudvipa. If they gained merit and followed the religious practices as described, they would meet Maitreya and he would have given them a sermon to let them achieve the illumination at the Sotappanna level so that they could have gone to Nirvana. The Bodhisattva and his retinue offered incense, candles and flowers of magnolia to Phra Malai and greeted him to return to the heaven called Tusita (where all the Boddhisattva are destined to go when they reach full enlightenment). Phra Malai greeted the God Indra and returned to Lanka. The God Indra, the deities and the angels returned to their heaven in a beaming ray. Phra Malai, once on earth, went to receive the food - offerings and told the stories of the heaven to the people of Jambudvipa, giving them the suggestion of Bodhisattva to observe the religious practices and to gain merit so that they would be able to be born in heaven and meet Maitreya. Phra Malai continued to preach until he died and then he attained Nirvana. 66 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
CHAPTER 6 The last chapter is a hymn in Pali language. (It begins with the words Yantena Bhagavatā Jānatā Passatā Arahatā...). The ancient text has been transliterated and translated in Thai language. Chapter 6 begins with the hymn “Namo” and then continues with the texts called Vinaya, Sutta and Abhidhamma (hymn Shas Snay) The Vinaya describes the questions and answers of the first rules about the expulsion from the Sangha monastic life as prescribed by Lord Buddha when He stayed in the city of Vaisalì and mentioned the case of the monk Phra Suthinkrantrabuttra and his sexual intercourse with his ex - wife. While the Lord Buddha sat under a banyan tree in the city of Vesāli (Vaishali) together with 500 monks, there was a Brahmin named Verañjā who, heard the news, praised the glory of Lord Buddha, pointed out He was an Arahant, great was His knowledge and good was His behavior (Vijjā and Caraṇa). He was Enlightened, an excellent teacher for both the deities and the men. The Brahmin praised the sublime life of the Lord Buddha saying He was a pure and a perfect being, an Arahant, and seeing Him was a beneficial act that led to the success (for the enlightenment). The Sutta talks about the Buddha’s Great Disciple Ānanda telling story of the Lord Buddha on His journey along the route between the cities of Rajgir and Nalanda, with 500 monks, including the religious wanderer Suppiya and his apprentice Phrommathat Manop. Suppiya said some offensive words against the Lord Buddha, his teachings, and the monks while his apprentice praised and revered Lord Buddha, Dhamma and Sangha. Both Suppiya and Phrommathat Manop travelled in the same direction and followed the convoy of Lord Buddha and the Sangha monks; however, the two had opposite views as their words were contradictory. (The teacher scolded the Buddha, while the student praised Him). The Sa - ha Sa - nay talks about the Kusala dhamma (meritorious action), the Akusala dhamma (non - meritorious action), and the Abyakata or Avyakata dhamma (the neutral action, neither good nor bad, neither evil not praiseworthy). In essence, the Kusala dhamma is when the people do their best to practice meditation and gain the intellectual enlightenment reaching the Lokuttaradhamma or the rectitude (the Four Noble Paths, the Four Noble Fruits and the Nirvana). One must refrain from arrogance and carnal desires since it’s necessary to have calm thoughts and keep them to reach the Pathamajjhāna (the first absorption) and the Pañcamajjhāna (the fifth absorption). There are the difficult practice where the enlightenment comes slowly, the complicated practice where the enlightenment comes quickly, the simple practice where enlightenment comes sluggishly, and the simple practice where the enlightenment comes quickly. With the Suññatasamādhi (the concentration of the vacuity according to the characteristics of Anattā) and with the Appaṇihita - Samādhi (the concentration that free from Dukkha) one can achieve the mental states of Chanda (the will to do), of Viriya (the effort), of Ciita (the thought) and of Vimaṃsā (the investigation). When this happens, one isn’t distracted anymore by the senses. Reaching this natural condition is regarded as a great act of merit. This traditional Thai book of Phra Malai has a different content from the edition of the Ayutthaya period. In fact, it begins with the 7 treatises of Abhidhamma and ends with Suadjaeng (a series of verses in Buddhist chants), which do not appear in the edition of the Ayutthaya period. 66 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 67 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
68 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) ประมวลภาพการทำ งาน โครงการปริวรรตคัมภีร์พระมาลัยอักษรขอม (บาลี - ไทย) RACCOLTA DI FOTO SUL LAVORO SVOLTO NEL PROGETTO DI TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) PHOTO COLLECTION OF THE COMPLETE WORKS ON THE KHOM SCRIPTURE TRASLITERATION PROJECT (IN PALI - THAI CHARACTERS)
การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 69 THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS) 68 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
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การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 71 THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS) 70 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
วันที่ ๒ สิงหาคม พ.ศ. ๒๕๕๙ มองซินญอร์ ดร.วิษณุ ธัญญอนันต์ รองเลขาธิการสภาประมุขบาทหลวงโรมันคาทอลิกแห่งประเทศไทยและคณะ เข้าพบพระเทพวีราภรณ์ เจ้าอาวาสวัดพระเชตุพนและคณะสงฆ์วัดพระเชตุพน เพื่อแจ้งสมณประสงค์ในองค์สมเด็จพระสันตะปาปาในการจัดแสดงคัมภีร์อักษรขอมโบราณ ณ พิพิธภัณฑ์แห่งนครรัฐวาติกัน 2 Agosto 2016 Monsignor Dott. Vissanu Thanya-anan, Vice Segretario Generale della Conferenza Episcopale della Chiesa Romana Cattolica di Thailandia e la Delegazione del Vaticano hanno incontrato Phra Thepweeraporn, abate Tempio di Wat Phra Chetuphon e la Assemblea Sangha del Tempio di Wat Phra Chetuphon, per comunicare il desiderio di Papa Francesco di esporre le Sacre Scritture Khom nei Musei Vaticani. 2 August 2016 Monsignor Dr. Vissanu Thanya-anan, Deputy Secretary of Bishops’ Conference of the Roman Catholic Church of Thailand and the Vatican Delegation met Phra Thepweeraporn, Abbot of Wat Phra Chetuphon and the Sangha Assembly of Wat Phra Chetuphon to communicate the wish of Pope Francis to display the Khom Scripture at the Vatican Museums. 72 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
72 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 73 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
74 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
วันที่ ๒ กันยายน พ.ศ. ๒๕๕๙ อาจารย์วิภาวรรณ มาร์ตินและคุณสมวิภา มาร์ติน ผู้แทนจากวาติกัน เข้าพบพระสุธีธรรมานุวัตร (พระราชปริยัติมุนี) หัวหน้าคณะท�ำงานปริวรรตคัมภีร์และคณะสงฆ์วัดพระเชตุพน เพื่อมอบส�ำเนาต้นฉบับคัมภีร์อักษรขอมโบราณ 2 Settembre 2016 Ajarn Viphavan Martin e la Signora Somvipa Martin, rappresentanti del Vaticano, hanno incontrato Phra Suthithammanuwat (Phra Rajapariyattimuni), Direttore del Comitato per la traslitterazione, e l’Assemblea Sangha del Tempio di Wat Phra Chetuphon per consegnare una riproduzione del Sacre Scritture del Khom. 2 September 2016 Ajarn Viphavan Martin and Ms. Somvipa Martin, the Vatican representatives met Phra Suthithammanuwat (Phra Rajapariyattimuni), Head of the Transliteration Committee, and the Sangha Assembly of Wat Phra Chetuphon to deliver a copy of the Khom Scripture. การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 75 THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS) 74 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
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76 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 77 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
วันที่ ๔ กันยายน พ.ศ. ๒๕๕๙ คณะท�ำงานชุดปริวรรตคัมภีร์ ซึ่งมีพระสุธีธรรมานุวัตร (พระราชปริยัติมุนี) เป็นประธานมีการประชุมร่วมกันเพื่อก�ำหนดกรอบการท�ำงาน ณ หอประชุมตึกกวี เหวียนระวี วัดพระเชตุพน 4 Settembre 2016 Il Comitato per la traslitterazione, riunito sotto la presidenza di Suthithammanuwat (Phra Rajapariyattimuni), ha definito e programmato l’attività nella Kavee Vien Ravee Building del Tempio di Wat Phra Chetuphon. 4 September 2016 The transliteration Committee held a meeting, chaired by Phra Suthithammanuwat (Phra Rajapariyattimuni), to define and program the activities that had to be done at Kavee Vien Ravee Building of Wat Phra Chetuphon. 78 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
78 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 79 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
80 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
80 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 81 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
วันที่ ๙ มิถุนายน พ.ศ. ๒๕๖๐ พณฯ ท่านพระคาร์ดินัลฟรังซิสเซเวียร์ ผู้แทนในองค์สมเด็จพระสันตะปาปาฟรังซิส พร้อมด้วยคณะผู้แทนจากนครรัฐวาติกัน เข้ารับมอบพระคัมภีร์พระมาลัยอักษรขอม (บาลี - ไทย) ที่ปริวรรตแล้วเสร็จโดยคณะสงฆ์วัดประเชตุพน ในการนี้ พระเทพวีราภรณ์ เจ้าอาวาสวัดพระเชตุพนและคณะกรรมการชุดปริวรรต และชุดประสานงานคัมภีร์อักษรขอม (บาลี - ไทย) เป็นผู้แทนส่งมอบพระคัมภีร์ เพื่อน�ำไปจัดแสดง ณ พิพิธภัณฑ์แห่งนครรัฐวาติกัน 9 Giugno 2017 Il Reverendo Cardinale Francis Xavier, rappresentante di Papa Francesco, e i Delegati del Vaticano arrivati dall’Italia, si sono recati ufficialmente al Tempio di Wat Phra Chetuphon per ricevere le Sacre Scritture Khom completamente traslitterate in caratteri Pali - Thai dall’Assemblea Sangha del Tempio di Wat Phra chetuphon. Durante la visita, l’abate Phra Thepweeraporn insieme al comitato di Traslitterazione e al comitato di Coordinamento, quali rappresentanti della Tailandia, hanno consegnato le Sacre Scritture così che potessero essere esposte nei Musei Vaticani. 9 June 2017 The Reverend Cardinal Francis Xavier, the representative of Pope Francis, together with the Vatican delegates from Italy, paid a formal visit to Wat Phra Chetuphon for receiving the Khom Scripture completely transliterated (in Pali - Thai characters) by the Sangha Assembly of Wat Phra Chetuphon. On their visit, Abbot Phra Thepweeraporn, together with the Transliteration Committee and the Coordinating Committee, as representatives of Thailand, have delivered the Scripture so that it could be displayed at the Vatican Museums. 82 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
82 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 83 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
84 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
84 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 85 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
86 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
86 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 87 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
88 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
88 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 89 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
90 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
วันที่ ๔ มกราคม พ.ศ. ๒๕๖๑ มองซินญอร์ ดร.วิษณุ ธัญญอนันต์ รองเลขาธิการสภาประมุขบาทหลวงโรมันคาทอลิกแห่งประเทศไทย อาจารย์วิภาวรรณ มาร์ตินและคุณสมวิภา มาร์ติน เข้านมัสการพระเทพวีราภรณ์ เจ้าอาวาสวัดพระเชตุพนและคณะสงฆ์ เนื่องในเทศกาลปีใหม่ ๒๕๖๑ พร้อมหารือเรื่องการน�ำคัมภีร์พระมาลัยที่ปริวรรตแล้วเสร็จ น�ำขึ้นถวายองค์สมเด็จพระสันตะปาปา ฟรังซิส เพื่อจัดแสดง ณ พิพิธภัณฑ์แห่งนครรัฐวาติกัน 4 Gennaio 2018 Monsignor Dott.Vissanu Thanya-anan, rappresentante dei Musei Vaticani e Vice Segretario Generale della Chiesa Romana Cattolica in Thailandia, insieme con Ajarn Vipawan Martin e la Sig.ra Somvipa Martin hanno incontrato Phra Thepweeraporn, abate di Wat Phra Chetuphon e dell’Assemblea Sangha di Wat Phra Chetuphon, in occasione del Capodanno del 2018. Essi hanno discusso della questione riguardante la traslitterazione delle Sacre Scritture di Phra Malai, per Papa Francesco, al fine di esporle ai Musei Vaticani. 4 January 2018 Monsignor Dr. Vissanu Thanya-anan, the representative of the Vatican Museums and Deputy Secretary General of the Roman Catholic Church of Thailand, together with Ajarn Viphawan Martin and Ms. Somvipa Martin met Phra Thepweeraporn, the abbot of Wat Phra Chetuphon and the Sangha Assembly of Wat Phra Chetuphon, on the occasion of New Year’s Day of 2018. They discussed the issue on giving the transliterated Scripture of Phra Malai to Pope Francis to be displayed at the Vatican Museums. การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 91 THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS) 90 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
92 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
92 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 93 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
วันที่ ๑ เมษายน พ.ศ. ๒๕๖๑ พระเทพวีราภรณ์ เจ้าอาวาสวัดพระเชตุพนและคณะกรรมการ โครงการปริวรรตคัมภีร์พระมาลัยอักษรขอม (บาลี - ไทย) บันทึกภาพร่วมกับคุณฐาปน สิริวัฒนภักดี ไวยาวัจกรวัดพระเชตุพน กรรมการมูลนิธิสิริวัฒนภักดี ผู้อุปถัมภ์การด�ำเนินการโครงการปริวรรตพระคัมภีร์ 1 Aprile 2018 Phra Thepweeraporn, abate del tempio di Wat Phra Chetuphon, insieme con il Comitato per la traslitterazione della Scritture Khom, hanno posato per delle foto con Thapana Sirivadhanabhakdi, amministratore laico del tempio di Wat Phra Chetuphon, consigliere della Fondazione Sirivadhanabhakdi e sponsor del progetto di traslitterazione. 1 April 2018 Phra Thepweeraporn, Abbot of Wat Phra Chetuphon, together with the Committee of the transliteration project of the Khom Scripture, took photos with Mr. Thapana Sirivadhanabhakdi, Temple Manager of Wat Phra Chetuphon, committee member of Sirivadhanabhakdi Foundation, and sponsor of the transliteration project. 94 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
94 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 95 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
96 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)
96 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) 97 TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) THE TRANSLITERATION OF KHOM SCRIPTURE (IN PALI - THAI CHARACTERS)
วันที่ ๖ พฤษภาคม พ.ศ. ๒๕๖๑ ผู้แทนคณะสงฆ์วัดพระเชตุพน โดยพระราชรัตนสุนทรและพระราชปริยัติมุนี ผู้ช่วยเจ้าอาวาสวัดพระเชตุพนและคณะ เข้ากราบบังคมทูลลา สมเด็จพระอริยวงศาคตญาณ สมเด็จพระสังฆราช สกลมหาสังฆปรินายก เพื่อไปปฏิบัติศาสนากิจ พิธีถวายคัมภีร์พระมาลัยอักษรขอม (บาลี - ไทย) ณ นครรัฐวาติกัน 6 Maggio 2018 L’Assemblea Sangha di Wat Phra Chetuphon guidata da Phra Rajaratanasunthorn e Phra Rajaparivatimuni, vice abate di Wat Phra Chetuphon insieme al loro gruppo incontrano Sua Santità Somdet Phra Ariyavongsagatañāṇa, patriarca Supremo Somdet Phra Saṅgharāja Sakalamahāsaṅghapariṇāyaka per ricevere una benedizione d’addio prima di partire per la ceremonia religiosa della consegna delle Sacre Scritture di Phra Malai (in caratteri Pali - Thai) che si terrà nella Città di Vaticano. 6 May 2018 The Sangha Assembly of Wat Phra Chetuphon led by Phra Rajaratanasunthorn and Phra Rajapariyattimuni, deputy abbots of Wat Phra Chetuphon and their company meet His Holiness Somdet Phra Ariyavongsagatañāṇa, the Supreme Patriarch Somdet Phra Saṅgharāja Sakalamahāsaṅghapariṇāyaka to receive farewell blessing before leaving for the religious ceremony of presenting the Khom Scripture Phra Malai (in Pali - Thai characters) at the Vatican City. 98 การปริวรรตคัมภีร์อักษรขอม (บาลี - ไทย) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI) TRASLITTERAZIONE DELLE SACRE SCRITTURE KHOM (IN CARATTERI PALI - THAI)