This is the first book of the Khuddhaka Nikaya, which was probably compiled into a manual for novices and novices. This volume consists of 9 suttas, covering basic topics for monastics to begin their monastic life. However, many passages are also used to introduce the basics of the Buddhadharma to laypeople.
The first and second suttas are used in the ordination ceremonies of novices and novices. The third sutta is the initial instructions for contemplation of the body, an exercise for overcoming craving. The fourth sutta introduces the basic classifications for analyzing and developing wisdom, starting with the principle of dependent origination, the heart of Buddhism.
The fifth sutta gives an overview of the practice - starting with the need to be close to the wise, and ending with the attainment of Nirvana. The sutta deals with blessings as a wholesome protection, not from cumbersome rituals but from acts of generosity, virtue, and wisdom. The sixth sutta expands on the first and fifth suttas, details the Three Jewels of the Buddha-Dharma-Sangha, and at the same time shows how to practice meditation to attain Stream-winner, the first fruit leading to Nirvana- table.
The seventh sutta has the theme of generosity, the merits of offerings from monks that are dedicated to deceased relatives. The eighth sutta teaches that charitable actions, giving alms will lead to lasting benefits, better than material investments. Finally, the ninth sutta returns to the subject of meditation, focusing on developing loving-kindness, goodwill, and love for all beings and all beings.
All of these nine suttas, in different meanings, are often recited and meditated upon in the Theravada communities from ancient times to the present day. Every day, laypeople and monks recite the first sutra on taking refuge in the Three Jewels to remind themselves. Monks often recite passages from the fifth through ninth suttas when receiving offerings from lay people, and often use the fifth sutta (the Blessed Virtue Sutra) as the subject of their sermons.
In short, this Little Chant is meant to be used as a useful introductory text in the early stages of monastic life and in the lives of all modern Buddhists.
