A Chanting Guide

The Dhammayut Order in the United States of America
by

Contents
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Pronunciation (p. iii of print edition) Morning Chanting (1) Evening Chanting (13) Reflections o Contemplation of the Body (25) o Five Subjects for Frequent Recollection (27) o The Verses on Friends (28) o The Verses on Respect (29) o The Verses on the Noble Truths (29) o The Guardian Meditations (31) o Ten Reflections (32) o Ovāda-pāṭimokkha Gāthā (34) o The Four Dhamma Summaries o The Sublime Attitudes (35) o Dedication of Merit (38) Refuge o Buddhaṃ saraṇaṃ gacchāmi... (41) o N'atthi me saraṇaṃ aññaṃ... (42) o Mahā-kāruṇiko nātho... (42) o Bahuṃ ve saraṇaṃ yanti... (43) Discourses o Dhamma-cakkappavattana Suttaṃ (Setting the Wheel of Dhamma in Motion) (45) o Anatta-lakkhaṇa Suttaṃ (The Not-self Characteristic) (55) o Āditta-pariyāya Suttaṃ (The Fire Discourse) (64) o Dhamma-niyāma Suttaṃ (The Orderliness of the Dhamma) (73) o Magga-vibhaṅga Suttaṃ (An Analysis of the Path) (75) o Gotamī Suttaṃ (The Discourse to Gotamī) (81) o Paticca Samuppāda (Dependent Origination) (83) o Sārāṇīya-dhamma Sutta (Conditions for Amiability) o Bhikkhu-aparihāniya-dhamma Sutta (Conditions for No Decline among the Monks) o Mahāsamaya Sutta (The Great Meeting) Blessings o Invitation to the Devas (85) o Namakāra-siddhi Gāthā (The Verses on Success through Homage) (86) o Sambuddhe (The Buddhas) (87)

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Namo-kāra-aṭṭhakaṃ (The Homage Octet) (89) Maṅgala Suttaṃ (The Discourse on Good Fortune) (90) Cha Ratana Paritta Gāthā (The Six Protective Verses from the Discourse on Treasures) (92) Karaṇīya Mettā Sutta (The Discourse on Loving-kindness) (95) Khandha Paritta (The Group Protection) (97) Mora Paritta (The Peacock's Protection) (98) Vaṭṭaka Paritta (The Baby Quail's Protection) (100) Dhajagga Paritta (The Top-of-the-Banner-Staff Protection) (101) Āṭānāṭiya Paritta (Homage to the Seven Past Buddhas) (102) Aṅgulimāla Paritta (Ven. Angulimala's Protection) (103) Bojjhaṅga Paritta (The Factor-of Awakening Protection) (104) Buddha-jaya-maṅgala Gāthā (The Verses of the Buddha's Auspicious Victories) (105) Jaya Paritta (The Victory Protection) (108) Abhaya Paritta (The Danger-free Protection) (109) Sakkatvā buddha-ratanaṃ... (Having revered the jewel of the Buddha...) (110) Dukkhappattā... (Who have fallen into suffering...) (111) Mahā-maṅgala-cakkavāḷa (The Great Universe of Blessings) Bhavatu sabba-maṅgalaṃ... (May there be every blessing...) (112) Jinapañjara Gāthā (The Victor's Cage)

Verses

The Heart (Mano pubbaṅgamā dhammā...) (113) The Three Inspired Verses (Yadā have...) (114) The House Builder (Aneka-jāti-saṅsāraṃ...) (115) The Mountain (Yathāpi selā vipulā...) (115) Noble Wealth (Yassa saddhā tathāgate...) (116) An Auspicious Day (Atītaṃ nānvāgameyya...) (117) The Three Characteristics (Sabbe saṅkhārā aniccā'ti...) (118) Compounded Things (Aniccā vata saṅkhārā...) (119) The Burden (Bhārā have pañcakkhandhā...) (120) Heedfulness (Appamādo amataṃ padaṃ...) (120) Formal Requests o Taking the Five Precepts (121) o Taking the Eight Precepts (124) o Ordination for an Eight-Precept Nun (127) o Requesting a Discourse (131) o Requesting Blessings (131) o Requesting Forgiveness (132) Formal Offerings o Food (135) o General Items (after noon) (136) o "Forest Cloth" (136) o Declaration to the Bhikkhu Sa"ngha (137)

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Rains Bathing Cloth (138) Candles (139) Kaṭhina Cloth (139) Lodgings (140)

Homage Visākha Pūjā (141) Visākha Aṭṭhamī (145) Āsaḷha Pūjā (149) Māgha Pūjā (153) Veneration (156) Homage to the Buddha's Footprints (157) The Buddha's Last Words (158) Anumodana o Introduction o I. Yathā vārivahā pūrā... o II. Adāsi me akāsi me... o III. Aggato ve pasannānaṃ... o IV.Āyudo balado dhīro... o V. Āyuṃ vaṇṇaṃ yasaṃ kittiṃ... o VI. Bhuttā bhogā bhaṭā bhaccā... o VII. Dānañca peyya-vajjañca... o VIII. Kāle dadanti sapaññā... o IX. Ratanattayānubhāvena... o X. Sabba-buddhānubhāvena... o XI. So attha-laddho sukhito... o XII. Yasmiṃ padese kappeti... o XIII. Bhavatu sabba-maṅgalaṃ... After the Patimokkha o Sacca-kiriyā gāthā o Sīluddesa-pāṭha o Tāyana-gāthā o Ovāda-pāṭimokkha Gāthā Meditation o Breath Meditation: Seven Steps (159)
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Pronunciation
Pāli 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, and so every country that has adopted Theravada Buddhism has used its own script to transcribe it. In Thailand this has meant that Pāli has picked up some of the tones of the Thai language, as each consonant & consonant cluster in the Thai alphabet has a built-in tone — high, medium, low, rising, or falling. This accounts for the characteristic melody of Thai Pāli chanting.

producing a distinct nasal tone. Pāli also contains retroflex consonants. with a few unexpected twists: c as in ancient p unaspirated. and gh as a throaty kh. that we do not have in English and that the Thais do not have in their language. & u. ṇ. ḍh. and short — a. ṭ. jh — denote an aspirated sound.Vowels Pāli has two sorts of vowels. They are sounded by curling the tip of the tongue back against the palate. Scanning The meters of Pāli poetry consists of various patterns of full-length syllables alternating with half-length syllables. simply that the sound ā is held for approximately twice as long as the sound a. indicated with a dot under the letter: ḍ. and not to its quality. dh as a throaty th. i. somewhat in the throat. ī. Thus ā & a are both pronounced like the a in father. as in stop ṃ & ṅ as ng th as in Thomas ñ as in cañon v as w Certain two-lettered notations — bh. Thus. o. the length here refers to the actual amount of time used to pronounce the vowel. dh. The Thai solution to this problem is to pronounce bh as a throaty ph. when chanting Pāli. These have no English equivalent. as in spot k unaspirated. gh. ḍh. . Unlike long and shorts vowels in English. and for ū & u. 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. ṭh. long — ā. ḷ. The same principle holds for ī & i. & ay. as in skin ph as in upholstery kh as in backhand t unaspirated. either. ū. e.

and pitch. Saṅ-gho).ṇaṃ si . Thus.ma . ideally. The Blessed One is Worthy & Rightly Self-awakened. or end with ṃ. Blessed One. dhammam-etaṃ would scan as dham-ma-me-taṃ. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d) and followed by a vowel.dā . Buddhaṃ bhagavantaṃ abhivādemi. All voices.Full-length syllables: contain a long vowel (ā. . Thus. Morning Chanting Arahaṃ sammā-sambuddho bhagavā. the consonant clusters mentioned above — bh. following as closely as possible their tempo.g.daṃ 1 1 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1/2 1 1 In this book. e. (BOW DOWN) Svākkhāto bhagavatā dhammo. Buddho.ra . Dhammaṃ namassāmi.ra . while other combinations containing h — such as lh & mh — count as double. wherever possible. ḍh. ṭh — count as single consonants. In this last case. the best course is simply to listen carefully to the group and to chant along. for instance. a typical line of verse would scan as follows: Van .) Half-length syllables end in a short vowel. ī. kh. I bow down before the Awakened. ay). the consonant forms a syllable together with the vowel following the hyphen and not with the vowel preceding it. gh. th. rhythm.ma . should blend together as one. and tam-araṇaṃ as ta-ma-raṇaṃ.sā ji . many of the long compound words have been broken down with hyphens into their component words to make them easier to read and — for anyone studying Pāli — to understand. The Dhamma is well-expounded by the Blessed One. o. If all these rules seem daunting.nen . ū. or end with a consonant followed by a syllable beginning with a consonant (e. jh. ph.haṃ ta .. Dham-mo. dh.

Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma. (BOW DOWN) INVOCATION (by leader): Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā. the Blessed One: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa. With these offerings we worship most highly that Blessed One together with the True Dhamma & the Sangha of his disciples. (uddissa pabbajitā) yo no bhagavā satthā (have gone forth on account of) the Blessed One who is our Teacher yassa ca mayaṃ bhagavato dhammaṃ rocema. Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se: Now let us chant the preliminary passage in homage to the Awakened One. the Rightly Self-awakened One. I pay respect to the Sangha. Praise for the Buddha (LEADER): . and in whose Dhamma we delight. (BOW DOWN) Supaṭipanno bhagavato sāvaka-saṅgho.I pay homage to the Dhamma. the Worthy One. The Sangha of the Blessed One's disciples has practiced well.) Homage to the Blessed One. Saṅghaṃ namāmi. (Three times. We have gone for refuge to the Blessed One.

He who has attained the Truth. Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā. who made known — having realized it through direct knowledge — this world with its devas. To that Blessed One I bow my head down. the Worthy One. entirely complete. its generations with their contemplatives & priests. Tam-ahaṃ bhagavantaṃ sirasā namāmi. Yo dhammaṃ desesi ādi-kalyāṇaṃ majjhe-kalyāṇaṃ pariyosāna-kalyāṇaṃ. blessed. awakened. Sassamaṇa-brāhmaṇiṃ pajaṃ sadeva-manussaṃ sayaṃ abhiññā sacchikatvā pavedesi. fine in the end. māras. unexcelled trainer of those who can be taught. consummate in knowledge & conduct. who explained the Dhamma fine in the beginning. surpassingly pure: Tam-ahaṃ bhagavantaṃ abhipūjayāmi. & brahmas. fine in the middle. knower of the cosmos. one who has gone the good way. teacher of human & divine beings. Vijjā-caraṇa-sampanno sugato lokavidū. Yo imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ.Handa mayaṃ buddhābhithutiṃ karoma se: Now let us give high praise to the Awakened One: (ALL): [Yo so tathāgato] arahaṃ sammā-sambuddho. their rulers & common people. I worship most highly that Blessed One. Sātthaṃ sabyañjanaṃ kevala-paripuṇṇaṃ parisuddhaṃ bhagavantaṃ sirasā namāmi. Rightly Self-awakened. (BOW DOWN) Praise for the Dhamma (LEADER): Handa mayaṃ dhammābhithutiṃ karoma se: . who expounded the holy life both in its particulars & in its essence.

Tam-ahaṃ dhammaṃ sirasā namāmi. The Sangha of the Blessed One's disciples who have practiced well. Sāmīci-paṭipanno bhagavato sāvaka-saṅgho. the Sangha of the Blessed One's disciples who have practiced methodically. Uju-paṭipanno bhagavato sāvaka-saṅgho. Sandiṭṭhiko akāliko ehipassiko.Now let us give high praise to the Dhamma: (ALL): [Yo so svākkhāto] bhagavatā dhammo. Ñāya-paṭipanno bhagavato sāvaka-saṅgho. the four pairs — the eight types — of Noble Ones: . Opanayiko paccattaṃ veditabbo viññūhi: leading inward. To that Dhamma I bow my head down. timeless. the Sangha of the Blessed One's disciples who have practiced masterfully. The Dhamma well-expounded by the Blessed One. (BOW DOWN) Praise for the Sangha (LEADER): Handa mayaṃ saṅghābhithutiṃ karoma se: Now let us give high praise to the Sangha: (ALL): [Yo so supaṭipanno] bhagavato sāvaka-saṅgho. to be seen by the wise for themselves: Tam-ahaṃ dhammaṃ abhipūjayāmi. the Sangha of the Blessed One's disciples who have practiced straightforwardly..e. I worship most highly that Dhamma. inviting all to come & see. to be seen here & now. Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā: i.

Possessed of the eye of knowledge completely purified. divided into Path. & the Deathless. Lokassa pāpūpakilesa-ghātako: Vandāmi buddhaṃ aham-ādarena taṃ. I worship most highly that Sangha. (BOW DOWN) Salutation to the Triple Gem & The Topics for Chastened Dispassion (LEADER): Handa mayaṃ ratanattayappaṇāma-gāthāyo ceva saṃvega-vatthu-paridīpakapāṭhañca bhaṇāma se: 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] karuṇā-mahaṇṇavo. To that Sangha I bow my head down. Anuttaraṃ puññakkhettaṃ lokassa: the incomparable field of merit for the world: Tam-ahaṃ saṅghaṃ abhipūjayāmi. The Teacher's Dhamma. Yo magga-pākāmata-bhedabhinnako. worthy of gifts.Esa bhagavato sāvaka-saṅgho — That is the Sangha of the Blessed One's disciples — Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo. like a lamp. worthy of respect. Yoccanta-suddhabbara-ñāṇa-locano. worthy of offerings. Tam-ahaṃ saṅghaṃ sirasā namāmi. . worthy of hospitality. Lokuttaro yo ca tad-attha-dīpano: Vandāmi dhammaṃ aham-ādarena taṃ. Fruition. well-purified. Destroyer of the evils & corruptions of the world: I revere that Buddha with devotion. with ocean-like compassion. Dhammo padīpo viya tassa satthuno. The Buddha.

Here.both transcendent (itself) & showing the way to that goal: I revere that Dhamma with devotion. Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito. not getting what one wants is stressful. Saṅkhittena pañcupādānakkhandhā dukkhā. who have seen peace. may all my obstructions cease to be. awakening after the one gone the good way. One attained to the Truth. Birth is stressful. By the power of the merit I have made in giving reverence to the Triple Gem worthy of only the highest homage. Mayan-taṃ dhammaṃ sutvā evaṃ jānāma. the wise: I revere that Sangha with devotion. calming. declared by one who has gone the good way. tending toward total Nibbana. going to self-awakening. pain. Mā hontu ve tassa pabhāva-siddhiyā. Worthy & Rightly Self-awakened. The Sangha. we know this: Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ. Sorrow. Association with things disliked is stressful. . Vatthuttayaṃ vandayatābhisaṅkhataṃ. Lolappahīno ariyo sumedhaso: Vandāmi saṅghaṃ aham-ādarena taṃ. called a field better than the best. Saṅgho sukhettābhyatikhetta-saññito. lamentation. & despair are stressful. Soka-parideva-dukkha-domanassupāyāsāpi dukkhā. aging is stressful. leading out (of samsara). Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi dukkhaṃ. Iccevam-ekant'abhipūjaneyyakaṃ. who have abandoned carelessness — the noble ones. Puññaṃ mayā yaṃ mama sabbupaddavā. distress. Idha tathāgato loke uppanno arahaṃ sammā-sambuddho. separation from things liked is stressful. Yo diṭṭha-santo sugatānubodhako. has appeared in the world. Having heard the Dhamma. death is stressful. And Dhamma is explained.

Form as a clinging-aggregate. Vedanūpādānakkhandho. Perception as a clinging-aggregate. Dharamāno so bhagavā. while still alive. Perception is inconstant. Form is not-self.In short. Feeling is inconstant. "Form is inconstant. Feeling as a clinging-aggregate. Viññāṇaṃ aniccaṃ. Viññāṇūpādānakkhandho. So that they might fully understand this. . Saṅkhārā aniccā. Consciousness is inconstant. Saññūpādānakkhandho. Seyyathīdaṃ: Namely: Rūpūpādānakkhandho. Vedanā aniccā. Yesaṃ pariññāya. Evaṃ bhāgā ca panassa bhagavato sāvakesu anusāsanī. Consciousness as a clinging-aggregate. Rūpaṃ anattā. Evaṃ bahulaṃ sāvake vineti. the five clinging-aggregates are stressful. often instructed his listeners in this way. the Blessed One. Mental processes are inconstant. Saṅkhārūpādānakkhandho. Bahulaṃ pavattati: Many times did he emphasize this part of his admonition: "Rūpaṃ aniccaṃ. Mental processes as a clinging-aggregate. Saññā aniccā.

we have gone forth in faith from home to homelessness in dedication to him. Though the total Liberation of the Blessed One. Tasmiṃ bhagavati brahma-cariyaṃ carāma. & despairs. distresses. pains. Imassa kevalassa dukkhakkhandhassa antakiriyāya saṃvattatu. beset by stress. that the end of this entire mass of suffering & stress might be known!" * (MONKS & NOVICES): Cira-parinibbutampi taṃ bhagavantaṃ uddissa arahantaṃ sammā-sambuddhaṃ.) Taṃ no brahma-cariyaṃ. lamentations. Feeling is not-self." Te (WOMEN: Tā ) mayaṃ. All processes are inconstant. the Worthy One. "Appeva nām'imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti!" "O. Sabbe dhammā anattāti. the Rightly Self-awakened One. beset by birth. Sabbe saṅkhārā aniccā. overcome with stress. by sorrows. Saññā anattā. (consider). (Bhikkhūnaṃ sikkhā-sājīva-samāpannā. Viññāṇaṃ anattā. Mental processes are not-self." All phenomena are not-self. Saṅkhārā anattā. Otiṇṇāmha jātiyā jarā-maraṇena.Vedanā anattā. May this holy life of ours bring about the end of this entire mass of suffering & stress. was long ago. Saddhā agārasmā anagāriyaṃ pabbajitā. & death. Sokehi paridevehi dukkhehi domanassehi upāyāsehi. Fully endowed with the bhikkhus' training & livelihood. Consciousness is not-self. All of us. Perception is not-self. aging. Dukkh'otiṇṇā dukkha-paretā. . We practice that Blessed One's holy life.

Anupaṭipajjāma. Considering it thoughtfully. & in the Bhikkhu Sangha. To counteract the touch of flies. Sā sā no paṭipatti. Yāvadeva hirikopina-paṭicchādan'atthaṃ. in the Dhamma. mosquitoes. Reflection at the Moment of Using the Requisites (LEADER): Handa mayaṃ taṅkhaṇika-paccavekkhaṇa-pāṭhaṃ bhaṇāma se: Now let us recite the passage for reflection at the moment (of using the requisites): (ALL): [Paṭisaṅkhā yoniso] cīvaraṃ paṭisevāmi. Simply to counteract the cold. May this practice of ours bring about the end of this entire mass of suffering & stress. Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya. Tassa bhagavato sāsanaṃ yathā-sati yathā-balaṃ manasikaroma. Uṇhassa paṭighātāya. and we practice accordingly. Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevāmi. Dhammañca bhikkhu-saṅghañca. Though the total Liberation of the Blessed One. as far as our mindfulness & strength will allow. the Rightly Self-awakened One. Yāvadeva sītassa paṭighātāya. we have gone for refuge in him. sun. I use the robe. To counteract the heat. Imassa kevalassa dukkhakkhandhassa antakiriyāya saṃvattatu. . & reptiles. wind.* (OTHERS): Cira-parinibbutampi taṃ bhagavantaṃ saraṇaṃ gatā. Simply for the purpose of covering the parts of the body that cause shame. was long ago. We attend to the instruction of the Blessed One. the Worthy One.

Simply for protection from the inclemencies of weather and for the enjoyment of seclusion. Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya. is bound to be thoroughly corrupted. To counteract the touch of flies. & reptiles. I use medicinal requisites for curing the sick. And for maximum freedom from disease. Simply to counteract the cold. I use alms food. nor for intoxication. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.Considering it thoughtfully. Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahmacariyānuggahāya. To counteract the heat. Not playfully. Uṇhassa paṭighātāya. mosquitoes. Neva davāya na madāya na maṇḍanāya na vibhūsanāya. when placed in the heart of an ordinary run-of-the-mill person. be blameless. Abyāpajjha-paramatāyāti. Simply to counteract any pains of illness that have arisen. But simply for the survival & continuance of this body. Considering it thoughtfully. for ending its afflictions. sun. Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṃ paṭisevāmi. Considering them thoughtfully. I will maintain myself. The Lord Buddha taught that his Dhamma. but if placed in the . nor for putting on bulk. wind. Yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya. I use the lodging. (Thinking. & live in comfort. Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ. Paṭisaṅkhā yoniso senāsanaṃ paṭisevāmi. nor for beautification. for the support of the holy life. Yāvadeva sītassa paṭighātāya.) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating).

The Dhamma is well-expounded by the Blessed One. something that at the same time can be neither effaced nor obscured. Blessed One. it is bound to be genuinely pure & authentic. The Blessed One is Worthy & Rightly Self-awakened. (BOW DOWN) INVOCATION (by leader): Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā. I pay respect to the Sangha. it can't serve us well. . I bow down before the Awakened.heart of a Noble One. Saṅghaṃ namāmi. So as long as we are devoting ourselves merely to the theoretical study of the Dhamma. — Phra Ajān Mun Bhūridatto Evening Chanting Arahaṃ sammā-sambuddho bhagavā. free from distortions & deviations from its original principles. (BOW DOWN) Svākkhāto bhagavatā dhammo. Dhammaṃ namassāmi. Only when we have trained our hearts to eliminate their 'chameleons' — their defilements — will it benefit us in full measure. We have gone for refuge to the Blessed One. Buddhaṃ bhagavantaṃ abhivādemi. And only then will the true Dhamma be kept pure. I pay homage to the Dhamma. (BOW DOWN) Supaṭipanno bhagavato sāvaka-saṅgho. The Sangha of the Blessed One's disciples has practiced well.

A Guide to the Recollection of the Buddha [Taṃ kho pana bhagavantaṃ] evaṃ kalyāṇo kitti-saddo abbhuggato. a Worthy One. unexcelled trainer of those who can be taught. the Rightly Self-awakened One. and in whose Dhamma we delight. knower of the cosmos. awakened. Handadāni mayantaṃ bhagavantaṃ vācāya abhigāyituṃ pubba-bhāganamakārañceva buddhānussati-nayañca karoma se: Now let us chant the preliminary passage in homage to the Blessed One. consummate in knowledge & conduct. With these offerings we worship most highly that Blessed One together with the True Dhamma & the Saṅgha of his disciples.(uddissa pabbajitā) yo no bhagavā satthā (have gone forth on account of) the Blessed One who is our Teacher yassa ca mayaṃ bhagavato dhammaṃ rocema. Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma. teacher of human & divine beings. Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavāti. (Three times. a Rightly Self-awakened One. Vijjā-caraṇa-sampanno sugato lokavidū. together with the guide to the recollection of the Buddha: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa. He is a Blessed One.) Homage to the Blessed One. the Worthy One. one who has gone the good way. blessed. Verses in Celebration of the Buddha (LEADER): Handa mayaṃ buddhābhigītiṃ karoma se: . This fine report of the Blessed One's reputation has spread far & wide: Itipi so bhagavā arahaṃ sammā-sambuddho.

Vandanto'haṃ (Vandantī'haṃ) carissāmi Buddhasseva subodhitaṃ. I will fare with reverence for the Buddha's genuine Awakening. purity. supreme knowledge. I revere with my head that Peaceful One. . In him. The Buddha is a destroyer of suffering & a provider of welfare for me. may I grow in the Teacher's instruction. the Conqueror Supreme. the highest refuge. To the Buddha I dedicate this body & this life of mine. N'atthi me saraṇaṃ aññaṃ. Buddho yo sabba-pāṇīnaṃ Saraṇaṃ khemam-uttamaṃ. The first theme for recollection: I revere him with my head. Buddhassāhaṃ niyyādemi Sarīrañjīvitañcidaṃ. Paṭhamānussatiṭṭhānaṃ Vandāmi taṃ sirenahaṃ. the Buddha is my foremost refuge: Etena sacca-vajjena. I am the Buddha's servant. & compassion converge. The Buddha who for all beings is the secure. By the speaking of this truth. Buddho me saraṇaṃ varaṃ: I have no other refuge. endowed with such virtues as highest worthiness: Suddhābhiñāṇa-karuṇāhi samāgatatto. Buddhassāhasmi dāso (WOMEN: dāsī) va Buddho me sāmikissaro. Buddho dukkhassa ghātā ca Vidhātā ca hitassa me.Now let us chant in celebration of the Buddha: (ALL): [Buddh'vārahanta]-varatādiguṇābhiyutto. He awakens good people like the sun does the lotus. the Buddha is my sovereign master. Bodhesi yo sujanataṃ kamalaṃ va sūro. Vandām'ahaṃ tam-araṇaṃ sirasā jinendaṃ. Vaḍḍheyyaṃ satthu-sāsane. The Buddha.

may the Buddha accept my admission of it. (BOW DOWN AND SAY): Kāyena vācāya va cetasā vā. Opanayiko paccattaṃ veditabbo viññūhīti. Buddhe kukammaṃ pakataṃ mayā yaṃ. Kālantare saṃvarituṃ va buddhe. Through the power of the merit here produced by my reverence for the Buddha. Sabbe pi antarāyā me. so that in the future I may show restraint toward the Buddha. The Dhamma is well-expounded by the Blessed One.Buddhaṃ me vandamānena (vandamānāya) Yaṃ puññaṃ pasutaṃ idha. or by mind. Verses in Celebration of the Dhamma (LEADER): Handa mayaṃ dhammābhigītiṃ karoma se: Now let us chant in celebration of the Dhamma: . timeless. leading inward. inviting all to come & see. Buddho paṭiggaṇhatu accayantaṃ. to be seen by the wise for themselves. may all my obstructions cease to be. Māhesuṃ tassa tejasā. Sandiṭṭhiko akāliko ehipassiko. to be seen here & now. A Guide to the Recollection of the Dhamma (LEADER): Handa mayaṃ dhammānussati-nayaṃ karoma se: Now let us recite the guide to the recollection of the Dhamma: (ALL): [Svākkhāto] bhagavatā dhammo. Whatever bad kamma I have done to the Buddha by body. by speech.

I revere that foremost Dhamma. I am the Dhamma's servant. The Dhamma is a destroyer of suffering & a provider of welfare for me. Dhammaṃ me vandamānena (vandamānāya) Yaṃ puññaṃ pasutaṃ idha.(ALL): [Svākkhātatā]diguṇa-yogavasena seyyo. The Dhamma that for all beings is the secure. the destroyer of darkness. the Dhamma is my sovereign master. Dhammassāhasmi dāso (dāsī) va Dhammo me sāmikissaro. Dhammo dukkhassa ghātā ca Vidhātā ca hitassa me. Dhammo yo sabba-pāṇīnaṃ Saraṇaṃ khemam-uttamaṃ. I will fare with reverence for the Dhamma's genuine rightness. By the speaking of this truth. may I grow in the Teacher's instruction. Vaḍḍheyyaṃ satthu-sāsane. through having such virtues as being well-expounded. Superior. Dutiyānussatiṭṭhānaṃ Vandāmi taṃ sirenahaṃ. Divided into Path & Fruit. study & emancipation. Yo magga-pāka-pariyatti-vimokkha-bhedo. Dhammo me saraṇaṃ varaṃ: I have no other refuge. the Dhamma is my foremost refuge: Etena sacca-vajjena. The Dhamma protects those who hold to it from falling into miserable worlds. Vandām'ahaṃ tama-haraṃ vara-dhammam-etaṃ. the highest refuge. Vandanto'haṃ (Vandantī'haṃ) carissāmi Dhammasseva sudhammataṃ. Dhammo kuloka-patanā tadadhāri-dhārī. The second theme for recollection: I revere it with my head. N'atthi me saraṇaṃ aññaṃ. Dhammassāhaṃ niyyādemi Sarīrañjīvitañcidaṃ. . To the Dhamma I dedicate this body & this life of mine.

Dhammo paṭiggaṇhatu accayantaṃ.e. (BOW DOWN AND SAY): Kāyena vācāya va cetasā vā. Uju-paṭipanno bhagavato sāvaka-saṅgho. the four pairs — the eight types — of Noble Ones: Esa bhagavato sāvaka-saṅgho — That is the Saṅgha of the Blessed One's disciples — . A Guide to the Recollection of the Saṅgha (LEADER): Handa mayaṃ saṅghānussati-nayaṃ karoma se: Now let us recite the guide to the recollection of the Saṅgha: (ALL): [Supaṭipanno] bhagavato sāvaka-saṅgho.. Dhamme kukammaṃ pakataṃ mayā yaṃ. Kālantare saṃvarituṃ va dhamme. Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā: i. by speech. the Saṅgha of the Blessed One's disciples who have practiced straightforwardly. or by mind. may all my obstructions cease to be. Sāmīci-paṭipanno bhagavato sāvaka-saṅgho. The Saṅgha of the Blessed One's disciples who have practiced well.Sabbe pi antarāyā me. may the Dhamma accept my admission of it. Māhesuṃ tassa tejasā. Whatever bad kamma I have done to the Dhamma by body. the Saṅgha of the Blessed One's disciples who have practiced masterfully. Through the power of the merit here produced by my reverence for the Dhamma. Ñāya-paṭipanno bhagavato sāvaka-saṅgho. the Saṅgha of the Blessed One's disciples who have practiced methodically. so that in the future I may show restraint toward the Dhamma.

worthy of respect. Tatiyānussatiṭṭhānaṃ Vandāmi taṃ sirenahaṃ. Anuttaraṃ puññakkhettaṃ lokassāti. endowed with such virtues as good practice. Saṅgho yo sabba-pāṇīnaṃ Saraṇaṃ khemam-uttamaṃ. worthy of hospitality. the incomparable field of merit for the world. Saṅghassāhasmi dāso (dāsī) va Saṅgho me sāmikissaro. Sīlādidhamma-pavarāsaya-kāya-citto: Guided in body & mind by such principles as morality: Vandām'ahaṃ tam-ariyāna-gaṇaṃ susuddhaṃ.Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo. . Born of the true Dhamma. the Saṅgha is my sovereign master. I revere that group of Noble Ones well-purified. Yoṭṭhābbidho ariya-puggala-saṅgha-seṭṭho. Verses in Celebration of the Saṅgha (LEADER): Handa mayaṃ saṅghābhigītiṃ karoma se: Now let us chant in celebration of the Saṅgha: (ALL): [Saddhammajo] supaṭipatti-guṇādiyutto. worthy of offerings. The Saṅgha is a destroyer of suffering & a provider of welfare for me. The Saṅgha that for all beings is the secure. Saṅgho dukkhassa ghātā ca Vidhātā ca hitassa me. I am the Saṅgha's servant. The third theme for recollection: I revere it with my head. The supreme Saṅgha formed of the eight types of Noble Ones. worthy of gifts. the highest refuge.

Saṅghassāhaṃ niyyādemi Sarīrañjīvitañcidaṃ. To the Saṅgha I dedicate this body & this life of mine. the Saṅgha is my foremost refuge: Etena sacca-vajjena. Kālantare saṃvarituṃ va saṅghe. Saṅghaṃ me vandamānena (vandamānāya) Yaṃ puññaṃ pasutaṃ idha. Through the power of the merit here produced by my reverence for the Saṅgha. Vaḍḍheyyaṃ satthu-sāsane. By the speaking of this truth. (BOW DOWN AND SAY): Kāyena vācāya va cetasā vā. Whatever bad kamma I have done to the Saṅgha by body. Vandanto'haṃ (Vandantī'haṃ) carissāmi Saṅghassopaṭipannataṃ. I will fare with reverence for the Saṅgha's good practice. N'atthi me saraṇaṃ aññaṃ. Saṅghe kukammaṃ pakataṃ mayā yaṃ. . may I grow in the Teacher's instruction. Sabbe pi antarāyā me. may the Saṅgha accept my admission of it. Māhesuṃ tassa tejasā. so that in the future I may show restraint toward the Saṅgha. may all my obstructions cease to be. Reflection after Using the Requisites (LEADER): Handa mayaṃ atīta-paccavekkhaṇa-pāṭhaṃ bhaṇāma se: Now let us recite the passage for reflection on the past (use of the requisites): (ALL): [Ajja mayā] apaccavekkhitvā yaṃ cīvaraṃ paribhuttaṃ. Saṅgho me saraṇaṃ varaṃ: I have no other refuge. Saṅgho paṭiggaṇhatu accayantaṃ. or by mind. by speech.

sun. I will maintain myself. Taṃ yāvadeva sītassa paṭighātāya. nor for intoxication. wind. Was simply to counteract the cold. Was simply to counteract the cold. Ajja mayā apaccavekkhitvā yaṃ senāsanaṃ paribhuttaṃ. Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti. Yāvadeva hirikopina-paṭicchādan'atthaṃ. . Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya. Simply for protection from the inclemencies of weather and for the enjoyment of seclusion. mosquitoes. Whatever lodging I used today without consideration. To counteract the heat. wind.Whatever robe I used today without consideration. Whatever alms food I used today without consideration. & reptiles. & reptiles. & live in comfort. To counteract the touch of flies. To counteract the heat. be blameless. Simply for the purpose of covering the parts of the body that cause shame. for the support of the holy life. for ending its afflictions. Taṃ yāvadeva sītassa paṭighātāya. Was not used playfully. nor for beautification. (Thinking. But simply for the survival & continuance of this body. Ajja mayā apaccavekkhitvā yo piṇḍapatto paribhutto. nor for putting on bulk. To counteract the touch of flies. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi. So neva davāya na madāya na maṇḍanāya na vibhūsanāya. Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya. Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ. mosquitoes. Uṇhassa paṭighātāya. Uṇhassa paṭighātāya.) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahmacariyānuggahāya. sun.

To watch over your own heart with mindfulness & discernment is to see the Buddha. from the soles of the feet on up. 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. Taca-pariyanto. 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 seeing of the Buddha in full. & Saṅgha in a genuine way. Was simply to counteract any pains of illness that had arisen.Ajja mayā apaccavekkhitvā yo gilāna-paccaya-bhesajja-parikkhāro paribhutto. — Phra Ajān Maha Boowa Ñāṇasampanno Reflections Contemplation of the Body (LEADER): Handa mayaṃ kāyagatā-sati-bhāvanā-pāṭhaṃ bhaṇāma se: Let us now recite the passage on mindfulness immersed in the body. lie with the heart. Whatever medicinal requisite for curing the sick I used today without consideration. (ALL): Ayaṃ kho me kāyo. Abyāpajjha-paramatāyāti. Dhamma. Uddhaṃ pādatalā. Adho kesa-matthakā. This body of mine. the true Dhamma. The true Buddha. And for maximum freedom from disease. The seeing of the truth that lies within you. To attend to your own heart is to attend to the Buddha. from the crown of the head on down. . So yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya.

surrounded by skin. Hadayaṃ Heart. Yakanaṃ Liver. Aṭṭhimiñjaṃ Bone marrow. Nakhā Nails. Lomā Hair of the body. Dantā Teeth. Maṃsaṃ Flesh. filled with all sorts of unclean things. Pūro nānappakārassa asucino. Vakkaṃ Spleen. Pihakaṃ . Aṭṭhī Bones. Nhārū Tendons. Taco Skin. Kilomakaṃ Membranes. Atthi imasmiṃ kāye: In this body there is: Kesā Hair of the head.

Antaguṇaṃ Small intestines. Matthake matthaluṅgaṃ Brain. Lohitaṃ Blood. Pubbo Lymph. Vasā Oil. Assu Tears. Udariyaṃ Gorge. Sedo Sweat. Medo Fat. Papphāsaṃ Lungs. Karīsaṃ Feces. Kheḷo Saliva. Semhaṃ Phlegm. Antaṃ Large intestines. Pittaṃ Gall.Kidneys. Siṅghāṇikā .

Aging is unavoidable. I am subject to aging. Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo. from the soles of the feet on up. I will grow different.Mucus. Taca-pariyanto. separate from all that is dear & appealing to me. Lasikā Oil in the joints. surrounded by skin. Illness is unavoidable. filled with all sorts of unclean things. Death is unavoidable. Evam-ayaṃ me kāyo: Such is this body of mine: Uddhaṃ pādatalā. Pūro nānappakārassa asucino. Byādhi-dhammomhi byādhiṃ anatīto. . Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo. I am subject to death. I am subject to illness. Five Subjects for Frequent Recollection (LEADER): Handa mayaṃ abhiṇha-paccavekkhaṇa-pāthaṃ bhaṇāma se: Let us now recite the passage for frequent recollection: (ALL): Jarā-dhammomhi jaraṃ anatīto. Muttaṃ Urine. from the crown of the head on down. Adho kesa-matthakā. Maraṇa-dhammomhi maraṇaṃ anatīto.

Sukha-dukkho ca yo sakhā. one who flatters & cajoles. Upakāro ca yo mitto. Atthakkhāyī ca yo mitto. and a companion in ruinous fun: Ete amitte cattāro Iti viññāya paṇḍito These four the wise know as non-friends. We should often reflect on this. Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmi. one who shares in your sorrows & joys. one who points you to worthwhile things. Whatever I do. Yo ca mittānukampako. The Verses on Friends Aññadatthu haro mitto One who makes friends only to cheat them. like a dangerous road. Yo ca mitto vacī-paramo. related through my actions. one sympathetic to friends: . Ārakā parivajjeyya Avoid them from afar. Maggaṃ paṭibhayaṃ yathā. and live dependent on my actions.I am the owner of my actions. for good or for evil. A friend who is helpful. Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ. Apāyesu ca yo sakhā. to that will I fall heir. Anupiyañca yo āhu. one who is good only in word. born of my actions. heir to my actions.

Appamāda-garu bhikkhu. one who sees danger and respects being heedful. Sikkhāya tibba-gāravo.Etepi mitte cattāro Iti viññāya paṇḍito These four. the wise know as true friends. and strong respect for the Training. Mātā puttaṃ va orasaṃ. The Verses on the Noble Truths Ye dukkhaṃ nappajānanti Those who don't discern suffering. one who is ardent. Sakkaccaṃ payirupāseyya Attend to them earnestly. Saṅghe ca tibba-gāravo. stands right in the presence of Nibbana. Paṭisanthāra-gāravo: and shows respect in welcoming guests: Abhabbo parihānāya. as a mother her child. Nibbānasseva santike. and strong respect for the Saṅgha. Atho dukkhassa sambhavaṃ suffering's cause. A person like this cannot decline. with respect for concentration. . Samādhi-garu ātāpī. The Verses on Respect Satthu-garu dhamma-garu One with respect for the Buddha & Dhamma.

without trace. Na te jāti-jarūpagāti. Te ve jāti-jarūpagā. Ye ca dukkhaṃ pajānanti While those who do discern suffering. Tañca maggaṃ pajānanti. suffering's cause. who don't understand the path. without trace. Dukkhūpasama-gāminaṃ: the way to the stilling of suffering: Ceto-vimutti-sampannā They are consummate in awareness-release. Yattha ca sabbaso dukkhaṃ Asesaṃ uparujjhati. Bhabbā te anta-kiriyāya Capable of making an end. Dukkhūpasama-gāminaṃ the way to the stilling of suffering: Ceto-vimutti-hīnā te They are far from awareness-release. . and where it totally stops. and where it totally stops. and in discernment-release.Yattha ca sabbaso dukkhaṃ Asesaṃ uparujjhati. and discernment-release. Abhabbā te anta-kiriyāya Incapable of making an end. Tañca maggaṃ na jānanti. Atho paññā-vimuttiyā. Atho paññā-vimuttiyā. who understand the path. Atho dukkhassa sambhavaṃ. they'll return to birth & aging again.

Anabhissaro. The world offers no shelter. Ūno loko.they won't return to birth & aging ever again. Taṇhā dāso. insatiable. There is no one in charge. It does not endure. 4. Addhuvo. One has to pass on leaving everything behind. 2. The world has nothing of its own. Sabbaṃ pahāya gamanīyaṃ. and mindfulness of death — are guardians & means of insight that should be done. Atitto. Iccimā catur'ārakkhā Kātabbā ca vipassanā These four meditations — recollection of the Buddha. Visuddha-dhamma-santāno Anuttarāya bodhiyā Yogato ca pabodhā ca . The Guardian Meditations Buddhānussati mettā ca Asubhaṃ maraṇassati. Upanīyati loko. a slave to craving. loving-kindness. The world is swept away. the foulness of the body. Atāṇo loko. The Four Dhamma Summaries 1. The world is insufficient. Assako loko. 3.

Katame dasa? Which ten? 1) Vevaṇṇiyamhi ajjhūpagatoti. unclean. non-human. in terms of such things as its colors. Sabbesaṃ pīdha pāṇīnaṃ Tañhi dhuvaṃ na jīvitaṃ. Narānara-tiracchānabhedā sattā sukhesino. All living beings — human. Those gone forth should frequently reflect on these ten things. Jīvit'indriy'upacchedasaṅkhāta-maraṇaṃ siyā. Sabbe pi sukhino hontu Sukhitattā ca khemino. the destruction of the faculty of life. and because he trains others to awaken. My life needs the support of others. through their happiness. will come to all beings. 3) Añño me ākappo karaṇīyoti. Death is certain. Ten Reflections Dasa ime bhikkhave dhammā. & animal — who are searching for happiness: May they all be happy and. secure. he is known as the Awakened/Awakening One. Death. 2) Parapaṭibaddhā me jīvikāti. but life is not. The Buddha is unfailingly pure.Buddho Buddho'ti ñāyate. Because of his unexcelled Awakening. Kesa-lomādi-chavānaṃ Ayam'eva samussayo Kāyo sabbo pi jeguccho Vaṇṇādito paṭikkulo. I must change the way I behave. 4) Kacci nu kho me attā sīlato na upavadatīti? Can I fault myself with regard to the precepts? . I have left the social order. like hair of the head & hair of the body: The body as a whole is disgusting and. This conglomeration of things from dead bodies. Pabbajitena abhiṇhaṃ paccavekkhitabbā.

. These are the ten things on which those gone forth should frequently reflect. He is no monk who injures another. he who mistreats another. heir to my actions. Sabba-pāpassa akaraṇaṃ. born of my actions. such that when my fellows in the holy life ask me near the hour of my death. Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmīti. So'haṃ pacchime kāle sabrahma-cārīhi puṭṭho. Na maṅku bhavissāmīti? Have I attained a superior human state. to that will I fall heir. nor a contemplative. 7) Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kammapaṭisaraṇo. Liberation is foremost: that's what the Buddhas say. The performance of what's skillful. related through my actions. a truly noble knowledge & vision. I will not feel ashamed? Ime kho bhikkhave dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbāti. Ovāda-pāṭimokkha Gāthā Khantī paramaṃ tapo tītikkhā Nibbānaṃ paramaṃ vadanti buddhā. separate from all that is dear & appealing to me. for good or for evil. I will grow different. fault me with regard to the precepts? 6) Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvoti. 8) Katham-bhūtassa me rattin-divā vītipatantīti? What am I becoming as the days & the nights fly past? 9) Kacci nu kho'haṃ suññāgāre abhiramāmīti? Is there an empty dwelling in which I delight? 10) Atthi nu kho me uttari-manussa-dhammā.5) Kacci nu kho maṃ anuvicca viññū sabrahma-cārī sīlato na upavadantīti? Can my knowledgeable fellows in the holy life. and live dependent on my actions. on close examination. Whatever I do. Alam-ariya-ñāṇa-dassana-viseso adhigato. The non-doing of any evil. Sacitta-pariyodapanaṃ: Etaṃ buddhāna-sāsanaṃ. Na hi pabbajito parūpaghātī Samaṇo hoti paraṃ viheṭhayanto Patient forbearance is the foremost austerity. Kusalassūpasampadā. I am the owner of my actions.

Niddukkho homi May I be free from stress & pain. Commitment to the heightened mind: This is the Buddhas' teaching. May all living beings be free from animosity. Avero homi May I be free from animosity. Sabbe sattā anīghā hontu. The Sublime Attitudes Ahaṃ sukhito homi May I be happy. Adhicitte ca āyogo: Etaṃ buddhāna-sāsananti. Not disparaging. May all living beings be happy.The cleansing of one's own mind: This is the Buddhas' teaching. May all living beings be free from trouble. Abyāpajjho homi May I be free from oppression. Sabbe sattā abyāpajjhā hontu. Anīgho homi May I be free from trouble. . Dwelling in seclusion. Restraint in line with the monastic code. Moderation in food. Sabbe sattā averā hontu. (METTĀ — GOOD WILL) Sabbe sattā sukhitā hontu. Anūpavādo anūpaghāto Pāṭimokkhe ca saṃvaro Mattaññutā ca bhattasmiṃ Pantañca sayan'āsanaṃ. May all living beings be free from oppression. not injuring. Sukhī attānaṃ pariharāmi May I look after myself with ease.

All living beings are the owners of their actions. Kataṃ puñña-phalaṃ mayhaṃ Sabbe bhāgī bhavantu te. Yaṃ kammaṃ karissanti kalyāṇaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti. . related through their actions. Hotu sabbaṃ sumaṅgalaṃ May there be every good blessing. May all living beings not be deprived of the good fortune they have attained. Sabba-buddhānubhāvena Through the power of all the Buddhas. May all living beings look after themselves with ease. and live dependent on their actions. for good or for evil. (KARUṆĀ — COMPASSION) Sabbe sattā sabba-dukkhā pamuccantu. May all living beings be freed from all stress & pain.Sabbe sattā sukhī attānaṃ pariharantu. May all share in the blessings springing from the good I have done. born of their actions. May all beings live happily. heir to their actions. to that will they fall heir. Whatever they do. Sotthī hontu nirantaraṃ May you forever be well. Sabbe sattā sadā hontu Averā sukha-jīvino. always free from animosity. (MUDITĀ — APPRECIATION) Sabbe sattā laddha-sampattito mā vigacchantu. Rakkhantu sabba-devatā May the devas protect you. (UPEKKHĀ — EQUANIMITY) Sabbe sattā kammassakā kamma-dāyādā kamma-yonī kamma-bandhū kammapaṭisaraṇā.

or four aggregates — . Sabba-dhammānubhāvena Through the power of all the Dhamma. Sattā tiṭṭhanti lokasmiṃ Te-bhummā catu-yonikā Pañc'eka-catuvokārā Saṃsarantā bhavābhave: beings established in the cosmos — the three realms. Sotthī hontu nirantaraṃ May you forever be well. Rakkhantu sabba-devatā May the devas protect you. Ye piyā guṇavantā ca Mayhaṃ mātā-pitādayo Diṭṭhā me cāpyadiṭṭhā vā Aññe majjhatta-verino. Sabba-saṅghānubhāvena Through the power of all the Sangha. May all beings — without limit. with five. one. the four modes of birth.Hotu sabbaṃ sumaṅgalaṃ May there be every good blessing. Hotu sabbaṃ sumaṅgalaṃ May there be every good blessing. without end — have a share in the merit just now made. Sotthī hontu nirantaraṃ May you forever be well. Dedication of Merit Puññassidāni katassa Yānaññāni katāni me Tesañca bhāgino hontu Sattānantāppamāṇaka. and others. Rakkhantu sabba-devatā May the devas protect you. Those who are dear & kind to me — beginning with my mother & father — whom I have seen or never seen. and in whatever other merit I have made. neutral or hostile.

wandering on from realm to realm: Ñātaṃ ye pattidānam-me Anumodantu te sayaṃ Ye cimaṃ nappajānanti Devā tesaṃ nivedayuṃ. it can cleanse itself to be bright & clean. But because of the preoccupations that have seeped into it and clouded it. may the devas inform them. In addition. And if they do not know. May they attain the Serene State. developing the wisdom to bring the body. it has influence over the body & all things in the world. making the world dark as well. Even though the mind is intangible. may they themselves rejoice. able to realize by itself truths that are subtle & profound. it isn't so vicious or savage as to lack all sense of good & evil. there probably wouldn't be anyone able to cleanse it to the point where it could give rise to the light of discernment at all. which may be behaving without any principles. free from animosity. may all beings always live happily. bringing dazzling light into this world so dark with blindness. it will be tractable & quick to learn. depends on the mind of each individual. If the mind were originally dark. the brightness of the mind has been temporarily darkened. from the very beginning. When a person of good intentions trains the mind to enter correctly into the path of the Buddha's teachings. back into line. Khemappadañca pappontu Tesāsā sijjhataṃ subhā. The world will then be free from turmoil. So whether the world is to be dark or bright. Mayā dinnāna-puññānaṃ Anumodana-hetunā Sabbe sattā sadā hontu Averā sukha-jīvino By reason of their rejoicing in my gift of merit. free from defilements. If they know of my dedication of merit. and their radiant hopes be fulfilled. and then train the minds of others. something bright & clear. Still. It is capable of bringing everything in the world under its control. —Phra Ajān Thate Desaraṅsī . whether it is to experience well-being or suffering. We as individuals should thus first train our own minds well. This is because the true substance of the mind has been.

(LEADER): Handa mayaṃ saraṇa-gamana-pāṭhaṃ bhaṇāma se: (ALL): Buddhaṃ saraṇaṃ gacchāmi. I go to the Dhamma for refuge. I go to the Dhamma for refuge. A second time. A third time. A second time. the Worthy One. Tatiyampi dhammaṃ saraṇaṃ gacchāmi.. Tatiyampi saṅghaṃ saraṇaṃ gacchāmi. .) Homage to the Blessed One. the Blessed One: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa.Refuge "Buddhaṃ saraṇaṃ gacchāmi. Dutiyampi buddhaṃ saraṇaṃ gacchāmi. Dhammaṃ saraṇaṃ gacchāmi. I go to the Buddha for refuge. Saṅghaṃ saraṇaṃ gacchāmi. (Three times. the Rightly Self-awakened One. Dutiyampi saṅghaṃ saraṇaṃ gacchāmi. I go to the Saṅgha for refuge. Tatiyampi buddhaṃ saraṇaṃ gacchāmi. A third time. I go to the Buddha for refuge. I go to the Saṅgha for refuge." Handa mayaṃ buddhassa bhagavato pubba-bhāga-nama-kāraṃ karoma se: Now let us chant the preliminary passage in homage to the Awakened One.. Dutiyampi dhammaṃ saraṇaṃ gacchāmi. I go to the Dhamma for refuge. A second time. A third time. I go to the Buddha for refuge. I go to the Saṅgha for refuge.

may I be blessed always.. For the welfare of all beings. Through the speaking of this truth. N'atthi me saraṇaṃ aññaṃ Saṅgho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā. (The Buddha). with great compassion. . Through the speaking of this truth. The Saṅgha is my foremost refuge.Ṅ'atthi me saraṇaṃ aññaṃ. I have no other refuge." (LEADER): Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se: (ALL): N'atthi me saraṇaṃ aññaṃ Buddho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā. may I be blessed always.. our protector. "Mahā-kāruṇiko nātho. Through the speaking of this truth. Etena sacca-vajjena Mā hontu sabbupaddavā. N'atthi me saraṇaṃ aññaṃ Dhammo me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā." (LEADER): Handa mayaṃ mahā-kāruṇikonāti-ādikā-gāthāyo bhaṇāma se: (ALL): Mahā-kāruṇiko nātho Atthāya sabba-pāṇinaṃ Pūretvā pāramī sabbā Patto sambodhim-uttamaṃ. I have no other refuge.. may I be blessed always. The Buddha is my foremost refuge.. I have no other refuge. The Dhamma is my foremost refuge.

Through the speaking of this truth. For the happiness of all beings. Having fulfilled all the perfections. & shrines: People threatened with danger. . Many are those who go for refuge to mountains.Having fulfilled all the perfections. Through the power of this truth. having gone to which. Through the power of this truth. Sabba-dukkhā pamuccati. Parks. our protector. Having fulfilled all the perfections. may all troubles cease to be. Attained the highest self-awakening. One gains release from all suffering. Mahā-kāruṇiko nātho Sukhāya sabba-pāṇinaṃ Pūretvā pāramī sabbā Patto sambodhim-uttamaṃ. trees. Attained the highest self-awakening..paridīpikā-gāthāyo bhaṇāma se: (ALL): Bahuṃ ve saraṇaṃ yanti Pabbatāni vanāni ca. may all troubles cease to be. That is not the secure refuge. (The Buddha). N'etaṃ kho saraṇaṃ khemaṃ N'etaṃ saraṇam-uttamaṃ. with great compassion. "Bahuṃ ve saraṇaṃ yanti." (LEADER): Handa mayaṃ khemākhema-saraṇa-gamana. with great compassion. N'etaṃ saraṇam-āgamma. Attained the highest self-awakening. (The Buddha).. Ārāma-rukkha-cetyāni Manussā bhaya-tajjitā. our protector. Etena sacca-vajjena Mā hontu sabbupaddavā. That is not the highest refuge. Mahā-kāruṇiko nātho Hitāya sabba-pāṇinaṃ Pūretvā pāramī sabbā Patto sambodhim-uttamaṃ. may all troubles cease to be. forests. That is not the refuge. Etena sacca-vajjena Mā hontu sabbupaddavā. For the benefit of all beings.

unprofitable. Cāttāri ariya-saccāni Sammappaññāya passati: But a person who. "There are these two extremes that are not to be indulged in by one who has gone forth — Yo cāyaṃ kāmesu kāma-sukhallikānuyogo. There he addressed the group of five monks: "Dveme bhikkhave antā pabbajitena na sevitabbā. That which is devoted to sensual pleasure in sensual objects: base. Discourses Dhamma-cakkappavattana Sutta The Discourse on Setting the Wheel of Dhamma in Motion [Evam-me sutaṃ. . Hīno gammo pothujjaniko anariyo anattha-sañhito. having gone to the Buddha. Yo cāyaṃ atta-kilamathānuyogo. Bārāṇasiyaṃ viharati isipatane migadāye. ignoble. That is the secure refuge. Majjhimā paṭipadā tathāgatena abhisambuddhā. Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi. Sees the four Noble Truths with right discernment: Dukkhaṃ dukkha-samuppādaṃ. vulgar. Etaṃ saraṇam-āgamma. The way to the stilling of stress. & Saṅgha for refuge.Yo ca buddhañca dhammañca Saṅghañca saraṇaṃ gato. That is the refuge. unprofitable. the cause of stress. Dukkhūpasama-gāminaṃ. I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. One gains release from all suffering. Dhamma. having gone to which. Ete te bhikkhave ubho ante anupagamma.] Ekaṃ samayaṃ Bhagavā. Etaṃ kho saraṇaṃ khemaṃ Etaṃ saraṇam-uttamaṃ. Sabba-dukkhā pamuccati. Dukkhassa ca atikkamaṃ. and that which is devoted to self-affliction: painful. The transcending of stress. common. Dukkho anariyo anattha-sañhito. Stress. ignoble. And the Noble Eightfold Path. That is the highest refuge. Ariyañc'aṭṭhaṅgikaṃ maggaṃ.

right effort. Association with things disliked is stressful. lamentation. right livelihood. Soka-parideva-dukkha-domanassupāyāsāpi dukkhā. In short. right concentration. right speech.producing knowledge — leads to calm. Birth is stressful. This is the middle way realized by the Tathagata that — producing vision. to direct knowledge. not getting what one wants is stressful. the five clinging-aggregates are stressful. producing knowledge — leads to calm. producing knowledge — leads to calm. the middle way realized by the Tathagata — producing vision. Sorrow. Sammā-vāyāmo sammā-sati sammā-samādhi. Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. aging is stressful. Precisely this Noble Eightfold Path: right view. right resolve. death is stressful. distress. right action. monks. to direct knowledge. to direct knowledge. to selfawakening. Avoiding both of these extremes. And what is the middle way realized by the Tathagata that — producing vision. pain. And this. Ayaṃ kho sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā. to self-awakening. to Unbinding. separation from things liked is stressful. to Unbinding? Ayam-eva ariyo aṭṭhaṅgiko maggo. is the noble truth of stress: Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ. Sammā-vācā sammā-kammanto sammā-ājīvo. Now this. Saṅkhittena pañcupādānakkhandhā dukkhā. Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi dukkhaṃ. Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. is the noble truth of the origination of stress: . Seyyathīdaṃ. monks. to self-awakening. to Unbinding. right mindfulness.Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ. & despair are stressful. Katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā. Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ. Sammā-diṭṭhi sammā-saṅkappo.

Vision arose.Yāyaṃ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī. illuminationarose within me with regard to things never heard before: 'This is the noble truth of stress. discernment arose. craving for sensual pleasure. renunciation. Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ. Idaṃ dukkhaṃ ariya-saccanti me bhikkhave. the craving that makes for further becoming — accompanied by passion & delight. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. right resolve.e. Seyyathīdaṃ. Pubbe ananussutesu dhammesu. precisely this Noble Eightfold Path — right view. Seyyathīdaṃ. And this. monks. Vision arose. right concentration. relinquishment. Vision arose.& letting go of that very craving. Kāma-taṇhā bhava-taṇhā vibhava-taṇhā. insight arose. is the noble truth of the cessation of stress: Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo.' Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññeyyanti me bhikkhave. release. illumination arose within me with regard to things never heard before: 'This noble truth of stress has been comprehended. And this. right effort. knowledge arose. knowledge arose.' . Pubbe ananussutesu dhammesu. knowledge arose. Sammā-vācā sammā-kammanto sammā-ājīvo. the remainderless fading & cessation.. right action.' Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññātanti me bhikkhave. Sammā-diṭṭhi sammā-saṅkappo. insight arose. insight arose. craving for becoming. Pubbe ananussutesu dhammesu. right speech. Idaṃ kho pana bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ. is the noble truth of the way of practice leading to the cessation of stress: Ayam-eva ariyo aṭṭhaṅgiko maggo. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. discernment arose. monks. illumination arose within me with regard to things never heard before: 'This noble truth of stress is to be comprehended. right livelihood. craving for no-becoming. right mindfulness. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. relishing now here & now there — i. discernment arose. Sammā-vāyāmo sammā-sati sammā-samādhi.

Pubbe ananussutesu dhammesu. discernment arose.' Idaṃ dukkha-nirodho ariya-saccanti me bhikkhave. Pubbe ananussutesu dhammesu. Vision arose.' Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikatanti me bhikkhave. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. discernment arose. Vision arose. insight arose. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Vision arose. Pubbe ananussutesu dhammesu. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. insight arose. knowledge arose. insight arose. illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress has been abandoned. discernment arose. illumination arose within me with regard to things never heard before: 'This is the noble truth of the origination of stress.Idaṃ dukkha-samudayo ariya-saccanti me bhikkhave. insight arose. knowledge arose.' Idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccanti me bhikkhave. Vision arose. knowledge arose. knowledge arose. .' Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikātabbanti me bhikkhave. Pubbe ananussutesu dhammesu. Pubbe ananussutesu dhammesu. Vision arose. illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress is to be abandoned. knowledge arose. insight arose. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. knowledge arose. discernment arose. Vision arose.' Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahātabbanti me bhikkhave. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Pubbe ananussutesu dhammesu.' Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahīnanti me bhikkhave. Pubbe ananussutesu dhammesu. insight arose. illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress has been directly experienced. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. illumination arose within me with regard to things never heard before: 'This is the noble truth of the cessation of stress. discernment arose. illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress is to be directly experienced. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. discernment arose.

' Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvitanti me bhikkhave. Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ na suvisuddhaṃ ahosi. knowledge arose. I did not claim to have directly awakened to the right selfawakening unexcelled in the cosmos with its deities. monks. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Pubbe ananussutesu dhammesu. knowledge arose. Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya.Vision arose. . But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was truly pure. discernment arose. And. with its contemplatives & priests. as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was not pure. & Brahmas. Yato ca kho me bhikkhave imesu catūsu ariya-saccesu. insight arose. its royalty & commonfolk. with its contemplatives & priests. knowledge arose. Akuppā me vimutti. discernment arose. illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress is to be developed. Maras. Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Pubbe ananussutesu dhammesu. Neva tāvāhaṃ bhikkhave sadevake loke samārake sabrahmake. illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress has been developed. Maras. insight arose. Vision arose. Vision arose. Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi. Ñāṇañca pana me dassanaṃ udapādi.' Yāvakīvañca me bhikkhave imesu catūsu ariya-saccesu. Athāhaṃ bhikkhave sadevake loke samārake sabrahmake. Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya. its royalty & common people. Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ. illumination arose within me with regard to things never heard before: 'This is the noble truth of the way of practice leading to the cessation of stress. insight arose. discernment arose. then I did claim to have directly awakened to the right selfawakening unexcelled in the cosmos with its deities. Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ.' Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvetabbanti me bhikkhave. & Brahmas.

" Pavattite ca Bhagavatā dhamma-cakke." Bhummānaṃ devānaṃ saddaṃ sutvā. deity. Gratified. On hearing the cry of the deities of the Heaven of the Thirty-three. the earth deities cried out: "Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ. stainless Dhamma eye: Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti. On hearing the earth deities' cry. the Yama deities took up the cry. There is now no further becoming. N'atthidāni punabbhavoti. On hearing the cry of the deities of the Heaven of the Four Kings. in the Game Refuge at Isipatana. Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ. Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti. Cātummahārājikānaṃ devānaṃ saddaṃ sutvā." The knowledge & vision arose in me: 'My release is unshakable. the group of five monks delighted at his words. Yāmā devā saddamanussāvesuṃ. the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative. Āyasmato Koṇḍaññassa virajaṃ vītamalaṃ dhamma-cakkhuṃ udapādi. or anyone at all in the cosmos. Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne. Māra. That is what the Blessed One said. the deities of the Heaven of the Thirty-three took up the cry. And while this explanation was being given. the deities of the Heaven of the Four Kings took up the cry. Brahma. Now when the Blessed One had set the Wheel of Dhamma in motion. Tāvatiṃsā devā saddamanussāvesuṃ. there arose to Ven. Bhummā devā saddamanussāvesuṃ. Cātummahārājikā devā saddamanussāvesuṃ. Kondañña the dustless.Ayam-antimā jāti. "Whatever is subject to origination is all subject to cessation. This is the last birth. .'" Idam-avoca Bhagavā. Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā." "At Varanasi.

Tusitānaṃ devānaṃ saddaṃ sutvā. Yāva brahma-lokā saddo abbhuggacchi. the deities of Brahma's retinue took up the cry: "Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ. Paranimmita-vasavattī devā saddamanussāvesuṃ. in the Game Refuge at Isipatana. Brahma-kāyikā devā saddamanussāvesuṃ." "At Varanasi. Atha kho Bhagavā udānaṃ udānesi. Atikkammeva devānaṃ devānubhāvaṃ. And this ten-thousandfold cosmos shivered & quivered & quaked. Ayañca dasa-sahassī loka-dhātu. deity. Saṅkampi sampakampi sampavedhi. the cry shot right up to the Brahma world. measureless radiance appeared in the cosmos. Kondañña? So you really know?" . Brahma. "Aññāsi vata bho Koṇḍañño. or anyone at all in the cosmos. the Tusita deities took up the cry. Aññāsi vata bho Koṇḍaññoti. that instant. while a great. Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti. the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative. surpassing the effulgence of the deities. Paranimmita-vasavattīnaṃ devānaṃ saddaṃ sutvā. So in that moment. On hearing the cry of the Tusita deities. Tusitā devā saddamanussāvesuṃ.Yāmānaṃ devānaṃ saddaṃ sutvā. Appamāṇo ca oḷāro obhāso loke pāturahosi." Then the Blessed One exclaimed: "So you really know. Māra. the Paranimmita-vasavatti deities took up the cry. On hearing the cry of the Paranimmita-vasavatti deities. On hearing the cry of the Yama deities." Itiha tena khaṇena tena muhuttena. Nimmānaratīnaṃ devānaṃ saddaṃ sutvā. the Nimmanarati deities took up the cry. On hearing the cry of the Nimmanarati deities. Nimmānaratī devā saddamanussāvesuṃ.

But precisely because the body is not self. Feeling is not self. Tasmā rūpaṃ ābādhāya saṃvattati. the body lends itself to dis-ease. Na ca labbhati vedanāya. Let my body not be thus. ahosīti. monks. "The body. Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti. If the body were the self.Itihidaṃ āyasmato Koṇḍaññassa. I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. Let my feeling not be thus. this feeling would not lend itself to dis-ease. Let my body not be thus.' Vedanā anattā. Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.' Yasmā ca kho bhikkhave rūpaṃ anattā. And it is not possible (to say) with regard to the body. And that is how Ven. Anatta-lakkhaṇa Sutta The Discourse on the Not-self Characteristic [Evam-me sutaṃ. Tasmā vedanā ābādhāya saṃvattati. Nayidaṃ vedanā ābādhāya saṃvatteyya. 'Let my body be thus. Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti.' Yasmā ca kho bhikkhave vedanā anattā. Na ca labbhati rūpe. It would be possible (to say) with regard to the body. . Labbhetha ca rūpe. Labbhetha ca vedanāya.] Ekaṃ samayaṃ Bhagavā. Rūpañca hidaṃ bhikkhave attā abhavissa. this body would not lend itself to dis-ease. is not self. 'Let myfeeling be thus. If feeling were the self. Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti. 'Let my body be thus. Vedanā ca hidaṃ bhikkhave attā abhavissa. Kondañña acquired the name Añña-Kondañña — Kondañña who knows. Añña-koṇḍañño'tveva nāmaṃ. Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi. It would be possible (to say) with regard to feeling. Bārāṇasiyaṃ viharati isipatane migadāye. Nayidaṃ rūpaṃ ābādhāya saṃvatteyya. There he addressed the group of five monks: "Rūpaṃ bhikkhave anattā.

But precisely because perception is not self. Na ca labbhati saṅkhāresu. 'Let my feeling be thus. this consciousness would not lend itself to dis-ease. Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti. If consciousness were the self. Let my perception not be thus. Viññāṇañca hidaṃ bhikkhave attā abhavissa. Nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya. Let my mental processes not be thus. It would be possible (to say) with regard to . Labbhetha ca saññāya. Mental processes are not self. Saṅkhārā ca hidaṃ bhikkhave attā abhavissaṃsu. If perception were the self. Saññā ca hidaṃ bhikkhave attā abhavissa. Na ca labbhati saññāya. Let my feeling not be thus. 'Let my mental processes be thus. Evaṃ me viññāṇaṃ hotu evaṃ me viññāṇaṃ mā ahosīti. these mental processes would not lend themselves to dis-ease. Let my mental processes not be thus. Tasmā saṅkhārā ābādhāya saṃvattanti.But precisely because feeling is not self.' Yasmā ca kho bhikkhave saññā anattā. 'Let my mental processes be thus. this perception would not lend itself to dis-ease.' Yasmā ca kho bhikkhave saṅkhārā anattā.' Saññā anattā. feeling lends itself to dis-ease. Nayidaṃ saññā ābādhāya saṃvatteyya. 'Let my perception be thus. perception lends itself to dis-ease. And it is not possible (to say) with regard to feeling. Tasmā saññā ābādhāya saṃvattati. Labbhetha ca viññāṇe. Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti.' Saṅkhārā anattā. But precisely because mental processes are not self. And it is not possible (to say) with regard to perception. And it is not possible (to say) with regard to mental processes. It would be possible (to say) with regard to mental processes. It would be possible (to say) with regard to perception. Nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ.' Viññāṇaṃ anattā. Perception is not self. mental processes lend themselves to dis-ease. Evaṃ me saññā hotu evaṃ me saññā mā ahosīti. Consciousness is not self. If mental processes were the self. Labbhetha ca saṅkhāresu. 'Let my perception be thus. Let my perception not be thus. Evaṃ me saññā hotu evaṃ me saññā mā ahosīti.

consciousness. Na ca labbhati viññāṇe." What do you think. 'Let my consciousness be thus." Ṅo." . This is my self. lord." "Taṃ kiṃ maññatha bhikkhave vedanā niccā vā aniccā vāti." "Stressful. Let my consciousness not be thus. lord." "And is that which is inconstant easeful or stressful?" "Dukkhaṃ bhante. lord. Etaṃ mama eso'ham-asmi eso me attāti. consciousness lends itself to dis-ease. lord. lord. stressful. Evaṃ me viññāṇaṃ hotu evaṃ me viññāṇaṃ mā ahosīti." "Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ.' Yasmā ca kho bhikkhave viññāṇaṃ anattā." And is that which is inconstant easeful or stressful? "Dukkhaṃ bhante. This is what I am'?" Ṅo hetaṃ bhante." "What do you think. monks — Is feeling constant or inconstant?" "Aniccā bhante. Etaṃ mama eso'ham-asmi eso me attāti. Tasmā viññāṇaṃ ābādhāya saṃvattati." "Stressful.' Taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vāti." "Inconstant. monks — Is the body constant or inconstant?" "Aniccaṃ bhante. subject to change as: 'This is mine. Kallaṃ nu taṃ samanupassituṃ. Let my consciousness not be thus." "Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti. 'Let my consciousness be thus. But precisely because consciousness is not self. And it is not possible (to say) with regard to consciousness." "Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ. Kallaṃ nu taṃ samanupassituṃ." "Inconstant." "Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti." "And is it fitting to regard what is inconstant.

Kallaṃ nu taṃ samanupassituṃ." "Stressful. This is my self. monks — Are mental processes constant or inconstant?" "Aniccā bhante. lord. monks — Is perception constant or inconstant?" "Aniccā bhante." "And is it fitting to regard what is inconstant. This is what I am'?" Ṅo hetaṃ bhante. subject to change as: 'This is mine. This is my self." "Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti." "What do you think." "Inconstant." "Taṃ kiṃ maññatha bhikkhave saṅkhārā niccā vā aniccā vāti." "And is it fitting to regard what is inconstant. lord."And is it fitting to regard what is inconstant." "And is that which is inconstant easeful or stressful?" "Dukkhaṃ bhante." Ṅo. stressful. lord. lord." "Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti." ." "Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ." "And is that which is inconstant easeful or stressful?" "Dukkhaṃ bhante." "Taṃ kiṃ maññatha bhikkhave saññā niccā vā aniccā vāti. subject to change as: 'This is mine. lord. stressful. This is my self." "What do you think. lord. Etaṃ mama eso'ham-asmi eso me attāti." "Inconstant." Ṅo. Etaṃ mama eso'ham-asmi eso me attāti. lord." "Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ. subject to change as: 'This is mine." "Stressful. stressful. This is what I am'?" Ṅo hetaṃ bhante. This is what I am'?" Ṅo hetaṃ bhante. Kallaṃ nu taṃ samanupassituṃ." Ṅo.

Sabbaṃ rūpaṃ. common or sublime. far or near: every body — Netaṃ mama neso'ham-asmi na meso attāti." "Stressful. subject to change as: 'This is mine." Ṅo. Thus. internal or external. Hīnā vā paṇītā vā. Oḷārikaṃ vā sukhumaṃ vā. This is not my self." "Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ. Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Oḷārikā vā sukhumā vā. Ajjhattā vā bahiddhā vā. future. Sabbā vedanā."Taṃ kiṃ maññatha bhikkhave viññāṇaṃ niccaṃ vā aniccaṃ vāti. Yā dūre santike vā. Any feeling whatsoever — past." "And is it fitting to regard what is inconstant. Yandūre santike vā. Ajjhattaṃ vā bahiddhā vā. Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ." "What do you think. monks — Is consciousness constant or inconstant?" "Aniccaṃ bhante. internal or external. stressful." "And is that which is inconstant easeful or stressful?" "Dukkhaṃ bhante. This is my self.' Yā kāci vedanā atītānāgata-paccuppannā. far or near: every feeling — Netaṃ mama neso'ham-asmi na meso attāti. lord. blatant or subtle. Etaṃ mama eso'ham-asmi eso me attāti. This is what I am'?" Ṅo hetaṃ bhante. ." "Tasmātiha bhikkhave yaṅkiñci rūpaṃ atītānāgata-paccuppannaṃ. future. common or sublime." "Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti. or present. monks. Kallaṃ nu taṃ samanupassituṃ. blatant or subtle." "Inconstant. or present. lord. is to be seen as it actually is with right discernment as: 'This is not mine. lord. This is not what I am. Hīnaṃ vā paṇītaṃ vā. any body whatsoever — past.

blatant or subtle. common or sublime. Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Any mental processes whatsoever — past. internal or external. internal or external.is to be seen as it actually is with right discernment as: 'This is not mine. Ajjhattaṃ vā bahiddhā vā. Sabbe saṅkhārā. future. Ajjhattā vā bahiddhā vā. Hīnā vā paṇītā vā. Oḷārikā vā sukhumā vā. is to be seen as it actually is with right discernment as: 'This is not mine. This is not what I am. This is not what I am. blatant or subtle. internal or external. Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. or present. Ajjhattā vā bahiddhā vā. far or near: every perception — Netaṃ mama neso'ham-asmi na meso attāti. Sabbā saññā. Sabbaṃ viññāṇaṃ. Any consciousness whatsoever — past. Yandūre santike vā. Yā dūre santike vā. is to be seen as it actually is with right discernment as: 'This is not mine. common or sublime. blatant or subtle. This is not my self. Oḷārikā vā sukhumā vā. Hīnaṃ vā paṇītaṃ vā.' Yā kāci saññā atītānāgata-paccuppannā. Any perception whatsoever — past. This is not my self. Oḷārikaṃ vā sukhumaṃ vā. are to be seen as they actually are with right discernment as: 'This is not mine. common or sublime. This is not what I am. future. future. far or near: every consciousness — Netaṃ mama neso'ham-asmi na meso attāti.' . Ye dūre santike vā. This is not what I am.' Ye keci saṅkhārā atītānāgata-paccuppannā. far or near: all mental processes — Netaṃ mama neso'ham-asmi na meso attāti. This is not my self. Hīnā vā paṇītā vā. This is not my self. or present. Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.' Yaṅkiñci viññāṇaṃ atītānāgata-paccuppannaṃ. or present.

the group of five monks delighted at his words. Saddhiṃ bhikkhu-sahassena. disenchanted with perception. And while this explanation was being given. I have heard that on one occasion the Blessed One was staying in Gaya. Āsavehi cittāni vimucciṃsūti. disenchanted with feeling.] Ekaṃ samayaṃ Bhagavā. Nibbindaṃ virajjati. Seeing thus. & disenchanted with consciousness. he is released. at Gaya Head. were released from the mental effluents. That is what the Blessed One said. Gratified. Gayāyaṃ viharati gayāsīse. the well-instructed disciple of the noble ones grows disenchanted with the body. Through dispassion. There is nothing further for the sake of this world. Nāparaṃ itthattāyāti pajānātīti. there is the knowledge.' He discerns that. Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ. through lack of clinging." With release. Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne. the holy life fulfilled. Virāgā vimuccati. 'Birth is ended. Vusitaṃ brahma-cariyaṃ. the task done. the hearts of the group of five monks.' Idam-avoca Bhagavā. Vedanāya pi nibbindati. he becomes dispassionate. disenchanted with mental processes. Tatra kho Bhagavā bhikkhū āmantesi. 'Released. Saññāya pi nibbindati. with 1. Viññāṇasmiṃ pi nibbindati. There he addressed the monks: . Pañca-vaggiyānaṃ bhikkhūnaṃ anupādāya.Evaṃ passaṃ bhikkhave sutavā ariya-sāvako. Āditta-pariyāya Sutta The Fire Discourse [Evam-me sutaṃ.000 monks. Vimuttasmiṃ vimuttam-iti ñāṇaṃ hoti. Saṅkhāresu pi nibbindati. Disenchanted. Khīṇā jāti. Rūpasmiṃ pi nibbindati. Kataṃ karaṇīyaṃ.

lamentations. with birth. Aflame. "Monks. Saddā ādittā. the All is aflame. the fire of aversion. Contact at the ear is aflame. Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā. The ear is aflame. Sounds are aflame. Aflame with what? Ādittaṃ rāg'agginā dos'agginā moh'agginā. Cakkhu-samphasso āditto. Contact at the eye is aflame. I tell you. Consciousness at the ear is aflame. with sorrows. with sorrows. Yamp'idaṃ sota-samphassa-paccayā uppajjati vedayitaṃ. Kiñca bhikkhave sabbaṃ ādittaṃ. aging. What All is aflame? The eye is aflame. Kena ādittaṃ. the fire of delusion. Aflame. I tell you. & despairs. & death. Consciousness at the eye is aflame. Ādittaṃ jātiyā jarā-maraṇena. Cakkhu-viññāṇaṃ ādittaṃ. Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā. Tampi ādittaṃ. Sota-viññāṇaṃ ādittaṃ. And whatever there is that arises in dependence on contact at the eye. Yamp'idaṃ cakkhu-samphassa-paccayā uppajjati vedayitaṃ. Aflame with what? Ādittaṃ rāg'agginā dos'agginā moh'agginā. Aflame with the fire of passion. . pains. that too is aflame. pain. Aflame with the fire of passion. pain. Ādittaṃ jātiyā jarā-maraṇena. & death. aging. that too is aflame. or neither-pleasure-nor-pain. the fire of aversion. lamentations. the fire of delusion. & despairs. Sotaṃ ādittaṃ. experienced as pleasure. Forms are aflame. And whatever there is that arises in dependence on contact at the ear. Rūpā ādittā. Sota-samphasso āditto. Kena ādittaṃ. Tampi ādittaṃ. Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi."Sabbaṃ bhikkhave ādittaṃ. experienced as pleasure. pains. distresses. or neither-pleasure-nor-pain. Cakkhuṃ bhikkhave ādittaṃ. with birth. Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. distresses.

Ghānaṃ ādittaṃ, Gandhā ādittā, Ghāna-viññāṇaṃ ādittaṃ, Ghāna-samphasso āditto, The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame. Yamp'idaṃ ghāna-samphassa-paccayā uppajjati vedayitaṃ, Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā, Tampi ādittaṃ. And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ādittaṃ. Aflame with what? Ādittaṃ rāg'agginā dos'agginā moh'agginā, Ādittaṃ jātiyā jarā-maraṇena, Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. 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. Jivhā ādittā, Rasā ādittā, Jivhā-viññāṇaṃ ādittaṃ, Jivhā-samphasso āditto, The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame. Yamp'idaṃ jivhā-samphassa-paccayā uppajjati vedayitaṃ, Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā, Tampi ādittaṃ. And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ādittaṃ. Aflame with what? Ādittaṃ rāg'agginā dos'agginā moh'agginā, Ādittaṃ jātiyā jarā-maraṇena, Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. 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.

Kāyo āditto, Phoṭṭhabbā ādittā, Kāya-viññāṇaṃ ādittaṃ, Kāya-samphasso āditto, The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame. Yamp'idaṃ kāya-samphassa-paccayā uppajjati vedayitaṃ, Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā, Tampi ādittaṃ. And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ādittaṃ. Aflame with what? Ādittaṃ rāg'agginā dos'agginā moh'agginā, Ādittaṃ jātiyā jarā-maraṇena, Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. 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. Mano āditto, Dhammā ādittā, Mano-viññāṇaṃ ādittaṃ, Mano-samphasso āditto, The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. Yamp'idaṃ mano-samphassa-paccayā uppajjati vedayitaṃ, Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā, Tampi ādittaṃ. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ādittaṃ. Aflame with what? Ādittaṃ rāg'agginā dos'agginā moh'agginā, Ādittaṃ jātiyā jarā-maraṇena, Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. 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.

Evaṃ passaṃ bhikkhave sutavā ariya-sāvako, Cakkhusmiṃ pi nibbindati, Rūpesu pi nibbindati, Cakkhu-viññāṇe pi nibbindati, Cakkhu-samphasse pi nibbindati, Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. Yamp'idaṃ cakkhu-samphassa-paccayā uppajjati vedayitaṃ, Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā, Tasmiṃ 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. Sotasmiṃ pi nibbindati, Saddesu pi nibbindati, Sota-viññāṇe pi nibbindati, 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. Yamp'idaṃ sota-samphassa-paccayā uppajjati vedayitaṃ, Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā, Tasmiṃ pi nibbindati. And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Ghānasmiṃ pi nibbindati, Gandhesu pi nibbindati, Ghāna-viññāṇe pi nibbindati, Ghāna-samphasse pi nibbindati, He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose. Yamp'idaṃ ghāna-samphassa-paccayā uppajjati vedayitaṃ, Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā, Tasmiṃ pi nibbindati. And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Jivhāya pi nibbindati, Rasesu pi nibbindati,

disenchanted with consciousness at the body. And whatever there is that arises in dependence on contact at the tongue. Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā. Mano-viññāṇe pi nibbindati. He grows disenchanted with the tongue. Kāya-viññāṇe pi nibbindati. Disenchanted. disenchanted with flavors. disenchanted with contact at the tongue. or neither-pleasure-nor-pain: With that. Tasmiṃ pi nibbindati. disenchanted with contact at the intellect. Mano-samphasse pi nibbindati. disenchanted with ideas. Tasmiṃ pi nibbindati. He grows disenchanted with the body. he becomes dispassionate. pain. Virāgā vimuccati. pain. or neither-pleasure-nor-pain: With that. experienced as pleasure. he grows disenchanted. Tasmiṃ pi nibbindati. too. Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā. experienced as pleasure. Manasmiṃ pi nibbindati. Jivhā-samphasse pi nibbindati. He grows disenchanted with the intellect. And whatever there is that arises in dependence on contact at the intellect. too. Nibbindaṃ virajjati. disenchanted with tactile sensations. Dhammesu pi nibbindati. Yamp'idaṃ mano-samphassa-paccayā uppajjati vedayitaṃ. Phoṭṭhabbesu pi nibbindati. . he grows disenchanted. And whatever there is that arises in dependence on contact at the body. or neither-pleasure-nor-pain: With that. disenchanted with consciousness at the tongue. pain. he is released. too. disenchanted with contact at the body. Yamp'idaṃ kāya-samphassa-paccayā uppajjati vedayitaṃ. Through dispassion. Kāya-samphasse pi nibbindati. Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā. experienced as pleasure. disenchanted with consciousness at the intellect. Kāyasmiṃ pi nibbindati. Yamp'idaṃ jivhā-samphassa-paccayā uppajjati vedayitaṃ.Jivhā-viññāṇe pi nibbindati. he grows disenchanted.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove. Vusitaṃ brahma-cariyaṃ. The Blessed One said. through lack of clinging. the monks delighted at his words. ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā: Sabbe saṅkhārā aniccāti.' He discerns that. this orderliness of the Dhamma: All processes are inconstant. Attamanā te bhikkhū Bhagavato bhāsitaṃ abhinanduṃ. Gratified." the monks responded to him. the hearts of the 1. There he addressed the monks. Kataṃ karaṇīyaṃ. this property stands — this steadfastness of the Dhamma. there is the knowledge." With release. the task done.000 monks. Sāvatthiyaṃ viharati. Bhagavā etad-avoca. vivarati .'" Idam-avoca Bhagavā. lord. Anathapindika's monastery. "Yes. ārāme. Tassa bhikkhu-sahassassa anupādāya. Jetavane Anāthapiṇḍikassa. "Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ. 'Released. Taṃ Tathāgato abhisambujjhati abhisameti. Nāparaṃ itthattāyāti pajānātīti. There is nothing further for the sake of this world. paññapeti paṭṭhappeti.] Ekaṃ samayaṃ Bhagavā. That is what the Blessed One said. And while this explanation was being given. Khīṇā jāti. saying. were released from the mental effluents. 'Birth is ended. "Monks. "Whether or not there is the arising of Tathagatas. Abhisambujjhitvā abhisametvā ācikkhati deseti.Vimuttasmiṃ vimuttam-iti ñāṇaṃ hoti. Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne. the holy life fulfilled." Bhadanteti te bhikkhū Bhagavato paccassosuṃ. Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti. Dhamma-niyāma Sutta The Discourse on the Orderliness of the Dhamma [Evam-me sutaṃ. Āsavehi cittāni vimucciṃsūti.

sets it forth. . He reveals it. Whether or not there is the arising of Tathagatas. He reveals it. Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ. explains it. teaches it. Attamanā te bhikkhū Bhagavato bhāsitaṃ. paññapeti paṭṭhappeti. & makes it plain: All phenomena are notself. this property stands — this steadfastness of the Dhamma. this orderliness of the Dhamma: All phenomena are not-self. The Tathagata directly awakens to that. sets it forth. he declares it. paññapeti paṭṭhappeti. sets it forth. Abhisambujjhitvā abhisametvā ācikkhati deseti. explains it. vivarati vibhajati uttānī-karoti: Sabbe saṅkhārā dukkhāti. breaks through to that. abhinandunti. describes it. ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā: Sabbe dhammā anattāti. Directly awakening & breaking through to that. ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā: Sabbe saṅkhārā dukkhāti." The Tathagata directly awakens to that. Whether or not there is the arising of Tathagatas. Taṃ Tathāgato abhisambujjhati abhisameti. describes it. He reveals it. explains it." Idam-avoca Bhagavā. he declares it. breaks through to that. Directly awakening & breaking through to that. Gratfied. the monks delighted at his words. Abhisambujjhitvā abhisametvā ācikkhati deseti. & makes it plain: All processes are stressful. & makes it plain: All processes are inconstant. Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ. this property stands — this steadfastness of the Dhamma.vibhajati uttānī-karoti: Sabbe saṅkhārā aniccāti. Taṃ Tathāgato abhisambujjhati abhisameti. The Tathagata directly awakens to that. this orderliness of the Dhamma: All processes are stressful. That is what the Blessed One said. he declares it. breaks through to that. teaches it. teaches it. Directly awakening & breaking through to that. describes it. vivarati vibhajati uttānī-karoti: Sabbe dhammā anattāti.

The Blessed One said. is the Noble Eightfold Path? Seyyathīdam. right action. right concentration. I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove. is right view? Yaṃ kho bhikkhave dukkhe ñāṇaṃ dukkha-samudaye ñāṇaṃ dukkha-nirodhe ñāṇaṃ dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ. . "Monks. knowledge concerning the way of practice leading to the stopping of stress: Ayaṃ vuccati bhikkhave sammā-diṭṭhi. Sammā-vāyāmo sammā-sati sammā-samādhi. The Blessed One said. ārāme. Knowledge concerning stress. "As you say. knowledge copncerning the stopping of stress." Evam-bhanteti kho te bhikkhū Bhagavato paccassosuṃ. saying. Sammā-vācā sammā-kammanto sammā-ājīvo. right speech." the monks responded to him. There he addressed the monks. monks." Bhadanteti te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad-avoca. right livelihood. monks. Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti. "Ariyaṃ vo bhikkhave aṭṭhaṅgikaṃ maggaṃ desissāmi vibhajissāmi. I will speak.Magga-vibhaṅga Sutta An Analysis of the Path [Evam-me sutaṃ. Bhagavā etad-avoca. "Yes. knowledge concerning the origination of stress. "Katamo ca bhikkhave ariyo aṭṭhaṅgiko maggo? Ṅow what. right effort. Sammā-diṭṭhi sammā-saṅkappo. "I will teach & analyze for you the Noble Eightfold Path. Katamā ca bhikkhave sammā-diṭṭhi? And what." the monks responded to him. right mindfulness. Anathapindika's monastery. Listen & pay close attention. Right view. lord.] Ekaṃ samayaṃ Bhagavā. Sāvatthiyaṃ viharati. lord. Jetavane Anāthapiṇḍikassa. Taṃ suṇātha sādhukaṃ manasi-karotha bhāsissāmīti. right resolve.

There is the case where a well-instructed disciple of the noble ones. abrahma-cariyā veramaṇī. monks. Abstaining from lying. Katamo ca bhikkhave sammā-saṅkappo? And what. monks. abstaining from divisive speech. Ayaṃ vuccati bhikkhave sammā-kammanto. abstaining from abusive speech. monks. This. is called right action. abstaining from sexual intercourse. is called right resolve. having abandoned dishonest livelihood. Sammā-ājīvena jīvikaṃ kappeti. adinnādānā veramaṇī. Being resolved on renunciation. is right effort? . is right action? Yā kho bhikkhave pāṇātipātā veramaṇī. on harmlessness: Ayaṃ vuccati bhikkhave sammā-saṅkappo. Katamo ca bhikkhave sammā-kammanto? And what. This. monks. pharusāya vācāya veramaṇī. Katamo ca bhikkhave sammā-vāyāmo? And what. samphappalāpā veramaṇī. keeps his life going with right livelihood: Ayaṃ vuccati bhikkhave sammā-ājīvo. Katamā ca bhikkhave sammā-vācā? And what is right speech? Yā kho bhikkhave musāvādā veramaṇī. is right livelihood? Idha bhikkhave ariya-sāvako micchā-ājīvaṃ pahāya. on freedom from ill will. This. monks. Abstaining from taking life. monks. is called right view. monks. abstaining from stealing. is right resolve? Yo kho bhikkhave nekkhamma-saṅkappo abyāpāda-saṅkappo avihiṃsā-saṅkappo. is called right livelihood. monks. is called right speech.This. abstaining from idle chatter: Ayaṃ vuccati bhikkhave sammā-vācā. Katamo ca bhikkhave sammā-ājīvo? And what. pisuṇāya vācāya veramaṇī. This. monks.

endeavors. plenitude. Katamā ca bhikkhave sammā-sati? And what. & mindful — putting away greed & distress with reference to the world. unskillful qualities that have not yet arisen. monks. ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya. upholds & exerts his intent for the sake of the non-arising of evil. Citte cittānupassī viharati. & mindful — putting away greed & distress with reference to the world. development. activates persistence. alert. He generates desire. He remains focused on the mind in & of itself — ardent. ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. & mindful — putting away greed & distress with reference to the world. monks. ṭhitiyā asammosāya bhiyyo-bhāvāya vepullāya bhāvanāya pāripūriyā.Idha bhikkhave bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya. chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. alert. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya. . Uppannānaṃ kusalānaṃ dhammānaṃ. ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. & culmination of skillful qualities that have arisen: Ayaṃ vuccati bhikkhave sammā-vāyāmo. chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. He generates desire. This. activates persistence. There is the case where a monk remains focused on the body in & of itself — ardent. non-confusion. endeavors. unskillful qualities that have arisen. activates persistence. increase. is right mindfulness? Idha bhikkhave bhikkhu kāye kāyānupassī viharati. He generates desire. He remains focused on feelings in & of themselves — ardent. alert. upholds & exerts his intent for the sake of the abandonment of evil. Vedanāsu vedanānupassī viharati. chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. is called right effort. chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. activates persistence. upholds & exerts his intent for the maintenance. endeavors. There is the case where a monk generates desire. endeavors.

of which the Noble Ones declare. ajjhattaṃ sampasādanaṃ cetaso ekodi-bhāvaṃ avitakkaṃ avicāraṃ. Pītiyā ca virāgā. abhinandunti. is right concentration? Idha bhikkhave bhikkhu vivicc'eva kāmehi vivicca akusalehi dhammehi. With the stilling of directed thoughts & evaluations. He remains focused on mental qualities in & of themselves — ardent. tatiyaṃ jhānaṃ upasampajja viharati. . Ayaṃ vuccati bhikkhave sammā-samādhīti. monks. sukhañca kāyena paṭisaṃvedeti. yan-taṃ ariyā ācikkhanti upekkhako satimā sukha-vihārīti.' Sukhassa ca pahānā dukkhassa ca pahānā. the monks delighted at his words. neither pleasure nor pain. & alert. There is the case where a monk — quite withdrawn from sensuality. Vitakka-vicārānaṃ vūpasamā. pubbe va somanassa-domanassānaṃ atthaṅgamā.Dhammesu dhammānupassī viharati. is called right mindfulness. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness. monks. savitakkaṃ sa-vicāraṃ vivekajam-pīti-sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ. unification of awareness free from directed thought & evaluation — internal assurance." Idam-avoca Bhagavā. mindful. upekkhako ca viharati sato ca sampajāno. accompanied by directed thought & evaluation. he has a pleasant abiding. he enters & remains in the second jhana: rapture & pleasure born of concentration. samādhijam-pīti-sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. & mindful — putting away greed & distress with reference to the world. He enters & remains in the third jhana. adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ. 'Equanimous & mindful. That is what the Blessed One said. he remains equanimous. and senses pleasure with the body. aware. Attamanā te bhikkhū Bhagavato bhāsitaṃ." This. catutthaṃ jhānaṃ upasampajja viharati. monks. This. Gratified. With the fading of rapture. Katamo ca bhikkhave sammā-samādhi? And what. withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal. Ayaṃ vuccati bhikkhave sammā-sati. is called right concentration.

Ācayāya saṃvattanti no apacayāya. Vesāliyaṃ viharati. I have heard that at one time the Blessed One was staying at Vesāli. Asantuṭṭhiyā saṃvattanti no santuṭṭhiyā. not to activated persistence. not to dispassion. Atha kho Mahāpajāpati Gotamī. I might dwell alone. to being fettered. Mahicchatāya saṃvattanti no appicchatāya. the qualities of which you may know. . Yena Bhagavā ten'upasaṅkami. Ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyanti. not to modesty. secluded. to laziness. in the Peaked Roof Hall in the Great Forest. on approaching. having heard the Dhamma from the Blessed One. if the Blessed One would teach me the Dhamma in brief such that. Saṃyogāya saṃvattanti no visaṃyogāya. not to self-effacement. heedful." "Ye kho tvaṃ Gotami dhamme jāneyyāsi. Ekam-antaṃ ṭhitā kho Mahāpajāpatī Gotamī Bhagavantaṃ etad-avoca: "Sādhu me bhante Bhagavā saṅkhittena dhammaṃ desetu.] Ekaṃ samayaṃ Bhagavā. earnest. Ime dhammā sarāgāya saṃvattanti no virāgāya. Then Mahāpajāpati Gotamī approached the Blessed One and.Gotamī Sutta The Discourse to Gotamī [Evam-me sutaṃ. to overweaning ambition. Saṅgaṇikāya saṃvattanti no pavivekāya." As she was standing to one side. "Gotami. Mahā-vane kūṭāgārasālāyaṃ. to discontent. to self-aggrandizement. Venerable Sir. & resolute. Yam-ahaṃ Bhagavato dhammaṃ sutvā. 'These qualities lead to passion. stood to one side.. Upasaṅkamitvā Bhagavantaṃ abhivādetvā ekam-antaṃ aṭṭhāsi. having bowed down to the Blessed One. she said to the Blessed One: "It would be good. Kosajjāya saṃvattanti no viriyārambhāya. not to contentment. not to being unfettered. to entanglement. not to seclusion.

not to laziness. That is what the Blessed One said. Ime dhammā virāgāya saṃvattanti no sarāgāya.'" Idam-avoca Bhagavā. Viriyārambhāya saṃvattanti no kosajjāya. to being burdensome. to modesty. Eso dhammo eso vinayo etaṃ satthu-sāsananti. not to passion. not to overweaning ambition. Mahāpajāpati Gotamī delighted at his words. to being unfettered. to seclusion. Pavivekāya saṃvattanti no saṅgaṇikāya. Santuṭṭhiyā saṃvattanti no asantuṭṭhiyā. N'eso dhammo n'eso vinayo n'etaṃ satthu-sāsananti. 'These qualities lead to dispassion. . 'This is the Dhamma. Subharatāya saṃvattanti no dubbharatāyāti.Dubbharatāya saṃvattanti no subharatāyāti. You may definitely hold. Gratified. this is the Teacher's instruction. to being unburdensome. not to being unburdensome': Ekaṃsena Gotami dhāreyyāsi. to self-effacement. Apacayāya saṃvattanti no ācayāya. abhinandīti. Appicchatāya saṃvattanti no mahicchatāya. this is not the Vinaya. this is not the Teacher's instruction. not to entanglement. not to being burdensome': Ekaṃsena Gotami dhāreyyāsi. Visaṃyogāya saṃvattanti no saṃyogāya.. this is the Vinaya. You may definitely hold. to contentment. As for the qualities of which you may know. not to discontent. Attamanā Mahāpajāpati Gotamī Bhagavato bhāsitaṃ. not to self-aggrandizement. to activated persistence.' Ye ca kho tvaṃ Gotami dhamme jāneyyāsi. not to being fettered. 'This is not the Dhamma.

With (sensory) consciousness as a condition there are name & form. sorrow. Taṇhā-paccayā upādānaṃ. Saṅkhāra-paccayā viññāṇaṃ. Thus is the origination of this entire mass of suffering & stress. lamentation. Phassa-paccayā vedanā. Evam-etassa kevalassa dukkhakkhandhassa. Bhava-paccayā jāti.Paṭicca Samuppāda Dependent Origination Avijjā-paccayā saṅkhārā. Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho. pain. Saḷāyatana-paccayā phasso. Jāti-paccayā jara-maraṇaṃ soka-parideva-dukkha-domanassupāyāsā sambhavanti. then aging & death. With name & form as a condition there are the six sense media. With ignorance as a condition there are processes. Vedanā-paccayā taṇhā. Nāma-rūpa-paccayā saḷāyatanaṃ. From the cessation of processes there is the cessation of (sensory) consciousness. With craving as a condition there is clinging. With birth as a condition. With the six sense media as a condition there is contact. Viññāṇa-paccayā nāma-rūpaṃ. & despair come into play. distress. With clinging as a condition there is becoming. . With contact as a condition there is feeling. samudayo hoti. Saṅkhāra-nirodhā viññāṇa-nirodho. With feeling as a condition there is craving. Upādāna-paccayā bhavo. With becoming as a condition there is birth. Now from the remainderless fading & cessation of that very ignorance there is the cessation of processes. With processes as a condition there is (sensory) consciousness.

From the cessation of feeling there is the cessation of craving. The Blessed One said: "Monks. pain. then aging & death. Jāti-nirodhā jara-maraṇaṃ soka-parideva-dukkha-domanassupāyāsā nirujjhanti. these six are conditions that are conducive to amiability. From the cessation of birth. "Monks!" "Yes. Anathapindika's monastery. From the cessation of (sensory) consciousness there is the cessation of name & form. There he said to the monk.Viññāṇa-nirodhā nāma-rūpa-nirodho. Sārāṇīya-dhamma Sutta Conditions for Amiability Evam-me sutaṃ." the monks responded. Taṇhā-nirodhā upādāna-nirodho. Vedanā-nirodhā taṇhā-nirodho. Tatra kho Bhagavā bhikkhū āmantesi. & despair all cease. From the cessation of name & form there is the cessation of the six sense media. nirodho hoti. "Bhadante" te bhikkhū Bhagavato paccassosuṃ. Bhava-nirodhā jāti-nirodho. Katame cha? I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattanti. sorrow. Phassa-nirodhā vedanā-nirodho. that engender . Upādāna-nirodhā bhava-nirodho. "Bhikkhavo" ti. lamentation. Evam-etassa kevalassa dukkhakkhandhassa. Thus is the cessation of this entire mass of suffering & stress. From the cessation of clinging there is the cessation of becoming. ārāme. From the cessation of becoming there is the cessation of birth. Jetavane Anāthapiṇḍikassa. From the cessation of the six sense media there is the cessation of contact. Nāma-rūpa-nirodhā saḷāyatana-nirodho. Sāvatthiyaṃ viharati. Bhagavā etad-avoca: "Chayime bhikkhave dhammā sārāṇīyā piya-karaṇā garu-karaṇā. Saḷāyatana-nirodhā phassa-nirodho. Ekaṃ samayaṃ Bhagavā. From the cessation of craving there is the cessation of clinging. distress. From the cessation of contact there is the cessation of feeling. lord.

Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo. engenders feelings of respect. "Puna c'aparaṃ bhikkhave bhikkhu.feelings of endearment. that engenders feelings of endearment. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati. to their faces & behind their backs. engender feelings of respect. sīlavantehi sabrahmacārīhi sādhāraṇa-bhogī. sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piyakaraṇo garu-karaṇo. to their faces & behind their backs. leading to a sense of fellowship. sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garukaraṇo. "Puna c'aparaṃ bhikkhave bhikkhuno. harmony. & a state of unity. He consumes them after sharing them in common with his virtuous fellows in the holy life. [4] "Furthermore. the monk is set on mental acts of good will with regard to his fellows in the holy life. harmony. [3] "Furthermore. engenders feelings of respect. a lack of disputes. . harmony. leading to a sense of fellowship. leading to a sense of fellowship. This is a condition that is conducive to amiability. mettaṃ mano-kammaṃ paccupaṭṭhitaṃ hoti. "Puna c'aparaṃ bhikkhave bhikkhuno. that engenders feelings of endearment. engenders feelings of respect. a lack of disputes. whatever righteous gains the monk may obtain in a righteous way — even if only as much as the alms in his bowl — he does not consume them alone. a lack of disputes. sabrahmacārīsu āvi ceva raho ca. & a state of unity. & a state of unity. This is a condition that is conducive to amiability. that engenders feelings of endearment. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati. to their faces & behind their backs. sabrahmacārīhi āvi ceva raho ca. harmony. yāni tāni sīlāni akhaṇḍāni achiddāni asabalāni akammāsani. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo. ye te lābhā dhammikā dhamma-laddhā. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati. leading to a sense of fellowship. This is a condition that is conducive to amiability. & a state of unity. antamaso patta-pariyāpanna-mattampi. engenders feelings of respect. & a state of unity. mettaṃ kāya-kammaṃ paccupaṭṭhitaṃ hoti. Which six? "Idha bhikkhave bhikkhuno. Ayampi dhammo sārāṇīyo piya-karaṇo garukaraṇo. harmony. a lack of disputes. [1] "There is the case where a monk is set on bodily acts of good will with regard to his fellows in the holy life. the monk is set on verbal acts of good will with regard to his fellows in the holy life. that engenders feelings of endearment. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati. mettaṃ vacī-kammaṃ paccupaṭṭhitaṃ hoti. a lack of disputes. Tathārūpesu sīlesu sīla-sāmaññagato viharati. "Puna c'aparaṃ bhikkhave bhikkhu. This is a condition that is conducive to amiability. bhujissāni viññūpasatthāni aparāmatthāni samadhi-saṃvattanikāni. [2] "Furthermore. leading to a sense of fellowship. tathārūpehi lābhehi appaṭivibhattabhogī hoti.

Ekaṃ samayaṃ Bhagavā. to their faces & behind their backs. There he addressed the monks: "Monks. that engenders feelings of endearment. unsplattered. that engender feelings of endearment. Attamanā te bhikkhū Bhagavato bhāsitaṃ." Idam-avoca Bhagavā. Tatra kho Bhagavā bhikkhū āmantesi. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattantī" ti. leading to a sense of fellowship. a lack of disputes. leading to a sense of fellowship. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo. Listen & pay close attention. liberating. leading to concentration — the monk dwells with his virtue on a par with that of his fellows in the holy life. harmony. unspotted. Rājagahe viharati. leading to a sense of fellowship. "These are the six conditions that are conducive to amiability. Gratified. engenders feelings of respect. leading outward. untarnished. I will speak. to their faces & behind their backs. abhinandunti. "Ime kho bhikkhave cha dhammā sārāṇīyā piya-karaṇā garu-karaṇā. That is what the Blessed One said. tathārūpāya diṭṭhiyā diṭṭhi-sāmaññagato viharati. & a state of unity. a lack of disputes. engenders feelings of respect. & a state of unity." the monks responded." "Evam-bhante" ti kho te bhikkhū Bhagavato paccassosuṃ. saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.[5] "Furthermore — with reference to the virtues that are untorn. I have heard that on one occasion the Blessed One was staying in Rajagaha. that lead those who act in accordance with them to the right ending of suffering & stress — the monk dwells with his views on a par with those of his fellows in the holy life. the monks delighted in the Blessed One's words. Gijjhakūṭe Pabbate. yāyaṃ diṭṭhi ariyā niyyānikā. praised by the wise. lord. [6] "Furthermore — with reference to views that are noble. that engenders feelings of endearment. harmony. sabrahmacārīhi āvi ceva raho ca. Bhikkhu-aparihāniya-dhamma Sutta Conditions for No Decline among the Monks Evam-me sutaṃ. engender feelings of respect. I will teach you the seven conditions that lead to no decline. This is a condition that is conducive to amiability. harmony. This is a condition that is conducive to amiability. & a state of unity. niyyāti takkarassa sammā-dukkhakkhayāya. "Puna c'aparaṃ bhikkhave bhikkhu. a lack of disputes. "Yes. Taṃ suṇātha sādhukaṃ manasikarotha bhāsissāmī" ti. on Vulture Peak Mountain. unbroken. Bhagavā etad-avoca: "Katame ca bhikkhave satta aparihāniyā dhammā? . "Satta vo bhikkhave aparihāniye dhamme desessāmi.

[2] "As long as the monks meet in harmony. samaggā sannipatissanti. but practice undertaking the training rules as they have been decreed. te sakkarissanti garukarissanti mānessanti pūjessanti tesañca sotabbaṃ maññissanti. vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni. their growth can be expected. "Yāvakīvañca bhikkave bhikkhū. may they . not their decline. Āgatā ca pesalā sabrahmacārī phāsu vihareyyunti. adjourn from their meetings in harmony. "Yāvakīvañca bhikkave bhikkhū. ye te bhikkhū therā rattaññū cira-pabbajitā. [7] "As long as the monks each keep firmly in mind: 'If there are any wellbehaved fellow-followers of the holy life who have yet to come. their growth can be expected. their growth can be expected. samaggā saṅgha-karaṇīyāni karissanti. "Yāvakīvañca bhikkave bhikkhū. venerate. not their decline. Yathā-paññattesu sikkhāpadesu samādāya vattissanti. leaders of the Sangha — regarding them as worth listening to. not their decline. the fathers of the Sangha. abhiṇha-sannipātā bhavissanti sannipāta-bahulā. not their decline. samaggā vuṭṭhahissanti. their growth can be expected. saṅgha-pitaro saṅgha-pariṇāyakā. [5] "As long as the monks do not submit to the power of any arisen craving that leads to further becoming. & do homage to the elder monks — those with seniority who have long been ordained. vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni. [4] "As long as the monks honor. not their decline. their growth can be expected. "Yāvakīvañca bhikkave bhikkhū. 'Kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ. vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni. and conduct Sangha business in harmony.' vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni. āraññakesu senāsanesu sāpekkhā bhavissanti.The Blessed One said: "And which seven are the conditions that lead to no decline? "Yāvakīvañca bhikkave bhikkhū. "Yāvakīvañca bhikkave bhikkhū. [6] "As long as the monks see their own benefit in wilderness dwellings. not their decline. their growth can be expected. paññattaṃ na samucchindissanti. apaññattaṃ na paññapessanti. vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni. "Yāvakīvañca bhikkave bhikkhū. [3] "As long as the monks neither decree what has been undecreed nor repeal what has been decreed. uppannāya taṇhāya ponobbhavikāya no vasaṃ gacchissanti. meet a great deal. paccattaññeva satiṃ upaṭṭhapessanti. vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni. [1] "As long as the monks meet often. respect. vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

come; and may the well-behaved fellow-followers of the holy life who have come live in comfort,' their growth can be expected, not their decline. "Yāvakīvañca bhikkave ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihānī" ti. "As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks' growth can be expected, not their decline." Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṃ, abhinandunti. That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Mahā-samaya Sutta The Great Meeting
[Evam-me sutaṃ.] Ekaṃ samayaṃ Bhagavā, Sakkesu viharati Kapilavatthusmiṃ Mahāvane, mahatā bhikkhu-saṅghena saddhiṃ pañca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhātūthi devatā yebhuyyena sannipatitā honti Bhagavantaṃ dassanāya bhikkhu-saṅghañca. 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 Sangha of approximately five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sangha. Atha kho catunnaṃ suddhāvāsa-kāyikānaṃ devānaṃ etadahosi, "Ayaṃ kho Bhagavā Sakkesu viharati Kapilavatthusmiṃ Mahāvane, mahatā bhikkhusaṅghena saddhiṃ pañca-mattehi bhikkhu-satehi, sabbeheva arahantehi. Dasahi ca loka-dhātūthi devatā yebhuyyena sannipatitā honti Bhagavantaṃ dassanāya bhikkhu-saṅghañca. Yannūna mayampi yena Bhagavā ten'upasaṅkameyyāma, upasaṅkamitvā Bhagavato santike pacceka-gāthā bhāseyyāmāti." Then the thought occurred to four devatās 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 Sangha of about five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems have gathered in order to see the Blessed One & the Bhikkhu Sangha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence." Atha kho tā devatā seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evameva suddhāvāsesu devesu antarahitā Bhagavato purato pāturahaṃsu. Atho kho tā devatā Bhagavantaṃ

abhivādetvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho ekā devatā Bhagavato santike imaṃ gāthaṃ abhāsi. Then, just as a strong man might extend his flexed arm or flex his extended arm, those devatās 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 devatā recited this verse in the Blessed One's presence: Mahā-samayo pavanasmiṃ Deva-kāyā samāgatā Āgatamha imaṃ dhamma-samayaṃ Dakkhitāyeva aparājita-saṅghanti. "A great meeting in the woods: The deva hosts have assembled. We have come to this Dhamma meeting To see the unvanquished Sangha." Atha kho aparā devatā Bhagavato santike imaṃ gāthaṃ abhāsi. Tatra bhikkhavo samādahaṃsu Cittaṃ attano ujukam-akaṃsu Sārathī va nettāni gahetvā Indriyāni rakkhanti paṇḍitāti. Then another devatā recited this verse in the Blessed One's presence: "The bhikkhus there are concentrated, Have straightened their own minds. Like a charioteer holding the reins, The wise ones guard their faculties." Atha kho aparā devatā Bhagavato santike imaṃ gāthaṃ abhāsi. Chetvā khīlaṃ chetvā palīghaṃ Inda-khīlaṃ ohaccam-anejā Te caranti suddhā vimalā Cakkhumatā sudantā susu-nāgāti. Then another devatā recited this verse in the Blessed One's presence: "Having cut through barrenness, cut the cross-bar, Having uprooted Indra's pillar, unstirred, They wander about pure, unstained, Young nāgas well tamed by the One with Vision." Atha kho aparā devatā Bhagavato santike imaṃ gāthaṃ abhāsi. Ye keci Buddhaṃ saraṇaṃ gatāse Na te gamissanti apāya-bhūmiṃ Pahāya mānusaṃ dehaṃ Deva-kāyaṃ paripūressantīti. Then another devatā recited this verse in the Blessed One's presence: "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."

Atha kho Bhagavā bhikkhū āmantesi, "Yebhuyyena bhikkhave dasasu loka-dhātūsu devatā sannipatitā honti Tathāgataṃ dassanāya bhikkhu-saṅghañca. Yepi te bhikkhave ahesuṃ atītam-addhānaṃ arahanto Sammā-sambuddhā, tesampi Bhagavantānaṃ eta-paramāyeva devatā sannipatitā ahesuṃ, seyyathāpi mayhaṃ etarahi. Yepi te bhikkhave bhavissanti anāgatam-addhānaṃ arahanto Sammāsambuddhā, tesampi Bhagavantānaṃ eta-paramāyeva devatā sannipatitā bhavissanti, seyyathāpi mayhaṃ etarahi. Then the Blessed One addressed the monks: "Monks, most of the devatās from ten world-systems have gathered in order to see the Tathagata & the Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly Self-awakened, at most had their devatā-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devatā-gathering like mine at the present. Ācikkhissāmi bhikkhave deva-kāyānaṃ nāmāni. Kittayissāmi bhikkhave devakāyānaṃ nāmāni. Desissāmi bhikkhave deva-kāyānaṃ nāmāni. Taṃ suṇātha sādhukaṃ manasikarotha bhāsissāmīti." "Evam-bhanteti" kho te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad-avoca. I will detail for 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:
Silokam-anukassāmi Yattha bhummā tadassitā Ye sitā giri-gabbharaṃ Pahitattā samāhitā Puthū sīhāva sallīnā Loma-haṃsābhisambhuno Odāta-manasā suddhā Vippasannam-anāvilā

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 pañca-sate ñatvā Vane Kāpilavatthave Tato āmantayi Satthā Sāvake sāsane rate "Deva-kāyā abhikkantā Te vijānātha bhikkhavo" Te ca ātappam-akaruṃ Sutvā Buddhassa sāsanaṃ Tesam-pāturahu ñāṇaṃ Amanussāna dassanaṃ Appeke satam-addakkhuṃ Sahassaṃ atha sattariṃ

have approached the monks' forest meeting. "The deva hosts have approached. as I describe their glories. they made a diligent effort. Detect them. Tañca sabbaṃ abhiññāya Vavakkhitvāna cakkhumā Tato āmantayi Satthā Sāvake sāsane rate "Deva-kāyā abhikkantā Te vijānātha bhikkhavo Ye vohaṃ kittayissāmi Girāhi anupubbaso. effulgent. 6.000. powerful. rejoicing. Detect them. glamorous. the One-with-Vision felt moved to speak. Satta-sahassā va yakkhā Bhummā Kāpilavatthavā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. some 70. Some saw 100. monks!" Listening to the Awakened One's instruction." Realizing all this. prestigious.000 non-human beings. Some gained vision of innumerable devas filling every direction. rejoicing. have approached the monks' forest meeting. disciples delighting in his instruction. effulgent. some 1. "The deva hosts have approached. the Teacher then said to them. Knowledge appeared to them. The Teacher then said to them. Cha-sahassā hemavatā Yakkhā nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. of varied hue. Sātāgirā ti-sahassā Yakkhā nānatta-vaṇṇino .000 yakkhas inhabiting the land of Kāpilavastu. disciples delighting in his instruction. 7. vision of non-human beings. prestigious. monks. one by one. powerful.000 yakkhas from the Himālayas. some had vision of 100.000. glamorous.Sataṃ eke sahassānaṃ Amanussānam-addasuṃ Appekenantam-addakkhuṃ Disā sabbā phuṭā ahuṃ Knowing that more than 500 of them had come to the forest of Kapilavastu.

glamorous. glamorous. rejoicing. Iccete soḷasa-sahassā Yakkhā nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. of great strength.Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. glamorous. accompanied by more than 100.000 yakkhas of varied hue powerful. Powerful. powerful. effulgent. rejoicing.000 yakkhas of varied hue. And Dhataraṭṭha. have approached the monks' forest meeting. 500 yakkhas from Vessāmitta. powerful. and many are his sons named Indra. prestigious. effulgent. effulgent. have approached the monks' forest meeting. Dakkhiṇañca disaṃ rājā Virūḷho tappasāsati .000 yakkhas — Kumbhīra from Rājagaha: He. who dwells on Mount Vepulla. effulgent. too. prestigious. Purimañca disaṃ rājā Dhataraṭṭho pasāsati Gandhabbānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. Kumbhīro Rājagahiko Vepullassa nivesanaṃ Bhiyyo naṃ sata-sahassaṃ Yakkhānaṃ payirupāsati Kumbhīro Rājagahiko Sop'āga samitiṃ vanaṃ. have approached the monks' forest meeting. of varied hue. prestigious. prestigious. Kumbhīra from Rājagaha. has come to the forest meeting. From Mount Sāta 3. Vessāmittā pañca-satā Yakkhā nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. they have approached the monks' forest meeting. These 16. rejoicing. as lord of the gandhabbas: A glorious. glamorous. rejoicing. who rules as king of the Eastern Direction. great king is he.

they have approached the monks' forest meeting. as lord of the yakkhas: A glorious. effulgent. glamorous. effulgent. great king is he. And Virūḷha. and many are his sons named Indra. as lord of the kumbaṇḍas: A glorious.Kumbhaṇḍānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. Powerful. who rules as king of the Western Direction. prestigious. Pacchimañca disaṃ rājā Virūpakkho pasāsati Nāgānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. of great strength. they have approached the monks' forest meeting. and many are his sons named Indra. Purima-disaṃ Dhataraṭṭho Dakkhiṇena Virūḷhako Pacchimena Virūpakkho Kuvero uttaraṃ disaṃ Cattāro te mahārājā Samantā caturo disā Daddallamānā aṭṭhaṃsu Vane Kāpilavatthave . prestigious. And Kuvera. glamorous. prestigious. of great strength. Powerful. and many are his sons named Indra. effulgent. rejoicing. as lord of the nāgas: A glorious. they have approached the monks' forest meeting. rejoicing. great king is he. of great strength. rejoicing. great king is he. Uttarañca disaṃ rājā Kuvero tappasāsati Yakkhānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. And Virūpakkha. glamorous. who rules as king of the Northern Direction. who rules as king of the Southern Direction. Powerful.

Virūpakkha from the West.] Suriyavacchasā. Pañcasikha has come with Timbaru [and his daughter. Virūḷhaka from the South. have approached the monks' forest meeting. Veṭeṇḍu. rejoicing. Their deceitful vassals have also come — deceptive. too. Payāgas. King Nāḷa. Assataras. Dhataraṭṭha. the Mimic. The great nāga Eravaṇṇa: He. resplendent. gandhabbas with their kings. And from the River Yāmuna comes the prestigious nāga. Panāda. Tesaṃ māyāvino dāsā Āgū vañcanikā saṭhā Māyā Kuṭeṇḍu Veṭeṇḍu Viṭū ca Viṭuṭo saha Candano Kāma-seṭṭho ca Kinnughaṇḍu Nighaṇḍu ca Panādo Opamañño ca Deva-sūto ca Mātali Cittaseno ca gandhabbo Naḷorājā Janosabho Āgū Pañcasikho ceva Timbarū Suriyavacchasā Ete caññe ca rājāno Gandhabbā saha rājubhi Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. & their kin. Kambalas. has come to the forest meeting. Kuṭeṇḍu. Viṭu with Viṭuṭa. Athāgū Nābhasā nāgā Vesālā saha Tacchakā Kambal'Assatarā āgū Pāyāgā saha ñātibhi Yāmunā Dhataraṭṭhā ca Āgū nāgā yasassino Erāvaṇṇo mahānāgo Sop'āga samitiṃ vanaṃ. treacherous — Māyā. Mātali.Dhataraṭṭha from the Eastern Direction. Kinnughaṇḍu. the Bull of the People. Nighaṇḍu." Ye nāga-rāje sahasā haranti Dibbā dijā pakkhi visuddha-cakkhū . stand in the Kāpilavastu forest. Kuvera from the Northern Direction: These four Great Kings encompassing the four directions. the deva's charioteer. Candana. These & other kings. the Chief of Sensual Pleasure. Then there have also come nāgas from Lake Nābhasa. Vesālī & Tacchaka. Cittasena the gandhabba.

Asuras dwelling in the ocean. sir. . Jitā vajira-hatthena Samuddaṃ asurā sitā Bhātaro Vāsavassete Iddhimanto yasassino Kālakañjā mahābhismā Asurā Dānaveghasā Vepacitti Sucitti ca Pahārādo Namucī saha Satañca Bali-puttānaṃ Sabbe Veroca-nāmakā Sannayhitvā baliṃ senaṃ Rāhu-bhaddam-upāgamuṃ Samayodāni bhaddante Bhikkhūnaṃ samitaṃ vanaṃ "Defeated by Indra of the thunderbolt hand. But the Buddha made the nāga kings safe. Vepacitti & Sucitti.' Āpo ca devā Paṭhavī ca Tejo Vāyo tad-āgamuṃ Varuṇā Vāruṇā devā Somo ca Yasasā saha Mettā-Karuṇā-kāyikā Āgū devā yasassino Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. all named Veroca. divine. Pahārāda.Vehāyasā te vana-majjha-pattā Citrā Supaṇṇā iti tesa'nāmaṃ Abhayantadā nāga-rājānamāsi Supaṇṇato khemam-akāsi Buddho Saṇhāhi vācāhi upavhayantā Nāgā Supaṇṇā saraṇam-akaṃsu Buddhaṃ They who swoop down swiftly on nāga kings. Citra & Supaṇṇa are their names. their eyesight pure: (Garuḍas) came from the sky to the midst of the forest. prestigious — Greatly terrifying Kālakañjas. winged. the nāgas & Supaṇṇas made the Buddha their refuge. with Namucī. Vāsava's brothers — powerful. twice-born. made them secure from Supaṇṇa. the Dānaveghasa asuras. arrayed with powerful armies have approached their honored Rāhu [and said]: 'Now is the occasion. Addressing one another with affectionate words. and Bali's hundred sons. of the monk's forest meeting.

the prestigious devas of the hosts of goodwill & compassion have come. effulgent. These ten ten-fold hosts. . prestigious. These ten ten-fold hosts. powerful. the ancient donor. the devas dependent on the moon surrounding the moon have come. & wind have come here. Soma together with Yasa.Devas of water. have approached the monks' forest meeting. blazing like crests of fire-flame. Then come the Sahabhu devas. powerful. all of varied hue. rejoicing. Athāgū Sahabhū devā Jalam-aggi-sikhāriva Ariṭṭhakā ca Rojā ca Ummā-pupphanibhāsino Varuṇā Sahadhammā ca Accutā ca Anejakā Sūleyya-Rucirā āgū Āgū Vāsavanesino Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. rejoicing. Veṇḍu (Vi. Veṇḍū ca devā Sahalī ca Asamā ca duve Yamā Candassūpanisā devā Candam-āgū purakkhitā Suriyassūpanisā devā Suriyam-āgū purakkhitā Nakkhattāni purakkhitvā Āgū mandavalāhakā Vasūnaṃ Vāsavo seṭṭho Sakkop'āga purindado Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. has come. Devas surrounding the zodiac stars and the spites of the clouds have come. earth. Asama & the Yama twins. glamorous. Varuṇas. effulgent.sṇu) & Sahalī. have approached the monks' forest meeting. all of varied hue. Vāruṇas. chief of the Vasus. fire. The devas dependent on the sun surrounding the sun have come. prestigious. Sakka. glamorous.

Mānusas. Super Manusas. Rojas. Pajunna. who brings rain in all directions: . glamorous. rejoicing. effulgent. have approached the monks' forest meeting. Great Pāragas. have approached the monks' forest meeting. & the prestigious multi-coloreds. rejoicing. Accutas & Anejakas. the thunderer. dawn-devas have come with the Veghanas headed by devas totally in white.The Ariṭṭakas. These ten ten-fold hosts. all of varied hue. Hāragajas. The Vicakkhaṇas have come. Samānas. Then come green-gold devas and those wearing red. prestigious. ruddy-green devas. powerful. glamorous. prestigious. powerful. Varuṇas & Sahadhammas. These ten ten-fold hosts. Sadāmatta. White devas. prestigious devas have come. cornflower blue. the devas corrupted by fun have come. Great Samānas. and Vasavanesis have come. Sukkā Karumhā Aruṇā Āgū Veghanasā saha Odātagayhā pāmokkhā Āgū devā Vicakkhaṇā Sadāmattā Hāragajā Missakā ca yasassino Thanayaṃ āgā Pajunno Yo disā abhivassati Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. all of varied hue. Pāragas. Sūleyyas & Ruciras. as well as devas corrupted by mind. effulgent. Samānā Mahāsamānā Mānusā Mānusuttamā Khiḍḍā-padūskikā āgū Āgū Mano-padūsikā Athāgū Harayo devā Ye ca Lohitavāsino Pāragā Mahāpāragā Āgū devā yasassino Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.

Sahassa-brahma-lokānaṃ Mahā-brahmābhitiṭṭhati Upapanno jutimanto Bhismā-kāyo yasassi so Desettha issarā āgū Pacceka-vasavattino Tesañca majjhato āgā Hārito parivārito. effulgent. Tusitas. the Jotināmas & Āsavas. have approached the monks' forest meeting. Lambitakas & Lāma chiefs. all of varied hue. have come arranged in order. together with others in like manner [thinking:] 'We'll see him who has transcended birth. glamorous.These ten ten-fold hosts." Subrahmā and Paramatta Brahma. These ten ten-fold hosts.' These 60 deva groups. effulgent. powerful. the prestigious Kaṭṭhakas. together with sons of the Powerful One. who has crossed over the flood. Saṭṭhete deva-nikāyā Sabbe nānatta-vaṇṇino Nāmanvayena āgañchuṃ Ye caññe sadisā saha 'Pavuttha-jātim-akkhīlaṃ Ogha-tiṇṇam-anāsavaṃ Dakkhemoghataraṃ nāgaṃ Candaṃ va asitātitaṃ. all of varied hue. & Yāmas. the Mighty One.' Subrahmā Paramatto ca Puttā iddhimato saha Sanaṅkumāro Tisso ca Sop'āga samitiṃ vanaṃ. prestigious. powerful. Khemiyā Tusitā Yāmā Kaṭṭhakā ca yasassino Lambitakā Lāmaseṭṭhā Jotināmā ca āsavā Nimmānaratino āgū Athāgū Paranimmitā Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ. all of varied hue. as have the Paranimmitas. glamorous. Sanaṅkumāra and Tissa: They too have come to the forest meeting. who has no bounds. have approached the monks' forest meeting. beyond evil. like the moon freed from a cloud. the Nimmānaratis have come. . rejoicing. rejoicing. The Khemiyas. prestigious.

each the lord of his own realm — and in their midst has come Harita Brahma surrounded by his retinue. Now look at the Dark One's foolishness! [He said:] "Come seize them! Bind them! Tie them down with passion! Surround them on every side! Don't let anyone at all escape!" Thus the great war-lord urged on his dark army. . making a horrendous din.000 Brahma worlds. And ten brahma sovereigns. as when a storm cloud bursts with thunder." Te ca sabbe abhikkante Sinde deve sabrahmake Māra-senā abhikkāmi Passa kaṇhassa mandiyaṃ "Etha gaṇhatha bandhatha Rāgena bandhamatthu vo Samantā parivāretha Mā vo muñcittha koci naṃ. slapping the ground with his hand. with none under his sway. and torrents of rain. lightning. But then he withdrew — enraged. Sāvakā te janesutāti. Tañca sabbaṃ abhiññāya Vavakkhitvāna cakkhumā Tato āmantayi Satthā Sāvake sāsane rate "Māra-senā abhikkantā Te vijānātha bhikkhavo" Te ca ātappam-akaruṃ Sutvā Buddhassa sāsanaṃ Vītarāgehi pakkāmuṃ Nesaṃ lomampi iñjayuṃ Sabbe vijita-saṅgāmā Bhayātītā yasassino Modanti saha bhūtehi." Iti tattha mahāseno Kaṇha-senaṃ apesayi Pāṇinā talam-āhacca Saraṃ katvāna bheravaṃ Yathā pāvussako megho Thanayanto savijjuko Tadā so paccudāvatti Saṅkuddho asayaṃ-vase When all these devas with Indras and Brahmas had come. who arose there spontaneously. with a terrifying body. who stands over 1. effulgent: Prestigious is he.Great Brahmā. Māra came as well.

Sagge kāme ca rūpe Giri-sikharataṭe c'antalikkhe vimāne Dīpe raṭṭhe ca gāme Taruvana-gahane geha-vatthumhi khette Those in the heavens of sensuality & form. "Māra's army has approached. in badlands. Dhammassavana-kālo ayam-bhadantā. On peaks & mountain precipices. monks!" Listening to the Awakened One's instruction. the One-with-Vision felt moved to speak. Leading to heaven & emancipation. Venerable Sirs.Realizing all this. Detect them. The army retreated from those without passion. heavenly minstrels. without raising even a hair on their bodies. spirits. Dhammassavana-kālo ayam-bhadantā. May they listen to the True Dhamma of the King of Sages. Venerable Sirs. & towns. The Teacher then said to them. In islands. Blessings An Invitation to the Devas Samantā cakkavāḷesu Atrāgacchantu devatā Saddhammaṃ muni-rājassa Suṇantu sagga-mokkhadaṃ From around the galaxies may the devas come here. in palaces floating in the sky. they made a diligent effort. & nagas In water. & nearby: May they come & listen with approval As I recite the word of the excellent sage. countries. disciples delighting in his instruction. This is the time to listen to the Dhamma. around homesites & fields. Bhummā cāyantu devā Jala-thala-visame yakkha-gandhabba-nāgā Tiṭṭhantā santike yaṃ Muni-vara-vacanaṃ sādhavo me suṇantu And the earth-devas. This is the time to listen to the Dhamma. past fear — they rejoice with all beings: Disciples outstanding among the human race. Having all won the battle — prestigious. This is the time to listen to the Dhamma. . In groves of trees & thickets. Venerable Sirs. Dhammassavana-kālo ayam-bhadantā. on land.

And may all your dangers be destroyed. The Protector & Mentor for the world. Tan-tejasā te jaya-siddhi hotu Sabb'antarāyā ca vināsamentu. Dhammaṃ varantaṃ sirasā namāmi Mohappadālaṃ upasanta-dāhaṃ. I pay homage with my head to that excellent Dhamma. it brings pleasure. And may all your dangers be destroyed. Tan-tejasā te jaya-siddhi hotu Sabb'antarāyā ca vināsamentu. may you have triumph & success. I pay homage with my head to that excellent Buddha. Freed from the snares of Mortal Temptation. may you have triumph & success. like a banner. Buddhaṃ varantaṃ sirasā namāmi Lokassa nāthañca vināyakañca. Well-Gone. He leads humanity from evil to security. Saddhamma-senā sugatānugo yo Lokassa pāpūpakilesa-jetā Santo sayaṃ santi-niyojako ca Svākkhāta-dhammaṃ viditaṃ karoti. Which pierces delusion and makes fever grow calm. Shows the path of purity to the world. upholding those who uphold it. Self-calmed. Saṅghaṃ varantaṃ sirasā namāmi Buddhānubuddhaṃ sama-sīla-diṭṭhiṃ. By the power of this. makes peace. By the power of this.Namakāra-siddhi Gāthā The Verses on Success through Homage Yo cakkhumā moha-malāpakaṭṭho Sāmaṃ va buddho sugato vimutto Mārassa pāsā vinimocayanto Pāpesi khemaṃ janataṃ vineyyaṃ. Leading out. And makes the well-taught Dhamma be known. Dhammo dhajo yo viya tassa satthu Dassesi lokassa visuddhi-maggaṃ Niyyāniko dhamma-dharassa dhārī Sātāvaho santikaro suciṇṇo. Is victor over the evils & corruptions of the world. The True Dhamma's army. following the One Well-Gone. The Teacher's Dhamma. Self-awakened. . The One with Vision. & Released. Rightly accomplished. with the stain of delusion removed. it is calming & without fetter.

And may all your dangers be destroyed. Namakārānubhāvena Hantvā sabbe upaddave Anekā antarāyāpi Vinassantu asesato. I pay homage with my head to the 512. Tesaṃ dhammañca saṅghañca Ādarena namāmi'haṃ. Awakened after the Awakened. Namakārānubhāvena Hantvā sabbe upaddave Anekā antarāyāpi Vinassantu asesato.024. having demolished all misfortunes. harmonious in virtue & view. I pay homage with my head to the 1.055 Buddhas. I pay devoted homage to their Dhamma & Sangha. having demolished all misfortunes. I pay devoted homage to their Dhamma & Sangha.Tan-tejasā te jaya-siddhi hotu Sabb'antarāyā ca vināsamentu. Through the power of this homage. Sambuddhe The Buddhas Sambuddhe aṭṭhavīsañca Dvādasañca sahassake Pañca-sata-sahassāni Namāmi sirasā ahaṃ. may you have triumph & success. Tesaṃ dhammañca saṅghañca Ādarena namāmi'haṃ. Sambuddhe navuttarasate Aṭṭhacattāḷīsa sahassake .028 Buddhas. Sambuddhe pañca-paññāsañca Catuvīsati sahassake Dasa-sata-sahassāni Namāmi sirasā ahaṃ. May countless dangers be destroyed without trace. By the power of this. May countless dangers be destroyed without trace. Through the power of this homage. I pay homage with my head to that excellent Sangha.

Namo-kārānubhāvena Suvatthi hotu sabbadā By the potency of this homage. Namo omakātītassa Tassa vatthuttayassapi And homage to those three objects that have left base things behind. Namo mahā-saṅghassāpi Visuddha-sīla-diṭṭhino And homage to the Great Sangha. Tesaṃ dhammañca saṅghañca Ādarena namāmi'haṃ. Namo-kāra-aṭṭhakaṃ The Homage Octet Namo arahato sammāSambuddhassa mahesino Homage to the Great Seer.048. .109 Buddhas. Namo-kārappabhāvena Vigacchantu upaddavā By the potency of this homage. Rightly Self-awakened. pure in virtue & view. Namo uttama-dhammassa Svākkhātasseva tenidha Homage to the highest Dhamma. I pay homage with my head to the 2. having demolished all misfortunes. Through the power of this homage. may there always be well-being. may misfortunes disappear. asesato. the Worthy One. Namo omātyāraddhassa Ratanattayassa sādhukaṃ Homage to the Triple Gem beginning auspiciously with AUM. Namakārānubhāvena Hantvā sabbe upaddave Anekā antarāyāpi Vinassantu. May countless dangers be destroyed without trace.Vīsati-sata-sahassāni Namāmi sirasā ahaṃ. well-taught by him here. I pay devoted homage to their Dhamma & Sangha.

. she stood to one side. Anathapindika's monastery. Paying homage to those who deserve homage: This is the highest good fortune.] Ekaṃ samayaṃ Bhagavā. By the power of this homage. the highest good fortune. may success in this ceremony be mine. tejavā. Then a certain devata. On approaching. "Many devas & human beings give thought to good fortune. then. abhikkantāya rattiyā abhikkanta-vaṇṇā kevala-kappaṃ Jetavanaṃ obhāsetvā. in the far extreme of the night. "Bahū devā manussā ca maṅgalāni acintayuṃ Ākaṅkhamānā sotthānaṃ brūhi maṅgalam-uttamaṃ. Sāvatthiyaṃ viharati. Tell. Paṭirūpa-desa-vāso ca pubbe ca kata-puññatā Atta-sammā-paṇidhi ca etam-maṅgalam-uttamaṃ. As she was standing there. Ṅot consorting with fools. her extreme radiance lighting up the entirety of Jeta's Grove. Upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Jetavane Anāthapiṇḍikassa. she addressed a verse to the Blessed One.Namo-kārassa tejena Vidhimhi homi. I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove. Ekam-antaṃ ṭhitā kho sā devatā Bhagavantaṃ gāthāya ajjhabhāsi. approached the Blessed One. Atha kho aññatarā devatā. consorting with the wise. having bowed down to the Blessed One. Maṅgala Suttaṃ The Discourse on Good Fortune [Evam-me sutaṃ. Desiring well-being. ārāme. yena Bhagavā ten'upasaṅkami." "Asevanā ca bālānaṃ paṇḍitānañca sevanā Pūjā ca pūjanīyānaṃ etam-maṅgalam-uttamaṃ.

having made merit in the past. Avoiding. Bāhu-saccañca sippañca vinayo ca susikkhito Subhāsitā ca yā vācā etam-maṅgalam-uttamaṃ. Āratī viratī pāpā majja-pānā ca saññamo Appamādo ca dhammesu etam-maṅgalam-uttamaṃ. Mātā-pitu-upaṭṭhānaṃ putta-dārassa saṅgaho Anākulā ca kammantā etam-maṅgalam-uttamaṃ. Khantī ca sovacassatā samaṇānañca dassanaṃ Kālena dhamma-sākacchā etam-maṅgalam-uttamaṃ. Being heedful with regard to qualities of the mind: This is the highest good fortune. Words well-spoken: This is the highest good fortune. Dānañca dhamma-cariyā ca ñātakānañca saṅgaho Anavajjāni kammāni etam-maṅgalam-uttamaṃ. Directing oneself rightly: This is the highest good fortune. Respect. Support for one's parents. seeing contemplatives. . Generosity. Gāravo ca nivāto ca santuṭṭhī ca kataññutā Kālena dhammassavanaṃ etam-maṅgalam-uttamaṃ.Living in a civilized country. Hearing the Dhamma on timely occasions: This is the highest good fortune. Broad knowledge. gratitude. refraining from intoxicants. assistance to one's wife & children. Discussing the Dhamma on timely occasions: This is the highest good fortune. skill. contentment. Deeds that are blameless: This is the highest good fortune. Patience. compliance. abstaining from evil. Jobs that are not left unfinished: This is the highest good fortune. living by the Dhamma. discipline well-mastered. humility. assistance to one's relatives.

celibacy. People go everywhere in well-being: This is their highest good fortune." Cha Ratana Paritta Gāthā The Six Protective Verses from the Discourse on Treasures Yaṅkiñci vittaṃ idha vā huraṃ vā Saggesu vā yaṃ ratanaṃ paṇītaṃ Na no samaṃ atthi tathāgatena. Idam-pi buddhe ratanaṃ paṇītaṃ Etena saccena suvatthi hotu. when touched by the ways of the world. Realizing Liberation: This is the highest good fortune. Phuṭṭhassa loka-dhammehi cittaṃ yassa na kampati Asokaṃ virajaṃ khemaṃ etam-maṅgalam-uttamaṃ. equal to the Tathagata. Etādisāni katvāna sabbattham-aparājitā Sabbattha sotthiṃ gacchanti tan-tesaṃ maṅgalam-uttamanti. Whatever exquisite treasure in the heavens. for us. Khayaṃ virāgaṃ amataṃ paṇītaṃ Yad-ajjhagā sakyamunī samāhito Na tena dhammena sam'atthi kiñci. . Whatever wealth in this world or the next." Everywhere undefeated when doing these things. Austerity. This. A mind that. dustless. ending — Discovered by the Sakyan Sage while in concentration: There is nothing equal to that Dhamma.Tapo ca brahma-cariyañca ariya-saccāna-dassanaṃ Nibbāna-sacchi-kiriyā ca etam-maṅgalam-uttamaṃ. Is not. By this truth may there be well-being. The exquisite Deathless — dispassion. is an exquisite treasure in the Buddha. sorrowless. too. seeing the Noble Truths. Idam-pi dhamme ratanaṃ paṇītaṃ Etena saccena suvatthi hotu. Is unshaken. secure: This is the highest good fortune.

Ye suppayuttā manasā daḷhena Nikkāmino gotama-sāsanamhi Te pattipattā amataṃ vigayha Laddhā mudhā nibbutiṃ bhuñjamānā. Ended the old. This. Idam-pi saṅghe ratanaṃ paṇītaṃ Etena saccena suvatthi hotu. Ye puggalā aṭṭha sataṃ pasatthā Cattāri etāni yugāni honti Te dakkhiṇeyyā sugatassa sāvakā Etesu dinnāni mahapphalāni. firm-minded. is an exquisite treasure in the Dhamma. devoted. too. What the excellent Awakened One extolled as pure And called the concentration of unmediated knowing: No equal to that concentration can be found. Freely enjoying the Liberation they've gained. Idam-pi dhamme ratanaṃ paṇītaṃ Etena saccena suvatthi hotu. By this truth may there be well-being. Apply themselves to Gotama's message. They. On attaining their goal. Yam-buddha-seṭṭho parivaṇṇayī suciṃ Samādhim-ānantarik'aññam-āhu Samādhinā tena samo na vijjati. Idam-pi saṅghe ratanaṃ paṇītaṃ Etena saccena suvatthi hotu. is an exquisite treasure in the Dhamma. The wise. Khīṇaṃ purāṇaṃ navaṃ n'atthi sambhavaṃ Viratta-cittāyatike bhavasmiṃ Te khīṇa-bījā aviruḷhi-chandā Nibbanti dhīrā yathā'yam-padīpo. deserve offerings. disciples of the One Well-Gone. too. This. What is given to them bears great fruit. too. there is no new taking birth. Idam-pi saṅghe ratanaṃ paṇītaṃ Etena saccena suvatthi hotu. Dispassioned their minds toward further becoming. This. Those who. By this truth may there be well-being. no desire for growth. . By this truth may there be well-being. is an exquisite treasure in the Sangha.This. they go out like this flame. with no seed. too. is an exquisite treasure in the Sangha. By this truth may there be well-being. plunge into the Deathless. The eight persons — the four pairs — praised by those at peace: They.

Santussako ca subharo ca appakicco ca sallahuka-vutti. masterful. without exception. weak or strong. Long. Whatever beings there may be. middling. blatant. Seen or unseen. With peaceful faculties. is an exquisite treasure in the Sangha.This. Santindriyo ca nipako ca appagabbho kulesu ananugiddho. & straightforward. short. gentle. may all beings be happy at heart. Easy to instruct. Sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā. Do not do the slightest thing that the wise would later censure. with few duties. too. By this truth may there be well-being. Na ca khuddaṃ samācare kiñci yena viññū pare upavadeyyuṃ. large. Karaṇīya Mettā Sutta The Discourse on Loving-kindness Karaṇīyam-attha-kusalena yantaṃ santaṃ padaṃ abhisamecca. Born or seeking birth: May all beings be happy at heart. & no greed for supporters. Bhūtā vā sambhavesī vā sabbe sattā bhavantu sukhitattā. modest. near or far. living lightly. Diṭṭhā vā ye ca adiṭṭhā ye ca dūre vasanti avidūre. upright. This is to be done by one skilled in aims Who wants to break through to the state of peace: Sakko ujū ca suhujū ca suvaco cassa mudu anatimānī. Be capable. Content & easy to support. & not conceited. . Think: Happy & secure. Dīghā vā ye mahantā vā majjhimā rassakā aṇuka-thūlā. subtle. Ye keci pāṇa-bhūtatthi tasā vā thāvarā vā anavasesā.

Tiṭṭhañ'caraṃ nisinno vā sayāno vā yāvatassa vigatam-iddho. Not taken with views. below.Na paro paraṃ nikubbetha nātimaññetha katthaci naṃ kiñci. With good will for the entire cosmos. Mettañca sabba-lokasmiṃ māna-sambhāvaye aparimāṇaṃ. Let no one deceive another or despise anyone anywhere. but virtuous & consummate in vision. Mātā yathā niyaṃ puttaṃ āyusā eka-puttam-anurakkhe. As a mother would risk her life to protect her child. Khandha Paritta The Group Protection . This is called a sublime abiding here & now. sitting. her only child. Above. Kāmesu vineyya gedhaṃ. unobstructed. One never again will lie in the womb. & all around. without enmity or hate. as long as one is alert. or lying down. cultivate a limitless heart: Uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ. Byārosanā paṭīgha-saññā nāññam-aññassa dukkham-iccheyya. Na hi jātu gabbha-seyyaṃ punaretīti. Diṭṭhiñca anupagamma sīlavā dassanena sampanno. walking. Etaṃ satiṃ adhiṭṭheyya brahmam-etaṃ vihāraṃ idham-āhu. Whether standing. Even so should one cultivate a limitless heart with regard to all beings. Having subdued desire for sensual pleasures. Evam-pi sabba-bhūtesu māna-sambhāvaye aparimāṇaṃ. One should be resolved on this mindfulness. Or through anger or resistance wish for another to suffer.

& many-footed beings. Dhamma. & many-footed beings do me no harm. Appamāṇo Saṅgho. There is a limit to creeping things — snakes. . four-footed. May none of them come to any evil.Virūpakkhehi me mettaṃ Mettaṃ Erāpathehi me Chabyā-puttehi me mettaṃ Mettaṃ Kaṇhā-Gotamakehi ca I have good will for the Virupakkhas. Katā me rakkhā. centipedes. So'haṃ namo Bhagavato. scorpions. the Erapathas. Katā me parittā. I have made this spell. Mā maṃ apādako hiṃsi Mā maṃ hiṃsi di-pādako Mā maṃ catuppado hiṃsi Mā maṃ hiṃsi bahuppado May footless beings. & the Black Gotamakas. The Buddha. I have made this protection. Apādakehi me mettaṃ Mettaṃ di-pādakehi me Catuppadehi me mettaṃ Mettaṃ bahuppadehi me I have good will for footless beings. all beings — each & every one — meet with good fortune. lizards. Paṭikkamantu bhūtāni. four-footed beings. Ahi vicchikā sata-padī uṇṇānābhī sarabū mūsikā. Namo sattannaṃ Sammā-sambuddhānaṃ. & Sangha are limitless. Pamāṇa-vantāni siriṃ-sapāni. Appamāṇo Buddho. I pay homage to the Blessed One. May the beings depart. spiders. Appamāṇo Dhammo. all breathing things. homage to the seven Rightly Self-awakened Ones. two-footed. two-footed beings. the Chabya descendants. & rats. Sabbe sattā sabbe pāṇā Sabbe bhūtā ca kevalā Sabbe bhadrāni passantu Mā kiñci pāpam'āgamā May all creatures.

Namo vimuttānaṃ namo vimuttiyā. Golden-hued. may I live through the day. Namatthu buddhānaṃ namatthu bodhiyā. Having made this protection. illumining the Earth: I pay homage to you.Mora Paritta The Peacock's Protection Udetayañcakkhumā eka-rājā Harissa-vaṇṇo paṭhavippabhāso Taṃ taṃ namassāmi harissa-vaṇṇaṃ paṭhavippabhāsaṃ Tayajja guttā viharemu divasaṃ. I pay homage to them. Ye brāhmaṇā vedagu sabba-dhamme Te me namo te ca maṃ pālayantu. Imaṃ so parittaṃ katvā Moro carati esanā. . illumining the Earth. may they keep watch over me. Golden-hued. with Vision. may they keep watch over me. Homage to Awakening. illumining the Earth. Apetayañcakkhumā eka-rājā Harissa-vaṇṇo paṭhavippabhāso Taṃ taṃ namassāmi harissa-vaṇṇaṃ paṭhavippabhāsaṃ Tayajja guttā viharemu rattiṃ The One King. Homage to Release. illumining the Earth: I pay homage to you. Homage to Release. the peacock sets out in search for food. I pay homage to them. Guarded today by you. Homage to Awakening. Guarded today by you. may I live through the night. Homage to the Released Ones. The One King. Homage to the Awakened Ones. Namatthu buddhānaṃ namatthu bodhiyā Namo vimuttānaṃ namo vimuttiyā Those Brahmans who are knowers of all truths. the peacock arranges his nest. Ye brāhmaṇā vedagu sabba-dhamme Te me namo te ca maṃ pālayantu. setting. Having made this protection. Homage to the Awakened Ones. Golden-hued. Homage to the Released Ones. Those Brahmans who are knowers of all truths. Golden-hued. Imaṃ so parittaṃ katvā Moro vāsamakappayīti. with Vision. rising.

Truth. In dependence on the strength of truth.Vaṭṭaka Paritta The Baby Quail's Protection Atthi loke sīla-guṇo Saccaṃ soceyy'anuddayā Tena saccena kāhāmi Sacca-kiriyam-anuttaraṃ There is in this world the quality of virtue. My truth has no equal: Such is my perfection of truth. Āvajjitvā dhamma-balaṃ Saritvā pubbake jine Sacca-balam-avassāya Sacca-kiriyam-akāsa'haṃ Sensing the strength of the Dhamma. In accordance with this truth I will make An unsurpassed vow of truth. Fire. Dhajagga Paritta The Top-of-the-Banner-Staff Protection . go back! Saha sacce kate mayhaṃ Mahāpajjalito sikhī Vajjesi soḷasa karīsāni Udakaṃ patvā yathā sikhī Saccena me samo n'atthi Esā me sacca-pāramīti. tenderness. Calling to mind the victors of the past. My mother & father have left me. purity. 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. I made an unsurpassed vow of truth: Santi pakkhā apattanā Santi pādā avañcanā Mātā pitā ca nikkhantā Jāta-veda paṭikkama Here are wings with no feathers. Here are feet that can't walk.

the incomparable field of merit for the world. unexcelled trainer of those who can be taught. The Dhamma is well-expounded by the Blessed One. Supaṭipanno bhagavato sāvaka-saṅgho. The Sangha of the Blessed One's disciples who have practiced well. awakened. Vijjā-caraṇa-sampanno sugato lokavidū. one who has gone the good way.Itipi so bhagavā arahaṃ sammā-sambuddho. Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā: i. worthy of respect. knower of the cosmos. the Sangha of the Blessed One's disciples who have practiced masterfully. consummate in knowledge & conduct. teacher of human & divine beings. Sāmīci-paṭipanno bhagavato sāvaka-saṅgho. leading inward. inviting all to come & see.. the four pairs — the eight types — of Noble Ones: Esa bhagavato sāvaka-saṅgho — That is the Sangha of the Blessed One's disciples — Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo. Ñāya-paṭipanno bhagavato sāvaka-saṅgho. Svākkhāto bhagavatā dhammo. timeless. . the Sangha of the Blessed One's disciples who have practiced methodically. to be seen by the wise for themselves. blessed. Anuttaraṃ puññakkhettaṃ lokassāti. worthy of hospitality. Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavāti. a Rightly Self-awakened One. a Worthy One. Opanayiko paccattaṃ veditabbo viññūhīti. the Sangha of the Blessed One's disciples who have practiced straightforwardly. Uju-paṭipanno bhagavato sāvaka-saṅgho. to be seen here & now.e. Sandiṭṭhiko akāliko ehipassiko. worthy of offerings. He is a Blessed One. worthy of gifts.

who taught this Dhamma — the dispelling of all stress. the Great One. Hitaṃ deva-manussānaṃ Yaṃ namassanti Gotamaṃ Vijjā-caraṇa-sampannaṃ Mahantaṃ vītasāradaṃ Even they pay homage to Gotama. Vijjā-caraṇa-sampannaṃ Buddhaṃ vandāma Gotamanti We revere the Buddha Gotama. Homage to Kakusandha. Homage to Aṅgīrasa. Homage to Kassapa. consummate in knowledge & conduct. splendid son of the Sakyans. entirely released.Āṭānāṭiya Paritta Homage to the Seven Past Buddhas Vipassissa namatthu Cakkhumantassa sirīmato Sikhissa pi namatthu Sabba-bhūtānukampino Homage to Vipassī. Konāgamanassa namatthu Brāhmaṇassa vusīmato Kassapassa namatthu Vippamuttassa sabbadhi Homage to Konāgamana. . sympathetic to all beings. who have seen things as they are. crusher of Mara's host. thoroughly mature. Great Ones of gentle speech. Consummate in knowledge & conduct. Vessabhussa namatthu Nhātakassa tapassino Namatthu Kakusandhassa Māra-senappamaddino Homage to Vesabhū. austere. Ye cāpi nibbutā loke Yathābhūtaṃ vipassisuṃ Te janā apisuṇā Mahantā vītasāradā Those unbound in the world. Homage to Sikhī. cleansed. the Brahman who lived the life perfected. possessed of vision & splendor. the benefit of human & heavenly beings. Aṅgīrasassa namatthu Sakya-puttassa sirīmato Yo imaṃ dhammam-adesesi Sabba-dukkhāpanūdanaṃ. thoroughly mature.

Aṅgulimāla Paritta Ven. Angulimala's Protection
Yato'haṃ bhagini ariyāya jātiyā jāto, Nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, 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.

Bojjhaṅga Paritta The Factor-of-Awakening Protection
Bojjhaṅgo sati-saṅkhāto Dhammānaṃ vicayo tathā Viriyam-pīti-passaddhiBojjhaṅgā ca tathāpare Samādh'upekkha-bojjhaṅgā Satt'ete sabba-dassinā Muninā sammadakkhātā Bhāvitā bahulīkatā Saṃvattanti abhiññāya Nibbānāya ca bodhiyā Etena sacca-vajjena Sotthi te hotu sabbadā. The factors for Awakening include mindfulness, Investigation of qualities, Persistence, rapture, & serentiy 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, Liberation, & Awakening. By the saying of this truth, may you always be well. Ekasmiṃ samaye nātho Moggallānañca Kassapaṃ Gilāne dukkhite disvā Bojjhaṅge satta desayi Te ca taṃ abhinanditvā Rogā mucciṃsu taṃkhaṇe Etena sacca-vajjena Sotthi te hotu sabbadā. At one time, our Protector — seeing that Moggallana & Kassapa Were sick & in pain — taught them the seven factors for Awakening.

They, delighting in that, were instantly freed from their illness. By the saying of this truth, may you always be well. Ekadā dhamma-rājā pi Gelaññenābhipīḷito Cundattherena taññeva Bhaṇāpetvāna sādaraṃ Sammoditvā ca ābādhā Tamhā vuṭṭhāsi ṭhānaso Etena sacca-vajjena Sotthi te hotu sabbadā. 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. By the saying of this truth, may you always be well. Pahīnā te ca ābādhā Tiṇṇannam-pi mahesinaṃ Maggāhata-kilesā va Pattānuppattidhammataṃ Etena sacca-vajjena Sotthi te hotu sabbadā. Those diseases were abandoned by the three great seers, Just as defilements are demolished by the Path In accordance with step-by-step attainment. By the saying of this truth, may you always be well.

Buddha-jaya-maṅgala Gāthā The Verses of the Buddha's Auspicious Victories
Bāhuṃ sahassam-abhinimmita-sāvudhantaṃ Grīmekhalaṃ udita-ghora-sasena-māraṃ Dānādi-dhamma-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni [Tan-tejasā bhavatu te jaya-maṅgal'aggaṃ]. Creating a form with 1,000 arms, each equipped with a weapon, Mara, 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 power of this, may you have victory blessings. [By the power of this, may you have the highest victory blessing.] Mārātirekam-abhiyujjhita-sabba-rattiṃ Ghorampan'āḷavaka-makkham-athaddha-yakkhaṃ Khantī-sudanta-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni.

Even more frightful than Mara making war all night Was Āḷavaka, the arrogant unstable ogre. The Lord of Sages defeated him by means of well-trained endurance: By the power of this, may you have victory blessings. Nāḷāgiriṃ gaja-varaṃ atimattabhūtaṃ Dāvaggi-cakkam-asanīva sudāruṇantaṃ Mett'ambuseka-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni. Nāḷāgiri, 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 good will: By the power of this, may you have victory blessings. Ukkhitta-khaggam-atihattha sudāruṇantaṃ Dhāvan-ti-yojana-path'aṅguli-mālavantaṃ Iddhībhisaṅkhata-mano jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni. 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: By the power of this, may you have victory blessings. Katvāna kaṭṭham-udaraṃ iva gabbhinīyā Ciñcāya duṭṭha-vacanaṃ jana-kāya-majjhe Santena soma-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni. Having made a wooden belly to appear pregnant, Ciñca made a lewd accusation in the midst of the gathering. The Lord of Sages defeated her with peaceful, gracious means: By the power of this, may you have victory blessings. Saccaṃ vihāya mati-saccaka-vāda-ketuṃ Vādābhiropita-manaṃ ati-andhabhūtaṃ Paññā-padīpa-jalito jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni. 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: By the power of this, may you have victory blessings. Nandopananda-bhujagaṃ vibudhaṃ mahiddhiṃ Puttena thera-bhujagena damāpayanto Iddhūpadesa-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni. 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 (Moggallana), the serpent-elder, to tame him: By the power of this, may you have victory blessings. Duggāha-diṭṭhi-bhujagena sudaṭṭha-hatthaṃ Brahmaṃ visuddhi-jutim-iddhi-bakābhidhānaṃ

the Brahma. Destroying all kinds of obstacles. Was he who increased the Sakyans' delight.Ñāṇāgadena vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maṅgalāni. Attained the highest self-awakening. These eight verses of the Buddha's victory blessings: Whatever person of discernment Recites or recalls them day after day without lapsing. with great compassion. For the welfare of all beings. Through the speaking of this truth. Aparājita-pallaṅke Sīse paṭhavi-pokkhare Abhiseke sabba-buddhānaṃ Aggappatto pamodati . may you have a victory blessing. May you win victory blessings. thought himself pure in his radiance & power. Etāpi buddha-jaya-maṅgala-aṭṭha-gāthā Yo vācano dinadine sarate matandī Hitvān'aneka-vividhāni c'upaddavāni Mokkhaṃ sukhaṃ adhigameyya naro sapañño. His hands bound tight by the serpent of wrongly held views. Baka. Will attain emancipation & happiness. Having fulfilled all the perfections. Jaya Gāthā The Victory Protection Mahā-kāruṇiko nātho Hitāya sabba-pāṇinaṃ Pūretvā pāramī sabbā Patto sambodhim-uttamaṃ Etena sacca-vajjena Hotu te jaya-maṅgalaṃ (The Buddha). May you have the same sort of victory. may you have victory blessings. The Lord of Sages defeated him by means of his words of knowledge: By the power of this. Jayanto bodhiyā mūle Sakyānaṃ nandi-vaḍḍhano Evaṃ tvam vijayo hohi Jayassu jaya-maṅgale Victorious at the foot of the Bodhi tree. our protector.

a lucky moment. a rightful mental act. a lucky sacrifice. Yan-dunnimittaṃ avamaṅgalañca Yo cāmanāpo sakuṇassa saddo Pāpaggaho dussupinaṃ akantaṃ Dhammānubhāvena vināsamentu Whatever unlucky portents & ill omens. Evil planets..At the head of the lotus leaf of the world On the undefeated seat Consecrated by all the Buddhas. Doing these rightful things. He rejoiced in the utmost attainment. padakkhiṇe A lucky star it is. your rightful aims are achieved. a lucky blessing. a lucky instant. And whatever distressing bird calls. a rightful bodily act a rightful verbal act. And whatever distressing bird calls. Evil planets. your rightful intentions with regard to those who lead the chaste life. Abhaya Gāthā The Danger-free Protection Yan-dunnimittaṃ avamaṅgalañca Yo cāmanāpo sakuṇassa saddo Pāpaggaho dussupinaṃ akantaṃ Buddhānubhāvena vināsamentu Whatever unlucky portents & ill omens. Sunakkhattaṃ sumaṅgalaṃ Supabhātaṃ suhuṭṭhitaṃ Sukhaṇo sumuhutto ca Suyiṭṭhaṃ brahmacārisu Padakkhiṇaṃ kāya-kammaṃ Vācā-kammaṃ padakkhiṇaṃ Padakkhiṇaṃ mano-kammaṃ Paṇidhī te padakkhiṇā Padakkhiṇāni katvāna Labhantatthe. a lucky dawn. .e. upsetting nightmares: By the Dhamma's power may they be destroyed. upsetting nightmares: By the Buddha's power may they be destroyed. a lucky offering: i.

Evil planets. The highest. Sakkatvā saṅgha-ratanaṃ Osathaṃ uttamaṃ varaṃ Āhuneyyaṃ pāhuneyyaṃ Saṅgha-tejena sotthinā Nassant'upaddavā sabbe Rogā vūpasamentu te. The highest. Worthy of gifts. worthy of hospitality: . Having revered the jewel of the Buddha.. And whatever distressing bird calls. The stiller of feverish passion: Through the Dhamma's might & safety May all obstacles vanish. most excellent medicine. Having revered the jewel of the Dhamma. May your fears grow totally calm..Yan-dunnimittaṃ avamaṅgalañca Yo cāmanāpo sakuṇassa saddo Pāpaggaho dussupinaṃ akantaṃ Saṅghānubhāvena vināsamentu Whatever unlucky portents & ill omens. May your sufferings grow totally calm." Sakkatvā buddha-ratanaṃ Osathaṃ uttamaṃ varaṃ Hitaṃ deva-manussānaṃ Buddha-tejena sotthinā Nassant'upaddavā sabbe Dukkhā vūpasamentu te. Sakkatvā dhamma-ratanaṃ Osathaṃ uttamaṃ varaṃ Pariḷāhūpasamanaṃ Dhamma-tejena sotthinā Nassant'upaddavā sabbe Bhayā vūpasamentu te. upsetting nightmares: By the Saṅgha's power may they be destroyed. "Sakkatvā buddha-ratanaṃ. The highest. The welfare of human & heavenly beings: Through the Buddha's might & safety May all obstacles vanish. most excellent medicine. Having revered the jewel of the Saṅgha. most excellent medicine.

Through the Saṅgha's might & safety May all obstacles vanish. May they delight in meditation. May all beings: who have fallen into suffering be without suffering. "Dukkhappattā ca niddukkhā. For the sake of all attainment & success May all heavenly beings rejoice In the extent to which we have gathered a consummation of merit.. I bind this protection all around. who have fallen into sorrow be without sorrow. By the power of the arahants.. Ettāvatā ca amhehi Sambhataṃ puñña-sampadaṃ Sabbe devānumodantu Sabba-sampatti-siddhiyā. Dānaṃ dadantu saddhāya Sīlaṃ rakkhantu sabbadā Bhāvanābhiratā hontu Gacchantu devatāgatā. Mahā-maṅgala-cakkavāḷa The Great Universe of Blessings Siri-dhiti-mati-tejo-jayasiddhi-mahiddhimahāguṇāparimita-puññādhikārassa sabbantarāya-nivāraṇa-samatthassa . who have fallen into danger be without danger. The strength of the Private Buddhas. may they go to a heavenly destination. May they give gifts with conviction. From the strength attained by all the Buddhas. May your diseases grow totally calm. Sabbe buddhā balappattā Paccekānañca yaṃ balaṃ Arahantānañca tejena Rakkhaṃ bandhāmi sabbaso." Dukkhappattā ca niddukkhā Bhayappattā ca nibbhayā Sokappattā ca nissokā Hontu sabbe pi pāṇino. may they always maintain virtue.

who through his accumulation of merit is endowed with glory. & discernment. chabbaṇṇa-raṃsiy'ānubhāvena ketumāl'ānubhāvena through the power of his sixfold radiance. dasa-pāramitānubhāvena dasa-upapāramit'ānubhāvena dasa-paramattha-pāramit'ānubhāvena through the power of his ten perfections. aṭṭh'uttara-sata-maṅgal'ānubhāvena through the power of his 108 blessings. ñeyya-dhamm'ānubhāvena through the power of the Dhammas that can be known. nava-lokuttara-dhamm'ānubhāvena through the power of the nine transcendent Dhammas. & ten ultimate perfections. buddh'ānubhāvena dhamm'ānubhāvena saṅgh'ānubhāvena through the power of the Buddha. . & Saṅgha. aṭṭha-samāpattiy'ānubhāvena through the power of his eight meditative attainments. who settles all dangers & obstacles. ten higher perfections. might.000 divisions of the Dhamma. & strength. caturāsīti-sahassa-dhammakkhandh'ānubhāvena through the power of the 84. asītyānubyañjan'ānubhāvena through the power of his 80 minor characteristics. concentration. sīla-samādhi-paññ'ānubhāvena through the power of his virtue. victorious power. through the power of the aura surrounding his head. great might. the Rightly Self-awakened One. tej'ānubhāvena iddh'ānubhāvena bal'ānubhāvena through the power of his majesty.bhagavato arahato sammā-sambuddhassa dvattiṃsa-mahāpurisa-lakkhaṇ'ānubhāvena Through the power of the 32 marks of the Great Man belonging to the Blessed One. majesty. aṭṭhaṅgika-magg'ānubhāvena through the power of the eightfold path. countless great virtues. the Worthy One. steadfastness of intent. Dhamma.

chaḷabhiññ'ānubhāvena catu-sacca-ñāṇ'ānubhāvena through the power of his six cognitive skills. sabba-paritt'ānubhāvena through the power of all protective chants. when placed in the heart of an ordinary run-of-the-mill person. & despairs be destroyed. misfortunes." Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā . the River Ganges. griefs. "Bhavatu sabba-maṅgalaṃ. the land. sabbaññuta-ñāṇ'ānubhāvena through the power of his omniscience. but if placed in the heart of a Noble One. something that at the same time can be neither effaced nor obscured.. mettā-karuṇā-muditā-upekkh'ānubhāvena through the power of his good will. ratanattaya-saraṇ'ānubhāvena through the power of refuge in the Triple Gem: tuyhaṃ sabba-roga-sok'upaddava-dukkha-domanass-upāyāsā vinassantu May all your diseases. may all your resolves succeed. anurakkhantu. & equanimity. is bound to be thoroughly corrupted. the forests. pains. appreciation. Ākāsa-pabbata-vana-bhūmi-gaṅgā-mahāsamuddā ārakkhakā devatā sadā tumhe. dīghayutā tuyhaṃ hotu sata-vassa-jīvena samaṅgiko hotu sabbadā. dasa-bala-ñāṇ'ānubhāvena through the power of his knowledge of the ten strengths. the mountains. through the power of his knowledge of the four noble truths. & the great ocean always protect you. May the protective devas of the sky. it is bound to be genuinely pure & authentic. sabba-antarāyāpi vinassantu sabba-saṅkappā tuyhaṃ samijjhantu may all obstructions be destroyed. compassion. distresses. The Lord Buddha taught that his Dhamma..

May all heavenly beings protect you. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā May there be every blessing. noble men who drank the nectar of the four noble truths. Sabba-buddhānubhāvena Sadā sotthī bhavantu te. the Saṅgha — the mine of all virtues — is established in my chest. Through the power of all the Buddhas. Sabba-saṅghānubhāvena Sadā sotthī bhavantu te. may you always be well. Through the power of all the Saṅghas. Sīse patiṭṭhito mayhaṃ Buddho dhammo dvilocane Saṅgho patiṭṭhito mayhaṃ Ure sabba-guṇākaro The Buddha is established in my head. having come to the victory seat. sovereign sages beginning with Taṇhaṅkara — are all established on the crown of my head. Sabba-dhammānubhāvena Sadā sotthī bhavantu te. the Dhamma in my two eyes. May all heavenly beings protect you.May there be every blessing. May all heavenly beings protect you. having defeated Māra together with his mount: Taṇhaṅkar'ādayo Buddhā Aṭṭha-vīsati nāyakā Sabbe patiṭṭhitā mayhaṃ Matthake te munissarā These Buddhas — 28 leaders. may you always be well. Hadaye me Anuruddho . Jinapañjara Gāthā The Victor's Cage Jay'āsan'āgatā Buddhā Jetvā Māraṃ savāhanaṃ Catu-saccāsabhaṃ rasaṃ Ye piviṅsu narāsabhā The Buddhas. Through the power of all the Dhammas. may you always be well. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā May there be every blessing.

Upālī. Sesāsīti mahātherā Vijitā jina-sāvakā Etesīti mahātherā Jitavanto jinorasā Jalantā sīla-tejena Aṅgamaṅgesu saṇṭhitā The rest of the 80 great elders — victorious. Kesante piṭṭhi-bhāgasmiṃ Suriyova pabhaṅkaro Nisinno siri-sampanno Sobhito muni-puṅgavo Sobhita. Nanda. brilliant speaker. Dakkhiṇe savane mayhaṃ Āsuṃ Ānanda-Rāhulo Kassapo ca Mahānāmo Ubh'āsuṃ vāma-sotake Ānanda & Rāhula are in my right ear. Kumāra-kassapo thero Mahesī citta-vādako So mayhaṃ vadane niccaṃ Patiṭṭhāsi guṇākaro Elder Kumārakassapa — great sage. sons of the Victor. Kassapa & Mahānāma are both in my left ear. shining like the sun all over the hair at the back of my head. Puṇṇo Aṅgulimālo ca Upālī Nanda-Sīvalī Therā pañca ime jātā Nalāṭe tilakā mama These five elders — Puṇṇa. shining with the majesty of moral virtue — are established in the various parts of my body. a mine of virtue — is constantly in my mouth. and Moggallāna on my left. & Sīvalī — have arisen as auspicious marks at the middle of my forehead. and Sārīputta on my right. Aṅgulimāla. sits in consummate glory.Sārīputto ca dakkhiṇe Koṇḍañño piṭṭhi-bhāgasmiṃ Moggallāno ca vāmake Anuruddha is in my heart. Koṇḍañña is behind me. Ratanaṃ purato āsi Dakkhiṇe Metta-suttakaṃ Dhajaggaṃ pacchato āsi Vāme Aṅgulimālakaṃ Khandha-Mora-parittañca Āṭānāṭiya-suttakaṃ Ākāse chadanaṃ āsi Sesā pākāra-saṇṭhitā . disciples of the Victor. the noble sage.

Phenomena are preceded by the heart. the Metta Sutta to the right. the enemy horde is vanquished. Through the power of the Dhamma. The Dhajagga Sutta is behind. in all my affairs. Jināṇābala-saṃyuttā Satta-pākāra-laṅkatā Vāta-pitt'ādi-sañjātā Bāhir'ajjhatt'upaddavā Asesā vinayaṃ yantu Ananta-jina-tejasā Bound by the Victor's authority & strength. living on earth in the middle of the cage of the Victors. dangers are vanquished. misfortunes are vanquished. Manasā ce paduṭṭhena Bhāsati vā karoti vā. The remaining suttas are established as a rampart. I am always guarded by all of those great noble men. always in the cage of the Self-awakened One. I go about in the Victor's Cage. Thus am I utterly well-sheltered. Vasato me sakiccena Sadā Sambuddha-pañjare Jina-pañjara-majjhamhi Viharantaṃ mahītale Sadā pālentu maṃ sabbe Te mahā-purisāsabhā As I dwell. seven ramparts arrayed against them. Iccevamanto sugutto surakkho Jinānubhāvena jit'upaddavo Dhammānubhavena jitārisaṅgho Saṅghānubhāvena jit'antarāyo Saddhammānubhāva-pālito carāmi jina-pañjareti. Through the power of the Saṅgha. may all misfortunes within & without — caused by such things as wind or bile — be destroyed without trace through the unending Victor's majesty. well-protected.The Ratana Sutta is in front. The Khandha & Mora Parittas and the Āṭānāṭiya Sutta are a roof in space. Verses The Heart Mano-pubbaṅgamā dhammā Mano-seṭṭhā mano-mayā. Made of the heart. the Aṅgulimāla Paritta to the left. Tato naṃ dukkham-anveti Cakkaṃ va vahato padaṃ. . Guarded by the power of the True Dhamma. Through the power of the Victor. Ruled by the heart.

Yato khayaṃ paccayānaṃ avedi. absorbed. Ruled by the heart. Ātāpino jhāyato brāhmaṇassa. Vidhūpayaṃ tiṭṭhati māra-senaṃ. His doubts all vanish When he discerns what has a cause. routing the troops of Mara. Ātāpino jhāyato brāhmaṇassa. He stands. Ātāpino jhāyato brāhmaṇassa. ardent. Yato pajānāti sahetu-dhammaṃ. His doubts all vanish When he penetrates the end of conditions. absorbed. If one speaks or acts with a bright heart. Tato naṃ sukham-anveti Chāyā va anapāyinīti. Athassa kaṅkhā vapayanti sabbā. Made of the heart. Phenomena are preceded by the heart. Yadā have pātubhavanti dhammā. As phenomena grow clear To the Brahman. Suffering follows one. Like the sun that illumines the sky. ardent. . Athassa kaṅkhā vapayanti sabbā. Mano-pubbaṅgamā dhammā Mano-seṭṭhā mano-mayā. Like a shadow that never leaves. Manasā ce pasannena Bhāsati vā karoti vā. The Three Inspired Verses Yadā have pātubhavanti dhammā. As phenomena grow clear To the Brahman. As phenomena grow clear To the Brahman. Yadā have pātubhavanti dhammā. absorbed. Sūrova obhāsayam-antalikkhanti. As the wheel of the cart. Happiness follows one.If one speaks or acts with a corrupted heart. the foot of the ox that draws it. ardent.

Through the round of many births I wandered without reward. crushing the four directions. Painful is birth again & again. the mind Has attained the end of craving. merchants. The ridge pole destroyed.The House Builder Aneka-jāti-saṅsāraṃ Sandhāvissaṃ anibbisaṃ. Gahakāraka diṭṭhosi Puna-gehaṃ na kāhasi. Gahakāraṃ gavesanto Dukkhā jāti punappunaṃ. you are seen! You will not build a house again. Sabbā te phāsukā bhaggā Gahakūṭaṃ visaṅkhataṃ Visaṅkhāra-gataṃ cittaṃ Taṇhānaṃ khayam-ajjhagā All your rafters broken. priests. Na kiñci parivajjeti Sabbam-evābhimaddati Na tattha hatthīnaṃ bhūmi Na rathānaṃ na pattiyā Na cāpi manta-yuddhena . House builder. The Mountain Yathāpi selā vipulā Nabhaṃ āhacca pabbatā Samantā anupariyeyyuṃ Nippothentā catuddisā Like gigantic boulders. workers. Gone to the Unformed. Mountains reaching to the sky Moving in from all sides. Seeking the house builder. & scavengers. aging & death Roll over living beings: Noble warriors. Evaṃ jarā ca maccu ca Adhivattanti pāṇino Khattiye brāhmaṇe vesse Sudde caṇḍāla-pukkuse In the same way. outcastes. without rest.

Tasmā saddhañca sīlañca Pasādaṃ dhamma-dassanaṃ Anuyuñjetha medhāvī Saraṃ buddhāna-sāsananti So conviction & virtue. Yo dhammacārī kāyena Vācāya uda cetasā Idh'eva naṃ pasaṃsati Pecca sagge pamodati. Tasmā hi paṇḍito poso Sampassaṃ attham-attano Buddhe Dhamme ca Saṅghe ca Dhīro saddhaṃ nivesaye So a wise person. His life has not been in vain." they say. Whose virtue is admirable. straightforwardness. Here elephants can hold no ground Nor can chariots or infantry. They trample everything. well-established. He who practices the Dhamma In thought. Secures firm conviction In the Buddha. Nor can a battle of spells Or wealth win out. Remembering the Buddhas' teachings. & dhamma-vision Should be cultivated by the wise. faith. Dhamma. Sīlañca yassa kalyāṇaṃ Ariya-kantaṃ pasaṃsitaṃ One whose conviction in the Tathagata Is unshakable. Saṅghe pasādo yassatthi Ujubhūtañca dassanaṃ Adaḷiddoti taṃ āhu Amoghan-tassa jīvitaṃ Who has faith in the Sangha. & deed. word. Praised. Noble Wealth Yassa saddhā tathāgate Acalā supatiṭṭhitā. vision: "He is not poor. . receives praise here on earth And after death rejoices in heaven. Seeing his own good. & Sangha. cherished by the Noble Ones.Sakkā jetuṃ dhanena vā They spare nothing.

The future is as yet unreached. unshaken.An Auspicious Day Atītaṃ nānvāgameyya Nappaṭikaṅkhe anāgataṃ Yad'atītam-pahīnantaṃ Appattañca anāgataṃ He would not range after the past. For — who knows? — tomorrow death may come. right there. The Three Characteristics Sabbe saṅkhārā aniccā'ti Yadā paññāya passati. Unvanquished. today. Whoever lives thus ardently. relentlessly both day & night. Nor wonder about the future. Paccuppannañca yo dhammaṃ Tatha tatha vipassati Asaṃhiraṃ asaṅkuppaṃ Taṃ viddhā manubrūhaye Whatever phenomenon is present. There is no bargaining With Death & his mighty horde. he clearly sees right there. Sabbe saṅkhārā dukkhā'ti Yadā paññāya passati. . One grows disenchanted with stress — This is the path to purity. Evaṃ vihārim-ātāpiṃ Aho-rattam-atanditaṃ Taṃ ve bhaddeka-ratto'ti Santo ācikkhate munīti. has truly had an auspicious day: So says the Peaceful Sage. All processes are inconstant: When one sees this with discernment. That is how he develops the mind. What is past has been left behind. Ajjeva kiccam-ātappaṃ Ko jaññā maraṇaṃ suve Na hi no saṅgarantena Mahāsenena maccunā Doing his duty ardently. Atha nibbindati dukkhe: Esa maggo visuddhiyā.

All phenomena are not-self: When one sees this with discernment. He should cleanse himself. But those who practice the Dhamma In line with the well-taught Dhamma. . Having discarded sensuality — he who has nothing. Kaṇhaṃ dhammaṃ vippahāya Sukkaṃ bhāvetha paṇḍito. Yesaṃ sambodhiyaṅgesu Sammā cittaṃ subhāvitaṃ Ādāna-paṭinissagge Anupādāya ye ratā.Atha nibbindati dukkhe: Esa maggo visuddhiyā. The wise person should develop the bright. All processes are stressful: When one sees this with discernment. Khīṇ'āsavā jutimanto Te loke parinibbutā'ti. Appakā te manussesu Ye janā pāra-gāmino Athāyaṃ itarā pajā Tīram-evānudhāvati. Atha nibbindati dukkhe: Esa maggo visuddhiyā. Few are the human beings who go to the Further Shore. They will cross over Death's realm. Okā anokam-āgamma Viveke yattha dūramaṃ Abandoning dark practices. so hard to transcend. Tatrābhiratim-iccheyya Hitvā kāme akiñcano. Ye ca kho sammadakkhāte Dhamme dhammānuvattino Te janā pāramessanti Maccudheyyaṃ suduttaraṃ. One grows disenchanted with stress — This is the path to purity. so hard to relish. Sabbe dhammā anattā'ti Yadā paññāya passati. One grows disenchanted with stress — This is the path to purity. These others simply scurry around on this shore. Having gone from home to no-home In seclusion. of mental defilement. Pariyodapeyya attānaṃ Citta-klesehi paṇḍito There he should wish for delight. the wise one.

The five aggregates are truly a burden. Heedlessness. They disband as they are arising. Their total stilling is bliss. Nikkhipitvā garuṃ bhāraṃ Aññaṃ bhāraṃ anādiya Sa-mūlaṃ taṇhaṃ abbuḷha Nicchāto parinibbuto'ti. .Whose minds are well-developed In the factors for Awakening. free of effluent: They are unbound in the world. Who delight in non-clinging. Relinquishing grasping. totally unbound. One pulls out craving. Appammattā ne miyyanti Ye pamattā yathā matā. To take up the burden is to suffer in the world. and not taking on another. root & all — Free from desire. Bhārādānaṃ dukkhaṃ loke Bhāra-nikkhepanaṃ sukhaṃ. Having thrown off the heavy burden. the path to death. Compounded Things Aniccā vata saṅkhārā Uppāda-vaya-dhammino Uppajjitvā nirujjhanti Tesaṃ vūpasamo sukho Inconstant are compounded things. To throw off the burden is bliss. the path to the Deathless. The Burden Bhārā have pañcakkhandhā Bhārahāro ca puggalo. Heedfulness Appamādo amataṃ padaṃ Pamādo maccuno padaṃ Heedfulness. Their nature: to arise & pass away. And the individual is what carries the burden. Glorious.

. as if already dead. I go to the Buddha for refuge.. a second time.The heedful do not die. the Rightly Self-awakened One. Venerable Sir. Dutiyampi mayaṃ bhante. The monk then recites the following passage three times... Etaṃ vesesato ñatvā. Dutiyampi buddhaṃ saraṇaṃ gacchāmi. Knowing this as a true distinction. Buddhaṃ saraṇaṃ gacchāmi. after which the lay people repeat it three times: Namo tassa bhagavato arahato sammā-sambuddhassa. Dhammaṃ saraṇaṃ gacchāmi. I go to the Buddha for refuge. A second time. I go to the Dhamma for refuge. Saṅghaṃ saraṇaṃ gacchāmi. Venerable Sir.. a third time.. I go to the Sangha for refuge. I go to the Sangha for refuge. Tatiyampi mayaṃ bhante.. Venerable Sir.. The wise are established in heedfulness. with the lay people reciting line by line after him. I go to the Dhamma for refuge. Appamādamhi paṇḍitāti. Formal Requests Taking the Five Precepts THE REQUEST: Mayaṃ bhante. The heedless. A second time. . the Worthy One. A second time. The monk then recites the following passages line by line. Dutiyampi saṅghaṃ saraṇaṃ gacchāmi. we request the Three Refuges & the Five Precepts. Homage to the Blessed One. Dutiyampi dhammaṃ saraṇaṃ gacchāmi. ti-saraṇena saha pañca sīlāni yācāma.

I go to the Buddha for refuge. A third time. The monk then recites the precepts line by line. Tatiyampi dhammaṃ saraṇaṃ gacchāmi. I go to the Sangha for refuge. Venerable Sir. This ends the going for refuge. Tatiyampi saṅghaṃ saraṇaṃ gacchāmi. with the lay people reciting them line by line after him. Through virtue they go to a good bourn. Sīlena sugatiṃ yanti. The lay people respond: Āma bhante. A third time. Sīlena bhoga-sampadā. I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.Tatiyampi buddhaṃ saraṇaṃ gacchāmi. I undertake the training rule to refrain from sexual misconduct. Yes. Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi. . Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi. The monk then concludes with the following: Imāni pañca sikkhā-padāni: These are the five training rules. Kāmesu micchācārā veramaṇī sikkhā-padaṃ samādiyāmi. I go to the Dhamma for refuge. I undertake the training rule to refrain from telling lies. I undertake the training rule to refrain from taking life. A third time. Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi. Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi. The monk then says: Ti-saraṇa-gamanaṃ niṭṭhitaṃ. I undertake the training rule to refrain from stealing.

a third time. Venerable Sir. I go to the Dhamma for refuge. with the lay people reciting line by line after him... after which the lay people repeat it three times: Namo tassa bhagavato arahato sammā-sambuddhassa. BOW THREE TIMES Taking the Eight Precepts THE REQUEST: Mayaṃ bhante. Through virtue they go to Liberation. Sīlena nibbutiṃ yanti. I go to the Buddha for refuge.... we request the Three Refuges & the Eight Precepts. .. I go to the Buddha for refuge. A second time. the Worthy One. Venerable Sir.. Homage to the Blessed One. Dhammaṃ saraṇaṃ gacchāmi. the Rightly Self-awakened One. I go to the Sangha for refuge. The monk then recites the following passage three times. I go to the Dhamma for refuge. Buddhaṃ saraṇaṃ gacchāmi. Saṅghaṃ saraṇaṃ gacchāmi. Tasmā sīlaṃ visodhaye. Dutiyampi dhammaṃ saraṇaṃ gacchāmi. Dutiyampi buddhaṃ saraṇaṃ gacchāmi. Dutiyampi mayaṃ bhante. Venerable Sir.. The monk then recites the following passages line by line. Tatiyampi mayaṃ bhante. A second time. a second time.Through virtue is wealth attained. Therefore we should purify our virtue. ti-saraṇena saha aṭṭha sīlāni yācāma.

Tatiyampi dhammaṃ saraṇaṃ gacchāmi. I undertake the training rule to refrain from sexual intercourse. I undertake the training rule to refrain from telling lies. . I undertake the training rule to refrain from stealing. I undertake the training rule to refrain from eating after noon & before dawn. Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi. Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi. Tatiyampi saṅghaṃ saraṇaṃ gacchāmi. I undertake the training rule to refrain from taking life. Venerable Sir. Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi. A third time. A second time. The monk then says: Ti-saraṇa-gamanaṃ niṭṭhitaṃ. Yes. I go to the Buddha for refuge.Dutiyampi saṅghaṃ saraṇaṃ gacchāmi. Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi. I go to the Dhamma for refuge. A third time. A third time. The lay people respond: Āma bhante. I go to the Sangha for refuge. Tatiyampi buddhaṃ saraṇaṃ gacchāmi. The monk then recites the precepts line by line. Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍanavibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi. Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi. I go to the Sangha for refuge. I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness. Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi. This ends the going for refuge. with the lay people reciting them line by line after him.

Imāni aṭṭha sikkhā-padāni samādiyāmi. (BOW DOWN) Supaṭipanno bhagavato sāvaka-saṅgho. Buddhaṃ bhagavantaṃ abhivādemi. I bow down before the Awakened. I pay respect to the Sangha. Blessed One. the Rightly Self-awakened One. sucira-parinibbutampi. singing. wearing garlands. Saṅghaṃ namāmi. I pay homage to the Dhamma. dhammañca . The Blessed One is Worthy & Rightly Self-awakened. (BOW DOWN) Svākkhāto bhagavatā dhammo. I undertake these eight precepts. Dhammaṃ namassāmi. Esāhaṃ bhante.I undertake the training rule to refrain from dancing. Imāni aṭṭha sikkhā-padāni samādiyāmi. I undertake these eight precepts. BOW THREE TIMES Ordination for an Eight-Precept Nun Arahaṃ sammā-sambuddho bhagavā. I undertake the training rule to refrain from high & luxurious seats & beds. (BOW DOWN) Namo tassa bhagavato arahato sammā-sambuddhassa. I undertake these eight precepts. (Three times. watching shows. The Dhamma is well-expounded by the Blessed One. Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi. taṃ bhagavantaṃ saraṇaṃ gacchāmi. beautifying myself with perfumes & cosmetics. Imāni aṭṭha sikkhā-padāni samādiyāmi. The Sangha of the Blessed One's disciples has practiced well. music. the Worthy One.) Homage to the Blessed One.

I go to the Dhamma for refuge. A second time. Ahaṃ bhante.. Venerable Sir. A second time. Tatiyampi dhammaṃ saraṇaṃ gacchāmi. after which the nun repeats it three times: Namo tassa bhagavato arahato sammā-sambuddhassa. Dutiyampi buddhaṃ saraṇaṃ gacchāmi. Tatiyampi ahaṃ bhante. a third time. ti-saraṇena saha aṭṭha sīlāni yācāmi. Dutiyampi saṅghaṃ saraṇaṃ gacchāmi. the Worthy One. The monk then recites the following passages line by line. A second time.. Venerable Sir. I go to the Buddha for refuge.. pabbajjaṃ maṃ saṅgho dhāretu. Venerable sir. I take refuge in the Blessed One — though he long ago attained Liberation — together with the Dhamma & the Bhikkhu Sangha. Homage to the Blessed One. Dutiyampi dhammaṃ saraṇaṃ gacchāmi.. I go to the Dhamma for refuge. May the Sangha regard me as one gone forth. The monk then recites the following passage three times. with the nun reciting line by line after him. I go to the Sangha for refuge.. Dhammaṃ saraṇaṃ gacchāmi. Tatiyampi buddhaṃ saraṇaṃ gacchāmi. .bhikkhu-saṅghañca. I go to the Buddha for refuge. Saṅghaṃ saraṇaṃ gacchāmi. Dutiyampi ahaṃ bhante. I go to the Sangha for refuge. A third time. I go to the Buddha for refuge.. having attained refuge from this day forward. the Rightly Self-awakened One. Venerable Sir.. ajjatagge pānupetaṃ saraṇaṃ gataṃ. I request the Three Refuges & the Eight Precepts.. Buddhaṃ saraṇaṃ gacchāmi. a second time.

beautifying myself with perfumes & cosmetics. I go to the Sangha for refuge. The monk then says: Ti-saraṇa-gamanaṃ niṭṭhitaṃ. wearing garlands. I undertake the training rule to refrain from sexual intercourse. Venerable Sir. music. I undertake the training rule to refrain from taking life. I undertake the training rule to refrain from eating after noon & before dawn. Yes. . Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍanavibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi. The monk then recites the precepts line by line. Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi. singing. with the nun reciting them line by line after him. Tatiyampi saṅghaṃ saraṇaṃ gacchāmi. Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi. I undertake the training rule to refrain from high & luxurious seats & beds. A third time. This ends the going for refuge. The nun responds: Āma bhante. Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi. I undertake these eight precepts. I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness. I go to the Dhamma for refuge. I undertake the training rule to refrain from dancing.A third time. Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi. Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi. I undertake the training rule to refrain from stealing. Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi. Imāni aṭṭha sikkhā-padāni samādiyāmi. I undertake the training rule to refrain from telling lies. watching shows. Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.

Imāni aṭṭha sikkhā-padāni samādiyāmi. I undertake these eight precepts. Imāni aṭṭha sikkhā-padāni samādiyāmi. I undertake these eight precepts. BOW THREE TIMES

Requesting a Discourse
Brahmā ca lokādhipatī sahampati Kat'añjalī andhivaraṃ ayācatha: Santīdha sattāpparajakkha-jātikā Desetu dhammaṃ anukampimaṃ pajaṃ. The Brahma 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-paṭibāhāya sabba-sampatti-siddhiyā, Sabba-dukkha-vināsāya parittaṃ brūtha maṅgalaṃ. Vipatti-paṭibāhāya sabba-sampatti-siddhiyā, Sabba-bhaya-vināsāya parittaṃ brūtha maṅgalaṃ. Vipatti-paṭibāhāya sabba-sampatti-siddhiyā, Sabba-roga-vināsāya parittaṃ brūtha maṅgalaṃ.

For For For For For For

warding off misfortune, for the achievement of all good fortune, the dispelling of all pain, may you chant a blessing & protection. warding off misfortune, for the achievement of all good fortune, the dispelling of all danger, may you chant a blessing & protection. warding off misfortune, for the achievement of all good fortune, the dispelling of all illness, may you chant a blessing & protection.

Requesting Forgiveness (From the Triple Gem)
Repeat Namo... three times. Then: Ratanattaye pamādena, dvārattayena kataṃ, Sabbaṃ aparādhaṃ khamatu no bhante. May the Triple Gem forgive us for any wrong we have done out of carelessness in thought, word, or deed.

(From a Senior Monk)

Repeat Namo... three times. Then: [Mahāthere]* pamādena, dvārattayena kataṃ, Sabbaṃ aparādhaṃ khamatu no bhante. (Three times.) Venerable Sir, may you forgive us for any wrong we have done you out of carelessness in thought, word, or deed. [* Mahāthere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhāye for one's preceptor, Ācariye for one's teacher, and Āyasmante for monks in general.] Bow down & stay there while the monk says: Ahaṃ khamāmi, tumhehi pi me khamitabbaṃ. I forgive you; may you all also forgive me. Respond: Khamāma bhante. We forgive you, Venerable Sir. The monk will then recite a blessing, after which all say: Sādhu bhante. Very good, Venerable Sir. BOW THREE TIMES

(When one person is asking forgiveness)
Repeat Namo... three times. Then: [Mahāthere]* pamādena, dvārattayena kataṃ, Sabbaṃ aparādhaṃ khamatha me bhante. (Three times.) Venerable Sir, may you forgive me for any wrong I have done you out of carelessness in thought, word, or deed. [* Mahathere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhāye for one's preceptor, Ācariye for one's teacher, and Āyasmante for monks in general.] Bow down & stay there while the monk says:

Ahaṃ khamāmi, tayā pi me khamitabbaṃ. I forgive you; may you all also forgive me. Respond: Khamāmi bhante. I forgive you, Venerable Sir. The monk will then recite a blessing, after which say: Sādhu bhante. Very good, Venerable Sir. BOW THREE TIMES

Formal Offerings
Food
To four or more monks. Repeat Namo... three times, then: Imāni mayaṃ bhante, bhattāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya. We present these foods of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these foods, together with their accompanying articles, for our long-term welfare & happiness. To three monks or less. Repeat Namo... three times, then: Imāni mayaṃ bhante, bhattāni, saparivārāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya. We present these foods of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these foods, together with their accompanying articles, for our long-term welfare & happiness.

General Items (after noon)
To four or more monks. Repeat Namo... three times, then:

. bhikkhu-saṅghassa. saparivārāni. sukhāya. then: Imāni mayaṃ bhante. Declaration for a Gift to the Bhikkhu Sangha (to be made by one of the monks) Repeat Namo. bhikkhu-saṅgho. dīgha-rattaṃ. oṇojayāma. together with their accompanying articles. Repeat Namo. Repeat Namo. saparivārāni. dīgharattaṃ. sukhāya. imāni. Sādhu no bhante. saparivārāni. Repeat Namo. dīgha-rattaṃ. sukhāya. saparivārāni. paṭiggaṇhātu. May our Bhikkhu Sangha accept these cast-off cloths. then: Imāni mayaṃ bhante. paṅsukūla-cīvarāni. To three monks or less. imāni saṅgha-dānāni. amhākaṃ. paṭiggaṇhātu. paṭiggaṇhātu. oṇojayāma.. three times. amhākaṃ. May our virtuous ones accept these Sangha gifts for our long-term welfare & happiness. Sādhu no bhante. hitāya. Sādhu no bhante. Sādhu no bhante. hitāya. to the Bhikkhu Sangha. sīlavantassa. May our Bhikkhu Sangha accept these Sangha gifts for our long-term welfare & happiness. sīlavantassa. May our virtuous ones accept these cast-off cloths. oṇojayāma. hitāya. To three monks or less. together with their accompanying articles.. We present these Sangha gifts of ours to the Bhikkhu Sangha. We present these cast-off cloths of ours. saṅgha-dānāni. amhākaṃ. three times. We present these Sangha gifts of ours to the virtuous ones. together with their accompanying articles. sukhāya. to the virtuous ones.. bhikkhu-saṅghassa. three times. We present these cast-off cloths of ours. for our long-term welfare & happiness. paṭiggaṇhātu. oṇojayāma. saṅgha-dānāni. three times. then: Imāni mayaṃ bhante... dīgha-rattaṃ. sīlavanto.Imāni mayaṃ bhante. together with their accompanying articles. then: .. paṅsukūla-cīvarāni. for our long-term welfare & happiness. amhākaṃ.. "Forest Cloth" To four or more monks. hitāya. bhikkhu-saṅgho. paṅsukūla-cīvarāni. imāni saṅgha-dānāni. imāni. paṅsukūla-cīvarāni. sīlavanto.

to the virtuous ones. Bhikkhū ca (sāmaṇerā ca gahaṭṭhā ca)* yathāsukhaṃ paribhuñjantu. Sādhu no bhante. To three monks or less. amhākaṃ. & the lay people)* [living here] use these things as they please.Yagghe bhante saṅgho jāneyya: Ayaṃ paṭhama-bhāgo therassa pāpuṇāti. Repeat Namo. saparivārāni. together with their accompanying articles. sukhāya. May the remaining shares be ours. bhikkhu-saṅghassa. three times. vassāvāsika-cīvarāni. then: Imāni mayaṃ bhante. dīgha-rattaṃ. oṇojayāma. May our virtuous ones accept these Rains bathing cloths. Avasesā bhāgā amhākaṃ pāpuṇantu. saṃvattatu. abhipūjema. Amhākaṃ. May our homage of the Triple Gem bring about our long-term welfare & happiness. then: Imāni mayaṃ bhante.. * Omit or include the references to novices & lay people as is appropriate. & flowers in homage to the Triple Gem. May the monks. Repeat Namo. Sādhu no bhante. dīpa-dhūpa-puppha-varāni. saparivārāni. three times. hita-sukhāvahā hotu. imāni. incense sticks.. sīlavanto. ratanattayassa pūjā. vassāvāsika-cīvarāni. We present these Rains bathing cloths of ours.. for our long-term welfare & happiness. dīgha-rattaṃ. Rains Bathing Cloth To four or more monks. paṭiggaṇhātu. together with their accompanying articles. hitāya. May our Bhikkhu Sangha accept these Rains bathing cloths. saparivārāni. (the novices. vassāvāsika-cīvarāni. Candles Repeat Namo. sukhāya. āsavakkhayappattiyā.. . vassāvāsika-cīvarāni. to the Bhikkhu Sangha. paṭiggaṇhātu. ratanattayasseva. We present these Rains bathing cloths of ours. together with their accompanying articles.. hitāya. saparivārāni. amhākaṃ. three times. then: Imāni mayaṃ bhante. oṇojayāma. May the Sangha please pay attention: The first share [of this gift] goes to the senior monk. bhikkhu-saṅgho. We offer these excellent candles.. imāni. dīgha-rattaṃ. together with their accompanying articles. may it lead to the attainment of the ending of defilement. for our long-term welfare & happiness. sīlavantassa.

Sādhu no bhante. then: Imaṃ bhante.Kaṭhina Cloth Repeat Namo. and having accepted it.. yo no Bhagavā satthā. saṅgho. Homage Visākha Pūjā (LEADER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se: Now let us chant the preliminary passage in homage to the Awakened One. hitāya. āgatānāgatassa. paṭiggaṇhātu. May our Sangha please accept this kathina. saparivāraṃ. oṇojayāma. Yam-amha kho mayaṃ. dīgha-rattaṃ. three times. senāsanāni. May our Bhikkhu Sangha accept these lodgings for our long-term welfare & happiness. iminā dussena. both those who have come & those who have yet to come.. the Blessed One: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa.) Homage to the Blessed One. to the Sangha. imāni. bhikkhu-saṅgho. together with its accompanying articles. oṇojayāma. Venerable Sirs. then: Imāni mayaṃ bhante. we present this kathina-robe cloth. Bhagavantaṃ saraṇam gatā. the Worthy One. amhākaṃ. together with its accompanying articles. Lodgings Repeat Namo. dīgha-rattaṃ. three times. hitāya. senāsanāni. paṭiggahetvā ca.. (Three times. sukhāya. saparivāraṃ. yassa ca mayaṃ Bhagavato dhammaṃ rocema: . paṭiggaṇhātu.robe cloth. Sādhu no bhante. kaṭhinaṃ attharatu. amhākaṃ.. kaṭhina-cīvara-dussaṃ. saṅghassa. spread the kathina with this cloth for our long-term welfare & happiness. bhikkhusaṅghassa. cātuddisassa. the Rightly Self-awakened One. kaṭhina-cīvara-dussaṃ. sukhāya. We present these lodgings to the Bhikkhu Sangha of the four directions. imaṃ.

yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā. to be realized by the wise for themselves. yāvadeva dassanena. vijjā-caraṇasampanno sugato loka-vidū. Nissaṃsayaṃ kho so Bhagavā. arahaṃ sammā-sambuddho. anuttaraṃ sammā-sambodhiṃ abhisambuddho. & attained Right Self-Awakening unsurpassed in the cosmos with its Devas. taṃ Bhagavantaṃ uddissa katā patiṭṭhāpitā. timeless. taṃ Bhagavantaṃ anussaritvā. sadevake loke samārake sabrahmake. A member of the Sakyan clan. & the Gotama lineage. taṃ Bhagavantaṃ uddissa kato patiṭṭhāpito. yāvadeva dassanena. have practiced straightforwardly. opanayiko paccattaṃ veditabbo viññūhi. in seeing it. Ayaṃ kho pana paṭimā. pertinent. who is our Teacher. the Ariyaka race. gotamo gottena. have practiced masterfully. went forth into the homeless life. Svākkhāto kho pana. inviting all to come & see. pasāda-saṃvega-paṭilābhāya. one who has gone the good way. & Brahmas. we will remember him and gain a sense of inspiration & chastened dispassion. pasāda-saṃvega-paṭilābhāya. sandiṭṭhiko akāliko ehi-passiko. tena Bhagavatā dhammo. majjhimesu janapadesu ariyakesu manussesu uppanno. This image dedicated to the Blessed One has been fashioned & placed here so that. And that the Community of the Blessed One's disciples — the four pairs. sāmīci-paṭipanno Bhagavato sāvaka-saṅgho. consummate in knowledge & conduct. [Ayaṃ kho pana thūpo. & in whose Dhamma we delight: Ahosi kho so Bhagavā. There is no doubt that the Blessed One is worthy and rightly self-awakened. its generations with their contemplatives & priests. the noble warrior class. to be seen here & now. he left his Sakyan family. the teacher for human & divine beings. awakened & blessed. sassamaṇa-brāhmaṇiya pajāya sadeva-manussāya. ñāya-paṭipanno Bhagavato sāvaka-saṅgho. Supaṭipanno kho panassa. anuttaro purisa-damma-sārathi satthā devamanussānaṃ buddho bhagavā. taṃ Bhagavantaṃ anussaritvā. khattiyo jātiyā. was born in the Middle Country.The Blessed One to whom we have gone for refuge. Maras. uju-paṭipanno Bhagavato sāvaka-saṅgho. their rulers & common people. Sakya-putto Sakya-kulā pabbajito. . a knower of the cosmos. the eight types of Noble Ones — have practiced well. And that the Dhamma is well-taught by the Blessed One. unexcelled as a trainer for those who can be taught. Bhagavato sāvaka-saṅgho. have practiced methodically.

attano kāyaṃ sakkār'ūpadhānaṃ karitvā.This stupa dedicated to the Blessed One has been fashioned & placed here so that. the Blessed One: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa. for the sake of our long-term welfare & happiness. yassa ca mayaṃ Bhagavato dhammaṃ rocema: The Blessed One to whom we have gone for refuge. Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā. imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma. incense. Although the Blessed One long ago attained total Liberation. Bhagavantaṃ saraṇam gatā. yathā-gahitehi sakkārehi pūjaṃ kurumānā. paying homage to him with the offerings we hold. tassa Bhagavato jātisambodhi-nibbāna-kāla-sammataṃ patvā. who is our Teacher. imaṃ ṭhānaṃ sampattā. ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno. & total Liberation — we have gathered together in this place. Awakening. we will circumambulate this image-shelter [stupa] three times. & in whose Dhamma we delight: . Sādhu no bhante Bhagavā. on this full moon day of Visakha — recognized as the date of the Blessed One's birth. Visākha Aṭṭhamī (LEADER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se: Now let us chant the preliminary passage in homage to the Awakened One. Tassa Bhagavato yathā-bhucce guṇe anussarantā. Now. Yam-amha kho mayaṃ. amhākaṃ dīgha-rattaṃ hitāya sukhāya. (Three times. Reflecting on the Blessed One's virtues as they actually are.) Homage to the Blessed One. in seeing it. he is still discernible through our remembrance of his perceivable virtues. imaṃ visākha-puṇṇamī-kālaṃ. we will remember him and gain a sense of inspiration & chastened dispassion. the Rightly Self-awakened One. the Worthy One.] Mayaṃ kho etarahi. Ime amhehi gahite sakkāre paṭiggaṇhātu. We take these offerings — candles. May he accept the offerings we hold. sucira-parinibbutopi. yo no Bhagavā satthā. & so forth — and make our bodies a vessel for them.

A member of the Sakyan clan. to be seen here & now. its generations with their contemplatives & priests. awakened & blessed. taṃ Bhagavantaṃ uddissa katā patiṭṭhāpitā. the teacher for human & divine beings. Maras & Brahmas. Sakya-putto Sakya-kulā pabbajito. pasāda-saṃvega-paṭilābhāya. the noble warrior class & the Gotama lineage. in seeing it.Ahosi kho so Bhagavā. have practiced masterfully. in seeing it. yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā. taṃ Bhagavantaṃ anussaritvā. taṃ Bhagavantaṃ anussaritvā. taṃ Bhagavantaṃ uddissa kato atiṭṭhāpito. was born in the Middle Country. [Ayaṃ kho pana thūpo. sandiṭṭhiko akāliko ehi-passiko. There is no doubt that the Blessed One is worthy and Rightly Self-Awakened. yāvadeva dassanena. anuttaraṃ sammā-sambodhiṃ abhisambuddho. the eight types of Noble Ones — have practiced well. Supaṭipanno kho panassa. uju-paṭipanno bhagavato sāvaka-saṅgho. a knower of the cosmos. And that the Community of the Blessed One's disciples — the four pairs. have practiced methodically. vijjā-caraṇasampanno sugato loka-vidū. went forth into the homeless life & attained Right Self-Awakening unsurpassed in the cosmos with its Devas. This stupa dedicated to the Blessed One has been fashioned & placed here so that. arahaṃ sammā-sambuddho. ñāya-paṭipanno bhagavato sāvaka-saṅgho. sassamaṇa-brāhmaṇiya pajāya sadeva-manussāya. timeless. their rulers & common people. consummate in knowledge & conduct. opanayiko paccattaṃ veditabbo viññūhi. Nissaṃsayaṃ kho so Bhagavā. he left his Sakyan family. yāvadeva dassanena.] . khattiyo jātiyā. And that the Dhamma is well-taught by the Blessed One. Ayaṃ kho pana paṭimā. inviting all to come & see. pertinent. gotamo gottena. unexcelled as a trainer for those who can be taught. one who has gone the good way. the Ariyaka race. Svākkhāto kho pana. Bhagavato sāvaka-saṅgho. have practiced straightforwardly. tena Bhagavatā dhammo. This image dedicated to the Blessed One has been fashioned & placed here so that. majjhimesu janapadesu ariyakesu manussesu uppanno. pasāda-saṃvega-paṭilābhāya. we will remember him and gain a sense of inspiration & chastened dispassion. anuttaro purisa-damma-sārathi satthā devamanussānaṃ buddho bhagavā. sāmīci-paṭipanno bhagavato sāvaka-saṅgho. we will remember him and gain a sense of inspiration & chastened dispassion. sadevake loke samārake sabrahmake. to be realized by the wise for themselves.

) Homage to the Blessed One.Mayaṃ kho etarahi. tassa Bhagavato sarīrajjhāpana-kāla-sammataṃ patvā. & so forth — and make our bodies a vessel for them. paying homage to him with the offerings we hold. he is still discernible through our remembrance of his perceivable virtues. on this eighth day after the full moon day of Visakha — recognized as the date of the Blessed One's cremation — we have gathered together in this place. May he accept the offerings we hold. pañca-vaggiyānaṃ bhikkūnaṃ. Although the Blessed One long ago attained total Liberation. the Worthy One. imaṃ visākha-puṇṇamito paraṃ aṭṭhamī-kālaṃ. anukampaṃ upādāya. we will circumambulate this image-shelter [stupa] three times. āsāḷha-puṇṇamiyaṃ. Sādhu no bhante bhagavā. karuṇāyako hitesī. Bārāṇasiyaṃ isipatane migadāye. amhākaṃ dīgha-rattaṃ hitāya sukhāya. yathā-gahitehi sakkārehi pūjaṃ kurumānā. attano kāyaṃ sakkār'ūpadhānaṃ karitvā. cattāri ariya-saccāni pakāsesi. imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma. who is our Teacher. imaṃ ṭhānaṃ sampattā. sattesu kāruññaṃ paṭicca. yassa ca mayaṃ Bhagavato dhammaṃ rocema: The Blessed One to whom we have gone for refuge. & in whose Dhamma we delight: Ahosi kho so Bhagavā. for the sake of our long-term welfare & happiness. Bhagavantaṃ saraṇam gatā. Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā. the Blessed One: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa. Now. yo no Bhagavā satthā. Yam-amha kho mayaṃ. incense. (Three times. arahaṃ sammā-sambuddho. Reflecting on the Blessed One's virtues as they actually are. Tassa Bhagavato yathā-bhucce guṇe anussarantā. Āsāḷha Pūjā (LEADER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se: Now let us chant the preliminary passage in homage to the Awakened One. We take these offerings — candles. ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno. sucira-parinibbutopi. Ime amhehi gahite sakkāre paṭiggaṇhātu. . the Rightly Self-awakened One. anuttaraṃ dhamma-cakkaṃ paṭhamaṃ pavattetvā.

. paying homage to him with the offerings we hold. the date of the arising of the Community of the Noble Disciples." At that time. incense. gained the vision of Dhamma that. the leader of the Group of Five Monks — Venerable AññaKondañña — having listened to the Blessed One's teaching. āyasmā Aññakoṇḍañño. tiratanaṃ sampuṇṇaṃ ahosi. we will circumambulate this image shelter [stupa] three times. attano kāyaṃ sakkār'ūpadhānaṃ karitvā. and so became the world's first noble disciple in the Blessed One's doctrine & discipline. in the Deer Refuge at the Meeting Place of the Seers near Varanasi. ariya-sāvaka-saṅgha-uppatti-kālasammatañca. virajaṃ vītamalaṃ dhamma-cakkhuṃ paṭilabhitvā. Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā. Tassa Bhagavato yathā-bhucce guṇe anussarantā. yathā-gahitehi sakkārehi pūjaṃ kurumānā. Mayaṃ kho etarahi. compassionately desiring their welfare. he first set the unexcelled Wheel of Dhamma in motion on the full moon night of the month of Asalha. & so forth — and make our bodies a vessel for them. Bhagavatoyeva santike. and proclaimed the Four Noble Truths to the Group of Five Monks. Reflecting on the Blessed One's virtues as they actually are. Rightly Self-awakened. And at that time the Gem of the Sangha first appeared in the world. imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma. loke paṭhamaṃ uppanno ahosi. ehi-bhikkhuupasampadaṃ paṭilabhitvā. Tasmiñcāpi kho samaye. Now. ratanattaya-sampuraṇa-kāla-sammatañca patvā. Bhagavato dhamma-vinaye ariya-sāvaka-saṅgho. the Gem of the Dhamma. Tasmiñca kho samaye. imaṃ āsāḷha-puṇṇamī-kālaṃ. Buddha-ratanaṃ dhamma-ratanaṃ saṅgha-ratanaṃ. pañca-vaggiyānaṃ bhikkhūnaṃ pāmukho. "Whatever is subject to origination is all subject to cessation.is a Worthy One. imaṃ ṭhānaṃ sampattā. Having asked for ordination. he gained the Come-Bhikkhu ordination in the Blessed One's very presence. "Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti." Bhagavantaṃ upasampadaṃ yācitvā. Bhagavantaṃ dhammaṃ sutvā. & the Gem of the Sangha — complete. Through his compassion & sympathy for living beings. on this full moon day of Asalha — recognized as the date of the Blessed One's setting the Wheel of Dhamma in motion. making the Triple Gem — the Gem of the Buddha. and of the completion of the Triple Gem — we have gathered together in this place. saṅgha-ratanaṃ loke paṭhamaṃ uppannaṃ ahosi. tassa Bhagavato dhammacakkappavattana-kāla-sammatañca. We take these offerings — candles.

) Homage to the Blessed One. 1. all recipients of the Come-Bhikkhu ordination. the Worthy One.250 monks. In that meeting. paṭiggaṇhātu. ovādapāṭimokkhaṃ uddisi. . Tasmiñca sannipāte. Bhagavato santikaṃ āgatā. sabbesaṃ yeva khīṇāsavānaṃ. Veḷuvane kalandaka-nivāpe. Ayaṃ amhākaṃ Bhagavato. all unnotified of the meeting — came to the Blessed One's presence in the Squirrels' Feeding Ground in the Bamboo Forest on the afternoon of the full moon day in Magha. May he accept the offerings we hold. Tadā hi aḍḍha-terasāni bhikkhu-satāni. Today is the full moon day in the month of Magha. Rightly Self. Although the Blessed One long ago attained total Liberation. At that time. for the sake of our long-term welfare & happiness. Ajjāyaṃ māgha-puṇṇamī sampattā. ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno. sabbe te ehi-bhikkhukā. sabbesaṃyeva khīṇāsavānaṃ.kacchāyāya. amhākaṃ dīgha-rattaṃ hitāya sukhāya. māgha-nakkhattena puṇṇa-cando yutto. yattha Tathāgato arahaṃ sammā-sambuddho.Sādhu no bhante Bhagavā. ekoyeva sāvaka-sannipāto ahosi. the date on which the Tathagata — the Worthy One. the Blessed One: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa. sabbepi te anāmantitāva.awakened — held the four-factored meeting of his disciples and gave the Patimokkha Exhortation. māgha-puṇṇamiyaṃ vaḍḍhamāna.250 monks — all entirely free of defilements. cāturaṅgike sāvaka-sannipāte. all entirely free of defilement. Māgha Pūjā (LEADER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se: Now let us chant the preliminary passage in homage to the Awakened One. sucira-parinibbutopi. cāturaṅgiko. aḍḍhaterasāni bhikkhu-satāni. the Blessed One led an utterly pure full moon observance and gave the Patimokkha Exhortation. (Three times. This was the only time our Blessed One held a four-factored meeting with his disciples. ovāda-pāṭimokkhaṃ uddisi. the Rightly Self-awakened One. Bhagavā visuddh'uttam'uposathaṃ akāsi. Ime amhehi gahite sakkāre. 1. he is still discernible through our remembrance of his perceivable virtues.

every Relic of the Buddha's body. Sādhu no bhante Bhagavā. incense. Although the Blessed One. Veneration Ukāsa. Ahaṃ vandāmi dhātuyo. every Great Bodhi tree.Mayandāni. I always revere the Triple Gem. Reflecting on the Blessed One's virtues as they actually are. mahā-bodhiṃ buddha-rūpaṃ. I revere the relics. on this same date — the full moon day in Magha — remembering the Blessed One. together with that Community of his Noble Disciples. takkālasadisaṃ sampattā. sabbaṃ sabbattha ṭhāne. speech. We (I) ask you to forgive us (me) for whatever wrong we (I) have done with the three doors (of body. I revere every stupa established in every place. ahaṃ vandāmi sabbaso. ahaṃ vandāmi sabbadā. imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma. sakkāratthaṃ. . imasmiṃ tassa Bhagavato sakkhi-bhūte cetiye. they are remembered through their virtues. sasāvaka-saṅgho. for the sake of our long. & mind). Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā. we will circumambulate this image shelter [stupa] three times. I revere them everywhere. every Buddha image that is an object of veneration. attano kāyaṃ sakkār'ūpadhānaṃ karitvā. amhākaṃ dīgha-rattaṃ hitāya sukhāya. Vandāmi bhante cetiyaṃ. long ago attained total Liberation. May he accept the offerings we hold. Tassa Bhagavato yathā-bhucce guṇe anussarantā. & so forth — and make our bodies a vessel for them. We (I) ask your leave. We take these offerings — candles. iccetaṃ ratana-tayaṃ. sabbaṃ apāradhaṃ khamatu no (me) bhante. supatiṭṭhitaṃ sārīraṅkadhātuṃ. sucira-parinibbutopi. sucira-parinibbutampi taṃ Bhagavantaṃ samanussaramāna. even though he long ago gained Total Liberation. yathā-gahitehi sakkārehi pūjaṃ kurumānā. dvāra-tayena kataṃ. we have come to this memorial to him.term welfare & happiness. imaṃ māgha-puṇṇamī-nakkhatta-samayaṃ. paying homage to him with the offerings we hold. Ime amhehi gahite sakkāre paṭiggaṇhātu. guṇehi dharamāno. Now.

The sole protector of the three levels of becoming. who has crossed over becoming. Chetvāna bodhesi janaṃ anantaṃ. on Sumana's unshakeable summit. Yaṃ sacca-bandha-girike sumanācal'agge. On Saccabandha Mountain. Yaṃ tattha yonaka-pure munino ca pādaṃ: Taṃ pāda-lañjanam-ahaṃ sirasā namāmi. Sabbe sattā sadā hontu. I am morally pure. & in Yonaka-pura. . Dhamma.Buddha-pūjā mahā-tejavanto. (ALL): Vandāmi buddhaṃ bhava-pāra-tiṇṇaṃ. Yaṃ nammadāya nadiyā puline ca tīre. I revere the Buddha. Homage to the Buddha's Footprints (LEADER): Handa mayaṃ pāda-lañjana-pāṭhaṃ bhaṇāma se: Let us now repeat the footprint passage. having destroyed the entirety of defilement. May all share in the blessings springing from the good I have done. The foremost in the world Who. averā sukha-jīvino. Suvaṇṇa-mālike suvaṇṇa-pabbate Sumana-kūṭe yonaka-pure nammadāya nadiyā. great wealth. Buddhaṃ Dhammaṃ Saṅghaṃ. sabbe bhāgī bhavantu te. I go to the Buddha. Buddho Dhammo Saṅgho dhāretu. I pay homage with my head to the footprints That the Sage left in the sands by the Nammada River. Parisuddho ahaṃ bhante. Has led countless people to Awakening. & Saṅgha recognize me as morally pure. May all living beings always live happily. Saṅgha-pūjā mahābhogāvaho. May the Buddha. great discernment. Homage to the Saṅgha. Yo loka-seṭṭho sakalaṃ kilesaṃ. Pañca pāda-varaṃ ṭhānaṃ ahaṃ vandāmi durato. Dhamma. Ti-loka-ketuṃ ti-bhav'eka-nāthaṃ. jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi. & Saṅgha as my life & refuge until reaching Liberation. parisuddhoti maṃ. Homage to the Buddha brings great glory. free from enmity. Kataṃ puñña-phalaṃ mayhaṃ. Dhamma-pūjā mahappañño. The banner of the threefold cosmos. Homage to the Dhamma.

Appamādena sampādethāti. They express approval for the donor's wisdom in being generous. worthy of the highest homage. Reading them in translation." but it can also mean approval and encouragement. he would often "instruct. After a meal or when presented with a gift. although some are considered especially appropriate for special . Processes are subject to passing away. it is obvious that the stanzas are not mere blessings. in Yonakapura. Other stanzas. Namassamāno ratanattayaṃ yaṃ. On Sumana's Peak. fall more into the category of blessings. I inform you. rouse. Anumodana Introduction Anumodana is a difficult word to translate into English.I revere from afar the places of the five foremost footprints: On Suvannamalika Mountain. urge. Become consummate Through heedfulness. composed in later centuries. Tassānubhāvena hat'antarāyo. wishing happiness and good fortune for the donor(s). In paying homage thus to the Triple Gem. Literally. monks. Iccevam-accanta-namassaneyyaṃ. The tradition of Buddhist monks' giving anumodana to donors of food and other requisites goes back to the time of the Buddha. on Gold Mount. The Buddha's Last Words Āmantayāmi vo bhikkhave. Paṭivedayāmi vo bhikkhave: I address you. & by the Nammada River. explain the rewards of generosity. and give encouragement to continue being generous. Puññābhisandaṃ vipulaṃ alatthaṃ. The stanzas collected and translated here are those that are most widely used in the Thai Theravada tradition at present. monks: Khaya-vaya-dhammā saṅkhārā. it means "rejoicing together. A vast amount of merit is accumulated: By its power. Many of the anumodana stanzas used today come straight from these talks. and encourage" the donor(s) with a talk on Dhamma. may danger be destroyed. All are appropriate for general meritmaking donations.

I "Yathā vārivahā pūrā. May there be no dangers for you. and to include one or two of the other passages in between. as the moon on the fifteenth (full moon) day. My hope is that this collection will be useful. or as a radiant.occasions as well. May all your aspirations be fulfilled. to end with Passage XIII. May all distresses be averted. (ALL): Sabbītiyo vivajjantu Sabba-rogo vinassatu Mā te bhavatvantarāyo Sukhī dīghāyuko bhava Abhivādana-sīlissa Niccaṃ vuḍḍhāpacāyino Cattāro dhammā vaḍḍhanti Āyu vaṇṇo sukhaṃ." (LEADER): Yathā vārivahā pūrā Paripūrenti sāgaraṃ Evameva ito dinnaṃ Petānaṃ upakappati Icchitaṃ patthitaṃ tumhaṃ Khippameva samijjhatu Sabbe pūrentu saṅkappā Cando paṇṇaraso yathā Maṇi jotiraso yathā. balaṃ. Just as rivers full of water fill the ocean full. Notes have been included to identify the source of the stanzas.. not only for the monks and novices who must memorize and chant these stanzas. and to give other useful information on their meaning and use. if they come from the Pali canon. Even so does that here given benefit the dead (the hungry shades). bright gem. May whatever you wish or want quickly come to be. but also for lay donors who wish to know the meaning of the stanzas and who appreciate encouragement in their practice of the Buddha's teachings. . The common pattern when giving anumodana is to begin with Passage I.. may every disease be destroyed.

. and he was my relative." three times before going on to the lines beginning "Abhivadana-sīlissa. friend. Four qualities increase: long life... In this way the proper duty to relatives has been shown ... companion. safe from all torment. he acted on my behalf. 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." Sabba-roga-vinimutto Sabba-santāpa-vajjito Sabba-veram-atikkanto Nibbuto ca tuvaṃ bhava May you be: freed from all disease. For one of respectful nature who constantly honors the worthy. Note: These stanzas are chanted as part of every anumodana. they should repeat the two lines beginning "Sabbitiyo. well-placed in the Sangha." Adāsi me akāsi me Ñāti-mittā sakhā ca me Petānaṃ dakkhiṇaṃ dajjā Pubbe katam-anussaraṃ Na hi ruṇṇaṃ vā soko vā Yā vaññā paridevanā Na taṃ petānam-atthāya Evaṃ tiṭṭhanti ñātayo *Ayañca kho dakkhiṇā dinnā Saṅghamhi supatiṭṭhitā Dīgha-rattaṃ hitāyassa Ṭhānaso upakappati So ñāti-dhammo ca ayaṃ nidassito Petāna-pūjā ca katā uḷārā Balañca bhikkhūnam-anuppadinnaṃ Tumhehi puññaṃ pasutaṃ anappakanti... the leader will omit his solo part and will lead the entire group in chanting the following verses as a prelude to the passage beginning "Sabbityo." Offerings should be given for the dead when one reflects (thus) on what was done in the past.May you be happy & live long. II "Adāsi me akāsi me. It works for their long-term benefit And they profit immediately. If two or more monks are chanting. strength. "He gave to me." On some occasions. happiness. beauty. & unbound. beyond all animosity..

the happiness of dispassion & calm. III "Aggato ve pasannānaṃ. . With confidence in the supreme Buddha. A common practice is for the leader to begin chanting at the asterisk. unsurpassed in deserving offerings. Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the Supreme). Having given gifts to the supreme. happiness.. realizing the supreme Dhamma to be supreme." Aggato ve pasannānaṃ Aggaṃ dhammaṃ vijānataṃ Agge buddhe pasannānaṃ Dakkhiṇeyye anuttare Agge dhamme pasannānaṃ Virāgūpasame sukhe Agge saṅghe pasannānaṃ Puññakkhette anuttare Aggasmiṃ dānaṃ dadataṃ Aggaṃ puññaṃ pavaḍḍhati Aggaṃ āyu ca vaṇṇo ca Yaso kitti sukhaṃ balaṃ Aggassa dātā medhāvī Agga-dhamma-samāhito Deva-bhūto manusso vā Aggappatto pamodatīti. having attained the supreme. honor. Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse on Those Outside the Wall). With confidence in the supreme Dhamma. supreme long life & beauty..And great honor has been done to the dead And the monks have been given strength: You've acquired merit that's not small. the intelligent person.32. omitting the first four lines. Anguttara Nikaya V. Whether becoming a deva or a human being. strength. rejoices. With confidence in the supreme Sangha. one develops supreme merit. firm in the supreme Dhamma. Khuddakapatha 8. Having given to the supreme. They are often chanted on occasions when donors dedicate merit to the dead. status. unsurpassed as a field of merit. For one with confidence.

heaven... happiness. beauty.37. beauty. Long life. Anguttara Nikaya V. status." Āyuṃ vaṇṇaṃ yasaṃ kittiṃ Saggaṃ uccākulīnataṃ Ratiyo patthayānena Uḷārā aparāparā Appamādaṃ pasaṃsanti Puñña-kiriyāsu paṇḍitā Appamatto ubho atthe Adhiggaṇhāti paṇḍito Diṭṭhe dhamme ca yo attho Yo c'attho samparāyiko Atthābhisamayā dhīro Paṇḍito'ti pavuccatīti. having given life. acquires a two-fold welfare: welfare in this life & welfare in the next. the wise praise non-complacency in the making of merit. high birth: To those who delight in aspiring for these things in great measure. continuously. Having given life.& quick-wittedness. strength." Āyudo balado dhīro Vaṇṇado paṭibhāṇado Sukhassa dātā medhāvī Sukhaṃ so adhigacchati āyuṃ datvā balaṃ vaṇṇaṃ Sukhañca paṭibhāṇado Dīghāyu yasavā hoti Yattha yatthūpapajjatīti. a giver of happiness — attains happiness himself. wise. beauty.IV "Āyudo balado dhīro. V "Āyuṃ vaṇṇaṃ yasaṃ kittiṃ. quick-wittedness — The intelligent person.. honor. The wise person. The enlightened person. uncomplacent. By breaking through to his welfare he is called "enlightened. strength. 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).

He is praised in this life and. protected from calamities by me. VI "Bhuttā bhogā bhaṭā bhaccā. rejoices in heaven. Anguttara Nikaya V. and performed the five oblations." Dānañca peyya-vajjañca Attha-cariyā ca yā idha Samānattatā ca dhammesu Tattha tattha yathārahaṃ . Anguttara Nikaya V. kings (taxes paid to the government).. My dependents supported. a person established in the Dhamma of the Noble Ones. and devas. I have given lofty offerings. I have provided for the virtuous.Note: These verses are from the Ittha Sutta (Discourse on What is Welcome). after death. leaders of the holy life." When this is recollected by a mortal.41. VII "Dānañca peyya-vajjañca. Note: These verses are from the Adiya Sutta (Discourse on Edibles). guests. that aim I have attained. I have done what will not lead to future distress." Bhuttā bhogā bhaṭā bhaccā Vitiṇṇā āpadāsu me Uddhaggā dakkhiṇā dinnā Atho pañca balī katā Upaṭṭhitā sīlavanto Saññatā brahmacārino Yadatthaṃ bhogam-iccheyya Paṇḍito gharam-āvasaṃ So me attho anuppatto Kataṃ ananutāpiyaṃ Etaṃ anussaraṃ macco Ariya-dhamme ṭhito naro Idheva naṃ pasaṃsanti Pecca sagge pamodatīti..43. the dead. The "five oblations" are gifts/offerings given to one's relatives. This selection is often chanted when donors are making a donation dedicated to a relative or friend who has long been dead. "My wealth has been enjoyed.. the restrained. For whatever aim a wise householder would desire wealth..

. Note: These verses are from the Sangaha-vatthu Sutta (Discourse on the Bonds of Fellowship). They achieve greatness and are praised. Those with discernment. Those who rejoice in that gift. Now. in line with what each deserves: These bonds of fellowship (function) in the world like the linchpin in a moving cart. Having given in the proper season With hearts inspired by the Noble Ones — straightened. free from stinginess. Nor would a father receive what his child owes him. But because the wise show regard for these bonds of fellowship. A mother would not receive the honor & respect owed by her child. if these bonds of fellowship were lacking. VIII "Kāle dadanti sapaññā. Generosity. And treating all consistently. kind words. Such — Their offering bears an abundance. Anguttara Nikaya IV." Kāle dadanti sapaññā Vadaññū vīta-maccharā Kālena dinnaṃ ariyesu Uju-bhūtesu tādisu Vippasanna-manā tassa Vipulā hoti dakkhiṇā Ye tattha anumodanti Veyyāvaccaṃ karonti vā Na tena dakkhiṇā onā Tepi puññassa bhāgino Tasmā dade appaṭivāna-citto Yattha dinnaṃ mahapphalaṃ Puññāni para-lokasmiṃ Patiṭṭhā honti pāṇinanti.. responsive.Ete kho saṅgahā loke Rathassāṇī va yāyato Ete ca saṅgahā nāssu Na mātā putta-kāraṇā Labhetha mānaṃ pūjaṃ vā Pitā vā putta-kāraṇā Yasmā ca saṅgahā ete Samavekkhanti paṇḍitā Tasmā mahattaṃ papponti Pāsaṃsā ca bhavanti teti.. beneficial action. give in the proper season.32.

success. strength. They are often chanted when large groups of people organize a donation for a special occasion. adversity. animosity." . one should give where the gift bears great fruit. which is one of the few pieces that Dhammayut monks will chant in Sanyoga style. misfortune — obstacles without number — vanish without a trace. such as a kathina. & beauty. through the radiant energy of the Triple Gem. luck. A lifespan of 100 years. Through the power of the Triple Gem. wealth. increase. Note: This selection is frequently chanted when a gift is being dedicated to the Sangha as a whole (Sangha-dana). Therefore. happiness. & status... disease. and the offering is not depleted by that. with an unhesitant mind. sorrow. IX "Ratanattayānubhāvena. And success in your livelihood: May they be yours.. long life. X "Sabba-buddhānubhāvena. Triumph. Glory. Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts)." Ratanattayānubhāvena Ratanattaya-tejasā Dukkha-roga-bhayā verā Sokā sattu c'upaddavā Anekā antarāyāpi Vinassantu asesato Jaya-siddhi dhanaṃ lābhaṃ Sotthi bhāgyaṃ sukhaṃ balaṃ Siri āyu ca vaṇṇo ca Bhogaṃ vuḍḍhī ca yasavā Sata-vassā ca āyū ca Jīva-siddhī bhavantu te.. Safety. May suffering. & gain.36. Anguttara Nikaya V. The same is true of the following selection. Fortune. They too have a share of the merit. Merit is what establishes living beings in the next life. danger.or give assistance.

strength. the gem of the Dhamma. disease. misfortune — obstacles without number — vanish through (the Triple Gem's) radiant energy. sorrow. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-dhammānubhāvena Sadā sotthī bhavantu te. success. Dukkha-roga-bhayā verā Sokā sattu c'upaddavā Anekā antarāyāpi Vinassantu ca tejasā Jaya-siddhi dhanaṃ lābhaṃ Sotthi bhāgyaṃ sukhaṃ balaṃ Siri āyu ca vaṇṇo ca Bhogaṃ vuḍḍhī ca yasavā Sata-vassā ca āyū ca Jīva-siddhī bhavantu te. danger. wealth. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-buddhānubhāvena Sadā sotthī bhavantu te. wealth. May suffering. the power of the Victor's disciples: May all your diseases. Āyu-vaḍḍhako dhana-vaḍḍhako siri-vaḍḍhako yasa-vaḍḍhako bala-vaḍḍhako vaṇṇa-vaḍḍhako sukha-vaḍḍhako hotu sabbadā. the power of all the Dhamma. . the gem of the Sangha — the power of the 84. glory. & happiness. status. all your bad visions.Sabba-buddhānubhāvena sabba-dhammānubhāvena sabba-saṅghānubhāvena buddha-ratanaṃ dhamma-ratanaṃ saṅgha-ratanaṃ tiṇṇaṃ ratanānaṃ ānubhāvena caturāsītisahassa-dhammakkhandhānubhāvena piṭakatyānubhāvena jinasāvakānubhāvena: Sabbe te rogā sabbe te bhayā sabbe te antarāyā sabbe te upaddavā sabbe te dunnimittā sabbe te avamaṅgalā vinassantu. Through the power of all the Buddhas.000 Dhamma aggregates. the power of the Tripitaka. beauty. all your bad omens be destroyed. the power of all the Sangha. all your dangers. May there always be an increase of long life. & gain. all your obstacles. all your fears. Triumph. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-saṅghānubhāvena Sadā sotthī bhavantu te. adversity. the power of the Triple Gem — the gem of the Buddha. animosity.

If one woman.m padese kappeti.." three times.. May she gain her aims.." three times. Te attha-laddhā sukhitā Viruḷhā buddha-sāsane Arogā sukhitā hotha Saha sabbehi ñātibhi. XI "So attha-laddho sukhito. Glory.... May you.. chant only the two lines beginning "Sa attha-laddha.. may the devas protect you. Note: The above verses are frequently chanted after an ordination. luck. be happy. chant only the two lines beginning "So attha-laddho.Safety. Through the power of all the Buddhas (Dhamma. be happy. be happy and free from disease." So attha-laddho sukhito Viruḷho buddha-sāsane Arogo sukhito hohi Saha sabbehi ñātibhi. May they gain their aims.. & beauty. happiness.." three times. XII "Yasmi.long life. be happy. Sangha) may you always be well. increase. Sā attha-laddhā sukhitā Viruḷhā buddha-sāsane Arogā sukhitā hohi Saha sabbehi ñātibhi. A lifespan of 100 years. and flourish in the Buddha's teachings. strength. Fortune.. And success in your livelihood: May they be yours. & status. If one man has ordained or taken the precepts.. together with all your relatives. or when a lay person has undertaken the practice of the eight precepts or has taken the five preepts for the first time.. If more than one person.. May he gain his aims. chant only the two lines beginning "Te attha-laddha. May there be every good blessing." Yasmiṃ padese kappeti Vasaṃ paṇḍita-jātiyo Sīlavant'ettha bhojetvā Saññate brahma-cārino .

Digha Nikaya 16. In whatever place a wise person makes his dwelling. After the Patimokkha Sacca-kiriyā gāthā . Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-dhammānubhāvena Sadā sotthī bhavantu te. Being respected. As a result. they will feel sympathy for him." Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-buddhānubhāvena Sadā sotthī bhavantu te. will honor him. leaders of the holy life — He should dedicate that offering to the devas there. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming.. A person with whom the devas sympathize always sees things go auspiciously. They. XIII "Bhavatu sabba-ma"ngala.m.Yā tattha devatā āsuṃ Tāsaṃ dakkhiṇam-ādise Tā pūjitā pūjayanti Mānitā mānayanti naṃ Tato naṃ anukampanti Mātā puttaṃ va orasaṃ Devatā'nukampito poso Sadā bhadrāni passati. Sangha) may you always be well. Note: These verses are always chanted to conclude the anumodana. will show him respect. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-saṅghānubhāvena Sadā sotthī.. Through the power of all the Buddhas (Dhamma. — there providing food for the virtuous. like that of a mother for her child. Note: These verses are from the Maha-parinibbana Suttanta (Great Discourse on the Total Unbinding). the restrained. may the devas protect you. receiving honor. May there be every good blessing. bhavantu te.

may I be blessed always. the Blessed One: (ALL): [Namo tassa] bhagavato arahato sammā-sambuddhassa. The Buddha is my foremost refuge. (Three times. Through the speaking of this truth. Through the speaking of this truth. The Dhamma is my foremost refuge. Pāṭimokkha-saṃvara-saṃvutā viharissāma ācāra-gocara-sampannā. I have no other refuge. the Rightly Self-awakened One. Through the speaking of this truth. Pāṭimokkha-saṃvarasaṃvutā viharatha ācāra-gocara-sampannā. may I be blessed always. N'atthi me saraṇaṃ aññaṃ Dhammo me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā.) Homage to the Blessed One. I have no other refuge. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhatha sikkhāpadesūti. may I be blessed always. I have no other refuge.(LEADER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se: Now let us chant the preliminary passage in homage to the Awakened One. the Worthy One. N'atthi me saraṇaṃ aññaṃ Saṅgho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā. (LEADER): Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se: (ALL): [N'atthi me saraṇaṃ aññaṃ] Buddho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā. The Saṅgha is my foremost refuge. Sīluddesa-pāṭha [Bhāsitam-idaṃ] tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena: "Sampanna-sīlā bhikkhave viharatha sampanna-pāṭimokkhā." Tasmā tih'amhehi sikkhitabbaṃ: "Sampanna-sīlā viharissāma sampannapāṭimokkhā. .

Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhissāma sikkhāpadesūti. the One who Knows. you don't regret. when you've done it." Evañhi no sikkhitabbaṃ. We will live restrained with the restraint of the Patimokkha. consummate in our behavior & sphere of activity. monks. A misdeed burns you afterward. for a slack going-forth kicks up all the more dust." That's how we should train ourselves. seeing danger in the slightest faults. Better that a good deed be done that. brahman. having undertaken the training rules. It's better to leave a misdeed undone. Kayirā ce kayirāthenaṃ Daḷhamenaṃ parakkame Sithilo hi paribbājo Bhiyyo ākirate rajaṃ Akataṃ dukkaṭaṃ seyyo Pacchā tappati dukkaṭaṃ Katañca sukataṃ seyyo Yaṃ katvā nānutappati If something's to be done. Kuso yathā duggahito Hattham'evānukantati Sāmaññaṃ dupparāmatthaṃ Nirayāyūpakaḍḍhati . Tāyana-gāthā [Chinda sotaṃ] parakkamma Kāme panūda brāhmaṇa Nappahāya muni kāme N'ekattam-upapajjati Having striven. the Worthy One Rightly Self-awakened: "Live consummate in virtue. then work at it firmly. and consummate in the Patimokkha. cut the stream. This was said by the Blessed One. Live restrained with the restraint of the Patimokkha. Without abandoning sensual passions a sage encounters no oneness of mind. Expel sensual passions. seeing danger in the slightest faults" Therefore we should train ourselves: "We will live consummate in virtue. We will train ourselves. having undertaken the training rules. consummate in the Patimokkha. the One who Sees. consummate in your behavior & sphere of activity Train yourselves.

Sacitta-pariyodapanaṃ: Etaṃ buddhāna-sāsanaṃ. drags you down to hell. He is no monk who injures another. This was summarized by the Blessed One. Sabba-pāpassa akaraṇaṃ. wounds the very hand that holds it — the contemplative life. not injuring. Kusalassūpasampadā. Ovāda-pāṭimokkha Gāthā Uddiṭṭhaṃ kho tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena: Ovāda-pāṭimokkhaṃ tīhi gāthāhi. The non-doing of any evil. Any slack act.Yaṅkiñci sithilaṃ kammaṃ Saṅkiliṭṭhañca yaṃ vataṃ Saṅkassaraṃ brahma-cariyaṃ Na taṃ hoti. he who mistreats another. Liberation is foremost: that's what the Buddhas say. Just as sharp-bladed grass. Not disparaging. Restraint in line with the monastic code. . the One who Sees. Anūpavādo anūpaghāto Pāṭimokkhe ca saṃvaro Mattaññutā ca bhattasmiṃ Pantañca sayan'āsanaṃ. the Worthy One Rightly Self-awakened: the Patimokkha Exhortation in three verses: Khantī paramaṃ tapo tītikkhā Nibbānaṃ paramaṃ vadanti buddhā. or fraudulent life of chastity bears no great fruit. mahapphalanti. Adhicitte ca āyogo: Etaṃ buddhāna-sāsananti. if wrongly held. nor a contemplative. The performance of what's skillful. or defiled observance. if wrongly grasped. Na hi pabbajito parūpaghātī Samaṇo hoti paraṃ viheṭhayanto Patient forbearance is the foremost austerity. The cleansing of one's own mind: This is the Buddhas' teaching. the One who Knows.

If the breath doesn't feel comfortable. Let the breath at the base of the throat spread down the central nerve at the front of the body. Inhale the breath right at the middle of the chest and let it go all the way down to your intestines. noticing whether it's comfortable or uncomfortable. begin with the left side first. 4. past the lungs & liver. For instance. obstructed or free-flowing.) Then let the breath from the base of the skull spread down over both shoulders. past your elbows & wrists. change it until it does. 3. Observe the breath as it goes in & out. Start out with three or seven long in-&-out breaths. and out into the air. Learn four ways of adjusting the breath: . short or long. let it spread down your right leg to the sole of your foot. Dwelling in seclusion. warm or cool. and out into the air. if breathing in long & out long is uncomfortable. if you are male.with the inbreath. because the male & female nervous systems are different. to the tips of your fingers. broad or narrow. and out into the air. Commitment to the heightened mind: This is the Buddhas' teaching. Keep the meditation syllable as long as the breath. inhale the breath sensation at the base of the skull and let it flow all the way down the spine. and dho with the out. Meditation Breath Meditation: Seven Steps There are seven basic steps: 1. thinking bud. let this comfortable breath sensation spread to the different parts of the body. Let all these breath sensations spread so that they connect & flow together. to the ends of your toes. fast or slow.Moderation in food. all the way down to the bladder & colon. Then. 2. try breathing in short & out short. As soon as you find that your breathing feels comfortable. To begin with. (If you are female. down your left leg to the ends of your toes. Be clearly aware of each in-&-out breath. Inhale the breath sensation at the base of the skull again and let it spread down your spine. and you'll feel a greatly improved sense of well-being.

you'll come to know all sorts of other aspects as well. the middle of the head. b. A few of these bases are: a. those spreading from the nerves to every pore. Breathe whichever way is most comfortable for you. b. in short & out long. in short & out short. Spread your awareness — your sense of conscious feeling — throughout the entire body. in long & out long.a.html . better yet. because your physical condition & your breath are always changing. and (b) for the sake of clarifying the knowledge already within you. so that it can become a basis for the skills leading to release & purity of heart — you should always bear these seven steps in mind.accesstoinsight. because they are absolutely basic to every aspect of breath meditation. keeping your awareness as broad as possible. don't focus on any spot above the base of the throat. The breath. e. so that you can contend with such things as disease & pain.org/lib/authors/dhammayut/chanting. by its nature. Beneficial breath sensations & harmful ones are mixed together by their very nature. If you suffer from frequent headaches or nervous problems. Unite the breath sensations throughout the body. c. letting them flow together comfortably. c. the palate. the base of the throat. the navel (or a point just above it). Let the mind be at ease with the breath — but not to the point where it slips away. 7. f. those flowing around & about the nerves. the breastbone (the tip of the sternum). the tip of the nose. 6. Become acquainted with the bases or focal points for the mind — the resting spots of the breath — and center your awareness on whichever one seems most comfortable. And don't try to force the breath or put yourself into a trance. Or. Breathe freely & naturally. d. has many facets: breath sensations flowing in the nerves. 5. d. To summarize: (a) for the sake of improving the energy already existing in every part of your body. — Phra Ajaan Lee Dhammadharo Revised: Wednesday 2008-10-08 http://www. in long & out short. learn to breathe comfortably all four ways. Once you are fully aware of the aspects of the breath you already know in your body.

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