Chanting (Theravada Buddhism)

A
Chanting
Guide
Pali Passages with English Translations
The Dhammayut Order
in the United States of America
F O R F R E E D I S T R I B U T I O N
Inquiries concerning this book may be addressed to:
Metta Forest Monastery
PO Box 1409
Valley Center, CA 92082
Copyright The Dhammayut Order in the United States of America 1994
Third edition, revised: 2013
This book may be copied or reprinted for free distribution
without permission from the copyright holder.
Otherwise all rights reserved.
P R I N T E D I N T H E U N I T E D S TAT E S O F A M E R I C A
Contents
Pronunciation iii
MORNI NG CHANT I NG 1
E VE NI NG CHANT I NG 12
RE F L E CT I ONS
Contemplation of the Body 23
Five Subjects for Frequent Recollection 25
The Verses on Friends 26
The Verses on Respect 27
The Verses on the Noble Truths 27
The Guardian Meditations 29
Ten Reflections 30
The Four Dhamma Summaries 32
Ovda-pimokkha Gth 33
The Sublime Attitudes 34
Dedication of Merit 37
Devatdipattidna Gth 38
RE F UGE
Buddha saraa gacchmi 39
Natthi me saraa aa Mah-kruiko ntho 40
Bahu ve saraa yanti 42
DI S COURS E S
Dhamma-cakkappavattana Sutta
(Setting the Wheel of Dhamma in Motion) 43
Anatta-lakkhaa Sutta (The Not-self Characteristic) 52
ditta-pariyya Sutta (The Fire Discourse) 61
Mah-samaya Sutta (The Great Meeting) 69
Dhamma-niyma Sutta (The Orderliness of the Dhamma) 85
Magga-vibhaga Sutta (An Analysis of the Path) 87
Srya-dhamma Sutta (Conditions for Amiability) 92
Gotam Sutta (The Discourse to Gotam) 95
Paticca Samuppda (Dependent Origination) 97
Heedfulness (Appamdo amata pada) 99
ME RI T F OR T HE DE CE AS E D
The Three Inspired Verses (Yad have) 100
The Housebuilder (Aneka-jti-sasra) 101
The Mountain (Yathpi sel vipul) 101
Noble Wealth (Yassa saddh tathgate) 102
An Auspicious Day (Atta nnvgameyya) 103
The Three Characteristics (Sabbe sakhr aniccti) 104
Compounded Things (Anicc vata sakhr) 105
Dhammasaga Mtik Ptha
(The List from the Dhamma Groupings) 106
B L E S S I NGS
Invitation to the Devas 110
Namakra-siddhi Gth
(The Verses on Success through Homage) 111
Sambuddhe
(The Buddhas) 112
Namo-kra-ahaka
(The Homage Octet) 114
Magala Sutta
(The Discourse on Blessings) 115
Cha Ratana Paritta Gth
(The Six Protective Verses from the Discourse on Treasures) 117
Karaya Metta Sutta
(The Discourse on Goodwill) 120
Khandha Paritta
(The Group Protection) 122
Mora Paritta
(The Peacocks Protection) 123
Vaaka Paritta
(The Baby Quails Protection) 125
Dhajagga Paritta
(The Top-of-the-Banner-Staff Protection) 126
niya Paritta
(Homage to the Seven Past Buddhas) 127
Agulimla Paritta
(Ven. Angulimalas Protection) 128
Bojjhaga Paritta
(The Factor-of Awakening Protection) 128
Buddha-jaya-magala Gth
(The Verses of the Buddhas Victory Blessings) 130
Jaya Paritta
(The Victory Protection) 132
ii
C O N T E N T S
Abhaya Paritta
(The Danger-free Protection) 134
Sakkatv buddha-ratana
(Having revered the jewel of the Buddha) 134
Dukkhappatt
(Who have fallen into suffering) 135
Bhavatu sabba-magala
(May there be every blessing) 136
F ORMAL RE QUE S T S
Taking the Five Precepts 137
Taking the Eight Precepts 140
Ordination for an Eight-Precept Nun 143
Requesting a Discourse 147
Requesting Blessings 147
Requesting Forgiveness 148
F ORMAL OF F E RI NGS
Food 150
General Items (after noon) 151
Forest Cloth 151
Declaration to the Bhikkhu Sagha 152
Kahina Cloth 153
Lodgings 153
Rains Bathing Cloth 154
HOMAGE
Viskha Pj 155
saha Pj 159
Mgha Pj 162
Veneration 165
Homage to the Buddhas Footprints 166
The Buddhas Last Words 167
AF T E R T HE P I MOKKHA
Sluddesa-pha (The Virtue Summary) 168
Tyana-gth (The Verse to Tyana) 169
ANUMODAN 170
Mah-magala-cakkava (The Great Universe of Blessings) 180
ME DI TAT I ON
Breath Meditation: Seven Steps 182
iii
C O N T E N T S
Pronunciation
Pli is the original language of the Theravadin Buddhist scriptures, the closest we
have to the dialect spoken by the Buddha himself. It has no written script of its
own, so every country that has adopted Theravada Buddhism has used its own
script to transcribe it. In Thailand this has meant that Pli has picked up some of
the tones of the Thai language, as each consonant & consonant cluster in the Thai
alphabet has a built-in tonehigh, medium, low, rising, or falling. This accounts for
the characteristic melody of Thai Pli chanting.
Vowels
Pli has two sorts of vowels: long, e, , o, , &ay; and shorta, i, &u. Unlike long
and short vowels in English, however, the length here refers to the actual amount
of time used to pronounce the vowel, and not to its quality. Thus & a are both
pronounced like the a in father, simply that the sound is held for approximately
twice as long as the sound a. The same principle holds for &i, and for &u. Thus,
when chanting Pli, the vowels are pronounced as follows:
a as in father o as in go
e as in they u as in glue
i as in machine ay as in Aye!
Consonants
Consonants are generally pronounced as they are in English, with a few unex-
pected twists:
c as in ancient p unaspirated, as in spot
k unaspirated, as in skin ph as in upholstery
kh as in backhand t unaspirated, as in stop
& as ng th as in Thomas
as in caon v as w
Certain two-lettered notationsbh, dh, h, gh, jhdenote an aspirated sound,
somewhat in the throat, that we do not have in English and that the Thais do not
have in their language, either. The Thai solution to this problemis to pronounce bh
as a throaty ph, dh as a throaty th, and gh as a throaty kh.
Pli also contains retroflex consonants, indicated with a dot under the letter: ,
h, , , , h. These have no English equivalent. They are sounded by curling the
tip of the tongue back against the palate, producing a distinct nasal tone.
iv
Scanning
The meters of Pli poetry consists of various patterns of full-length syllables
alternating with half-length syllables.
Full-length syllables:
contain a long vowel (, e, , o, , ay); or
end with ; or
end with a consonant followed by a syllable beginning with a consonant
(e.g., Bud-dho, Dham-mo, Sa-gho).
(In this last case, the consonant clusters mentioned abovebh, dh, h, gh,
jh, kh, ph, th, hcount as single consonants, while other combinations
containing hsuch as h & mhcount as double.)
Half-length syllables end in a short vowel.
Thus, a typical line of verse would scan as follows:
Van - d - ma - ha ta - ma - ra - a si - ra - s ji - nen - da
1 1 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1/2 1 1
In this book, wherever possible, many of the long compound words have been
broken down with hyphens into their component words to make them easier to
read andfor anyone studying Plito understand. This creates only one problem
in scanning: When the hyphen is preceded by a consonant (usually m or d) and
followed by a vowel, the consonant forms a syllable together with the vowel fol-
lowing the hyphen and not with the vowel preceding it. Thus, for instance,
dhammam-eta would scan as dham-ma-me-ta.; and tam-araa as ta-ma-ra-a.
If all these rules seem daunting, the best course is simply to listen carefully to
the group and to chant along, following as closely as possible their tempo, rhythm,
and pitch. All voices, ideally, should blend together as one.
v
P R O N U N C I A T I O N
Additional information on Buddhist
teachings can be found at:
www.accesstoinsight.org
&
www.dhammatalks.org
Recordings of some of the chants in this book
can be found at:
www.dhammatalks.org
Morning Chanting
Araha samm-sambuddho bhagav.
The Blessed One is Worthy & Rightly Self-awakened.
Buddha bhagavanta abhivdemi.
I bow down before the Awakened, Blessed One.
(BOW DOWN)
Svkkhto bhagavat dhammo.
The Dhamma is well-expounded by the Blessed One.
Dhamma namassmi.
I pay homage to the Dhamma.
(BOW DOWN)
Supaipanno bhagavato svaka-sagho.
The Sagha of the Blessed Ones disciples has practiced well.
Sagha nammi.
I pay respect to the Sagha.
(BOW DOWN)
DEDICATION (by l eader)
Yam-amha kho maya bhagavanta saraa gat,
We have gone for refuge to the Blessed One,
(uddissa pabbajit,) yo no bhagav satth
(have gone forth on account of) the Blessed One who is our Teacher
yassa ca maya bhagavato dhamma rocema.
and in whose Dhamma we delight.
Imehi sakkrehi ta bhagavanta sasaddhamma
sasvaka-sagha abhipjayma.
With these offerings we worship most highly that Blessed One together with
the True Dhamma & the Sagha of his disciples.
1
Handa maya buddhassa bhagavato pubba-bhga-
namakra karomase:
Now let us chant the preliminary passage in homage to the Awakened One,
the Blessed One:
(ALL)
[Namo tassa] bhagavato arahato
samm-sambuddhassa. ( THREE TI MES)
Homage to the Blessed One, the Worthy One,
the Rightly Self-awakened One.
Praise for the Buddha
(LEADER)
Handa maya buddhbhithuti karomase:
Now let us give high praise to the Awakened One:
(ALL) [Yo so tathgato] araha samm-sambuddho,
He who has attained the Truth, the Worthy One, Rightly Self-awakened,
Vijj-caraa-sampanno sugato lokavid,
consummate in knowledge & conduct, one who has gone the good way,
knower of the cosmos,
Anuttaro purisa-damma-srathi satth deva-
manussna buddho bhagav;
unexcelled trainer of those who can be tamed, teacher of human & divine
beings; awakened; blessed;
Yo ima loka sadevaka samraka
sabrahmaka,
Sassamaa-brhmai paja sadeva-manussa
saya abhi sacchikatv pavedesi.
who made knownhaving realized it through direct knowledgethis world
with its devas, mras, & brahms, its generations with their contemplatives
& brhmans, their rulers & common people;
2
M O R N I N G C H A N T I N G
Yo dhamma desesi di-kalya majjhe-
kalya pariyosna-kalya;
who explained the Dhamma fine in the beginning, fine in the middle,
fine in the end;
Sttha sabyajana kevala-paripua
parisuddha brahma-cariya paksesi:
who expounded the holy life both in its particulars & in its essence, entirely
complete, surpassingly pure:
Tam-aha bhagavanta abhipjaymi,
Tam-aha bhagavanta siras nammi.
I worship most highly that Blessed One,
to that Blessed One I bow my head down.
( BOW DOWN)
Praise for the Dhamma
(LEADER)
Handa maya dhammbhithuti karomase:
Now let us give high praise to the Dhamma:
(ALL) [Yo so svkkhto] bhagavat dhammo,
The Dhamma well-expounded by the Blessed One,
Sandihiko akliko ehipassiko,
to be seen here & now, timeless, inviting all to come & see,
Opanayiko paccatta veditabbo vihi:
pertinent, to be seen by the observant for themselves:
Tam-aha dhamma abhipjaymi,
Tam-aha dhamma siras nammi.
I worship most highly that Dhamma,
to that Dhamma I bow my head down.
( BOW DOWN)
3
Praise for the Sagha
(LEADER) Handa maya saghbhithuti karomase:
Now let us give high praise to the Sagha:
(ALL) [Yo so supaipanno] bhagavato svaka-sagho,
The Sagha of the Blessed Ones disciples who have practiced well,
Uju-paipanno bhagavato svaka-sagho,
the Sagha of the Blessed Ones disciples who have practiced
straightforwardly,
ya-paipanno bhagavato svaka-sagho,
the Sagha of the Blessed Ones disciples who have practiced methodically,
Smci-paipanno bhagavato svaka-sagho,
the Sagha of the Blessed Ones disciples who have practiced masterfully,
Yadida cattri purisa-yugni aha purisa-puggal:
i.e., the four pairsthe eight typesof noble ones:
Esa bhagavato svaka-sagho
That is the Sagha of the Blessed Ones disciples
huneyyo phuneyyo dakkhieyyo ajali-karayo,
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
Anuttara puakkhetta lokassa:
the incomparable field of merit for the world:
Tam-aha sagha abhipjaymi,
Tam-aha sagha siras nammi.
I worship most highly that Sagha,
to that Sagha I bow my head down.
( BOW DOWN)
4
Salutation to the Triple Gem
&
The Topics for Chastened Dispassion
(LEADER)
Handa maya ratanattayappama-gthyo ceva
savega-vatthu-paridpaka-pha-ca bhamase:
Now let us recite the stanzas in salutation to the Triple Gem together with
the passage on the topics inspiring a sense of chastened dispassion:
(ALL)
[Buddho susuddho] karu-mahaavo,
Yoccanta-suddhabbara-a-locano,
Lokassa pppakilesa-ghtako:
Vandmi buddha aham-darena ta.
The Buddha, well-purified, with ocean-like compassion,
possessed of the eye of knowledge completely purified,
destroyer of the evils & corruptions of the world:
I revere that Buddha with devotion.
Dhammo padpo viya tassa satthuno,
Yo magga-pkmata-bhedabhinnako,
Lokuttaro yo ca tad-attha-dpano:
Vandmi dhamma aham-darena ta.
The Teachers Dhamma, like a lamp,
divided into Path, Fruition, & the Deathless,
both transcendent (itself) & showing the way to that goal:
I revere that Dhamma with devotion.
Sagho sukhettbhyatikhetta-saito,
Yo diha-santo sugatnubodhako,
Lolappahno ariyo sumedhaso:
Vandmi sagha aham-darena ta.
5
The Sagha, called a field better than the best,
who have seen peace, awakening after the one gone the good way,
who have abandoned heedlessnessthe noble ones, the wise:
I revere that Sagha with devotion.
Iccevam-ekantabhipjaneyyaka,
Vatthuttaya vandayatbhisakhata,
Pua may ya mama sabbupaddav,
M hontu ve tassa pabhva-siddhiy.
By the power of the merit I have made
in giving reverence to the Triple Gem
worthy of only the highest homage,
may all my obstructions cease to be.
* * *
Idha tathgato loke uppanno araha samm-
sambuddho,
Here, One attained to the Truth, Worthy & Rightly Self-awakened, has
appeared in the world,
Dhammo ca desito niyyniko upasamiko
parinibbniko sambodhagm sugatappavedito.
and Dhamma is explained, leading out [of samsara], calming, tending
toward total Unbinding, going to self-awakening, declared by one who has
gone the good way.
Mayan-ta dhamma sutv eva jnma,
Having heard the Dhamma, we know this:
Jtipi dukkh jarpi dukkh maraampi dukkha,
Birth is stressful, aging is stressful, death is stressful,
Soka-parideva-dukkha-domanassupyspi dukkh,
sorrow, lamentation, pain, distress, & despair are stressful,
6
Appiyehi sampayogo dukkho piyehi vippayogo
dukkho yam-piccha na labhati tampi dukkha.
association with things disliked is stressful, separation from things liked is
stressful, not getting what one wants is stressful.
Sakhittena pacupdnakkhandh dukkh,
In short, the five clinging-aggregates are stressful,
Seyyathda:
namely:
Rppdnakkhandho,
the form clinging-aggregate,
Vedanpdnakkhandho,
the feeling clinging-aggregate,
Sapdnakkhandho,
the perception clinging-aggregate,
Sakhrpdnakkhandho,
the fabrication clinging-aggregate,
Vipdnakkhandho.
the consciousness clinging-aggregate.
Yesa pariya,
Dharamno so bhagav,
Eva bahula svake vineti,
So that they might fully understand this, the Blessed One, while still alive,
often instructed his listeners in this way,
Eva bhg ca panassa bhagavato svakesu
anussan,
Bahula pavattati:
many times did he emphasize this part of his admonition:
Rpa anicca, Form is inconstant,
Vedan anicc, Feeling is inconstant,
7
Sa anicc, Perception is inconstant,
Sakhr anicc, Fabrications are inconstant,
Via anicca, Consciousness is inconstant,
Rpa anatt, Form is not-self,
Vedan anatt, Feeling is not-self,
Sa anatt, Perception is not-self,
Sakhr anatt, Fabrications are not-self,
Via anatt, Consciousness is not-self,
Sabbe sakhr anicc, All fabrications are inconstant,
Sabbe dhamm anattti. All phenomena are not-self.
Te (WOMEN: T ) maya,
Otimha jtiy jar-maraena,
Sokehi paridevehi dukkhehi domanassehi upysehi,
Dukkhoti dukkha-paret,
All of us, beset by birth, aging, & death, by sorrows, lamentations, pains,
distresses, & despairs, beset by stress, overcome with stress, (consider),
Appeva nmimassa kevalassa
dukkhakkhandhassa antakiriy payethti!
O, that the end of this entire mass of suffering & stress might be known!
* (MONKS & NOVICES)
Cira-parinibbutampi ta bhagavanta uddissa
arahanta samm-sambuddha,
Saddh agrasm anagriya pabbajit.
Though the total Unbinding of the Blessed One, the Worthy One, the
Rightly Self-awakened One, was long ago, we have gone forth in faith from
home to homelessness in dedication to him.
Tasmi bhagavati brahma-cariya carma,
We practice that Blessed Ones holy life,
8
(Bhikkhna sikkh-sjva-sampann.)
(fully endowed with the bhikkhus training & livelihood.) NOVICES OMIT
THIS PHRASE.
Ta no brahma-cariya,
Imassa kevalassa dukkhakkhandhassa antakiriyya
savattatu.
May this holy life of ours bring about the end of this entire mass of suffering
& stress.
* (OTHERS)
Cira-parinibbutampi ta bhagavanta saraa gat,
Dhamma-ca bhikkhu-sagha-ca,
Though the total Unbinding of the Blessed One, the Worthy One, the
Rightly Self-awakened One, was long ago, we have gone for refuge in him,
in the Dhamma, & in the Bhikkhu Sagha,
Tassa bhagavato ssana yath-sati yath-bala
manasikaroma,
Anupaipajjma.
we attend to the instruction of the Blessed One, as far as our mindfulness
& strength will allow, and we practice accordingly.
S s no paipatti,
Imassa kevalassa dukkhakkhandhassa antakiriyya
savattatu.
May this practice of ours bring about the end of this entire mass of suffering
& stress.
9
Reflection at the Moment of Using the Requisites
(LEADER)
Handa maya takhaika-paccavekkhaa-pha
bhamase:
Now let us recite the passage for reflection at the moment [of using the
requisites]:
(ALL)
[Paisakh yoniso] cvara paisevmi,
Considering it thoughtfully, I use the robe:
Yvadeva stassa paightya,
simply to counteract cold,
Uhassa paightya, to counteract heat,
asa-makasa-vttapa-sirisapa-samphassna
paightya,
to counteract the touch of flies, mosquitoes, wind, sun, & reptiles;
Yvadeva hirikopina-paicchdanattha.
simply for the purpose of covering the parts of the body that cause shame.
Paisakh yoniso piapta paisevmi,
Considering it thoughtfully, I use alms food:
Neva davya na madya na maanya na
vibhsanya,
not playfully, nor for intoxication, nor for putting on bulk, nor for
beautification,
Yvadeva imassa kyassa hitiy ypanya
vihisuparatiy brahma-cariynuggahya,
but simply for the survival & continuance of this body, for ending its
afflictions, for the support of the holy life,
Iti pura-ca vedana paihakhmi nava-ca
vedana na uppdessmi.
10
[thinking,] Thus will I destroy old feelings [of hunger] and not create new
feelings [from overeating].
Ytr ca me bhavissati anavajjat ca phsu-vihro
cti.
I will maintain myself, be blameless, & live in comfort.
Paisakh yoniso sensana paisevmi,
Considering it thoughtfully, I use the lodging:
Yvadeva stassa paightya,
simply to counteract cold,
Uhassa paightya,
to counteract heat,
paightya,
Yvadeva utuparissaya-vinodana
paisallnrmattha.
simply as protection from the inclemencies of weather and for the
enjoyment of seclusion.
Paisakh yoniso gilna-paccaya-bhesajja-
parikkhra paisevmi,
Considering them thoughtfully, I use medicinal requisites for curing the
sick:
Yvadeva uppannna veyybdhikna
vedanna paightya,
simply to counteract any pains of illness that have arisen,
Abypajjha-paramatyti.
and for maximum freedom from disease.
11
Evening Chanting
( BOW DOWN)
Dhamma namassmi.
( BOW DOWN)
Sagha nammi.
( BOW DOWN)
DEDICATION (by l eader)
Yam-amha kho maya bhagavanta saraa gat,
We have gone for refuge to the Blessed One,
(uddissa pabbajit) yo no bhagav satth
(have gone forth on account of) the Blessed One who is our Teacher
yassa ca maya bhagavato dhamma rocema.
and in whose Dhamma we delight.
Imehi sakkrehi ta bhagavanta sasaddhamma
sasvaka-sagha abhipjayma.
With these offerings we worship most highly that Blessed One together with
the True Dhamma & the Sagha of his disciples.
12
Handadni mayanta bhagavanta vcya
abhigyitu pubba-bhga-namakra-ceva
buddhnussati-naya-ca karomase:
Now let us chant the preliminary passage in homage to the Blessed One,
together with the guide to the recollection of the Buddha:
(ALL)
A Guide to the Recollection of the Buddha
[Ta kho pana bhagavanta] eva kalyo kitti-
saddo abbhuggato,
This fine report of the Blessed Ones reputation has spread far & wide:
Itipi so bhagav araha samm-sambuddho,
He is a Blessed One, a Worthy One, a Rightly Self-awakened One,
Anuttaro purisa-damma-srathi satth deva
manussna buddho bhagavti.
unexcelled trainer of those who can be tamed, teacher of human & divine
beings; awakened; blessed.
13
E V E N I N G C H A N T I N G
Verses in Celebration of the Buddha
(LEADER)
Handa maya buddhbhigti karomase:
Now let us chant in celebration of the Buddha:
(ALL)
[Buddhvrahanta]-varatdigubhiyutto,
The Buddha, endowed with such virtues as highest worthiness:
Suddhbhia-karuhi samgatatto,
In him, purity, supreme knowledge, & compassion converge.
Bodhesi yo sujanata kamala va sro,
He awakens good people as the sun does the lotus.
Vandmaha tam-araa siras jinenda.
I revere with my head that Peaceful One, the Conqueror Supreme.
Buddho yo sabba-pna
Saraa khemam-uttama.
The Buddha who for all beings is the secure, the highest refuge,
Pahamnussatihna
Vandmi ta sirenaha,
The first theme for recollection: I revere him with my head.
Buddhasshasmi dso (WOMEN: ds) va
Buddho me smikissaro.
I am the Buddhas servant; the Buddha is my sovereign master.
Buddho dukkhassa ght ca
Vidht ca hitassa me.
The Buddha is a destroyer of suffering & a provider of welfare for me.
Buddhassha niyydemi
Sarrajvita-cida.
To the Buddha I dedicate this body & this life of mine.
14
Vandantoha (Vandantha) carissmi
Buddhasseva subodhita.
I will fare with reverence for the Buddhas genuine Awakening.
Natthi me saraa aa
Buddho me saraa vara:
I have no other refuge; the Buddha is my foremost refuge:
Etena sacca-vajjena
Vaheyya satthu-ssane.
By the speaking of this truth, may I grow in the Teachers instruction.
Buddha me vandamnena (vandamnya)
Ya pua pasuta idha,
Sabbe-pi antary me
Mhesu tassa tejas.
Through the majesty of the merit here produced by my reverence for the
Buddha, may all my obstructions cease to be.
( BOW DOWN & SAY)
Kyena vcya va cetas v,
Buddhe kukamma pakata may ya,
Buddho paiggahatu accayanta,
Klantare savaritu va buddhe.
Whatever bad kamma I have done to the Buddha
by body, by speech, or by mind,
may the Buddha accept my admission of it,
so that in the future I may show restraint toward the Buddha.
15
A Guide to the Recollection of the Dhamma
(LEADER)
Handa maya dhammnussati-naya karomase:
Now let us recite the guide to the recollection of the Dhamma:
(ALL)
[Svkkhto] bhagavat dhammo,
The Dhamma is well-expounded by the Blessed One,
Opanayiko paccatta veditabbo vihti.
pertinent, to be seen by the observant for themselves.
Verses in Celebration of the Dhamma
(LEADER)
Handa maya dhammbhigti karomase:
Now let us chant in celebration of the Dhamma:
(ALL)
[Svkkhtat]digua-yogavasena seyyo,
Superior, through having such virtues as being well-expounded,
Yo magga-pka-pariyatti-vimokkha-bhedo,
Divided into Path & Fruit, study & emancipation,
Dhammo kuloka-patan tadadhri-dhr.
The Dhamma protects those who hold to it from falling into miserable
worlds.
Vandmaha tama-hara vara-dhammam-eta.
I revere that foremost Dhamma, the destroyer of darkness.
Dhammo yo sabba-pna
The Dhamma that for all beings is the secure, the highest refuge,
16
Dutiynussatihna
Vandmi ta sirenaha,
The second theme for recollection: I revere it with my head.
Dhammasshasmi dso (ds) va
Dhammo me smikissaro.
I am the Dhammas servant; the Dhamma is my sovereign master.
Dhammo dukkhassa ght ca
The Dhamma is a destroyer of suffering & a provider of welfare for me.
Dhammassha niyydemi
Sarrajvita-cida.
To the Dhamma I dedicate this body & this life of mine.
Dhammasseva sudhammata.
I will fare with reverence for the Dhammas genuine rightness.
Natthi me saraa aa
Dhammo me saraa vara:
I have no other refuge; the Dhamma is my foremost refuge:
Etena sacca-vajjena
Dhamma me vandamnena (vandamnya)
Ya pua pasuta idha,
Sabbe-pi antary me
Mhesu tassa tejas.
Dhamma, may all my obstructions cease to be.
( BOW DOWN & SAY)
17
Dhamme kukamma pakata may ya,
Dhammo paiggahatu accayanta,
Klantare savaritu va dhamme.
Whatever bad kamma I have done to the Dhamma
may the Dhamma accept my admission of it,
so that in the future I may show restraint toward the Dhamma.
A Guide to the Recollection of the Sagha
(LEADER) Handa maya saghnussati-naya
karomase:
Now let us recite the guide to the recollection of the Sagha:
(ALL)
[Supaipanno] bhagavato svaka-sagho,
straightforwardly,
i.e., the four pairsthe eight typesof noble ones:
Anuttara puakkhetta lokassti.
the incomparable field of merit for the world.
18
Verses in Celebration of the Sagha
(LEADER)
Handa maya saghbhigti karomase:
Now let us chant in celebration of the Sagha:
(ALL)
[Saddhammajo] supaipatti-gudiyutto,
Born of the true Dhamma, endowed with such virtues as good practice,
Yohbbidho ariya-puggala-sagha-seho,
The supreme Sagha formed of the eight types of noble ones,
Sldidhamma-pavarsaya-kya-citto:
Guided in body & mind by such principles as virtue:
Vandmaha tam-ariyna-gaa susuddha.
I revere that group of Noble Ones well-purified.
Sagho yo sabba-pna
The Sagha that for all beings is the secure, the highest refuge,
Tatiynussatihna
Vandmi ta sirenaha,
The third theme for recollection: I revere it with my head.
Saghasshasmi dso (ds) va
Sagho me smikissaro.
I am the Saghas servant; the Sagha is my sovereign master.
Sagho dukkhassa ght ca
The Sagha is a destroyer of suffering & a provider of welfare for me.
Saghassha niyydemi
Sarrajvita-cida.
To the Sagha I dedicate this body & this life of mine.
19
Saghassopaipannata.
I will fare with reverence for the Saghas genuine practice.
Natthi me saraa aa
Sagho me saraa vara:
I have no other refuge; the Sagha is my foremost refuge:
Etena sacca-vajjena
Sagha me vandamnena (vandamnya)
Ya pua pasuta idha,
Sabbe-pi antary me
Mhesu tassa tejas.
Sagha, may all my obstructions cease to be.
( BOW DOWN & SAY)
Saghe kukamma pakata may ya,
Sagho paiggahatu accayanta,
Klantare savaritu va saghe.
Whatever bad kamma I have done to the Sagha
may the Sagha accept my admission of it,
so that in the future I may show restraint toward the Sagha.
20
Reflection after Using the Requisites
(LEADER)
Handa maya atta-paccavekkhaa-pha
bhamase:
Now let us recite the passage for reflection on the past [use of the requisites]:
(ALL)
[Ajja may] apaccavekkhitv ya cvara
paribhutta,
Whatever robe I used today without consideration,
Ta yvadeva stassa paightya,
was simply to counteract cold,
paightya,
Yvadeva hirikopina-paicchdanattha.
simply for the purpose of covering the parts of the body that cause shame.
Ajja may apaccavekkhitv yo piapto
paribhutto,
Whatever alms food I used today without consideration,
So neva davya na madya na maanya na
vibhsanya,
was not used playfully, nor for intoxication, nor for putting on bulk, nor
for beautification,
Yvadeva imassa kyassa hitiy ypanya
vihisuparatiy brahma-cariynuggahya,
but simply for the survival & continuance of this body, for ending its
afflictions, for the support of the holy life,
21
Iti pura-ca vedana paihakhmi nava-ca
vedana na uppdessmi.
[thinking,] Thus will I destroy old feelings [of hunger] and not create new
feelings [from overeating].
Ytr ca me bhavissati anavajjat ca phsu-vihro
cti.
I will maintain myself, be blameless, & live in comfort.
Ajja may apaccavekkhitv ya sensana
paribhutta,
Whatever lodging I used today without consideration,
Ta yvadeva stassa paightya,
was simply to counteract cold,
paightya,
Yvadeva utuparissaya-vinodana
paisallnrmattha.
simply for protection from the inclemencies of weather and for the
enjoyment of seclusion.
Ajja may apaccavekkhitv yo gilna-paccaya-
bhesajja-parikkhro paribhutto,
Whatever medicinal requisite for curing the sick I used today without
consideration,
So yvadeva uppannna veyybdhikna
vedanna paightya,
was simply to counteract any pains of illness that had arisen,
Abypajjha-paramatyti.
and for maximum freedom from disease.
22
Contemplation of the Body
(LEADER)
Handa maya kyagat-sati-bhvan-pha
bhamase:
Let us now recite the passage on mindfulness immersed in the body.
(ALL)
Aya kho me kyo, This body of mine,
Uddha pdatal, from the soles of the feet on up,
Adho kesa-matthak, from the crown of the head
on down,
Taca-pariyanto, surrounded by skin,
Pro nnappakrassa asucino,
filled with all sorts of unclean things.
Atthi imasmi kye: In this body there is:
Kes Hair of the head,
Lom Hair of the body,
Nakh Nails,
Dant Teeth,
Taco Skin,
Masa Flesh,
Nhr Tendons,
Ah Bones,
Ahimija Bone marrow,
Vakka Spleen,
Hadaya Heart,
Yakana Liver,
Kilomaka Membranes,
23
R E F L E C T I O N S
Pihaka Kidneys,
Papphsa Lungs,
Anta Large intestines,
Antagua Small intestines,
Udariya Gorge,
Karsa Feces,
Matthake matthaluga Brain,
Pitta Gall,
Semha Phlegm,
Pubbo Lymph,
Lohita Blood,
Sedo Sweat,
Medo Fat,
Assu Tears,
Vas Oil,
Kheo Saliva,
Sighik Mucus,
Lasik Oil in the joints,
Mutta Urine.
Evam-aya me kyo: Such is this body of mine:
Uddha pdatal, from the soles of the feet on up,
Adho kesa-matthak, from the crown of the head
on down,
Taca-pariyanto, surrounded by skin,
Pro nnappakrassa asucino.
filled with all sorts of unclean things.
24
Five Subjects for Frequent Recollection
(LEADER)
Handa maya abhiha-paccavekkhaa-ptha
bhamase:
Let us now recite the passage for frequent recollection:
(ALL)
Jar-dhammomhi jara anatto.
I am subject to aging. Aging is unavoidable.
Bydhi-dhammomhi bydhi anatto.
I am subject to illness. Illness is unavoidable.
Maraa-dhammomhi maraa anatto.
I am subject to death. Death is unavoidable.
Sabbehi me piyehi manpehi nn-bhvo vin-bhvo.
I will grow different, separate from all that is dear &
appealing to me.
Kammassakomhi kamma-dydo kamma-yoni
kamma-bandhu kamma-paisarao.
I am the owner of my actions, heir to my actions, born
of my actions, related through my actions, and live
dependent on my actions.
Ya kamma karissmi kalya v ppaka
v tassa dydo bhavissmi.
Whatever I do, for good or for evil, to that will I fall
heir.
Eva amhehi abhiha paccavekkhitabba.
We should often reflect on this.
25
The Verses on Friends
Aadatthu haro mitto,
One who makes friends only to cheat them,
Yo ca mitto vac-paramo,
one who is good only in word,
Anupiya-ca yo hu,
one who flatters & cajoles,
Apyesu ca yo sakh:
and a companion in ruinous fun:
Ete amitte cattro Iti viya paito.
These four the wise know as non-friends.
rak parivajjeyya Avoid them from afar,
Magga paibhaya yath. like a dangerous road.
Upakro ca yo mitto, A friend who is helpful,
Sukha-dukkho ca yo sakh,
one who shares in your sorrows & joys,
Atthakkhy ca yo mitto,
one who points you to worthwhile things,
Yo ca mittnukampako:
one sympathetic to friends:
Ete-pi mitte cattro Iti viya paito.
These four, the wise know as true friends.
Sakkacca payirupseyya,
Attend to them earnestly,
Mt putta va orasa. as a mother her child.
26
The Verses on Respect
Satthu-garu dhamma-garu,
One with respect for the Buddha & Dhamma,
Saghe ca tibba-gravo,
and strong respect for the Sagha,
Samdhi-garu tp,
one who is ardent, with respect for concentration,
Sikkhya tibba-gravo,
and strong respect for the Training,
Appamda-garu bhikkhu,
one who sees danger and respects being heedful,
Paisanthra-gravo:
and shows respect in welcoming guests:
Abhabbo parihnya,
A person like this cannot decline,
Nibbnasseva santike.
stands right in the presence of Nibbana.
The Verses on the Noble Truths
Ye dukkha nappajnanti
Those who dont discern suffering,
Atho dukkhassa sambhava sufferings cause,
Yattha ca sabbaso dukkha Asesa uparujjhati,
and where it totally stops without trace,
27
Ta-ca magga na jnanti,
who dont understand the path,
Dukkhpasama-gmina,
the way to the stilling of suffering:
Ceto-vimutti-hn te,
They are far from release of awareness,
Atho pa-vimuttiy.
and release of discernment.
Abhabb te anta-kiriyya,
Incapable of making an end,
Te ve jti-jarpag. theyll return to birth & aging again.
Ye ca dukkha pajnanti,
While those who do discern suffering,
Atho dukkhassa sambhava, sufferings cause,
Yattha ca sabbaso dukkha Asesa uparujjhati,
and where it totally stops without trace,
Ta-ca magga pajnanti, who understand the path,
Dukkhpasama-gmina:
the way to the stilling of suffering:
Ceto-vimutti-sampann,
They are consummate in release of awareness,
Atho pa-vimuttiy.
and in release of discernment.
Bhabb te anta-kiriyya,
Capable of making an end,
Na te jti-jarpagti.
they wont return to birth & aging, ever again.
28
The Guardian Meditations
Buddhnussati mett ca
Asubha maraassati,
Iccim caturrakkh
Ktabb ca vipassan.
These four meditationsrecollection of the Buddha,
goodwill, the foulness of the body, and mindfulness of
deathare guardians & means of insight that should be
done.
Visuddha-dhamma-santno,
Anuttarya bodhiy,
Yogato ca pabodh ca
Buddho Buddhoti yate.
Endowed with pure qualities through his unexcelled
Awakening, and from training others to awaken,
he is known as the Awakened/Awakening One.
Narnara-tiracchna-
bhed satt sukhesino:
Sabbe pi sukhino hontu
Sukhitatt ca khemino.
All living beingshuman, non-human, & animalwho
are searching for happiness: May they all be happy and,
through their happiness, secure.
Kesa-lomdi-chavna
Ayameva samussayo:
Kyo sabbo pi jeguccho
Vadito paikkulo.
29
This conglomeration of things from dead bodies, like hair
of the head & hair of the body: The body as a whole is
disgusting and, in terms of such things as its colors,
unclean.
Jvitindriyupaccheda-
sakhta-maraa siy,
Sabbesa pdha pna.
Tahi dhuva na jvita.
Death, the destruction of the faculty of life, will come to all
beings. That is certain, but life is not.
Ten Reflections
Dasa ime bhikkhave dhamm,
Pabbajitena abhiha paccavekkhitabb,
Those gone forth should frequently reflect on these ten
things.
Katame dasa?
Which ten?
1) Vevaiyamhi ajjhpagatoti.
I have left the social order.
2) Para-paibaddh me jvikti.
My life needs the support of others.
3) Ao me kappo karayoti.
I must change the way I behave.
4) Kacci nu kho me att slato na upavadatti?
Can I fault myself with regard to the precepts?
30
5) Kacci nu kho ma anuvicca vi sabrahma-cr
slato na upavadantti?
Can my knowledgeable fellows in the holy life, on
close examination, fault me with regard to the
precepts?
6) Sabbehi me piyehi manpehi nn-bhvo vin-
bhvoti.
I will grow different, separate from all that is dear &
appealing to me.
7) Kammassakomhi kamma-dydo kamma-yoni
kamma-bandhu kamma-paisarao. Ya kamma
karissmi kalya v ppaka v tassa dydo
bhavissmti.
I am the owner of my actions, heir to my actions, born
of my actions, related through my actions, and live
dependent on my actions. Whatever I do, for good or
for evil, to that will I fall heir.
8) Katham-bhtassa me rattin-div vtipatantti?
What am I becoming as the days & the nights fly
past?
9) Kacci nu khoha sugre abhirammti?
Is there an empty dwelling in which I delight?
10) Atthi nu kho me uttari-manussa-dhamm,
Alam-ariya-a-dassana-viseso adhigato,
Soha pacchime kle sabrahma-crhi puho,
Na maku bhavissmti?
31
Have I attained a superior human state, a truly
noble knowledge & vision, such that when my fellows
in the holy life ask me near the hour of my death, I
will not feel ashamed?
Ime kho bhikkhave dasa dhamm pabbajitena
abhiha paccavekkhitabbti.
These are the ten things on which those gone forth
should frequently reflect.
The Four Dhamma Summaries
1. Upanyati loko. The world is swept away.
Addhuvo. It does not endure.
2. Ato loko, The world offers no shelter.
Anabhissaro. There is no one in charge.
3. Assako loko. The world has nothing of its own.
Sabba pahya gamanya.
One has to pass on,
leaving everything behind.
4. no loko, The world is insufficient,
Atitto, insatiable,
Tah dso. a slave to craving.
32
Ovda-pimokkha Gth
Khant parama tapo ttikkh.
Nibbna parama vadanti buddh.
Na hi pabbajito parpaght;
Samao hoti para vihehayanto.
Patient forbearance is the highest austerity.
Unbinding is highest: thats what the Buddhas say.
He is no monk who harms another;
nor a contemplative, he who oppresses another.
Sabba-ppassa akaraa,
Kusalasspasampad,
Sacitta-pariyodapana:
Eta buddhna-ssana.
The non-doing of all evil,
the performance of what is skillful,
the cleansing of ones own mind:
This is the Buddhas teaching.
Anpavdo anpaghto,
Pimokkhe ca savaro,
Mattaut ca bhattasmi,
Panta-ca sayansana.
Adhicitte ca yogo:
Eta buddhna-ssananti.
Not reviling, not injuring,
restraint in line with the monastic code,
33
moderation in food,
dwelling in seclusion,
devotion to the heightened mind:
This is the Buddhas teaching.
The Sublime Attitudes
(METT GOODWILL)
Aha sukhito homiMay I be happy.
Niddukkho homiMay I be free from stress & pain.
Avero homiMay I be free from animosity.
Abypajjho homiMay I be free from oppression.
Angho homiMay I be free from trouble.
Sukh attna pariharmiMay I look after myself
with ease.
Sabbe satt sukhit hontu.
May all living beings be happy.
Sabbe satt aver hontu.
May all living beings be free from animosity.
Sabbe satt abypajjh hontu.
May all living beings be free from oppression.
Sabbe satt angh hontu.
May all living beings be free from trouble.
Sabbe satt sukh attna pariharantu.
May all living beings look after themselves with ease.
34
(KARU COMPASSION)
Sabbe satt sabba-dukkh pamuccantu.
May all living beings be freed from all stress & pain.
(MUDIT EMPATHETIC JOY)
Sabbe satt laddha-sampattito m vigacchantu.
May all living beings not be deprived of the good
fortune they have attained.
(UPEKKH EQUANIMITY)
Sabbe satt kammassak kamma-dyd kamma-
yon kamma-bandh kamma-paisara.
All living beings are the owners of their actions, heir
to their actions, born of their actions, related through
their actions, and live dependent on their actions.
Ya kamma karissanti kalya v ppaka
v tassa dyd bhavissanti.
Whatever they do, for good or for evil, to that will
they fall heir.
* * *
[Sabbe satt sad hontu]
Aver sukha-jvino.
May all beings live happily,
always free from animosity.
Kata pua-phala mayha
Sabbe bhg bhavantu te.
May all share in the blessings
springing from the good I have done.
* * *
35
[Hotu sabba sumagala]
May there be every good blessing.
Rakkhantu sabba-devat
May all the devas protect you.
Sabba-buddhnubhvena
Through the power of all the Buddhas,
Sotth hontu nirantara
may you forever be well.
Hotu sabba sumagala
Sabba-dhammnubhvena
Through the power of all the Dhamma,
Hotu sabba sumagala
Sabba-saghnubhvena
Through the power of all the Sagha,
36
Dedication of Merit
Puassidni katassa Ynani katni me
Tesa-ca bhgino hontu Sattnantppamaka.
May all beingswithout limit, without endhave a share
in the merit just now made, and in any other merit I have made.
Ye piy guavant ca Mayha mt-pitdayo
Dih me cpyadih v Ae majjhatta-verino;
Those who are dear & kind to mebeginning with my mother & father
whom I have seen or never seen; and others, neutral or hostile;
Satt tihanti lokasmi Te-bhumm catu-yonik
Paceka-catu-vokr Sasarant bhavbhave:
beings established in the cosmosthe three realms, the four modes of birth,
with five, one, or four aggregateswandering on from realm to realm:
ta ye pattidnam-me Anumodantu te saya
Ye cima nappajnanti Dev tesa nivedayu.
If they know of my dedication of merit, may they themselves rejoice,
and if they do not know, may the devas inform them.
May dinnna-puna Anumodana-hetun
Sabbe satt sad hontu Aver sukha-jvino.
By reason of their rejoicing in my gift of merit,
may all beings always live happily, free from animosity.
Khemappada-ca pappontu Tess sijjhata subh.
May they attain the Serene State, and their radiant hopes be fulfilled.
* * *
ksah ca bhummah Deva-ng mahiddhik
Puan-ta anumodantu
Cra rakkhantu buddha-ssana.
May devas & nagas of great power, standing in space and on land
rejoice in this merit. May they long protect the Buddhas teachings.
37
Devatdipattidna Gth
Dedication of Merit to the Devas & Others
( LEADER) :
Handa maya pattidna-gthyo bhamase:
Now let us recite the verse for dedicating merit:
( ALL) :
Y devat santi vihra-vsin
Thpe ghare bodhi-ghare tahi tahi
T dhamma-dnena bhavantu pjit
Sotthi karonthedha vihra-maale.
May the devas dwelling in the temple, the stupa, the buildings, the Bodhi-tree
enclosure, here & there, be honored with the gift of Dhamma.
May they bring about well-being here in the monastery.
Ther ca majjh navak ca bhikkhavo
Srmik dnapat upsak
Gm ca des nigam ca issar
Sappa-bht sukhit bhavantu te.
May elder, intermediate, & new monks, temple attendants, donors, lay
followers; towns, cities, & principalities, with their beings & spirits be happy.
Jalbuj yepi ca aa-sambhav
Saseda-jt athavopaptik
Niyynika dhamma-vara paicca te
Sabbe-pi dukkhassa karontu sakhaya.
Whether born from a womb, from an egg, from slime, or spontaneously
arising: May they all, in dependence on the foremost Dhamma for leading
out, make an end to suffering & stress.
htu cira sata dhammo
Dhammaddhar ca puggal.
Sagho hotu samaggova Atthya ca hitya ca.
38
Amhe rakkhatu saddhammo
Sabbe-pi dhammacrino.
Vuhi samppueyyma,
Dhamme ariyappavedite.
May the Dhamma stand firm for long,
along with those individuals who maintain it.
May the Sagha live in harmony, for our welfare & benefit.
May the true Dhamma protect us,
together with all who practice the Dhamma.
May we flourish in the Dhamma taught by the Noble Ones.
Refuge
(LEADER) Handa maya buddhassa bhagavato pubba-
bhga-nama-kra karomase:
the Blessed One:
(ALL) [Namo tassa] bhagavato arahato
(LEADER) Handa maya saraa-gamana-pha bhamase:
(ALL)
Buddha saraa gacchmi.
I go to the Buddha for refuge.
Dhamma saraa gacchmi.
I go to the Dhamma for refuge.
Sagha saraa gacchmi.
I go to the Sagha for refuge.
39
R E F U G E
Dutiyam-pi buddha saraa gacchmi.
A second time, I go to the Buddha for refuge.
Dutiyam-pi dhamma saraa gacchmi.
A second time, I go to the Dhamma for refuge.
Dutiyam-pi sagha saraa gacchmi.
A second time, I go to the Sagha for refuge.
Tatiyam-pi buddha saraa gacchmi.
A third time, I go to the Buddha for refuge.
Tatiyam-pi dhamma saraa gacchmi.
A third time, I go to the Dhamma for refuge.
Tatiyam-pi sagha saraa gacchmi.
A third time, I go to the Sagha for refuge.
(LEADER) Handa maya sacca-kiriy gthyo
bhamase:
(ALL)
Natthi me saraa aa
Buddho me saraa vara.
Etena sacca-vajjena Sotthi te [me] hotu sabbad.
I have no other refuge,
The Buddha is my foremost refuge.
Through the speaking of this truth, may they [I] be blessed always.
Natthi me saraa aa
Dhammo me saraa vara.
The Dhamma is my foremost refuge.
Natthi me saraa aa
Sagho me saraa vara.
40
R E F U G E
The Sagha is my foremost refuge.
(LEADER) Handa maya mah-kruikonti-dik-
gthyo bhamase:
(ALL)
Mah-kruiko ntho Atthya sabba-pina,
Pretv pram sabb Patto sambodhim-uttama.
Etena sacca-vajjena M hontu sabbupaddav.
[The Buddha], our protector, with great compassion,
for the welfare of all beings,
having fulfilled all the perfections,
attained the highest self-awakening.
Through the speaking of this truth, may all troubles cease to be.
Mah-kruiko ntho Hitya sabba-pina,
]The Buddha], our protector, with great compassion,
for the benefit of all beings,
Through the power of this truth, may all troubles cease to be.
Mah-kruiko ntho Sukhya sabba-pina,
for the happiness of all beings,
Through the power of this truth, may all troubles cease to be.
41
R E F U G E
(LEADER) Handa maya khemkhema-saraa-
gamana-paridpik-gthyo bhamase:
(ALL)
Bahu ve saraa yanti Pabbatni vanni ca,
rma-rukkha-cetyni Manuss bhaya-tajjit.
Many are those who go for refuge to mountains, forests,
parks, trees, & shrines: People threatened with danger.
Neta kho saraa khema
Neta saraam-uttama,
Neta saraam-gamma Sabba-dukkh pamuccati.
That is not the secure refuge, that is not the highest refuge, that is not the
refuge, having gone to which, one gains release from all suffering.
Yo ca buddha-ca dhamma-ca
Sagha-ca saraa gato,
Cttri ariya-saccni Sammappaya passati:
But a person who, having gone to the Buddha, Dhamma, & Sagha for
refuge, sees the four Noble Truths with right discernment:
Dukkha dukkha-samuppda
Dukkhassa ca atikkama,
Ariya-cahagika magga
Dukkhpasama-gmina.
Stress, the cause of stress, the transcending of stress,
and the Noble Eightfold Path, the way to the stilling of stress.
Eta kho saraa khema
Eta saraam-uttama,
Eta saraam-gamma Sabba-dukkh pamuccati.
That is the secure refuge, that is the highest refuge,
that is the refuge, having gone to which, one gains release from all suffering.
42
R E F U G E
Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion
[Evam-me suta,] Eka samaya Bhagav,
Brasiya viharati isipatane migadye.
Tatra kho Bhagav paca-vaggiye bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying at Vrasi
in the Game Refuge at Isipatana. There he addressed the group of five
monks:
Dveme bhikkhave ant pabbajitena na sevitabb,
These two extremes are not to be indulged in by one who has gone forth
Yo cya kmesu kma-sukhalliknuyogo,
Hno gammo pothujjaniko anariyo anattha-sahito,
that which is devoted to sensual pleasure in sensuality: base, vulgar,
common, ignoble, unprofitable;
Yo cya atta-kilamathnuyogo,
Dukkho anariyo anattha-sahito.
and that which is devoted to self-affliction: painful, ignoble, unprofitable.
Ete te bhikkhave ubho ante anupagamma,
Majjhim paipad tathgatena abhisambuddh,
Cakkhu-kara a-kara upasamya abhiya
sambodhya nibbnya savattati.
Avoiding both of these extremes, the middle way realized by the Tathgata
producing vision, producing knowledgeleads to calm, to direct knowledge,
to self-awakening, to Unbinding.
Katam ca s bhikkhave majjhim paipad
tathgatena abhisambuddh,
43
And what is the middle way realized by the Tathgata thatproducing
vision, producing knowledgeleads to calm, to direct knowledge, to self-
awakening, to Unbinding?
Ayam-eva ariyo ahagiko maggo,
Seyyathda, Samm-dihi samm-sakappo,
Samm-vc samm-kammanto samm-jvo,
Samm-vymo samm-sati samm-samdhi.
Precisely this noble eightfold path: right view, right resolve, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration.
Aya kho s bhikkhave majjhim paipad
tathgatena abhisambuddh,
This is the middle way realized by the Tathgata thatproducing vision,
producing knowledgeleads to calm, to direct knowledge, to self-
awakening, to Unbinding.
Ida kho pana bhikkhave dukkha ariya-sacca:
Now this, monks, is the noble truth of stress:
Jtipi dukkh jarpi dukkh maraampi dukkha,
Birth is stressful, aging is stressful, death is stressful.
Soka-parideva-dukkha-domanassupyspi dukkh,
sorrow, lamentation, pain, distress, & despair are stressful,
Appiyehi sampayogo dukkho piyehi vippayogo
dukkho yam-piccha na labhati tampi dukkha.
association with what is unbeloved is stressful, separation from what is
beloved is stressful, not getting what one wants is stressful.
Sakhittena pacupdnakkhandh dukkh.
In short, the five clinging-aggregates are stressful.
Ida kho pana bhikkhave dukkha-samudayo ariya-
sacca:
44
D I S C O U R S E S
And this, monks, is the noble truth of the origination of stress:
Yya tah ponobbhavik nandi-rga-sahagat
tatra tatrbhinandin,
Seyyathda,
Kma-tah bhava-tah vibhava-tah.
the craving that makes for further becomingaccompanied by passion &
delight, relishing now here & now therei.e., craving for sensuality,
craving for becoming, craving for non-becoming.
Ida kho pana bhikkhave dukkha-nirodho ariya-
sacca:
And this, monks, is the noble truth of the cessation of stress:
Yo tass yeva tahya asesa-virga-nirodho cgo
painissaggo mutti anlayo.
the remainderless fading & cessation, renunciation, relinquishment, release,
& letting go of that very craving.
Ida kho pana bhikkhave dukkha-nirodha-gmin-
paipad ariya-sacca:
And this, monks, is the noble truth of the way of practice leading to the
cessation of stress:
Ayam-eva ariyo ahagiko maggo,
Seyyathda, Samm-dihi samm-sakappo,
precisely this noble eightfold pathright view, right resolve, right
speech, right action, right livelihood, right effort, right mindfulness, right
concentration.
Ida dukkha ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu udapdi a udapdi pa udapdi
vijj udapdi loko udapdi.
45
D I S C O U R S E S
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: This is the noble
truth of stress.
Ta kho panida dukkha ariya-sacca
parieyyanti me bhikkhave,
arose within me with regard to things never heard before: This noble truth
of stress is to be comprehended.
Ta kho panida dukkha ariya-sacca
paritanti me bhikkhave,
of stress has been comprehended.
Ida dukkha-samudayo ariya-saccanti me
bhikkhave, Pubbe ananussutesu dhammesu,
truth of the origination of stress.
Ta kho panida dukkha-samudayo ariya-sacca
pahtabbanti me bhikkhave, Pubbe ananussutesu
dhammesu, Cakkhu udapdi a udapdi
pa udapdi vijj udapdi loko udapdi.
46
D I S C O U R S E S
of the origination of stress is to be abandoned.
Ta kho panida dukkha-samudayo ariya-sacca
pahnanti me bhikkhave,
of the origination of stress has been abandoned.
Ida dukkha-nirodho ariya-saccanti me bhikkhave,
truth of the cessation of stress.
Ta kho panida dukkha-nirodho ariya-sacca
sacchiktabbanti me bhikkhave,
of the cessation of stress is to be realized.
Ta kho panida dukkha-nirodho ariya-sacca
sacchikatanti me bhikkhave,
47
D I S C O U R S E S
of the cessation of stress has been realized.
Ida dukkha-nirodha-gmin-paipad ariya-saccanti
me bhikkhave, Pubbe ananussutesu dhammesu,
truth of the way of practice leading to the cessation of stress.
Ta kho panida dukkha-nirodha-gmin-paipad
ariya-sacca bhvetabbanti me bhikkhave,
of the way of practice leading to the cessation of stress is to be developed.
Ta kho panida dukkha-nirodha-gmin-paipad
ariya-sacca bhvitanti me bhikkhave,
of the way of practice leading to the cessation of stress has been developed.
Yvakva-ca me bhikkhave imesu catsu ariya-
saccesu,
48
D I S C O U R S E S
Evan-ti-parivaa dvdaskra yathbhta
a-dassana na suvisuddha ahosi,
Neva tvha bhikkhave sadevake loke samrake
sabrahmake,
Sassamaa-brhmaiy pajya sadeva-manussya,
Anuttara samm-sambodhi abhisambuddho
paccasi.
And, monks, as long as thismy three-round, twelve-permutation knowledge
& vision concerning these four noble truths as they have come to bewas not
pure, I did not claim to have directly awakened to the right self-awakening
unexcelled in the cosmos with its devas, Mras, & Brahms, with its
contemplatives & brhmans, its royalty & common people.
Yato ca kho me bhikkhave imesu catsu ariya-saccesu,
Evan-ti-parivaa dvdaskra yathbhta
a-dassana suvisuddha ahosi,
Athha bhikkhave sadevake loke samrake
sabrahmake,
Sassamaa-brhmaiy pajya sadeva-manussya,
Anuttara samm-sambodhi abhisambuddho
paccasi.
But as soon thismy three-round, twelve-permutation knowledge & vision
concerning these four noble truths as they have come to bewas truly pure,
then I did claim to have directly awakened to the right self-awakening
unexcelled in the cosmos with its devas, Mras, & Brahms, with its
contemplatives & brhmans, its royalty & commonfolk.
a-ca pana me dassana udapdi,
Akupp me vimutti, Ayam-antim jti,
Natthidni punabbhavoti.
The knowledge & vision arose in me: Unprovoked is my release. This is the
last birth. There is now no further becoming.
Idam-avoca Bhagav.
49
D I S C O U R S E S
Attaman paca-vaggiy bhikkh Bhagavato
bhsita abhinandu.
That is what the Blessed One said. Gratified, the group of five monks
delighted at his words.
Imasmi-ca pana veyy-karaasmi bhaamne,
yasmato Koaassa viraja vtamala dhamma-
cakkhu udapdi,
And while this explanation was being given, there arose to Ven. Koaa
the dustless, stainless Dhamma eye:
Ya-kici samudaya-dhamma sabban-ta
nirodha-dhammanti.
Whatever is subject to origination is all subject to cessation.
Pavattite ca Bhagavat dhamma-cakke,
Bhumm dev saddamanussvesu,
Now when the Blessed One had set the Wheel of Dhamma in motion, the
earth devas cried out:
Etam-Bhagavat Brasiya isipatane migadye
anuttara dhamma-cakka pavattita,
Appaivattiya samaena v brhmaena v devena
v mrena v brahmun v kenaci v lokasminti.
At Vrasi, in the Game Refuge at Isipatana, the Blessed One has set in
motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman
or contemplative, deva, Mra, Brahm, or anyone at all in the cosmos.
Bhummna devna sadda sutv,
Ctummahrjik dev saddamanussvesu.
On hearing the earth devas cry, the devas of the Heaven of the Four Kings
took up the cry.
Ctummahrjikna devna sadda sutv,
Tvatis dev saddamanussvesu.
On hearing the cry of the devas of the Heaven of the Four Kings, the devas
of the Heaven of the Thirty-three took up the cry.
50
D I S C O U R S E S
Tvatisna devna sadda sutv,
Ym dev saddamanussvesu.
On hearing the cry of the devas of the Heaven of the Thirty-three, the Yama
devas took up the cry.
Ymna devna sadda sutv,
Tusit dev saddamanussvesu.
On hearing the cry of the Yama devas, the Tusita devas took up the cry.
Tusitna devna sadda sutv,
Nimmnarat dev saddamanussvesu.
On hearing the cry of the Tusita devas, the Nimmanarati devas took up
the cry.
Nimmnaratna devna sadda sutv,
Paranimmita-vasavatt dev saddamanussvesu.
On hearing the cry of the Nimmanarati devas, the Paranimmita-vasavatti
devas took up the cry.
Paranimmita-vasavattna devna sadda sutv,
Brahma-kyik dev saddamanussvesu,
On hearing the cry of the Paranimmita-vasavatti devas, the devas of
Brahms retinue took up the cry:
Etam-Bhagavat Brasiya isipatane migadye
anuttara dhamma-cakka pavattita,
Appaivattiya samaena v brhmaena v devena
v mrena v brahmun v kenaci v lokasminti.
At Vrasi, in the Game Refuge at Isipatana, the Blessed One has set in
motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman
or contemplative, deva, Mra, Brahm, or anyone at all in the cosmos.
Itiha tena khaena tena muhuttena,
Yva brahma-lok saddo abbhuggacchi.
So in that moment, that instant, the cry shot right up to the Brahm world.
Aya-ca dasa-sahass loka-dhtu,
51
D I S C O U R S E S
Sakampi sampakampi sampavedhi,
And this ten-thousandfold cosmos shivered & quivered & quaked,
Appamo ca oro obhso loke pturahosi,
Atikkammeva devna devnubhva.
while a great, measureless radiance appeared in the cosmos, surpassing the
effulgence of the devas.
Atha kho Bhagav udna udnesi,
Asi vata bho Koao,
Asi vata bho Koaoti.
Then the Blessed One exclaimed: So you really know, Koaa? So you
really know?
Itihida yasmato Koaassa,
Aa-koaotveva nma, ahosti.
And that is how Ven. Koaa acquired the name Aa-Koaa
Kondaa who knows.
Anatta-lakkhaa Sutta
The Discourse on the Not-self Characteristic
Brasiya viharati isipatane migadye.
Tatra kho Bhagav paca-vaggiye bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying at Vrasi
in the Game Refuge at Isipatana. There he addressed the group of five
monks:
Rpa bhikkhave anatt.
Rpa-ca hida bhikkhave att abhavissa,
Nayida rpa bdhya savatteyya,
Labbhetha ca rpe,
52
D I S C O U R S E S
Eva me rpa hotu eva me rpa m ahosti.
Form, monks, is not-self. If form were self, this form would not
lend itself to dis-ease, and it would be possible (to say) with regard to form,
Let my form be thus. Let my form not be thus.
Yasm ca kho bhikkhave rpa anatt,
Tasm rpa bdhya savattati,
Na ca labbhati rpe,
Eva me rpa hotu eva me rpa m ahosti.
But precisely because form is not-self, form lends itself to dis-ease,
and it is not possible (to say) with regard to form, Let my form be thus.
Let my form not be thus.
Vedan anatt.
Vedan ca hida bhikkhave att abhavissa,
Nayida vedan bdhya savatteyya.
Labbhetha ca vedanya,
Eva me vedan hotu eva me vedan m ahosti.
Feeling is not-self. If feeling were self, this feeling would not lend itself
to dis-ease, and it would be possible (to say) with regard to feeling, Let my
feeling be thus. Let my feeling not be thus.
Yasm ca kho bhikkhave vedan anatt,
Tasm vedan bdhya savattati,
Na ca labbhati vedanya,
Eva me vedan hotu eva me vedan m ahosti.
But precisely because feeling is not-self, feeling lends itself to dis-ease. And
it is not possible (to say) with regard to feeling, Let my feeling be thus. Let
my feeling not be thus.
Sa anatt.
Sa ca hida bhikkhave att abhavissa,
Nayida sa bdhya savatteyya,
Labbhetha ca saya,
Eva me sa hotu eva me sa m ahosti.
53
D I S C O U R S E S
Perception is not-self. If perception were self, this perception would not
lend itself to dis-ease, and it would be possible (to say) with regard to
perception, Let my perception be thus. Let my perception not be thus.
Yasm ca kho bhikkhave sa anatt,
Tasm sa bdhya savattati,
Na ca labbhati saya,
Eva me sa hotu eva me sa m ahosti.
But precisely because perception is not-self, perception lends itself to dis-
ease. And it is not possible (to say) with regard to perception, Let my
perception be thus. Let my perception not be thus.
Sakhr anatt.
Sakhr ca hida bhikkhave att abhavissasu,
Nayida sakhr bdhya savatteyyu,
Labbhetha ca sakhresu, Eva me sakhr hontu
eva me sakhr m ahesunti.
Fabrications are not-self. If fabrications were self, these fabrications would
not lend themselves to dis-ease, and it would be possible (to say) with regard
to fabrication, Let my fabrications be thus. Let my fabrications not be thus.
Yasm ca kho bhikkhave sakhr anatt,
Tasm sakhr bdhya savattanti,
Na ca labbhati sakhresu,
Eva me sakhr hontu eva me sakhr m
ahesunti.
But precisely because fabrications are not-self, fabrications lend
themselves to dis-ease, and it is not possible (to say) with regard to
fabrications, Let my fabrications be thus. Let my fabrications not be thus.
Via anatt.
Via-ca hida bhikkhave att abhavissa,
Nayida via bdhya savatteyya,
Labbhetha ca vie,
54
D I S C O U R S E S
Eva me via hotu eva me via m
ahosti.
Consciousness is not-self. If consciousness were self, this consciousness
would not lend itself to dis-ease, and it would be possible (to say) with
regard to consciousness, Let my consciousness be thus. Let my
consciousness not be thus.
Yasm ca kho bhikkhave via anatt,
Tasm via bdhya savattati,
Na ca labbhati vie,
Eva me via hotu eva me via m
ahosti.
But precisely because consciousness is not-self, consciousness lends itself to
dis-ease, and it is not possible (to say) with regard to consciousness, Let
my consciousness be thus. Let my consciousness not be thus.
Ta ki maatha bhikkhave rpa nicca v
anicca vti.
How do you construe this, monksIs form constant or inconstant?
Anicca bhante.
Inconstant, lord.
Yam-pannicca dukkha v ta sukha vti.
And is that which is inconstant easeful or stressful?
Dukkha bhante.
Stressful, lord.
Yam-pannicca dukkha viparima-dhamma,
Kalla nu ta samanupassitu,
Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change
as: This is mine. This is my self. This is what I am?
No heta bhante.
No, lord.
55
D I S C O U R S E S
Ta ki maatha bhikkhave vedan nicc v
anicc vti.
How do you construe this, monksIs feeling constant or inconstant?
Anicc bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
No heta bhante.
No, lord.
Ta ki maatha bhikkhave sa nicc v anicc
vti.
How do you construe this, monksIs perception constant or inconstant?
Anicc bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
56
D I S C O U R S E S
No heta bhante.
No, lord.
Ta ki maatha bhikkhave sakhr nicc v
anicc vti.
How do you construe this, monksAre fabrications constant or
inconstant?
Anicc bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
No heta bhante.
No, lord.
Ta ki maatha bhikkhave via nicca v
anicca vti.
How do you construe this, monksIs consciousness constant or
inconstant?
Anicca bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
57
D I S C O U R S E S
No heta bhante.
No, lord.
Tasmtiha bhikkhave ya-kici rpa attngata-
paccuppanna,
Ajjhatta v bahiddh v,
Orika v sukhuma v,
Hna v pata v, Yan-dre santike v,
Sabba rpa,
Thus, monks, any form whatsoeverpast, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: every form
Neta mama nesoham-asmi na meso attti,
Evam-eta yathbhta sammappaya
dahabba.
is to be seen as it has come to be with right discernment as: This is not
mine. This is not my self. This is not what I am.
Y kci vedan attngata-paccuppann,
Ajjhatt v bahiddh v, Orik v sukhum v,
Hn v pat v, Y dre santike v, Sabb vedan,
Any feeling whatsoeverpast, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: every feeling
dahabba.
58
D I S C O U R S E S
Y kci sa attngata-paccuppann,
Hn v pat v, Y dre santike v, Sabb sa,
Any perception whatsoeverpast, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: every perception
dahabba.
Ye keci sakhr attngata-paccuppann,
Hn v pat v, Ye dre santike v,
Sabbe sakhr,
Any fabrications whatsoeverpast, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: all fabrications
dahabba.
are to be seen as they have come to be with right discernment as: This is not
Ya-kici via attngata-paccuppanna,
Ajjhatta v bahiddh v,
Orika v sukhuma v,
Hna v pata v, Yan-dre santike v,
Sabba via,
Any consciousness whatsoeverpast, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: every
consciousness
59
D I S C O U R S E S
dahabba.
is to be seen as has come to be with right discernment as: This is not mine.
This is not my self. This is not what I am.
Eva passa bhikkhave sutav ariya-svako,
Rpasmi pi nibbindati,
Vedanya pi nibbindati,
Saya pi nibbindati,
Sakhresu pi nibbindati,
Viasmi pi nibbindati.
Seeing thus, the instructed noble disciple grows disenchanted with form,
disenchanted with feeling, disenchanted with perception, disenchanted
with fabrications, & disenchanted with consciousness.
Nibbinda virajjati. Virg vimuccati.
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
Vimuttasmi vimuttam-iti a hoti.
Kh jti, Vusita brahma-cariya,
Kata karaya, Npara itthattyti pajntti.
With release, there is the knowledge, Released. He discerns that, Birth is
ended, the holy life fulfilled, the task done. There is nothing further for
this world.
Idam-avoca Bhagav. Attaman paca-vaggiy
bhikkh Bhagavato bhsita abhinandu.
That is what the Blessed One said. Gratified, the group of five monks
Paca-vaggiyna bhikkhna anupdya,
savehi cittni vimuccisti.
And while this explanation was being given, the hearts of the group of five
monks, through lack of clinging, were released from mental effluents.
60
D I S C O U R S E S
ditta-pariyya Sutta
The Fire Discourse
Gayya viharati gaysse,
Saddhi bhikkhu-sahassena,
Tatra kho Bhagav bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying in Gay, at
Gay Head, with 1,000 monks. There he addressed the monks:
Sabba bhikkhave ditta.
Ki-ca bhikkhave sabba ditta.
Cakkhu bhikkhave ditta.
Rp ditt.
Cakkhu-via ditta.
Cakkhu-samphasso ditto.
Monks, All is aflame. What All is aflame? The eye is aflame. Forms
are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.
Yam-pida cakkhu-samphassa-paccay uppajjati
vedayita,
Sukha v dukkha v adukkham-asukha v,
Tam-pi ditta.
And whatever there is that arises in dependence on contact at the eye
experienced as pleasure, pain, or neither-pleasure-nor-pain
that too is aflame.
Kena ditta. Aflame with what?
ditta rgaggin dosaggin mohaggin.
ditta jtiy jar-maraena,
Sokehi paridevehi dukkhehi domanassehi upysehi
dittanti vadmi.
61
Aflame with the fire of passion, the fire of aversion, the fire of delusion.
Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations,
pains, distresses, & despairs.
Sota ditta.
Sadd ditt.
Sota-via ditta.
Sota-samphasso ditto.
The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame.
Contact at the ear is aflame.
Yam-pida sota-samphassa-paccay uppajjati
vedayita,
Tam-pi ditta.
And whatever there is that arises in dependence on contact at the ear
that too is aflame.
dittanti vadmi.
Ghna ditta.
Gandh ditt.
Ghna-via ditta.
Ghna-samphasso ditto.
The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame.
Contact at the nose is aflame.
62
D I S C O U R S E S
Yam-pida ghna-samphassa-paccay uppajjati
vedayita,
Tam-pi ditta.
And whatever there is that arises in dependence on contact at the nose
that too is aflame.
dittanti vadmi.
Jivh ditt.
Ras ditt.
Jivh-via ditta.
Jivh-samphasso ditto.
The tongue is aflame. Flavors are aflame. Consciousness at the tongue is
aflame. Contact at the tongue is aflame.
Yam-pida jivh-samphassa-paccay uppajjati
vedayita,
Tam-pi ditta.
And whatever there is that arises in dependence on contact at the tongue
experienced as pleasure, pain, or neither-pleasure-nor-painthat too is aflame.
63
D I S C O U R S E S
dittanti vadmi.
Kyo ditto.
Phohabb ditt.
Kya-via ditta.
Kya-samphasso ditto.
The body is aflame. Tactile sensations are aflame. Consciousness at the
body is aflame. Contact at the body is aflame.
Yam-pida kya-samphassa-paccay uppajjati
vedayita,
Tam-pi ditta.
And whatever there is that arises in dependence on contact at the body
that too is aflame.
dittanti vadmi.
Mano ditto.
Dhamm ditt.
Mano-via ditta.
Mano-samphasso ditto.
The intellect is aflame. Ideas are aflame. Consciousness at the intellect is
64
D I S C O U R S E S
aflame. Contact at the intellect is aflame.
Yam-pida mano-samphassa-paccay uppajjati
vedayita,
Tam-pi ditta.
And whatever there is that arises in dependence on contact at the intellect
that too is aflame.
dittanti vadmi.
Aflame, I tell you, with birth, aging & death, with sorrows, lamentations,
Eva passa bhikkhave sutav ariya-svako,
Cakkhusmi pi nibbindati. Rpesu pi nibbindati.
Cakkhu-vie pi nibbindati.
Cakkhu-samphasse pi nibbindati.
Seeing thus, the instructed Noble disciple grows disenchanted with the eye,
disenchanted with forms, disenchanted with consciousness at the eye,
disenchanted with contact at the eye.
Yam-pida cakkhu-samphassa-paccay uppajjati
vedayita, Sukha v dukkha v adukkham-
asukha v, Tasmi pi nibbindati.
And whatever there is that arises in dependence on contact at the eye,
experienced as pleasure, pain or neither-pleasure-nor-pain:
With that, too, he grows disenchanted.
Sotasmi pi nibbindati. Saddesu pi nibbindati.
Sota-vie pi nibbindati.
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D I S C O U R S E S
Sota-samphasse pi nibbindati.
He grows disenchanted with the ear, disenchanted with sounds,
disenchanted with consciousness at the ear, disenchanted with contact at
the ear.
Yam-pida sota-samphassa-paccay uppajjati
vedayita,
Tasmi pi nibbindati.
And whatever there is that arises in dependence on contact at the ear,
experienced as pleasure, pain or neither-pleasure-nor-pain:
Ghnasmi pi nibbindati. Gandhesu pi nibbindati.
Ghna-vie pi nibbindati.
Ghna-samphasse pi nibbindati.
He grows disenchanted with the nose, disenchanted with aromas,
disenchanted with consciousness at the nose, disenchanted with contact at
the nose.
Yam-pida ghna-samphassa-paccay uppajjati
vedayita, Sukha v dukkha v adukkhama
sukha v, Tasmi pi nibbindati.
And whatever there is that arises in dependence on contact at the nose,
experienced as pleasure, pain, or neither-pleasure-nor-pain:
Jivhya pi nibbindati. Rasesu pi nibbindati.
Jivh-vie pi nibbindati.
Jivh-samphasse pi nibbindati.
He grows disenchanted with the tongue, disenchanted with flavors,
disenchanted with consciousness at the tongue, disenchanted with contact
at the tongue.
Yam-pida jivh-samphassa-paccay uppajjati
vedayita,
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D I S C O U R S E S
And whatever there is that arises in dependence on contact at the tongue,
Kyasmi pi nibbindati. Phohabbesu pi nibbindati.
Kya-vie pi nibbindati.
Kya-samphasse pi nibbindati.
He grows disenchanted with the body, disenchanted with tactile sensations,
disenchanted with consciousness at the body, disenchanted with contact at
the body.
Yam-pida kya-samphassa-paccay uppajjati
vedayita,
And whatever there is that arises in dependence on contact at the body,
Manasmi pi nibbindati. Dhammesu pi nibbindati.
Mano-vie pi nibbindati.
Mano-samphasse pi nibbindati.
He grows disenchanted with the intellect, disenchanted with ideas,
disenchanted with consciousness at the intellect, disenchanted with contact
at the intellect.
Yam-pida mano-samphassa-paccay uppajjati
vedayita,
And whatever there is that arises in dependence on contact at the intellect,
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D I S C O U R S E S
Nibbinda virajjati. Virg vimuccati.
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
Vimuttasmi vimuttam-iti a hoti.
Kh jti, Vusita brahma-cariya,
Kata karaya, Npara itthattyti pajntti.
With release, there is the knowledge, Released. He discerns that, Birth is
ended, the holy life fulfilled, the task done. There is nothing further for
this world.
Idam-avoca Bhagav.
Attaman te bhikkh Bhagavato bhsita
abhinandu.
That is what the Blessed One said. Gratified, the monks delighted at his
words.
Tassa bhikkhu-sahassassa anupdya,
savehi cittni vimuccisti.
And while this explanation was being given, the hearts of the 1,000 monks,
through lack of clinging, were released from mental effluents.
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D I S C O U R S E S
Mah-samaya Sutta
The Great Meeting
[Evam-me suta.] Eka samaya Bhagav,
Sakkesu viharati Kapilavatthusmi Mahvane,
mahat bhikkhu-saghena saddhi paca-mattehi
bhikkhu-satehi sabbeheva arahantehi. Dasahi ca
loka-dhthi devat yebhuyyena sannipatit honti
Bhagavanta dassanya bhikkhu-sagha-ca.
I have heard that on one occasion the Blessed One was dwelling among
the Sakyans at Kapilavatthu in the Great Wood, together with a large
Sagha of approximately five hundred bhikkhus, all of them arahants. And
most of the devats from ten world-systems had gathered in order to see the
Blessed One & the Bhikkhu Sagha.
Atha kho catunna suddhvsa-kyikna
devna etad-ahosi, Aya kho Bhagav Sakkesu
viharati Kapilavatthusmi Mahvane,
mahat bhikkhu-saghena saddhi paca-mattehi
bhikkhu-satehi sabbeheva arahantehi.
Dasahi ca loka-dhthi devat yebhuyyena
sannipatit honti Bhagavanta dassanya bhikkhu-
sagha-ca. Yannna mayam-pi yena Bhagav
tenupasakameyyma, upasakamitv Bhagavato
santike pacceka-gth bhseyymti.
Then the thought occurred to four devats of the ranks from the Pure
Abodes: The Blessed One is dwelling among the Sakyans at Kapilavatthu
in the Great Wood, together with a large Sagha of about five hundred
bhikkhus, all of them arahants. And most of the devats from ten world-
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systems have gathered in order to see the Blessed One & the Bhikkhu
Sagha. Let us also approach the Blessed One and, on arrival, let us each
speak a verse in his presence.
Atha kho t devat seyyath-pi nma balav puriso
sammijita v bha pasreyya, pasrita v
bha sammijeyya, evam-eva suddhvsesu
devesu antarahit Bhagavato purato pturahasu.
Atha kho t devat Bhagavanta abhivdetv
ekam-anta ahasu. Ekam-anta hit kho ek
devat Bhagavato santike ima gtha abhsi.
Then, just as a strong man might extend his flexed arm or flex his
extended arm, those devats disappeared from among the devas of the Pure
Abodes and reappeared before the Blessed One. Having paid homage to the
Blessed One, they stood to one side. As they were standing there, one devat
recited this verse in the Blessed Ones presence:
Mah-samayo pavanasmi Deva-ky samgat
gatamha ima dhamma-samaya
Dakkhityeva aparjita-saghanti.
A great meeting in the woods:
The deva hosts have assembled.
We have come to this Dhamma meeting
to see the unvanquished Sagha.
Atha kho apar devat Bhagavato santike ima
gtha abhsi.
Tatra bhikkhavo samdahasu
Citta attano ujukam-akasu
Srath va nettni gahetv
Indriyni rakkhanti paitti.
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D I S C O U R S E S
Then another devat recited this verse in the Blessed Ones presence:
There the bhikkhus are concentrated,
have straightened their own minds.
Like a charioteer holding the reins,
the wise ones guard their faculties.
gtha abhsi.
Chetv khla chetv palgha
Inda-khlam-ohaccam-anej,
Te caranti suddh vimal
Cakkhumat sudant susu-ngti.
Having cut through barrenness, cut the cross-bar,
having uprooted Indras pillar, unstirred,
they wander about pure, unstained,
young ngas well-tamed by the One with Vision.
gtha abhsi.
Ye keci Buddha saraa gatse
Na te gamissanti apya-bhmi.
Pahya mnusa deha
Deva-kya paripressantti.
Those who have gone to the Buddha for refuge
will not go to the plane of woe.
On discarding the human body,
they will fill the hosts of the devas.
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D I S C O U R S E S
Atha kho Bhagav bhikkh mantesi,
Yebhuyyena bhikkhave dasasu loka-dhtsu devat
sannipatit honti Tathgata dassanya bhikkhu-
sagha-ca.
Ye-pi te bhikkhave ahesu attam-addhna
arahanto Samm-sambuddh,
tesam-pi Bhagavantna eta-paramyeva devat
sannipatit ahesu, seyyath-pi mayha etarahi.
Ye-pi te bhikkhave bhavissanti angatam-
addhna arahanto Samm-sambuddh,
tesam-pi Bhagavantna eta-paramyeva devat
sannipatit bhavissanti, seyyath-pi mayha etarahi.
Then the Blessed One addressed the monks: Monks, most of the devats
from ten world-systems have gathered in order to see the Tathgata & the
Bhikkhu Sagha. Those who, in the past, were Pure Ones, Rightly Self-
awakened, at most had their devat-gathering like mine at the present. Those
who, in the future, will be Pure Ones, Rightly Self-awakened, will at most
have their devat-gathering like mine at the present.
cikkhissmi bhikkhave deva-kyna nmni.
Kittayissmi bhikkhave deva-kyna nmni.
Desissmi bhikkhave deva-kyna nmni.
Ta sutha sdhuka manasikarotha bhsissmti.
Evam-bhanteti kho te bhikkh Bhagavato
paccassosu. Bhagav etad-avoca.
I will tell you the names of the deva hosts. I will describe to you
the names of the deva hosts. I will teach you the names of the deva hosts.
Listen & pay close attention. I will speak.
As you say, lord, the monks replied. The Blessed One said:
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D I S C O U R S E S
Silokam-anukassmi Yattha bhumm tadassit
Ye sit giri-gabbhara Pahitatt samhit
Puth shva salln Loma-hasbhisambhuno
Odta-manas suddh Vippasannam-anvil
I recite a verse of tribute.
Those who live where spirits dwell,
who live in mountain caves, resolute, concentrated,
many, like hidden lions, who have overcome horripilation,
white-hearted, pure, serene, & undisturbed:
Bhiyyo paca-sate atv Vane Kpilavatthave
Tato mantayi Satth Svake ssane rate
Deva-ky abhikkant Te vijntha bhikkhavo.
Te ca tappam-akaru Sutv Buddhassa ssana.
Tesam-pturahu a Amanussna dassana
Appeke satam-addakkhu Sahassa atha sattari
Sata eke sahassna Amanussnam-addasu
Appekenantam-addakkhu Dis sabb phu ahu
Knowing that more than 500 of them
had come to the forest of Kapilavastu,
the Teacher then said to them, disciples delighting in his instruction,
The deva hosts have approached. Detect them, monks!
Listening to the Awakened Ones instruction,
they made an ardent effort.
Knowledge appeared to them, vision of non-human beings.
Some saw 100, some 1,000, some 70,000,
some had vision of 100,000 non-human beings.
Some gained vision of innumerable devas filling every direction.
Ta-ca sabba abhiya Vavakkhitvna cakkhum
Deva-ky abhikkant Te vijntha bhikkhavo
Ye voha kittayissmi Girhi anupubbaso.
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D I S C O U R S E S
Realizing all this, the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
The deva hosts have approached. Detect them, monks,
as I describe their glories, one by one.
Satta-sahass va yakkh Bhumm Kpilavatthav
Iddhimanto jutimanto Vaavanto yasassino
Modamn abhikkmu
Bhikkhna samiti vana.
7,000 yakkhas inhabiting the land of Kpilavastu,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks forest meeting.
Cha-sahass hemavat Yakkh nnatta-vaino
Modamn abhikkmu
6,000 yakkhas from the Himlayas, of varied hue,
Stgir ti-sahass Yakkh nnatta-vaino
Modamn abhikkmu
From Mount Sta 3,000 yakkhas of varied hue,
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D I S C O U R S E S
Iccete soasa-sahass Yakkh nnatta-vaino
Modamn abhikkmu
These 16,000 yakkhas of varied hue
Vessmitt paca-sat Yakkh nnatta-vaino
Modamn abhikkmu
500 yakkhas from Vessmitta, of varied hue,
Kumbhro Rjagahiko Vepullassa nivesana
Bhiyyo na sata-sahassa Yakkhna payirupsati
Kumbhro Rjagahiko Sopga samiti vana.
Kumbhra from Rjagaha, who dwells on Mount Vepulla,
attended to by more than 100,000 yakkhas
Kumbhra from Rjagaha: He, too, has come to the forest meeting.
Purima-ca disa rj Dhataraho passati
Gandhabbna dhipati Mahrj yasassi so
Putt-pi tassa bahavo Inda-nm mahabbal
Modamn abhikkmu
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D I S C O U R S E S
And Dhataraha, who rules as king of the Eastern Direction,
as lord of the gandhabbas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks forest meeting.
Dakkhia-ca disa rj Virho tappassati
Kumbhana dhipati Mahrj yasassi so
Modamn abhikkmu
And Virha, who rules as king of the Southern Direction,
as lord of the kumbaas: A glorious, great king is he,
Pacchima-ca disa rj Virpakkho passati
Ngna dhipati Mahrj yasassi so
Modamn abhikkmu
And Virpakkha, who rules as king of the Western Direction,
as lord of the ngas: A glorious, great king is he,
Uttara-ca disa rj Kuvero tappassati
Yakkhna dhipati Mahrj yasassi so
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D I S C O U R S E S
Modamn abhikkmu
And Kuvera, who rules as king of the Northern Direction,
as lord of the yakkhas: A glorious, great king is he,
Purima-disa Dhataraho Dakkhiena Virhako
Pacchimena Virpakkho Kuvero uttara disa
Cattro te mahrj Samant caturo dis
Daddallamn ahasu Vane Kpilavatthave.
Dhataraha from the Eastern Direction, Virhaka from the South,
Virpakkha from the West, Kuvera from the Northern Direction:
These four Great Kings encompassing the four directions,
resplendent, stand in the Kpilavastu forest.
Tesa myvino ds g vacanik sah
My Kueu Veeu Vi ca Viuo saha
Candano Kma-seho ca
Kinnughau Nighau ca
Pando Opamao ca Deva-sto ca Mtali
Cittaseno ca gandhabbo Nao rj Janosabho
g Pacasikho ceva Timbar Suriyavacchas
Ete cae ca rjno Gandhabb saha rjubhi
Modamn abhikkmu
Their deceitful vassals have also comedeceptive, treacherous
My, Kueu, Veeu, Viu with Viua,
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D I S C O U R S E S
Candana, the Chief of Sensuality, Kinnughau, Nighau,
Panda, the Mimic, Mtali, the devas charioteer,
Cittasena the gandhabba, King Naa, the Bull of the People,
Pacasikha has come with Timbaru & Suriyavacchas.
These & other kings, gandhabbas with their kings,
Athg Nbhas ng Vesl saha Tacchak
KambalAssatar g Pyg saha tibhi
Ymun Dhatarah ca g ng yasassino
Ervao mahngo Sopga samiti vana.
Then there have also come ngas from Lake Nbhasa, Vesl & Tacchaka.
Kambalas, Assataras, Paygas, & their kin.
And from the River Ymuna comes the prestigious nga, Dhataraha.
The great nga Eravaa: He, too, has come to the forest meeting.
Ye nga-rje sahas haranti
Dibb dij pakkhi visuddha-cakkh
Vehyas te vana-majjha-patt.
Citr Supa iti tesanma.
Abhayantad nga-rjnamsi
Supaato khemam-aksi Buddho.
Sahhi vchi upavhayant
Ng Supa saraam-akasu Buddha.
They who swoop down swiftly on nga kings,
divine, twice-born, winged, their eyesight pure:
[Garuas] came from the sky to the midst of the forest.
Citra & Supaa are their names.
But the Buddha, giveing safety to the nga kings,
made them secure from Supaa.
Addressing one another with affectionate words,
the ngas & Supaas made the Buddha their refuge.
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D I S C O U R S E S
Jit vajira-hatthena Samudda asur sit
Bhtaro Vsavassete Iddhimanto yasassino
Klakaj mahbhism Asur Dnaveghas
Vepacitti Sucitti ca Pahrdo Namuc saha
Sata-ca Bali-puttna Sabbe Veroca-nmak
Sannayhitv bali sena
Rhu-bhaddam-upgamu
Samayodni bhaddante
Bhikkhna samita vana.
Defeated by Indra of the thunderbolt hand,
Asuras dwelling in the ocean,
Vsavas brotherspowerful, prestigious
Greatly terrifying Klakajas, the Dnaveghasa asuras,
Vepacitti & Sucitti, Pahrda, with Namuc,
and Balis hundred sons, all named Veroca,
arrayed with powerful armies have approached their honored Rhu
[and said]: Now is the occasion, sir, of the monks forest meeting.
po ca dev Pahav ca Tejo Vyo tad-gamu
Varu Vru dev Somo ca Yasas saha
Mett-Karu-kyik g dev yasassino
Dasete dasadh ky Sabbe nnatta-vaino
Modamn abhikkmu
Devas of water, earth, fire, & wind have come here.
Varuas, Vruas, Soma together with Yasa,
the prestigious devas of the hosts of goodwill & compassion have come.
These ten ten-fold hosts, all of varied hue,
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D I S C O U R S E S
Ve ca dev Sahal ca Asam ca duve Yam
Candasspanis dev Candam-g purakkhit
Suriyasspanis dev Suriyam-g purakkhit
Nakkhattni purakkhitv g mandavalhak
Vasna Vsavo seho Sakkopga purindado
Modamn abhikkmu
Veu [Viu] & Sahal, Asama & the Yama twins,
the devas dependent on the moon, surrounding the moon have come.
The devas dependent on the sun, surrounding the sun have come.
Devas surrounding the zodiac stars
and the sprites of the clouds have come.
Sakka, chief of the Vasus, the ancient donor, has come.
Athg Sahabh dev Jalam-aggi-sikhriva
Arihak ca Roj ca Umm-pupphanibhsino
Varu Sahadhamm ca Accut ca Anejak
Sleyya-Rucir g g Vsavanesino
Modamn abhikkmu
Then come the Sahabhu devas, blazing like crests of fire-flame.
The Ariakas, Rojas, cornflower blue.
Varuas & Sahadhammas, Accutas & Anejakas,
Sleyyas & Ruciras, and Vasavanesis have come.
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D I S C O U R S E S
Samn Mahsamn Mnus Mnusuttam
Khi-padsik g g Mano-padsik
Athg Harayo dev Ye ca Lohitavsino
Prag Mahprag g dev yasassino
Modamn abhikkmu
Samnas, Great Samnas, Mnusas, Super Mnusas,
the devas corrupted by fun have come,
as well as devas corrupted by mind.
Then come green-gold devas and those wearing red.
Pragas, Great Pragas, prestigious devas have come.
Sukk Karumh Aru g Veghanas saha
Odtagayh pmokkh g dev Vicakkha
Sadmatt Hragaj Missak ca yasassino
Thanaya g Pajunno Yo dis abhivassati
Modamn abhikkmu
White devas, ruddy-green devas, dawn-devas
have come with the Veghanas headed by devas totally in white.
The Vicakkhaas have come.
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D I S C O U R S E S
Sadmatta, Hragajas, & the prestigious multi-coloreds,
Pajunna, the thunderer, who brings rain to the lands:
Khemiy Tusit Ym Kahak ca yasassino
Lambitak Lmaseh Jotinm ca sav
Nimmnaratino g Athg Paranimmit
Modamn abhikkmu
The Khemiyas, Tusitas, & Ymas, the prestigious Kahakas,
Lambitakas & Lma chiefs, the Jotinmas & savas,
the Nimmnaratis have come, as have the Paranimmitas.
Sahete deva-niky Sabbe nnatta-vaino
Nmanvayena gachu Ye cae sadis saha
Pavuttha-jtim-akkhla Ogha-tiam-ansava
Dakkhemoghatara nga
Canda va asittita.
These 60 deva groups, all of varied hue, have come arranged in order,
together with others in like manner [thinking:]
Well see the one who has transcended birth, who has no bounds,
who has crossed over the flood, fermentation-free,
the Mighty One, crossing over the flood,
like the moon emerging from the dark fortnight.
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D I S C O U R S E S
Subrahm Paramatto ca Putt iddhimato saha
Sanakumro Tisso ca Sopga samiti vana.
Sahassa-brahma-lokna Mah-brahmbhitihati
Upapanno jutimanto Bhism-kyo yasassi so
Dasettha issar g Pacceka-vasavattino
Tesa-ca majjhato g Hrito parivrito.
Subrahm & Paramatta, together with sons of the Powerful One,
Sanakumra & Tissa: They too have come to the forest meeting.
Great Brahm, who stands over 1,000 Brahm worlds,
who arose there spontaneously, effulgent:
Prestigious is he, with a terrifying body.
Ten brahm sovereigns, each the lord of his own realm, have come
and in their midst has come Harita, surrounded by his retinue.
Te ca sabbe abhikkante Sinde deve sabrahmake
Mra-sen abhikkmi Passa kahassa mandiya
Etha gahatha bandhatha Rgena bandhamatthu vo
Samant parivretha
M vo mucittha koci na.
Iti tattha mahseno Kaha-sena apesayi
Pin talam-hacca Sara katvna bherava
Yath pvussako megho Thanayanto savijjuko
Tad so paccudvatti Sakuddho asaya-vase.
When all these devas with Indras & Brahms had come,
Mras army came as well.
Now look at the Dark Ones foolishness!
[He said:] Come seize them! Bind them!
Tie them down with passion!
Surround them on every side!
Dont let anyone at all escape!
Thus the great warlord urged on his dark army,
slapping the ground with his hand,
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D I S C O U R S E S
making a horrendous din,
as when a storm cloud bursts with thunder,
lightning, & torrents of rain.
But then he withdrewenraged,
with none under his sway.
Ta-ca sabba abhiya Vavakkhitvna cakkhum
Mra-sen abhikkant Te vijntha bhikkhavo.
Te ca tappam-akaru Sutv Buddhassa ssana
Vtargehi pakkmu Nesa lomam-pi ijayu
Sabbe vijita-sagm Bhaytt yasassino
Modanti saha bhtehi, Svak te janesutti.
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
Mras army has approached. Detect them, monks!
Listening to the Awakened Ones instruction,
they made an ardent effort.
The army retreated from those without passion,
without raising even a hair on their bodies.
Having all won the battleprestigious, past fear
they rejoice with all beings:
disciples outstanding among the human race.
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D I S C O U R S E S
Dhamma-niyma Sutta
The Orderliness of the Dhamma
Svatthiya viharati, Jetavane Anthapiikassa,
rme.
I have heard that at one time the Blessed One was staying in Svatth at
Jetas Grove, Anthapiikas park.
Tatra kho Bhagav bhikkh mantesi Bhikkhavoti.
There he addressed the monks: Monks.
Bhadanteti te bhikkh Bhagavato paccassosu.
Yes, lord, the monks responded to him.
Bhagav etad-avoca.
The Blessed One said,
Uppd v bhikkhave Tathgatna anuppd v
Tathgatna, hitva s dhtu dhammahitat
dhamma-niymat: Sabbe sakhr aniccti.
Whether or not there is the arising of Tathgatas, this property stands
this steadfastness of the Dhamma, this orderliness of the Dhamma: All
fabrications are inconstant.
Ta Tathgato abhisambujjhati abhisameti.
Abhisambujjhitv abhisametv cikkhati deseti,
paapeti pahappeti, vivarati vibhajati uttn-karoti:
Sabbe sakhr aniccti.
The Tathgata directly awakens to that, breaks through to that. Directly
awakening & breaking through to that, he declares it, teaches it, describes it,
sets it forth. He reveals it, explains it, makes it plain: All fabrications are
inconstant.
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dhamma-niymat: Sabbe sakhr dukkhti.
Whether or not there is the arising of Tathgatas, this property standsthis
steadfastness of the Dhamma, this orderliness of the Dhamma: All
fabrications are stressful.
Sabbe sakhr dukkhti.
sets it forth. He reveals it, explains it, makes it plain: All fabrications are
stressful.
dhamma-niymat: Sabbe dhamm anattti.
Whether or not there is the arising of Tathgatas, this property standsthis
steadfastness of the Dhamma, this orderliness of the Dhamma: All
phenomena are not-self.
Sabbe dhamm anattti.
sets it forth. He reveals it, explains it, makes it plain: All phenomena are
not-self.
Idam-avoca Bhagav.
Attaman te bhikkh Bhagavato bhsita,
abhinandunti.
words.
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D I S C O U R S E S
Magga-vibhaga Sutta
An Analysis of the Path
rme. Tatra kho Bhagav bhikkh mantesi
Bhikkhavoti. Bhadanteti te bhikkh Bhagavato
paccassosu. Bhagav etad-avoca.
Jetas Grove, Anthapiikas park. There he addressed the monks:Monks.
Yes, lord, the monks responded to him. The Blessed One said,
Ariya vo bhikkhave ahagika magga
desissmi vibhajissmi. Ta sutha sdhuka
manasi-karotha bhsissmti.
I will teach & analyse for you the noble eightfold path. Listen & pay close
attention. I will speak.
Evam-bhanteti kho te bhikkh Bhagavato
paccassosu.
As you say, lord, the monks responded to him.
Bhagav etad-avoca.
The Blessed One said,
Katamo ca bhikkhave ariyo ahagiko maggo?
Now what, monks, is the noble eightfold path?
Seyyathdam, Samm-dihi samm-sakappo,
Right view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
Katam ca bhikkhave samm-dihi?
And what, monks, is right view?
87
Ya kho bhikkhave dukkhe a dukkha-
samudaye a dukkha-nirodhe a dukkha-
nirodha-gminiy paipadya a.
Knowledge in terms of stress, knowledge in terms of the origination of stress,
knowledge in terms of the cessation of stress, knowledge in terms of the way
of practice leading to the cessation of stress:
Aya vuccati bhikkhave samm-dihi.
This, monks, is called right view.
Katamo ca bhikkhave samm-sakappo?
And what, monks, is right resolve?
Yo kho bhikkhave nekkhamma-sakappo abypda-
sakappo avihis-sakappo.
Being resolved on renunciation, on freedom from ill will, on harmlessness:
Aya vuccati bhikkhave samm-sakappo.
This, monks, is called right resolve.
Katam ca bhikkhave samm-vc?
And what is right speech?
Y kho bhikkhave musvd verama, pisuya
vcya verama, pharusya vcya verama,
samphappalp verama.
Abstaining from lying, abstaining from divisive speech, abstaining from
harsh speech, abstaining from idle chatter:
Aya vuccati bhikkhave samm-vc.
This, monks, is called right speech.
Katamo ca bhikkhave samm-kammanto?
And what, monks, is right action?
Y kho bhikkhave ptipt verama, adinndn
verama, abrahma-cariy verama.
Abstaining from taking life, abstaining from stealing, abstaining from
sexual intercourse.
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D I S C O U R S E S
Aya vuccati bhikkhave samm-kammanto.
This, monks, is called right action.
Katamo ca bhikkhave samm-jvo?
And what, monks, is right livelihood?
Idha bhikkhave ariya-svako micch-jva pahya,
Samm-jvena jvika kappeti.
There is the case where a noble disciple, having abandoned dishonest
livelihood, keeps his life going with right livelihood.
Aya vuccati bhikkhave samm-jvo.
This, monks, is called right livelihood.
Katamo ca bhikkhave samm-vymo?
And what, monks, is right effort?
Idha bhikkhave bhikkhu anuppannna ppakna
akusalna dhammna anuppdya, chanda
janeti vyamati viriya rabhati citta paggahti
padahati.
There is the case where a monk generates desire, endeavors, activates
persistence, upholds & exerts his intent for the sake of the non-arising of
evil, unskillful qualities that have not yet arisen.
Uppannna ppakna akusalna dhammna
pahnya, chanda janeti vyamati viriya rabhati
citta paggahti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his
intent for the sake of the abandoning of evil, unskillful qualities that have
arisen.
Anuppannna kusalna dhammna uppdya,
chanda janeti vyamati viriya rabhati citta
paggahti padahati.
intent for the sake of the arising of skillful qualities that have not yet arisen.
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D I S C O U R S E S
Uppannna kusalna dhammna, hitiy
asammosya bhiyyo-bhvya vepullya bhvanya
pripriy, chanda janeti vyamati viriya rabhati
citta paggahti padahati.
intent for the maintenance, non-confusion, increase, plenitude, development,
& culmination of skillful qualities that have arisen.
Aya vuccati bhikkhave samm-vymo.
This, monks, is called right effort.
Katam ca bhikkhave samm-sati?
And what, monks, is right mindfulness?
Idha bhikkhave bhikkhu kye kynupass viharati,
tp sampajno satim vineyya loke abhijjh-
domanassa.
There is the case where a monk remains focused on the body in & of itself
ardent, alert, & mindfulsubduing greed & distress with reference to
the world.
Vedansu vedannupass viharati, tp sampajno
satim vineyya loke abhijjh-domanassa.
He remains focused on feelings in & of themselvesardent, alert, &
mindfulsubduing greed & distress with reference to the world.
Citte cittnupass viharati, tp sampajno satim
vineyya loke abhijjh-domanassa.
He remains focused on the mind in & of itselfardent, alert, & mindful
subduing greed & distress with reference to the world.
Dhammesu dhammnupass viharati, tp
sampajno satim vineyya loke abhijjh-
domanassa.
He remains focused on mental qualities in & of themselvesardent, alert, &
mindfulsubduing greed & distress with reference to the world.
Aya vuccati bhikkhave samm-sati.
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D I S C O U R S E S
This, monks, is called right mindfulness.
Katamo ca bhikkhave samm-samdhi?
And what, monks, is right concentration?
Idha bhikkhave bhikkhu vivicceva kmehi vivicca
akusalehi dhammehi, sa-vitakka sa-vicra
vivekajam-pti-sukha pahama jhna
upasampajja viharati.
There is the case where a monkquite secluded from sensuality, secluded
from unskillful (mental) qualitiesenters & remains in the first jhana:
rapture & pleasure born of seclusion, accompanied by directed thought &
evaluation.
Vitakka-vicrna vpasam, ajjhatta
sampasdana cetaso ekodi-bhva avitakka
avicra, samdhijam-pti-sukha dutiya jhna
upasampajja viharati.
With the stilling of directed thoughts & evaluations, he enters & remains in
the second jhana: rapture & pleasure born of concentration, unification of
awareness free from directed thought & evaluationinternal assurance.
Ptiy ca virg, upekkhako ca viharati sato ca
sampajno, sukha-ca kyena paisavedeti,
yan-ta ariy cikkhanti upekkhako satim sukha-
vihrti, tatiya jhna upasampajja viharati.
With the fading of rapture, he remains equanimous, mindful, & alert, and
senses pleasure with the body. He enters & remains in the third jhana, of
which the noble ones declare, Equanimous & mindful, he has a pleasant
abiding.
Sukhassa ca pahn dukkhassa ca pahn, pubbe va
somanassa-domanassna atthagam, adukkham-
asukha upekkh-sati-prisuddhi, catuttha
jhna upasampajja viharati.
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D I S C O U R S E S
With the the abandoning of pleasure & painas with the earlier
disappearance of joys & distresseshe enters & remains in the fourth jhana:
purity of equanimity & mindfulness, neither pleasure nor pain.
Aya vuccati bhikkhave samm-samdhti.
This, monks, is called right concentration.
Idam-avoca Bhagav. Attaman te bhikkh
Bhagavato bhsita, abhinandunti.
words.
Srya-dhamma Sutta
Conditions for Amiability
rme. Tatra kho Bhagav bhikkh mantesi,
Bhikkhavoti. Bhadanteti te bhikkh Bhagavato
paccassosu. Bhagav etad-avoca: Chayime
bhikkhave dhamm sry piya-kara garu-
kara, sagahya avivdya smaggiy ek-bhvya
savattanti. Katame cha?
I have heard that on one occasion the Blessed One was staying near
Svatth in Jetas Grove, Anthapiikas park. There he addressed the
monks, Monks! Yes, lord, the monks responded to him. The Blessed One
said: Monks, these six conditions are conducive to amiability, engender feel-
ings of endearment, engender feelings of respect, leading to a sense of fellow-
ship, a lack of disputes, harmony, & a state of unity. Which six?
Idha bhikkhave bhikkhuno, metta kya-kamma
paccupahita hoti, sabrahmacrsu vi ceva raho
ca. Ayam-pi dhammo sryo piya-karao garu-
karao, sagahya avivdya smaggiy ek-bhvya
savattati.
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D I S C O U R S E S
[1] There is the case where a monk is set on bodily acts of goodwill with
regard to his fellows in the holy life, to their faces & behind their backs.
This is a condition that is conducive to amiability, that engenders feelings
of endearment, engenders feelings of respect, leading to a sense of fellowship,
a lack of disputes, harmony, & a state of unity.
Puna capara bhikkhave bhikkhuno, metta vac-
kamma paccupahita hoti, sabrahmacrsu vi
ceva raho ca. Ayam-pi dhammo sryo piya-karao
garu-karao, sagahya avivdya smaggiy ek-
bhvya savattati.
[2] Furthermore, the monk is set on verbal acts of goodwill with regard
to his fellows in the holy life, to their faces & behind their backs. This is a
condition that is conducive to amiability, that engenders feelings of endear-
ment, engenders feelings of respect, leading to a sense of fellowship, a lack
of disputes, harmony, & a state of unity.
Puna capara bhikkhave bhikkhuno, metta
mano-kamma paccupahita hoti, sabrahmacrsu
vi ceva raho ca. Ayam-pi dhammo sryo piya-
karao garu-karao, sagahya avivdya smaggiy
ek-bhvya savattati.
[3] Furthermore, the monk is set on mental acts of goodwill with regard
to his fellows in the holy life, to their faces & behind their backs. This is a
condition that is conducive to amiability, that engenders feelings of endear-
ment, engenders feelings of respect, leading to a sense of fellowship, a lack
of disputes, harmony, & a state of unity.
Puna capara bhikkhave bhikkhu, ye te lbh
dhammik dhamma-laddh, antamaso patta-
pariypanna-mattam-pi, tathrpehi lbhehi
appaivibhattabhog hoti, slavantehi sabrahmacrhi
sdhraa-bhog. Ayam-pi dhammo sryo piya-
karao garu-karao, sagahya avivdya smaggiy
ek-bhvya savattati.
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D I S C O U R S E S
[4] Furthermore, whatever righteous gains the monk may obtain in a
righteous wayeven if only as much as the alms in his bowlhe does not
consume them alone. He consumes them after sharing them in common with
his virtuous fellows in the holy life. This is a condition that is conducive to
amiability, that engenders feelings of endearment, engenders feelings of re-
spect, leading to a sense of fellowship, a lack of disputes, harmony, & a state
of unity.
Puna capara bhikkhave bhikkhu, yni tni slni
akhani achiddni asabalni akammsni, bhu-
jissni vipasahni aparmahni samadhi-
savattanikni. Tathrpesu slesu sla-smaagato
viharati, sabrahmacrhi vi ceva raho ca. Ayam-pi
dhammo sryo piya-karao garu-karao,
sagahya avivdya smaggiy ek-bhvya
savattati.
[5] Furthermorewith reference to the virtues that are untorn, unbro-
ken, unspotted, unsplattered, liberating, praised by the wise, untarnished,
leading to concentrationthe monk dwells with such virtues on a par with
that of his fellows in the holy life, to their faces & behind their backs. This is
a condition that is conducive to amiability, that engenders feelings of endear-
ment, engenders feelings of respect, leading to a sense of fellowship, a lack of
disputes, harmony, & a state of unity.
Puna capara bhikkhave bhikkhu, yya dihi
ariy niyynik, niyyti takkarassa samm-
dukkhakkhayya, tathrpya dihiy dihi-
smaagato viharati, sabrahmacrhi vi ceva raho
ca. Ayam-pi dhammo sryo piya-karao garu-
karao, sagahya avivdya smaggiy ek-bhvya
savattati.
[6] Furthermorewith reference to a view that is noble, leading outward,
that leads those who act in accordance with it to the right ending of suffering
& stressthe monk dwells with such a view on a par with those of his
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D I S C O U R S E S
fellows in the holy life, to their faces & behind their backs. This is a condition
that is conducive to amiability, that engenders feelings of endearment,
engenders feelings of respect, leading to a sense of fellowship, a lack of
disputes, harmony, & a state of unity.
Ime kho bhikkhave cha dhamm sry piya-
kara garu-kara, sagahya avivdya smaggiy
ek-bhvya savattantti.
These are the six conditions that are conducive to amiability, that engen-
der feelings of endearment, engender feelings of respect, leading to a sense of
fellowship, a lack of disputes, harmony, & a state of unity.
Idam-avoca Bhagav. Attaman te bhikkh
Bhagavato bhsita, abhinandunti.
That is what the Blessed One said. Gratified, the monks delighted in the
Blessed Ones words.
Gotam Sutta
The Discourse to Gotam
Vesliya viharati, Mah-vane kgra-slya,
I have heard that at one time the Blessed One was staying at Vesl, in the
Peaked Roof Hall in the Great Forest.
Atha kho Mahpajpati Gotam, Yena Bhagav
tenupasakami, Upasakamitv Bhagavanta
abhivdetv ekam-anta ahsi.
Then Mahpajpati Gotam approached the Blessed One and, on
approaching, having bowed down to him, stood to one side.
Ekam-anta hit kho Mahpajpati Gotam
Bhagavanta etad-avoca: Sdhu me bhante
Bhagav sakhittena dhamma desetu, Yam-aha
Bhagavato dhamma sutv, Ek vpakah
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D I S C O U R S E S
appamatt tpin pahitatt vihareyyanti.
As she was standing to one side, she said to the Blessed One: It would be
good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief
such that, having heard the Dhamma from the Blessed One, I might dwell
alone, secluded, heedful, ardent, & resolute.
Ye kho tva Gotami dhamme jneyysi,
Ime dhamm sargya savattanti no virgya.
Gotami, the qualities of which you may know, These qualities lead to
passion, not to dispassion;
Sayogya savattanti no visayogya.
to being fettered, not to being unfettered;
cayya savattanti no apacayya.
to accumulation, not to shedding;
Mahicchatya savattanti no appicchatya.
to overweaning ambition, not to modesty;
Asantuhiy savattanti no santuhiy.
to discontent, not to contentment;
Sagaikya savattanti no pavivekya.
to entanglement, not to seclusion;
Kosajjya savattanti no viriyrambhya.
to laziness, not to activated persistence;
Dubbharatya savattanti no subharatyti:
to being burdensome, not to being unburdensome:
Ekasena Gotami dhreyysi, Neso dhammo neso
vinayo neta satthu-ssananti.
You may categorically hold, This is not the Dhamma, this is not the Vinaya,
this is not the Teachers instruction.
Ye ca kho tva Gotami dhamme jneyysi,
Ime dhamm virgya savattanti no sargya.
As for the qualities of which you may know, These qualities lead to
dispassion, not to passion;
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D I S C O U R S E S
Visayogya savattanti no sayogya.
to being unfettered, not to being fettered;
Apacayya savattanti no cayya.
to shedding, not to accumulation;
Appicchatya savattanti no mahicchatya.
to modesty, not to overweaning ambition;
Santuhiy savattanti no asantuhiy.
to contentment, not to discontent;
Pavivekya savattanti no sagaikya.
to seclusion, not to entanglement;
Viriyrambhya savattanti no kosajjya.
to activated persistence, not to laziness;
Subharatya savattanti no dubbharatyti:
to being unburdensome, not to being burdensome:
Ekasena Gotami dhreyysi, Eso dhammo eso
vinayo eta satthu-ssananti. You may categorically hold,
This is the Dhamma, this is the Vinaya, this is the Teachers instruction.
Idam-avoca Bhagav. Attaman Mahpajpati
Gotam Bhagavato bhsita, abhinandti.
That is what the Blessed One said. Gratified, Mahpajpati Gotam
Paicca Samuppda
Dependent Co-arising
Avijj-paccay sakhr.
With ignorance as a condition there are fabrications.
Sakhra-paccay via.
With fabrications as a condition there is (sensory) consciousness.
Via-paccay nma-rpa.
With (sensory) consciousness as a condition there are name & form.
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D I S C O U R S E S
Nma-rpa-paccay sayatana.
With name & form as a condition there are the six sense media.
Sayatana-paccay phasso.
Phassa-paccay vedan.
With the six sense media as a condition there is contact.
With contact as a condition there is feeling.
Vedan-paccay tah. Tah-paccay updna.
With feeling as a condition there is craving.
With craving as a condition there is clinging.
Updna-paccay bhavo. Bhava-paccay jti.
With clinging as a condition there is becoming.
With becoming as a condition there is birth.
Jti-paccay jara-maraa soka-parideva-dukkha-
domanassupys sambhavanti.
With birth as a condition, then aging & death, sorrow, lamentation, pain,
distress, & despair come into play.
Evam-etassa kevalassa dukkhakkhandhassa,
samudayo hoti.
Thus is the origination of this entire mass of suffering & stress.
Avijjyatveva asesa-virga-nirodh sakhra-
nirodho.
Now from the remainderless fading & stopping of that very ignorance there
is the stopping of fabrications.
Sakhra-nirodh via-nirodho.
From the stopping of fabrications there is the stopping of (sensory)
consciousness.
Via-nirodh nma-rpa-nirodho. From the
stopping of (sensory) consciousness there is the stopping of name & form.
Nma-rpa-nirodh sayatana-nirodho.
From the stopping of name & form there is the stopping of the six sense media.
Sayatana-nirodh phassa-nirodho.
From the stopping of the six sense media there is the stopping of contact.
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D I S C O U R S E S
Phassa-nirodh vedan-nirodho.
From the stopping of contact there is the stopping of feeling.
Vedan-nirodh tah-nirodho.
From the stopping of feeling there is the stopping of craving.
Tah-nirodh updna-nirodho.
From the stopping of craving there is the stopping of clinging.
Updna-nirodh bhava-nirodho.
From the stopping of clinging there is the stopping of becoming.
Bhava-nirodh jti-nirodho.
From the stopping of becoming there is the stopping of birth.
Jti-nirodh jara-maraa soka-parideva-dukkha-
domanassupys nirujjhanti.
From the stopping of birth, then aging & death, sorrow, lamentation, pain,
distress, & despair all stop.
Evam-etassa kevalassa dukkhakkhandhassa,
nirodho hoti.
Thus is the stopping of this entire mass of suffering & stress.
Heedfulness
Appamdo amata pada Pamdo maccuno pada.
Heedfulness, the path to the Deathless.
Heedlessness, the path to death.
Appammatt ne miyyanti Ye pamatt yath mat.
The heedful do not die.
The heedless, as if already dead.
Eta vesesato atv Appamdamhi paitti.
Knowing this distinction,
the wise are established in heedfulness.
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D I S C O U R S E S
The Three Inspired Verses
Yad have ptubhavanti dhamm
tpino jhyato brhmaassa
Athassa kakh vapayanti sabb
Yato pajnti sahetu-dhamma.
As phenomena grow clear
to the Brahman, ardent, in jhana,
his doubts all vanish
when he discerns what has a cause.
Athassa kakh vapayanti sabb
Yato khaya paccayna avedi.
his doubts all vanish
when he penetrates the end of conditions.
Vidhpaya tihati Mra-sena
Srova obhsayam-antalikkhanti.
he stands,
routing Mras army,
as the sun,
illumining the sky.
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M E R I T F O R T H E D E C E A S E D
The House Builder
Aneka-jti-sasra Sandhvissa anibbisa
Gahakra gavesanto Dukkh jti punappuna.
Through the round of many births I roamed
without reward, without rest,
seeking the house builder.
Painful is birth again & again.
Gahakraka dihosi Puna-geha na khasi.
House builder, you are seen!
You will not build a house again.
Sabb te phsuk bhagg Gahaka visakhata
Visakhra-gata citta Tahna khayam-ajjhag.
All your rafters are broken,
the ridgepole dismantled,
immersed in dismantling, the mind
has attained the end of craving.
The Mountain
Yathpi sel vipul Nabha hacca pabbat
Samant anupariyeyyu Nippothent catuddis
Like massive boulders,
mountains pressing against the sky
moving in from all sides,
crushing the four directions,
Eva jar ca maccu ca Adhivattanti pino
Khattiye brhmae vesse Sudde cala-pukkuse.
In the same way, aging & death
roll over living beings:
noble warriors, brhmans, merchants,
workers, outcastes, & scavengers.
101
Na kici parivajjeti Sabbam-evbhimaddati.
Na tattha hatthna bhmi Na rathna na pattiy
Na cpi manta-yuddhena Sakk jetu dhanena v.
They spare nothing.
They trample everything.
Here elephants can hold no ground,
nor can chariots or infantry,
nor can a battle of spells
or wealth win out.
Tasm hi paito poso Sampassa attham-attano
Buddhe Dhamme ca Saghe ca
Dhro saddha nivesaye.
So a wise person,
seeing his own good,
enlightened, secures conviction
in the Buddha, Dhamma, & Sagha.
Yo dhammacr kyena Vcya uda cetas
Idheva na pasasanti Pecca sagge pamodati.
He who practices the Dhamma
in thought, word, & deed,
receives praise here on earth
and after death rejoices in heaven.
Noble Wealth
Yassa saddh tathgate Acal supatihit,
Sla-ca yassa kalya Ariya-kanta pasasita
One whose conviction in the Tathgata
is unshakable, well-established,
whose virtue is admirable,
praised, cherished by the Noble Ones,
Saghe pasdo yassatthi Ujubhta-ca dassana
Adaiddoti ta hu Amoghan-tassa jvita.
102
who has faith in the Sagha, straightforwardness, vision:
Not poor, they say of him. Not in vain his life.
Tasm saddha-ca sla-ca
Pasda dhamma-dassana
Anuyujetha medhv Sara buddhna-ssananti.
So conviction & virtue, faith, & dhamma-vision
should be cultivated by the wise,
remembering the Buddhas teachings.
An Auspicious Day
Atta nnvgameyya Nappaikakhe angata.
Yadattam-pahnanta Appatta-ca angata.
You shouldnt chase after the past,
or place expectations on the future.
What is past is left behind.
The future is as yet unreached.
Paccuppanna-ca yo dhamma
Tattha tattha vipassati.
Asahira asakuppa Ta viddh manubrhaye.
Whatever phenomenon is present,
you clearly see right there, right there.
Unvanquished, unshaken,
thats how you develop the mind.
Ajjeva kiccam-tappa Ko ja maraa suve.
Na hi no sagarantena Mahsenena maccun.
Doing your duty ardently today,
forwho knows?tomorrow: death.
There is no bargaining
with Death & his mighty horde.
Eva vihrim-tpi Aho-rattam-atandita
Ta ve bhaddeka-rattoti Santo cikkhate munti.
103
Whoever lives thus ardently,
relentlessly both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.
The Three Characteristics
Sabbe sakhr aniccti Yad paya passati,
Atha nibbindati dukkhe: Esa maggo visuddhiy.
All fabrications are inconstant.
When you see this with discernment,
you grow disenchanted with stress:
This is the path to purity.
Sabbe sakhr dukkhti Yad paya passati,
All fabrications are stressful.
Sabbe dhamm anattti Yad paya passati,
All phenomena are not-self.
Appak te manussesu Ye jan pra-gmino.
Athya itar paj Tram-evnudhvati.
Few are the human beings who go to the Further Shore.
These others simply scurry around on this shore.
Ye ca kho sammadakkhte
Dhamme dhammnuvattino,
Te jan pramessanti Maccudheyya suduttara.
104
But those who practice the Dhamma
in line with the well-taught Dhamma,
will cross over Deaths realm, so hard to transcend.
Kaha dhamma vippahya
Sukka bhvetha paito,
Ok anokam-gamma Viveke yattha drama.
Abandoning dark practices,
the wise person should develop the bright,
having gone from home to no-home
in seclusion, so hard to relish.
Tatrbhiratim-iccheyya Hitv kme akicano.
Pariyodapeyya attna Citta-klesehi paito.
There he should wish for delight,
having discarded sensualityhe who has nothing.
He should cleanse himself,
the wise one, of mental defilements.
Yesa sambodhiyagesu Samm citta subhvita
dna-painissagge Anupdya ye rat,
Khsav jutimanto Te loke parinibbutti.
Whose minds are well developed in the factors for Awakening,
who, relinquishing grasping, delight in non-clinging,
glorious, free of effluent: They, in the world, are unbound.
* * *
Anicc vata sakhr Uppda-vaya-dhammino.
Uppajjitv nirujjhanti Tesa vpasamo sukho.
Sabbe satt maranti ca Marisu ca marissare.
Tathevha marissmi Natthi me ettha sasayo.
How inconstant are fabrications! Their nature: to arise & pass away.
They disband as they are arising. Their total stilling is bliss.
All living beings are dying, have died, and will die.
In the same way, I will die: I have no doubt about this.
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Dhammasaga Mtik Pha
The List from the Dhamma Groupings
Kusal dhamm Akusal dhamm
Abykat dhamm.
Skillful phenomena, unskillful phenomena, undeclared phenomena.
Sukhya vedanya sampayutt dhamm
Dukkhya vedanya sampayutt dhamm
Adukkham-asukhya vedanya sampayutt dhamm.
Phenomena conjoined with pleasant feeling, phenomena conjoined with
painful feeling, phenomena conjoined with neither painful nor pleasant
feeling.
Vipk dhamm Vipka-dhamma-dhamm
Neva-vipka-na-vipka-dhamma-dhamm.
Phenomena that are kammic results, phenomena that have kammic results,
phenomena that neither are nor have kammic results.
Updinnupdniy dhamm
Anupdinnupdniy dhamm
Anupdinnnupdniy dhamm.
Clung-to clingable phenomena, unclung-to clingable phenomena,
unclung-to unclingable phenomena.
Sakiliha-sakilesik dhamm
Asakiliha-sakilesik dhamm
Asakilihsakilesik dhamm.
Defiled defiling phenomena, undefiled defiling phenomena,
undefiled undefiling phenomena.
Sa-vitakka-sa-vicr dhamm Avitakka-vicra-matt
dhamm Avitakkvicr dhamm.
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Phenomena accompanied by directed thought & evaluation, phenomena
unaccompanied by directed thought but with a modicum of evaluation,
phenomena unaccompanied by directed thought or evaluation.
Pti-sahagat dhamm Sukha-sahagat dhamm
Upekkh-sahagat dhamm.
Phenomena accompanied with rapture, phenomena accompanied with
pleasure, phenomena accompanied with equanimity.
Dassanena pahtabb dhamm
Bhvanya pahtabb dhamm
Neva-dassanena-na bhvanya pahtabb dhamm.
Phenomena to be abandoned through seeing,
phenomena to be abandoned through developing,
phenomena to be abandoned neither through seeing nor through developing.
Dassanena pahtabba-hetuk dhamm Bhvanya
pahtabba-hetuk dhamm Neva-dassanena-na-
bhvanya pahtabba-hetuk dhamm.
Phenomena connected to a cause that is to be abandoned through seeing,
phenomena connected to a cause that is to be abandoned through developing,
phenomena connected to a cause that is to be abandoned neither through
seeing nor through developing.
cayagmino dhamm Apacayagmino dhamm
Nevcayagmino npacayagmino dhamm.
Phenomena leading to accumulation, phenomena leading to diminution,
phenomena leading neither to accumulation nor to diminution.
Sekkh dhamm Asekkh dhamm
Neva-sekkh-nsekkh dhamm.
Phenomena of one in training, phenomena of one beyond training,
phenomena neither of one in training nor of one beyond training.
Paritt dhamm Mahaggat dhamm
Appam dhamm.
Limited phenomena, expanded phenomena, immeasurable phenomena.
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Parittramma dhamm Mahaggatramma
dhamm Appamramma dhamm.
Limited mind-object phenomena, expanded mind-object phenomena,
immeasurable mind-object phenomena.
Hn dhamm Majjhim dhamm Pat dhamm.
Lowly phenomena, middling phenomena, exquisite phenomena.
Micchattaniyat dhamm Sammattaniyat dhamm
Aniyat dhamm.
Phenomena of certain wrongness, phenomena of certain rightness,
uncertain phenomena.
Maggramma dhamm Magga-hetuk dhamm
Maggdhipatino dhamm.
Path mind-object phenomena, path-causing phenomena,
path-dominant phenomena.
Uppann dhamm Anuppann dhamm
Uppdino dhamm.
Arisen phenomena, unarisen phenomena, phenomena bound to arise.
Att dhamm Angat dhamm
Paccuppann dhamm.
Past phenomena, future phenomena, present phenomena.
Attramma dhamm Angatramma dhamm
Paccuppannramma dhamm.
Past mind-object phenomena, future mind-object phenomena,
present mind-object phenomena.
Ajjhatt dhamm Bahiddh dhamm
Ajjhatta-bahiddh dhamm.
Internal phenomena, external phenomena, internal-&-external phenomena.
Ajjhattramma dhamm Bahiddhramma
dhamm Ajjhatta-bahiddhramma dhamm.
Internal mind-object phenomena, external mind-object phenomena,
internal-&-external mind-object phenomena.
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Saniddassana-sappaigh dhamm
Anidassana-sappaigh dhamm
Anidassanppaigh dhamm.
Phenomena with surface & offering resistance, phenomena without surface
but offering resistance, phenomena without surface offering no resistance.
[Hetu-paccayo], rammaa-paccayo,
Root-cause condition, support condition,
Adhipati-paccayo, Anantara-paccayo,
dominant condition, immediate condition,
Samanantara-paccayo, Saha-jta-paccayo,
quite-immediate condition, born-simultaneously condition,
Aamaa-paccayo, Nissaya-paccayo,
reciprocal condition, dependence condition,
Upanissaya-paccayo, Pure-jta-paccayo,
immediate-dependence condition, born-before condition,
Pacch-jta-paccayo, sevana-paccayo,
born-after condition, habit condition,
Kamma-paccayo, Vipka-paccayo, hra-paccayo,
action condition, result condition, nutriment condition,
Indriya-paccayo, Jhna-paccayo, Magga-paccayo,
faculty condition, jhna condition, path condition,
Sampayutta-paccayo, Vippayutta-paccayo,
conjoined-with condition, disjoined-from condition,
Atthi-paccayo, Natthi-paccayo,
condition when existing, condition when not existing,
Vigata-paccayo, Avigata-paccayo.
condition when without, condition when not without.
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An Invitation to the Devas
Samant cakkavesu Atrgacchantu devat.
Saddhamma muni-rjassa
Suantu sagga-mokkhada.
From all around the galaxies, may the devas come here.
May they listen to the True Dhamma of the King of Sages,
leading to heaven & emancipation.
Sagge kme ca rpe
Giri-sikharatae cantalikkhe vimne,
Dpe rahe ca gme
Taruvana-gahane geha-vatthumhi khette,
Those in the heavens of sensuality & form,
on peaks & mountain precipices, in palaces floating in the sky,
in islands, countries, & towns,
in groves of trees & thickets, around homesites & fields.
Bhumm cyantu dev
Jala-thala-visame yakkha-gandhabba-ng,
Tihant santike ya:
Muni-vara-vacana sdhavo me suantu.
And the earth-devas, spirits, heavenly minstrels, & nagas
in water, on land, in badlands, & nearby:
May they come & listen with approval
as I recite the word of the excellent sage.
Buddha-dassana-klo ayam-bhadant.
Dhammassavana-klo ayam-bhadant.
Sagha-payirupsana-klo ayam-bhadant.
This is the time to see to the Buddha, Venerable Sirs.
This is the time to listen to the Dhamma, Venerable Sirs.
This is the time to attend to the Sagha, Venerable Sirs.
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B L E S S I N G S
Namakra-siddhi Gth
The Verses on Success through Homage
Yo cakkhum moha-malpakaho,
Sma va buddho sugato vimutto,
Mrassa ps vinimocayanto,
Ppesi khema janata vineyya.
The One with Vision, with the stain of delusion removed,
self-awakened, Well-Gone, & Released,
Releasing them from Mras snare,
he leads humanity from evils to security.
Buddha varanta siras nammi,
Lokassa ntha-ca vinyaka-ca.
Tan-tejas te jaya-siddhi hotu,
Sabbantary ca vinsamentu.
I pay homage with my head to that excellent Buddha,
the Protector & Mentor for the world.
By the majesty of this, may you have triumph & success,
and may all your dangers be destroyed.
Dhammo dhajo yo viya tassa satthu,
Dassesi lokassa visuddhi-magga.
Niyyniko dhamma-dharassa dhr,
Stvaho santikaro sucio.
The Teachers Dhamma, like a banner,
shows the path of purity to the world.
Leading out, upholding those who uphold it,
rightly accomplished, it brings pleasure, makes peace.
Dhamma varanta siras nammi,
Mohappadla upasanta-dha.
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B L E S S I N G S
Tan-tejas te jaya-siddhi hotu
I pay homage with my head to that excellent Dhamma,
which pierces delusion and makes fever grow calm.
Saddhamma-sen sugatnugo yo,
Lokassa pppakilesa-jet.
Santo saya santi-niyojako ca,
Svkkhta-dhamma vidita karoti.
The True Dhammas army, following the One Well-Gone,
is victor over the evils & corruptions of the world.
Self-calmed, it is calming & unfettering,
and makes the well-taught Dhamma be known.
Sagha varanta siras nammi,
Buddhnubuddha sama-sla-dihi.
Tan-tejas te jaya-siddhi hotu,
I pay homage with my head to that excellent Sagha,
awakened following the Awakened One, harmonious in virtue & view.
Sambuddhe
The Buddhas
Sambuddhe ahavsa-ca Dvdasa-ca sahassake
Paca-sata-sahassni Nammi siras aha.
I pay homage with my head to the 512,028 Buddhas.
Tesa dhamma-ca sagha-ca
darena nammiha.
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B L E S S I N G S
Namakrnubhvena Hantv sabbe upaddave
Anek antarypi Vinassantu asesato.
I pay devoted homage to their Dhamma & Sagha.
Through the power of this homage,
having demolished all misfortunes,
may countless dangers be destroyed without trace.
Sambuddhe paca-pasa-ca
Catuvsati sahassake
Dasa-sata-sahassni Nammi siras aha.
I pay homage with my head to the 1,024,055 Buddhas.
darena nammiha.
Sambuddhe navuttarasate Ahacattsa sahassake
Vsati-sata-sahassni Nammi siras aha.
I pay homage with my head to the 2,048,109 Buddhas.
darena nammiha.
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B L E S S I N G S
Namo-kra-ahaka
The Homage Octet
Namo Arahato Samm- Sambuddhassa mahesino.
Homage to the Great Seer, the Worthy One, Rightly Self-awakened.
Namo Uttama-dhammassa Svkkhtasseva tenidha.
Homage to the highest Dhamma, well-taught by him here.
Namo Mah-saghasspi Visuddha-sla-dihino.
And homage to the Great Sagha, pure in virtue & view.
Namo omtyraddhassa Ratanattayassa sdhuka.
Homage to the Triple Gem beginning auspiciously with AUM.
Namo omakttassa Tassa vatthuttayassapi.
And homage to those three objects that have left base things behind.
Namo-krappabhvena Vigacchantu upaddav.
By the potency of this homage, may misfortunes disappear.
Namo-krnubhvena Suvatthi hotu sabbad.
By the potency of this homage, may there always be well-being.
Namo-krassa tejena Vidhimhi homi, tejav.
By the majesty of this homage, may I be successful in this ceremony .
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B L E S S I N G S
Magala Sutta
The Discourse on Blessings
rme.
Jetas Grove, Anthapiikas park.
Atha kho aatar devat, abhikkantya rattiy
abhikkanta-va kevala-kappa Jetavana
obhsetv, yena Bhagav tenupasakami.
Then a certain devata, in the far extreme of the night, her extreme radiance
lighting up the entirety of Jetas Grove, approached the Blessed One.
Upasakamitv Bhagavanta abhivdetv ekam-
anta ahsi.
On approaching, having bowed down to the Blessed One, she stood to one side.
Ekam-anta hit kho s devat Bhagavanta
gthya ajjhabhsi.
As she was standing there, she addressed the Blessed One with a verse.
Bah dev manuss ca Magalni acintayu
kakhamn sotthna Brhi magalam-uttama.
Many devas & humans beings give thought to blessing,
desiring well-being. Tell, then, the highest blessing.
* Asevan ca blna Paitna-ca sevan
Pj ca pjanyna Etam-magalam-uttama.
[The Buddha:] Not consorting with fools, consorting with the wise,
paying homage to those who deserve homage:
This is the highest blessing.
Pairpa-desa-vso ca Pubbe ca kata-puat
Atta-samm-paidhi ca Etam-magalam-uttama.
Living in a civilized country, having made merit in the past,
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B L E S S I N G S
directing oneself rightly:
Bhu-sacca-ca sippa-ca Vinayo ca susikkhito
Subhsit ca y vc Etam-magalam-uttama.
Broad knowledge, skill, discipline well-mastered,
words well-spoken:
Mt-pitu-upahna Putta-drassa sagaho
Ankul ca kammant Etam-magalam-uttama.
Support for ones parents, assistance to ones wife & children,
jobs that are not left unfinished:
Dna-ca dhamma-cariy ca takna-ca sagaho
Anavajjni kammni Etam-magalam-uttama.
Generosity, living by the Dhamma, assistance to ones relatives,
deeds that are blameless:
rat virat pp Majja-pn ca saamo
Appamdo ca dhammesu Etam-magalam-uttama.
Avoiding, abstaining from evil; refraining from intoxicants,
being heedful with regard to qualities of the mind:
Gravo ca nivto ca Santuh ca kataut
Klena dhammassavana Etam-magalam-uttama.
Respect, humility, contentment, gratitude,
hearing the Dhamma on timely occasions:
Khant ca sovacassat Samana-ca dassana
Klena dhamma-skacch Etam-magalam-uttama.
Patience, composure, seeing contemplatives,
discussing the Dhamma on timely occasions:
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B L E S S I N G S
Tapo ca brahma-cariya-ca Ariya-saccna-dassana
Nibbna-sacchi-kiriy ca Etam-magalam-uttama.
Austerity, celibacy, seeing the Noble Truths,
realizing Unbinding:
Phuhassa loka-dhammehi Citta yassa na kampati
Asoka viraja khema Etam-magalam-uttama.
A mind that, when touched by the ways of the world,
is unshaken, sorrowless, dustless, secure:
Etdisni katvna Sabbattham-aparjit
Sabbattha sotthi gacchanti
Tan-tesa magalam-uttamanti.
Everywhere undefeated when doing these things,
people go everywhere in well-being:
This is their highest blessing.
Cha Ratana Paritta Gth
The Six Protective Verses from the Discourse on Treasures
Ya-kici vitta idha v hura v
Saggesu v ya ratana pata
Na no sama atthi tathgatena.
Whatever wealth in this world or the next,
whatever exquisite treasure in the heavens,
is not, for us, equal to the Tathgata.
Idam-pi buddhe ratana pata
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Buddha.
by this truth may there be well-being.
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B L E S S I N G S
Khaya virga amata pata
Yad-ajjhag sakyamun samhito
Na tena dhammena samatthi kici.
The exquisite Deathlessdispassion, ending
discovered by the Sakyan Sage while in concentration:
There is nothing equal to that Dhamma.
Idam-pi dhamme ratana pata
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
Yam-buddha-seho parivaay suci
Samdhim-nantarikaam-hu
Samdhin tena samo na vijjati.
What the excellent Awakened One extolled as pure
snd called the concentration of unmediated knowing:
No equal to that concentration can be found.
Idam-pi dhamme ratana pata
This, too, is an exquisite treasure in the Dhamma.
Ye puggal aha sata pasatth
Cattri etni yugni honti
Te dakkhieyy sugatassa svak
Etesu dinnni mahapphalni.
The eight personsthe four pairspraised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
Idam-pi saghe ratana pata
This, too, is an exquisite treasure in the Sagha.
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B L E S S I N G S
Ye suppayutt manas dahena
Nikkmino gotama-ssanamhi
Te pattipatt amata vigayha
Laddh mudh nibbuti bhujamn.
Those who, devoted, firm-minded,
apply themselves to Gotamas message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Unbinding theyve gained.
Kha pura nava natthi sambhava
Viratta-cittyatike bhavasmi
Te kha-bj aviruhi-chand
Nibbanti dhr yathyam-padpo.
Ended the old, there is no new taking birth.
Dispassioned their minds toward further becoming,
they, with no seed, no desire for growth,
enlightened, go out like this flame.
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Karaya Mett Sutta
The Discourse on Goodwill
Karayam-attha-kusalena
yanta santa pada abhisamecca:
This is to be done by one skilled in aims
who wants to break through to the state of peace:
Sakko uj ca suhuj ca
suvaco cassa mudu anatimn,
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
Santussako ca subharo ca
appakicco ca sallahuka-vutti,
content & easy to support, with few duties, living lightly,
Santindriyo ca nipako ca
appagabbho kulesu ananugiddho.
with peaceful faculties, masterful, modest, & no greed for supporters.
Na ca khudda samcare kici
yena vi pare upavadeyyu.
Do not do the slightest thing that the wise would later censure.
Sukhino v khemino hontu
sabbe satt bhavantu sukhitatt.
[Think:] Happy & secure, may all beings be happy at heart.
Ye keci pa-bhtatthi
tas v thvar v anavases,
Whatever beings there may be, weak or strong, without exception,
Dgh v ye mahant v
majjhim rassak auka-thl,
long, large, middling, short, subtle, blatant,
Dih v ye ca adih
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B L E S S I N G S
ye ca dre vasanti avidre,
seen & unseen, living near & far,
Bht v sambhaves v
sabbe satt bhavantu sukhitatt.
born & seeking birth: May all beings be happy at heart.
Na paro para nikubbetha
ntimaetha katthaci na kici,
Let no one deceive another or despise anyone anywhere,
Byrosan pagha-sa
nam-aassa dukkham-iccheyya.
or through anger or irritation wish for another to suffer.
Mt yath niya putta
yus eka-puttam-anurakkhe,
As a mother would risk her life to protect her child, her only child,
Evam-pi sabba-bhtesu
mna-sambhvaye aparima.
even so should one cultivate a limitless heart with regard to all beings.
Metta-ca sabba-lokasmi
mna-sambhvaye aparima,
With goodwill for the entire cosmos, cultivate a limitless heart:
Uddha adho ca tiriya-ca
asambdha avera asapatta.
above, below, & all around, unobstructed, without enmity or hate.
Tihacara nisinno v
sayno v yvatassa vigata-middho,
Whether standing, walking, sitting, or lying down,
as long as ones drowsiness is gone,
Eta sati adhiheyya
brahmam-eta vihra idham-hu.
one should be resolved on this mindfulness.
This is called a sublime abiding here & now.
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B L E S S I N G S
Dihi-ca anupagamma
slav dassanena sampanno,
Not taken with views, but virtuous & consummate in vision,
Kmesu vineyya gedha,
Na hi jtu gabbha-seyya punaretti.
having subdued desire for sensual pleasures,
one never again will lie in the womb.
Khandha Paritta
The Group Protection
Virpakkhehi me metta Metta Erpathehi me
Chaby-puttehi me metta
Metta Kah-Gotamakehi ca.
I have goodwill for the Virupakkhas, the Erapathas,
the Chabya descendants, & the Black Gotamakas.
Apdakehi me metta Metta di-pdakehi me
Catuppadehi me metta
Metta bahuppadehi me.
I have goodwill for footless beings, goodwill for two-footed beings,
goodwill for four-footed beings, goodwill for many-footed beings.
M ma apdako hisi
M ma hisi di-pdako
M ma catuppado hisi
M ma hisi bahuppado.
May footless beings & two-footed beings do me no harm.
May four-footed beings & many-footed beings do me no harm.
Sabbe satt sabbe p Sabbe bht ca keval
Sabbe bhadrni passantu
M kici ppamgam.
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May all creatures, all breathing things, all beingseach & every onemeet
with good fortune. May none of them come to any evil.
* Appamo Buddho, Appamo Dhammo,
Appamo Sagho.
Limitless is the Buddha, limitless the Dhamma, limitless the Sagha.
Pama-vantni siri-sapni,
Ahi vicchik sata-pad unbh sarab msik.
There is a limit to creeping things
snakes, scorpions, centipedes, spiders, lizards, & rats.
Kat me rakkh, Kat me paritt.
Paikkamantu bhtni. Soha namo Bhagavato,
Namo sattanna Samm-sambuddhna.
I have made this protection, I have made this spell.
May the beings depart. I pay homage to the Blessed One,
homage to the seven Rightly Self-awakened Ones.
Mora Paritta
The Peacocks Protection
Udetaya-cakkhum eka-rj
Harissa-vao pahavippabhso:
Ta ta namassmi
harissa-vaa pahavippabhsa.
Tayajja gutt viharemu divasa.
The One King, rising, with Vision,
golden-hued, illumining the Earth: I pay homage to you,
golden-hued, illumining the Earth.
Guarded today by you, may I live through the day.
Ye brhma vedagu sabba-dhamme
Te me namo te ca ma playantu.
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B L E S S I N G S
Namatthu buddhna namatthu bodhiy.
Namo vimuttna namo vimuttiy.
Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones. Homage to Awakening.
Homage to the Released Ones. Homage to Release.
Ima so paritta katv Moro carati esan.
Having made this protection, the peacock sets out in search for food.
Apetaya-cakkhum eka-rj
Harissa-vao pahavippabhso:
Ta ta namassmi
harissa-vaa pahavippabhsa.
Tayajja gutt viharemu ratti.
The One King, setting, with Vision,
golden-hued, illumining the Earth:
I pay homage to you,
golden-hued, illumining the Earth.
Guarded today by you, may I live through the night.
Ye brhma vedagu sabba-dhamme
Te me namo te ca ma playantu.
Namatthu buddhna namatthu bodhiy.
Namo vimuttna namo vimuttiy.
Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones, Homage to Awakening.
Homage to the Released Ones, Homage to Release.
Ima so paritta katv Moro vsamakappayti.
Having made this protection, the peacock arranges his nest.
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B L E S S I N G S
Vaaka Paritta
The Baby Quails Protection
Atthi loke sla-guo Sacca soceyyanudday.
Tena saccena khmi Sacca-kiriyam-anuttara.
There is in this world the quality of virtue,
truth, purity, tenderness.
In accordance with this truth I will make
an unsurpassed vow of truth.
vajjitv dhamma-bala Saritv pubbake jine
Sacca-balam-avassya Sacca-kiriyam-aksaha:
Sensing the strength of the Dhamma,
calling to mind the victors of the past,
in dependence on the strength of truth,
I made an unsurpassed vow of truth:
Santi pakkh apattan Santi pd avacan.
Mt pit ca nikkhant Jta-veda paikkama.
Here are wings with no feathers.
Here are feet that cant walk.
My mother & father have left me.
Fire, go back!
Saha sacce kate mayha Mahpajjalito sikh
Vajjesi soasa karsni Udaka patv yath sikh.
Saccena me samo natthi Es me sacca-pramti.
When I made my vow with truth,
the great crested flames
avoided the sixteen acres around me
as if they had come to a body of water.
My truth has no equal:
Such is my perfection of truth.
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Dhajagga Paritta
The Top-of-the-Banner-Staff Protection
Itipi so bhagav araha samm-sambuddho,
He is a Blessed One, a Worthy One, a Rightly Self-awakened One,
Anuttaro purisa-damma-srathi satth deva-
unexcelled trainer of those who can be taught, teacher of human & divine
beings; awakened; blessed.
Svkkhto bhagavat dhammo,
The Dhamma is well-expounded by the Blessed One,
Opanayiko paccatta veditabbo vihti.
pertinent, to be seen by the observant for themselves.
Supaipanno bhagavato svaka-sagho,
straightforwardly,
i.e., the four pairsthe eight typesof Noble Ones:
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Anuttara puakkhetta lokassti.
the incomparable field of merit for the world.
niya Paritta
Homage to the Seven Past Buddhas
Vipassissa namatthu Cakkhumantassa sirmato.
Sikhissa pi namatthu Sabba-bhtnukampino.
Homage to Vipass, possessed of vision & splendor.
Homage to Sikh, sympathetic to all beings.
Vessabhussa namatthu Nhtakassa tapassino.
Namatthu Kakusandhassa
Mra-senappamaddino.
Homage to Vesabh, cleansed, austere.
Homage to Kakusandha, crusher of Mras host.
Kongamanassa namatthu
Brhmaassa vusmato.
Kassapassa namatthu Vippamuttassa sabbadhi.
Homage to Kongamana, the Brahman who lived the life perfected.
Homage to Kassapa, everywhere released.
Agrasassa namatthu Sakya-puttassa sirmato
Yo ima dhammam-adesesi
Sabba-dukkhpandana.
Homage to Agrasa, splendid son of the Sakyans,
who taught this Dhammathe dispelling of all stress.
Ye cpi nibbut loke Yathbhta vipassisu
Te jan apisu Mahant vtasrad
Those unbound in the world, who have seen things as they have come to be,
great Ones of gentle speech, thoroughly mature,
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B L E S S I N G S
Hita deva-manussna Ya namassanti Gotama
Vijj-caraa-sampanna Mahanta vtasrada.
Even they pay homage to Gotama, the benefit of human & heavenly beings,
consummate in knowledge & conduct, the Great One, thoroughly mature.
Vijj-caraa-sampanna
Buddha vandma Gotamanti.
We revere the Buddha Gotama, consummate in knowledge & conduct.
Agulimla Paritta
Ven. Angulimalas Protection
Yatoha bhagini ariyya jtiy jto,
Nbhijnmi sacicca pa jvit voropet.
Tena saccena sotthi te hotu sotthi gabbhassa.
Sister, since being born in the Noble Birth,
I am not aware that I have intentionally deprived a being of life.
By this truth may you be well,
and so may the child in your womb.
Bojjhaga Paritta
The Factor-for-Awakening Protection
Bojjhago sati-sakhto Dhammna vicayo tath
Viriyam-pti-passaddhi- Bojjhag ca tathpare
Samdhupekkha-bojjhag
Sattete Sabba-dassin
Munin sammadakkht Bhvit bahulkat
Savattanti abhiya Nibbnya ca bodhiy.
Etena sacca-vajjena Sotthi te hotu sabbad.
128
B L E S S I N G S
The factors for Awakening include mindfulness,
analysis of qualities,
persistence, rapture, & calm factors for Awakening, plus
concentration & equanimity factors for Awakening:
These seven, which the All-seeing Sage
has rightly taught, when developed & matured,
bring about heightened knowledge, Unbinding, & Awakening.
By the saying of this truth, may you always be well.
Ekasmi samaye Ntho Moggallna-ca Kassapa
Gilne dukkhite disv Bojjhage satta desayi.
Te ca ta abhinanditv Rog muccisu takhae.
At one time, our Protectorseeing that Moggallana & Kassapa
were sick & in paintaught them the seven factors for Awakening.
They, delighting in that, were instantly freed from their illness.
Ekad Dhamma-rj pi Gelaenbhipito
Cundattherena taeva Bhapetvna sdara.
Sammoditv ca bdh Tamh vuhsi hnaso.
Once, when the Dhamma King was afflicted with fever,
he had the Elder Cunda recite that very teaching with devotion.
And as he approved, he rose up from that disease.
Pahn te ca bdh Tiannam-pi mahesina
Magghata-kiles va Pattnuppattidhammata.
Those diseases were abandoned by the three great seers,
just as defilements are demolished by the Path
in accordance with step-by-step attainment.
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B L E S S I N G S
Buddha-jaya-magala Gth
The Verses of the Buddhas Victory Blessings
Bhu sahassam-abhinimmita-svudhanta
Grmekhala udita-ghora-sasena-mra.
Dndi-dhamma-vidhin jitav munindo:
Tan-tejas bhavatu te jaya-magalagga.
[Tan-tejas bhavatu te jaya-magalni.]
Creating a form with 1,000 arms, each equipped with a weapon,
Mra, on the elephant Girimekhala,
uttered a frightening roar together with his troops.
The Lord of Sages defeated him by means of such qualities as generosity:
By the majesty of this, may you have the highest victory blessing.
[By the majesty of this, may you have victory blessings.]
Mrtirekam-abhiyujjhita-sabba-ratti
Ghorampanavaka-makkham-athaddha-yakkha.
Khant-sudanta-vidhin jitav munindo:
Even more frightful than Mra making war all night
was avaka, the arrogant, unstable ogre.
The Lord of Sages defeated him by means of well-trained endurance:
Ngiri gaja-vara atimattabhta
Dvaggi-cakkam-asanva sudruanta.
Mettambuseka-vidhin jitav munindo:
Ngiri, the excellent elephant, when maddened,
was very horrific, like a forest fire, a flaming discus, a lightning bolt.
The Lord of Sages defeated him by sprinkling the water of goodwill:
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B L E S S I N G S
Ukkhitta-khaggam-atihattha sudruanta
Dhvan-ti-yojana-pathaguli-mlavanta.
Iddhbhisakhata-mano jitav munindo:
Very horrific, with a sword upraised in his expert hand,
Garlanded-with-Fingers ran three leagues along the path.
The Lord of Sages defeated him with mind-fashioned marvels:
Katvna kaham-udara iva gabbhiny
Cicya duha-vacana jana-kya-majjhe.
Santena soma-vidhin jitav munindo:
Having made a wooden belly to appear pregnant,
Cic made a lewd accusation in the midst of the gathering.
The Lord of Sages defeated her with peaceful, gracious means:
Sacca vihya mati-saccaka-vda-ketu
Vdbhiropita-mana ati-andhabhta.
Pa-padpa-jalito jitav munindo:
Saccaka, whose provocative views had abandoned the truth,
delighting in argument, had become thoroughly blind.
The Lord of Sages defeated him with the light of discernment:
Nandopananda-bhujaga vibudha mahiddhi.
Puttena thera-bhujagena dampayanto
Iddhpadesa-vidhin jitav munindo:
Nandopananda was a serpent with great power but wrong views.
The Lord of Sages defeated him by means of a display of marvels,
sending his son [Moggallna], the serpent-elder, to tame him:
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B L E S S I N G S
Duggha-dihi-bhujagena sudaha-hattha
Brahma visuddhi-jutim-iddhi-bakbhidhna.
gadena vidhin jitav munindo:
His hands bound tight by the serpent of wrongly held views,
Baka the Brahm thought himself pure in his radiance & power.
The Lord of Sages defeated him by means of his words of knowledge:
Etpi buddha-jaya-magala-aha-gth:
Yo vcano dinadine sarate matand
Hitvnaneka-vividhni cupaddavni
Mokkha sukha adhigameyya naro sapao.
These eight verses of the Buddhas victory blessings:
Whatever person of discernment
recites or recalls them day after day without lapsing,
destroying all kinds of obstacles,
will attain emancipation & happiness.
Jaya Paritta
The Victory Protection
Mah-kruiko ntho Hitya sabba-pina
Etena sacca-vajjena Hotu te jaya-magala.
for the welfare of all beings,
Through the speaking of this truth,
may you have a victory blessing.
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B L E S S I N G S
Jayanto bodhiy mle Sakyna nandi-vahano.
Eva tvam vijayo hohi Jayassu jaya-magale.
Victorious at the foot of the Bodhi tree,
was he who increased the Sakyans delight.
May you have the same sort of victory.
May you win victory blessings.
Aparjita-pallake Sse pahavi-pokkhare
Abhiseke sabba-buddhna Aggappatto pamodati.
At the head of the lotus leaf of the world
on the undefeated seat
consecrated by all the Buddhas,
he rejoiced in the utmost attainment.
Sunakkhatta sumagala Supabhta suhuhita
Sukhao sumuhutto ca Suyiha brahmacrisu
Padakkhia kya-kamma
Vc-kamma padakkhia
Padakkhia mano-kamma
Paidh te padakkhi.
Padakkhini katvna Labhantatthe, padakkhie.
A lucky star it is, a lucky blessing,
a lucky dawn, a lucky sacrifice,
a lucky instant, a lucky moment,
a lucky offering: i.e., a rightful bodily act
a rightful verbal act, a rightful mental act,
your rightful intentions
with regard to those who lead the chaste life.
Doing these rightful things,
your rightful aims are achieved.
133
B L E S S I N G S
Abhaya Paritta
The Danger-free Protection
Yan-dunnimitta avamagala-ca
Yo cmanpo sakuassa saddo
Ppaggaho dussupina akanta:
Buddhnubhvena vinsamentu.
Whatever unlucky portents & ill omens,
and whatever distressing bird calls,
evil planets, upsetting nightmares:
By the Buddhas power may they be destroyed.
Dhammnubhvena vinsamentu.
By the Dhammas power may they be destroyed.
Saghnubhvena vinsamentu.
By the Saghas power may they be destroyed.
* * *
Sakkatv buddha-ratana Osatha uttama vara
Hita deva-manussna Buddha-tejena sotthin
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B L E S S I N G S
Nassantupaddav sabbe Dukkh vpasamentu te.
Having revered the jewel of the Buddha,
the highest, most excellent medicine,
the welfare of human & heavenly beings:
Through the Buddhas majesty & safety, may all obstacles vanish.
May your sufferings grow totally calm.
Sakkatv dhamma-ratana Osatha uttama vara
Parihpasamana Dhamma-tejena sotthin
Nassantupaddav sabbe Bhay vpasamentu te.
Having revered the jewel of the Dhamma,
the stiller of feverish passion:
Through the Dhammas majesty & safety, may all obstacles vanish.
May your fears grow totally calm.
Sakkatv sagha-ratana Osatha uttama vara
huneyya phuneyya Sagha-tejena sotthin
Nassantupaddav sabbe Rog vpasamentu te.
Having revered the jewel of the Sagha,
worthy of gifts, worthy of hospitality:
Through the Saghas majesty & safety, may all obstacles vanish.
May your diseases grow totally calm.
* * *
Dukkhappatt ca niddukkh
Bhayappatt ca nibbhay
Sokappatt ca nissok Hontu sabbe-pi pino.
May all beings: who have fallen into suffering be without suffering,
who have fallen into danger be without danger,
who have fallen into sorrow be without sorrow.
Ettvat ca amhehi Sambhata pua-sampada
Sabbe devnumodantu Sabba-sampatti-siddhiy.
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B L E S S I N G S
For the sake of all attainment & success
may all heavenly beings rejoice
in the extent to which we have gathered a consummation of merit.
Dna dadantu saddhya
Sla rakkhantu sabbad
Bhvanbhirat hontu Gacchantu devatgat.
May they give gifts with conviction,
may they always maintain virtue,
may they delight in meditation,
may they go where the devas have gone.
Sabbe Buddh balappatt Paccekna-ca ya bala
Arahantna-ca tejena Rakkha bandhmi sabbaso.
From the strength attained by all the Buddhas,
the strength of the Private Buddhas,
by the majesty of the arahants,
I bind this protection all around.
* * *
Bhavatu sabba-magala Rakkhantu sabba-devat.
May there be every blessing. May all the devas protect you.
Sabba-buddhnubhvena Sad sotth bhavantu te.
Through the power of all the Buddhas, may you always be well.
Sabba-dhammnubhvena Sad sotth bhavantu te.
Through the power of all the Dhammas, may you always be well.
Sabba-saghnubhvena Sad sotth bhavantu te.
Through the power of all the Sagha, may you always be well.
136
B L E S S I N G S
Taking the Five Precepts
THE REQUEST: Maya bhante, ti-saraena saha
paca slni ycma.
Venerable Sir, we request the Three Refuges & the Five Precepts.
Dutiyam-pi maya bhante...
Venerable Sir, a second time...
Tatiyam-pi maya bhante...
Venerable Sir, a third time...
The monk then recites the following passage three times, after which
the lay people repeat it three times:
Namo tassa bhagavato arahato
samm-sambuddhassa.
The monk then recites the following passages line by line, with the
lay people reciting line by line after him.
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F O R M A L R E Q U E S T S
The monk then says: Ti-saraa-gamana nihita.
This ends the going for refuge.
The lay people respond: ma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the lay people
reciting them line by line after him.
Ptipt verama sikkh-pada samdiymi.
I undertake the training rule to refrain from taking life.
Adinndn verama sikkh-pada samdiymi.
I undertake the training rule to refrain from stealing.
Kmesu micchcr verama sikkh-pada
samdiymi.
I undertake the training rule to refrain from sexual misconduct.
Musvd verama sikkh-pada samdiymi.
I undertake the training rule to refrain from telling lies.
Sur-meraya-majja-pamdahn verama sikkh-
pada samdiymi.
138
I undertake the training rule to refrain from intoxicating liquors &
drugs that lead to heedlessness.
The monk then concludes with the following:
Imni paca sikkh-padni:
These are the five training rules.
Slena sugati yanti.
Through virtue they go to a good destination.
Slena bhoga-sampad.
Through virtue is wealth attained.
Slena nibbuti yanti.
Through virtue they go to Unbinding.
Tasm sla visodhaye.
Therefore we should purify our virtue.
( BOW THREE TI MES)
139
Taking the Eight Precepts
THE REQUEST: Maya bhante, ti-saraena saha aha
slni ycma.
Venerable Sir, we request the Three Refuges & the Eight Precepts.
Dutiyam-pi maya bhante...
Tatiyam-pi maya bhante...
the lay people repeat it three times:
samm-sambuddhassa.
lay people reciting line by line after him.
140
The lay people respond: ma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the lay people
reciting them line by line after him.
Abrahma-cariy verama sikkh-pada
samdiymi.
I undertake the training rule to refrain from sexual intercourse.
141
pada samdiymi.
Vikla-bhojan verama sikkh-pada samdiymi.
I undertake the training rule to refrain from eating after noon &
before dawn.
Nacca-gta-vdita-viska-dassan ml-gandha-
vilepana-dhraa-maana-vibhsanahn
verama sikkh-pada samdiymi.
I undertake the training rule to refrain from dancing, singing,
music, watching shows, wearing garlands, beautifying myself with
perfumes & cosmetics.
Uccsayana-mahsayan verama sikkh-pada
samdiymi.
I undertake the training rule to refrain from high & luxurious seats
& beds.
Imni aha sikkh-padni samdiymi.
I undertake these eight precepts.
( BOW THREE TI MES)
142
Ordination for an Eight-Precept Nun
( BOW DOWN)
Dhamma namassmi.
( BOW DOWN)
Sagha nammi.
( BOW DOWN)
Esha bhante, sucira-parinibbutampi, ta
bhagavanta saraa gacchmi, dhamma-ca
bhikkhu-sagha-ca. Pabbajja ma sagho dhretu,
ajjatagge pnupeta saraa gata.
143
Venerable sir, I take refuge in the Blessed Onethough he long ago
attained Unbindingtogether with the Dhamma & the Bhikkhu
Sagha. May the Sagha regard me as one gone forth, having
attained refuge from this day forward.
Aha bhante, ti-saraena saha aha slni ycmi.
Venerable Sir, I request the Three Refuges & the Eight Precepts.
Dutiyam-pi aha bhante...
Tatiyam-pi aha bhante...
the nun repeats it three times:
samm-sambuddhassa.
nun reciting line by line after him.
144
The nun responds: ma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the nun reciting
them line by line after him.
Abrahma-cariy verama sikkh-pada
samdiymi.
I undertake the training rule to refrain from sexual intercourse.
145
pada samdiymi.
Vikla-bhojan verama sikkh-pada samdiymi.
I undertake the training rule to refrain from eating after noon &
before dawn.
Nacca-gta-vdita-viska-dassan ml-gandha-
vilepana-dhraa-maana-vibhsanahn
verama sikkh-pada samdiymi.
I undertake the training rule to refrain from dancing, singing,
music, watching shows, wearing garlands, beautifying myself with
perfumes & cosmetics.
Uccsayana-mahsayan verama sikkh-pada
samdiymi.
I undertake the training rule to refrain from high & luxurious seats
& beds.
( BOW THREE TI MES)
146
Requesting a Discourse
Brahm ca lokdhipat sahampati
Katajal andhivara aycatha:
Santdha sattpparajakkha-jtik
Desetu dhamma anukampima paja.
The Brahm Sahampati, Lord of the World,
with hands palm-to-palm before his heart, requested a blessing:
There are beings here with only a little dust in their eyes.
Please teach the Dhamma out of compassion for them.
Requesting Blessings
Vipatti-paibhya sabba-sampatti-siddhiy,
Sabba-dukkha-vinsya paritta brtha magala.
Sabba-bhaya-vinsya paritta brtha magala.
Sabba-roga-vinsya paritta brtha magala.
For warding off misfortune, for the achievement of all good fortune,
for the dispelling of all pain, may you chant a blessing & protection.
for the dispelling of all danger, may you chant a blessing & protection.
for the dispelling of all illness, may you chant a blessing & protection.
147
Requesting Forgiveness
(From the Triple Gem)
Repeat Namo... three times.
Ratanattaye pamdena, dvrattayena kata,
Sabba apardha khamatu no bhante.
May the Triple Gem forgive us for any wrong we have done to it
out of heedlessness in thought, word, or deed.
(From a Senior Monk)
[Mahthere]* pamdena, dvrattayena kata,
Sabba apardha khamatu no bhante.
( THREE TI MES)
Venerable Sir, may you forgive us for any wrong we have done you out of
heedlessness in thought, word, or deed.
Bow down & stay there while the monk says:
Aha khammi, tumhehi pi me khamitabba.
I forgive you; may you all also forgive me.
Respond:
Khamma bhante.
We forgive you, Venerable Sir.
The monk will then recite a blessing, after which all say:
Sdhu bhante.
Very good, Venerable Sir.
( BOW THREE TI MES)
148
* Mahathere is used for very senior & highly respected monks.
Change it to There for somewhat less senior monks,
Upajjhye for ones preceptor,
cariye for ones teacher, and
yasmante for monks in general.
(When one person is asking forgiveness)
[Mahthere]* pamdena, dvrattayena kata,
Sabba apardha khamatha me bhante.
( THREE TI MES)
Venerable Sir, may you forgive me for any wrong I have done you out of
heedlessness in thought, word, or deed.
Bow down & stay there while the monk says:
Aha khammi, tay pi me khamitabba.
I forgive you; may you also forgive me.
Respond:
Khammi bhante.
I forgive you, Venerable Sir.
The monk will then recite a blessing, after which you say:
Sdhu bhante.
Very good, Venerable Sir.
( BOW THREE TI MES)
149
Formal Offerings
Food
To four or more monks. Repeat Namo... three times, then:
Imni [Etni] maya bhante, bhattni, saparivrni,
bhikkhu-saghassa, oojayma. Sdhu no bhante,
bhikkhu-sagho, imni [etni], bhattni, saparivrni,
paiggahtu, amhka, dgha-ratta, hitya,
sukhya.
We present these [those] foods of ours, together with
their accompanying articles, to the Bhikkhu Sagha.
May the Bhikkhu Sagha accept these foods of ours,
together with their accompanying articles, for our
long-term welfare & happiness.
To two or three monks. Repeat Namo... three times, then:
Imni [Etni] maya bhante, bhattni, saparivrni,
slavantna, oojayma. Sdhu no bhante,
slavanto, imni [etni], bhattni, saparivrni,
paiggahtu, amhka, dgha-ratta, hitya,
sukhya.
We present these [those] foods of ours, together with
their accompanying articles, to the virtuous ones.
May the virtuous ones accept these foods of ours,
together with their accompanying articles, for our
For one monk, change slantna to slavato, and slavanto to slav.
150
General Items (after noon)
Imni maya bhante, sagha-dnni, bhikkhu-
saghassa, oojayma. Sdhu no bhante, bhikkhu-
sagho, imni sagha-dnni, paiggahtu,
amhka, dgha-ratta, hitya, sukhya.
We present these Sagha gifts of ours to the Bhikkhu
Sagha. May the Bhikkhu Sagha accept these, our
Sagha gifts, for our long-term welfare & happiness.
To three monks or less. Repeat Namo... three times, then:
Imni maya bhante, sagha-dnni, slavantna,
oojayma. Sdhu no bhante, slavanto, imni
sagha-dnni, paiggahtu, amhka, dgha-
ratta, hitya, sukhya.
We present these Sagha gifts of ours to the virtuous
ones. May the virtuous ones accept these, our Sagha
gifts, for our long-term welfare & happiness.
For one monk, change slantna to slavato, and slavanto to slav.
Forest Cloth
Imni maya bhante, pasukla-cvarni,
saparivrni, bhikkhu-saghassa, oojayma.
Sdhu no bhante, bhikkhu-sagho, imni, pasukla-
cvarni, saparivrni, paiggahtu, amhka,
dgha-ratta, hitya, sukhya.
151
F O R M A L O F F E R I N G S
We present these cast-off cloths of ours, together with
their accompanying articles, to the Bhikkhu Sagha.
May the Bhikkhu Sagha accept these cast-off cloths
of ours, together with their accompanying articles, for
our long-term welfare & happiness.
To two or three monks. Repeat Namo... three times, then:
Imni maya bhante, pasukla-cvarni,
saparivrni, slavantassa, oojayma. Sdhu no
bhante, slavanto, imni, pasukla-cvarni,
saparivrni, paiggahtu, amhka, dgha-ratta,
hitya, sukhya.
We present these cast-off cloths of ours, together with
their accompanying articles, to the virtuous ones.
May the virtuous ones accept these cast-off cloths of
ours, together with their accompanying articles, for
our long-term welfare & happiness.
Declaration for a Gift to the Bhikkhu Sagha
(to be made by one of the monks)
Repeat Namo... three times, then: Yagghe bhante sagho
jneyya: Aya pahama-bhgo therassa pputi.
Avases bhg amhka ppuantu. Bhikkh ca
(smaer ca gahah ca)* yath-sukha
paribhujantu.
May the Sagha please pay attention: The first share [of this gift] goes
to the senior monk. May the remaining shares be ours. May the monks,
(novices, & lay people)* [living here] use these things as they please.
152
* Omit or include the references to novices & lay people as is
appropriate.
Kahina Cloth
Repeat Namo... three times, then:
Ima bhante, saparivra, kahina-cvara-dussa,
saghassa, oojayma. Sdhu no bhante, sagho,
ima, saparivra, kahina-cvara-dussa,
paiggahtu, paiggahetv ca, imin dussena,
kahina attharatu, amhka, dgha-ratta, hitya,
sukhya.
We present this kahina-robe cloth, together with its
accompanying articles, to the Sagha. May the
Sagha please accept this kahina-robe cloth of ours,
together with its accompanying articles, and having
accepted it, spread the kahina with this cloth for our
Lodgings
Repeat Namo... three times, then:
Imni maya bhante, sensanni, gatngatassa,
ctuddisassa, bhikkhu-saghassa, oojayma. Sdhu
no bhante, bhikkhu-sagho, imni, sensanni,
paiggahtu, amhka, dgha-ratta, hitya, sukhya.
We present these lodgings of ours to the Bhikkhu Sagha of
the four directions, both those who have come & those yet to
come. May the Bhikkhu Sagha accept these lodgings of ours
for our long-term welfare & happiness.
153
Rains Bathing Cloth
Imni maya bhante, vassvsika-cvarni,
saparivrni, bhikkhu-saghassa, oojayma. Sdhu
no bhante, bhikkhu-sagho, imni, vassvsika-
cvarni, saparivrni, paiggahtu, amhka,
dgha-ratta, hitya, sukhya.
We present these Rains bathing cloths of ours,
together with their accompanying articles, to the
Bhikkhu Sagha. May the Bhikkhu Sagha accept
these Rains bathing cloths of ours, together with their
accompanying articles, for our long-term welfare &
happiness.
To three monks or less. Repeat Namo... three times, then:
Imni maya bhante, vassvsika-cvarni,
saparivrni, slavantassa, oojayma. Sdhu no
bhante, slavanto, imni, vassvsika-cvarni,
saparivrni, paiggahtu, amhka, dgha-ratta,
hitya, sukhya.
We present these Rains bathing cloths of ours,
together with their accompanying articles, to the
virtuous ones. May the virtuous ones accept these
Rains bathing cloths of ours, together with their
accompanying articles, for our long-term welfare &
happiness.
154
Viskha Pj
(LEADER) Handa maya buddhassa bhagavato
pubba-bhga-namakra karomase:
the Blessed One:
(ALL)
Yam-amha kho maya, Bhagavanta saraam gat,
yo no Bhagav satth, yassa ca maya Bhagavato
dhamma rocema:
The Blessed One to whom we have gone for refuge, who is
our Teacher, & in whose Dhamma we delight:
Ahosi kho so Bhagav, majjhimesu janapadesu
ariyakesu manussesu uppanno, khattiyo jtiy,
gotamo gottena.
was born in the Middle Country, the Ariyaka race, the
noble warrior class, & the Gotama lineage.
Sakya-putto Sakya-kul pabbajito, sadevake loke
samrake sabrahmake, sassamaa-brhmaiy
pajya sadeva-manussya, anuttara samm-
sambodhi abhisambuddho.
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H O M A G E
A member of the Sakyan clan, he left his Sakyan family,
went forth into the homeless life, & attained Right Self-
Awakening unsurpassed in the cosmos with its Devas,
Mras, & Brahms, its generations with their
contemplatives & brhmans, their rulers & common
people.
Nissasaya kho so Bhagav, araha samm-
sambuddho, vijj-caraa-sampanno sugato loka-vid,
anuttaro purisa-damma-srathi satth deva-
manussna buddho bhagav.
There is no doubt that the Blessed One is worthy and
rightly self-awakened, consummate in knowledge &
conduct, one who has gone the good way, a knower of the
cosmos, unexcelled as a trainer for those who can be
taught, teacher for human & divine beings; awakened &
blessed.
Svkkhto kho pana, tena Bhagavat dhammo,
sandihiko akliko ehi-passiko, opanayiko paccatta
veditabbo vihi.
And that the Dhamma is well-taught by the Blessed One,
pertinent, to be realized by the observant for themselves.
Supaipanno kho panassa, Bhagavato svaka-sagho,
uju-paipanno Bhagavato svaka-sagho, ya-
paipanno Bhagavato svaka-sagho, smci-
paipanno Bhagavato svaka-sagho, yadida cattri
purisa-yugni aha purisa-puggal.
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H O M A G E
And that the Community of the Blessed Ones disciples
the four pairs, the eight types of Noble Oneshave
practiced well, have practiced straightforwardly, have
practiced methodically, have practiced masterfully.
Aya kho pana paim, ta Bhagavanta uddissa
kat patihpit, yvadeva dassanena, ta
Bhagavanta anussaritv, pasda-savega-
pailbhya.
This image dedicated to the Blessed One has been fashioned
& placed here so that, in seeing it, we will remember him
and gain a sense of inspiration & chastened dispassion.
[Aya kho pana thpo, ta Bhagavanta uddissa
kato patihpito, yvadeva dassanena, ta
Bhagavanta anussaritv, pasda-savega-
pailbhya.
This stupa dedicated to the Blessed One has been fashioned
& placed here so that, in seeing it, we will remember him
and gain a sense of inspiration & chastened dismay.]
Maya kho etarahi, ima viskha-puam-kla,
tassa Bhagavato jti-sambodhi-nibbna-kla-
sammata patv, ima hna sampatt.
Now, on this full moon day of Viskharecognized as the
date of the Blessed Ones birth, Awakening, & Total
Unbindingwe have gathered together in this place.
Ime daa-dpa-dhpdi-sakkre gahetv, attano
kya sakkrpadhna karitv,
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H O M A G E
We take these offeringscandles, incense, & so forthand
make our bodies a vessel for them.
Tassa Bhagavato yath-bhucce gue anussarant,
ima paim-ghara [thpa] tikkhattu
padakkhia karissma, yath-gahitehi sakkrehi
pja kurumn.
Reflecting on the Blessed Ones virtues as they actually are,
we will circumambulate this image-shelter [stupa] three
times, paying homage to him with the offerings we hold.
Sdhu no bhante Bhagav, sucira-parinibbutopi,
tabbehi guehi attrammaatya payamno,
Although the Blessed One long ago attained total
Unbinding, he is still discernable through our
remembrance of his perceivable virtues.
Ime amhehi gahite sakkre paiggahtu, amhka
dgha-ratta hitya sukhya.
May he accept the offerings we hold, for the sake of our
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H O M A G E
sha Pj
Now let us chant the preliminary passage in homage to the Awakened
One, the Blessed One:
(ALL)
Yam-amha kho maya, Bhagavanta saraam gat,
yo no Bhagav satth, yassa ca maya Bhagavato
dhamma rocema:
The Blessed One to whom we have gone for refuge, who is
our Teacher, & in whose Dhamma we delight:
Ahosi kho so Bhagav, araha samm-sambuddho.
Sattesu krua paicca, karuyako hites,
anukampa updya, sha-puamiya,
Brasiya isipatane migadye, paca-vaggiyna
bhikkhna, anuttara dhamma-cakka pahama
pavattetv, cattri ariya-saccni paksesi.
is a Worthy One, Rightly Self-awakened. Through his
compassion & sympathy for living beings, compassionately
desiring their welfare, he first set the unexcelled Wheel of
Dhamma in motion on the full moon night of the month of
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H O M A G E
sha, in the Deer Refuge at the Meeting Place of the
Seers near Vrasi, and proclaimed the Four Noble
Truths to the Group of Five Monks.
Tasmi-ca kho samaye, paca-vaggiyna
bhikkhna pamukho, yasm A-koao,
Bhagavato dhamma sutv, viraja vtamala
dhamma-cakkhu pailabhitv, Ya-kici
samudaya-dhamma sabban-ta nirodha-
dhammanti.
At that time, the leader of the Group of Five Monks
Venerable Aa-Koaahaving listened to the Blessed
Ones teaching, gained the vision of Dhamma that,
Whatever is subject to origination is all subject to
cessation.
Bhagavanta upasampada ycitv, Bhagavatoyeva
santike, ehi-bhikkhu-upasampada pailabhitv,
Bhagavato dhamma-vinaye ariya-svaka-sagho, loke
pahama uppanno ahosi.
Having asked for ordination, he gained the Come-Bhikkhu
ordination in the Blessed Ones very presence, and so
became the worlds first noble disciple in the Blessed Ones
Dhamma & discipline.
Tasmi-cpi kho samaye, sagha-ratana loke
pahama uppanna ahosi. Buddha-ratana
dhamma-ratana sagha-ratananti, tiratana
sampua ahosi.
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H O M A G E
And at the time the Gem of the Sagha first appeared in
the world, making the Triple Gemthe Gem of the
Buddha, the Gem of the Dhamma, & the Gem of the
Saghacomplete.
Maya kho etarahi, ima sha-puam-kla,
tassa Bhagavato dhamma-cakkappavattana-kla-
sammata-ca, ariya-svaka-sagha-uppatti-kla-
sammata-ca, ratanattaya-sampuraa-kla-
sammata-ca patv, ima hna sampatta,
Now, on this full moon day of sharecognized as the
date of the Blessed Ones setting the Wheel of Dhamma in
motion, the date of the arising of the Community of the
Noble Disciples, and of the completion of the Triple Gem
we have gathered together in this place.
pja kurumn.
Reflecting on the Blessed Ones virtues as they actually are,
we will circumambulate this image shelter [stupa] three
Sdhu no bhante Bhagav, sucira-parinibbutopi,
tabbehi guehi attrammaatya payamno,
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H O M A G E
Although the Blessed One long ago attained Total
Unbinding, he is still discernable through the remembrance
of his perceivable virtues.
Ime amhehi gahite sakkre, paiggahtu, amhka
Mgha Pj
Now let us chant the preliminary passage in homage to the Awakened
One, the Blessed One:
(ALL)
Ajjya mgha-puam sampatt, mgha-
nakkhattena pua-cando yutto, yattha Tathgato
araha samm-sambuddho, cturagike svaka-
sannipte, ovda-pimokkha uddisi.
Today is the full moon day in the month of Mgha, the
date on which the Tathgatathe Worthy One, Rightly
Self-awakenedheld the four-factored meeting of his
disciples and gave the Pimokkha Exhortation.
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H O M A G E
Tad hi aha-terasni bhikkhu-satni,
sabbesayeva khsavna, sabbe te ehi-
bhikkhuk, sabbe-pi te anmantitva, Bhagavato
santika gat, Veuvane kalandaka-nivpe, mgha-
puamiya vahamna-kacchyya.
At that time, 1,250 monksall entirely free of defilements,
all recipients of the Come-Bhikkhu ordination, all
unnotified of the meetingcame to the Blessed Ones
presence in the Squirrels Feeding Ground in the Bamboo
Forest on the afternoon of the full moon day in Mgha.
Tasmi-ca sannipte, Bhagav
visuddhuttamuposatha aksi, ovda-pimokkha
uddisi.
And in that meeting, the Blessed One led an utterly pure
full moon observance and gave the Pimokkha
Exhortation.
Aya amhka Bhagavato, ekoyeva svaka-
sannipto ahosi, cturagiko, aha-terasni
bhikkhu-satni, sabbesa yeva khsavna.
This was the only time our Blessed One held a four-
factored meeting with his disciples, 1,250 monks, all
entirely free of defilement.
Mayandni, ima mgha-puam-nakkhatta-
samaya, takklasadisa sampatt, sucira-
parinibbutampi ta Bhagavanta samanussaramn,
imasmi tassa Bhagavato sakkhi-bhte cetiye,
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H O M A G E
Now, on this same datethe full moon day in Mgha
remembering the Blessed One, even though he long ago
gained Total Unbinding, we have come to this memorial to
him.
pja kurumn.
Reflecting on the Blessed Ones virtues as they actually
we will circumambulate this image shelter [stupa] three
Sdhu no bhante Bhagav, sasvaka-sagho, sucira-
parinibbutopi, guehi dharamno,
Although the Blessed One, together with that Community
of his Noble Disciples, long ago attained Total Unbinding,
he is remembered through his virtues.
Ime amhehi gahite sakkre paiggahtu, amhka
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H O M A G E
Veneration
Uksa. Dvra-tayena kata,
sabba apradha khamatu no (me) bhante.
We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong
we (I) have done with the three doors (of body, speech, & mind).
Vandmi bhante cetiya, sabba sabbattha hne,
supatihita srraka-dhtu,
mah-bodhi buddha-rpa, sakkrattha.
I revere every stupa established in every place, every relic of the Buddhas body,
every Great Bodhi tree, every Buddha image that is an object of veneration.
Aha vandmi dhtuyo. Aha vandmi sabbaso.
Icceta ratana-taya, aha vandmi sabbad.
I revere the relics. I revere them everywhere. I always revere the Triple Gem.
Buddha-pj mah-tejavanto, Dhamma-pj
mahappao, Sagha-pj mah-bhogvaho.
Homage to the Buddha brings great majesty; homage to the Dhamma, great
discernment; homage to the Sagha, great wealth.
Buddha Dhamma Sagha,
jvita yva-nibbna saraa gacchmi.
I go to the Buddha, Dhamma, & Sagha as my life & refuge until reaching
Unbinding.
Parisuddho aha bhante, parisuddhoti ma,
Buddho Dhammo Sagho dhretu.
I am morally pure. May the Buddha, Dhamma, & Sagha recognize me as
morally pure.
Sabbe satt sad hontu, aver sukha-jvino.
May all living beings always live happily, free from animosity.
Kata pua-phala mayha, sabbe bhg
bhavantu te.
May all share in the blessings springing from the good I have done.
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H O M A G E
Homage to the Buddhas Footprints
(LEADER) Handa maya pda-lajana-pha
bhamase: Let us now repeat the footprint passage.
(ALL)
Vandmi buddha bhava-pra-tia,
Ti-loka-ketu ti-bhaveka-ntha,
Yo loka-seho sakala kilesa,
Chetvna bodhesi jana ananta.
I revere the Buddha, who has crossed over becoming,
the banner of the threefold cosmos,
the sole protector of the three levels of becoming,
the foremost in the world
who, having destroyed the entirety of defilement,
has led countless people to Awakening.
Ya nammadya nadiy puline ca tre,
Ya sacca-bandha-girike sumancalagge,
Ya tattha yonaka-pure munino ca pda:
Ta pda-lajanam-aha siras nammi.
I pay homage with my head to the footprints
that the Sage left in the sands by the Nammada River,
on Saccabandha Mountain, on Sumanas unshakeable summit,
& in Yonaka-pura.
Suvaa-mlike suvaa-pabbate
Sumana-ke yonaka-pure nammadya nadiy,
Paca pda-vara hna aha vandmi durato.
I revere from afar the places of the five foremost footprints:
on Suvannamalika Mountain, on Gold Mount,
on Sumanas Peak, in Yonakapura,
& by the Nammada River.
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H O M A G E
Iccevam-accanta-namassaneyya,
Namassamno ratanattaya ya,
Pubhisanda vipula alattha,
Tassnubhvena hatantaryo.
In paying homage thus to the Triple Gem,
worthy of the highest homage,
a vast bonanza of merit is accumulated:
By its power, may danger be destroyed.
The Buddhas Last Words
mantaymi vo bhikkhave,
Paivedaymi vo bhikkhave:
I address you, monks,
I inform you, monks:
Khaya-vaya-dhamm sakhr.
Appamdena sampdethti.
Fabrications are subject to passing away.
Become consummate
through heedfulness.
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H O M A G E
Sluddesa-pha
The Virtue Summary
(LEADER) Handa maya sluddesa-pha bhamase:
[Bhsitam-ida] tena Bhagavat jnat passat
arahat samm-sambuddhena: Sampanna-sl
bhikkhave viharatha sampanna-pimokkh.
Pimokkha-savara-savut viharatha cra-
gocara-sampann. Aumattesu vajjesu bhaya-dassv
samdya sikkhatha sikkhpadesti.
Tasm tihamhehi sikkhitabba: Sampanna-sl
viharissma sampanna-pimokkh. Pimokkha-
savara-savut viharissma cra-gocara-
sampann. Aumattesu vajjesu bhaya-dassv
samdya sikkhissma sikkhpadesti. Eva-hi no
sikkhitabba.
This was said by the Blessed One, the One who Knows, the One who
Sees, the Worthy One Rightly Self-awakened: Live consummate in virtue,
monks, and consummate in the Patimokkha. Live restrained with the re-
straint of the Patimokkha, consummate in your behavior & sphere of activity.
Train yourselves, having undertaken the training rules, seeing danger in the
slightest faults.
Therefore we should train ourselves: We will live consummate in virtue,
consummate in the Patimokkha. We will live restrained with the restraint of
the Patimokkha, consummate in our behavior & sphere of activity. We will
train ourselves, having undertaken the training rules, seeing danger in the
slightest faults. Thats how we should train ourselves.
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A F T E R T H E P I M O K K H A
Tyana-gth
The Verse to Tyana
(LEADER) Handa maya tyana-gthyo bhamase:
[Chinda sota] parakkamma
Kme panda brhmaa.
Nappahya muni kme Nekattam-upapajjati.
Having striven, brhman, cut the stream. Expel sensual passions.
Without abandoning sensual passions, a sage
encounters no oneness of mind.
Kayir ce kayirthena Dahamena parakkame
Sithilo hi paribbjo Bhiyyo kirate raja.
Akata dukkaa seyyo Pacch tappati dukkaa.
Kata-ca sukata seyyo Ya katv nnutappati.
If somethings to be done, then work at it firmly,
for a slack going-forth kicks up all the more dust.
Its better to leave a misdeed undone. A misdeed burns you afterward.
Better that a good deed be done
that, when youve done it, you dont regret.
Kuso yath duggahito Hatthamevnukantati
Smaa dupparmaha
Nirayypakahati.
Ya-kici sithila kamma
Sakiliha-ca ya vata
Sakassara brahma-cariya
Na ta hoti, mahapphalanti.
Just as sharp-bladed grass, if wrongly held,
wounds the very hand that holds it
the contemplative life, if wrongly grasped, drags you down to hell.
Any slack act, or defiled observance, or fraudulent holy life
bears no great fruit.
169
A F T E R T H E P I M O K K H A
Anumodan
(LEADER)
Yath vrivah pr Pariprenti sgara
Evam-eva ito dinna Petna upakappati.
Icchita patthita tumha
Khippam-eva samijjhatu
Sabbe prentu sakapp, Cando paaraso yath
Mai jotiraso yath.
Just as rivers full of water
fill the ocean full,
Even so does that here given
benefit the dead [the hungry ghosts].
May whatever you wish or want quickly come to be,
May all your aspirations be fulfilled,
as the moon on the fifteenth [full moon] day,
or as a radiant, bright gem.
(ALL)
Sabbtiyo vivajjantu Sabba-rogo vinassatu
M te bhavatvantaryo Sukh dghyuko bhava.
Abhivdana-slissa Nicca vuhpacyino
Cattro dhamm vahanti
yu vao sukha, bala.
May all distresses be averted,
may every disease be destroyed,
May there be no dangers for you,
May you be happy & live long.
For one of respectful nature who
constantly honors the worthy,
Four qualities increase:
long life, beauty, happiness, strength.
Note: These stanzas are chanted as part of every anumodana. If two or more monks
are chanting, they should repeat the two lines beginning Sabbitiyo... three times
before going on to the lines beginning Abhivadana-silissa.... On some occasions,
the leader will omit his solo part and will lead the entire group in chanting the fol-
lowing verses as a prelude to the passage beginning Sabbityo....
170
Sabba-roga-vinimutto Sabba-santpa-vajjito
Sabba-veram-atikkanto Nibbuto ca tuva bhava.
May you be: freed from all disease, safe from all torment, beyond all
animosity, & unbound.
II
Adsi me aksi me ti-mitt sakh ca me:
Petna dakkhia dajj Pubbe katam-anussara.
Na hi rua v soko v Y va paridevan
Na ta petnam-atthya Eva tihanti tayo.
*Aya-ca kho dakkhi dinn
Saghamhi supatihit
Dgha-ratta hityassa hnaso upakappati.
So ti-dhammo ca aya nidassito
Petna-pj ca kat ur
Bala-ca bhikkhnam-anuppadinna:
Tumhehi pua pasuta anappakanti.
He gave to me, he acted on my behalf,
and he was my relative, companion, friend:
Offerings should be given for the dead
when one reflects (thus) on what was done in the past.
For no weeping or sorrowing or any kind of lamentation
benefit the dead whose relatives keep acting in that way.
* But when this offering is given, well-placed in the Sagha,
it works for their long-term benefit
and they profit immediately.
In this way the proper duty to relatives has been shown
and great honor has been done to the dead
and the monks have been given strength:
Youve acquired merit thats not small.
Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse
on Those Outside the Wall) , Khuddakapatha 8. They are often chanted on occa-
sions when donors dedicate merit to the dead. A common practice is for the leader
to begin chanting at the asterisk, omitting the first four lines.
171
A N U M O D A N
III
Aggato ve pasannna
Agga dhamma vijnata
Agge buddhe pasannna
Dakkhieyye anuttare
Agge dhamme pasannna
Virgpasame sukhe
Agge saghe pasannna Puakkhette anuttare
Aggasmi dna dadata
Agga pua pavahati
Agga yu ca vao ca Yaso kitti sukha bala.
Aggassa dt medhv Agga-dhamma-samhito
Deva-bhto manusso v Aggappatto pamodatti.
For one with confidence,
realizing the supreme Dhamma to be supreme,
With confidence in the supreme Buddha,
unsurpassed in deserving offerings,
With confidence in the supreme Dhamma,
the happiness of dispassion & calm,
With confidence in the supreme Sagha,
unsurpassed as a field of merit,
Having given gifts to the supreme,
one develops supreme merit,
supreme long life & beauty,
status, honor, happiness, strength.
Having given to the supreme,
the intelligent person, firm in the supreme Dhamma,
Whether becoming a deva or a human being,
rejoices, having attained the supreme.
Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the
Supreme), Anguttara Nikaya 5:32.
IV
yudo balado dhro Vaado paibhado
Sukhassa dt medhv Sukha so adhigacchati.
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A N U M O D A N
yu datv bala vaa
Sukha-ca paibhado
Dghyu yasav hoti Yattha yatthpapajjatti.
The enlightened person, having given life, strength,
beauty, quick-wittedness
The intelligent person, a giver of happiness
attains happiness himself.
Having given life, strength, beauty,
happiness,& quick-wittedness,
He has long life & status wherever he arises.
Note: These verses are from the Bhojana-dananumodana Sutta (Discourse on
Rejoicing in the Gift of Food), Anguttara Nikaya 5:37.
V
yu vaa yasa kitti
Sagga ucckulnata
Ratiyo patthaynena Ur aparpar
Appamda pasasanti Pua-kiriysu pait.
Appamatto ubho atthe Adhiggahti paito
Dihe dhamme ca yo attho Yo cattho samparyiko.
Atthbhisamay dhro Paitoti pavuccatti.
Long life, beauty, status, honor,
heaven, high birth:
To those who delight in aspiring for these things
in great measure, continuously,
the wise praise heedfulness
in the making of merit.
The wise person, heedful,
acquires a two-fold welfare:
welfare in this life & welfare in the next.
By breaking through to his welfare
he is called enlightened, wise.
Note: These verses are from the Ittha Sutta (Discourse on What is Welcome), Angut-
tara Nikaya 5:43. They are rarely chanted, and are included here for the sake of
completeness.
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A N U M O D A N
VI
Bhutt bhog bha bhacc Viti padsu me
Uddhagg dakkhi dinn Atho paca bal kat
Upahit slavanto Saat brahmacrino.
Yad-attha bhogam-iccheyya
Paito gharam-vasa
So me attho anuppatto Kata ananutpiya.
Eta anussara macco Ariya-dhamme hito naro
Idheva na pasasanti Pecca sagge pamodatti.
My wealth has been enjoyed,
My dependents supported, protected from calamities by me.
I have given lofty offerings,
and performed the five oblations.
I have provided for the virtuous,
the restrained, leaders of the holy life.
For whatever aim a wise householder
would desire wealth, that aim have I attained.
I have done what will not lead to future distress.
When this is recollected by a mortal,
a person established in the Dhamma of the Noble Ones,
He is praised in this life and, after death, rejoices in heaven.
Note: These verses are from the Adiya Sutta (Discourse on Benefits to be Obtained),
Anguttara Nikaya 5:41. The five oblations are gifts/offerings given to ones rela-
tives, guests, the dead, kings (taxes paid to the government), and devas. This pas-
sage is often chanted when donors are dedicating a donation to a relative or friend
long deceased.
VII
Dna-ca peyya-vajja-ca Attha-cariy ca y idha
Samnattat ca dhammesu Tattha tattha yathraha
Ete kho sagah loke Rathass va yyato.
Ete ca sagah nssu Na mt putta-kra
Labhetha mna pja v Pit v putta-kra.
Yasm ca sagah ete Samavekkhanti pait
Tasm mahatta papponti Psas ca bhavanti teti.
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A N U M O D A N
Generosity, kind words, beneficial action,
and treating all consistently,
in line with what each deserves:
These bonds of fellowship (function) in the world
like the linchpin in a moving cart.
Now, if these bonds of fellowship were lacking,
a mother would not receive
the honor & respect owed by her child,
nor would a father receive
what his child owes him.
But because the wise
show regard for these bonds of fellowship,
they achieve greatness and are praised.
Note: These verses are from the Sangaha-vatthu Sutta (Discourse on the Bonds of
Fellowship), Anguttara Nikaya 4:32.
VIII
Kle dadanti sapa Vada vta-macchar.
Klena dinna ariyesu Uju-bhtesu tdisu
Vippasanna-man tassa Vipul hoti dakkhi.
Ye tattha anumodanti Veyyvacca karonti v
Na tena dakkhi on Te-pi puassa bhgino.
Tasm dade appaivna-citto
Yattha dinna mahapphala.
Puni para-lokasmi Patih honti pinanti.
Those with discernment, responsive, free from stinginess,
give in the proper season.
Having given in the proper season
With hearts inspired by the Noble Onesstraightened, Such
Their offering bears an abundance.
Those who rejoice in that gift, or give assistance,
They too have a share of the merit,
and the offering is not depleted by that.
Therefore, with an unhesitant mind,
one should give where the gift bears great fruit.
Merit is what establishes living beings in the next life.
Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts),
Anguttara Nikaya 5:36. They are often chanted when large groups of people organ-
ize a donation for a special occasion, such as a kathina.
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A N U M O D A N
IX
Ratanattaynubhvena Ratanattaya-tejas
Dukkha-roga-bhay ver Sok sattu cupaddav
Jaya-siddhi dhana lbha
Sotthi bhgya sukha bala
Siri yu ca vao ca Bhoga vuh ca yasav
Sata-vass ca y ca Jva-siddh bhavantu te.
Through the power of the Triple Gem,
through the majesty of the Triple Gem,
May suffering, disease, danger, animosity,
sorrow, adversity, misfortune
obstacles without number
vanish without a trace.
Triumph, success, wealth, & gain,
Safety, luck, happiness, strength,
Glory, long life, & beauty,
Fortune, increase, & status,
A lifespan of 100 years,
And success in your livelihood:
May they be yours.
Note: This selection is frequently chanted when a gift is being dedicated to the
Sangha as a whole (Sangha-dana). The same is true of the following selection,
which is one of the few pieces that Dhammayut monks will chant in Sanyoga style.
X
Sabba-buddhnubhvena sabba-dhammnubhvena
sabba-saghnubhvena buddha-ratana dhamma-
ratana sagha-ratana tia ratanna
nubhvena caturstisahassa-
dhammakkhandhnubhvena piakatynubhvena
jinasvaknubhvena:
176
A N U M O D A N
Sabbe te rog sabbe te bhay sabbe te antary sabbe
te upaddav sabbe te dunnimitt sabbe te
avamagal vinassantu.
yu-vahako dhana-vahako siri-vahako
yasa-vahako bala-vahako vaa-vahako
sukha-vahako hotu sabbad.
Dukkha-roga-bhay ver Sok sattu cupaddav
Anek antarypi Vinassantu ca tejas.
Jaya-siddhi dhana lbha
Sotthi bhgya sukha bala
Siri yu ca vao ca Bhoga vuh ca yasav
Sata-vass ca y ca Jva-siddh bhavantu te.
Sabba-saghnubhvena Sad sotth, bhavantu te.
Through the power of all the Buddhas, the power of all the Dhamma, the
power of all the Sagha, the power of the Triple Gemthe gem of the Buddha,
the gem of the Dhamma, the gem of the Saghathe power of the 84,000
Dhamma aggregates, the power of the Tripitaka, the power of the Victors
disciples:
May all your diseases, all your fears, all your obstacles, all your dangers,
all your bad visions, all your bad omens be destroyed.
May there always be an increase of long life, wealth, glory, status,
strength, beauty, & happiness.
May suffering, disease, danger, animosity,
sorrow, adversity, misfortune
obstacles without number
vanish through (the Triple Gems) majesty.
Triumph, success, wealth, & gain, safety, luck, happiness, strength,
glory, long life, & beauty, fortune, increase, & status,
a lifespan of 100 years,
and success in your livelihood:
May they be yours.
177
A N U M O D A N
May there be every good blessing,
may all the devas protect you,
Through the power of all the Buddhas (Dhamma, Sagha)
may you always be well.
XI
So attha-laddho sukhito Viruho buddha-ssane.
Arogo sukhito hohi Saha sabbehi tibhi.
S attha-laddh sukhit Viruh buddha-ssane.
Arog sukhit hohi Saha sabbehi tibhi.
Te attha-laddh sukhit Viruh buddha-ssane.
Arog sukhit hotha Saha sabbehi tibhi.
May he gain his aims, be happy,
and flourish in the Buddhas teachings.
May you, together with all your relatives,
be happy and free from disease.
May she gain her aims, be happy....
May they gain their aims, be happy....
Note: The above verses are frequently chanted after an ordination, or when a lay
person has undertaken the practice of the eight precepts or has taken the five
preepts for the first time. If one man has ordained or taken the precepts, chant only
the two lines beginning So attha-laddho... three times. If one woman, chant only
the two lines beginning Sa attha-laddha... three times. If more than one person,
chant only the two lines beginning Te attha-laddha... three times.
XII
Yasmi padese kappeti Vsa paita-jtiyo
Slavantettha bhojetv Saate brahma-crino
Y tattha devat su Tsa dakkhiam-dise.
T pjit pjayanti Mnit mnayanti na.
Tato na anukampanti Mt putta va orasa.
Devatnukampito poso Sad bhadrni passati.
178
A N U M O D A N
In whatever place a wise person makes his dwelling,
there providing food for the virtuous,
the restrained, leaders of the holy life
He should dedicate that offering to the devas there.
They, receiving honor, will honor him;
Being respected, will show him respect.
As a result, they will feel sympathy for him,
like that of a mother for her child.
A person with whom the devas sympathize
always sees things go auspiciously.
Note: These verses are from the Maha-Parinibbana Suttanta (Great Discourse on
the Total Unbinding), Digha Nikaya 16. They are frequently chanted when the
donor is making merit on the occasion of his/her birthday or a house-warming.
* * *
XIII
Sabba-saghnubhvena Sad sotth, bhavantu te.
May there be every good blessing,
may all the devas protect you,
Through the power of all the Buddhas (Dhamma, Sagha)
may you always be well.
179
A N U M O D A N
Mah-magala-cakkava
The Great Universe of Blessings
Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-
mahguparimita-pudhikrassa
sabbantarya-nivraa-samatthassa
bhagavato arahato samm-sambuddhassa
dvattisa-mahpurisa-lakkhanubhvena
Through the power of the 32 marks of the Great Man belonging to the
Blessed One, the Worthy One, the Rightly Self-awakened One, who
through his accumulation of merit is endowed with glory, steadfastness
of intent, majesty, victorious power, great might, countless great virtues,
who settles all dangers & obstacles,
astynubyajannubhvena
through the power of his 80 minor characteristics,
ahuttara-sata-magalnubhvena
through the power of his 108 blessings,
chabbaa-rasiynubhvena ketumlnubhvena
through the power of his sixfold radiance,
through the power of the aura surrounding his head,
dasa-pramitnubhvena
dasa-upapramitnubhvena
dasa-paramattha-pramitnubhvena
through the power of his ten perfections, ten higher perfections,
& ten ultimate perfections,
sla-samdhi-panubhvena
through the power of his virtue, concentration, & discernment,
buddhnubhvena dhammnubhvena
saghnubhvena
through the power of the Buddha, Dhamma, & Sagha,
tejnubhvena iddhnubhvena balnubhvena
through the power of his majesty, might, & strength,
eyya-dhammnubhvena
through the power of his Dhammas that can be known,
catursti-sahassa-dhammakkhandhnubhvena
through the power of the 84,000 divisions of his Dhamma,
180
nava-lokuttara-dhammnubhvena
through the power of his nine transcendent Dhammas,
ahagika-maggnubhvena
through the power of his eightfold path,
aha-sampattiynubhvena
through the power of his eight meditative attainments,
chaabhinubhvena catu-sacca-nubhvena
through the power of his six cognitive skills,
through the power of his knowledge of the four noble truths,
dasa-bala-nubhvena
through the power of his knowledge of the ten strengths,
sabbauta-nubhvena
through the power of his omniscience,
mett-karu-mudit-upekkhnubhvena
through the power of his goodwill, compassion, empathetic joy, &
equanimity,
sabba-parittnubhvena
through the power of all protective chants,
ratanattaya-saranubhvena:
through the power of refuge in the Triple Gem:
Tuyha sabba-roga-sokupaddava-dukkha-
domanass-upys vinassantu,
May all your diseases, griefs, misfortunes, pains, distresses, & despairs
be destroyed,
sabba-antarypi vinassantu,
sabba-sakapp tuyha samijjhantu,
may all obstructions be destroyed, may all your resolves succeed,
dghayut tuyha hotu sata-vassa-jvena
samagiko hotu sabbad.
may you live long, always attaining 100 years.
ksa-pabbata-vana-bhmi-gag-mahsamudd
rakkhak devat sad tumhe,
anurakkhantu.
May the protective devas of the sky, the mountains, the forests, the land,
the River Ganges, & the great ocean always protect you.
181
A N U M O D A N
Breath Meditation: Seven Steps
There are seven basic steps:
1. Start out with three or seven long in-&-out breaths, thinking bud-
with the in-breath, and dho with the out. Keep the meditation syllable
as long as the breath.
2. Be clearly aware of each in-&-out breath.
3. Observe the breath as it goes in & out, noticing whether its com-
fortable or uncomfortable, broad or narrow, obstructed or free-flowing,
fast or slow, short or long, warmor cool. If the breath doesnt feel com-
fortable, change it until it does. For instance, if breathing in long & out
long is uncomfortable, try breathing in short & out short. As soon as
you find that your breathing feels comfortable, let this comfortable
breath sensation spread to the different parts of the body.
To begin with, inhale the breath sensation at the base of the skull
and let it flow all the way down the spine. Then, if you are male, let
it spread down your right leg to the sole of your foot, to the ends of
your toes, and out into the air. Inhale the breath sensation at the base
of the skull again and let it spread down your spine, down your left
leg to the ends of your toes, and out into the air. (If you are female,
begin with the left side first, because the male & female nervous
systems are different.)
Then let the breath fromthe base of the skull spread down over both
shoulders, past your elbows & wrists, to the tips of your fingers, and
out into the air.
Let the breath at the base of the throat spread down the central
nerve at the front of the body, past the lungs & liver, all the way down
to the bladder & colon.
Inhale the breath right at the middle of the chest and let it go all the
way down to your intestines.
Let all these breath sensations spread so that they connect & flow
together, and youll feel a greatly improved sense of well-being.
4. Learn four ways of adjusting the breath:
a. in long & out long,
b. in long & out short,
c. in short & out long,
d. in short & out short.
182
Breathe whichever way is most comfortable for you. Or, better yet,
learn to breathe comfortably all four ways, because your physical con-
dition & your breath are always changing.
5. Become acquainted with the bases or focal points for the mind
the resting spots of the breathand center your awareness on
whichever one seems most comfortable. Afew of these bases are:
a. the tip of the nose,
b. the middle of the head,
c. the palate,
d. the base of the throat,
e. the breastbone (the tip of the sternum),
f. the navel (or a point just above it).
If you suffer from frequent headaches or nervous problems, dont
focus on any spot above the base of the throat. And dont try to force the
breath or put yourself into a trance. Breathe freely & naturally. Let the
mind be at ease with the breathbut not to the point where it slips
away.
6. Spread your awarenessyour sense of conscious feeling
throughout the entire body.
7. Unite the breath sensations throughout the body, letting themflow
together comfortably, keeping your awareness as broad as possible.
Once you are fully aware of the aspects of the breath you already know
in your body, youll come to knowall sorts of other aspects as well. The
breath, by its nature, has many facets: breath sensations flowing in the
nerves, those flowing around &about the nerves, those spreading from
the nerves to every pore. Beneficial breath sensations & harmful ones
are mixed together by their very nature.
To summarize: (a) for the sake of improving the energy already ex-
isting in every part of your body, so that you can contend with such
things as disease & pain; and (b) for the sake of clarifying the knowl-
edge already within you, so that it can become a basis for the skills lead-
ing to release & purity of heartyou should always bear these seven
steps in mind, because they are absolutely basic to every aspect of
breath meditation.
Phra Ajaan Lee Dhammadharo
183
M E D I T A T I O N
The Lord Buddha taught that his Dhamma, when placed in
the heart of an ordinary run-of-the-mill person, is bound to be
thoroughly corrupted, but if placed in the heart of a Noble One,
it is bound to be genuinely pure & authentic, something that at
the same time can be neither effaced nor obscured.
So as long as we are devoting ourselves merely to the theoret-
ical study of the Dhamma, it cant serve us well. Only when we
have trained our hearts to eliminate their chameleonstheir de-
filementswill it benefit us in full measure. And only then will
the true Dhamma be kept pure, free from distortions & deviations
from its original principles.
Phra Ajaan Mun Bhridatto
The practice of the Dhamma in keeping with the Dhamma that
he gave with utter compassion unequalled by that of anyone else
in the world: This is the true homage to the Buddha. The seeing of
the truth that lies within you, using discernment step by step at
all times: This is the seeing of the Buddha step by step. The seeing
of the truth with the full heart using discernment: This is the see-
ing of the Buddha in full. The true Buddha, the true Dhamma, lie
with the heart. To attend to your own heart is to attend to the Bud-
dha. To watch over your own heart with mindfulness & discern-
ment is to see the Buddha, Dhamma, & Sagha in a genuine way.
Phra Ajaan Maha Boowa asampanno
184
The Council Chant
This chant, which apparently was composed as an abbreviated reenactment of
the First Council, is frequently recited at ceremonies connected with making merit
for the dead. The first part begins with an expanded version of the conversation
between Ven. MahKassapa and Ven. Upli at the First Council, briefly reported
in Cullavagga XI, in which Ven. MahKassapa questions Ven. Upli about the ori-
gins of the Pimokkha rules. After treating the origins of the first prjika rule, the
chant then quotes the first passage of the entire Vinaya Piaka. The second part
quotes the first passage in the Suttanta Piaka, the beginning of the Brahmajla
Sutta (DN 1). The last part quotes the first passage from each of the seven books
of the Abhidhamma Piaka, giving an elided version of the beginning of the Dhtu-
kath (Discourse on Properties).
In the following transcription, the underlined syllables are those that are
highlighted in the two main styles of chanting in Thailand. In the Magadha style,
these syllables are pronounced with a falling tone; in the Sayoga style, they
are pronounced with a rising tone.
Vinaya
[Yantena Bhagavat] jnat passat arahat Samm-
sambuddhena, pahama prjika kattha
paattanti?
Where was the first prjika rule formulated by the Blessed Onethe One
who knows, the One who sees, the Worthy One, Rightly Self-awakened?
Vesliya paattanti.
It was formulated in Vesl.
Ka rabbhti?
Whom did it concern?
Sudinna Kalantaputta rabbhti.
It concerned Sudinna the Kalanta-son.
Kismi vatthusmi?
185
With regard to what incident?
Sudinno Kalantaputto pura-dutiyikya methuna
dhamma paisevati. Tasmi vatthusminti.
Sudinna the Kalanta-son engaged in sexual intercourse with his former
wife: with regard to that incident.
Tena samayena Buddho Bhagav verajya viharati
naeru-pucimanda-mle, mahat bhikkhu-saghena
saddhi paca-mattehi bhikkhu-satehi.
On that occasion the Awakened One, the Blessed One, was staying at Ver-
aja at the foot of Naerus nimba tree with a large community of monks, ap-
proximately 500 monks.
Assosi kho verajo brhmao, Samao khalu bho
Gotamo sakyaputto sakyakul pabbajito, verajya
viharati naeru-pucimanda-mle, mahat bhikkhu-
saghena saddhi paca-mattehi bhikkhu-satehi.
A brhman of Veraja heard, They say that Gotama the contemplativea
son of the Sakyans who has gone forth from a Sakyan familyis staying at
Veraja at the foot of Neerus nimba tree with a large community of monks,
approximately 500 monks.
Ta kho pana bhavanta Gotama eva kalyo
kitti-saddo abbhuggato, Itipi so bhagav araha
samm-sambuddho, vijj-caraa-sampanno sugato
lokavid anuttaro purisa-damma-srathi satth deva-
Now this fine report of the honorable Gotamas reputation has spread far &
wide: He is a Blessed One, a Worthy One, a Rightly Self-awakened One,
knower of the cosmos, unexcelled trainer of those who can be taught, teacher
of human & divine beings; awakened; blessed.
So ima loka sadevaka samraka
sabrahmaka, sassamaa-brhmai paja sadeva-
186
T H E C O U N C I L C H A N T
manussa saya abhi sacchikatv pavedeti.
He makes knownhaving realized it through direct knowledgethis world
with its devas, mras, & brahms, its generations with their contemplatives
& brhmans, their rulers & common people.
So dhamma deseti di-kalya majjhe-
kalya pariyosna-kalya, sttha
sabyajana kevala-paripua parisuddha
brahma-cariya pakseti:
He explains the Dhamma fine in the beginning, fine in the middle, fine in
the end; he expounds the holy life both in its particulars & in its essence, en-
tirely complete, surpassingly pure.
Sdhu kho pana tathrpna arahata dassana
hotti.
It is good to see a Worthy One of that sort.
Sutta
[Evam-me suta,] eka samaya Bhagav, antar ca
Rjagaha antar ca Nlanda addhna-magga-
paipanno hoti, mahat bhikkhu-saghena saddhi
paca-mattehi bhikkhu-satehi.
I have heard that on one occasion the Blessed One was traveling on the high-
way between Rjagaha and Nlanda with a large community of monks, ap-
proximately 500 monks.
Suppiyo-pi kho paribbjako, antar ca Rjagaha
antar ca Nlanda addhna-magga-paipanno hoti,
saddhi antevsin Brahmadattena mavena.
And Suppiya the wanderer was traveling on the highway between Rjagaha
and Nlanda with his apprentice, Brahmadatta the young brhman.
Tatra suda Suppiyo paribbjako, aneka-pariyyena,
187
Buddhassa avaa bhsati, dhammassa avaa
bhsati, saghassa avaa bhsati. Suppiyassa pana
paribbjakassa antevs Brahmadatto mavo, aneka-
pariyyena, Buddhassa vaa bhsati, dhammassa
vaa bhsati, saghassa vaa bhsati.
Along the way, Suppiya the wanderer spoke in many ways in dispraise of the
Buddha, in dispraise of the Dhamma, in dispraise of the Sagha. But Sup-
piya the wanderers apprentice, Brahmadatta the young brhman, spoke in
many ways in praise of the Buddha, in praise of the Dhamma, in praise of
the Sagha.
Itiha te ubho cariyantevs aam-aassa uju-
vipaccanika-vc, Bhagavanta pihito pihito
anubandh honti bhikkhu-saghassa.
Thus both of these, mentor & apprentice, speaking in direct contradiction to
each other, followed right behind the Blessed One and the community of
monks.
Abhidhamma
Dhamma-saga
[Kusal dhamm] akusal dhamm abykat
dhamm.
Skillful qualities, unskillful qualities, neutral qualities.
Katame dhamm kusal?
Which qualities are skillful?
Yasmi samaye kmvacara kusala citta
uppanna hoti, somanassa-sahagata a-
sampayutta, rprammaa v saddrammaa
v, gandhrammaa v rasrammaa v,
188
phohabbrammaa v dhammrammaa v,
ya ya v panrabbha,
On whatever occasion a skillful mind-state on the level of sensuality has
arisen, accompanied by pleasure, associated with knowledge, based on a
form, a sound, an aroma, a flavor, a tactile sensation, or an idea, or whatever
the instigation,
tasmi samaye phasso hoti avikkhepo hoti, ye v pana
tasmi samaye ae-pi atthi paicca-samuppann,
arpino dhamm: ime dhamm kusal.
and on that occasion the contact is not scattered; and whatever other form-
less, dependently-arisen qualities there are on that occasion: These qualities
are skillful.
Vibhaga
[Pacakkhandh,] rpakkhandho, vedankkhandho,
sakkhandho, sakhrakkhandho,
viakkhandho.
Five aggregates: form-aggregate, feeling-aggregate, perception-aggregate,
fabrication-aggregate, consciousness-aggregate.
Tatha katamo rpakkhandho?
With regard to that, which is the form-aggregate?
Yakici rpa attngata-paccuppanna, ajjhatta
v bahiddh v, orika v sukhuma v, hna v
pata v, ya dre v santike v, tadekajjha
abhisahitv abhisakhipitv: Aya vuccati
rpakkhandho.
Any form that is past, future, or present; internal or external, blatant or
subtle, common or sublime, far or near: That, heaped & gathered into one,
is called the form-aggregate.
189
Dhtu-kath
[Sagaho asagaho,] sagahitena asagahita,
asagahitena sagahita, sagahitena sagahita,
asagahitena asagahita.
Classified, unclassified, unclassified with the classified, classified with the
unclassified, classified with the classified, unclassified with the unclassified,
Sampayogo vippayogo, sampayuttena vippayutta,
vippayuttena sampayutta asagahita.
Association, disassociation, disassociated with the associated, unclassified as
associated with the disassociated.
Puggala-paatti
[Cha paattiyo:] khandha-paatti, yatana-
paatti, dhtu-paatti, sacca-paatti, indrya-
paatti, puggala-paatti.
Six formulations: aggregate-formulation, sense media-formulation, property-
formulation, truth-formulation, faculty-formulation, individual-formulation.
Kittvat puggalna puggala-paatti?
To what extent is there the individual-formulation of individuals?
Samaya-vimutto asamaya-vimutto, kuppa-dhammo
akuppa-dhammo, parihna-dhammo aparihna-
dhammo, cetan-bhabbo anurakkhan-bhabbo,
Released dependent on occasion, released not dependent on occasion, subject
to provocation, not subject to provocation, subject to decline, not subject to
decline, capable through intention, capable through maintaining,
puthujjano gotrabh, bhayparato abhayparato,
bhabbgamano abhabbgamano, niyato aniyato,
paipannako phale hito, arah arahattya paipanno.
190
run-of-the-mill, having changed lineage [to becoming noble], having given
up fear, not having given up fear, capable of coming, incapable of coming,
certain, uncertain, practicing, standing in the fruit [of the path], Worthy,
practicing for worthiness.
Kath-vatthu
[Puggalo upalabbhati,] sacchikattha-
paramatthenti?
Is the individual delineated as a real and ultimate fact?
mant.
Affirmative.
Yo sacchikattho, tato so puggalo upalabbhati,
sacchikattha-paramatthenti?
Is the individual delineated as a real and ultimate fact in the same way that
a real fact [is delineated]?
Na heva vattabbe.
No, its not to be said that way.
jnhi niggaha.* Haci puggalo upalabbhati,
sacchikattha-paramatthena, tena vata re vattabbe:
Yo sacchikattho paramattho, tato so puggalo
upalabbhati, sacchikattha-paramatthenti. Micch.
Understand that you are refuted. If the individual is delineated as a real
and ultimate fact, thenyou foolit should be said that the individual is
delineated as a real and ultimate fact in the same way that a real fact [is de-
lineated]. So youre wrong.
* The Royal Thai Chanting Book has no period here, and places a comma after haci.
191
Yamaka
[Ye keci kusal dhamm,] sabbe te kusala-ml. Ye v
pana kusala-ml, sabbe te dhamm kusal.
All skillful qualities are skillful-rooted. All things are skillful-rooted are
skillful qualities.
Ye keci kusal dhamm, sabbe te kusala-mlena eka-
ml. Ye v pana kusala-mlena eka-ml, sabbe te
dhamm kusal.
All skillful qualities are single-rooted with a skillful root. All things single-
rooted with a skillful root are skillful qualities.
Mahpahna
[Hetu-paccayo,] rammaa-paccayo,
Root-cause condition, support condition,
Adhipati-paccayo, Anantara-paccayo,
dominant condition, immediate condition,
Samanantara-paccayo, Saha-jta-paccayo,
quite-immediate condition, born-simultaneously condition,
Aamaa-paccayo, Nissaya-paccayo,
reciprocal condition, dependence condition,
Upanissaya-paccayo, Pure-jta-paccayo,
immediate-dependence condition, born-before condition,
Pacch-jta-paccayo, sevana-paccayo,
born-after condition, habit condition,
Kamma-paccayo, Vipka-paccayo, hra-paccayo,
action condition, result condition, nutriment condition,
Indriya-paccayo, Jhna-paccayo, Magga-paccayo,
faculty condition, jhna condition, path condition,
192
Sampayutta-paccayo, Vippayutta-paccayo,
conjoined-with condition, disjoined-from condition,
Atthi-paccayo, Natthi-paccayo,
condition when existing, condition when not existing,
Vigata-paccayo, Avigata-paccayo.
condition when without, condition when not without.
Jinapajara Gth
The Victors Cage
Jaysangat Buddh Jetv Mra savhana
Catu-saccsabha rasa Ye pivisu narsabh
The Buddhas, noble men who drank the nectar of the four noble truths, having
come to the victory seat, having defeated Mra together with his mount:
Tahakardayo Buddh Aha-vsati nyak
Sabbe patihit mayha Matthake te munissar
These Buddhas28 leaders, sovereign sages beginning with Tahakara
are all established on the crown of my head.
Sse patihito mayha
Buddho dhammo dvilocane
Sagho patihito mayha Ure sabba-gukaro
The Buddha is established in my head, the Dhamma in my two eyes, the
Saghathe mine of all virtuesis established in my chest.
Hadaye me Anuruddho Srputto ca dakkhie
Koao pihi-bhgasmi
Moggallno ca vmake
Anuruddha is in my heart, and Srputta on my right. Koaa is behind
me, and Moggallna on my left.
Dakkhie savane mayha su nanda-Rhulo
Kassapo ca Mahnmo Ubhsu vma-sotake
193
T H E V I C T O R S C A G E
nanda & Rhula are in my right ear, Kassapa & Mahnma are both in my
left ear.
Kesante pihi-bhgasmi Suriyo-va pabhakaro
Nisinno siri-sampanno Sobhito muni-pugavo
Sobhita, the noble sage, sits in consummate glory, shining like the sun all
over the hair at the back of my head.
Kumra-kassapo thero Mahes citta-vdako
So mayha vadane nicca Patihsi gukaro
Elder Kumrakassapagreat sage, brilliant speaker, a mine of virtue is
constantly in my mouth.
Puo Agulimlo ca Upl Nanda-Sval
Ther paca ime jt Nale tilak mama
These five eldersPua, Agulimla, Upl, Nanda, & Svalhave
arisen as auspicious marks at the middle of my forehead.
Sessti mahther Vijit jina-svak
Etesti mahther Jitavanto jinoras
Jalant sla-tejena Agam-agesu sahit
The rest of the 80 great eldersvictorious, disciples of the Victor, sons of the
Victor, shining with the majesty of moral virtueare established in the
various parts of my body.
Ratana purato si Dakkhie Metta-suttaka
Dhajagga pacchato si Vme Agulimlaka
Khandha-Mora-parittaca niya-suttaka
kse chadana si Ses pkra-sahit
The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga
Sutta is behind, the Agulimla Paritta to the left. The Khandha & Mora
Parittas and the niya Sutta are a roof in space. The remaining suttas
are established as a rampart.
Jinbala-sayutt Satta-pkra-lakat
Vta-pittdi-sajt Bhirajjhattupaddav
194
T H E V I C T O R S C A G E
Ases vinaya yantu Ananta-jina-tejas
Bound by the Victors authority & strength, seven ramparts arrayed against
them, may all misfortunes within & withoutcaused by such things as wind
or bilebe destroyed without trace through the unending Victors majesty.
Vasato me sakiccena Sad Sambuddha-pajare
Jina-pajara-majjhamhi Viharanta mahtale
Sad plentu ma sabbe Te mah-purissabh
As I dwell, in all my affairs, always in the cage of the Self-awakened One, l
iving on earth in the middle of the cage of the Victors, I am always guarded
by all of those great noble men.
Iccevamanto sugutto surakkho
Jinnubhvena jitupaddavo
Dhammnubhavena jitrisagho
Saghnubhvena jitantaryo
Saddhammnubhva-plito
carmi jina-pajare-ti.
Thus am I utterly well-sheltered, well-protected.
Through the power of the Victor, misfortunes are vanquished.
Through the power of the Dhamma, the enemy horde is vanquished.
Through the power of the Sagha, dangers are vanquished.
Guarded by the power of the True Dhamma,
I go about in the Victors Cage.
* * *
Yndha bhtni samgatni
Bhummni v yniva antalikkhe
Sabbe va bht suman bhavantu
Athopi sakkacca suantu bhsita.
Subhsita kicipi vo bhaemu
Pue satuppdakara appa
Dhammpadesa anukrakna
195
A N U M O D A N A
Tasm hi bhtni samentu sabbe.
Metta karotha mnusiy pajya
Bhtesu bha kata-bhattikya
Div ca ratto ca haranti ye bali
Paccopakra abhikakhamn.
Te kho manuss tanuknubhv
Bht visesena mahiddhik ca
dissamn manujehi t
Tasm hi ne rakkhatha appamatt.
Whatever spirits have gathered here,
on the earth, in the sky
may you all be happy
& listen intently to what I say.
I will tell you something well-spoken,
not evil, engendering mindfulness in merit,
instructing Dhamma to those who comply,
so may all spirits be attentive.
Show good will to the human race
who have firmly shown loyalty to the spirits.
Day & night they give offerings,
strongly desiring your help in return.
Those human beings have little power
while spirits are of great might
in their own special ways
recognized & specified by human beings
so, being heedful, protect them.
* * *
Sta uha paihanti Tato va-migni ca
Sirisape ca makase Sisire cpi vuhiyo
Tato vt-tapo ghoro Sajto paihaati
196
A N U M O D A N A
Leatthaca sukhatthaca Jhyitu vipassitu
Vihra-dna saghassa
Agga Buddhehi vaita
Tasm hi paito poso Sampassa attham-attano
Vihre kraye ramme Vsayettha bahussute
Tesa annaca pnaca Vattha-sensanni ca
Dadeyya ujubhtesu Vippasannena cetas
Te tassa dhamma desenti
Sabba-dukkhpandana
Ya so dhammam-idhaya
Parinibbtyansavoti.
It wards off cold & heat, then beasts & wild animals,
rains in the cold season,
then wards off terrible wind & heat.
For the sake of shelter, for the sake of ease
to practice jhna, to gain insight,
the gift of a dwelling to the Sangha
is praised by the Awakened Ones as foremost.
So a wise person, seeing his own benefit,
will have delightful dwellings built
for the learned to stay in.
He, with a clear, bright awareness,
should give them
those who have become straightforward
food, drink, clothing, & lodgings.
They teach him the Dhamma,
dispelling all stress,
so that he, knowing the Dhamma here,
will without effluent
be totally unbound.
197
A N U M O D A N A

Chanting (Theravada Buddhism)

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