Abhayagiri Monastic Foundation Chanting Book Revision 2010 PDF

Chanting
Book
Morning and Evening Chanting (Pj), Reflections,

and Suttas, as Used by Buddhist Monasteries and Groups
Associated with the Western Forest Sangha
in the Lineage of Venerable Ajahn Chah
Abhayagiri Monastic Foundation

WE WISH GRATEFULLY TO ACKNOWLEDGE THE FOLLOWING:
The late Venerable Dr. Saddhtissa and Mr. Maurice Walshe for assistance with
the English translation,
Melanie bhassar Davies for establishing the tonal system for much of the
English version,
the monastic and lay members of the Sangha, many of whom have given
generously of their time and resources to produce this book,
and Mary Orr and Russell Atkinson for their support of this second edition, and
the PARC division of Xerox Corporation for their generous contribution of
materials.
If you would like to retain a copy of this book for your personal use, you can
find a complete downloadable version at www.abhayagiri.org.
Abhayagiri Buddhist Monastery

Redwood Valley, CA 95470
USA
First edition 1994 by Amaravati Publications

Second edition 2004 by Abhayagiri Monastic Foundation
Minor revision 2010
TABLE OF CONTENTS
PART ONE: DAILY CHANTING

EVENING CHANTING
Dedication of Offerings 8
Preliminary Homage 8
Recollection of the Buddha 8
Supreme Praise of the Buddha 10
Recollection of the Dhamma 10
Supreme Praise of the Dhamma 10
Recollection of the Sangha 12
Supreme Praise of the Sangha 12
Closing Homage 14
MORNING CHANTING
Homage to the Buddha 19
Homage to the Dhamma 19
Homage to the Sangha 20
Salutation to the Triple Gem 21
Closing Homage 24
PART TWO: REFLECTIONS AND RECOLLECTIONS

Reflections on Sharing Blessings 26
The Buddhas Words on Loving-Kindness 28
Suffusion with the Divine Abidings 30
The Highest Blessings 32
Reflections on Universal Well-Being 34
Reflections on the Four Requisites 36
Reflections on the Thirty-Two Parts 37
Five Subjects for Frequent Recollection 39
Ten Subjects for Frequent Recollection
by One Who Has Gone Forth 40
PART THREE: SUTTAS
The Discourse on Setting in Motion the Wheel of Dhamma/
Dhammacakkappavattana Sutta 44
The Discourse on the Characteristic of Not-Self/
Anattalakkhaa Sutta 52
The Fire Sermon/dittapariyya Sutta 58
The Twenty-Eight Buddhas Protection/niya Paritta 62
PART FOUR: FORMAL REQUESTS

Requesting a Dhamma Talk 70
Acknowledging the Teaching 70
Requesting Paritta Chanting 71
Requesting the Three Refuges and the Five Precepts 72
Requesting the Three Refuges and the Eight Precepts 74
APPENDIX
Pli Phonetics and Pronunciation 78
Chanting Technique 79
Glossary of Pli Terms 80
PART ONE: DAILY CHANTING
EVENING CHANTING
Recollection of the Buddha 8
Supreme Praise of the Buddha 10
Recollection of the Dhamma 10
Supreme Praise of the Dhamma 10
Recollection of the Sangha 12
Supreme Praise of the Sangha 12
Closing Homage 14
DEDICATION OF OFFERINGS
(Yo so) bhagav araha sammsambuddho
Svkkhto yena bhagavat dhammo
Supaipanno yassa bhagavato svakasagho
Tammaya bhagavanta sadhamma sasagha
Imehi sakkrehi yathraha ropitehi abhipjayma
Sdhu no bhante bhagav sucira-parinibbutopi
Pacchim-janatnukampa-mnas
Ime sakkre duggata-pakra-bhte paiggahtu
Amhka dgharatta hitya sukhya
Araha sammsambuddho bhagav
Buddha bhagavanta bhivdemi
(Bow.)
(Svkkhto) bhagavat dhammo

Dhamma namassmi
(Bow.)
(Supaipanno) bhagavato svakasagho

Sagha nammi
(Bow.)
PRELIMINARY HOMAGE
(Handa maya buddhassa bhagavato pubbabhga-namakra karomase)
[Namo tassa] bhagavato arahato sammsambuddhassa (Three times.)
RECOLLECTION OF THE BUDDHA

(Handa maya buddhnussatinaya karomase)
[Ta kho] pana bhagavanta eva kalyo kittisaddo abbhuggato
Itipi so bhagav araha sammsambuddho
Vijjcaraa-sampanno sugato lokavid
Anuttaro purisadamma-srathi satth deva-manussna buddho bhagav ti
8
(To the Blessed One,) the Lord, who fully attained perfect enlightenment,
To the Teaching, which he expounded so well,
And to the Blessed Ones disciples who have practiced well,
To thesethe Buddha, the Dhamma, and the Sangha
We render with offerings our rightful homage.
It is well for us that the Blessed One, having attained liberation,
Still had compassion for later generations.
May these simple offerings be accepted
For our long-lasting benefit and for the happiness it gives us.
The Lord, the Perfectly Enlightened and Blessed One
I render homage to the Buddha, the Blessed One.
(Bow.)
(The Teaching,) so completely explained by him

I bow to the Dhamma.
(Bow.)
(The Blessed Ones disciples,) who have practiced well

I bow to the Sangha.
(Bow.)
PRELIMINARY HOMAGE
(Now let us pay preliminary homage to the Buddha.)
[Homage to the Blessed], Noble, and Perfectly Enlightened One. (Three times.)
RECOLLECTION OF THE BUDDHA

(Now let us chant the recollection of the Buddha.)
[A good word] of the Blessed Ones reputation has spread as follows:
He, the Blessed One, is indeed the Pure One, the Perfectly Enlightened One;
He is i mpeccable in conduct and understanding, the Accomplished One,
the Knower of the Worlds;
He trains perfectly those who wish to be trained; he is Teacher of gods and
humans; he is Awake and Holy.
9
SUPREME PRAISE OF THE BUDDHA
(Handa maya buddhbhigti karomase)
[Buddhavrahanta] varatdigubhiyutto
Suddhbhia-karuhi samgatatto
Bodhesi yo sujanata kamala va sro
Vandmaha tamaraa siras jinenda
Buddho yo sabbapna saraa khemamuttama
Pahamnussatihna vandmi ta sirenaha
Buddhasshasmi dso1 va buddho me smikissaro
Buddho dukkhassa ght ca vidht ca hitassa me
Buddhassha niyydemi sarrajvitacida
Vandantoha2 carissmi buddhasseva subodhita
Natthi me saraa aa buddho me saraa vara
Etena saccavajjena vaheyya satthu-ssane
Buddha me vandamnena3 ya pua pasuta idha
Sabbepi antary me mhesu tassa tejas
(Bowing:)
Kyena vcya va cetas v
Buddhe kukamma pakata may ya
Buddho paiggahtu accayanta
Klantare savaritu va buddhe
RECOLLECTION OF THE DHAMMA

(Handa maya dhammnussatinaya karomase)
[Svkkhto] bhagavat dhammo
Sandihiko akliko ehipassiko
Opanayiko paccatta veditabbo vih ti
SUPREME PRAISE OF THE DHAMMA

(Handa maya dhammbhigti karomase)
[Svkkhtat] digua-yoga-vasena seyyo
Yo maggapka-pariyatti-vimokkha-bhedo
Dhammo kuloka-patan tada-dhri-dhr
Vandmaha tamahara varadhammameta
Dhammo yo sabbapna saraa khemamuttama
Dutiynussatihna vandmi ta sirenaha
1
Women chant ds.
2
Women chant vandantha.
3
Women chant vandamnya.
10
SUPREME PRAISE OF THE BUDDHA
(Now let us chant the supreme praise of the Buddha.)
[The Buddha,] the truly worthy one, endowed with such excellent qualities,
Whose being is composed of purity, transcendental wisdom, and compassion,
Who has enlightened the wise like the sun awakening the lotus
I bow my head to that peaceful chief of conquerors.
The Buddha, who is the safe, secure refuge of all beings
As the First Object of Recollection, I venerate him with bowed head.
I am indeed the Buddhas servant, the Buddha is my Lord and Guide.
The Buddha is sorrows destroyer, who bestows blessings on me.
To the Buddha I dedicate this body and life,
And in devotion I will walk the Buddhas path of awakening.
For me there is no other refuge, the Buddha is my excellent refuge.
By the utterance of this truth, may I grow in the Masters Way.
By my devotion to the Buddha, and the blessing of this practice
By i ts power, may all obstacles be overcome.
(Bowing:)
By body, speech, or mind,
For whatever wrong action I have committed towards the Buddha,
May my acknowledgement of fault be accepted,
That i n the future there may be restraint regarding the Buddha.
RECOLLECTION OF THE DHAMMA

(Now let us chant the recollection of the Dhamma.)
[The Dhamma] is well expounded by the Blessed One,
Apparent here and now, timeless, encouraging investigation,
Leading inwards, to be experienced individually by the wise.
SUPREME PRAISE OF THE DHAMMA

(Now let us chant the supreme praise of the Dhamma.)
[It is excellent] because it is well expounded,
And it can be divided into Path and Fruit, Practice and Liberation.
The Dhamma holds those who uphold it from falling into delusion.
I revere the excellent teaching, that which removes darkness
The Dhamma, which is the supreme, secure refuge of all beings
As the Second Object of Recollection, I venerate it with bowed head.
11
Dhammasshasmi dso1 va dhammo me smikissaro
Dhammo dukkhassa ght ca vidht ca hitassa me
Dhammassha niyydemi sarrajvitacida
Vandantoha2 carissmi dhammasseva sudhammata
Natthi me saraa aa dhammo me saraa vara
Dhamma me vandamnena3 ya pua pasuta i dha
(Bowing:)
Dhamme kukamma pakata may ya
Dhammo paiggahtu accayanta
Klantare savaritu va dhamme
RECOLLECTION OF THE SANGHA

(Handa maya saghnussatinaya karomase)
[Supaipanno] bhagavato svakasagho
Ujupaipanno bhagavato svakasagho
yapaipanno bhagavato svakasagho
Smcipaipanno bhagavato svakasagho
Yadida cattri purisayugni aha purisapuggal
Esa bhagavato svakasagho
hueyyo phueyyo dakkhieyyo ajali-karayo
Anuttara puakkhetta lokass ti
SUPREME PRAISE OF THE SANGHA

(Handa maya saghbhigti karomase)
[Saddhammajo] supaipattigubhiyutto
Yohabbidho ariyapuggala-saghaseho
Sldidhamma-pavarsaya-kya-citto
Vandmaha tamariyna gaa susuddha
Sagho yo sabbapna saraa khemamuttama
Tatiynussatihna vandmi ta sirenaha
Saghasshasmi dso4 va sagho me smikissaro
Sagho dukkhassa ght ca vidht ca hitassa me
1
Women chant ds.
2
3
4
Women chant ds.
12
I am indeed the Dhammas servant, the Dhamma is my Lord and Guide.
The Dhamma is sorrows destroyer, and it bestows blessings on me.
To the Dhamma I dedicate this body and life,
And in devotion I will walk this excellent way of Truth.
For me there is no other refuge, the Dhamma is my excellent refuge.
By my devotion to the Dhamma, and the blessing of this practice
(Bowing:)
For whatever wrong action I have committed towards the Dhamma,
That i n the future there may be restraint regarding the Dhamma.
RECOLLECTION OF THE SANGHA

(Now let us chant the recollection of the Sangha.)
[They are the Blessed Ones disciples,] who have practiced well,
Who have practiced directly,
Who have practiced insightfully,
Those who practice with integrity
That is the four pairs, the eight kinds of noble beings
These are the Blessed Ones disciples.
Such ones are worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respect;
They give occasion for i ncomparable goodness to arise i n the world.
SUPREME PRAISE OF THE SANGHA

(Now let us chant the supreme praise of the Sangha.)
[Born of the Dhamma,] that Sangha which has practiced well,
The field of the Sangha formed of eight kinds of noble beings,
Guided in body and mind by excellent morality and virtue.
I revere that assembly of noble beings perfected in purity.
The Sangha, which is the supreme, secure refuge of all beings
As the Third Object of Recollection, I venerate it with bowed head.
I am indeed the Sanghas servant, the Sangha is my Lord and Guide.
The Sangha is sorrows destroyer and it bestows blessings on me.
13
Saghassha niyydemi sarrajvitacida
Vandantoha1 carissmi saghasso-paipannata
Natthi me saraa aa sagho me saraa vara
Sagha me vandamnena2 ya pua pasuta idha
(Bowing:)
Saghe kukamma pakata may ya
Sagho paiggahtu accayanta
Klantare savaritu va saghe
(At this time meditation is practiced in silence, sometimes followed by a

Dhamma talk, and ending with the following:)
CLOSING HOMAGE
(Araha) sammsambuddho bhagav
Buddha bhagavanta abhivdemi
(Bow.)

Dhamma namassmi
(Bow.)

Sagha nammi
(Bow.)
1
2
14
To the Sangha I dedicate this bod y and life,
And in devotion I will walk the well-practiced way of the Sangha.
For me there is no other refuge, the Sangha is my excellent refuge.
By my devotion to the Sangha, and the blessing of this practice
(Bowing:)
For whatever wrong action I have committed towards the Sangha,
That i n the future there may be restraint regarding the Sangha.
(At this time meditation is practiced in silence, sometimes followed by a

Dhamma talk, and ending with the following:)
CLOSING HOMAGE
(The Lord,) the Perfectly Enlightened and Blessed One
(Bow.)
(The Teaching,) so completely explained by him

(Bow.)
(The Blessed Ones disciples,) who have practiced well

(Bow.)
15
MORNING CHANTING
Homage to the Buddha 19
Homage to the Dhamma 19
Homage to the Sangha 20
Salutation to the Triple Gem 21
Closing Homage 24
(Yo so) bhagav araha sammsambuddho
To the Blessed One, the Lord, who fully attained perfect enlightenment,
Svkkhto yena bhagavat dhammo
To the Teaching, which he expounded so well,
Supaipanno yassa bhagavato svakasagho
And to the Blessed Ones disciples who have practiced well,
Tammaya bhagavanta sadhamma sasagha
To thesethe Buddha, the Dhamma, and the Sangha
Imehi sakkrehi yathraha ropitehi abhipjayma
We render with offerings our rightful homage.
Sdhu no bhante bhagav sucira-parinibbutopi
It is well for us that the Blessed One, having attained liberation,
Pacchim-janatnukampa-mnas
Still had compassion for later generations.
Ime sakkre duggata-pakra-bhte paiggahtu
May these simple offerings be accepted
Amhka dgharatta hitya sukhya
For our long-lasting benefit and for the happiness it gives us.
Araha sammsambuddho bhagav
(Bow.)

The Teaching, so completely explained by him
Dhamma namassmi
(Bow.)

The Blessed Ones disciples, who have practiced well
Sagha nammi
(Bow.)
PRELIMINARY HOMAGE
(Handa maya buddhassa bhagavato pubbabhga-namakra
karomase)
[Now let us pay preliminary homage to the Buddha.]
(Namo tassa) bhagavato arahato sammsambuddhassa (Three times.)
Homage to the Blessed, Noble, and Perfectly Enlightened One. (Three times.)
18
HOMAGE TO THE BUDDHA
(Handa maya buddhbhitthuti karomase)
[Now let us chant in praise of the Buddha.]
(Yo so) tathgato araha sammsambuddho
The Tathgata is the Pure One, the Perfectly Enlightened One.
Vijjcaraa-sampanno
He is impeccable in conduct and understanding,
Sugato
The Accomplished One,
Lokavid
The Knower of the Worlds.
Anuttaro purisadamma-srathi
He trains perfectly those who wish to be trained.
Satth deva-manussna
He is Teacher of gods and humans.
Buddho bhagav
He is Awake and Holy.
Yo ima loka sadevaka samraka sabrahmaka
In this world with its gods, demons, and kind spirits,
Sassamaa-brhmai paja sadeva-manussa saya abhi sacchikatv pavedesi
Its seekers and sages, celestial and human beings, he has by deep insight revealed
the Truth.
Yo dhamma desesi di-kalya majjhe-kalya pariyosna-kalya
He has pointed out the Dhamma: beautiful in the beginning, beautiful in the middle,
beautiful in the end.
Sttha sabyajaa kevala-paripua parisuddha brahma-cariya paksesi
He has explained the Spiritual Life of complete purity in its essence and conventions.
Tamaha bhagavanta abhipjaymi tamaha bhagavanta siras nammi
I chant my praise to the Blessed One, I bow my head to the Blessed One.
(Bow.)
HOMAGE TO THE DHAMMA

(Handa maya dhammbhitthuti karomase)
[Now let us chant in praise of the Dhamma.]
(Yo so) svkkhto bhagavat dhammo
The Dhamma is well expounded by the Blessed One,
Sandihiko
Apparent here and now,
Akliko
Timeless,
Ehipassiko
Encouraging investigation,
19
Opanayiko
Leading inwards,
Paccatta veditabbo vihi
To be experienced individually by the wise.
Tamaha dhamma abhipjaymi tamaha dhamma siras nammi
I chant my praise to this Teaching, I bow my head to this Truth.
(Bow.)
HOMAGE TO THE SANGHA

(Handa maya saghbhitthuti karomase)
[Now let us chant in praise of the Sangha.]
(Yo so) supaipanno bhagavato svakasagho
They are the Blessed Ones disciples, who have practiced well,
Ujupaipanno bhagavato svaka sagho
Who have practiced directly,
yapaipanno bhagavato svaka sagho
Who have practiced insightfully,
Smcipaipanno bhagavato svaka sagho
Those who practice with integrity
Yadida cattri purisayugni aha purisapuggal
That is the four pairs, the eight kinds of noble beings
Esa bhagavato svaka sagho
These are the Blessed Ones disciples.
hueyyo
Such ones are worthy of gifts,
Phueyyo
Worthy of hospitality,
Dakkhieyyo
Worthy of offerings,
Ajali-karayo
Worthy of respect;
Anuttara puakkhetta lokassa
They give occasion for incomparable goodness to arise in the world.
Tamaha sagha abhipjaymi tamaha sagha siras nammi
I chant my praise to this Sangha, I bow my head to this Sangha.
(Bow.)
20
SALUTATION TO THE TRIPLE GEM
(Handa maya ratanattaya-pama-gthyo ceva savega-parikittana-phaca
bhamase)
[Now let us chant our salutation to the Triple Gem and a passage of encouragement.]
(Buddho susuddho) karumahaavo
The Buddha, absolutely pure, with ocean-like compassion,
Yoccanta-suddhabbara-a-locano
Possessing the clear sight of wisdom,
Lokassa pppakilesa-ghtako
Destroyer of worldly self-corruption
Vandmi buddha ahamdarena ta
Devotedly indeed, that Buddha I revere.
Dhammo padpo viya tassa satthuno
The Teaching of the Lord, like a lamp,
Yo maggapkmata-bheda-bhinnako
Illuminating the Path and its Fruit: the Deathless,
Lokuttaro yo ca tadattha-dpano
That which is beyond the conditioned world
Vandmi dhamma ahamdarena ta
Devotedly indeed, that Dhamma I revere.
Sagho sukhettbhyati-khetta-saito
The Sangha, the most fertile ground for cultivation,
Yo dihasanto sugatnubodhako
Those who have realized Peace, awakened after the Accomplished One,
Lolappahno ariyo sumedhaso
Noble and wise, all longing abandoned
Vandmi sagha ahamdarena ta
Devotedly indeed, that Sangha I revere.
Iccevam-ekantabhipja-neyyaka
This salutation should be made
Vatthuttaya vandayatbhisakhata
To that which is worthy.
Pua may ya mama sabbupaddav
Through the power of such good action,
M hontu ve tassa pabhvasiddhiy
May all obstacles disappear.
Idha tathgato loke uppanno araha sammsambuddho
One who knows things as they are has come into this world; and he is an Arahant,
a perfectly awakened being.
21
Dhammo ca desito niyyniko upasamiko parinibbniko sambodhagm sugatappavedito
Purifying the way leading out of delusion, calming and directing to perfect peace,
and leading to enlightenmentthis Way he has made known.
Mayanta dhamma sutv eva jnma
Having heard the Teaching, we know this:
Jtipi dukkh
Birth is dukkha,
Jarpi dukkh
Ageing is dukkha,
Maraampi dukkha
And death is dukkha;
Soka-parideva-dukkha-domanassupyspi dukkh
Sorrow, lamentation, pain, grief, and despair are dukkha;
Appiyehi sampayogo dukkho
Association with the disliked is dukkha;
Piyehi vippayogo dukkho
Separation from the liked is dukkha;
Yampiccha na labhati tampi dukkha
Not attaining ones wishes is dukkha.
Sakhittena pacupdnakkhandh dukkh
In brief, the five focuses of the grasping mind are dukkha.
Seyyathda
These are as follows:
Rppdnakkhandho
Identification with the body,
Vedanpdnakkhandho
Identification with feeling,
Sapdnakkhandho
Identification with perception,
Sakhrpdnakkhandho
Identification with mental formations,
Vipdnakkhandho
Identification with consciousness.
Yesa pariya
For the complete understanding of this,
Dharamno so bhagav
The Blessed One in his lifetime
Eva bahula svake vineti
Frequently instructed his disciples in just this way.
Eva bhg ca panassa bhagavato svakesu anussan bahul pavattati
In addition, he further instructed:
22
Rpa anicca
The body is impermanent,
Vedan anicc
Feeling is impermanent,
Sa anicc
Perception is impermanent,
Sakhr anicc
Mental formations are impermanent,
Via anicca
Consciousness is impermanent;
Rpa anatt
The body is not-self,
Vedan anatt
Feeling is not-self,
Sa anatt
Perception is not-self,
Sakhr anatt
Mental formations are not-self,
Via anatt
Consciousness is not-self;
Sabbe sakhr anicc
All conditions are impermanent,
Sabbe dhamm anatt ti
There is no self in the created or the u
ncreated.
Te maya
All of us
Otimha-jtiy jarmaraena
Are bound by birth, ageing, and death,
Sokehi paridevehi dukkhehi domanassehi upysehi
By sorrow, lamentation, pain, grief, and despair,
Dukkhoti dukkhaparet
Bound by dukkha and obstructed by dukkha.
Appevanmimassa kevalassa dukkhakkhandhassa antakiriy payeth ti
Let us all aspire to complete freedom from suffering.
Ciraparinibbutampita bhagavanta saraa gat

The Blessed One, who long ago attained Parinibbna, is our refuge.
Dhammaca Saghaca
So too are the Dhamma and the Sangha.
Tassa bhagavato ssana yathsati yathbala manasikaroma anupaipajjma
Attentively we follow the pathway of that Blessed One, with all of our
mindfulness and strength.
23
S s no paipatti
May then the cultivation of this practice
Imassa kevalassa dukkhakkhandhassa antakiriyya savattatu
Lead us to the end of every kind of suffering.
(An alternative version of the preceding section, chanted only by monks and nuns:)
Ciraparinibbutampi ta bhagavanta uddissa arahanta sammsambuddha
Remembering the Blessed One, the Noble Lord, and Perfectly Enlightened One,
who long ago attained Parinibbna,
Saddh agrasm anagriya pabbajit
We have gone forth with faith from home to homelessness,
Tasmi bhagavati brahma-cariya carma
And like the Blessed One, we practice the Holy Life,
Bhikkhna1 sikkhsjva-sampann
Being fully equipped with the bhikkhus 2 system of training.
Ta no brahma-cariya imassa kevalassa dukkhakkhandhassa antakiriyya savattatu
May this Holy Life lead us to the end of this whole mass of suffering.
(After a period of silent meditation, additional reflections may be chanted [see pages 25
41]. Then end with the chant below.)
CLOSING HOMAGE
(Araha) sammsambuddho bhagav
(Bow.)

The Teaching, so completely explained by him
Dhamma namassmi
(Bow.)

The Blessed Ones disciples, who have practiced well
Sagha nammi
(Bow.)
1
Nuns chant: Sladhrna
2
nuns
24
PART TWO: REFLECTIONS AND RECOLLECTIONS
Reflections on Sharing Blessings 26

The Buddhas Words on Loving-Kindness 28
Suffusion with the Divine Abidings 30
The Highest Blessings 32
Reflections on Universal Well-Being 34
Reflections on the Four Requisites 36
Reflections on the Thirty-Two Parts 37
Five Subjects for Frequent Recollection 39
Ten Subjects for Frequent Recollection by One
Who Has Gone Forth 40
REFLECTIONS ON SHARING BLESSINGS
(Handa maya uddissandhihna-gthyo bhamase)
[Imin puakammena] upajjhy guuttar

cariypakr ca mtpit ca tak
Suriyo candim rj guavant narpi ca
Brahma-mr ca ind ca lokapl ca devat
Yamo mitt manuss ca majjhatt verikpi ca
Sabbe satt sukh hontu puni pakatni me
Sukhaca tividha dentu khippa ppetha vomata
Imin puakammena i min uddissena ca
Khippha sulabhe ceva tahpdna-chedana
Ye santne hn dhamm yva nibbnato mama
Nassantu sabbad yeva yattha jto bhave bhave
Ujucitta satipa sallekho viriyamhin
Mr labhantu noksam ktuca viriyesu me
Buddhdhipavaro ntho dhammo ntho varuttamo
Ntho paccekabuddho ca sagho nthottaro mama
Tesottamnubhvena mroksa labhantu m
26
(Now let us chant the verses of sharing and aspiration.)
Through the goodness that arises from my practice,

May my spiritual teachers and guides of great virtue,
My mother, my father, and my relatives,
The Sun and the Moon, and all virtuous leaders of the world,
May the highest gods and evil forces,
Celestial beings, guardian spirits of the Earth, and the Lord of Death,
May those who are friendly, indifferent, or hostile,
May all beings receive the blessings of my life.
May they soon attain the threefold bliss and realize the Deathless.
Through the goodness that arises from my practice,
And through this act of sharing,
May all desires and attachments quickly cease
And all harmful states of mind.
Until I realize Nibbna,
In every kind of birth, may I have an upright mind,
With mindfulness and wisdom, austerity and vigor.
May the forces of delusion not take hold nor weaken my resolve.
The Buddha is my excellent refuge,
Unsurpassed is the protection of the Dhamma,
The Solitary Buddha is my noble Lord,
The Sangha is my supreme support.
Through the supreme power of all these,
May darkness and delusion be dispelled.
27
THE BUDDHAS WORDS ON LOVING-KINDNESS
(Karaya Mett Sutta)
(Now let us chant the Buddhas words on loving-kindness.)
[This is what should be done]

By one who is skilled in goodness
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove,
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be,
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short, or small,
The seen and the unseen,
Those living near and far away,
Those born and to be born,
May all beings be at ease.
Let none deceive another
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings,
Radiating kindness over the entire world:
Spreading upwards to the skies
And downwards to the depths,
Outwards and unbounded,
Freed from hatred and ill-will.
28
Whether standing or walking, seated or lying down,
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense-desires,
Is not born again into this world.
29
SUFFUSION WITH THE DIVINE ABIDINGS
(Handa maya caturappama obhsana karomase)
[Mett-sahagatena] cetas eka disa pharitv viharati

Tath dutiya tath tatiya tath catuttha
Iti uddhamadho tiriya sabbadhi sabbattatya
Sabbvanta loka mett-sahagatena cetas
Vipulena mahaggatena appamena averena abypajjhena
pharitv viharati
Karu-sahagatena cetas eka disa pharitv viharati

Sabbvanta loka karu-sahagatena cetas
pharitv viharati
Mudit-sahagatena cetas eka disa pharitv viharati

Sabbvanta loka mudit-sahagatena cetas
pharitv viharati
Upekkh-sahagatena cetas eka disa pharitv viharati

Sabbvanta loka upekkh-sahagatena cetas
pharitv viharat ti
30
(Now let us make the Four Boundless Qualities shine forth.)
[I will abide] pervading one quarter with a mind imbued with loving-kindness;
likewise the second, likewise the third, likewise the fourth;
so above and below, around and everywhere; and to all as to myself.
I will abide pervading the all-encompassing world with a mind imbued
with loving-kindness;
abundant, exalted, immeasurable, without hostility, and without ill-will.
I will abide pervading one quarter with a mind imbued with compassion;
with compassion;
I will abide pervading one quarter with a mind imbued with gladness;
with gladness;
I will abide pervading one quarter with a mind imbued with equanimity;
with equanimity;
31
THE HIGHEST BLESSINGS
(Magala Sutta)
(Thus have I heard that the Blessed One)

Was staying at Svatth,
Residing at the Jetas Grove
In Anthapiikas park.
Then in the dark of the night, a radiant deva
Illuminated all Jetas Grove.
She bowed down low before the Blessed One
Then standing to one side she said:
Devas are concerned for happiness

And ever long for peace.
The same is true for humankind.
What then are the highest blessings?
Avoiding those of foolish ways,

Associating with the wise,
And honoring those worthy of honor.
These are the highest blessings.
Living in places of suitable kinds,

With the fruits of past good deeds
And guided by the rightful way.
Accomplished in learning and craftsmans skills,

With discipline, highly trained,
And speech that is true and pleasant to hear.
Providing for mother and fathers support

And cherishing family,
And ways of work that harm no being,
Generosity and a righteous life,

Offering help to relatives and kin,
And acting in ways that leave no blame.
Steadfast in restraint, and shunning evil ways,

Avoiding intoxicants that dull the mind,
And heedfulness in all things that arise.
32
Respectfulness and of humble ways,
Contentment and gratitude,
And hearing the Dhamma frequently taught.
Patience and willingness to accept ones faults,

Seeing venerated seekers of the truth,
And sharing often the words of Dhamma .
Ardent, committed to the Holy Life,

Seeing for oneself the Noble Truths
And the realization of Nibbna.
Although involved i n worldly tasks,

Unshaken the mind remains
And beyond all sorrow, spotless, secure.
They who live by following this path

Know victory wherever they go,
And every place for them i s safe.
33
REFLECTIONS ON UNIVERSAL WELL-BEING
(Handa mayam brahmavihrapharaa karomase)
[Aha sukhito homi], niddukkho homi, avero homi, abypajjho homi, angho homi,
sukh attna pariharmi.
Sabbe satt sukhit hontu, sabbe satt aver hontu, sabbe satt abypajjh hontu,
sabbe satt angh hontu, sabbe satt sukh attna pariharantu.
Sabbe satt sabbadukkh pamuccantu.
Sabbe satt m laddha-sampattito vigacchantu.
Sabbe satt kammassak kammadyd kammayon kammabandh kammapaisara,

ya kamma karissanti kalya v ppaka v tassa dyd bhavissanti.
34
(Now let us chant the reflections on universal well-being.)
[May I abide in well-being], in freedom from affliction, in freedom from hostility, in

freedom from ill-will, in freedom from anxiety, and may I maintain well-being in myself.
May everyone abide in well-being, in freedom from hostility, in freedom from ill-will,
in freedom from anxiety, and may they maintain well-being in themselves.
May all beings be released from a ll suffering.
And may they not be parted from the good fortune they have attained.
When they act upon intention, all beings are the owners of their action and inherit its
results. Their future is born from such action, companion to such action, and its results
will be their home. All a ctions with intention, be they skillful or harmful, of such acts they
will be the heirs.
35
REFLECTION ON THE FOUR REQUISITES
(Handa maya takhaika-paccavekkhaa-pha bhamase)
[Paisakh] yoniso cvara paisevmi, yvadeva stassa paightya, uhassa

paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvadeva
hirikopina-paicchdanattha.
Wisely reflecting, I use the robe: only to ward off cold, to ward off heat, to ward off the
touch of flies, mosquitoes, wind, burning and creeping things, only for the sake of
modesty.
Paisakh yoniso piapta paisevmi, neva davya, na madya, na maanya, na

vibhsanya, yvadeva imassa kyassa hitiy, ypanya, vihisparatiy,
bramhacariynuggahya, iti puraca vedana paihakhmi, navaca vedana na
uppdessmi, ytr ca me bhavissati anavajjat ca phsuvihro c ti.
Wisely reflecting, I use almsfood: not for fun, not for pleasure, not for fattening, not for
beautification, only for the maintenance and nourishment of this body, for keeping it
healthy, for helping with the Holy Life; thinking thus, I will allay hunger without
overeating, so that I may continue to live blamelessly and at ease.
Paisakh yoniso sensana paisevmi, yvadeva stassa paightya, uhassa

paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvadeva
utuparissaya vinodana paisallnrmattha.
Wisely reflecting, I use the lodging: only to ward off cold, to ward off heat, to ward off
the touch of flies, mosquitoes, wind, burning and creeping things, only to remove the
danger from weather, and for living in seclusion.
Paisakh yoniso gilna-paccaya-bhesajja-parikkhra paisevmi, yvadeva

uppannna veyybdhikna vedanna paightya, abypajjha-paramaty ti.
Wisely reflecting, I use supports for the sick and medicinal requisites: only to ward off
painful feelings that have arisen, for the maximum freedom from disease.
36
REFLECTION ON THE THIRTY-TWO PARTS
(Handa maya dvattiskra-pha bhamase)
[Aya kho] me kyo uddha pdatal adho kesamatthak tacapariyanto pro

nnappakrassa asucino
This, which is my body, from the soles of the feet up, and down from the crown of the
head, is a sealed bag of skin filled with unattractive things.
Atthi imasmi kye In this body there are:

kes hair of the head
lom hair of the body
nakh nails
dant teeth
taco skin
masa flesh
nahr sinews
ah bones
ahimija bone marrow
vakka kidneys
hadaya heart
yakana liver
kilomaka membranes
pihaka spleen
papphsa lungs
anta bowels
antagua entrails
udariya undigested food
karsa excrement
pitta bile
semha phlegm
pubbo pus
lohita blood
sedo sweat
medo fat
assu tears
vas grease
kheo spittle
sighik mucus
lasik oil of the joints
mutta urine
matthalugan ti brain.
37
Evam aya me kyo uddha pdatal adho kesamatthak tacapariyanto pro
nnappakrassa asucino
This, then, which is my body, from the soles of the feet up, and down from the crown of
the head, is a sealed bag of skin filled with unattractive things.
38
FIVE SUBJECTS FOR FREQUENT RECOLLECTION
(Handa maya abhiha-paccavekkhaa-pha bhamase)
[Jar-dhammomhi] jara anatto1

I am of the nature to age, I have not gone beyond ageing.
Bydhi-dhammomhi bydhi anatto2

I am of the nature to sicken, I have not gone beyond sickness.
Maraa-dhammomhi maraa anatto3

I am of the nature to die, I have not gone beyond dying.
Sabbehi me piyehi manpehi nnbhvo vinbhvo

All that is mine, beloved and pleasing, will become otherwise, will become
separated from me.
Kammassakomhi4 kammadydo5 kammayoni kammabandhu kamma-paisarano.6

Ya kamma karissmi kalya v ppaka v tassa dydo7 bhavissmi
I am the owner of my kamma, heir to my kamma, born of my kamma, related to my
kamma, abide supported by my kamma. Whatever kamma I shall do, for good or for ill,
of that I will be the heir.
Eva amhehi abhiha paccavekkhitabba

Thus we should frequently recollect.
1
Women chant a natt.
2
Women chant anatt.
3
Women chant a natt.
4
Women chant Kammassakmhi.
5
Women chant kammadyd.
6
Women chant paisaran.
7
Women chant dyd.
39
TEN SUBJECTS FOR FREQUENT RECOLLECTION
BY ONE WHO HAS GONE FORTH
(Handa maya pabbajita-abhiha-paccavekkhaa-pha bhamase)
[Dasa ime bhikkhave] dhamm pabbajitena abhiha paccavekkhitabb. Katame dasa?

Bhikkhus, there are ten dhammas which should be reflected upon again and again
by one who has gone forth. What are these ten?
Vevaiyamhi ajjhpagato ti pabbajitena abhiha paccavekkhitabba.

I am no longer living according to worldly aims and values. This should be reflected
upon again and again by one who has gone forth.
Parapaibaddh me jvik ti pabbajitena abhiha paccavekkhitabba.

My very life is sustained through the gifts of others. This should be reflected upon again
and again by one who has gone forth.
Ao me kappo karayo ti pabbajitena abhiha paccavekkhitabba.

I should strive to abandon my former habits. This should be reflected upon again and
again by one who has gone forth.
Kacci nu kho me att slato na upavadat ti pabbajitena abhiha paccavekkhitabba.

Does regret over my conduct arise in my mind? This should be reflected upon again
and again by one who has gone forth.
Kacci nu kho ma anuvicca vi sabrahmacr slato na upavadant ti

pabbajitena abhiha paccavekkhitabba.
Could my spiritual companions find fault with my conduct? This should be reflected
Sabbehi me piyehi manpehi nnbhvo vinbhvo ti pabbajitena abhiha

paccavekkhitabba.
All that is mine, beloved and pleasing, will become otherwise, will become separated
from me. This should be reflected upon again and again by one who has gone forth.
Kammassakomhi kammadydo kammayoni kammabandhu kammapaisarao,

ya kamma karissmi kalya v ppaka v, tassa dydo bhavissm ti
pabbajitena abhiha paccavekkhitabba.
I am the owner of my kamma, heir to my kamma, born of my kamma, related to my
kamma, abide supported by my kamma; whatever kamma I shall do, for good or for ill,
of that I will be the heir. This should be reflected upon again and again by one who has
gone forth.
40
Kathambhtassa me rattindiv vtipatant ti pabbajitena abhiha paccavekkhitabba.
The days and nights are relentlessly passing; how well am I spending my time? This
should be reflected upon again and again by one who has gone forth.
Kacci nu khoha sugre abhiramm ti pabbajitena abhiha paccavekkhitabba.

Do I delight in solitude or not? This should be reflected upon again and again by one
who has gone forth.
Atthi nu kho me uttari-manussa-dhamm alamariya-a-dassana-viseso adhigato, soha

pacchime kle sabrahmacrhi puho na maku bhavissm ti pabbajitena abhiha
paccavekkhitabba.
Has my practice borne fruit with freedom or insight so that at the end of my life I need
not feel ashamed when questioned by my spiritual companions? This should be reflected
Ime kho bhikkhave dasa dhamm pabbajitena abhiha paccavekkhitabb ti.

Bhikkhus, these are the ten dhammas to be reflected upon again and again by one who
has gone forth.
41
PART THREE: SUTTAS
The Discourse on Setting in Motion the Wheel of Dhamma/

Dhammacakkappavattana Sutta 44
The Discourse on the Characteristic of Not-Self/
Anattalakkhaa Sutta 52
The Fire Sermon/dittapariyya Sutta 58
The Twenty-Eight Buddhas Protection/niya Paritta 62
THE DISCOURSE ON SETTING IN MOTION
THE WHEEL OF DHAMMA
(Solo Introduction:)
This is the first teaching of the Tathgata on attaining to unexcelled,
perfect enlightenment.
Here is the perfect turning of the incomparable wheel of Truth,

inestimable wherever it is expounded in the world.
Disclosed here are two extremes, and the Middle Way,

with the Four Noble Truths and the purified knowledge and vision
pointed out by the Lord of Dhamma.
Let us chant together this Sutta proclaiming the supreme,

independent enlightenment that is widely renowned
as The Turning of the Wheel of the Dhamma.
Thus have I heard: Once when the Blessed One was staying in the deer sanctuary at
Isipatana, near Benares, he spoke to the group of five bhikkhus:
These two extremes, bhikkhus, should not be followed by one who has gone forth:
sensual indulgence, which is low, coarse, vulgar, ignoble, and unprofitable; and self-
torture, which is painful, ignoble, and unprofitable.
Bhikkhus, by avoiding these two extremes, the Tathgata has realized the Middle
Way, which gives vision and understanding, which leads to calm, penetration,
enlightenment, to Nibbna.
And what, bhikkhus, is the Middle Way realized by the Tathgata, which gives vision
and understanding, which leads to calm, penetration, enlightenment, to Nibbna?
It is just this Noble Eightfold Path, namely:
Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort,
Right Mindfulness, and Right Concentration.
Truly, bhikkhus, this Middle Way understood by the Tathgata produces vision,
produces knowledge, and leads to calm, penetration, enlightenment, to Nibbna.
This, bhikkhus, is the Noble Truth of dukkha:
Birth is dukkha, ageing is dukkha, death is dukkha, grief, lamentation, pain, sorrow
and despair are dukkha, association with the disliked is dukkha, separation from the
liked is dukkha, not to get what one wants is dukkha. In brief, clinging to the five
khandhas is dukkha.
44
DHAMMACAKKAPPAVATTANA SUTTA
Anuttara abhisambodhi sambujjhitv Tathgato
Pathama ya adesesi Dhammacakka anuttara
Sammadeva pavattento loke appativattiya

Yatthkkht ubho ant patipatti ca majjhim
Catsvriyasaccesu visuddha adassana

Desita dhammarjena sammsambodhikittana
Nmena vissuta sutta Dhammacakkappavattana

Veyykaraapthena sagtantam bhama se.
(Eva me suta:)
Eka samaya Bhagav Brasiya viharati Isipatane Migadye. Tatra kho Bhagav
pacavaggiye bhikkh mantesi:
Dve me, bhikkhave, ant pabbajitena na sevitabb: yo cya kmesu
kmasukhalliknuyogo; hno, gammo, pothujjaniko, anariyo, anatthasahito; yo cya
attakilam-athnuyogo; dukkho, anariyo, anatthasahito.
Ete te, bhikkhave, ubho ante anupagamma majjhim paipad Tathgatena
abhisambuddh cakkhukara, akara, upasamya, abhiya, sambodhya,
nibbnya savattati.
Katam ca s, bhikkhave, majjhim paipad Tathgatena abhisambuddh
cakkhukara akarai, upasamya, abhiya, sambodhya, nibbnya savattati?
Ayameva ariyo ahagiko maggo seyyathda:
Samm-dihi, samm-sakappo, samm-vc, samm-kammanto, samm-jvo,
samm-vymo, samm-sati, samm-samdhi.
Aya kho s, bhikkhave, majjhim paipad Tathgatena abhisambuddh
cakkhukara akarai, upasamya, abhiya, sambodhya, nibbnya savattati.
Ida kho pana, bhikkhave, dukkha ariyasacca:
Jtipi dukkh, jarpi dukkh, maraampi dukkha, soka-parideva-dukkha-
domanassupyspi dukkh, appiyehi sampayogo dukkho, piyehi vippayogo dukkho,
yampiccha na labhati tampi dukkha, sakhittena pacupdnakkhand dukkh.
45
This, bhikkhus, is the Noble Truth of the cause of dukkha:
The craving which causes rebirth and is bound up with pleasure and lust, ever
seeking fresh delight, now here, now there; namely, craving for sense pleasure, craving
for existence, and craving for annihilation.
This, bhikkhus, is the Noble Truth of the cessation of dukkha:
The complete cessation, giving up, abandonment of that craving, complete release
from that craving, and complete detachment from it.
This, bhikkhus, is the Noble Truth of the way leading to the cessation of dukkha:
Only this Noble Eightfold Path; namely, Right View, Right Intention, Right Speech,
Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
With the thought, This is the Noble Truth of dukkha, there arose in me, bhikkhus,
vision, knowledge, insight, wisdom, light, concerning things unknown before.
With the thought, This is the Noble Truth of dukkha, and this dukkha has to be
understood, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light,
concerning things unknown before.
With the thought, This is the Noble Truth of dukkha, and this dukkha has been
understood, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light,
With the thought, This is the Noble Truth of the cause of dukkha, there arose in me,
bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown
before.
With the thought, This is the Noble Truth of the cause of dukkha, and this cause of
dukkha has to be abandoned, there arose in me, bhikkhus, vision, knowledge, insight,
wisdom, light, concerning things unknown before.
With the thought, This is the Noble Truth of the cause of dukkha, and this cause of
dukkha has been abandoned, there arose in me, bhikkhus, vision, knowledge, insight,
With the thought, This is the Noble Truth of the cessation of dukkha, there arose in
me vision, knowledge, insight, wisdom, light, concerning things unknown before.
With the thought, This is the Noble Truth of the cessation of dukkha, and this
cessation of dukkha has to be realized, there arose in me vision, knowledge, insight,
With the thought, This is the Noble Truth of the cessation of dukkha, and this
cessation of dukkha has been realized, there arose in me vision, knowledge, insight,
46
Ida kho pana, bhikkhave, dukkhasamudayo ariyasacca:
Yya tah ponobbhavik nandirgasahagat tatra tatrbhinandin seyyathda:
kmatah, bhavatah, vibhavatah.
Ida kho pana, bhikkhave, dukkhanirodho ariyasacca:
Yo tass yeva tahya asesavirganirodho, cgo, painissaggo, mutti, anlayo.
Ida kho pana, bhikkhave, dukkhanirodhagmin paipad ariyasacca:
Ayameva ariyo ahagiko maggo seyyathdam: Samm-dihi, samm-sakappo,
samm-vc, samm-kammanto, samm-jvo, samm-vymo, samm-sati,
samm-samdhi.
(Ida dukkha) ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu

cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Ta kho panida dukkha ariyasacca parieyyanti me, bhikkhave, pubbe
ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj
udapdi, loko udapdi.
Ta kho panida dukkha ariyasacca paritanti me, bhikkhave, pubbe
Ida dukkhasamudayo ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu

Ta kho panida dukkhasamudayo, ariyasacca pahtabbanti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi,
vijj udapdi, loko udapdi.
Ta kho panida dukkhasamudayo, ariyasacca pahnanti me, bhikkhave, pubbe
Ida dukkhanirodho ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu

Ta kho panida dukkhanirodho ariyasacca sacchiktabbanti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi,
vijj udapdi, loko udapdi.
Ta kho panida dukkhanirodho ariyasacca sacchikatanti me, bhikkhave, pubbe
47
With the thought, This is the Noble Truth of the way leading to the cessation of
dukkha, there arose in me vision, knowledge, insight, wisdom, light, concerning things
unknown before.
With the thought, This Noble Truth of the way leading to the cessation of dukkha
has to be developed, there arose in me vision, knowledge, insight, wisdom, light,
With the thought, This Noble Truth of the way leading to the cessation of dukkha
has been developed, there arose in me vision, knowledge, insight, wisdom, light,
So long, bhikkhus, as my knowledge and vision of reality regarding these Four Noble
Truths, in their three phases and twelve aspects, was not fully clear to me, I did not
declare to the world of spirits, demons, and gods, with its seekers and sages, celestial
and human beings, the realization of incomparable, perfect enlightenment.
But when, bhikkhus, my knowledge and vision of reality regarding these Four Noble
Truths, in their three phases and twelve aspects, was fully clear to me, I declared to the
world of spirits, demons, and gods, with its seekers and sages, celestial and human
beings, that I understood incomparable, perfect enlightenment.
Knowledge and vision arose: Unshakeable is my deliverance; this is the last birth,
there will be no more renewal of being.
Thus spoke the Blessed One. Glad at heart, the group of five bhikkhus approved of
the words of the Blessed One.
As this exposition was proceeding, the spotless, immaculate vision of the Dhamma
appeared to the Venerable Koaa and he knew: Everything that has the nature to
arise has the nature to cease.
When the Blessed One had set in motion the Wheel of Dhamma, the Earthbound devas
proclaimed with one voice, The incomparable Wheel of Dhamma has been set in
motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no
seeker, brahmin, celestial being, demon, god, or any other being in the world can stop
it.
Having heard what the Earthbound devas said, the devas of the Four Great Kings
proclaimed with one voice. . . .
Having heard what the devas of the Four Great Kings said, the devas of the Thirty-
three proclaimed with one voice. . . .
Having heard what the devas of the Thirty-three said, the Yma devas proclaimed
with one voice. . . .
Having heard what the Yma devas said, the Devas of Delight proclaimed with one
voice. . . .
Having heard what the Devas of Delight said, the Devas Who Delight in Creating,
proclaimed with one voice. . . .
48
Ida dukkhanirodhagmin patipad ariyasaccanti me bhikkhave, pubbe ananussutesu
dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko
udapdi.
Ta kho panida dukkhanirodhagmin patipad ariyasacca bhvetabbanti me,
bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa
udapdi, vijj udapdi, loko udapdi.
Ta kho panida dukkhanirodhagmin patipad ariyasacca bhvitanti me,
bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa
udapdi, vijj udapdi, loko udapdi.
(Yva kvaca me), bhikkhave, imesu catsu ariyasaccesu evantiparivaa

dvdaskra yathbhta adassana na suvisuddha ahosi, neva tvha,
bhikkhave, sadevake loke samrake sabrahmake sassamaabrhmaiy pajya
sadevamanussya anuttara sammsambodhi abhisambuddho paccasi.
Yato ca kho me, bhikkhave, imesu catsu ariyasaccesu evantiparivaa
dvdaskra yathbhta adassana suvisuddham ahosi, athham, bhikkhave,
sadevake loke samrake sabrahmake sassamaabrhmaiy pajya sadevamanussya
anuttara sammsambodhi abhisambuddho paccasi.
aca pana me dassana udapdi, Akupp me vimutti ayamantim jti, natthidni
punabbhavo ti.
Idam avoca Bhagav. Attaman pacavaggiy bhikkh Bhgavato bhsita
abhinandu.
Imasmica pana veyykaraasmi bhaamne yasmato Koaassa viraja

vtamala Dhammacakkhu udapdi: Yakinci samudayadhamma sabbanta
nirodhadhamman ti.
(Pavattite ca Bhagavat) Dhammacakke bhumm dev saddamanussvesu: Eta

Bhagavat Brasiya Isipatane Migadye anuttara Dhammacakka pavattita
appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci
v lokasmin ti.
Bhummna devna sadda sutv, Ctummahrjik dev
saddamanussvesu. . . .
Ctummahrjikna devna sadda sutv, Tvatis dev
Tvatisna devna sadda sutv, Ym dev saddamanussvesu. . . .
Ymna devna sadda sutv, Tusit dev saddamanussvesu. . . .
Tusitna devna sadda sutv, Nimmnarat dev saddamanussvesu. . . .
49
Having heard what the Devas Who Delight in Creating said, the Devas Who Delight in
the Creations of Others proclaimed with one voice. . . .
Having heard what the Devas Who Delight in the Creations of Others said, the
Brahma gods proclaimed in one voice, The incomparable Wheel of Dhamma has been
set in motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and
no seeker, brahmin, celestial being, demon, god, or any other being in the world can
stop it.
Thus in a moment, an instant, a flash, word of the Setting in Motion of the Wheel of
Dhamma went forth up to the Brahma world, and the ten-thousandfold universal system
trembled and quaked and shook, and a boundless, sublime radiance surpassing the
power of devas appeared on earth.
Then the Blessed One made the utterance, Truly, Koaa has understood,
Koaa has understood!
Thus it was that the Venerable Koaa got the name Akoaa: Koaa
Who Understands.
Thus Ends the Discourse on Setting in Motion the Wheel of Dhamma.
50
Nimmnaratna devna sadda sutv, Paranimmitavasavatt dev
Paranimmitavasavattna devna sadda sutv, Brahmakyik dev
saddamanussvesu: Eta Bhagavat Brasiya Isipatane Migadye anuttara
Dhammacakka pavattita appaivattiya samaena v brhmaena v devena v
mrena v brahmun v kenaci v lokasmin ti.
Itiha tena khaena, tena muhuttena, yva brahmalok saddo abbhuggacchi. Ayaca
dasasahass lokadhtu sakampi sampakampi sampavedhi, appamo ca oro obhso
loke pturahosi atikkammeva devna devnubhva.
Atha kho Bhagav udna udnesi: Asi vata bho Koao, asi vata bho
Koao ti.
Itihida yasmato Koaassa Akoao tveva nma ahos ti.
Dhammacakkappavattana Sutta nihita
51
THE DISCOURSE ON THE CHARACTERISTIC OF NOT-SELF
All beings should take pains to understand the characteristic of anatt,
not-self, which provides matchless deliverance from self-belief and
self-perception,
As taught by the supreme Buddha. This teaching is given so that those

who meditate on experienceable realities may arrive at perfect
comprehension;
It is for the development of perfect understanding of these phenomena,

And for the investigation of all defiled mind-moments.
The consequence of this practice is total deliverance, so, desirous of

bringing this teaching forth with its great benefit, let us now recite this Sutta.
Thus have I heard: At one time the Blessed One was dwelling at Benares in the deer
park. There he addressed the group of five bhikkhus:
Form, bhikkhus, is not-self. If, bhikkhus, form were self, then form would not lead to
affliction, and one might be able to say in regard to form, Let my form be thus, let my
form not be thus. But since, bhikkhus, form is not-self, form therefore leads to
affliction, and one is not able to say in regard to form, Let my form be thus, let my form
not be thus.
Feeling is not-self. If, bhikkhus, feeling were self, feeling would not lead to affliction,
and one might be able to say in regard to feeling, Let my feeling be thus, let my feeling
not be thus. But since, bhikkhus, feeling is not-self, feeling therefore leads to affliction,
and one is not able to say in regard to feeling, Let my feeling be thus, let my feeling not
be thus.
Perception is not-self. If, bhikkhus, perception were self, perception would not lead
to affliction, and one might be able to say in regard to perception, Let my perception be
thus, let my perception not be thus. But since, bhikkhus, perception is not-self,
perception therefore leads to affliction, and one is not able to say in regard to
perception, Let my perception be thus, let my perception not be thus.
Mental formations are not-self. If, bhikkhus, mental formations were self, mental
formations would not lead to affliction, and one might be able to say in regard to mental
formations, Let my mental formations be thus, let my mental formations not be thus.
But since, bhikkhus, mental formations are not-self, mental formations therefore lead to
affliction, and one is not able to say in regard to mental formations, Let my mental
formations be thus, let my mental formations not be thus.
52
ANATTALAKKHAA SUTTA
Yanta sattehi dukkhena eyya anattalakkhaa
Attavdattasaa sammadeva vimocana
Sambuddho ta paksesi dihasaccna yogina

Uttari paivedhya bhvetu amuttama
Yantesa dihadhammnam enupaparikkhata

Sabbsavehi cittni vimuccisu asesato
Tath nussrena ssana ktumicchata

Sdhna atthasiddhattha ta suttanta bhama se
(Eva me suta:)
Eka samaya Bhagav Brasiya viharati Isipatane Migadye. Tatra kho Bhagav
pacavaggiye bhikkh mantesi:
Rpa bhikkhave anatt, rpaca hida bhikkhave att abhavissa, nayida rpa
bdhya savatteyya, labbhetha ca rpe, Eva me rpa hotu, eva me rpa m
ahos ti. Yasm ca kho bhikkhave rpa anatt, tasm rpa bdhya savattati, na
ca labbhati rpe, Eva me rpa hotu, eva me rpa m ahos ti.
Vedan anatt, vedan ca hida bhikkhave att abhavissa, nayida vedan bdhya
savatteyya, labbhetha ca vedanya, Eva me vedan hotu, eva me vedan m
ahos ti. Yasm ca kho bhikkhave vedan anatt, tasm vedan bdhya savattati,
na ca labbhati vedanya, Eva me vedan hotu, eva me vedan m ahos ti.
Sa anatt, sa ca hida bhikkhave att abhavissa, nayida sa bdhya
savatteyya, labbhetha ca saya, Eva me sa hotu, eva me sa m ahos ti.
Yasm ca kho bhikkhave sa anatt, tasm sa bdhya savattati, na ca labbhati
saya, Eva me sa hotu, eva me sa m ahos ti.
Sakhr anatt, sakhr ca hida bhikkhave att abhavissasu, nayida sakhr
bdhya savatteyyu, labbhetha ca sakhresu, Eva me sakhr hontu, eva
me sakhr m ahesun ti. Yasm ca kho bhikkhave sakhr anatt, tasm sakhr
bdhya savattanti, na ca labbhati sakhresu Eva me sakhr hontu, eva me
sakhr m ahesun ti.
53
Consciousness is not-self. If, bhikkhus, consciousness were self, consciousness
would not lead to affliction, and one might be able to say in regard to consciousness,
Let my consciousness be thus, let my consciousness not be thus. But since, bhikkhus,
consciousness is not-self, consciousness therefore leads to affliction, and one is not able
to say in regard to consciousness, Let my consciousness be thus, let my consciousness
not be thus.
What do you think about this, bhikkhus? Is form permanent or impermanent?

Impermanent, Lord.
But is that which is impermanent painful or pleasurable?
Painful, Lord.
But is it fit to consider that which is impermanent, painful, of a nature to change, as
This is mine, I am this, this is my self?
It is not, Lord.
What do you think about this, bhikkhus? Is feeling permanent or impermanent?
Impermanent, Lord.
Painful, Lord.
It is not, Lord.
What do you think about this, bhikkhus? Is perception permanent or impermanent?
Impermanent, Lord.
Painful, Lord.
It is not, Lord.
What do you think about this, bhikkhus? Are mental formations permanent or
impermanent?
Impermanent, Lord.
Painful, Lord.
It is not, Lord.
What do you think about this, bhikkhus? Is consciousness permanent or
impermanent?
Impermanent, Lord.
Painful, Lord.
54
Via anatt, viaca hida bhikkhave att abhavissa, nayida viam
bdhya savatteyya, labbhetha ca vie Eva me via hotu, eva me
via m ahos ti. Yasm ca kho bhikkhave via anatt, tasm via
bdhya savattati, na ca labbhati vie, Eva me via hotu, eva me
via m ahos ti.
(Ta ki maatha bhikkhave), rpam nicca v anicca vti?

Anicca bhante.
Yam pannicca, dukkha v ta sukha vti?
Dukkha bhante.
Yam pannicca dukkha viparinma-dhamma, kalla nu ta samanupassitu
Eta mama, esohamasmi, eso me att ti?
No heta bhante.
Ta ki maatha bhikkhave, vedan nicc v anicc vti?
Anicc bhante.
Dukkha bhante.
No heta bhante.
Ta ki maatha bhikkhave, sa nicc v anicc vti?
Anicc bhante.
Dukkha bhante.
No heta bhante.
Ta ki maatha bhikkhave, sakhr nicc v anicc vti?
Anicc bhante.
Dukkha bhante.
No heta bhante.
Ta ki maatha bhikkhave,via nicca v anicca vti?
Anicca bhante.
Dukkha bhante.
55
It is not, Lord.
Wherefore, bhikkhus, whatever form there is, past, future, present, internal or external,
gross or subtle, inferior or superior, whether it is far or near, all form should, by means
of right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not
my self.
Whatever feeling there is, past, future, present, internal or external, gross or subtle,
inferior or superior, whether it is far or near, all feeling should, by means of right
wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my self.
Whatever perception there is, past, future, present, internal or external, gross or
subtle, inferior or superior, whether it is far or near, all feeling should, by means of right
wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my self.
Whatever mental formations there are, past, future, present, internal or external,
gross or subtle, inferior or superior, whether they are far or near, all mental formations
should, by means of right wisdom, be seen as they really are, thus: This is not mine, I
am not this, this is not my self.
Whatever consciousness there is, past, future, present, internal or external, gross or
subtle, inferior or superior, whether far or near, all consciousness should, by means of
right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my
self.
Seeing in this way, bhikkhus, the wise noble disciple becomes disenchanted with form,
becomes disenchanted with feeling, becomes disenchanted with perception, becomes
disenchanted with mental formations, becomes disenchanted with consciousness.
Becoming disenchanted, their passions fade away; with the fading of passion the heart
is liberated; with liberation there comes the knowledge: It is liberated, and they know:
Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there
is no more coming into any state of being.
Thus spoke the Blessed One. Delighted, the group of five bhikkhus rejoiced in what the
Lord had said. Moreover, while this discourse was being delivered, the minds of the five
bhikkhus were freed from the defilements, through clinging no more.
Thus Ends the Discourse on the Characteristic of Not-Self.
56
No heta bhante.
(Tasm tiha bhikkhave) yakici rpa attngata-paccuppanna ajjhatta v

bahiddh v orika v sukhuma v hna v pata v yandre santike v,
sabba rpa Neta mama, nesohamasmi, na me so att ti evameta yathbhta
sammappaya dahabba.
Y kci vedan attngata-paccuppann ajjhatt v bahiddh v orik v sukhum
v hn v pat v y dre santike v, sabb vedan Neta mama, nesohamasmi, na
me so att ti evameta yathbhta sammappaya dahabba.
Y kci sa attngata-paccuppann ajjhatt v bahiddh v orik v sukhum v
hn v pat v y dre santike v, sabb sa Neta mama, nesohamasmi, na me
so att ti evameta yathbhta sammappaya dahabba.
Ye keci sakhr attngata-paccuppann ajjhatt v bahiddh v orik v
sukhum v hn v pat v ye dre santike v, sabbe sakhr Neta mama,
nesohamasmi, na me so att ti evameta yathbhta sammappaya dahabba.
Yakici via attngata-paccuppanna ajjhatta v bahiddh v orika v
sukhuma v hna v pata v yandre santike v, sabba via Neta
mama, nesohamasmi, na me so att ti evameta yathbhta sammappaya
dahabba.
(Eva passa) bhikkhave sutv ariyasvako rpasmim pi nibbindati, vedanya pi

nibbindati, saya pi nibbindati, sakhresu pi nibbindati, viasmim pi nibbindati,
nibbinda virajjati, virg vimuccati, vimuttasmi Vimuttam iti a hoti, Kh
jti, vusita brahmacariya, kata karaya, npara itthatty ti pajnt ti.
Idamavoca Bhagav. Attaman pacavaggiy bhikkh Bhagavato bhsita

abhinandu. Imasmica pana veyykaraasmi bhaamne pacavaggiyna
bhikkhna anupdya savehi cittni vimuccisti.
Anattalakkhaa Sutta nihita
57
THE FIRE SERMON
With his skill in training the trainable,
The All-transcendent Buddha, lucid speaker, teacher of the highest knowledge,
He who expounds to the people the Dhamma and Vinaya that is fitting and
worthy,
Teaching with this wonderful parable about fire, meditators of the highest skill,
He has liberated those who listen with the liberation that is utterly complete,
Through true investigation, with wisdom and attention.
Let us now recite this Sutta which describes the characteristics of dukkha.
Thus have I heard: At one time the Blessed One was staying near Gay at Gay Head
together with a thousand bhikkhus. There the Blessed One addressed the bhikkhus thus:
Bhikkhus, everything is burning. And what, bhikkhus, is everything that is burning?
The eye, bhikkhus, is burning, forms are burning, eye consciousness is burning, eye
contact is burning, the feeling that arises from eye contact, whether it is pleasant,
painful, or neutral, that too is burning. With what is it burning? I declare that it is
burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing,
and death, with sorrow, lamentation, pain, grief, and despair.
The ear is burning, sounds are burning, ear consciousness is burning, ear contact is
burning, the feeling that arises from ear contact, whether it is pleasant, painful, or
neutral, that too is burning. With what is it burning? I declare that it is burning with the
fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with
sorrow, lamentation, pain, grief, and despair.
The nose is burning, odors are burning, nose consciousness is burning, nose contact
is burning, the feeling that arises from nose contact, whether it is pleasant, painful, or
neutral, that too is burning. With what is it burning? I declare that it is burning with the
fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with
sorrow, lamentation, pain, grief, and despair.
The tongue is burning, tastes are burning, tongue consciousness is burning, tongue
contact is burning, the feeling that arises from tongue contact, whether it is pleasant,
The body is burning, tangible objects are burning, body consciousness is burning,
body contact is burning, the feeling that arises from body contact, whether it is pleasant,
58
DITTAPARIYYA SUTTA
Veneyyadamanopye sabbaso prami gato
Amoghavacano Buddho abhiynussako
Cinurpato cpi dhammena vinaya paja

Ciggipricariyna sambojjhrahayogina
Yamdittapariyya desayanto manohara

Te sotro vimocesi asekkhya vimuttiy
Tathevopaparikkhya via sotumicchata

Dukkhatlakkhaopya ta suttanta bhama se.
(Eva me suta:)
Eka samaya Bhagav Gayya viharati Gaysse saddhi bhikkhusahassena.
Tatra kho Bhagav bhikkh mantesi:
Sabba bhikkhave ditta. Kica bhikkhave sabba ditta?
Cakkhu bhikkhave ditta, rp ditt, cakkhuvia ditta,
cakkhusamphasso ditto, yampida cakkhusamphassapaccay uppajjati vedayita
sukha v dukkha v adukkhamasukha v tam pi ditta. Kena ditta? ditta
rgaggin dosaggin mohaggin, ditta jtiy jarmaraena sokehi paridevehi
dukkhehi domanassehi upysehi dittanti vadmi.
Sota ditta, sadd ditt, sotavia ditta, sotasamphasso ditto, yampida
sotasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha
v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy
jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Ghna ditta, gandh ditt, ghnavia ditta, ghnasamphasso ditto,
yampida ghnasamphassapaccay uppajjati vedayita sukha v dukkha v
adukkhamasukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin
mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi
upysehi dittanti vadmi.
Jivh ditt, ras ditt, jivhviam ditta, jivhsamphasso ditto, yampida
jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhama-
sukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin,
ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi
dittanti vadmi.
Kyo ditto, phohabb ditt, kyavia ditta, kyasamphasso ditto,
yampida kyasamphassapaccay uppajjati vedayita sukha v dukkha v
59
The mind is burning, mental states are burning, mind consciousness is burning, mind
contact is burning, the feeling that arises through mind contact, whether it is pleasant,
Seeing thus, bhikkhus, the wise noble disciple becomes disenchanted with the eye and
disenchanted with forms, disenchanted with eye consciousness, disenchanted with eye
contact, and the feeling that arises from eye contactwhether it is pleasant, painful, or
neutralthat too they become disenchanted with.
They become disenchanted with the ear, disenchanted with sounds, disenchanted
with ear consciousness, disenchanted with ear contact, and the feeling that arises from
ear contactwhether it is pleasant, painful, or neutralthat too they become
disenchanted with.
They become disenchanted with the nose, disenchanted with odors, disenchanted
with nose consciousness, disenchanted with nose contact, and the feeling that arises
from nose contactwhether it is pleasant, painful, or neutralthat too they become
disenchanted with.
They become disenchanted with the tongue, disenchanted with tastes, disenchanted
with tongue consciousness, disenchanted with tongue contact, and the feeling that
arises from tongue contactwhether it is pleasant, painful, or neutralthat too they
become disenchanted with.
They become disenchanted with the body, disenchanted with tangible objects,
disenchanted with body consciousness, disenchanted with body contact, and the feeling
that arises from body contactwhether it is pleasant, painful, or neutralthat too they
They become disenchanted with the mind, disenchanted with mental states,
disenchanted with mind consciousness, disenchanted with mind contact, and the feeling
that arises from mind contactwhether it is pleasant, painful, or neutralthat too they
Becoming disenchanted, their passions fade away; with the fading of passion the heart
is liberated; with liberation there comes the knowledge: It is liberated, and they know:
Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there
is no more coming into any state of being.
Thus spoke the Blessed One; delighted, the bhikkhus rejoiced in what the Lord had
said. Moreover, while this discourse was being uttered, the minds of those thousand
bhikkhus were freed from the defilements, without any further attachment.
Thus Ends the Fire Sermon.
60
Mano ditto, dhamm ditt, manovia ditta, manosamphasso ditto,
yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v
(Eva passa) bhikkhave sutv ariyasvako cakkhusmi pi nibbindati, rpesu pi

nibbindati, cakkhuvie pi nibbindati, cakkhusamphassepi nibbindati, yampida
cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkham-
asukha v tasmi pi nibbindati.
Sotasmi pi nibbindati, saddesu pi nibbindati, sotavie pi nibbindati,
sotasamphassepi nibbindati, yampida sotasamphassapaccay uppajjati vedayita
sukha v dukkha v adukkhamasukha v tasmi pi nibbindati.
Ghnasmi pi nibbindati, gandhesu pi nibbindati, ghnavie pi nibbindati,
ghnasamphassepi nibbindati, yampida ghnasamphassapaccay uppajjati vedayita
Jivhya pi nibbindati, rasesu pi nibbindati, jivhvie pi nibbindati,
jivhsamphassepi nibbindati, yampida jivhsamphassapaccay uppajjati vedayita
Kyasmi pi nibbindati, phohabbesu pi nibbindati, kyavie pi nibbindati,
kyasamphassepi nibbindati, yampida kyasamphassapaccay uppajjati vedayita
Manasmi pi nibbindati, dhammesu pi nibbindati, manovie pi nibbindati,
manosamphasse pi nibbindati, yampida manosamphassapaccay uppajjati vedayita
Nibbinda virajjati, virg vimuccati, vimuttasmi Vimuttam iti a hoti, Kh jti,

vusita brahmacariya, kata karaya, npara itthatty ti pajntti.
Idamavoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandu. Imasmica

pana veyykaraasmi bhaamne tassa bhikkhusahassassa anupdya savehi
cittni vimuccisti.
dittapariyya Sutta nihita
61
THE TWENTY-EIGHT BUDDHAS PROTECTION
We will now recite the discourse given by the Great Hero (the Buddha)
As a protection for virtue-loving human beings
Against harm from all evil-doing, malevolent nonhumans

Who are displeased with the Buddhas Teachings.
Homage to all Buddhas, the mighty who have arisen:

Tahakara, the great hero, Medhakara, the renowned,
Saraakara, who guarded the world, Dpakara, the light-bearer,
Koaa, liberator of people, Magala, great leader of people,
Sumana, kindly and wise, Revata, increaser of joy,
Sobhita, perfected in virtues, Anomadass, greatest of beings,
Paduma, illuminer of the world, Narda, true charioteer,
Padumuttara, most excellent of beings, Sumedha, the unequalled one,
Sujta, summit of the world, Piyadass, great leader of men,
Atthadass, the compassionate, Dhammadass, destroyer of darkness,
Siddhattha, unequalled in the world, and Tissa, speaker of Truth,
Phussa, bestower of blessings, Vipass, the incomparable,
Sikh, the bliss-bestowing teacher, Vessabh, giver of happiness,
Kakusandha, the caravan leader, Kogamana, abandoner of ills,
Kassapa, perfect in glory, Gotama, chief of the Sakyans.
These and all self-enlightened Buddhas are also peerless ones,

All the Buddhas together, all of mighty power,
All endowed with the Ten Powers, attained to highest knowledge,
All of these are accorded the supreme place of leadership.
They roar the lions roar with confidence among their followers,
They observe with the divine eye, unhindered, all the world.
The leaders endowed with the eighteen kinds of Buddha-Dhamma,
The thirty-two major and eighty minor marks of a great being,
Shining with fathom-wide haloes, all these elephant-like sages,
All these omniscient Buddhas, conquerors free of corruption,
Of mighty brilliance, mighty power, of mighty wisdom, mighty strength,
Of mighty compassion and wisdom, bearing bliss to all,
Islands, guardians and supports, shelters and caves for all beings,
Resorts, kinsmen and comforters, benevolent givers of refuge,
These are all the final resting place for the world with its deities.
62
NIYA PARITTA
Appasannehi nthassa ssane sdhusammate
Amanussehi caehi sad kibbisakribhi
Parisnaca-tassannam-ahisya ca guttiy,
Yandesesi mahvro parittantam bhama se.
(Namo me sabbabuddhna), uppannna Mahesina,

Tahakaro mahvro, Medhakaro mahyaso,
Saraakaro lokahito, Dpakaro jutindharo,
Koao janapmokkho, Magalo purissabho,
Sumano sumano dhro, Revato rativahano,
Sobhito guasampanno, Anomadass januttamo,
Padumo lokapajjoto, Nrado varasrath,
Padumuttaro sattasro, Sumedho appaipuggalo,
Sujto sabbalokaggo, Piyadass narsabho,
Atthadass kruiko, Dhammadass tamonudo,
Siddhattho asamo loke, Tisso ca vadata varo,
Phusso ca varado Buddho, Vipass ca anpamo,
Sikh sabbahito satth, Vessabh sukhadyako,
Kakusandho satthavho, Kogamano raajaho,
Kassapo sirisampanno, Gotamo sakyapugavo.
Ete cae ca sambuddh anekasatakoayo

Sabbe Buddh asamasam, sabbe Buddh mahiddhik
Sabbe dasabalpet vesrajjehupgat
Sabbe te paijnanti sabhahnamuttama
Shanda nadantete parissu visrad
Brahmacakka pavattenti loke appaivattiya
Upet Buddhadhammehi ahrasahi nyak
Dvattisa-lakkhapet-stynubyajandhar
Bymappabhya suppabh sabbe te muikujar
Buddh sabbauno ete sabbe khsav jin
Mahappabh mahtej mahpa mahabbal
Mahkruik dhr sabbesna sukhvah
Dp nth patih ca t le ca pina
Gat bandh mahasss sara ca hitesino
Sadevakassa lokassa sabbe ete paryan
63
With my head at their feet I salute these greatest of humans.
With both speech and thought I venerate those Tathgatas,
Whether lying down, seated or standing, or walking anywhere.
May they ever guard your happiness, the Buddhas, bringers of peace,
And may you, guarded by them, at peace, freed from all fear,
Released from all illness, safe from all torments,
Having transcended hatred, may you gain cessation.
By the power of their truth, their virtue and love,

May they protect and guard you in health and happiness.
In the Eastern quarter are beings of great power,
In the Southern quarter are deities of great power,
In the Western quarter are dragons of great power,
In the Northern quarter are spirits of great power,
In the East is Dhataraha, in the South is Viruhaka,
In the West is Virpakkha, Kuvera rules the North.
These Four Mighty Kings, far-famed guardians of the world,
May they all be your protectors in health and happiness.
Sky-dwelling and earth-dwelling gods and dragons of great power,
May they all be your protectors in health and happiness.
For me there is no other refuge, the Buddha is my excellent refuge:

By this declaration of truth may the blessings of victory be yours.
For me there is no other refuge, the Dhamma is my excellent refuge:
For me there is no other refuge, the Sangha is my excellent refuge:
Whatever jewel may be found in the world, however splendid,

There is no jewel equal to the Buddha, therefore may you be blessed.
There is no jewel equal to the Dhamma, therefore may you be blessed.
There is no jewel equal to the Sangha, therefore may you be blessed.
64
Tesha siras pde vandmi purisuttame
Vacas manas ceva vandmete Tathgate
Sayane sane hne gamane cpi sabbad
Sad sukhena rakkhantu Buddh santikar tuva
Tehi tva rakkhito santo mutto sabbabhayena ca
Sabba-rogavinimutto sabba-santpavajjito
Sabba-veramatikkanto nibbuto ca tuva bhava
Tesa saccena slena khantimettbalena ca

Tepi tumhe1 anurakkhantu rogyena sukhena ca
Puratthimasmi disbhge santi bht mahiddhik
Tepi tumhe anurakkhantu rogyena sukhena ca
Dakkhiasmi disbhge santi dev mahiddhik
Pacchimasmi disbhge santi ng mahiddhik
Uttarasmi disbhge santi yakkh mahiddhik
Purimadisa Dhataraho, dakkhiena Viruhako
Pacchimena Virpakkho, Kuvero uttara disa
Cattro te mahrj lokapl yasassino
ksah ca bhummah dev ng mahiddhik
Natthi me saraa aa Buddho me saraa vara

Etena saccavajjena hotu te jayamagala
Natthi me saraa aa Dhammo me saraa vara
Natthi me saraa aa Sagho me saraa vara
Yakici ratana loke vijjati vividha puthu

Ratana Buddhasama natthi tasm sotth bhavantu te
Ratana Dhammasama natthi tasm sotth bhavantu te
Ratana Saghasama natthi tasm sotth bhavantu te
1
If chanting for oneself, change tumhe to amhe here and in the lines below.
65
If you venerate the Buddha jewel, the supreme, excellent protection,
Which benefits gods and humans, then in safety, by the Buddhas power,
All dangers will be prevented, your sorrows will pass away.
If you venerate the Dhamma jewel, the supreme, excellent protection,
Which calms all fevered states, then in safety, by the Dhammas power,
All dangers will be prevented, your fears will pass away.
If you venerate the Sangha jewel, the supreme, excellent protection,
Worthy of gifts and hospitality, then in safety, by the Sanghas power,
All dangers will be prevented, your sicknesses will pass away.
May all calamities be avoided, may all illness pass away,

May no dangers threaten you, may you be happy and long-lived,
Greeted kindly and welcome everywhere.
May four things accrue to you: long life, beauty, bliss, and strength.
Thus Ends the Twenty-Eight Buddhas Protection.
66
Sakkatv Buddharatana osatha uttama vara
Hita devamanussna Buddhatejena sotthin
Nassantupaddav sabbe dukkh vpasamentu te
Sakkatv Dhammaratana osatha uttama vara
Parihpasamana Dhammatejena sotthin
Nassantupaddav sabbe bhay vpasamentu te
Sakkatv Sagharatana osatha uttama vara
huneyya phuneyya Saghatejena sotthin
Nassantupaddav sabbe rog vpasamentu te
Sabbtiyo vivajjantu sabbarogo vinassatu

M te bhavat-vantaryo sukh dghyuko bhava
Abhivdanaslissa nicca vuhpacyino
Cattro dhamm vahanti yu vao sukha bala
niya Paritta nihita
67
PART FOUR: FORMAL REQUESTS
Requesting a Dhamma Talk 70

Acknowledging the Teaching 70
Requesting Paritta Chanting 71
Requesting the Three Refuges and the Five Precepts 72
Requesting the Three Refuges and the Eight Precepts 74
REQUESTING A DHAMMA TALK
(After bowing three times, with hands joined in ajali, recite the following:)
Brahm ca lokdhipat sahampati
Katajal anadhivara aycatha
Santdha sattpparajakkha-jtik
Desetu dhamma anukampima paja
(Bow three times again.)
The Brahma god Sahampati, Lord of the world,

With palms joined in reverence, requested a favor:
Beings are here with but little dust in their eyes,
Pray, teach the Dhamma out of compassion for them.
ACKNOWLEDGING THE TEACHING

One person: Handa maya dhammakathya sdhukra dadmase.
Now let us express our approval of this Dhamma Teaching.
Response: Sdhu, sdhu, sdhu, anumodmi.

It is well, I appreciate it.
70
REQUESTING PARITTA CHANTING
(After bowing three times, with hands joined in ajali, recite the following:)
Vipatti-paibhya sabba-sampatti-siddhiy
Sabbadukkha-vinsya
Paritta brtha magala
Sabbabhaya-vinsya
Sabbaroga-vinsya
For warding off misfortune, for the arising of good fortunes,

For the dispelling of all dukkha,
May you chant a blessing and protection.
For the dispelling of all fear,
For the dispelling of all sickness,
(Bow three times.)
71
REQUESTING THE THREE REFUGES AND THE FIVE PRECEPTS
(After bowing three times, with hands joined in ajali, recite as a group:)
Maya1 bhante2 tisaraena saha paca slni ycma3
Dutiyampi maya bhante tisaraena saha paca slni ycma
Tatiyampi maya bhante tisaraena saha paca slni ycma
We, Venerable Sir, request the Three Refuges and the Five Precepts.
For the second time, we, Venerable Sir, request the Three Refuges and the Five Precepts.
For the third time, we, Venerable Sir, request the Three Refuges and the Five Precepts.
TAKING THE THREE REFUGES

(Repeat, after the leader has chanted three times:)
Namo tassa bhagavato arahato sammsambuddhassa
Homage to the Blessed, Noble, and Perfectly Enlightened One.
Buddha saraa gacchmi

Dhamma saraa gacchmi
Sagha saraa gacchmi
To the Buddha I go for refuge.
To the Dhamma I go for refuge.
To the Sangha I go for refuge.
Dutiyampi Buddha saraa gacchmi

Dutiyampi Dhamma saraa gacchmi
Dutiyampi Sagha saraa gacchmi
For the second time, to the Buddha I go for refuge.
For the second time, to the Dhamma I go for refuge.
For the second time, to the Sangha I go for refuge.
1
When one person is chanting as an individual, Maya becomes Aha; if one person
is requesting on behalf of a group, Maya is used.
2
When requesting from a nun, bhante becomes ayye. When requesting from a lay
person, bhante becomes mitta.
3
When one person is chanting as an individual, ycma becomes ycmi; if one
person is requesting on behalf of a group, ycma is used.
72
Tatiyampi Buddha saraa gacchmi
Tatiyampi Dhamma saraa gacchmi
Tatiyampi Sagha saraa gacchmi
For the third time, to the Buddha I go for refuge.
For the third time, to the Dhamma I go for refuge.
For the third time, to the Sangha I go for refuge.
Leader: Tisaraa-gamana nihita

This completes the going to the Three Refuges.
Response: ma bhante/ayye/mitta
Yes, Venerable Sir/Sister/Friend.
THE FIVE PRECEPTS

(To undertake the precepts, repeat each precept after the leader.)
1. Ptipt verama sikkhpada samdiymi.
I undertake the precept to refrain from taking the life of any living creature.
2. Adinndn verama sikkhpada samdiymi.

I undertake the precept to refrain from taking that which is not given.
3. Kmesu micchcr verama sikkhpada samdiymi.

I undertake the precept to refrain from sexual misconduct.
4. Musvd verama sikkhpada samdiymi.

I undertake the precept to refrain from false and harmful speech.
5. Surmeraya-majja-pamdahn verama sikkhpadam samdiymi.

I undertake the precept to refrain from consuming intoxicating drink and
drugs which lead to carelessness.
Leader: Imni paca sikkhpadni

Slena sugati yanti
Slena bhogasampad
Slena nibbuti yanti
Tasm sla visodhaye
These are the Five Precepts;
virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness.
Therefore let virtue be purified.
Response: Sdhu, sdhu, sdhu

(Bow three times.)
73
REQUESTING THE THREE REFUGES AND THE EIGHT PRECEPTS
(After bowing three times, with hands joined in ajali, recite as a group:)
Maya1 bhante2 tisaraena saha aha slni ycma3
Dutiyampi maya bhante tisaraena saha aha slni ycma
Tatiyampi maya bhante tisaraena saha aha slni ycma
We, Venerable Sir, request the Three Refuges and the Eight Precepts.
For the second time, we, Venerable Sir, request the Three Refuges and the Eight Precepts.
For the third time, we, Venerable Sir, request the Three Refuges and the Eight Precepts.
TAKING THE THREE REFUGES

(Repeat, after the leader has chanted three times:)
Buddha saraa gacchmi

Dhamma saraa gacchmi
Sagha saraa gacchmi
To the Buddha I go for refuge.
To the Dhamma I go for refuge.
To the Sangha I go for refuge.
Dutiyampi Buddha saraa gacchmi

Dutiyampi Dhamma saraa gacchmi
Dutiyampi Sagha saraa gacchmi
For the second time, to the Buddha I go for refuge.
For the second time, to the Dhamma I go for refuge.
For the second time, to the Sangha I go for refuge.
1
When one person is chanting as an individual, Maya becomes Aha; if one person
is requesting on behalf of a group, Maya is used.
2
When requesting from a nun, bhante becomes ayye. When requesting from a lay
person, bhante becomes mitta.
3
When one person is chanting as an individual, ycma becomes ycmi; if one
person is requesting on behalf of a group, ycma is used.
74
Tatiyampi Buddha saraa gacchmi
Tatiyampi Dhamma saraa gacchmi
Tatiyampi Sagha saraa gacchmi
For the third time, to the Buddha I go for refuge.
For the third time, to the Dhamma I go for refuge.
For the third time, to the Sangha I go for refuge.
Leader: Tisaraa-gamana nihita

This completes the going to the Three Refuges.
Response: ma bhante/ayye/mitta
Yes, Venerable Sir/Sister/Friend.
THE EIGHT PRECEPTS

(To undertake the precepts, repeat each precept after the leader.)
1. Ptipt verama sikkhpada samdiymi.
I undertake the precept to refrain from taking the life of any living creature.
2. Adinndn verama sikkhpada samdiymi.

I undertake the precept to refrain from taking that which is not given.
3. Abrahmacariy verama sikkhpada samdiymi.

I undertake the precept to refrain from any kind of sexual activity.
4. Musvd verama sikkhpada samdiymi.

I undertake the precept to refrain from false and harmful speech.
5. Surmeraya-majja-pamdahn verama sikkhpada samdiymi.

I undertake the precept to refrain from consuming intoxicating drink and drugs
which lead to carelessness.
6. Viklabhojan verama sikkhpada samdiymi.

I undertake the precept to refrain from eating at inappropriate times.
7. Nacca-gta-vdita-viskadassan-ml-gandha-vilepana-dhraa-maana
vibhsanahn verama sikkhpada samdiymi.
I undertake the precept to refrain from entertainment, beautification, and
adornment.
8. Uccsayana-mahsayan verama sikkhpada samdiymi.

I undertake the precept to refrain from lying on a high or luxurious sleeping place.
75
Leader: Imni aha sikkhpadni samdiymi
Response: Imni aha sikkhpadni samdiymi

Imni aha sikkhpadni samdiymi
Imni aha sikkhpadni samdiymi
I undertake these Eight Precepts.
Leader: Imni aha sikkhpadni

Slena sugati yanti
Slena bhogasampad
Slena nibbuti yanti
Tasm sla visodhaye
These are the Eight Precepts;
virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness.
Therefore let virtue be purified.
Response: Sdhu, sdhu, sdhu

(Bow three times.)
76
APPENDIX
Pli Phonetics and Pronunciation 78

Chanting Technique 79
Glossary of Pli Terms 80
PLI PHONETICS AND PRONUNCIATION
Pli is the original scriptural language of Theravda Buddhism. It was a spoken
language, closely related to Sanskrit, with no written script of its own. As written forms
have emerged, they have been in the letterings of other languages (e.g., Sanskrit,
Sinhalese, Burmese, Thai, Roman). Thus the Roman lettering used here is pronounced
just as one would expect, with the following clarifications.
Vowels are of two types:

Short Long
a as in about as in father
i as in hit as in machine
u as in put as in rule
e as in grey
o as in more
Exception: e and o change to short sounds in syllables ending in consonants. They are
then pronounced as in get and ox.
Consonants are mostly as one would expect, with a few additional rules:
c as in ancient (like ch but unaspirated)
, as ng in sang
as ny in canyon
v rather softer than the English v; near w
bh, ch, dh, h, gh, jh, kh, ph, th, h

These two-lettered notations with h denote an aspirated, airy sound, distinct from the
hard, crisp sound of the single consonant. They should be considered as one unit.
However, the other combinations with h, i.e., lh, mh, h, and vh, do count as two
consonants.
Examples:
th as t in t ongue. Never pronounced as in the.
ph as p in palate. Never pronounced as in photo.
, h, , , , h
These retroflex consonants have no English equivalents. They are sounded by curling
the tip of the tongue back against the palate.
Full-length syllables contain long vowels (, , , e, o) or end with or having

ended in a consonant, are followed by a syllable beginning with a consonant (e.g.,
magga, honti, Buddha).
Remember that bh, dh, etc. count as single consonants. (Therefore amhka, but
sadhamma, not sadhamma.)
Half-length syllables end in short vowels.
78
CHANTING TECHNIQUE
If you find it difficult to understand the practice of chanting (or even if you find it easy),
the general rule of thumb is to listen carefully to what the leader and the group are
chanting and to follow, keeping the same pitch, tempo, and speed. All voices should
blend together as one.
Punctuation and Tonal Marks

(Round Brackets) indicate words chanted only by the leader; words in [square brackets]
are chanted only by the responder.
The triangular tonal marks indicate changes in pitch. Longer marks also indicate a
lengthening of the syllable.
high tone noble
low tone blessed
long low tone homage
long mid tone these
Ajali
Chanting, and making formal requests, is done with the hands in ajali. This is a gesture
of respect, made by placing the palms together directly in front of the chest, with the
fingers aligned and pointing upwards.
A Note on Hyphenation in the Text

As an aid to understanding, some of the longer Pli words in the text have been
hyphenated into the words from which they are compounded. This does not affect the
pronunciation in any way.
79
GLOSSARY OF PLI TERMS
anatt
Literally, not-self, i.e. impersonal, without individual essence; neither a person nor
belonging to a person. One of the three characteristics of conditioned phenomena.
anicca
Transient, impermanent, unstable, having the nature to arise and pass away. One of
the three characteristics of conditioned phenomena.
araha/arahant
Literally, worthy one. A term applied to all enlightened beings. As an epithet of the
Buddha alone, Lord is used.
ariyapuggal
Noble beings. There are eight kinds: those who are working on or have achieved
the four different stages of realization.
bhagav
Bountiful, with good fortune. When used as an epithet of the Buddha, the Fortunate
One, the Blessed One.
bhikkhu
A Buddhist monk who lives as an alms mendicant, abiding by 227 training precepts
that define a life of renunciation and simplicity.
brahm
Celestial being; a god in one of the higher spiritual realms.
Buddha
The Understanding One, the One Who Is Awake, who knows things as they are; a
potential in every human being. The historical Buddha, Siddhatta Gotama, lived and
taught between 563 and 483 B.C.
deva
A celestial being. Less refined than a brahm, as a deva is still in a sensual realm,
albeit a very refined one.
Dhamma (Sanskrit: Dharma.)

The Teaching of the Buddha as contained in the scriptures; not dogmatic in character,
but more like a raft or vehicle to convey the disciple to deliverance. Also, the Truth
towards which that Teaching points; that which is beyond words, concepts, or
intellectual understanding.
80
dukkha
Literally, hard to bear. Dis-ease, restlessness of mind, anguish, conflict,
unsatisfactoriness, discontent, suffering. One of the three characteristics of
conditioned phenomena.
kamma (Sanskrit: karma.)

Cause; actions created or recreated by habitual impulse, intention, volition, natural
energies.
Mra
Personification of evil forces. During the Buddhas struggle for enlightenment, Mra
manifested frightening and enticing forms to try to turn him back from his goal.
Nibbna (Sanskrit: Nirvna.)

Literally, cooled. The state of liberation from all suffering and defilements, the goal
of the Buddhist Path.
Paccekabuddha
Solitary Buddha. Someone enlightened by his or her own efforts, without relying on a
teacher, but who does not have a following of disciples, which the Buddha had.
pacupdnakkhandh
The five aggregates, physical and mental, that is: rpa, vedan, sa, sakhr,
via. Attachment to any of these as This is mine, I am this, or This is my self
is updnaclinging or grasping.
paritta
Verses chanted particularly for blessing and protection.
pua
The accumulation of good fortune, blessings, or well-being resulting from the practice
of Dhamma.
rpa
Form or matter. The physical elements that make up the body, i.e. earth, water, fire,
and air (solidity, cohesion, temperature, and vibration).
Sagha
The community of those who practice the Buddhas Way. More specifically, those
who have formally committed themselves to the lifestyle of mendicant monks and
nuns. The four pairs, the eight kinds of noble beings are those who are on the path
to or who have realized the fruition of the four stages of enlightenment: stream entry,
once return, nonreturn, and arahantship.
81
sakhr
Mental formations. All mental states apart from feeling and perception that color ones
thoughts and make them either good, bad, or neutral.
sa
Perception, the mental function of recognition.
Tathgata
Thus gone or thus come. One who has gone beyond suffering and mortality; one
who experiences things as they are, without delusion. The epithet that the Buddha
applied to himself.
threefold bliss
Mundane bliss, celestial bliss, and Nibbnic bliss.
vedan
Feeling; physical and mental feelings, either pleasant, unpleasant, or neutral.
via
Sense consciousness; the mental process that sees, hears, smells, tastes, touches, and
thinks.
82

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Chanting

Morning and Evening Chanting (Pj), Reflections,

Abhayagiri Monastic Foundation

Abhayagiri Buddhist Monastery

First edition 1994 by Amaravati Publications

PART ONE: DAILY CHANTING

PART TWO: REFLECTIONS AND RECOLLECTIONS

PART FOUR: FORMAL REQUESTS

(Svkkhto) bhagavat dhammo

(Supaipanno) bhagavato svakasagho

RECOLLECTION OF THE BUDDHA

(The Teaching,) so completely explained by him

(The Blessed Ones disciples,) who have practiced well

RECOLLECTION OF THE BUDDHA

RECOLLECTION OF THE DHAMMA

SUPREME PRAISE OF THE DHAMMA

RECOLLECTION OF THE DHAMMA

SUPREME PRAISE OF THE DHAMMA

RECOLLECTION OF THE SANGHA

SUPREME PRAISE OF THE SANGHA

RECOLLECTION OF THE SANGHA

SUPREME PRAISE OF THE SANGHA

(At this time meditation is practiced in silence, sometimes followed by a

(Svkkhto) bhagavat dhammo

(Supaipanno) bhagavato svakasagho

(At this time meditation is practiced in silence, sometimes followed by a

(The Teaching,) so completely explained by him

(The Blessed Ones disciples,) who have practiced well

(Svkkhto) bhagavat dhammo

(Supaipanno) bhagavato svakasagho

HOMAGE TO THE DHAMMA

HOMAGE TO THE SANGHA

Ciraparinibbutampita bhagavanta saraa gat

(Svkkhto) bhagavat dhammo

(Supaipanno) bhagavato svakasagho

Reflections on Sharing Blessings 26

[Imin puakammena] upajjhy guuttar

Through the goodness that arises from my practice,

[This is what should be done]

[Mett-sahagatena] cetas eka disa pharitv viharati

Karu-sahagatena cetas eka disa pharitv viharati

Mudit-sahagatena cetas eka disa pharitv viharati

Upekkh-sahagatena cetas eka disa pharitv viharati

(Thus have I heard that the Blessed One)

Devas are concerned for happiness

Avoiding those of foolish ways,

Living in places of suitable kinds,

Accomplished in learning and craftsmans skills,

Providing for mother and fathers support

Generosity and a righteous life,

Steadfast in restraint, and shunning evil ways,

Patience and willingness to accept ones faults,

Ardent, committed to the Holy Life,

Although involved i n worldly tasks,

They who live by following this path

(Handa mayam brahmavihrapharaa karomase)

Sabbe satt sabbadukkh pamuccantu.

Sabbe satt m laddha-sampattito vigacchantu.

Sabbe satt kammassak kammadyd kammayon kammabandh kammapaisara,

[May I abide in well-being], in freedom from affliction, in freedom from hostility, in

May all beings be released from a ll suffering.

(Handa maya takhaika-paccavekkhaa-pha bhamase)

[Paisakh] yoniso cvara paisevmi, yvadeva stassa paightya, uhassa