Hello,
When ordaining as a monk, can we choose cool names that inspires us?
A couple names that I like are:
Tilokavijaya (Conqueror of the Three Worlds/Victory over the Three Worlds)
Dipankara (Illuminator)
Lokanātha(Lord of the World/Protector of the World)
Avalokitesvara(The One Who Observes the World with Compassion)
Lokaratana (Treasure of the World)
Akasaratana(Treasure of the Sky)
Tilokaratana(Treasure of the Three Worlds)
Mañjubhāsa(Charming Radiance/Gentle Light)
Normally it is the job of the teacher and it is accepted. However, it is something you can choose with your preceptor if he allows. He may or may not want to grant this, but I think that most teachers will let you pick a name. Naming someone is not easy, so perhaps it will be a burden lifted from the preceptor when you become a novice.
Your name is not fixed, especially if you use a temporary name for ordination like “nāgo” which is used in galduwa tradition. I think that Tissa and Nāgo are mentioned in the vinaya commentaries for kammavaca and preventing grammar and pronunciation errors.
It is however best to stick with your name once you get it. Remember that when you are given choices and ability to change things, you will be less satisfied. You can watch this link here at the timestamped video to see this study on “freedom” and being able to change a picture they picked out versus a group that could not change their picture.
Well said, Venerable Sir. I really hope that I can choose the name Avalokitesvara or one of the names from that list when I ordain one day. If I can really choose my own name, it makes me even more excited to become a monk.
I think the benefits of choosing a name that inspires us is
I think if I explain this to the preceptor, he may consider choosing a name for me from the list I give him.
Please do not choose a mahayana rooted name. And I don’t think it really means what you say either.
Make sure it is real pali.
You can also combine words or ask a pali scholar to do that.
For compassion for the world… you can do something like
karunaloka or even better would be karunāloka (light of compassion).
I don’t know pali well enough to make pali names… but please don’t use avalokitesvara.
Yes, Venerable Sir. The translation I wrote was a little off, but from what I know, it means “The Lord who looks down”. It’s implied that it means looking down with compassion.
This is what chatGPT has to say about this
The transformation of “oloketi” to “lokite” and “svara” to “issara” is a result of changes in linguistic forms between Pali and Sanskrit, as well as the structure used in compounds.
- Oloketi → Lokite:
- Oloketi in Pali means “to look” or “observe.”
- In compound formation, especially in Sanskrit, the prefix “ava-” (meaning “down”) combines with “loketi” (to look) to form “avalok-”.
- When forming participles or compounded adjectives, the verb root undergoes changes. “Loketi” (the root form of “to look”) can take the form “lokita” in Sanskrit participles, meaning “looked at” or “observed.”
- So “avalokita” means “one who has looked down,” and in Pali, it remains close to this form when in a compounded sense.
- Svara → Issara:
- Svar (meaning “sound” or “voice”) is different from Ishvara (meaning “lord” or “master”).
- Ishvara in Sanskrit becomes Issara in Pali. The transformation from “Ishvara” to “Issara” involves simplification and vowel changes that commonly occur between Sanskrit and Pali.
- “Issara” retains the meaning of “lord” or “master,” and the Pali adaptation of the Sanskrit word “Ishvara” fits within the linguistic structure of Pali.
In short:
- Oloketi becomes Lokite in participial or compound form, meaning “looked at” or “observed.”
- Ishvara (Sanskrit) becomes Issara in Pali, retaining the meaning of “lord.”
Thus, “Avalokitesvara” (Sanskrit) or “Avalokitesvara” (Pali) means “the lord who looks down.”
So Avalokitesvara does seem to be a pali name too, but a pali scholar can correct me.
Actually,
In pali, it would be Avalokiteissara, not Avalokitesvara. The meaning would be the same as the Sanskrit version of the name.
Even though I would let you chose your name, I probably would not allow this name. I’d tell you to find another teacher if it was important to you.
Why? Because this is based on a different religion. To me, it is like naming yourself Jesus and saying it means compassion. I just don’t buy it even it it is turned into pali.
Yes, Venerable Sir. That name is really important to me. It appeals to me so much. I just feel like I have to get that name no matter what when I ordain. I can’t imagine having any other name than that.
I think mahakaruniko implies same thing…I also like avlokiteshwara concept as he is looking with compassion at everyone…
But when I heard mahakaruniko natho hitay sabba praninam …
I feel good …
And present Dalai Lama is avlokiteshwara according to mahayana.
I like mahayanis when it comes to Buddhism concepts but there is Theravada the lineage protected by theras…i do trust more in Theravada.
Of course, I do too. Mahayana does have some nice names so I like taking a look at them. For example, Avalokitesvara, Manjusri, Amitabha (I’m not sure if pure land buddhism is part of mahayana).
When I think of the name, Avalokiteissara, I’m not bringing in any concepts from Mahayana other than the implied meaning of the name which means “the lord who looks down(at the world with compassion)”.
Dīpaṅkara is a good enough name which is not controversial. Please do not show this kind of attitude when people already said a certain name is not suitable, you keep on sticking to that name. Since you already said many names are ok with you above, you should try to find another name.
Showing a stubbornness like this, people would think that you’re hard to instruct and may not wish to accept you as their student.
You’re right, Venerable Sir. Thank you for the advice.
Now, I think I would be fine with names like Sumedha, Temiya, or Suvannasama which are names of actual Bodhisattas in Theravada Buddhism. The name Sumedha would be most inspirational as he got a definite prophecy to become a Buddha in that life.
I hope the name my preceptor give me when I ordain exceeds my expectations. It would be a dream come true if I receive a name like Sumedha, Siddhattha, or Mahasatta. I’ll try to not have any expectations.
Name is not self, why are you so attached to names?
Thank you for the reminder, Venerable Sir. I’ll keep this in mind.
This is always a fun one.
JaA 97 Nāmasiddhijātaka
“Having seen Life lying dead.” This story was told by the Teacher while at Jetavana, about a monk who thought luck went by names. For we hear that a young man of good family, named ‘Wicked [Pāpaka],’ had given his heart to the dispensation and went forth. {1.402} And the monks used to call to him, “Here, brother Wicked!” and, “Stay, brother Wicked,” till he resolved that, as ‘Wicked’ gave the idea of incarnate wrongdoing and ill-luck, he would change his name to one of better omen. Accordingly he asked his teachers and preceptors to give him a new name. But they said that a name only served to denote, and did not impute qualities; and they bade him rest content with the name he had. Time after time he renewed his request, till the whole Saṅgha knew what importance he attached to a mere name. And as they sat discussing the matter in the Dhamma Hall, the Teacher entered and asked what it was they were speaking about. Being told, he said: “This is not the first time this monk has believed luck went by names; he was equally dissatisfied with the name he bore in a former age.” So saying he told this story of the past.
In the past the Bodhisatta was a teacher of world-wide fame at Taxila, and five hundred young brahmins learned the Vedas from his lips. One of these young men was named Wicked [Pāpaka]. And from continually hearing his fellows say, “Go, Wicked” and, “Come, Wicked,” he longed to get rid of his name and to take one that had a less ill-omened ring about it. So he went to his master and asked that a new name of a respectable character might be given him. Said his master, “Go, my son, and travel through the land till you have found a name you fancy. Then come back and I will change your name for you.”
The young man did as he was bidden, and taking provisions for the [1.238] journey wandered from village to village till he came to a certain town. Here a man named Life [Jīvaka] had died, and the young brahmin seeing him borne to the cemetery asked what his name was.
“Life,” was the reply. “What, can Life be dead?” “Yes, Life is dead; both Life and Dead die just the same. A name only serves to mark who’s who. You seem a fool.” Hearing this he went on into the city, feeling neither satisfied nor dissatisfied with his own name.
Now a slave girl had been thrown down at the door of a house, while her master and mistress beat her with rope-ends because she had not brought home her wages. And the girl’s name was Rich [Dhanapālī]. {1.403} Seeing the girl being beaten, as he walked along the street, he asked the reason, and was told in reply that it was because she had no wages to show. “And what is the girl’s name?” “Rich,” said they. “And cannot Rich make good a paltry day’s pay?” “Be she called Rich or Poor, the money’s not forthcoming any the more. A name only serves to mark who’s who. You seem a fool.”
More reconciled to his own name, the young brahmin left the city and on the road found a man who had lost his way. Having learned that he had lost his way, the young man asked what his name was. “Guide [Panthaka],” was the reply. “And has Guide lost his way?” “Guide or Lost, you can lose your way just the same. A name only serves to mark who’s who. You seem a fool.”
Quite reconciled now to his name, the young brahmin came back to his master. “Well, what name have you chosen?” asked the Bodhisatta. “Teacher,” said he, “I find that death comes to ‘Life’ and ‘Dead’ alike, that ‘Rich’ and ‘Poor’ may be poor together, and that ‘Guide’ and ‘Lost’ alike miss their way. I know now that a name serves only to tell who is who, and does not govern its owner’s destiny. So I am satisfied with my own name, and do not want to change it for any other.”
Then the Bodhisatta uttered this verse, combining what the young brahmin had done with the sights he had seen:
- Jīvakañ-ca mataṁ disvā, Dhanapāliñ-ca duggataṁ,
Panthakañ-ca vane mūḷhaṁ, Pāpako puna-r-āgato ti.Having seen Life lying dead, Wealthy who was poor, and Guide lost in the wood, Wicked came home again.
His story told, the Teacher said: “So you see, monks, that in former days as now this monk imagined there was a great deal in a name.” And he identified the Jātaka by saying: “This monk who is discontent with his name was the discontented young brahmin of those days; the Buddha’s disciples were the pupils; and I myself their master.”
This is so good and true. Thank you for posting this here, Venerable Sir. I might try memorizing this. English is much easier to memorize than pali.