Contents [go up]


Pronunciation [go up]

Paali 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 Paali 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 Paali chanting.

Vowels

Paali has two sorts of vowels, long — aa, e, ii, o, uu, & ay; and short — a, i, & u. Unlike long and shorts vowels in English, the length here refers to the actual amount of time used to pronounce the vowel, and not to its quality. Thus aa & a are both pronounced like the a in father, simply that the sound aa is held for approximately twice as long as the sound a. The same principle holds for ii & i, and for uu & u. Thus, when chanting Paali, the vowels are pronounced as follows:

a as in father
o as in go
e as in they
u as in glue
i as in machine
ay as in Aye!

Consonants

Consonants are generally pronounced as they are in English, with a few unexpected twists:

c as in ancient
p unaspirated, as in spot
k unaspirated, as in skin
ph as in upholstery
kh as in backhand
t unaspirated, as in stop
.m & "n as ng
th as in Thomas
ñ as in cañon
v as w

Certain two-lettered notations — bh, dh, .dh, gh, jh — denote an aspirated sound, somewhat in the throat, that we do not have in English and that the Thais do not have in their language, either. The Thai solution to this problem is to pronounce bh as a throaty ph, dh as a throaty th, and gh as a throaty kh.

Paali also contains retroflex consonants, indicated with a dot under the letter: .d, .dh, .l, .n, .t, .th. These have no English equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone.

Scanning

The meters of Paali poetry consists of various patterns of full-length syllables alternating with half-length syllables.

Full-length syllables:

contain a long vowel (aa, e, ii, o, uu, ay); or
end with .m; or
end with a consonant followed by a syllable beginning with a consonant (e.g., Bud-dho, Dham-mo, Sa"n-gho).

In this last case, the consonant clusters mentioned above — bh, dh, .dh, gh, jh, kh, ph, th, .th — count as single consonants, while other combinations containing h — such as lh & mh — count as double.)

Half-length syllables end in a short vowel.

Thus, a typical line of verse would scan as follows:

Van - daa - ma - ha.m  ta - ma - ra - .na.m  si - ra - saa  ji - nen - da.m
 1     1   1/2    1   1/2   1/2  1/2   1    1/2  1/2    1   1/2   1     1

In this book, wherever possible, many of the long compound words have been broken down with hyphens into their component words to make them easier to read and — for anyone studying Paali — to understand. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d) and followed by a vowel, the consonant forms a syllable together with the vowel following the hyphen and not with the vowel preceding it. Thus, for instance, dhammam-eta.m would scan as dham-ma-me-ta.m.; and tam-ara.na.m as ta-ma-ra-.na.m.

If all these rules seem daunting, the best course is simply to listen carefully to the group and to chant along, following as closely as possible their tempo, rhythm, and pitch. All voices, ideally, should blend together as one.


Morning Chanting [go up]

Araha.m sammaa-sambuddho bhagavaa.

The Blessed One is Worthy & Rightly Self-awakened.

Buddha.m bhagavanta.m abhivaademi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svaakkhaato bhagavataa dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhamma.m namassaami.

I pay homage to the Dhamma.

(BOW DOWN)

Supa.tipanno bhagavato saavaka-sa"ngho.

The Sangha of the Blessed One's disciples has practiced well.

Sa"ngha.m namaami.

I pay respect to the Sangha.

(BOW DOWN)


INVOCATION (by leader):

Yam-amha kho maya.m bhagavanta.m sara.na.m gataa,

We have gone for refuge to the Blessed One,

(uddissa pabbajitaa) yo no bhagavaa satthaa

(have gone forth on account of) the Blessed One who is our Teacher

yassa ca maya.m bhagavato dhamma.m rocema.

and in whose Dhamma we delight.

Imehi sakkaarehi ta.m bhagavanta.m sasaddhamma.m sasaavaka-sa"ngha.m abhipuujayaama.

With these offerings we worship most highly that Blessed One together with the True Dhamma & the Sangha of his disciples.

Handa maya.m buddhassa bhagavato pubba-bhaaga-namakaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.


Praise for the Buddha [go up]

(LEADER):

Handa maya.m buddhaabhithuti.m karoma se:

Now let us give high praise to the Awakened One:

(ALL):

[Yo so tathaagato] araha.m sammaa-sambuddho,

He who has attained the Truth, the Worthy One, Rightly Self-awakened,

Vijjaa-cara.na-sampanno sugato lokaviduu,

consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

Anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaa;

unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed;

Yo ima.m loka.m sadevaka.m samaaraka.m sabrahmaka.m,
Sassama.na-braahma.ni.m paja.m sadeva-manussa.m saya.m abhiññaa sacchikatvaa pavedesi.

who made known — having realized it through direct knowledge — this world with its devas, maaras, & brahmas, its generations with their contemplatives & priests, their rulers & common people;

Yo dhamma.m desesi aadi-kalyaa.na.m majjhe-kalyaa.na.m pariyosaana-kalyaa.na.m;

who explained the Dhamma fine in the beginning, fine in the middle, fine in the end;

Saattha.m sabyañjana.m kevala-paripu.n.na.m parisuddha.m bhagavanta.m sirasaa namaami.

who expounded the holy life both in its particulars & in its essence, entirely complete, surpassingly pure:

Tam-aha.m bhagavanta.m abhipuujayaami,
Tam-aha.m bhagavanta.m sirasaa namaami.

I worship most highly that Blessed One,
To that Blessed One I bow my head down.

(BOW DOWN)


Praise for the Dhamma [go up]

(LEADER):

Handa maya.m dhammaabhithuti.m karoma se:

Now let us give high praise to the Dhamma:

(ALL):

[Yo so svaakkhaato] bhagavataa dhammo,

The Dhamma well-expounded by the Blessed One,

Sandi.t.thiko akaaliko ehipassiko,

to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccatta.m veditabbo viññuuhi:

leading inward, to be seen by the wise for themselves:

Tam-aha.m dhamma.m abhipuujayaami,
Tam-aha.m dhamma.m sirasaa namaami.
I worship most highly that Dhamma,
To that Dhamma I bow my head down.

(BOW DOWN)


Praise for the Sangha [go up]

(LEADER):

Handa maya.m sa"nghaabhithuti.m karoma se:

Now let us give high praise to the Sangha:

(ALL):

[Yo so supa.tipanno] bhagavato saavaka-sa"ngho,

The Sangha of the Blessed One's disciples who have practiced well,

Uju-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced straightforwardly,

Ñaaya-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced methodically,

Saamiici-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced masterfully,

Yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa:

i.e., the four pairs — the eight types — of Noble Ones:

Esa bhagavato saavaka-sa"ngho —

That is the Sangha of the Blessed One's disciples —

AAhuneyyo paahuneyyo dakkhi.neyyo añjali-kara.niiyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttara.m puññakkhetta.m lokassa:

the incomparable field of merit for the world:

Tam-aha.m sa"ngha.m abhipuujayaami,
Tam-aha.m sa"ngha.m sirasaa namaami.
I worship most highly that Sangha,
To that Sangha I bow my head down.

(BOW DOWN)


Salutation to the Triple Gem
&
The Topics for Chastened Dispassion [go up]

(LEADER):

Handa maya.m ratanattayappa.naama-gaathaayo ceva sa.mvega-vatthu-paridiipaka-paa.thañca bha.naama 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] karu.naa-maha.n.navo,
Yoccanta-suddhabbara-ñaa.na-locano,
Lokassa paapuupakilesa-ghaatako:
Vandaami buddha.m aham-aadarena ta.m.
The Buddha, well-purified, with ocean-like compassion,
Possessed of the eye of knowledge completely purified,
Destroyer of the evils & corruptions of the world:
I revere that Buddha with devotion.
Dhammo padiipo viya tassa satthuno,
Yo magga-paakaamata-bhedabhinnako,
Lokuttaro yo ca tad-attha-diipano:
Vandaami dhamma.m aham-aadarena ta.m.
The Teacher's Dhamma, like a lamp,
divided into Path, Fruition, & the Deathless,
both transcendent (itself) & showing the way to that goal:
I revere that Dhamma with devotion.
Sa"ngho sukhettaabhyatikhetta-saññito,
Yo di.t.tha-santo sugataanubodhako,
Lolappahiino ariyo sumedhaso:
Vandaami sa"ngha.m aham-aadarena ta.m.
The Sangha, called a field better than the best,
who have seen peace, awakening after the one gone the good way,
who have abandoned carelessness — the noble ones, the wise:
I revere that Sangha with devotion.
Iccevam-ekant'abhipuujaneyyaka.m,
Vatthuttaya.m vandayataabhisa"nkhata.m,
Puñña.m mayaa ya.m mama sabbupaddavaa,
Maa hontu ve tassa pabhaava-siddhiyaa.
By the power of the merit I have made
in giving reverence to the Triple Gem
worthy of only the highest homage,
may all my obstructions cease to be.

Idha tathaagato loke uppanno araha.m sammaa-sambuddho,

Here, One attained to the Truth, Worthy & Rightly Self-awakened, has appeared in the world,

Dhammo ca desito niyyaaniko upasamiko parinibbaaniko sambodhagaamii sugatappavedito.

And Dhamma is explained, leading out (of samsara), calming, tending toward total Nibbana, going to self-awakening, declared by one who has gone the good way.

Mayan-ta.m dhamma.m sutvaa eva.m jaanaama,

Having heard the Dhamma, we know this:

Jaatipi dukkhaa jaraapi dukkhaa mara.nampi dukkha.m,

Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanassupaayaasaapi dukkhaa,

Sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'iccha.m na labhati tampi dukkha.m,

Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,

Sa"nkhittena pañcupaadaanakkhandhaa dukkhaa,

In short, the five clinging-aggregates are stressful,

Seyyathiida.m:

Namely:

Ruupuupaadaanakkhandho,

Form as a clinging-aggregate,

Vedanuupaadaanakkhandho,

Feeling as a clinging-aggregate,

Saññuupaadaanakkhandho,

Perception as a clinging-aggregate,

Sa"nkhaaruupaadaanakkhandho,

Mental processes as a clinging-aggregate,

Viññaa.nuupaadaanakkhandho.

Consciousness as a clinging-aggregate.

Yesa.m pariññaaya,
Dharamaano so bhagavaa,
Eva.m bahula.m saavake vineti,

So that they might fully understand this, the Blessed One, while still alive, often instructed his listeners in this way;

Eva.m bhaagaa ca panassa bhagavato saavakesu anusaasanii,
Bahula.m pavattati:

Many times did he emphasize this part of his admonition:

"Ruupa.m anicca.m,

"Form is inconstant,

Vedanaa aniccaa,

Feeling is inconstant,

Saññaa aniccaa,

Perception is inconstant,

Sa"nkhaaraa aniccaa,

Mental processes are inconstant,

Viññaa.na.m anicca.m,

Consciousness is inconstant,

Ruupa.m anattaa,

Form is not-self,

Vedanaa anattaa,

Feeling is not-self,

Saññaa anattaa,

Perception is not-self,

Sa"nkhaaraa anattaa,

Mental processes are not-self,

Viññaa.na.m anattaa,

Consciousness is not-self,

Sabbe sa"nkhaaraa aniccaa,

All processes are inconstant,

Sabbe dhammaa anattaati."

All phenomena are not-self."

Te (WOMEN: Taa ) maya.m,
Oti.n.naamha jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi,
Dukkh'oti.n.naa dukkha-paretaa,

All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider),

"Appeva naam'imassa kevalassa dukkhakkhandhassa antakiriyaa paññaayethaati!"

"O, that the end of this entire mass of suffering & stress might be known!"

* (MONKS & NOVICES):

Cira-parinibbutampi ta.m bhagavanta.m uddissa arahanta.m sammaa-sambuddha.m,
Saddhaa agaarasmaa anagaariya.m pabbajitaa.

Though the total Liberation of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone forth in faith from home to homelessness in dedication to him.

Tasmi.m bhagavati brahma-cariya.m caraama,

We practice that Blessed One's holy life,

(Bhikkhuuna.m sikkhaa-saajiiva-samaapannaa.

Fully endowed with the bhikkhus' training & livelihood.)

Ta.m no brahma-cariya.m,
Imassa kevalassa dukkhakkhandhassa antakiriyaaya sa.mvattatu.

May this holy life of ours bring about the end of this entire mass of suffering & stress.

* (OTHERS):

Cira-parinibbutampi ta.m bhagavanta.m sara.na.m gataa,
Dhammañca bhikkhu-sa"nghañca,

Though the total Liberation of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone for refuge in him, in the Dhamma, & in the Bhikkhu Sangha,

Tassa bhagavato saasana.m yathaa-sati yathaa-bala.m manasikaroma,
Anupa.tipajjaama,

We attend to the instruction of the Blessed One, as far as our mindfulness & strength will allow, and we practice accordingly.

Saa saa no pa.tipatti,
Imassa kevalassa dukkhakkhandhassa antakiriyaaya sa.mvattatu.

May this practice of ours bring about the end of this entire mass of suffering & stress.


Reflection at the Moment of Using the Requisites [go up]

(LEADER):

Handa maya.m ta"nkha.nika-paccavekkha.na-paa.tha.m bha.naama se:

Now let us recite the passage for reflection at the moment (of using the requisites):

(ALL):

[Pa.tisa"nkhaa yoniso] ciivara.m pa.tisevaami,

Considering it thoughtfully, I use the robe,

Yaavadeva siitassa pa.tighaataaya,

Simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva hirikopina-pa.ticchaadan'attha.m.

Simply for the purpose of covering the parts of the body that cause shame.

Pa.tisa"nkhaa yoniso pi.n.dapaata.m pa.tisevaami,

Considering it thoughtfully, I use alms food,

Neva davaaya na madaaya na ma.n.danaaya na vibhuusanaaya,

Not playfully, nor for intoxication, nor for putting on bulk, nor for beautification,

Yaavadeva imassa kaayassa .thitiyaa yaapanaaya vihi.msuparatiyaa brahma-cariyaanuggahaaya,

But simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life,

Iti puraa.nañca vedana.m pa.tiha"nkhaami navañca vedana.m na uppaadessaami,

(Thinking,) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating).

Yaatraa ca me bhavissati anavajjataa ca phaasu-vihaaro caati.

I will maintain myself, be blameless, & live in comfort.

Pa.tisa"nkhaa yoniso senaasana.m pa.tisevaami,

Considering it thoughtfully, I use the lodging,

Yaavadeva siitassa pa.tighaataaya,

Simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva utuparissaya-vinodana.m pa.tisallaanaaraam'attha.m.

Simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

Pa.tisa"nkhaa yoniso gilaana-paccaya-bhesajja-parikkhaara.m pa.tisevaami,

Considering them thoughtfully, I use medicinal requisites for curing the sick,

Yaavadeva uppannaana.m veyyaabaadhikaana.m vedanaana.m pa.tighaataaya,

Simply to counteract any pains of illness that have arisen,

Abyaapajjha-paramataayaati.

And for maximum freedom from disease.


The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted, but if placed in the heart of a Noble One, it is bound to be genuinely pure & authentic, something that at the same time can be neither effaced nor obscured.

So as long as we are devoting ourselves merely to the theoretical study of the Dhamma, it can't serve us well. Only when we have trained our hearts to eliminate their 'chameleons' — their defilements — will it benefit us in full measure. And only then will the true Dhamma be kept pure, free from distortions & deviations from its original principles.

— Phra Ajaan Mun Bhuuridatto


Evening Chanting [go up]

Araha.m sammaa-sambuddho bhagavaa.

The Blessed One is Worthy & Rightly Self-awakened.

Buddha.m bhagavanta.m abhivaademi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svaakkhaato bhagavataa dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhamma.m namassaami.

I pay homage to the Dhamma.

(BOW DOWN)

Supa.tipanno bhagavato saavaka-sa"ngho.

The Sangha of the Blessed One's disciples has practiced well.

Sa"ngha.m namaami.

I pay respect to the Sangha.

(BOW DOWN)


INVOCATION (by leader):

Yam-amha kho maya.m bhagavanta.m sara.na.m gataa,

We have gone for refuge to the Blessed One,

(uddissa pabbajitaa) yo no bhagavaa satthaa

(have gone forth on account of) the Blessed One who is our Teacher

yassa ca maya.m bhagavato dhamma.m rocema.

and in whose Dhamma we delight.

Imehi sakkaarehi ta.m bhagavanta.m sasaddhamma.m sasaavaka-sa"ngha.m abhipuujayaama.

With these offerings we worship most highly that Blessed One together with the True Dhamma & the Sa"ngha of his disciples.

Handadaani mayanta.m bhagavanta.m vaacaaya abhigaayitu.m pubba-bhaaga-namakaarañceva buddhaanussati-nayañca karoma se:

Now let us chant the preliminary passage in homage to the Blessed One, together with the guide to the recollection of the Buddha:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.


A Guide to the Recollection of the Buddha

[Ta.m kho pana bhagavanta.m] eva.m kalyaa.no kitti-saddo abbhuggato,

This fine report of the Blessed One's reputation has spread far & wide:

Itipi so bhagavaa araha.m sammaa-sambuddho,

He is a Blessed One, a Worthy One, a Rightly Self-awakened One,

Vijjaa-cara.na-sampanno sugato lokaviduu,

consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

Anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaati.

unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.


Verses in Celebration of the Buddha

(LEADER):

Handa maya.m buddhaabhigiiti.m karoma se:

Now let us chant in celebration of the Buddha:

(ALL):

[Buddh'vaarahanta]-varataadigu.naabhiyutto,

The Buddha, endowed with such virtues as highest worthiness:

Suddhaabhiñaa.na-karu.naahi samaagatatto,

In him, purity, supreme knowledge, & compassion converge.

Bodhesi yo sujanata.m kamala.m va suuro,

He awakens good people like the sun does the lotus.

Vandaam'aha.m tam-ara.na.m sirasaa jinenda.m.

I revere with my head that Peaceful One, the Conqueror Supreme.

Buddho yo sabba-paa.niina.m
Sara.na.m khemam-uttama.m.

The Buddha who for all beings is the secure, the highest refuge,

Pa.thamaanussati.t.thaana.m
Vandaami ta.m sirenaha.m,

The first theme for recollection: I revere him with my head.

Buddhassaahasmi daaso (WOMEN: daasii) va
Buddho me saamikissaro.

I am the Buddha's servant, the Buddha is my sovereign master,

Buddho dukkhassa ghaataa ca
Vidhaataa ca hitassa me.

The Buddha is a destroyer of suffering & a provider of welfare for me.

Buddhassaaha.m niyyaademi
Sariirañjiivitañcida.m.

To the Buddha I dedicate this body & this life of mine.

Vandanto'ha.m (Vandantii'ha.m) carissaami
Buddhasseva subodhita.m.

I will fare with reverence for the Buddha's genuine Awakening.

N'atthi me sara.na.m añña.m,
Buddho me sara.na.m vara.m:

I have no other refuge, the Buddha is my foremost refuge:

Etena sacca-vajjena,
Va.d.dheyya.m satthu-saasane.

By the speaking of this truth, may I grow in the Teacher's instruction.

Buddha.m me vandamaanena (vandamaanaaya)
Ya.m puñña.m pasuta.m idha,
Sabbe pi antaraayaa me,
Maahesu.m tassa tejasaa.

Through the power of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be.

(BOW DOWN AND SAY):

Kaayena vaacaaya va cetasaa vaa, Buddhe kukamma.m pakata.m mayaa ya.m,
Buddho pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m va buddhe.
Whatever bad kamma I have done to the Buddha
by body, by speech, or by mind,
may the Buddha accept my admission of it,
so that in the future I may show restraint toward the Buddha.

A Guide to the Recollection of the Dhamma

(LEADER):

Handa maya.m dhammaanussati-naya.m karoma se:

Now let us recite the guide to the recollection of the Dhamma:

(ALL):

[Svaakkhaato] bhagavataa dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandi.t.thiko akaaliko ehipassiko,

to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccatta.m veditabbo viññuuhiiti.

leading inward, to be seen by the wise for themselves.


Verses in Celebration of the Dhamma

(LEADER):

Handa maya.m dhammaabhigiiti.m karoma se:

Now let us chant in celebration of the Dhamma:

(ALL):

[Svaakkhaatataa]digu.na-yogavasena seyyo,

Superior, through having such virtues as being well-expounded,

Yo magga-paaka-pariyatti-vimokkha-bhedo,

Divided into Path & Fruit, study & emancipation,

Dhammo kuloka-patanaa tadadhaari-dhaarii.

The Dhamma protects those who hold to it from falling into miserable worlds.

Vandaam'aha.m tama-hara.m vara-dhammam-eta.m.

I revere that foremost Dhamma, the destroyer of darkness.

Dhammo yo sabba-paa.niina.m
Sara.na.m khemam-uttama.m.

The Dhamma that for all beings is the secure, the highest refuge,

Dutiyaanussati.t.thaana.m
Vandaami ta.m sirenaha.m,

The second theme for recollection: I revere it with my head.

Dhammassaahasmi daaso (daasii) va
Dhammo me saamikissaro.

I am the Dhamma's servant, the Dhamma is my sovereign master,

Dhammo dukkhassa ghaataa ca
Vidhaataa ca hitassa me.

The Dhamma is a destroyer of suffering & a provider of welfare for me.

Dhammassaaha.m niyyaademi
Sariirañjiivitañcida.m.

To the Dhamma I dedicate this body & this life of mine.

Vandanto'ha.m (Vandantii'ha.m) carissaami
Dhammasseva sudhammata.m.

I will fare with reverence for the Dhamma's genuine rightness.

N'atthi me sara.na.m añña.m,
Dhammo me sara.na.m vara.m:

I have no other refuge, the Dhamma is my foremost refuge:

Etena sacca-vajjena,
Va.d.dheyya.m satthu-saasane.

By the speaking of this truth, may I grow in the Teacher's instruction.

Dhamma.m me vandamaanena (vandamaanaaya)
Ya.m puñña.m pasuta.m idha,
Sabbe pi antaraayaa me,
Maahesu.m tassa tejasaa.

Through the power of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be.

(BOW DOWN AND SAY):

Kaayena vaacaaya va cetasaa vaa,
Dhamme kukamma.m pakata.m mayaa ya.m,
Dhammo pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m va dhamme.
Whatever bad kamma I have done to the Dhamma
by body, by speech, or by mind,
may the Dhamma accept my admission of it,
so that in the future I may show restraint toward the Dhamma.

A Guide to the Recollection of the Sa"ngha

(LEADER):

Handa maya.m sa"nghaanussati-naya.m karoma se:

Now let us recite the guide to the recollection of the Sa"ngha:

(ALL):

[Supa.tipanno] bhagavato saavaka-sa"ngho,

The Sa"ngha of the Blessed One's disciples who have practiced well,

Uju-pa.tipanno bhagavato saavaka-sa"ngho,

the Sa"ngha of the Blessed One's disciples who have practiced straightforwardly,

Ñaaya-pa.tipanno bhagavato saavaka-sa"ngho,

the Sa"ngha of the Blessed One's disciples who have practiced methodically,

Saamiici-pa.tipanno bhagavato saavaka-sa"ngho,

the Sa"ngha of the Blessed One's disciples who have practiced masterfully,

Yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa:

i.e., the four pairs — the eight types — of Noble Ones:

Esa bhagavato saavaka-sa"ngho —

That is the Sa"ngha of the Blessed One's disciples —

AAhuneyyo paahuneyyo dakkhi.neyyo añjali-kara.niiyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttara.m puññakkhetta.m lokassaati.

the incomparable field of merit for the world.


Verses in Celebration of the Sa"ngha

(LEADER):

Handa maya.m sa"nghaabhigiiti.m karoma se:

Now let us chant in celebration of the Sa"ngha:

(ALL):

[Saddhammajo] supa.tipatti-gu.naadiyutto,

Born of the true Dhamma, endowed with such virtues as good practice,

Yo.t.thaabbidho ariya-puggala-sa"ngha-se.t.tho,

The supreme Sa"ngha formed of the eight types of Noble Ones,

Siilaadidhamma-pavaraasaya-kaaya-citto:

Guided in body & mind by such principles as morality:

Vandaam'aha.m tam-ariyaana-ga.na.m susuddha.m.

I revere that group of Noble Ones well-purified.

Sa"ngho yo sabba-paa.niina.m
Sara.na.m khemam-uttama.m.

The Sa"ngha that for all beings is the secure, the highest refuge,

Tatiyaanussati.t.thaana.m
Vandaami ta.m sirenaha.m,

The third theme for recollection: I revere it with my head.

Sa"nghassaahasmi daaso (daasii) va
Sa"ngho me saamikissaro.

I am the Sa"ngha's servant, the Sa"ngha is my sovereign master,

Sa"ngho dukkhassa ghaataa ca
Vidhaataa ca hitassa me.

The Sa"ngha is a destroyer of suffering & a provider of welfare for me.

Sa"nghassaaha.m niyyaademi
Sariirañjiivitañcida.m.

To the Sa"ngha I dedicate this body & this life of mine.

Vandanto'ha.m (Vandantii'ha.m) carissaami
Sa"nghassopa.tipannata.m.

I will fare with reverence for the Sa"ngha's good practice.

N'atthi me sara.na.m añña.m,
Sa"ngho me sara.na.m vara.m:

I have no other refuge, the Sa"ngha is my foremost refuge:

Etena sacca-vajjena,
Va.d.dheyya.m satthu-saasane.

By the speaking of this truth, may I grow in the Teacher's instruction.

Sa"ngha.m me vandamaanena (vandamaanaaya)
Ya.m puñña.m pasuta.m idha,
Sabbe pi antaraayaa me,
Maahesu.m tassa tejasaa.

Through the power of the merit here produced by my reverence for the Sa"ngha, may all my obstructions cease to be.

(BOW DOWN AND SAY):

Kaayena vaacaaya va cetasaa vaa,
Sa"nghe kukamma.m pakata.m mayaa ya.m,
Sa"ngho pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m va sa"nghe.
Whatever bad kamma I have done to the Sa"ngha
by body, by speech, or by mind,
may the Sa"ngha accept my admission of it,
so that in the future I may show restraint toward the Sa"ngha.

Reflection after Using the Requisites

(LEADER):

Handa maya.m atiita-paccavekkha.na-paa.tha.m bha.naama se:

Now let us recite the passage for reflection on the past (use of the requisites):

(ALL):

[Ajja mayaa] apaccavekkhitvaa ya.m ciivara.m paribhutta.m,

Whatever robe I used today without consideration,

Ta.m yaavadeva siitassa pa.tighaataaya,

Was simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva hirikopina-pa.ticchaadan'attha.m.

Simply for the purpose of covering the parts of the body that cause shame.

Ajja mayaa apaccavekkhitvaa yo pi.n.dapatto paribhutto,

Whatever alms food I used today without consideration,

So neva davaaya na madaaya na ma.n.danaaya na vibhuusanaaya,

Was not used playfully, nor for intoxication, nor for putting on bulk, nor for beautification,

Yaavadeva imassa kaayassa .thitiyaa yaapanaaya vihi.msuparatiyaa brahma-cariyaanuggahaaya,

But simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life,

Iti puraa.nañca vedana.m pa.tiha"nkhaami navañca vedana.m na uppaadessaami,

(Thinking,) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating).

Yaatraa ca me bhavissati anavajjataa ca phaasu-vihaaro caati.

I will maintain myself, be blameless, & live in comfort.

Ajja mayaa apaccavekkhitvaa ya.m senaasana.m paribhutta.m,

Whatever lodging I used today without consideration,

Ta.m yaavadeva siitassa pa.tighaataaya,

Was simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva utuparissaya-vinodana.m pa.tisallaanaaraam'attha.m.

Simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

Ajja mayaa apaccavekkhitvaa yo gilaana-paccaya-bhesajja-parikkhaaro paribhutto,

Whatever medicinal requisite for curing the sick I used today without consideration,

So yaavadeva uppannaana.m veyyaabaadhikaana.m vedanaana.m pa.tighaataaya,

Was simply to counteract any pains of illness that had arisen,

Abyaapajjha-paramataayaati.

And for maximum freedom from disease.


The practice of the Dhamma in keeping with the Dhamma that he gave with utter compassion unequalled by that of anyone else in the world: This is the true homage to the Buddha. The seeing of the truth that lies within you, using discernment step by step at all times: This is the seeing of the Buddha step by step. The seeing of the truth with the full heart using discernment: This is the seeing of the Buddha in full. The true Buddha, the true Dhamma, lie with the heart. To attend to your own heart is to attend to the Buddha. To watch over your own heart with mindfulness & discernment is to see the Buddha, Dhamma, & Sa"ngha in a genuine way.

— Phra Ajaan Maha Boowa Ñaa.nasampanno


Reflections [go up]

Contemplation of the Body [go up]

(LEADER):

Handa maya.m kaayagataa-sati-bhaavanaa-paa.tha.m bha.naama se:

Let us now recite the passage on mindfulness immersed in the body.

(ALL):

Aya.m kho me kaayo,

This body of mine,

Uddha.m paadatalaa,

from the soles of the feet on up,

Adho kesa-matthakaa,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Puuro naanappakaarassa asucino,

filled with all sorts of unclean things.

Atthi imasmi.m kaaye:

In this body there is:

Kesaa

Hair of the head,

Lomaa

Hair of the body,

Nakhaa

Nails,

Dantaa

Teeth,

Taco

Skin,

Ma.msa.m

Flesh,

Nhaaruu

Tendons,

A.t.thii

Bones,

A.t.thimiñja.m

Bone marrow,

Vakka.m

Spleen,

Hadaya.m

Heart,

Yakana.m

Liver,

Kilomaka.m

Membranes,

Pihaka.m

Kidneys,

Papphaasa.m

Lungs,

Anta.m

Large intestines,

Antagu.na.m

Small intestines,

Udariya.m

Gorge,

Kariisa.m

Feces,

Matthake matthalu"nga.m

Brain,

Pitta.m

Gall,

Semha.m

Phlegm,

Pubbo

Lymph,

Lohita.m

Blood,

Sedo

Sweat,

Medo

Fat,

Assu

Tears,

Vasaa

Oil,

Khe.lo

Saliva,

Si"nghaa.nikaa

Mucus,

Lasikaa

Oil in the joints,

Mutta.m

Urine.

Evam-aya.m me kaayo:

Such is this body of mine:

Uddha.m paadatalaa,

from the soles of the feet on up,

Adho kesa-matthakaa,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Puuro naanappakaarassa asucino.

filled with all sorts of unclean things.


Five Subjects for Frequent Recollection [go up]

(LEADER):

Handa maya.m abhi.nha-paccavekkha.na-paatha.m bha.naama se:

Let us now recite the passage for frequent recollection:

(ALL):

Jaraa-dhammomhi jara.m anatiito.

I am subject to aging. Aging is unavoidable.

Byaadhi-dhammomhi byaadhi.m anatiito.

I am subject to illness. Illness is unavoidable.

Mara.na-dhammomhi mara.na.m anatiito.

I am subject to death. Death is unavoidable.

Sabbehi me piyehi manaapehi naanaa-bhaavo vinaa-bhaavo.

I will grow different, separate from all that is dear & appealing to me.

Kammassakomhi kamma-daayaado kamma-yoni kamma-bandhu kamma-pa.tisara.no.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions.

Ya.m kamma.m karissaami kalyaa.na.m vaa paapaka.m vaa tassa daayaado bhavissaami.

Whatever I do, for good or for evil, to that will I fall heir.

Eva.m amhehi abhi.nha.m paccavekkhitabba.m.

We should often reflect on this.


The Verses on Friends [go up]

Aññadatthu haro mitto

One who makes friends only to cheat them,

Yo ca mitto vacii-paramo,

one who is good only in word,

Anupiyañca yo aahu,

one who flatters & cajoles,

Apaayesu ca yo sakhaa,

and a companion in ruinous fun:

Ete amitte cattaaro
Iti viññaaya pa.n.dito

These four the wise know as non-friends.

AArakaa parivajjeyya

Avoid them from afar,

Magga.m pa.tibhaya.m yathaa.

like a dangerous road.

Upakaaro ca yo mitto,

A friend who is helpful,

Sukha-dukkho ca yo sakhaa,

one who shares in your sorrows & joys,

Atthakkhaayii ca yo mitto,

one who points you to worthwhile things,

Yo ca mittaanukampako,

one sympathetic to friends:

Etepi mitte cattaaro
Iti viññaaya pa.n.dito

These four, the wise know as true friends.

Sakkacca.m payirupaaseyya

Attend to them earnestly,

Maataa putta.m va orasa.m.

as a mother her child.


The Verses on Respect [go up]

Satthu-garu dhamma-garu

One with respect for the Buddha & Dhamma,

Sa"nghe ca tibba-gaaravo,

and strong respect for the Sa"ngha,

Samaadhi-garu aataapii,

one who is ardent, with respect for concentration,

Sikkhaaya tibba-gaaravo,

and strong respect for the Training,

Appamaada-garu bhikkhu,

one who sees danger and respects being heedful,

Pa.tisanthaara-gaaravo:

and shows respect in welcoming guests:

Abhabbo parihaanaaya,

A person like this cannot decline,

Nibbaanasseva santike,

stands right in the presence of Nibbana.


The Verses on the Noble Truths [go up]

Ye dukkha.m nappajaananti

Those who don't discern suffering,

Atho dukkhassa sambhava.m

suffering's cause,

Yattha ca sabbaso dukkha.m
Asesa.m uparujjhati,

and where it totally stops, without trace,

Tañca magga.m na jaananti,

who don't understand the path,

Dukkhuupasama-gaamina.m

the way to the stilling of suffering:

Ceto-vimutti-hiinaa te

They are far from awareness-release,

Atho paññaa-vimuttiyaa,

and discernment-release.

Abhabbaa te anta-kiriyaaya

Incapable of making an end,

Te ve jaati-jaruupagaa.

they'll return to birth & aging again.

Ye ca dukkha.m pajaananti

While those who do discern suffering,

Atho dukkhassa sambhava.m,

suffering's cause,

Yattha ca sabbaso dukkha.m
Asesa.m uparujjhati,

and where it totally stops, without trace,

Tañca magga.m pajaananti,

who understand the path,

Dukkhuupasama-gaamina.m:

the way to the stilling of suffering:

Ceto-vimutti-sampannaa

They are consummate in awareness-release,

Atho paññaa-vimuttiyaa,

and in discernment-release.

Bhabbaa te anta-kiriyaaya

Capable of making an end,

Na te jaati-jaruupagaati.

they won't return to birth & aging ever again.


The Four Dhamma Summaries [go up]

1. Upaniiyati loko,

The world is swept away.

Addhuvo.

It does not endure.

2. Ataa.no loko,

The world offers no shelter.

Anabhissaro.

There is no one in charge.

3. Assako loko,

The world has nothing of its own.

Sabba.m pahaaya gamaniiya.m.

One has to pass on
leaving everything behind.

4. UUno loko,

The world is insufficient,

Atitto,

insatiable,

Ta.nhaa daaso.

a slave to craving.


The Guardian Meditations [go up]

Buddhaanussati mettaa ca
	Asubha.m mara.nassati,
Iccimaa catur'aarakkhaa
	Kaatabbaa ca vipassanaa

These four meditations — recollection of the Buddha, loving-kindness, the foulness of the body, and mindfulness of death — are guardians & means of insight that should be done.

Visuddha-dhamma-santaano
	Anuttaraaya bodhiyaa
Yogato ca pabodhaa ca
	Buddho Buddho'ti ñaayate.

The Buddha is unfailingly pure. Because of his unexcelled Awakening, and because he trains others to awaken, he is known as the Awakened/Awakening One.

Naraanara-tiracchaana-
	bhedaa sattaa sukhesino,
Sabbe pi sukhino hontu
	Sukhitattaa ca khemino.

All living beings — human, non-human, & animal — who are searching for happiness: May they all be happy and, through their happiness, secure.

Kesa-lomaadi-chavaana.m
	Ayam'eva samussayo
Kaayo sabbo pi jeguccho
	Va.n.naadito pa.tikkulo,

This conglomeration of things from dead bodies, like hair of the head & hair of the body: The body as a whole is disgusting and, in terms of such things as its colors, unclean.

Jiivit'indriy'upaccheda-
	sa"nkhaata-mara.na.m siyaa,
Sabbesa.m piidha paa.niina.m
	Tañhi dhuva.m na jiivita.m.

Death, the destruction of the faculty of life, will come to all beings. Death is certain, but life is not.


Ten Reflections [go up]

Dasa ime bhikkhave dhammaa,
Pabbajitena abhi.nha.m paccavekkhitabbaa,

Those gone forth should frequently reflect on these ten things.

Katame dasa?

Which ten?

1) Veva.n.niyamhi ajjhuupagatoti.

I have left the social order.

2) Parapa.tibaddhaa me jiivikaati.

My life needs the support of others.

3) Añño me aakappo kara.niiyoti.

I must change the way I behave.

4) Kacci nu kho me attaa siilato na upavadatiiti?

Can I fault myself with regard to the precepts?

5) Kacci nu kho ma.m anuvicca viññuu sabrahma-caarii siilato na upavadantiiti?

Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to the precepts?

6) Sabbehi me piyehi manaapehi naanaa-bhaavo vinaa-bhaavoti.

I will grow different, separate from all that is dear & appealing to me.

7) Kammassakomhi kamma-daayaado kamma-yoni kamma-bandhu kamma-pa.tisara.no. Ya.m kamma.m karissaami kalyaa.na.m vaa paapaka.m vaa tassa daayaado bhavissaamiiti.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir.

8) Katham-bhuutassa me rattin-divaa viitipatantiiti?

What am I becoming as the days & the nights fly past?

9) Kacci nu kho'ha.m suññaagaare abhiramaamiiti?

Is there an empty dwelling in which I delight?

10) Atthi nu kho me uttari-manussa-dhammaa,
Alam-ariya-ñaa.na-dassana-viseso adhigato,
So'ha.m pacchime kaale sabrahma-caariihi pu.t.tho,
Na ma"nku bhavissaamiiti?

Have I attained a superior human state, a truly noble knowledge & vision, such that when my fellows in the holy life ask me near the hour of my death, I will not feel ashamed?

Ime kho bhikkhave dasa dhammaa pabbajitena abhi.nha.m paccavekkhitabbaati.

These are the ten things on which those gone forth should frequently reflect.


Ovaada-paa.timokkha Gaathaa [go up]

Khantii parama.m tapo tiitikkhaa
	Nibbaana.m parama.m vadanti buddhaa,
Na hi pabbajito paruupaghaatii
	Sama.no hoti para.m vihe.thayanto
Patient forbearance is the foremost austerity.
	Liberation is foremost: that's what the Buddhas say.
He is no monk who injures another;
	nor a contemplative, he who mistreats another.
Sabba-paapassa akara.na.m,
	Kusalassuupasampadaa,
Sacitta-pariyodapana.m:
	Eta.m buddhaana-saasana.m.
The non-doing of any evil,
	The performance of what's skillful,
The cleansing of one's own mind:
	This is the Buddhas' teaching.
Anuupavaado anuupaghaato
	Paa.timokkhe ca sa.mvaro
Mattaññutaa ca bhattasmi.m
	Pantañca sayan'aasana.m.
Adhicitte ca aayogo:
	Eta.m buddhaana-saasananti.
Not disparaging, not injuring,
	Restraint in line with the monastic code,
Moderation in food,
	Dwelling in seclusion,
Commitment to the heightened mind:
	This is the Buddhas' teaching.

The Sublime Attitudes [go up]

Aha.m sukhito homi

May I be happy.

Niddukkho homi

May I be free from stress & pain.

Avero homi

May I be free from animosity.

Abyaapajjho homi

May I be free from oppression.

Aniigho homi

May I be free from trouble.

Sukhii attaana.m pariharaami

May I look after myself with ease.

(METTAA — GOOD WILL)

Sabbe sattaa sukhitaa hontu.

May all living beings be happy.

Sabbe sattaa averaa hontu.

May all living beings be free from animosity.

Sabbe sattaa abyaapajjhaa hontu.

May all living beings be free from oppression.

Sabbe sattaa aniighaa hontu.

May all living beings be free from trouble.

Sabbe sattaa sukhii attaana.m pariharantu.

May all living beings look after themselves with ease.

(KARU.NAA — COMPASSION)

Sabbe sattaa sabba-dukkhaa pamuccantu.

May all living beings be freed from all stress & pain.

(MUDITAA — APPRECIATION)

Sabbe sattaa laddha-sampattito maa vigacchantu.

May all living beings not be deprived of the good fortune they have attained.

(UPEKKHAA — EQUANIMITY)

Sabbe sattaa kammassakaa kamma-daayaadaa kamma-yonii kamma-bandhuu kamma-pa.tisara.naa.

All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions.

Ya.m kamma.m karissanti kalyaa.na.m vaa paapaka.m vaa tassa daayaadaa bhavissanti.

Whatever they do, for good or for evil, to that will they fall heir.


Sabbe sattaa sadaa hontu
Averaa sukha-jiivino.

May all beings live happily,
always free from animosity.

Kata.m puñña-phala.m mayha.m
Sabbe bhaagii bhavantu te.

May all share in the blessings
springing from the good I have done.


Hotu sabba.m suma"ngala.m

May there be every good blessing.

Rakkhantu sabba-devataa

May the devas protect you.

Sabba-buddhaanubhaavena

Through the power of all the Buddhas,

Sotthii hontu nirantara.m

May you forever be well.

Hotu sabba.m suma"ngala.m

May there be every good blessing.

Rakkhantu sabba-devataa

May the devas protect you.

Sabba-dhammaanubhaavena

Through the power of all the Dhamma,

Sotthii hontu nirantara.m

May you forever be well.

Hotu sabba.m suma"ngala.m

May there be every good blessing.

Rakkhantu sabba-devataa

May the devas protect you.

Sabba-sa"nghaanubhaavena

Through the power of all the Sangha,

Sotthii hontu nirantara.m

May you forever be well.


Dedication of Merit [go up]

Puññassidaani katassa
Yaanaññaani kataani me
Tesañca bhaagino hontu
Sattaanantaappamaa.naka.
May all beings  —  without limit, without end  — 
	have a share in the merit just now made,
	and in whatever other merit I have made.
Ye piyaa gu.navantaa ca
Mayha.m maataa-pitaadayo
Di.t.thaa me caapyadi.t.thaa vaa
Aññe majjhatta-verino;
Those who are dear & kind to me  — 
	beginning with my mother & father  — 
	whom I have seen or never seen;
	and others, neutral or hostile;
Sattaa ti.t.thanti lokasmi.m
Te-bhummaa catu-yonikaa
Pañc'eka-catuvokaaraa
Sa.msarantaa bhavaabhave:
beings established in the cosmos  — 
	the three realms, the four modes of birth,
	with five, one, or four aggregates  — 
	wandering on from realm to realm:
Ñaata.m ye pattidaanam-me
Anumodantu te saya.m
Ye cima.m nappajaananti
Devaa tesa.m nivedayu.m.
If they know of my dedication of merit,
	may they themselves rejoice,
	And if they do not know,
	may the devas inform them.
Mayaa dinnaana-puññaana.m
Anumodana-hetunaa
Sabbe sattaa sadaa hontu
Averaa sukha-jiivino
By reason of their rejoicing
	in my gift of merit,
	may all beings always live happily,
	free from animosity.
Khemappadañca pappontu
Tesaasaa sijjhata.m subhaa.
May they attain the Serene State,
	and their radiant hopes be fulfilled.

Even though the mind is intangible, it has influence over the body & all things in the world. It is capable of bringing everything in the world under its control. Still, it isn't so vicious or savage as to lack all sense of good & evil. When a person of good intentions trains the mind to enter correctly into the path of the Buddha's teachings, it will be tractable & quick to learn, developing the wisdom to bring the body, which may be behaving without any principles, back into line. In addition, it can cleanse itself to be bright & clean, free from defilements, able to realize by itself truths that are subtle & profound, bringing dazzling light into this world so dark with blindness.

This is because the true substance of the mind has been, from the very beginning, something bright & clear. But because of the preoccupations that have seeped into it and clouded it, the brightness of the mind has been temporarily darkened, making the world dark as well. If the mind were originally dark, 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.

So whether the world is to be dark or bright, whether it is to experience well-being or suffering, depends on the mind of each individual. We as individuals should thus first train our own minds well, and then train the minds of others. The world will then be free from turmoil.

—Phra Ajaan Thate Desara"nsii


Refuge [go up]

"Buddha.m sara.na.m gacchaami..." [go up]

Handa maya.m buddhassa bhagavato pubba-bhaaga-nama-kaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.


(LEADER):

Handa maya.m sara.na-gamana-paa.tha.m bha.naama se:

(ALL):

Buddha.m sara.na.m gacchaami.

I go to the Buddha for refuge.

Dhamma.m sara.na.m gacchaami.

I go to the Dhamma for refuge.

Sa"ngha.m sara.na.m gacchaami.

I go to the Sa"ngha for refuge.

Dutiyampi buddha.m sara.na.m gacchaami.

A second time, I go to the Buddha for refuge.

Dutiyampi dhamma.m sara.na.m gacchaami.

A second time, I go to the Dhamma for refuge.

Dutiyampi sa"ngha.m sara.na.m gacchaami.

A second time, I go to the Sa"ngha for refuge.

Tatiyampi buddha.m sara.na.m gacchaami.

A third time, I go to the Buddha for refuge.

Tatiyampi dhamma.m sara.na.m gacchaami.

A third time, I go to the Dhamma for refuge.

Tatiyampi sa"ngha.m sara.na.m gacchaami.

A third time, I go to the Sa"ngha for refuge.


"N'atthi me sara.na.m añña.m..." [go up]

(LEADER):

Handa maya.m sacca-kiriyaa gaathaayo bha.naama se:

(ALL):

N'atthi me sara.na.m añña.m
	Buddho me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.
I have no other refuge,
	The Buddha is my formeost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me sara.na.m añña.m
	Dhammo me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.
I have no other refuge,
	The Dhamma is my formeost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me sara.na.m añña.m
	Sa"ngho me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.
I have no other refuge,
	The Sa"ngha is my formeost refuge.
Through the speaking of this truth, may I be blessed always.

"Mahaa-kaaru.niko naatho..." [go up]

(LEADER):

Handa maya.m mahaa-kaaru.nikonaati-aadikaa-gaathaayo bha.naama se:

(ALL):

Mahaa-kaaru.niko naatho
	Atthaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
	Patto sambodhim-uttama.m.
Etena sacca-vajjena
	Maa hontu sabbupaddavaa.
(The Buddha), our protector, with great compassion,
	For the welfare of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the speaking of this truth, may all troubles cease to be.
Mahaa-kaaru.niko naatho
	Hitaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
	Patto sambodhim-uttama.m.
Etena sacca-vajjena
	Maa hontu sabbupaddavaa.
(The Buddha), our protector, with great compassion,
	For the benefit of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.
Mahaa-kaaru.niko naatho
	Sukhaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
	Patto sambodhim-uttama.m.
Etena sacca-vajjena
	Maa hontu sabbupaddavaa.
(The Buddha), our protector, with great compassion,
	For the happiness of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.

"Bahu.m ve sara.na.m yanti..." [go up]

(LEADER):

Handa maya.m khemaakhema-sara.na-gamana- paridiipikaa-gaathaayo bha.naama se:

(ALL):

Bahu.m ve sara.na.m yanti
	Pabbataani vanaani ca,
AAraama-rukkha-cetyaani
	Manussaa bhaya-tajjitaa.
Many are those who go for refuge
	to mountains, forests,
Parks, trees, & shrines:
	People threatened with danger.
N'eta.m kho sara.na.m khema.m
	N'eta.m sara.nam-uttama.m,
N'eta.m sara.nam-aagamma,
	Sabba-dukkhaa pamuccati.
That is not the secure refuge,
	That is not the highest refuge,
That is not the refuge, having gone to which,
	One gains release from all suffering.
Yo ca buddhañca dhammañca
	Sa"nghañca sara.na.m gato,
Caattaari ariya-saccaani
	Sammappaññaaya passati:
But a person who, having gone to the Buddha,
	Dhamma, & Sa"ngha for refuge,
Sees the four Noble Truths
	with right discernment:
Dukkha.m dukkha-samuppaada.m,
	Dukkhassa ca atikkama.m,
Ariyañc'a.t.tha"ngika.m magga.m,
	Dukkhuupasama-gaamina.m.
Stress, the cause of stress,
	The transcending of stress,
And the Noble Eightfold Path,
	The way to the stilling of stress.
Eta.m kho sara.na.m khema.m
	Eta.m sara.nam-uttama.m,
Eta.m sara.nam-aagamma,
	Sabba-dukkhaa pamuccati.
That is the secure refuge,
	That is the highest refuge,
That is the refuge, having gone to which,
	One gains release from all suffering.

Discourses [go up]

Dhamma-cakkappavattana Sutta [go up]
The Discourse on Setting the Wheel of Dhamma in Motion

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Dveme bhikkhave antaa pabbajitena na sevitabbaa,

"There are these two extremes that are not to be indulged in by one who has gone forth —

Yo caaya.m kaamesu kaama-sukhallikaanuyogo,
Hiino gammo pothujjaniko anariyo anattha-sañhito,

That which is devoted to sensual pleasure in sensual objects: base, vulgar, common, ignoble, unprofitable;

Yo caaya.m atta-kilamathaanuyogo,
Dukkho anariyo anattha-sañhito.

and that which is devoted to self-affliction: painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante anupagamma,
Majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Katamaa ca saa bhikkhave majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding?

Ayam-eva ariyo a.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Aya.m kho saa bhikkhave majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

This is the middle way realized by the Tathagata that — producing vision,producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Ida.m kho pana bhikkhave dukkha.m ariya-sacca.m,

Now this, monks, is the noble truth of stress:

Jaatipi dukkhaa jaraapi dukkhaa mara.nampi dukkha.m,

Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanassupaayaasaapi dukkhaa,

Sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'iccha.m na labhati tampi dukkha.m,

Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,

Sa"nkhittena pañcupaadaanakkhandhaa dukkhaa.

In short, the five clinging-aggregates are stressful.

Ida.m kho pana bhikkhave dukkha-samudayo ariya-sacca.m,

And this, monks, is the noble truth of the origination of stress:

Yaaya.m ta.nhaa ponobbhavikaa nandi-raaga-sahagataa tatra tatraabhinandinii,
Seyyathiida.m,
Kaama-ta.nhaa bhava-ta.nhaa vibhava-ta.nhaa,

the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming.

Ida.m kho pana bhikkhave dukkha-nirodho ariya-sacca.m,

And this, monks, is the noble truth of the cessation of stress:

Yo tassaa yeva ta.nhaaya asesa-viraaga-nirodho caago pa.tinissaggo mutti anaalayo,

the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving.

Ida.m kho pana bhikkhave dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m,

And this, monks, is the noble truth of the way of practice leading to the cessation of stress:

Ayam-eva ariyo a.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Ida.m dukkha.m ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illuminationarose within me with regard to things never heard before: 'This is the noble truth of stress.'

Ta.m kho pan'ida.m dukkha.m ariya-sacca.m pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress is to be comprehended.'

Ta.m kho pan'ida.m dukkha.m ariya-sacca.m pariññaatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress has been comprehended.'

Ida.m dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the origination of stress.'

Ta.m kho pan'ida.m dukkha-samudayo ariya-sacca.m pahaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress is to be abandoned.'

Ta.m kho pan'ida.m dukkha-samudayo ariya-sacca.m pahiinanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress has been abandoned.'

Ida.m dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the cessation of stress.'

Ta.m kho pan'ida.m dukkha-nirodho ariya-sacca.m sacchikaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge 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.'

Ta.m kho pan'ida.m dukkha-nirodho ariya-sacca.m sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress has been directly experienced.'

Ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the way of practice leading to the cessation of stress.'

Ta.m kho pan'ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge 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.'

Ta.m kho pan'ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge 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 has been developed.'

Yaavakiivañca me bhikkhave imesu catuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.m na suvisuddha.m ahosi,
Neva taavaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.

And, monks, 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, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common people.

Yato ca kho me bhikkhave imesu catuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.m suvisuddha.m ahosi,
Athaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.

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, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk.

Ñaa.nañca pana me dassana.m udapaadi,
Akuppaa me vimutti,
Ayam-antimaa jaati,
N'atthidaani punabbhavoti."

The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'"

Idam-avoca Bhagavaa,
Attamanaa pañca-vaggiyaa bhikkhuu Bhagavato bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
AAyasmato Ko.n.daññassa viraja.m viitamala.m dhamma-cakkhu.m udapaadi,

And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:

Ya"nkiñci samudaya-dhamma.m sabban-ta.m nirodha-dhammanti.

"Whatever is subject to origination is all subject to cessation."

Pavattite ca Bhagavataa dhamma-cakke,
Bhummaa devaa saddamanussaavesu.m,

Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:

"Etam-Bhagavataa Baaraa.nasiya.m isipatane migadaaye anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasminti."

"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Maara, Brahma, or anyone at all in the cosmos."

Bhummaana.m devaana.m sadda.m sutvaa,
Caatummahaaraajikaa devaa saddamanussaavesu.m.

On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.

Caatummahaaraajikaana.m devaana.m sadda.m sutvaa,
Taavati.msaa devaa saddamanussaavesu.m.

On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.

Taavati.msaana.m devaana.m sadda.m sutvaa,
Yaamaa devaa saddamanussaavesu.m.

On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.

Yaamaana.m devaana.m sadda.m sutvaa,
Tusitaa devaa saddamanussaavesu.m.

On hearing the cry of the Yama deities, the Tusita deities took up the cry.

Tusitaana.m devaana.m sadda.m sutvaa,
Nimmaanaratii devaa saddamanussaavesu.m.

On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.

Nimmaanaratiina.m devaana.m sadda.m sutvaa,
Paranimmita-vasavattii devaa saddamanussaavesu.m.

On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.

Paranimmita-vasavattiina.m devaana.m sadda.m sutvaa,
Brahma-kaayikaa devaa saddamanussaavesu.m,

On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma's retinue took up the cry:

"Etam-Bhagavataa Baaraa.nasiya.m isipatane migadaaye
anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasminti."

"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Maara, Brahma, or anyone at all in the cosmos."

Itiha tena kha.nena tena muhuttena,
Yaava brahma-lokaa saddo abbhuggacchi.

So in that moment, that instant, the cry shot right up to the Brahma world.

Ayañca dasa-sahassii loka-dhaatu,
Sa"nkampi sampakampi sampavedhi,

And this ten-thousandfold cosmos shivered & quivered & quaked,

Appamaa.no ca o.laaro obhaaso loke paaturahosi,
Atikkammeva devaana.m devaanubhaava.m.

while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Atha kho Bhagavaa udaana.m udaanesi,
"Aññaasi vata bho Ko.n.dañño,
Aññaasi vata bho Ko.n.daññoti."

Then the Blessed One exclaimed: "So you really know, Kondañña? So you really know?"

Itihida.m aayasmato Ko.n.daññassa,
Añña-ko.n.dañño'tveva naama.m, ahosiiti.

And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.


Anatta-lakkha.na Sutta [go up]
The Discourse on the Not-self Characteristic

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi.

I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Ruupa.m bhikkhave anattaa.
Ruupañca hida.m bhikkhave attaa abhavissa,
Nayida.m ruupa.m aabaadhaaya sa.mvatteyya,
Labbhetha ca ruupe,
Eva.m me ruupa.m hotu eva.m me ruupa.m maa ahosiiti.

"The body, monks, is not self. If the body were the self, this body would not lend itself to dis-ease. It would be possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'

Yasmaa ca kho bhikkhave ruupa.m anattaa,
Tasmaa ruupa.m aabaadhaaya sa.mvattati,
Na ca labbhati ruupe,
Eva.m me ruupa.m hotu eva.m me ruupa.m maa ahosiiti.

But precisely because the body is not self, the body lends itself to dis-ease. And it is not possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'

Vedanaa anattaa.
Vedanaa ca hida.m bhikkhave attaa abhavissa,
Nayida.m vedanaa aabaadhaaya sa.mvatteyya,
Labbhetha ca vedanaaya,
Eva.m me vedanaa hotu eva.m me vedanaa maa ahosiiti.

Feeling is not self. If feeling were the self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, 'Let myfeeling be thus. Let my feeling not be thus.'

Yasmaa ca kho bhikkhave vedanaa anattaa,
Tasmaa vedanaa aabaadhaaya sa.mvattati,
Na ca labbhati vedanaaya,
Eva.m me vedanaa hotu eva.m me vedanaa maa ahosiiti.

But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus.'

Saññaa anattaa.
Saññaa ca hida.m bhikkhave attaa abhavissa,
Nayida.m saññaa aabaadhaaya sa.mvatteyya,
Labbhetha ca saññaaya,
Eva.m me saññaa hotu eva.m me saññaa maa ahosiiti.

Perception is not self. If perception were the self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'

Yasmaa ca kho bhikkhave saññaa anattaa,
Tasmaa saññaa aabaadhaaya sa.mvattati,
Na ca labbhati saññaaya,
Eva.m me saññaa hotu eva.m me saññaa maa ahosiiti.

But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'

Sa"nkhaaraa anattaa.
Sa"nkhaaraa ca hida.m bhikkhave attaa abhavissa.msu,
Nayida.m sa"nkhaaraa aabaadhaaya sa.mvatteyyu.m,
Labbhetha ca sa"nkhaaresu,
Eva.m me sa"nkhaaraa hontu eva.m me sa"nkhaaraa maa ahesunti.

Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to dis-ease. It would be possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'

Yasmaa ca kho bhikkhave sa"nkhaaraa anattaa,
Tasmaa sa"nkhaaraa aabaadhaaya sa.mvattanti,
Na ca labbhati sa"nkhaaresu,
Eva.m me sa"nkhaaraa hontu eva.m me sa"nkhaaraa maa ahesunti.

But precisely because mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'

Viññaa.na.m anattaa.
Viññaa.nañca hida.m bhikkhave attaa abhavissa,
Nayida.m viññaa.na.m aabaadhaaya sa.mvatteyya,
Labbhetha ca viññaa.ne,
Eva.m me viññaa.na.m hotu eva.m me viññaa.na.m maa ahosiiti.

Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

Yasmaa ca kho bhikkhave viññaa.na.m anattaa,
Tasmaa viññaa.na.m aabaadhaaya sa.mvattati,
Na ca labbhati viññaa.ne,
Eva.m me viññaa.na.m hotu eva.m me viññaa.na.m maa ahosiiti.

But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

Ta.m ki.m maññatha bhikkhave ruupa.m nicca.m vaa anicca.m vaati."

What do you think, monks — Is the body constant or inconstant?"

"Anicca.m bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave vedanaa niccaa vaa aniccaa vaati."

"What do you think, monks — Is feeling constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

And is that which is inconstant easeful or stressful?

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave saññaa niccaa vaa aniccaa vaati."

"What do you think, monks — Is perception constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave sa"nkhaaraa niccaa vaa aniccaa vaati."

"What do you think, monks — Are mental processes constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave viññaa.na.m nicca.m vaa anicca.m vaati."

"What do you think, monks — Is consciousness constant or inconstant?"

"Anicca.m bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No heta.m bhante."

"No, lord."

"Tasmaatiha bhikkhave ya"nkiñci ruupa.m atiitaanaagata-paccuppanna.m,
Ajjhatta.m vaa bahiddhaa vaa,
O.laarika.m vaa sukhuma.m vaa,
Hiina.m vaa pa.niita.m vaa,
Yanduure santike vaa,
Sabba.m ruupa.m,

Thus, monks, any body whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Yaa kaaci vedanaa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Yaa duure santike vaa,
Sabbaa vedanaa,

Any feeling whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Yaa kaaci saññaa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Yaa duure santike vaa,
Sabbaa saññaa,

Any perception whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Ye keci sa"nkhaaraa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Ye duure santike vaa,
Sabbe sa"nkhaaraa,

Any mental processes whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

are to be seen as they actually are with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Ya"nkiñci viññaa.na.m atiitaanaagata-paccuppanna.m,
Ajjhatta.m vaa bahiddhaa vaa,
O.laarika.m vaa sukhuma.m vaa,
Hiina.m vaa pa.niita.m vaa,
Yanduure santike vaa,
Sabba.m viññaa.na.m,

Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Eva.m passa.m bhikkhave sutavaa ariya-saavako,
Ruupasmi.m pi nibbindati,
Vedanaaya pi nibbindati,
Saññaaya pi nibbindati,
Sa"nkhaaresu pi nibbindati,
Viññaa.nasmi.m pi nibbindati.

Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, & disenchanted with consciousness.

Nibbinda.m virajjati,
Viraagaa vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmi.m vimuttam-iti ñaa.na.m hoti,
Khii.naa jaati,
Vusita.m brahma-cariya.m,
Kata.m kara.niiya.m,
Naapara.m itthattaayaati pajaanaatiiti."

With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'

Idam-avoca Bhagavaa,
Attamanaa pañca-vaggiyaa bhikkhuu Bhagavato
bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
Pañca-vaggiyaana.m bhikkhuuna.m anupaadaaya,
AAsavehi cittaani vimucci.msuuti.

And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.


AAditta-pariyaaya Sutta [go up]
The Fire Discourse

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Gayaaya.m viharati gayaasiise,
Saddhi.m bhikkhu-sahassena,
Tatra kho Bhagavaa bhikkhuu aamantesi.

I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

"Sabba.m bhikkhave aaditta.m,
Kiñca bhikkhave sabba.m aaditta.m.
Cakkhu.m bhikkhave aaditta.m,
Ruupaa aadittaa,
Cakkhu-viññaa.na.m aaditta.m,
Cakkhu-samphasso aaditto,

"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.

Yamp'ida.m cakkhu-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Sota.m aaditta.m,
Saddaa aadittaa,
Sota-viññaa.na.m aaditta.m,
Sota-samphasso aaditto,

The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.

Yamp'ida.m sota-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Ghaana.m aaditta.m,
Gandhaa aadittaa,
Ghaana-viññaa.na.m aaditta.m,
Ghaana-samphasso aaditto,

The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame.

Yamp'ida.m ghaana-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Jivhaa aadittaa,
Rasaa aadittaa,
Jivhaa-viññaa.na.m aaditta.m,
Jivhaa-samphasso aaditto,

The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.

Yamp'ida.m jivhaa-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Kaayo aaditto,
Pho.t.thabbaa aadittaa,
Kaaya-viññaa.na.m aaditta.m,
Kaaya-samphasso aaditto,

The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.

Yamp'ida.m kaaya-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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 aaditto,
Dhammaa aadittaa,
Mano-viññaa.na.m aaditta.m,
Mano-samphasso aaditto,

The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.

Yamp'ida.m mano-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Eva.m passa.m bhikkhave sutavaa ariya-saavako,
Cakkhusmi.m pi nibbindati,
Ruupesu pi nibbindati,
Cakkhu-viññaa.ne 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'ida.m cakkhu-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Sotasmi.m pi nibbindati,
Saddesu pi nibbindati,
Sota-viññaa.ne 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'ida.m sota-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m 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.

Ghaanasmi.m pi nibbindati,
Gandhesu pi nibbindati,
Ghaana-viññaa.ne pi nibbindati,
Ghaana-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'ida.m ghaana-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m 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.

Jivhaaya pi nibbindati,
Rasesu pi nibbindati,
Jivhaa-viññaa.ne pi nibbindati,
Jivhaa-samphasse pi nibbindati,

He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.

Yamp'ida.m jivhaa-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Kaayasmi.m pi nibbindati,
Pho.t.thabbesu pi nibbindati,
Kaaya-viññaa.ne pi nibbindati,
Kaaya-samphasse pi nibbindati,

He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body.

Yamp'ida.m kaaya-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Manasmi.m pi nibbindati,
Dhammesu pi nibbindati,
Mano-viññaa.ne pi nibbindati,
Mano-samphasse pi nibbindati,

He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

Yamp'ida.m mano-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Nibbinda.m virajjati,
Viraagaa vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmi.m vimuttam-iti ñaa.na.m hoti,
Khii.naa jaati,
Vusita.m brahma-cariya.m,
Kata.m kara.niiya.m,
Naapara.m itthattaayaati pajaanaatiiti."

With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'"

Idam-avoca Bhagavaa,
Attamanaa te bhikkhuu Bhagavato bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
Tassa bhikkhu-sahassassa anupaadaaya,
AAsavehi cittaani vimucci.msuuti.

And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from the mental effluents.


Dhamma-niyaama Sutta [go up]
The Discourse on the Orderliness of the Dhamma

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Saavatthiya.m viharati, Jetavane Anaathapi.n.dikassa, aaraame.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavaa bhikkhuu aamantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhuu Bhagavato paccassosu.m.

"Yes, lord," the monks responded to him.

Bhagavaa etad-avoca.

The Blessed One said,

"Uppaadaa vaa bhikkhave Tathaagataana.m anuppaadaa vaa Tathaagataana.m, .thitaava saa dhaatu dhamma.t.thitataa dhamma-niyaamataa:
Sabbe sa"nkhaaraa aniccaati.

"Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant.

Ta.m Tathaagato abhisambujjhati abhisameti.
Abhisambujjhitvaa abhisametvaa aacikkhati deseti, paññapeti pa.t.thappeti, vivarati vibhajati uttaanii-karoti:
Sabbe sa"nkhaaraa aniccaati.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant.

Uppaadaa vaa bhikkhave Tathaagataana.m anuppaadaa vaa Tathaagataana.m, .thitaava saa dhaatu dhamma.t.thitataa dhamma-niyaamataa:
Sabbe sa"nkhaaraa dukkhaati.

Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful.

Ta.m Tathaagato abhisambujjhati abhisameti.
Abhisambujjhitvaa abhisametvaa aacikkhati deseti, paññapeti pa.t.thappeti, vivarati vibhajati uttaanii-karoti:
Sabbe sa"nkhaaraa dukkhaati.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful.

Uppaadaa vaa bhikkhave Tathaagataana.m anuppaadaa vaa Tathaagataana.m, .thitaava saa dhaatu dhamma.t.thitataa dhamma-niyaamataa:
Sabbe dhammaa anattaati.

Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.

Ta.m Tathaagato abhisambujjhati abhisameti.
Abhisambujjhitvaa abhisametvaa aacikkhati deseti, paññapeti pa.t.thappeti, vivarati vibhajati uttaanii-karoti:
Sabbe dhammaa anattaati."

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are not-self."

Idam-avoca Bhagavaa.
Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratfied, the monks delighted at his words.


Magga-vibha"nga Sutta [go up]
An Analysis of the Path

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Saavatthiya.m viharati, Jetavane Anaathapi.n.dikassa, aaraame.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavaa bhikkhuu aamantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhuu Bhagavato paccassosu.m.

"Yes, lord," the monks responded to him.

Bhagavaa etad-avoca.

The Blessed One said,

"Ariya.m vo bhikkhave a.t.tha"ngika.m magga.m desissaami vibhajissaami.
Ta.m su.naatha saadhuka.m manasi-karotha bhaasissaamiiti.

"I will teach & analyze for you the Noble Eightfold Path. Listen & pay close attention. I will speak."

Evam-bhanteti kho te bhikkhuu Bhagavato paccassosu.m.

"As you say, lord," the monks responded to him.

Bhagavaa etad-avoca.

The Blessed One said,

"Katamo ca bhikkhave ariyo a.t.tha"ngiko maggo?

"Now what, monks, is the Noble Eightfold Path?

Seyyathiidam,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Katamaa ca bhikkhave sammaa-di.t.thi?

And what, monks, is right view?

Ya.m kho bhikkhave dukkhe ñaa.na.m dukkha-samudaye ñaa.na.m dukkha-nirodhe ñaa.na.m dukkha-nirodha-gaaminiyaa pa.tipadaaya ñaa.na.m.

Knowledge concerning stress, knowledge concerning the origination of stress, knowledge copncerning the stopping of stress, knowledge concerning the way of practice leading to the stopping of stress:

Aya.m vuccati bhikkhave sammaa-di.t.thi.

This, monks, is called right view.

Katamo ca bhikkhave sammaa-sa"nkappo?

And what, monks, is right resolve?

Yo kho bhikkhave nekkhamma-sa"nkappo abyaapaada-sa"nkappo avihi.msaa-sa"nkappo.

Being resolved on renunciation, on freedom from ill will, on harmlessness:

Aya.m vuccati bhikkhave sammaa-sa"nkappo.

This, monks, is called right resolve.

Katamaa ca bhikkhave sammaa-vaacaa?

And what is right speech?

Yaa kho bhikkhave musaavaadaa verama.nii, pisu.naaya vaacaaya verama.nii, pharusaaya vaacaaya verama.nii, samphappalaapaa verama.nii.

Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter:

Aya.m vuccati bhikkhave sammaa-vaacaa.

This, monks, is called right speech.

Katamo ca bhikkhave sammaa-kammanto?

And what, monks, is right action?

Yaa kho bhikkhave paa.naatipaataa verama.nii, adinnaadaanaa verama.nii, abrahma-cariyaa verama.nii.

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse.

Aya.m vuccati bhikkhave sammaa-kammanto.

This, monks, is called right action.

Katamo ca bhikkhave sammaa-aajiivo?

And what, monks, is right livelihood?

Idha bhikkhave ariya-saavako micchaa-aajiiva.m pahaaya,
Sammaa-aajiivena jiivika.m kappeti.

There is the case where a well-instructed disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood:

Aya.m vuccati bhikkhave sammaa-aajiivo.

This, monks, is called right livelihood.

Katamo ca bhikkhave sammaa-vaayaamo?

And what, monks, is right effort?

Idha bhikkhave bhikkhu anuppannaana.m paapakaana.m akusalaana.m dhammaana.m anuppaadaaya, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati padahati.

There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

Uppannaana.m paapakaana.m akusalaana.m dhammaana.m pahaanaaya, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen.

Anuppannaana.m kusalaana.m dhammaana.m uppaadaaya, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

Uppannaana.m kusalaana.m dhammaana.m, .thitiyaa asammosaaya bhiyyo-bhaavaaya vepullaaya bhaavanaaya paaripuuriyaa, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen:

Aya.m vuccati bhikkhave sammaa-vaayaamo.

This, monks, is called right effort.

Katamaa ca bhikkhave sammaa-sati?

And what, monks, is right mindfulness?

Idha bhikkhave bhikkhu kaaye kaayaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Vedanaasu vedanaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

He remains focused on feelings in & of themselves — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Citte cittaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

He remains focused on the mind in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Dhammesu dhammaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world.

Aya.m vuccati bhikkhave sammaa-sati.

This, monks, is called right mindfulness.

Katamo ca bhikkhave sammaa-samaadhi?

And what, monks, is right concentration?

Idha bhikkhave bhikkhu vivicc'eva kaamehi vivicca akusalehi dhammehi, sa-vitakka.m sa-vicaara.m vivekajam-piiti-sukha.m pa.thama.m jhaana.m upasampajja viharati.

There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

Vitakka-vicaaraana.m vuupasamaa, ajjhatta.m sampasaadana.m cetaso ekodi-bhaava.m avitakka.m avicaara.m, samaadhijam-piiti-sukha.m dutiya.m jhaana.m upasampajja viharati.

With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.

Piitiyaa ca viraagaa, upekkhako ca viharati sato ca sampajaano, sukhañca kaayena pa.tisa.mvedeti, yan-ta.m ariyaa aacikkhanti upekkhako satimaa sukha-vihaariiti, tatiya.m jhaana.m upasampajja viharati.

With the fading of rapture, he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.'

Sukhassa ca pahaanaa dukkhassa ca pahaanaa, pubbe va somanassa-domanassaana.m attha"ngamaa, adukkham-asukha.m upekkhaa-sati-paarisuddhi.m, catuttha.m jhaana.m upasampajja viharati.

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, neither pleasure nor pain.

Aya.m vuccati bhikkhave sammaa-samaadhiiti."

This, monks, is called right concentration."

Idam-avoca Bhagavaa.
Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted at his words.


Gotamii Sutta [go up]
The Discourse to Gotamii

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Vesaaliya.m viharati, Mahaa-vane kuu.taagaarasaalaaya.m,

I have heard that at one time the Blessed One was staying at Vesaali, in the Peaked Roof Hall in the Great Forest.

Atha kho Mahaapajaapati Gotamii,
Yena Bhagavaa ten'upasa"nkami,
Upasa"nkamitvaa Bhagavanta.m abhivaadetvaa ekam-anta.m a.t.thaasi.

Then Mahaapajaapati Gotamii approached the Blessed One and, on approaching, having bowed down to the Blessed One, stood to one side.

Ekam-anta.m .thitaa kho Mahaapajaapatii Gotamii
Bhagavanta.m etad-avoca:
"Saadhu me bhante Bhagavaa sa"nkhittena dhamma.m desetu,
Yam-aha.m Bhagavato dhamma.m sutvaa,
Ekaa vuupaka.t.thaa appamattaa aataapinii pahitattaa vihareyyanti."

As she was standing to one side, she said to the Blessed One: "It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, earnest, & resolute."

"Ye kho tva.m Gotami dhamme jaaneyyaasi,
Ime dhammaa saraagaaya sa.mvattanti no viraagaaya.

"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion;

Sa.myogaaya sa.mvattanti no visa.myogaaya.

to being fettered, not to being unfettered;

AAcayaaya sa.mvattanti no apacayaaya.

to self-aggrandizement, not to self-effacement;

Mahicchataaya sa.mvattanti no appicchataaya.

to overweaning ambition, not to modesty;

Asantu.t.thiyaa sa.mvattanti no santu.t.thiyaa.

to discontent, not to contentment;

Sa"nga.nikaaya sa.mvattanti no pavivekaaya.

to entanglement, not to seclusion;

Kosajjaaya sa.mvattanti no viriyaarambhaaya.

to laziness, not to activated persistence;,

Dubbharataaya sa.mvattanti no subharataayaati.

to being burdensome, not to being unburdensome':

Eka.msena Gotami dhaareyyaasi,
N'eso dhammo n'eso vinayo n'eta.m satthu-saasananti.

You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

Ye ca kho tva.m Gotami dhamme jaaneyyaasi,
Ime dhammaa viraagaaya sa.mvattanti no saraagaaya.

As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion;

Visa.myogaaya sa.mvattanti no sa.myogaaya.

to being unfettered, not to being fettered;

Apacayaaya sa.mvattanti no aacayaaya.

to self-effacement, not to self-aggrandizement;,

Appicchataaya sa.mvattanti no mahicchataaya.

to modesty, not to overweaning ambition;

Santu.t.thiyaa sa.mvattanti no asantu.t.thiyaa.

to contentment, not to discontent;

Pavivekaaya sa.mvattanti no sa"nga.nikaaya.

to seclusion, not to entanglement;

Viriyaarambhaaya sa.mvattanti no kosajjaaya.

to activated persistence, not to laziness;

Subharataaya sa.mvattanti no dubbharataayaati.

to being unburdensome, not to being burdensome':

Eka.msena Gotami dhaareyyaasi,
Eso dhammo eso vinayo eta.m satthu-saasananti.

You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

Idam-avoca Bhagavaa.
Attamanaa Mahaapajaapati Gotamii Bhagavato bhaasita.m, abhinandiiti.

That is what the Blessed One said. Gratified, Mahaapajaapati Gotamii delighted at his words.


Pa.ticca Samuppaada [go up]
Dependent Origination

Avijjaa-paccayaa sa"nkhaaraa,

With ignorance as a condition there are processes.

Sa"nkhaara-paccayaa viññaa.na.m,

With processes as a condition there is (sensory) consciousness.

Viññaa.na-paccayaa naama-ruupa.m,

With (sensory) consciousness as a condition there are name & form.

Naama-ruupa-paccayaa sa.laayatana.m,

With name & form as a condition there are the six sense media.

Sa.laayatana-paccayaa phasso,

With the six sense media as a condition there is contact.

Phassa-paccayaa vedanaa,

With contact as a condition there is feeling.

Vedanaa-paccayaa ta.nhaa,

With feeling as a condition there is craving.

Ta.nhaa-paccayaa upaadaana.m,

With craving as a condition there is clinging.

Upaadaana-paccayaa bhavo,

With clinging as a condition there is becoming.

Bhava-paccayaa jaati,

With becoming as a condition there is birth.

Jaati-paccayaa jara-mara.na.m soka-parideva-dukkha-domanassupaayaasaa sambhavanti.

With birth as a condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play.

Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti.

Thus is the origination of this entire mass of suffering & stress.

Avijjaayatveva asesa-viraaga-nirodhaa sa"nkhaara-nirodho,

Now from the remainderless fading & cessation of that very ignorance there is the cessation of processes.

Sa"nkhaara-nirodhaa viññaa.na-nirodho,

From the cessation of processes there is the cessation of (sensory) consciousness.

Viññaa.na-nirodhaa naama-ruupa-nirodho,

From the cessation of (sensory) consciousness there is the cessation of name & form.

Naama-ruupa-nirodhaa sa.laayatana-nirodho,

From the cessation of name & form there is the cessation of the six sense media.

Sa.laayatana-nirodhaa phassa-nirodho,

From the cessation of the six sense media there is the cessation of contact.

Phassa-nirodhaa vedanaa-nirodho,

From the cessation of contact there is the cessation of feeling.

Vedanaa-nirodhaa ta.nhaa-nirodho,

From the cessation of feeling there is the cessation of craving.

Ta.nhaa-nirodhaa upaadaana-nirodho,

From the cessation of craving there is the cessation of clinging.

Upaadaana-nirodhaa bhava-nirodho,

From the cessation of clinging there is the cessation of becoming.

Bhava-nirodhaa jaati-nirodho,

From the cessation of becoming there is the cessation of birth.

Jaati-nirodhaa jara-mara.na.m soka-parideva-dukkha-domanassupaayaasaa nirujjhanti.

From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease.

Evam-etassa kevalassa dukkhakkhandhassa, nirodho hoti.

Thus is the cessation of this entire mass of suffering & stress.


Saaraa.niiya-dhamma Sutta [go up]
Conditions for Amiability

Evam-me suta.m. Eka.m samaya.m Bhagavaa, Saavatthiya.m viharati, Jetavane Anaathapi.n.dikassa, aaraame. Tatra kho Bhagavaa bhikkhuu aamantesi, "Bhikkhavo" ti. "Bhadante" te bhikkhuu Bhagavato paccassosu.m. Bhagavaa etad-avoca: "Chayime bhikkhave dhammaa saaraa.niiyaa piya-kara.naa garu-kara.naa, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattanti. Katame cha?

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monk, "Monks!" "Yes, lord," the monks responded. The Blessed One said: "Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six?

"Idha bhikkhave bhikkhuno, metta.m kaaya-kamma.m paccupa.t.thita.m hoti, sabrahmacaariisu aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[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, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'apara.m bhikkhave bhikkhuno, metta.m vacii-kamma.m paccupa.t.thita.m hoti, sabrahmacaariisu aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[2] "Furthermore, the monk is set on verbal acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'apara.m bhikkhave bhikkhuno, metta.m mano-kamma.m paccupa.t.thita.m hoti, sabrahmacaariisu aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[3] "Furthermore, the monk is set on mental acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'apara.m bhikkhave bhikkhu, ye te laabhaa dhammikaa dhamma-laddhaa, antamaso patta-pariyaapanna-mattampi, tathaaruupehi laabhehi appa.tivibhattabhogii hoti, siilavantehi sabrahmacaariihi saadhaara.na-bhogii. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[4] "Furthermore, 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. He consumes them after sharing them in common with his virtuous fellows in the holy life. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'apara.m bhikkhave bhikkhu, yaani taani siilaani akha.n.daani achiddaani asabalaani akammaasani, bhujissaani viññuupasatthaani aparaamatthaani samadhi-sa.mvattanikaani. Tathaaruupesu siilesu siila-saamaññagato viharati, sabrahmacaariihi aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[5] "Furthermore — with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration — the monk dwells with his virtue on a par with that of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'apara.m bhikkhave bhikkhu, yaaya.m di.t.thi ariyaa niyyaanikaa, niyyaati takkarassa sammaa-dukkhakkhayaaya, tathaaruupaaya di.t.thiyaa di.t.thi-saamaññagato viharati, sabrahmacaariihi aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[6] "Furthermore — with reference to views that are noble, leading outward, 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, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Ime kho bhikkhave cha dhammaa saaraa.niiyaa piya-kara.naa garu-kara.naa, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattantii" ti.

"These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity."

Idam-avoca Bhagavaa. Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.


Bhikkhu-aparihaaniya-dhamma Sutta [go up]
Conditions for No Decline among the Monks

Evam-me suta.m. Eka.m samaya.m Bhagavaa, Raajagahe viharati, Gijjhakuu.te Pabbate. Tatra kho Bhagavaa bhikkhuu aamantesi, "Satta vo bhikkhave aparihaaniye dhamme desessaami. Ta.m su.naatha saadhuka.m manasikarotha bhaasissaamii" ti.

I have heard that on one occasion the Blessed One was staying in Rajagaha, on Vulture Peak Mountain. There he addressed the monks: "Monks, I will teach you the seven conditions that lead to no decline. Listen & pay close attention. I will speak."

"Evam-bhante" ti kho te bhikkhuu Bhagavato paccassosu.m.

"Yes, lord," the monks responded.

Bhagavaa etad-avoca: "Katame ca bhikkhave satta aparihaaniyaa dhammaa?

The Blessed One said: "And which seven are the conditions that lead to no decline?

"Yaavakiivañca bhikkave bhikkhuu, abhi.nha-sannipaataa bhavissanti sannipaata-bahulaa, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[1] "As long as the monks meet often, meet a great deal, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, samaggaa sannipatissanti, samaggaa vu.t.thahissanti, samaggaa sa"ngha-kara.niiyaani karissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[2] "As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Sangha business in harmony, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, apaññatta.m na paññapessanti, paññatta.m na samucchindissanti. Yathaa-paññattesu sikkhaapadesu samaadaaya vattissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[3] "As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, ye te bhikkhuu theraa rattaññuu cira-pabbajitaa, sa"ngha-pitaro sa"ngha-pari.naayakaa, te sakkarissanti garukarissanti maanessanti puujessanti tesañca sotabba.m maññissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[4] "As long as the monks honor, respect, venerate, & do homage to the elder monks — those with seniority who have long been ordained, the fathers of the Sangha, leaders of the Sangha — regarding them as worth listening to, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, uppannaaya ta.nhaaya ponobbhavikaaya no vasa.m gacchissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[5] "As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, aaraññakesu senaasanesu saapekkhaa bhavissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[6] "As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, paccattaññeva sati.m upa.t.thapessanti, 'Kinti anaagataa ca pesalaa sabrahmacaarii aagaccheyyu.m. AAgataa ca pesalaa sabrahmacaarii phaasu vihareyyunti,' vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[7] "As long as the monks each keep firmly in mind: 'If there are any well-behaved fellow-followers of the holy life who have yet to come, may they 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.

"Yaavakiivañca bhikkave ime satta aparihaaniyaa dhammaa bhikkhuusu .thassanti, imesu ca sattasu aparihaaniyesu dhammesu bhikkhuu sandississanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaanii" 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 Bhagavaa. Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.


Mahaa-samaya Sutta [go up]
The Great Meeting

[Evam-me suta.m.] Eka.m samaya.m Bhagavaa, Sakkesu viharati Kapilavatthusmi.m Mahaavane, mahataa bhikkhu-sa"nghena saddhi.m pañca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhaatuuthi devataa yebhuyyena sannipatitaa honti Bhagavanta.m dassanaaya bhikkhu-sa"nghañca.

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 devataas from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sangha.

Atha kho catunna.m suddhaavaasa-kaayikaana.m devaana.m etadahosi, "Aya.m kho Bhagavaa Sakkesu viharati Kapilavatthusmi.m Mahaavane, mahataa bhikkhu-sa"nghena saddhi.m pañca-mattehi bhikkhu-satehi, sabbeheva arahantehi. Dasahi ca loka-dhaatuuthi devataa yebhuyyena sannipatitaa honti Bhagavanta.m dassanaaya bhikkhu-sa"nghañca. Yannuuna mayampi yena Bhagavaa ten'upasa"nkameyyaama, upasa"nkamitvaa Bhagavato santike pacceka-gaathaa bhaaseyyaamaati."

Then the thought occurred to four devataas 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 devataas 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 taa devataa seyyathaapi naama balavaa puriso sammiñjita.m vaa baaha.m pasaareyya, pasaarita.m vaa baaha.m sammiñjeyya, evameva suddhaavaasesu devesu antarahitaa Bhagavato purato paaturaha.msu. Atho kho taa devataa Bhagavanta.m abhivaadetvaa ekamanta.m a.t.tha.msu, ekamanta.m .thitaa kho ekaa devataa Bhagavato santike ima.m gaatha.m abhaasi.

Then, just as a strong man might extend his flexed arm or flex his extended arm, those devataas 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 devataa recited this verse in the Blessed One's presence:

Mahaa-samayo pavanasmi.m
Deva-kaayaa samaagataa
AAgatamha ima.m dhamma-samaya.m
Dakkhitaayeva aparaajita-sa"nghanti.
"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 aparaa devataa Bhagavato santike ima.m gaatha.m abhaasi.
Tatra bhikkhavo samaadaha.msu
Citta.m attano ujukam-aka.msu
Saarathii va nettaani gahetvaa
Indriyaani rakkhanti pa.n.ditaati.
Then another devataa 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 aparaa devataa Bhagavato santike ima.m gaatha.m abhaasi.
Chetvaa khiila.m chetvaa paliigha.m
Inda-khiila.m ohaccam-anejaa
Te caranti suddhaa vimalaa
Cakkhumataa sudantaa susu-naagaati.
Then another devataa 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 naagas well tamed by the One with Vision."
Atha kho aparaa devataa Bhagavato santike ima.m gaatha.m abhaasi.
Ye keci Buddha.m sara.na.m gataase
Na te gamissanti apaaya-bhuumi.m
Pahaaya maanusa.m deha.m
Deva-kaaya.m paripuuressantiiti.
Then another devataa 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 Bhagavaa bhikkhuu aamantesi, "Yebhuyyena bhikkhave dasasu loka-dhaatuusu devataa sannipatitaa honti Tathaagata.m dassanaaya bhikkhu-sa"nghañca. Yepi te bhikkhave ahesu.m atiitam-addhaana.m arahanto Sammaa-sambuddhaa, tesampi Bhagavantaana.m eta-paramaayeva devataa sannipatitaa ahesu.m, seyyathaapi mayha.m etarahi. Yepi te bhikkhave bhavissanti anaagatam-addhaana.m arahanto Sammaa-sambuddhaa, tesampi Bhagavantaana.m eta-paramaayeva devataa sannipatitaa bhavissanti, seyyathaapi mayha.m etarahi.

Then the Blessed One addressed the monks: "Monks, most of the devataas 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 devataa-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devataa-gathering like mine at the present.

AAcikkhissaami bhikkhave deva-kaayaana.m naamaani. Kittayissaami bhikkhave deva-kaayaana.m naamaani. Desissaami bhikkhave deva-kaayaana.m naamaani. Ta.m su.naatha saadhuka.m manasikarotha bhaasissaamiiti."
"Evam-bhanteti" kho te bhikkhuu Bhagavato paccassosu.m. Bhagavaa 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-anukassaami
Yattha bhummaa tadassitaa
Ye sitaa giri-gabbhara.m
Pahitattaa samaahitaa
Puthuu siihaava salliinaa
Loma-ha.msaabhisambhuno
Odaata-manasaa suddhaa
Vippasannam-anaavilaa
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 ñatvaa
Vane Kaapilavatthave
Tato aamantayi Satthaa
Saavake saasane rate
"Deva-kaayaa abhikkantaa
Te vijaanaatha bhikkhavo"
Te ca aatappam-akaru.m
Sutvaa Buddhassa saasana.m
Tesam-paaturahu ñaa.na.m
Amanussaana dassana.m
Appeke satam-addakkhu.m
Sahassa.m atha sattari.m
Sata.m eke sahassaana.m
Amanussaanam-addasu.m
Appekenantam-addakkhu.m
Disaa sabbaa phu.taa ahu.m
Knowing that more than 500 of them
had come to the forest of Kapilavastu,
the Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached. Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
Knowledge appeared to them, vision of non-human beings.
Some saw 100, some 1,000, some 70,000,
some had vision of 100,000 non-human beings.
Some gained vision of innumerable devas
filling every direction.
Tañca sabba.m abhiññaaya
Vavakkhitvaana cakkhumaa
Tato aamantayi Satthaa
Saavake saasane rate
"Deva-kaayaa abhikkantaa
Te vijaanaatha bhikkhavo
Ye voha.m kittayissaami
Giraahi anupubbaso."
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached. Detect them, monks,
as I describe their glories, one by one.
Satta-sahassaa va yakkhaa
Bhummaa Kaapilavatthavaa
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
7,000 yakkhas inhabiting the land of Kaapilavastu,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Cha-sahassaa hemavataa
Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
6,000 yakkhas from the Himaalayas, of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Saataagiraa ti-sahassaa
Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
From Mount Saata 3,000 yakkhas of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Iccete so.lasa-sahassaa
Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
These 16,000 yakkhas of varied hue
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Vessaamittaa pañca-sataa
Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
500 yakkhas from Vessaamitta, of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Kumbhiiro Raajagahiko
Vepullassa nivesana.m
Bhiyyo na.m sata-sahassa.m
Yakkhaana.m payirupaasati
Kumbhiiro Raajagahiko
Sop'aaga samiti.m vana.m.

Kumbhiira from Raajagaha, who dwells on Mount Vepulla, accompanied by more than 100,000 yakkhas — Kumbhiira from Raajagaha: He, too, has come to the forest meeting.

Purimañca disa.m raajaa
Dhatara.t.tho pasaasati
Gandhabbaana.m aadhipati
Mahaaraajaa yasassi so
Puttaapi tassa bahavo
Inda-naamaa mahabbalaa
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
And Dhatara.t.tha, who rules as king of the Eastern Direction,
as lord of the gandhabbas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Dakkhi.nañca disa.m raajaa
Viruu.lho tappasaasati
Kumbha.n.daana.m aadhipati
Mahaaraajaa yasassi so
Puttaapi tassa bahavo
Inda-naamaa mahabbalaa
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
And Viruu.lha, who rules as king of the Southern Direction,
as lord of the kumba.n.das: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Pacchimañca disa.m raajaa
Viruupakkho pasaasati
Naagaana.m aadhipati
Mahaaraajaa yasassi so
Puttaapi tassa bahavo
Inda-naamaa mahabbalaa
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
And Viruupakkha, who rules as king of the Western Direction,
as lord of the naagas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Uttarañca disa.m raajaa
Kuvero tappasaasati
Yakkhaana.m aadhipati
Mahaaraajaa yasassi so
Puttaapi tassa bahavo
Inda-naamaa mahabbalaa
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
And Kuvera, who rules as king of the Northern Direction,
as lord of the yakkhas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Purima-disa.m Dhatara.t.tho
Dakkhi.nena Viruu.lhako
Pacchimena Viruupakkho
Kuvero uttara.m disa.m
Cattaaro te mahaaraajaa
Samantaa caturo disaa
Daddallamaanaa a.t.tha.msu
Vane Kaapilavatthave
Dhatara.t.tha from the Eastern Direction,
Viruu.lhaka from the South,
Viruupakkha from the West,
Kuvera from the Northern Direction:
These four Great Kings encompassing the four directions,
resplendent, stand in the Kaapilavastu forest.
Tesa.m maayaavino daasaa
AAguu vañcanikaa sa.thaa
Maayaa Ku.te.n.du Ve.te.n.du
Vi.tuu ca Vi.tu.to saha
Candano Kaama-se.t.tho ca
Kinnugha.n.du Nigha.n.du ca
Panaado Opamañño ca
Deva-suuto ca Maatali
Cittaseno ca gandhabbo
Na.loraajaa Janosabho
AAguu Pañcasikho ceva
Timbaruu Suriyavacchasaa
Ete caññe ca raajaano
Gandhabbaa saha raajubhi
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
Their deceitful vassals have also come
— deceptive, treacherous —
Maayaa, Ku.te.n.du, Ve.te.n.du, Vi.tu with Vi.tu.ta,
Candana, the Chief of Sensual Pleasure,
Kinnugha.n.du, Nigha.n.du,
Panaada, the Mimic, Maatali, the deva's charioteer,
Cittasena the gandhabba, King Naa.la, the Bull of the People,
Pañcasikha has come
with Timbaru [and his daughter,] Suriyavacchasaa.
These & other kings, gandhabbas with their kings,
rejoicing, have approached the monks' forest meeting.
Athaaguu Naabhasaa naagaa
Vesaalaa saha Tacchakaa
Kambal'Assataraa aaguu
Paayaagaa saha ñaatibhi
Yaamunaa Dhatara.t.thaa ca
AAguu naagaa yasassino
Eraava.n.no mahaanaago
Sop'aaga samiti.m vana.m.
Then there have also come naagas
from Lake Naabhasa, Vesaalii & Tacchaka.
Kambalas, Assataras, Payaagas, & their kin.
And from the River Yaamuna
comes the prestigious naaga, Dhatara.t.tha.
The great naaga Erava.n.na:
He, too, has come to the forest meeting."
Ye naaga-raaje sahasaa haranti
Dibbaa dijaa pakkhi visuddha-cakkhuu
Vehaayasaa te vana-majjha-pattaa
Citraa Supa.n.naa iti tesa'naama.m
Abhayantadaa naaga-raajaanamaasi
Supa.n.nato khemam-akaasi Buddho
Sa.nhaahi vaacaahi upavhayantaa
Naagaa Supa.n.naa sara.nam-aka.msu Buddha.m
They who swoop down swiftly on naaga kings,
divine, twice-born, winged, their eyesight pure:
(Garu.das) came from the sky to the midst of the forest.
Citra & Supa.n.na are their names.
But the Buddha made the naaga kings safe,
made them secure from Supa.n.na.
Addressing one another with affectionate words,
the naagas & Supa.n.nas made the Buddha their refuge.
Jitaa vajira-hatthena
Samudda.m asuraa sitaa
Bhaataro Vaasavassete
Iddhimanto yasassino
Kaalakañjaa mahaabhismaa
Asuraa Daanaveghasaa
Vepacitti Sucitti ca
Pahaaraado Namucii saha
Satañca Bali-puttaana.m
Sabbe Veroca-naamakaa
Sannayhitvaa bali.m sena.m
Raahu-bhaddam-upaagamu.m
Samayodaani bhaddante
Bhikkhuuna.m samita.m vana.m
"Defeated by Indra of the thunderbolt hand,
Asuras dwelling in the ocean,
Vaasava's brothers — powerful, prestigious —
Greatly terrifying Kaalakañjas,
the Daanaveghasa asuras,
Vepacitti & Sucitti, Pahaaraada, with Namucii,
and Bali's hundred sons, all named Veroca,
arrayed with powerful armies
have approached their honored Raahu
[and said]: 'Now is the occasion, sir,
of the monk's forest meeting.'
AApo ca devaa Pa.thavii ca
Tejo Vaayo tad-aagamu.m
Varu.naa Vaaru.naa devaa
Somo ca Yasasaa saha
Mettaa-Karu.naa-kaayikaa
AAguu devaa yasassino
Dasete dasadhaa kaayaa
Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
Devas of water, earth, fire, & wind have come here.
Varu.nas, Vaaru.nas, Soma together with Yasa,
the prestigious devas of the hosts
of goodwill & compassion have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Ve.n.duu ca devaa Sahalii ca
Asamaa ca duve Yamaa
Candassuupanisaa devaa
Candam-aaguu purakkhitaa
Suriyassuupanisaa devaa
Suriyam-aaguu purakkhitaa
Nakkhattaani purakkhitvaa
AAguu mandavalaahakaa
Vasuuna.m Vaasavo se.t.tho
Sakkop'aaga purindado
Dasete dasadhaa kaayaa
Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
Ve.n.du (Vi.s.nu) & Sahalii,
Asama & the Yama twins,
the devas dependent on the moon
surrounding the moon have come.
The devas dependent on the sun
surrounding the sun have come.
Devas surrounding the zodiac stars
and the spites of the clouds have come.
Sakka, chief of the Vasus, the ancient donor, has come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Athaaguu Sahabhuu devaa
Jalam-aggi-sikhaariva
Ari.t.thakaa ca Rojaa ca
Ummaa-pupphanibhaasino
Varu.naa Sahadhammaa ca
Accutaa ca Anejakaa
Suuleyya-Ruciraa aaguu
AAguu Vaasavanesino
Dasete dasadhaa kaayaa
Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
Then come the Sahabhu devas,
blazing like crests of fire-flame.
The Ari.t.takas, Rojas, cornflower blue.
Varu.nas & Sahadhammas,
Accutas & Anejakas, Suuleyyas & Ruciras,
and Vasavanesis have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Samaanaa Mahaasamaanaa
Maanusaa Maanusuttamaa
Khi.d.daa-paduuskikaa aaguu
AAguu Mano-paduusikaa
Athaaguu Harayo devaa
Ye ca Lohitavaasino
Paaragaa Mahaapaaragaa
AAguu devaa yasassino
Dasete dasadhaa kaayaa
Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
Samaanas, Great Samaanas,
Maanusas, Super Manusas,
the devas corrupted by fun have come,
as well as devas corrupted by mind.
Then come green-gold devas and those wearing red.
Paaragas, Great Paaragas, prestigious devas have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Sukkaa Karumhaa Aru.naa
AAguu Veghanasaa saha
Odaatagayhaa paamokkhaa
AAguu devaa Vicakkha.naa
Sadaamattaa Haaragajaa
Missakaa ca yasassino
Thanaya.m aagaa Pajunno
Yo disaa abhivassati
Dasete dasadhaa kaayaa
Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
White devas, ruddy-green devas, dawn-devas
have come with the Veghanas
headed by devas totally in white.
The Vicakkha.nas have come.
Sadaamatta, Haaragajas, & the prestigious multi-coloreds,
Pajunna, the thunderer, who brings rain in all directions:
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Khemiyaa Tusitaa Yaamaa
Ka.t.thakaa ca yasassino
Lambitakaa Laamase.t.thaa
Jotinaamaa ca aasavaa
Nimmaanaratino aaguu
Athaaguu Paranimmitaa
Dasete dasadhaa kaayaa
Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
Bhikkhuuna.m samiti.m vana.m.
The Khemiyas, Tusitas, & Yaamas, the prestigious Ka.t.thakas,
Lambitakas & Laama chiefs, the Jotinaamas & AAsavas,
the Nimmaanaratis have come, as have the Paranimmitas.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Sa.t.thete deva-nikaayaa
Sabbe naanatta-va.n.nino
Naamanvayena aagañchu.m
Ye caññe sadisaa saha
'Pavuttha-jaatim-akkhiila.m
Ogha-ti.n.nam-anaasava.m
Dakkhemoghatara.m naaga.m
Canda.m va asitaatita.m.'
These 60 deva groups, all of varied hue,
have come arranged in order,
together with others in like manner [thinking:]
'We'll see him who has transcended birth,
who has no bounds, who has crossed over the flood,
the Mighty One, beyond evil, like the moon freed from a cloud.'
Subrahmaa Paramatto ca
Puttaa iddhimato saha
Sana"nkumaaro Tisso ca
Sop'aaga samiti.m vana.m.
Sahassa-brahma-lokaana.m
Mahaa-brahmaabhiti.t.thati
Upapanno jutimanto
Bhismaa-kaayo yasassi so
Desettha issaraa aaguu
Pacceka-vasavattino
Tesañca majjhato aagaa
Haarito parivaarito."
Subrahmaa and Paramatta Brahma,
together with sons of the Powerful One,
Sana"nkumaara and Tissa:
They too have come to the forest meeting.
Great Brahmaa, who stands over 1,000 Brahma worlds,
who arose there spontaneously, effulgent:
Prestigious is he, with a terrifying body.
And ten brahma sovereigns, each the lord of his own realm —
and in their midst has come Harita Brahma
surrounded by his retinue."
Te ca sabbe abhikkante
Sinde deve sabrahmake
Maara-senaa abhikkaami
Passa ka.nhassa mandiya.m
"Etha ga.nhatha bandhatha
Raagena bandhamatthu vo
Samantaa parivaaretha
Maa vo muñcittha koci na.m."
Iti tattha mahaaseno
Ka.nha-sena.m apesayi
Paa.ninaa talam-aahacca
Sara.m katvaana bherava.m
Yathaa paavussako megho
Thanayanto savijjuko
Tadaa so paccudaavatti
Sa"nkuddho asaya.m-vase
When all these devas with Indras and Brahmas had come,
Maara came as well.
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,
slapping the ground with his hand,
making a horrendous din, as when
a storm cloud bursts with thunder,
lightning, and torrents of rain.
But then he withdrew — enraged,
with none under his sway.
Tañca sabba.m abhiññaaya
Vavakkhitvaana cakkhumaa
Tato aamantayi Satthaa
Saavake saasane rate
"Maara-senaa abhikkantaa
Te vijaanaatha bhikkhavo"
Te ca aatappam-akaru.m
Sutvaa Buddhassa saasana.m
Viitaraagehi pakkaamu.m
Nesa.m lomampi iñjayu.m
Sabbe vijita-sa"ngaamaa
Bhayaatiitaa yasassino
Modanti saha bhuutehi,
Saavakaa te janesutaati.
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"Maara's army has approached. Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
The army retreated from those without passion,
without raising even a hair on their bodies.
Having all won the battle — prestigious, past fear —
they rejoice with all beings:
Disciples outstanding among the human race.

Blessings [go up]

An Invitation to the Devas [go up]

Samantaa cakkavaa.lesu
Atraagacchantu devataa
Saddhamma.m muni-raajassa
Su.nantu sagga-mokkhada.m
From around the galaxies may the devas come here.
May they listen to the True Dhamma of the King of Sages,
Leading to heaven & emancipation.
Sagge kaame ca ruupe
Giri-sikharata.te c'antalikkhe vimaane
Diipe ra.t.the ca gaame
Taruvana-gahane geha-vatthumhi khette
Those in the heavens of sensuality & form,
On peaks & mountain precipices, in palaces floating in the sky,
In islands, countries, & towns,
In groves of trees & thickets, around homesites & fields.
Bhummaa caayantu devaa
Jala-thala-visame yakkha-gandhabba-naagaa
Ti.t.thantaa santike ya.m
Muni-vara-vacana.m saadhavo me su.nantu
And the earth-devas, spirits, heavenly minstrels, & nagas
In water, on land, in badlands, & nearby:
May they come & listen with approval
As I recite the word of the excellent sage.
Dhammassavana-kaalo ayam-bhadantaa.
Dhammassavana-kaalo ayam-bhadantaa.
Dhammassavana-kaalo ayam-bhadantaa.
This is the time to listen to the Dhamma, Venerable Sirs.
This is the time to listen to the Dhamma, Venerable Sirs.
This is the time to listen to the Dhamma, Venerable Sirs.

Namakaara-siddhi Gaathaa [go up]
The Verses on Success through Homage

Yo cakkhumaa moha-malaapaka.t.tho
Saama.m va buddho sugato vimutto
Maarassa paasaa vinimocayanto
Paapesi khema.m janata.m vineyya.m.
The One with Vision, with the stain of delusion removed,
Self-awakened, Well-Gone, & Released,
Freed from the snares of Mortal Temptation,
He leads humanity from evil to security.
Buddha.m varanta.m sirasaa namaami
Lokassa naathañca vinaayakañca.
Tan-tejasaa te jaya-siddhi hotu
Sabb'antaraayaa ca vinaasamentu.
I pay homage with my head to that excellent Buddha,
The Protector & Mentor for the world,
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.
Dhammo dhajo yo viya tassa satthu
Dassesi lokassa visuddhi-magga.m
Niyyaaniko dhamma-dharassa dhaarii
Saataavaho santikaro suci.n.no.
The Teacher's Dhamma, like a banner,
Shows the path of purity to the world.
Leading out, upholding those who uphold it,
Rightly accomplished, it brings pleasure, makes peace.
Dhamma.m varanta.m sirasaa namaami
Mohappadaala.m upasanta-daaha.m.
Tan-tejasaa te jaya-siddhi hotu
Sabb'antaraayaa ca vinaasamentu.
I pay homage with my head to that excellent Dhamma,
Which pierces delusion and makes fever grow calm.
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.
Saddhamma-senaa sugataanugo yo
Lokassa paapuupakilesa-jetaa
Santo saya.m santi-niyojako ca
Svaakkhaata-dhamma.m vidita.m karoti.
The True Dhamma's army, following the One Well-Gone,
Is victor over the evils & corruptions of the world.
Self-calmed, it is calming & without fetter,
And makes the well-taught Dhamma be known.
Sa"ngha.m varanta.m sirasaa namaami
Buddhaanubuddha.m sama-siila-di.t.thi.m.
Tan-tejasaa te jaya-siddhi hotu
Sabb'antaraayaa ca vinaasamentu.
I pay homage with my head to that excellent Sangha,
Awakened after the Awakened, harmonious in virtue & view.
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.

Sambuddhe [go up]
The Buddhas

Sambuddhe a.t.thaviisañca
Dvaadasañca sahassake
Pañca-sata-sahassaani
Namaami sirasaa aha.m.

I pay homage with my head to the 512,028 Buddhas.

Tesa.m dhammañca sa"nghañca
AAdarena namaami'ha.m.
Namakaaraanubhaavena
Hantvaa sabbe upaddave
Anekaa antaraayaapi
Vinassantu asesato.
I pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.
Sambuddhe pañca-paññaasañca
Catuviisati sahassake
Dasa-sata-sahassaani
Namaami sirasaa aha.m.

I pay homage with my head to the 1,024,055 Buddhas.

Tesa.m dhammañca sa"nghañca
AAdarena namaami'ha.m.
Namakaaraanubhaavena
Hantvaa sabbe upaddave
Anekaa antaraayaapi
Vinassantu asesato.
I pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.
Sambuddhe navuttarasate
A.t.thacattaa.liisa sahassake
Viisati-sata-sahassaani
Namaami sirasaa aha.m.

I pay homage with my head to the 2,048,109 Buddhas.

Tesa.m dhammañca sa"nghañca
AAdarena namaami'ha.m.
Namakaaraanubhaavena
Hantvaa sabbe upaddave
Anekaa antaraayaapi
Vinassantu, asesato.
I pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.

Namo-kaara-a.t.thaka.m [go up]
The Homage Octet

Namo arahato sammaa-
Sambuddhassa mahesino

Homage to the Great Seer, the Worthy One, Rightly Self-awakened.

Namo uttama-dhammassa
Svaakkhaatasseva tenidha

Homage to the highest Dhamma, well-taught by him here.

Namo mahaa-sa"nghassaapi
Visuddha-siila-di.t.thino

And homage to the Great Sangha, pure in virtue & view.

Namo omaatyaaraddhassa
Ratanattayassa saadhuka.m

Homage to the Triple Gem beginning auspiciously with AUM.

Namo omakaatiitassa
Tassa vatthuttayassapi

And homage to those three objects that have left base things behind.

Namo-kaarappabhaavena
Vigacchantu upaddavaa

By the potency of this homage, may misfortunes disappear.

Namo-kaaraanubhaavena
Suvatthi hotu sabbadaa

By the potency of this homage, may there always be well-being.

Namo-kaarassa tejena
Vidhimhi homi, tejavaa.

By the power of this homage, may success in this ceremony be mine.


Ma"ngala Sutta.m [go up]
The Discourse on Good Fortune

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa, Saavatthiya.m viharati, Jetavane Anaathapi.n.dikassa, aaraame.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Atha kho aññataraa devataa, abhikkantaaya rattiyaa abhikkanta-va.n.naa kevala-kappa.m Jetavana.m obhaasetvaa,
yena Bhagavaa ten'upasa"nkami.

Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One.

Upasa"nkamitvaa Bhagavanta.m abhivaadetvaa ekamanta.m a.t.thaasi.

On approaching, having bowed down to the Blessed One, she stood to one side.

Ekam-anta.m .thitaa kho saa devataa Bhagavanta.m gaathaaya ajjhabhaasi.

As she was standing there, she addressed a verse to the Blessed One.

"Bahuu devaa manussaa ca
ma"ngalaani acintayu.m
AAka"nkhamaanaa sotthaana.m
bruuhi ma"ngalam-uttama.m.
"Many devas & human beings give thought to good fortune,
Desiring well-being. Tell, then, the highest good fortune."
"Asevanaa ca baalaana.m
pa.n.ditaanañca sevanaa
Puujaa ca puujaniiyaana.m
etam-ma"ngalam-uttama.m.
"Not consorting with fools, consorting with the wise,
Paying homage to those who deserve homage:
This is the highest good fortune.
Pa.tiruupa-desa-vaaso ca
pubbe ca kata-puññataa
Atta-sammaa-pa.nidhi ca
etam-ma"ngalam-uttama.m.
Living in a civilized country, having made merit in the past,
Directing oneself rightly:
This is the highest good fortune.
Baahu-saccañca sippañca
vinayo ca susikkhito
Subhaasitaa ca yaa vaacaa
etam-ma"ngalam-uttama.m.
Broad knowledge, skill, discipline well-mastered,
Words well-spoken:
This is the highest good fortune.
Maataa-pitu-upa.t.thaana.m
putta-daarassa sa"ngaho
Anaakulaa ca kammantaa
etam-ma"ngalam-uttama.m.
Support for one's parents, assistance to one's wife & children,
Jobs that are not left unfinished:
This is the highest good fortune.
Daanañca dhamma-cariyaa ca
ñaatakaanañca sa"ngaho
Anavajjaani kammaani
etam-ma"ngalam-uttama.m.
Generosity, living by the Dhamma, assistance to one's relatives,
Deeds that are blameless:
This is the highest good fortune.
AAratii viratii paapaa
majja-paanaa ca saññamo
Appamaado ca dhammesu
etam-ma"ngalam-uttama.m.
Avoiding, abstaining from evil; refraining from intoxicants,
Being heedful with regard to qualities of the mind:
This is the highest good fortune.
Gaaravo ca nivaato ca
santu.t.thii ca kataññutaa
Kaalena dhammassavana.m
etam-ma"ngalam-uttama.m.
Respect, humility, contentment, gratitude,
Hearing the Dhamma on timely occasions:
This is the highest good fortune.
Khantii ca sovacassataa
sama.naanañca dassana.m
Kaalena dhamma-saakacchaa
etam-ma"ngalam-uttama.m.
Patience, compliance, seeing contemplatives,
Discussing the Dhamma on timely occasions:
This is the highest good fortune.
Tapo ca brahma-cariyañca
ariya-saccaana-dassana.m
Nibbaana-sacchi-kiriyaa ca
etam-ma"ngalam-uttama.m.
Austerity, celibacy, seeing the Noble Truths,
Realizing Liberation:
This is the highest good fortune.
Phu.t.thassa loka-dhammehi
citta.m yassa na kampati
Asoka.m viraja.m khema.m
etam-ma"ngalam-uttama.m.
A mind that, when touched by the ways of the world,
Is unshaken, sorrowless, dustless, secure:
This is the highest good fortune.
Etaadisaani katvaana
sabbattham-aparaajitaa
Sabbattha sotthi.m gacchanti
tan-tesa.m ma"ngalam-uttamanti."
Everywhere undefeated when doing these things,
People go everywhere in well-being:
This is their highest good fortune."

Cha Ratana Paritta Gaathaa [go up]
The Six Protective Verses from the Discourse on Treasures

Ya"nkiñci vitta.m idha vaa hura.m vaa
Saggesu vaa ya.m ratana.m pa.niita.m
Na no sama.m atthi tathaagatena.
Whatever wealth in this world or the next,
Whatever exquisite treasure in the heavens,
Is not, for us, equal to the Tathagata.
Idam-pi buddhe ratana.m pa.niita.m
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
Khaya.m viraaga.m amata.m pa.niita.m
Yad-ajjhagaa sakyamunii samaahito
Na tena dhammena sam'atthi kiñci.
The exquisite Deathless — dispassion, ending —
Discovered by the Sakyan Sage while in concentration:
There is nothing equal to that Dhamma.
Idam-pi dhamme ratana.m pa.niita.m
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
Yam-buddha-se.t.tho pariva.n.nayii suci.m
Samaadhim-aanantarik'aññam-aahu
Samaadhinaa tena samo na vijjati.
What the excellent Awakened One extolled as pure
And called the concentration of unmediated knowing:
No equal to that concentration can be found.
Idam-pi dhamme ratana.m pa.niita.m
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
Ye puggalaa a.t.tha sata.m pasatthaa
Cattaari etaani yugaani honti
Te dakkhi.neyyaa sugatassa saavakaa
Etesu dinnaani mahapphalaani.
The eight persons — the four pairs —
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
Idam-pi sa"nghe ratana.m pa.niita.m
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Ye suppayuttaa manasaa da.lhena
Nikkaamino gotama-saasanamhi
Te pattipattaa amata.m vigayha
Laddhaa mudhaa nibbuti.m bhuñjamaanaa.
Those who, devoted, firm-minded,
Apply themselves to Gotama's message,
On attaining their goal, plunge into the Deathless,
Freely enjoying the Liberation they've gained.
Idam-pi sa"nghe ratana.m pa.niita.m
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Khii.na.m puraa.na.m nava.m n'atthi sambhava.m
Viratta-cittaayatike bhavasmi.m
Te khii.na-biijaa aviru.lhi-chandaa
Nibbanti dhiiraa yathaa'yam-padiipo.
Ended the old, there is no new taking birth.
Dispassioned their minds toward further becoming,
They, with no seed, no desire for growth,
The wise, they go out like this flame.
Idam-pi sa"nghe ratana.m pa.niita.m
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.

Kara.niiya Mettaa Sutta [go up]
The Discourse on Loving-kindness

Kara.niiyam-attha-kusalena
yanta.m santa.m pada.m abhisamecca,
This is to be done by one skilled in aims
Who wants to break through to the state of peace:
Sakko ujuu ca suhujuu ca
suvaco cassa mudu anatimaanii,
Be capable, upright, & straightforward,
Easy to instruct, gentle, & not conceited,
Santussako ca subharo ca
appakicco ca sallahuka-vutti,

Content & easy to support, with few duties, living lightly,

Santindriyo ca nipako ca
appagabbho kulesu ananugiddho.

With peaceful faculties, masterful, modest, & no greed for supporters.

Na ca khudda.m samaacare kiñci
yena viññuu pare upavadeyyu.m.

Do not do the slightest thing that the wise would later censure.

Sukhino vaa khemino hontu
sabbe sattaa bhavantu sukhitattaa.

Think: Happy & secure, may all beings be happy at heart.

Ye keci paa.na-bhuutatthi
tasaa vaa thaavaraa vaa anavasesaa,

Whatever beings there may be, weak or strong, without exception,

Diighaa vaa ye mahantaa vaa
majjhimaa rassakaa a.nuka-thuulaa,

Long, large, middling, short, subtle, blatant,

Di.t.thaa vaa ye ca adi.t.thaa
ye ca duure vasanti aviduure,

Seen or unseen, near or far,

Bhuutaa vaa sambhavesii vaa
sabbe sattaa bhavantu sukhitattaa.

Born or seeking birth: May all beings be happy at heart.

Na paro para.m nikubbetha
naatimaññetha katthaci na.m kiñci,

Let no one deceive another or despise anyone anywhere,

Byaarosanaa pa.tiigha-saññaa
naaññam-aññassa dukkham-iccheyya.

Or through anger or resistance wish for another to suffer.

Maataa yathaa niya.m putta.m
aayusaa eka-puttam-anurakkhe,

As a mother would risk her life to protect her child, her only child,

Evam-pi sabba-bhuutesu
maana-sambhaavaye aparimaa.na.m.

Even so should one cultivate a limitless heart with regard to all beings.

Mettañca sabba-lokasmi.m
maana-sambhaavaye aparimaa.na.m,

With good will for the entire cosmos, cultivate a limitless heart:

Uddha.m adho ca tiriyañca
asambaadha.m avera.m asapatta.m.

Above, below, & all around, unobstructed, without enmity or hate.

Ti.t.thañ'cara.m nisinno vaa
sayaano vaa yaavatassa vigatam-iddho,
Whether standing, walking, sitting, or lying down,
as long as one is alert,
Eta.m sati.m adhi.t.theyya
brahmam-eta.m vihaara.m idham-aahu.
One should be resolved on this mindfulness.
This is called a sublime abiding here & now.
Di.t.thiñca anupagamma
siilavaa dassanena sampanno,

Not taken with views, but virtuous & consummate in vision,

Kaamesu vineyya gedha.m,
Na hi jaatu gabbha-seyya.m punaretiiti.
Having subdued desire for sensual pleasures,
One never again will lie in the womb.

Khandha Paritta [go up]
The Group Protection

Viruupakkhehi me metta.m
Metta.m Eraapathehi me
Chabyaa-puttehi me metta.m
Metta.m Ka.nhaa-Gotamakehi ca

I have good will for the Virupakkhas, the Erapathas, the Chabya descendants, & the Black Gotamakas.

Apaadakehi me metta.m
Metta.m di-paadakehi me
Catuppadehi me metta.m
Metta.m bahuppadehi me

I have good will for footless beings, two-footed, four-footed, & many-footed beings.

Maa ma.m apaadako hi.msi
Maa ma.m hi.msi di-paadako
Maa ma.m catuppado hi.msi
Maa ma.m hi.msi bahuppado

May footless beings, two-footed beings, four-footed beings, & many-footed beings do me no harm.

Sabbe sattaa sabbe paa.naa
Sabbe bhuutaa ca kevalaa
Sabbe bhadraani passantu
Maa kiñci paapam'aagamaa

May all creatures, all breathing things, all beings — each & every one — meet with good fortune. May none of them come to any evil.

Appamaa.no Buddho,
Appamaa.no Dhammo,
Appamaa.no Sa"ngho,

The Buddha, Dhamma, & Sangha are limitless.

Pamaa.na-vantaani siri.m-sapaani,
Ahi vicchikaa sata-padii u.n.naanaabhii sarabuu muusikaa,

There is a limit to creeping things — snakes, scorpions, centipedes, spiders, lizards, & rats.

Kataa me rakkhaa, Kataa me parittaa,
Pa.tikkamantu bhuutaani.

I have made this protection, I have made this spell. May the beings depart.

So'ha.m namo Bhagavato,
Namo sattanna.m Sammaa-sambuddhaana.m.

I pay homage to the Blessed One, homage to the seven Rightly Self-awakened Ones.


Mora Paritta [go up]
The Peacock's Protection

Udetayañcakkhumaa eka-raajaa
Harissa-va.n.no pa.thavippabhaaso
Ta.m ta.m namassaami harissa-va.n.na.m pa.thavippabhaasa.m
Tayajja guttaa viharemu divasa.m.
The One King, rising, with Vision,
Golden-hued, illumining the Earth:
I pay homage to you,
Golden-hued, illumining the Earth.
Guarded today by you, may I live through the day.
Ye braahma.naa vedagu sabba-dhamme
Te me namo te ca ma.m paalayantu.
Namatthu buddhaana.m namatthu bodhiyaa.
Namo vimuttaana.m namo vimuttiyaa.
Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones. Homage to Awakening.
Homage to the Released Ones. Homage to Release.
Ima.m so paritta.m katvaa
Moro carati esanaa.

Having made this protection, the peacock sets out in search for food.

Apetayañcakkhumaa eka-raajaa
Harissa-va.n.no pa.thavippabhaaso
Ta.m ta.m namassaami harissa-va.n.na.m pa.thavippabhaasa.m
Tayajja guttaa viharemu ratti.m
The One King, setting, with Vision,
Golden-hued, illumining the Earth:
I pay homage to you,
Golden-hued, illumining the Earth.
Guarded today by you, may I live through the night.
Ye braahma.naa vedagu sabba-dhamme
Te me namo te ca ma.m paalayantu.
Namatthu buddhaana.m namatthu bodhiyaa
Namo vimuttaana.m namo vimuttiyaa
Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones, Homage to Awakening.
Homage to the Released Ones, Homage to Release.
Ima.m so paritta.m katvaa
Moro vaasamakappayiiti.

Having made this protection, the peacock arranges his nest.


Va.t.taka Paritta [go up]
The Baby Quail's Protection

Atthi loke siila-gu.no
Sacca.m soceyy'anuddayaa
Tena saccena kaahaami
Sacca-kiriyam-anuttara.m
There is in this world the quality of virtue,
Truth, purity, tenderness.
In accordance with this truth I will make
An unsurpassed vow of truth.
AAvajjitvaa dhamma-bala.m
Saritvaa pubbake jine
Sacca-balam-avassaaya
Sacca-kiriyam-akaasa'ha.m
Sensing the strength of the Dhamma,
Calling to mind the victors of the past,
In dependence on the strength of truth,
I made an unsurpassed vow of truth:
Santi pakkhaa apattanaa
Santi paadaa avañcanaa
Maataa pitaa ca nikkhantaa
Jaata-veda pa.tikkama
Here are wings with no feathers,
Here are feet that can't walk.
My mother & father have left me.
Fire, go back!
Saha sacce kate mayha.m
Mahaapajjalito sikhii
Vajjesi so.lasa kariisaani
Udaka.m patvaa yathaa sikhii
Saccena me samo n'atthi
Esaa me sacca-paaramiiti.
When I made my vow with truth,
The great crested flames
Avoided the sixteen acres around me
As if they had come to a body of water.
My truth has no equal:
Such is my perfection of truth.

Dhajagga Paritta [go up]
The Top-of-the-Banner-Staff Protection

Itipi so bhagavaa araha.m sammaa-sambuddho,

He is a Blessed One, a Worthy One, a Rightly Self-awakened One,

Vijjaa-cara.na-sampanno sugato lokaviduu,

consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

Anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaati.

unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

Svaakkhaato bhagavataa dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandi.t.thiko akaaliko ehipassiko,

to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccatta.m veditabbo viññuuhiiti.

leading inward, to be seen by the wise for themselves.

Supa.tipanno bhagavato saavaka-sa"ngho,

The Sangha of the Blessed One's disciples who have practiced well,

Uju-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced straightforwardly,

Ñaaya-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced methodically,

Saamiici-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced masterfully,

Yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa:

i.e., the four pairs — the eight types — of Noble Ones:

Esa bhagavato saavaka-sa"ngho —

That is the Sangha of the Blessed One's disciples —

AAhuneyyo paahuneyyo dakkhi.neyyo añjali-kara.niiyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttara.m puññakkhetta.m lokassaati.

the incomparable field of merit for the world.


AA.taanaa.tiya Paritta [go up]
Homage to the Seven Past Buddhas

Vipassissa namatthu
Cakkhumantassa siriimato
Sikhissa pi namatthu
Sabba-bhuutaanukampino
Homage to Vipassii, possessed of vision & splendor.
Homage to Sikhii, sympathetic to all beings.
Vessabhussa namatthu
Nhaatakassa tapassino
Namatthu Kakusandhassa
Maara-senappamaddino
Homage to Vesabhuu, cleansed, austere.
Homage to Kakusandha, crusher of Mara's host.
Konaagamanassa namatthu
Braahma.nassa vusiimato
Kassapassa namatthu
Vippamuttassa sabbadhi
Homage to Konaagamana, the Brahman who lived the life perfected.
Homage to Kassapa, entirely released.
A"ngiirasassa namatthu
Sakya-puttassa siriimato
Yo ima.m dhammam-adesesi
Sabba-dukkhaapanuudana.m.
Homage to A"ngiirasa, splendid son of the Sakyans,
who taught this Dhamma — the dispelling of all stress.
Ye caapi nibbutaa loke
Yathaabhuuta.m vipassisu.m
Te janaa apisu.naa
Mahantaa viitasaaradaa
Those unbound in the world, who have seen things as they are,
Great Ones of gentle speech, thoroughly mature,
Hita.m deva-manussaana.m
Ya.m namassanti Gotama.m
Vijjaa-cara.na-sampanna.m
Mahanta.m viitasaarada.m
Even they pay homage to Gotama, the benefit of human & heavenly beings,
Consummate in knowledge & conduct, the Great One, thoroughly mature.
Vijjaa-cara.na-sampanna.m
Buddha.m vandaama Gotamanti

We revere the Buddha Gotama, consummate in knowledge & conduct.


A"ngulimaala Paritta [go up]
Ven. Angulimala's Protection

Yato'ha.m bhagini ariyaaya jaatiyaa jaato,
Naabhijaanaami sañcicca paa.na.m jiivitaa voropetaa,
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.

Bojjha"nga Paritta [go up]
The Factor-of-Awakening Protection

Bojjha"ngo sati-sa"nkhaato
Dhammaana.m vicayo tathaa
Viriyam-piiti-passaddhi-
Bojjha"ngaa ca tathaapare
Samaadh'upekkha-bojjha"ngaa
Satt'ete sabba-dassinaa
Muninaa sammadakkhaataa
Bhaavitaa bahuliikataa
Sa.mvattanti abhiññaaya
Nibbaanaaya ca bodhiyaa
Etena sacca-vajjena
Sotthi te hotu sabbadaa.
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.
Ekasmi.m samaye naatho
Moggallaanañca Kassapa.m
Gilaane dukkhite disvaa
Bojjha"nge satta desayi
Te ca ta.m abhinanditvaa
Rogaa mucci.msu ta.mkha.ne
Etena sacca-vajjena
Sotthi te hotu sabbadaa.
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.
Ekadaa dhamma-raajaa pi
Gelaññenaabhipii.lito
Cundattherena taññeva
Bha.naapetvaana saadara.m
Sammoditvaa ca aabaadhaa
Tamhaa vu.t.thaasi .thaanaso
Etena sacca-vajjena
Sotthi te hotu sabbadaa.
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.
Pahiinaa te ca aabaadhaa
Ti.n.nannam-pi mahesina.m
Maggaahata-kilesaa va
Pattaanuppattidhammata.m
Etena sacca-vajjena
Sotthi te hotu sabbadaa.
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-ma"ngala Gaathaa [go up]
The Verses of the Buddha's Auspicious Victories

Baahu.m sahassam-abhinimmita-saavudhanta.m
Griimekhala.m udita-ghora-sasena-maara.m
Daanaadi-dhamma-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani
[Tan-tejasaa bhavatu te jaya-ma"ngal'agga.m].
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.]
Maaraatirekam-abhiyujjhita-sabba-ratti.m
Ghorampan'aa.lavaka-makkham-athaddha-yakkha.m
Khantii-sudanta-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
Even more frightful than Mara making war all night
Was AA.lavaka, 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.
Naa.laagiri.m gaja-vara.m atimattabhuuta.m
Daavaggi-cakkam-asaniiva sudaaru.nanta.m
Mett'ambuseka-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
Naa.laagiri, 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 sudaaru.nanta.m
Dhaavan-ti-yojana-path'a"nguli-maalavanta.m
Iddhiibhisa"nkhata-mano jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Katvaana ka.t.tham-udara.m iva gabbhiniiyaa
Ciñcaaya du.t.tha-vacana.m jana-kaaya-majjhe
Santena soma-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Sacca.m vihaaya mati-saccaka-vaada-ketu.m
Vaadaabhiropita-mana.m ati-andhabhuuta.m
Paññaa-padiipa-jalito jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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-bhujaga.m vibudha.m mahiddhi.m
Puttena thera-bhujagena damaapayanto
Iddhuupadesa-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Duggaaha-di.t.thi-bhujagena suda.t.tha-hattha.m
Brahma.m visuddhi-jutim-iddhi-bakaabhidhaana.m
Ñaa.naagadena vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
His hands bound tight by the serpent of wrongly held views,
Baka, the Brahma, thought himself pure in his radiance & power.
The Lord of Sages defeated him by means of his words of knowledge:
By the power of this, may you have victory blessings.
Etaapi buddha-jaya-ma"ngala-a.t.tha-gaathaa
Yo vaacano dinadine sarate matandii
Hitvaan'aneka-vividhaani c'upaddavaani
Mokkha.m sukha.m adhigameyya naro sapañño.
These eight verses of the Buddha's victory blessings:
Whatever person of discernment
Recites or recalls them day after day without lapsing,
Destroying all kinds of obstacles,
Will attain emancipation & happiness.

Jaya Gaathaa [go up]
The Victory Protection

Mahaa-kaaru.niko naatho
Hitaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
Patto sambodhim-uttama.m
Etena sacca-vajjena
Hotu te jaya-ma"ngala.m
(The Buddha), our protector, with great compassion,
For the welfare of all beings,
Having fulfilled all the perfections,
Attained the highest self-awakening.
Through the speaking of this truth,
may you have a victory blessing.
Jayanto bodhiyaa muule
Sakyaana.m nandi-va.d.dhano
Eva.m tvam vijayo hohi
Jayassu jaya-ma"ngale
Victorious at the foot of the Bodhi tree,
Was he who increased the Sakyans' delight.
May you have the same sort of victory,
May you win victory blessings.
Aparaajita-palla"nke
Siise pa.thavi-pokkhare
Abhiseke sabba-buddhaana.m
Aggappatto pamodati
At the head of the lotus leaf of the world
On the undefeated seat
Consecrated by all the Buddhas,
He rejoiced in the utmost attainment.
Sunakkhatta.m suma"ngala.m
Supabhaata.m suhu.t.thita.m
Sukha.no sumuhutto ca
Suyi.t.tha.m brahmacaarisu
Padakkhi.na.m kaaya-kamma.m
Vaacaa-kamma.m padakkhi.na.m
Padakkhi.na.m mano-kamma.m
Pa.nidhii te padakkhi.naa
Padakkhi.naani katvaana
Labhantatthe, padakkhi.ne
A lucky star it is, a lucky blessing,
a lucky dawn, a lucky sacrifice,
a lucky instant, a lucky moment,
a lucky offering: i.e., a rightful bodily act
a rightful verbal act, a rightful mental act,
your rightful intentions
with regard to those who lead the chaste life.
Doing these rightful things,
your rightful aims are achieved.

Abhaya Gaathaa [go up]
The Danger-free Protection

Yan-dunnimitta.m avama"ngalañca
Yo caamanaapo saku.nassa saddo
Paapaggaho dussupina.m akanta.m
Buddhaanubhaavena vinaasamentu
Whatever unlucky portents & ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Buddha's power may they be destroyed.
Yan-dunnimitta.m avama"ngalañca
Yo caamanaapo saku.nassa saddo
Paapaggaho dussupina.m akanta.m
Dhammaanubhaavena vinaasamentu
Whatever unlucky portents & ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Dhamma's power may they be destroyed.
Yan-dunnimitta.m avama"ngalañca
Yo caamanaapo saku.nassa saddo
Paapaggaho dussupina.m akanta.m
Sa"nghaanubhaavena vinaasamentu
Whatever unlucky portents & ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Sa"ngha's power may they be destroyed.

"Sakkatvaa buddha-ratana.m..." [go up]

Sakkatvaa buddha-ratana.m
Osatha.m uttama.m vara.m
Hita.m deva-manussaana.m
Buddha-tejena sotthinaa
Nassant'upaddavaa sabbe
Dukkhaa vuupasamentu te.
Having revered the jewel of the Buddha,
The highest, most excellent medicine,
The welfare of human & heavenly beings:
Through the Buddha's might & safety
May all obstacles vanish,
May your sufferings grow totally calm.
Sakkatvaa dhamma-ratana.m
Osatha.m uttama.m vara.m
Pari.laahuupasamana.m
Dhamma-tejena sotthinaa
Nassant'upaddavaa sabbe
Bhayaa vuupasamentu te.
Having revered the jewel of the Dhamma,
The highest, most excellent medicine,
The stiller of feverish passion:
Through the Dhamma's might & safety
May all obstacles vanish,
May your fears grow totally calm.
Sakkatvaa sa"ngha-ratana.m
Osatha.m uttama.m vara.m
AAhuneyya.m paahuneyya.m
Sa"ngha-tejena sotthinaa
Nassant'upaddavaa sabbe
Rogaa vuupasamentu te.
Having revered the jewel of the Sa"ngha,
The highest, most excellent medicine,
Worthy of gifts, worthy of hospitality:
Through the Sa"ngha's might & safety
May all obstacles vanish,
May your diseases grow totally calm.

"Dukkhappattaa ca niddukkhaa..." [go up]

Dukkhappattaa ca niddukkhaa
Bhayappattaa ca nibbhayaa
Sokappattaa ca nissokaa
Hontu sabbe pi paa.nino.
May all beings:
who have fallen into suffering be without suffering,
who have fallen into danger be without danger,
who have fallen into sorrow be without sorrow.
Ettaavataa ca amhehi
Sambhata.m puñña-sampada.m
Sabbe devaanumodantu
Sabba-sampatti-siddhiyaa.
For the sake of all attainment & success
May all heavenly beings rejoice
In the extent to which we have gathered a consummation of merit.
Daana.m dadantu saddhaaya
Siila.m rakkhantu sabbadaa
Bhaavanaabhirataa hontu
Gacchantu devataagataa.
May they give gifts with conviction, may they always maintain virtue,
May they delight in meditation, may they go to a heavenly destination.
Sabbe buddhaa balappattaa
Paccekaanañca ya.m bala.m
Arahantaanañca tejena
Rakkha.m bandhaami sabbaso.
From the strength attained by all the Buddhas,
The strength of the Private Buddhas,
By the power of the arahants,
I bind this protection all around.

Mahaa-ma"ngala-cakkavaa.la [go up]
The Great Universe of Blessings

Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-
mahaagu.naaparimita-puññaadhikaarassa
sabbantaraaya-nivaara.na-samatthassa
bhagavato  arahato  sammaa-sambuddhassa
dvatti.msa-mahaapurisa-lakkha.n'aanubhaavena

Through the power of the 32 marks of the Great Man belonging to the Blessed One, the Worthy One, the Rightly Self-awakened One, who through his accumulation of merit is endowed with glory, steadfastness of intent, majesty, victorious power, great might, countless great virtues, who settles all dangers & obstacles,

asiityaanubyañjan'aanubhaavena

through the power of his 80 minor characteristics,

a.t.th'uttara-sata-ma"ngal'aanubhaavena

through the power of his 108 blessings,

chabba.n.na-ra.msiy'aanubhaavena   ketumaal'aanubhaavena

through the power of his sixfold radiance,
through the power of the aura surrounding his head,

dasa-paaramitaanubhaavena
dasa-upapaaramit'aanubhaavena
dasa-paramattha-paaramit'aanubhaavena

through the power of his ten perfections, ten higher perfections,
& ten ultimate perfections,

siila-samaadhi-paññ'aanubhaavena

through the power of his virtue, concentration, & discernment,

buddh'aanubhaavena   dhamm'aanubhaavena   sa"ngh'aanubhaavena

through the power of the Buddha, Dhamma, & Sa"ngha,

tej'aanubhaavena  iddh'aanubhaavena  bal'aanubhaavena

through the power of his majesty, might, & strength,

ñeyya-dhamm'aanubhaavena

through the power of the Dhammas that can be known,

caturaasiiti-sahassa-dhammakkhandh'aanubhaavena

through the power of the 84,000 divisions of the Dhamma,

nava-lokuttara-dhamm'aanubhaavena

through the power of the nine transcendent Dhammas,

a.t.tha"ngika-magg'aanubhaavena

through the power of the eightfold path,

a.t.tha-samaapattiy'aanubhaavena

through the power of his eight meditative attainments,

cha.labhiññ'aanubhaavena   catu-sacca-ñaa.n'aanubhaavena

through the power of his six cognitive skills,
through the power of his knowledge of the four noble truths,

dasa-bala-ñaa.n'aanubhaavena  

through the power of his knowledge of the ten strengths,

sabbaññuta-ñaa.n'aanubhaavena

through the power of his omniscience,

mettaa-karu.naa-muditaa-upekkh'aanubhaavena

through the power of his good will, compassion, appreciation, & equanimity,

sabba-paritt'aanubhaavena

through the power of all protective chants,

ratanattaya-sara.n'aanubhaavena

through the power of refuge in the Triple Gem:

tuyha.m sabba-roga-sok'upaddava-dukkha-domanass-upaayaasaa  vinassantu

May all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed,

sabba-antaraayaapi  vinassantu
sabba-sa"nkappaa  tuyha.m  samijjhantu

may all obstructions be destroyed, may all your resolves succeed,

diighayutaa  tuyha.m  hotu  sata-vassa-jiivena
sama"ngiko  hotu  sabbadaa.

The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted, but if placed in the heart of a Noble One, it is bound to be genuinely pure & authentic, something that at the same time can be neither effaced nor obscured.

AAkaasa-pabbata-vana-bhuumi-ga"ngaa-mahaasamuddaa
aarakkhakaa  devataa  sadaa  tumhe,
anurakkhantu.

May the protective devas of the sky, the mountains, the forests, the land, the River Ganges, & the great ocean always protect you.


"Bhavatu sabba-ma"ngala.m..." [go up]

Bhavatu sabba-ma"ngala.m
Rakkhantu sabba-devataa

May there be every blessing. May all heavenly beings protect you.

Sabba-buddhaanubhaavena
Sadaa sotthii bhavantu te.

Through the power of all the Buddhas, may you always be well.

Bhavatu sabba-ma"ngala.m
Rakkhantu sabba-devataa

May there be every blessing. May all heavenly beings protect you.

Sabba-dhammaanubhaavena
Sadaa sotthii bhavantu te.

Through the power of all the Dhammas, may you always be well.

Bhavatu sabba-ma"ngala.m
Rakkhantu sabba-devataa

May there be every blessing. May all heavenly beings protect you.

Sabba-sa"nghaanubhaavena
Sadaa sotthii bhavantu te.

Through the power of all the Sa"nghas, may you always be well.


Jinapañjara Gaathaa [go up]
The Victor's Cage

Jay'aasan'aagataa Buddhaa
	Jetvaa Maara.m savaahana.m
Catu-saccaasabha.m rasa.m
	Ye pivi"nsu naraasabhaa

The Buddhas, noble men who drank the nectar of the four noble truths, having come to the victory seat, having defeated Maara together with his mount:

Ta.nha"nkar'aadayo Buddhaa
	A.t.tha-viisati naayakaa
Sabbe pati.t.thitaa mayha.m
	Matthake te munissaraa

These Buddhas — 28 leaders, sovereign sages beginning with Ta.nha"nkara — are all established on the crown of my head.

Siise pati.t.thito mayha.m
	Buddho dhammo dvilocane
Sa"ngho pati.t.thito mayha.m
	Ure sabba-gu.naakaro

The Buddha is established in my head, the Dhamma in my two eyes, the Sa"ngha — the mine of all virtues — is established in my chest.

Hadaye me Anuruddho
	Saariiputto ca dakkhi.ne
Ko.n.dañño pi.t.thi-bhaagasmi.m
	Moggallaano ca vaamake

Anuruddha is in my heart, and Saariiputta on my right. Ko.n.dañña is behind me, and Moggallaana on my left.

Dakkhi.ne savane mayha.m
	AAsu.m AAnanda-Raahulo
Kassapo ca Mahaanaamo
	Ubh'aasu.m vaama-sotake

AAnanda & Raahula are in my right ear, Kassapa & Mahaanaama are both in my left ear.

Kesante pi.t.thi-bhaagasmi.m
	Suriyova pabha"nkaro
Nisinno siri-sampanno
	Sobhito muni-pu"ngavo

Sobhita, the noble sage, sits in consummate glory, shining like the sun all over the hair at the back of my head.

Kumaara-kassapo thero
	Mahesii citta-vaadako
So mayha.m vadane nicca.m
	Pati.t.thaasi gu.naakaro

Elder Kumaarakassapa — great sage, brilliant speaker, a mine of virtue — is constantly in my mouth.

Pu.n.no A"ngulimaalo ca
	Upaalii Nanda-Siivalii
Theraa pañca ime jaataa
	Nalaa.te tilakaa mama

These five elders — Pu.n.na, A"ngulimaala, Upaalii, Nanda, & Siivalii — have arisen as auspicious marks at the middle of my forehead.

Sesaasiiti mahaatheraa
	Vijitaa jina-saavakaa
Etesiiti mahaatheraa
	Jitavanto jinorasaa
Jalantaa siila-tejena
	A"ngama"ngesu sa.n.thitaa

The rest of the 80 great elders — victorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtue — are established in the various parts of my body.

Ratana.m purato aasi
	Dakkhi.ne Metta-suttaka.m
Dhajagga.m pacchato aasi
	Vaame A"ngulimaalaka.m
Khandha-Mora-parittañca
	AA.taanaa.tiya-suttaka.m
AAkaase chadana.m aasi
	Sesaa paakaara-sa.n.thitaa

The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the A"ngulimaala Paritta to the left. The Khandha & Mora Parittas and the AA.taanaa.tiya Sutta are a roof in space. The remaining suttas are established as a rampart.

Jinaa.naabala-sa.myuttaa
	Satta-paakaara-la"nkataa
Vaata-pitt'aadi-sañjaataa
	Baahir'ajjhatt'upaddavaa
Asesaa vinaya.m yantu
	Ananta-jina-tejasaa

Bound by the Victor's authority & strength, seven ramparts arrayed against them, may all misfortunes within & without — caused by such things as wind or bile — be destroyed without trace through the unending Victor's majesty.

Vasato me sakiccena
	Sadaa Sambuddha-pañjare
Jina-pañjara-majjhamhi
	Viharanta.m mahiitale
Sadaa paalentu ma.m sabbe
	Te mahaa-purisaasabhaa

As I dwell, in all my affairs, always in the cage of the Self-awakened One, living on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men.

Iccevamanto sugutto surakkho
Jinaanubhaavena jit'upaddavo
Dhammaanubhavena jitaarisa"ngho
Sa"nghaanubhaavena jit'antaraayo
Saddhammaanubhaava-paalito caraami jina-pañjareti.

Thus am I utterly well-sheltered, well-protected.
Through the power of the Victor, misfortunes are vanquished.
Through the power of the Dhamma, the enemy horde is vanquished.
Through the power of the Sa"ngha, dangers are vanquished.
Guarded by the power of the True Dhamma,
I go about in the Victor's Cage.


Verses [go up]

The Heart [go up]

Mano-pubba"ngamaa dhammaa
Mano-se.t.thaa mano-mayaa,
Phenomena are preceded by the heart,
Ruled by the heart,
Made of the heart.
Manasaa ce padu.t.thena
Bhaasati vaa karoti vaa,
Tato na.m dukkham-anveti
Cakka.m va vahato pada.m.
If one speaks or acts with a corrupted heart,
Suffering follows one,
As the wheel of the cart,
the foot of the ox that draws it.
Mano-pubba"ngamaa dhammaa
Mano-se.t.thaa mano-mayaa,
Phenomena are preceded by the heart,
Ruled by the heart,
Made of the heart.
Manasaa ce pasannena
Bhaasati vaa karoti vaa,
Tato na.m sukham-anveti
Chaayaa va anapaayiniiti.
If one speaks or acts with a bright heart,
Happiness follows one,
Like a shadow that never leaves.

The Three Inspired Verses [go up]

Yadaa have paatubhavanti dhammaa,
AAtaapino jhaayato braahma.nassa,
Athassa ka"nkhaa vapayanti sabbaa,
Yato pajaanaati sahetu-dhamma.m.
As phenomena grow clear
To the Brahman, ardent, absorbed,
His doubts all vanish
When he discerns what has a cause.
Yadaa have paatubhavanti dhammaa,
AAtaapino jhaayato braahma.nassa,
Athassa ka"nkhaa vapayanti sabbaa,
Yato khaya.m paccayaana.m avedi.
As phenomena grow clear
To the Brahman, ardent, absorbed,
His doubts all vanish
When he penetrates the end of conditions.
Yadaa have paatubhavanti dhammaa,
AAtaapino jhaayato braahma.nassa,
Vidhuupaya.m ti.t.thati maara-sena.m,
Suurova obhaasayam-antalikkhanti.
As phenomena grow clear
To the Brahman, ardent, absorbed,
He stands, routing the troops of Mara,
Like the sun that illumines the sky.

The House Builder [go up]

Aneka-jaati-sa"nsaara.m
	Sandhaavissa.m anibbisa.m,
Gahakaara.m gavesanto
	Dukkhaa jaati punappuna.m,
Through the round of many births
I wandered without reward, without rest,
Seeking the house builder.
Painful is birth again & again.
Gahakaaraka di.t.thosi
	Puna-geha.m na kaahasi.
House builder, you are seen!
You will not build a house again.
Sabbaa te phaasukaa bhaggaa
	Gahakuu.ta.m visa"nkhata.m
Visa"nkhaara-gata.m citta.m
	Ta.nhaana.m khayam-ajjhagaa
All your rafters broken,
The ridge pole destroyed,
Gone to the Unformed, the mind
Has attained the end of craving.

The Mountain [go up]

Yathaapi selaa vipulaa
Nabha.m aahacca pabbataa
Samantaa anupariyeyyu.m
Nippothentaa catuddisaa
Like gigantic boulders,
Mountains reaching to the sky
Moving in from all sides,
crushing the four directions,
Eva.m jaraa ca maccu ca
	Adhivattanti paa.nino
Khattiye braahma.ne vesse
	Sudde ca.n.daala-pukkuse
In the same way, aging & death
Roll over living beings:
Noble warriors, priests, merchants,
workers, outcastes, & scavengers.
Na kiñci parivajjeti
	Sabbam-evaabhimaddati
Na tattha hatthiina.m bhuumi
	Na rathaana.m na pattiyaa
Na caapi manta-yuddhena
	Sakkaa jetu.m dhanena vaa
They spare nothing,
They trample everything.
Here elephants can hold no ground
Nor can chariots or infantry.
Nor can a battle of spells
Or wealth win out.
Tasmaa hi pa.n.dito poso
	Sampassa.m attham-attano
Buddhe Dhamme ca Sa"nghe ca
	Dhiiro saddha.m nivesaye
So a wise person,
Seeing his own good,
Secures firm conviction
In the Buddha, Dhamma, & Sangha.
Yo dhammacaarii kaayena
	Vaacaaya uda cetasaa
Idh'eva na.m pasa.msati
	Pecca sagge pamodati.
He who practices the Dhamma
In thought, word, & deed,
receives praise here on earth
And after death rejoices in heaven.

Noble Wealth [go up]

Yassa saddhaa tathaagate
	Acalaa supati.t.thitaa,
Siilañca yassa kalyaa.na.m
	Ariya-kanta.m pasa.msita.m
One whose conviction in the Tathagata
Is unshakable, well-established,
Whose virtue is admirable,
Praised, cherished by the Noble Ones,
Sa"nghe pasaado yassatthi
	Ujubhuutañca dassana.m
Ada.liddoti ta.m aahu
	Amoghan-tassa jiivita.m
Who has faith in the Sangha, straightforwardness, vision:
"He is not poor," they say. His life has not been in vain.
Tasmaa saddhañca siilañca
	Pasaada.m dhamma-dassana.m
Anuyuñjetha medhaavii
	Sara.m buddhaana-saasananti
So conviction & virtue, faith, & dhamma-vision
Should be cultivated by the wise,
Remembering the Buddhas' teachings.

An Auspicious Day [go up]

Atiita.m naanvaagameyya
	Nappa.tika"nkhe anaagata.m
Yad'atiitam-pahiinanta.m
	Appattañca anaagata.m
He would not range after the past,
Nor wonder about the future.
What is past has been left behind,
The future is as yet unreached.
Paccuppannañca yo dhamma.m
	Tatha tatha vipassati
Asa.mhira.m asa"nkuppa.m
	Ta.m viddhaa manubruuhaye
Whatever phenomenon is present,
he clearly sees right there, right there.
Unvanquished, unshaken,
That is how he develops the mind.
Ajjeva kiccam-aatappa.m
	Ko jaññaa mara.na.m suve
Na hi no sa"ngarantena
	Mahaasenena maccunaa
Doing his duty ardently, today,
For — who knows? — tomorrow death may come.
There is no bargaining
With Death & his mighty horde.
Eva.m vihaarim-aataapi.m
	Aho-rattam-atandita.m
Ta.m ve bhaddeka-ratto'ti
	Santo aacikkhate muniiti.
Whoever lives thus ardently,
relentlessly both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.

The Three Characteristics [go up]

Sabbe sa"nkhaaraa aniccaa'ti
	Yadaa paññaaya passati,
Atha nibbindati dukkhe:
	Esa maggo visuddhiyaa.
All processes are inconstant:
When one sees this with discernment,
One grows disenchanted with stress —
This is the path to purity.
Sabbe sa"nkhaaraa dukkhaa'ti
	Yadaa paññaaya passati,
Atha nibbindati dukkhe:
	Esa maggo visuddhiyaa.
All processes are stressful:
When one sees this with discernment,
One grows disenchanted with stress —
This is the path to purity.
Sabbe dhammaa anattaa'ti
	Yadaa paññaaya passati,
Atha nibbindati dukkhe:
	Esa maggo visuddhiyaa.
All phenomena are not-self:
When one sees this with discernment,
One grows disenchanted with stress —
This is the path to purity.
Appakaa te manussesu
	Ye janaa paara-gaamino
Athaaya.m itaraa pajaa
	Tiiram-evaanudhaavati.
Few are the human beings who go to the Further Shore,
These others simply scurry around on this shore.
Ye ca kho sammadakkhaate
	Dhamme dhammaanuvattino
Te janaa paaramessanti
	Maccudheyya.m suduttara.m.
But those who practice the Dhamma
In line with the well-taught Dhamma,
They will cross over Death's realm, so hard to transcend.
Ka.nha.m dhamma.m vippahaaya
	Sukka.m bhaavetha pa.n.dito.
Okaa anokam-aagamma
	Viveke yattha duurama.m
Abandoning dark practices,
The wise person should develop the bright,
Having gone from home to no-home
In seclusion, so hard to relish.
Tatraabhiratim-iccheyya
	Hitvaa kaame akiñcano.
Pariyodapeyya attaana.m
	Citta-klesehi pa.n.dito
There he should wish for delight,
Having discarded sensuality — he who has nothing.
He should cleanse himself,
the wise one, of mental defilement.
Yesa.m sambodhiya"ngesu
	Sammaa citta.m subhaavita.m
AAdaana-pa.tinissagge
	Anupaadaaya ye rataa,
Khii.n'aasavaa jutimanto
	Te loke parinibbutaa'ti.
Whose minds are well-developed In the factors for Awakening,
Who delight in non-clinging,
Relinquishing grasping,
Glorious, free of effluent:
They are unbound in the world.

Compounded Things [go up]

Aniccaa vata sa"nkhaaraa
	Uppaada-vaya-dhammino
Uppajjitvaa nirujjhanti
	Tesa.m vuupasamo sukho
Inconstant are compounded things. Their nature: to arise & pass away.
They disband as they are arising. Their total stilling is bliss.

The Burden [go up]

Bhaaraa have pañcakkhandhaa
	Bhaarahaaro ca puggalo.
Bhaaraadaana.m dukkha.m loke
	Bhaara-nikkhepana.m sukha.m.
The five aggregates are truly a burden,
And the individual is what carries the burden.
To take up the burden is to suffer in the world.
To throw off the burden is bliss.
Nikkhipitvaa garu.m bhaara.m
	Añña.m bhaara.m anaadiya
Sa-muula.m ta.nha.m abbu.lha
	Nicchaato parinibbuto'ti.
Having thrown off the heavy burden,
and not taking on another,
One pulls out craving, root & all —
Free from desire, totally unbound.

Heedfulness [go up]

Appamaado amata.m pada.m
	Pamaado maccuno pada.m
Heedfulness, the path to the Deathless.
Heedlessness, the path to death.
Appammattaa ne miyyanti
	Ye pamattaa yathaa mataa.
The heedful do not die.
The heedless, as if already dead.
Eta.m vesesato ñatvaa,
	Appamaadamhi pa.n.ditaati.
Knowing this as a true distinction,
The wise are established in heedfulness.

Formal Requests [go up]

Taking the Five Precepts [go up]

THE REQUEST:

Maya.m bhante, ti-sara.nena saha pañca siilaani yaacaama.

Venerable Sir, we request the Three Refuges & the Five Precepts.

Dutiyampi maya.m bhante...

Venerable Sir, a second time...

Tatiyampi maya.m bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after which the lay people repeat it three times:

Namo tassa bhagavato arahato sammaa-sambuddhassa.

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

The monk then recites the following passages line by line, with the lay people reciting line by line after him.

Buddha.m sara.na.m gacchaami.

I go to the Buddha for refuge.

Dhamma.m sara.na.m gacchaami.

I go to the Dhamma for refuge.

Sa"ngha.m sara.na.m gacchaami.

I go to the Sangha for refuge.

Dutiyampi buddha.m sara.na.m gacchaami.

A second time, I go to the Buddha for refuge.

Dutiyampi dhamma.m sara.na.m gacchaami.

A second time, I go to the Dhamma for refuge.

Dutiyampi sa"ngha.m sara.na.m gacchaami.

A second time, I go to the Sangha for refuge.

Tatiyampi buddha.m sara.na.m gacchaami.

A third time, I go to the Buddha for refuge.

Tatiyampi dhamma.m sara.na.m gacchaami.

A third time, I go to the Dhamma for refuge.

Tatiyampi sa"ngha.m sara.na.m gacchaami.

A third time, I go to the Sangha for refuge.

The monk then says:

Ti-sara.na-gamana.m ni.t.thita.m.

This ends the going for refuge.

The lay people respond:

AAma bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by line, with the lay people reciting them line by line after him.

Paa.naatipaataa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from taking life.

Adinnaadaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from stealing.

Kaamesu micchaacaaraa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from sexual misconduct.

Musaavaadaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from telling lies.

Suraa-meraya-majja-pamaada.t.thaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

The monk then concludes with the following:

Imaani pañca sikkhaa-padaani:

These are the five training rules.

Siilena sugati.m yanti.

Through virtue they go to a good bourn.

Siilena bhoga-sampadaa.

Through virtue is wealth attained.

Siilena nibbuti.m yanti.

Through virtue they go to Liberation.

Tasmaa siila.m visodhaye.

Therefore we should purify our virtue.

BOW THREE TIMES


Taking the Eight Precepts [go up]

THE REQUEST:

Maya.m bhante, ti-sara.nena saha a.t.tha siilaani yaacaama.

Venerable Sir, we request the Three Refuges & the Eight Precepts.

Dutiyampi maya.m bhante...

Venerable Sir, a second time...

Tatiyampi maya.m bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after which the lay people repeat it three times:

Namo tassa bhagavato arahato sammaa-sambuddhassa.

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

The monk then recites the following passages line by line, with the lay people reciting line by line after him.

Buddha.m sara.na.m gacchaami.

I go to the Buddha for refuge.

Dhamma.m sara.na.m gacchaami.

I go to the Dhamma for refuge.

Sa"ngha.m sara.na.m gacchaami.

I go to the Sangha for refuge.

Dutiyampi buddha.m sara.na.m gacchaami.

A second time, I go to the Buddha for refuge.

Dutiyampi dhamma.m sara.na.m gacchaami.

A second time, I go to the Dhamma for refuge.

Dutiyampi sa"ngha.m sara.na.m gacchaami.

A second time, I go to the Sangha for refuge.

Tatiyampi buddha.m sara.na.m gacchaami.

A third time, I go to the Buddha for refuge.

Tatiyampi dhamma.m sara.na.m gacchaami.

A third time, I go to the Dhamma for refuge.

Tatiyampi sa"ngha.m sara.na.m gacchaami.

A third time, I go to the Sangha for refuge.

The monk then says:

Ti-sara.na-gamana.m ni.t.thita.m.

This ends the going for refuge.

The lay people respond:

AAma bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by line, with the lay people reciting them line by line after him.

Paa.naatipaataa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from taking life.

Adinnaadaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from stealing.

Abrahma-cariyaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from sexual intercourse.

Musaavaadaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from telling lies.

Suraa-meraya-majja-pamaada.t.thaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

Vikaala-bhojanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from eating after noon & before dawn.

Nacca-giita-vaadita-visuuka-dassanaa maalaa-gandha-vilepana-dhaara.na-ma.n.dana-vibhuusana.t.thaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccaasayana-mahaasayanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from high & luxurious seats & beds.

Imaani a.t.tha sikkhaa-padaani samaadiyaami.

I undertake these eight precepts.

Imaani a.t.tha sikkhaa-padaani samaadiyaami.

I undertake these eight precepts.

Imaani a.t.tha sikkhaa-padaani samaadiyaami.

I undertake these eight precepts.

BOW THREE TIMES


Ordination for an Eight-Precept Nun [go up]

Araha.m sammaa-sambuddho bhagavaa.

The Blessed One is Worthy & Rightly Self-awakened.

Buddha.m bhagavanta.m abhivaademi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svaakkhaato bhagavataa dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhamma.m namassaami.

I pay homage to the Dhamma.

(BOW DOWN)

Supa.tipanno bhagavato saavaka-sa"ngho.

The Sangha of the Blessed One's disciples has practiced well.

Sa"ngha.m namaami.

I pay respect to the Sangha.

(BOW DOWN)

Namo tassa bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Esaaha.m bhante, sucira-parinibbutampi, ta.m
bhagavanta.m sara.na.m gacchaami, dhammañca
bhikkhu-sa"nghañca, pabbajja.m ma.m sa"ngho dhaaretu,
ajjatagge paanupeta.m sara.na.m gata.m.

Venerable sir, I take refuge in the Blessed One — though he long ago attained Liberation — together with the Dhamma & the Bhikkhu Sangha. May the Sangha regard me as one gone forth, having attained refuge from this day forward.

Aha.m bhante, ti-sara.nena saha a.t.tha siilaani yaacaami.

Venerable Sir, I request the Three Refuges & the Eight Precepts.

Dutiyampi aha.m bhante...

Venerable Sir, a second time...

Tatiyampi aha.m bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after which the nun repeats it three times:

Namo tassa bhagavato arahato sammaa-sambuddhassa.

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

The monk then recites the following passages line by line, with the nun reciting line by line after him.

Buddha.m sara.na.m gacchaami.

I go to the Buddha for refuge.

Dhamma.m sara.na.m gacchaami.

I go to the Dhamma for refuge.

Sa"ngha.m sara.na.m gacchaami.

I go to the Sangha for refuge.

Dutiyampi buddha.m sara.na.m gacchaami.

A second time, I go to the Buddha for refuge.

Dutiyampi dhamma.m sara.na.m gacchaami.

A second time, I go to the Dhamma for refuge.

Dutiyampi sa"ngha.m sara.na.m gacchaami.

A second time, I go to the Sangha for refuge.

Tatiyampi buddha.m sara.na.m gacchaami.

A third time, I go to the Buddha for refuge.

Tatiyampi dhamma.m sara.na.m gacchaami.

A third time, I go to the Dhamma for refuge.

Tatiyampi sa"ngha.m sara.na.m gacchaami.

A third time, I go to the Sangha for refuge.

The monk then says:

Ti-sara.na-gamana.m ni.t.thita.m.

This ends the going for refuge.

The nun responds:

AAma bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by line, with the nun reciting them line by line after him.

Paa.naatipaataa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from taking life.

Adinnaadaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from stealing.

Abrahma-cariyaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from sexual intercourse.

Musaavaadaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from telling lies.

Suraa-meraya-majja-pamaada.t.thaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

Vikaala-bhojanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from eating after noon & before dawn.

Nacca-giita-vaadita-visuuka-dassanaa maalaa-gandha-vilepana-dhaara.na-ma.n.dana-vibhuusana.t.thaanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccaasayana-mahaasayanaa verama.nii sikkhaa-pada.m samaadiyaami.

I undertake the training rule to refrain from high & luxurious seats & beds.

Imaani a.t.tha sikkhaa-padaani samaadiyaami.

I undertake these eight precepts.

Imaani a.t.tha sikkhaa-padaani samaadiyaami.

I undertake these eight precepts.

Imaani a.t.tha sikkhaa-padaani samaadiyaami.

I undertake these eight precepts.

BOW THREE TIMES


Requesting a Discourse [go up]

Brahmaa ca lokaadhipatii sahampati
Kat'añjalii andhivara.m ayaacatha:
Santiidha sattaapparajakkha-jaatikaa
Desetu dhamma.m anukampima.m paja.m.
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 [go up]

Vipatti-pa.tibaahaaya
	sabba-sampatti-siddhiyaa,
Sabba-dukkha-vinaasaaya
	paritta.m bruutha ma"ngala.m.
Vipatti-pa.tibaahaaya
	sabba-sampatti-siddhiyaa,
Sabba-bhaya-vinaasaaya
	paritta.m bruutha ma"ngala.m.
Vipatti-pa.tibaahaaya
	sabba-sampatti-siddhiyaa,
Sabba-roga-vinaasaaya
	paritta.m bruutha ma"ngala.m.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all pain, may you chant a blessing & protection.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all danger, may you chant a blessing & protection.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all illness, may you chant a blessing & protection.

Requesting Forgiveness [go up]

(From the Triple Gem)

Repeat Namo... three times. Then:

Ratanattaye pamaadena, dvaarattayena kata.m,
Sabba.m aparaadha.m 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:

[Mahaathere]* pamaadena, dvaarattayena kata.m,
Sabba.m aparaadha.m 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.

[* Mahaathere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhaaye for one's preceptor, AAcariye for one's teacher, and AAyasmante for monks in general.]

Bow down & stay there while the monk says:

Aha.m khamaami, tumhehi pi me khamitabba.m.

I forgive you; may you all also forgive me.

Respond:

Khamaama bhante.

We forgive you, Venerable Sir.

The monk will then recite a blessing, after which all say:

Saadhu bhante.

Very good, Venerable Sir.

BOW THREE TIMES

(When one person is asking forgiveness)

Repeat Namo... three times. Then:

[Mahaathere]* pamaadena, dvaarattayena kata.m,
Sabba.m aparaadha.m 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, Upajjhaaye for one's preceptor, AAcariye for one's teacher, and AAyasmante for monks in general.]

Bow down & stay there while the monk says:

Aha.m khamaami, tayaa pi me khamitabba.m.

I forgive you; may you all also forgive me.

Respond:

Khamaami bhante.

I forgive you, Venerable Sir.

The monk will then recite a blessing, after which say:

Saadhu bhante.

Very good, Venerable Sir.

BOW THREE TIMES


Formal Offerings [go up]

Food [go up]

To four or more monks. Repeat Namo... three times, then:

Imaani maya.m bhante, bhattaani, saparivaaraani, bhikkhu-sa"nghassa, o.nojayaama. Saadhu no bhante, bhikkhu-sa"ngho, imaani, bhattaani, saparivaaraani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

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:

Imaani maya.m bhante, bhattaani, saparivaaraani, siilavantassa, o.nojayaama. Saadhu no bhante, siilavanto, imaani, bhattaani, saparivaaraani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

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) [go up]

To four or more monks. Repeat Namo... three times, then:

Imaani maya.m bhante, sa"ngha-daanaani, bhikkhu-sa"nghassa, o.nojayaama. Saadhu no bhante, bhikkhu-sa"ngho, imaani sa"ngha-daanaani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

We present these Sangha gifts of ours to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these Sangha gifts for our long-term welfare & happiness.

To three monks or less. Repeat Namo... three times, then:

Imaani maya.m bhante, sa"ngha-daanaani, siilavantassa, o.nojayaama. Saadhu no bhante, siilavanto, imaani sa"ngha-daanaani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

We present these Sangha gifts of ours to the virtuous ones. May our virtuous ones accept these Sangha gifts for our long-term welfare & happiness.


"Forest Cloth" [go up]

To four or more monks. Repeat Namo... three times, then:

Imaani maya.m bhante, pa"nsukuula-ciivaraani, saparivaaraani, bhikkhu-sa"nghassa, o.nojayaama. Saadhu no bhante, bhikkhu-sa"ngho, imaani, pa"nsukuula-ciivaraani, saparivaaraani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

We present these cast-off cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these cast-off cloths, together with their accompanying articles, for our long-term welfare & happiness.

To three monks or less. Repeat Namo... three times, then:

Imaani maya.m bhante, pa"nsukuula-ciivaraani, saparivaaraani, siilavantassa, o.nojayaama. Saadhu no bhante, siilavanto, imaani, pa"nsukuula-ciivaraani, saparivaaraani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

We present these cast-off cloths of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these cast-off cloths, together with their accompanying articles, for our long-term welfare & happiness.


Declaration for a Gift to the Bhikkhu Sangha [go up]
(to be made by one of the monks)

Repeat Namo... three times, then:

Yagghe bhante sa"ngho jaaneyya: Aya.m pa.thama-bhaago therassa paapu.naati. Avasesaa bhaagaa amhaaka.m paapu.nantu. Bhikkhuu ca (saama.neraa ca gaha.t.thaa ca)* yathaa-sukha.m paribhuñjantu.

May the Sangha please pay attention: The first share [of this gift] goes to the senior monk. May the remaining shares be ours. May the monks, (the novices, & the lay people)* [living here] use these things as they please.

* Omit or include the references to novices & lay people as is appropriate.

Rains Bathing Cloth [go up]

To four or more monks. Repeat Namo... three times, then:

Imaani maya.m bhante, vassaavaasika-ciivaraani, saparivaaraani, bhikkhu-sa"nghassa, o.nojayaama. Saadhu no bhante, bhikkhu-sa"ngho, imaani, vassaavaasika-ciivaraani, saparivaaraani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

We present these Rains bathing cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these Rains bathing cloths, together with their accompanying articles, for our long-term welfare & happiness.

To three monks or less. Repeat Namo... three times, then:

Imaani maya.m bhante, vassaavaasika-ciivaraani, saparivaaraani, siilavantassa, o.nojayaama. Saadhu no bhante, siilavanto, imaani, vassaavaasika-ciivaraani, saparivaaraani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

We present these Rains bathing cloths of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these Rains bathing cloths, together with their accompanying articles, for our long-term welfare & happiness.


Candles [go up]

Repeat Namo... three times, then:

Imaani maya.m bhante, diipa-dhuupa-puppha-varaani, ratanattayasseva, abhipuujema. Amhaaka.m, ratanattayassa puujaa, diigha-ratta.m, hita-sukhaavahaa hotu, aasavakkhayappattiyaa, sa.mvattatu.

We offer these excellent candles, incense sticks, & flowers in homage to the Triple Gem. May our homage of the Triple Gem bring about our long-term welfare & happiness; may it lead to the attainment of the ending of defilement.


Ka.thina Cloth [go up]

Repeat Namo... three times, then:

Ima.m bhante, saparivaara.m, ka.thina-ciivara-dussa.m, sa"nghassa, o.nojayaama. Saadhu no bhante, sa"ngho, ima.m, saparivaara.m, ka.thina-ciivara-dussa.m, pa.tigga.nhaatu, pa.tiggahetvaa ca, iminaa dussena, ka.thina.m attharatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

Venerable Sirs, we present this kathina-robe cloth, together with its accompanying articles, to the Sangha. May our Sangha please accept this kathina- robe cloth, together with its accompanying articles, and having accepted it, spread the kathina with this cloth for our long-term welfare & happiness.


Lodgings [go up]

Repeat Namo... three times, then:

Imaani maya.m bhante, senaasanaani, aagataanaagatassa, caatuddisassa, bhikkhu-sa"nghassa, o.nojayaama. Saadhu no bhante, bhikkhu-sa"ngho, imaani, senaasanaani, pa.tigga.nhaatu, amhaaka.m, diigha-ratta.m, hitaaya, sukhaaya.

We present these lodgings to the Bhikkhu Sangha of the four directions, both those who have come & those who have yet to come. May our Bhikkhu Sangha accept these lodgings for our long-term welfare & happiness.


Homage [go up]

Visaakha Puujaa [go up]

(LEADER):

Handa maya.m buddhassa bhagavato pubba-bhaaga-namakaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Yam-amha kho maya.m, Bhagavanta.m sara.nam gataa, yo no Bhagavaa satthaa, yassa ca maya.m Bhagavato dhamma.m rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavaa, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jaatiyaa, gotamo gottena;

was born in the Middle Country, the Ariyaka race, the noble warrior class, & the Gotama lineage.

Sakya-putto Sakya-kulaa pabbajito, sadevake loke samaarake sabrahmake, sassama.na-braahma.niya pajaaya sadeva-manussaaya, anuttara.m sammaa-sambodhi.m abhisambuddho.

A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life, & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras, & Brahmas, its generations with their contemplatives & priests, their rulers & common people.

Nissa.msaya.m kho so Bhagavaa, araha.m sammaa-sambuddho, vijjaa-cara.na-sampanno sugato loka-viduu, anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaa.

There is no doubt that the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed.

Svaakkhaato kho pana, tena Bhagavataa dhammo, sandi.t.thiko akaaliko ehi-passiko, opanayiko paccatta.m veditabbo viññuuhi.

And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves.

Supa.tipanno kho panassa, Bhagavato saavaka-sa"ngho, uju-pa.tipanno Bhagavato saavaka-sa"ngho, ñaaya-pa.tipanno Bhagavato saavaka-sa"ngho, saamiici-pa.tipanno Bhagavato saavaka-sa"ngho, yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa.

And that the Community of the Blessed One's disciples — the four pairs, the eight types of Noble Ones — have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully.

Aya.m kho pana pa.timaa, ta.m Bhagavanta.m uddissa kataa pati.t.thaapitaa, yaavadeva dassanena, ta.m Bhagavanta.m anussaritvaa, pasaada-sa.mvega-pa.tilaabhaaya.

This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.

[Aya.m kho pana thuupo, ta.m Bhagavanta.m uddissa kato pati.t.thaapito, yaavadeva dassanena, ta.m Bhagavanta.m anussaritvaa, pasaada-sa.mvega-pa.tilaabhaaya.

This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.]

Maya.m kho etarahi, ima.m visaakha-pu.n.namii-kaala.m, tassa Bhagavato jaati-sambodhi-nibbaana-kaala-sammata.m patvaa, ima.m .thaana.m sampattaa.

Now, on this full moon day of Visakha — recognized as the date of the Blessed One's birth, Awakening, & total Liberation — we have gathered together in this place.

Ime da.n.da-diipa-dhuupaadi-sakkaare gahetvaa, attano kaaya.m sakkaar'uupadhaana.m karitvaa,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathaa-bhucce gu.ne anussarantaa, ima.m pa.timaa-ghara.m [thuupa.m] tikkhattu.m padakkhi.na.m karissaama, yathaa-gahitehi sakkaarehi puuja.m kurumaanaa.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold.

Saadhu no bhante Bhagavaa, sucira-parinibbutopi, ñaatabbehi gu.nehi atiit'aaramma.nataaya paññaayamaano,

Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.

Ime amhehi gahite sakkaare pa.tigga.nhaatu, amhaaka.m diigha-ratta.m hitaaya sukhaaya.

May he accept the offerings we hold, for the sake of our long-term welfare & happiness.


Visaakha A.t.thamii [go up]

(LEADER):
Handa maya.m buddhassa bhagavato pubba-bhaaga-namakaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL):
[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Yam-amha kho maya.m, Bhagavanta.m sara.nam gataa, yo no Bhagavaa satthaa, yassa ca maya.m Bhagavato dhamma.m rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavaa, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jaatiyaa, gotamo gottena;

was born in the Middle Country, the Ariyaka race, the noble warrior class & the Gotama lineage.

Sakya-putto Sakya-kulaa pabbajito, sadevake loke samaarake sabrahmake, sassama.na-braahma.niya pajaaya sadeva-manussaaya, anuttara.m sammaa-sambodhi.m abhisambuddho.

A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras & Brahmas, its generations with their contemplatives & priests, their rulers & common people.

Nissa.msaya.m kho so Bhagavaa, araha.m sammaa-sambuddho, vijjaa-cara.na-sampanno sugato loka-viduu, anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaa.

There is no doubt that the Blessed One is worthy and Rightly Self-Awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed.

Svaakkhaato kho pana, tena Bhagavataa dhammo, sandi.t.thiko akaaliko ehi-passiko, opanayiko paccatta.m veditabbo viññuuhi.

And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves.

Supa.tipanno kho panassa, Bhagavato saavaka-sa"ngho, uju-pa.tipanno bhagavato saavaka-sa"ngho, ñaaya-pa.tipanno bhagavato saavaka-sa"ngho, saamiici-pa.tipanno bhagavato saavaka-sa"ngho, yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa.

And that the Community of the Blessed One's disciples — the four pairs, the eight types of Noble Ones — have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully.

Aya.m kho pana pa.timaa, ta.m Bhagavanta.m uddissa kataa pati.t.thaapitaa, yaavadeva dassanena, ta.m Bhagavanta.m anussaritvaa, pasaada-sa.mvega-pa.tilaabhaaya.

This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.

[Aya.m kho pana thuupo, ta.m Bhagavanta.m uddissa kato ati.t.thaapito, yaavadeva dassanena, ta.m Bhagavanta.m anussaritvaa, pasaada-sa.mvega-pa.tilaabhaaya.

This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.]

Maya.m kho etarahi, ima.m visaakha-pu.n.namito para.m a.t.thamii-kaala.m, tassa Bhagavato sariirajjhaapana-kaala-sammata.m patvaa, ima.m .thaana.m sampattaa.

Now, 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.

Ime da.n.da-diipa-dhuupaadi-sakkaare gahetvaa, attano kaaya.m sakkaar'uupadhaana.m karitvaa,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathaa-bhucce gu.ne anussarantaa, ima.m pa.timaa-ghara.m [thuupa.m] tikkhattu.m padakkhi.na.m karissaama, yathaa-gahitehi sakkaarehi puuja.m kurumaanaa.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold.

Saadhu no bhante bhagavaa, sucira-parinibbutopi, ñaatabbehi gu.nehi atiit'aaramma.nataaya paññaayamaano,

Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.

Ime amhehi gahite sakkaare pa.tigga.nhaatu, amhaaka.m diigha-ratta.m hitaaya sukhaaya.

May he accept the offerings we hold, for the sake of our long-term welfare & happiness.


AAsaa.lha Puujaa [go up]

(LEADER): Handa maya.m buddhassa bhagavato pubba-bhaaga-namakaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL): [Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Yam-amha kho maya.m, Bhagavanta.m sara.nam gataa, yo no Bhagavaa satthaa, yassa ca maya.m Bhagavato dhamma.m rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavaa, araha.m sammaa-sambuddho, sattesu kaaruñña.m pa.ticca, karu.naayako hitesii, anukampa.m upaadaaya, aasaa.lha-pu.n.namiya.m, Baaraa.nasiya.m isipatane migadaaye, pañca-vaggiyaana.m bhikkuuna.m, anuttara.m dhamma-cakka.m pa.thama.m pavattetvaa, cattaari ariya-saccaani pakaasesi.

is a Worthy One, Rightly Self-awakened. Through his compassion & sympathy for living beings, compassionately desiring their welfare, he first set the unexcelled Wheel of Dhamma in motion on the full moon night of the month of Asalha, in the Deer Refuge at the Meeting Place of the Seers near Varanasi, and proclaimed the Four Noble Truths to the Group of Five Monks.

Tasmiñca kho samaye, pañca-vaggiyaana.m bhikkhuuna.m paamukho, aayasmaa Añña-ko.n.dañño, Bhagavanta.m dhamma.m sutvaa, viraja.m viitamala.m dhamma-cakkhu.m pa.tilabhitvaa, "Ya"nkiñci samudaya-dhamma.m sabban-ta.m nirodha-dhammanti."

At that time, the leader of the Group of Five Monks — Venerable Añña-Kondañña — having listened to the Blessed One's teaching, gained the vision of Dhamma that, "Whatever is subject to origination is all subject to cessation."

Bhagavanta.m upasampada.m yaacitvaa, Bhagavatoyeva santike, ehi-bhikkhu-upasampada.m pa.tilabhitvaa, Bhagavato dhamma-vinaye ariya-saavaka-sa"ngho, loke pa.thama.m uppanno ahosi.

Having asked for ordination, he gained the Come-Bhikkhu ordination in the Blessed One's very presence, and so became the world's first noble disciple in the Blessed One's doctrine & discipline.

Tasmiñcaapi kho samaye, sa"ngha-ratana.m loke pa.thama.m uppanna.m ahosi. Buddha-ratana.m dhamma-ratana.m sa"ngha-ratana.m, tiratana.m sampu.n.na.m ahosi.

And at that time the Gem of the Sangha first appeared in the world, making the Triple Gem — the Gem of the Buddha, the Gem of the Dhamma, & the Gem of the Sangha — complete.

Maya.m kho etarahi, ima.m aasaa.lha-pu.n.namii-kaala.m, tassa Bhagavato dhamma-cakkappavattana-kaala-sammatañca, ariya-saavaka-sa"ngha-uppatti-kaala-sammatañca, ratanattaya-sampura.na-kaala-sammatañca patvaa, ima.m .thaana.m sampattaa,

Now, on this full moon day of Asalha — recognized as the date of the Blessed One's setting the Wheel of Dhamma in motion, the date of the arising of the Community of the Noble Disciples, and of the completion of the Triple Gem — we have gathered together in this place.

Ime da.n.da-diipa-dhuupaadi-sakkaare gahetvaa, attano kaaya.m sakkaar'uupadhaana.m karitvaa,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathaa-bhucce gu.ne anussarantaa, ima.m pa.timaa-ghara.m [thuupa.m] tikkhattu.m padakkhi.na.m karissaama, yathaa-gahitehi sakkaarehi puuja.m kurumaanaa.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold.

Saadhu no bhante Bhagavaa, sucira-parinibbutopi, ñaatabbehi gu.nehi atiit'aaramma.nataaya paññaayamaano,

Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.

Ime amhehi gahite sakkaare, pa.tigga.nhaatu, amhaaka.m diigha-ratta.m hitaaya sukhaaya.

May he accept the offerings we hold, for the sake of our long-term welfare & happiness.


Maagha Puujaa [go up]

(LEADER): Handa maya.m buddhassa bhagavato pubba-bhaaga-namakaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL): [Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Ajjaaya.m maagha-pu.n.namii sampattaa, maagha-nakkhattena pu.n.na-cando yutto, yattha Tathaagato araha.m sammaa-sambuddho, caatura"ngike saavaka-sannipaate, ovaada-paa.timokkha.m uddisi.

Today is the full moon day in the month of Magha, the date on which the Tathagata — the Worthy One, Rightly Self- awakened — held the four-factored meeting of his disciples and gave the Patimokkha Exhortation.

Tadaa hi a.d.dha-terasaani bhikkhu-sataani, sabbesa.myeva khii.naasavaana.m, sabbe te ehi-bhikkhukaa, sabbepi te anaamantitaava, Bhagavato santika.m aagataa, Ve.luvane kalandaka-nivaape, maagha-pu.n.namiya.m va.d.dhamaana- kacchaayaaya.

At that time, 1,250 monks — all entirely free of defilements, all recipients of the Come-Bhikkhu ordination, 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.

Tasmiñca sannipaate, Bhagavaa visuddh'uttam'uposatha.m akaasi, ovaada-paa.timokkha.m uddisi.

In that meeting, the Blessed One led an utterly pure full moon observance and gave the Patimokkha Exhortation.

Aya.m amhaaka.m Bhagavato, ekoyeva saavaka-sannipaato ahosi, caatura"ngiko, a.d.dha-terasaani bhikkhu-sataani, sabbesa.m yeva khii.naasavaana.m.

This was the only time our Blessed One held a four-factored meeting with his disciples, 1,250 monks, all entirely free of defilement.

Mayandaani, ima.m maagha-pu.n.namii-nakkhatta-samaya.m, takkaalasadisa.m sampattaa, sucira-parinibbutampi ta.m Bhagavanta.m samanussaramaana, imasmi.m tassa Bhagavato sakkhi-bhuute cetiye,

Now, on this same date — the full moon day in Magha — remembering the Blessed One, even though he long ago gained Total Liberation, we have come to this memorial to him.

Ime da.n.da-diipa-dhuupaadi-sakkaare gahetvaa, attano kaaya.m sakkaar'uupadhaana.m karitvaa,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathaa-bhucce gu.ne anussarantaa, ima.m pa.timaa-ghara.m [thuupa.m] tikkhattu.m padakkhi.na.m karissaama, yathaa-gahitehi sakkaarehi puuja.m kurumaanaa.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold.

Saadhu no bhante Bhagavaa, sasaavaka-sa"ngho, sucira-parinibbutopi, gu.nehi dharamaano,

Although the Blessed One, together with that Community of his Noble Disciples, long ago attained total Liberation, they are remembered through their virtues.

Ime amhehi gahite sakkaare pa.tigga.nhaatu, amhaaka.m diigha-ratta.m hitaaya sukhaaya.

May he accept the offerings we hold, for the sake of our long- term welfare & happiness.


Veneration [go up]

Ukaasa, dvaara-tayena kata.m, sabba.m apaaradha.m khamatu no (me) bhante.

We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong we (I) have done with the three doors (of body, speech, & mind).

Vandaami bhante cetiya.m, sabba.m sabbattha .thaane, supati.t.thita.m saariira"nka-dhaatu.m, mahaa-bodhi.m buddha-ruupa.m, sakkaarattha.m.

I revere every stupa established in every place, every Relic of the Buddha's body, every Great Bodhi tree, every Buddha image that is an object of veneration.

Aha.m vandaami dhaatuyo, aha.m vandaami sabbaso, icceta.m ratana-taya.m, aha.m vandaami sabbadaa.

I revere the relics. I revere them everywhere. I always revere the Triple Gem.

Buddha-puujaa mahaa-tejavanto, Dhamma-puujaa mahappañño, Sa"ngha-puujaa mahaa-bhogaavaho.

Homage to the Buddha brings great glory. Homage to the Dhamma, great discernment. Homage to the Sa"ngha, great wealth.

Buddha.m Dhamma.m Sa"ngha.m, jiivita.m yaava-nibbaana.m sara.na.m gacchaami.

I go to the Buddha, Dhamma, & Sa"ngha as my life & refuge until reaching Liberation.

Parisuddho aha.m bhante, parisuddhoti ma.m, Buddho Dhammo Sa"ngho dhaaretu.

I am morally pure. May the Buddha, Dhamma, & Sa"ngha recognize me as morally pure.

Sabbe sattaa sadaa hontu, averaa sukha-jiivino.

May all living beings always live happily, free from enmity.

Kata.m puñña-phala.m mayha.m, sabbe bhaagii bhavantu te.

May all share in the blessings springing from the good I have done.


Homage to the Buddha's Footprints [go up]

(LEADER): Handa maya.m paada-lañjana-paa.tha.m bha.naama se:

Let us now repeat the footprint passage.

(ALL): Vandaami buddha.m bhava-paara-ti.n.na.m,
Ti-loka-ketu.m ti-bhav'eka-naatha.m,
Yo loka-se.t.tho sakala.m kilesa.m,
Chetvaana bodhesi jana.m ananta.m.
I revere the Buddha, who has crossed over becoming,
The banner of the threefold cosmos,
The sole protector of the three levels of becoming,
The foremost in the world
Who, having destroyed the entirety of defilement,
Has led countless people to Awakening.
Ya.m nammadaaya nadiyaa puline ca tiire,
Ya.m sacca-bandha-girike sumanaacal'agge,
Ya.m tattha yonaka-pure munino ca paada.m:
Ta.m paada-lañjanam-aha.m sirasaa namaami.
I pay homage with my head to the footprints
That the Sage left in the sands by the Nammada River,
On Saccabandha Mountain, on Sumana's unshakeable summit,
& in Yonaka-pura.
Suva.n.na-maalike suva.n.na-pabbate
Sumana-kuu.te yonaka-pure nammadaaya nadiyaa,
Pañca paada-vara.m .thaana.m aha.m vandaami durato.
I revere from afar the places of the five foremost footprints:
On Suvannamalika Mountain, on Gold Mount,
On Sumana's Peak, in Yonakapura,
& by the Nammada River.
Iccevam-accanta-namassaneyya.m,
Namassamaano ratanattaya.m ya.m,
Puññaabhisanda.m vipula.m alattha.m,
Tassaanubhaavena hat'antaraayo.
In paying homage thus to the Triple Gem,
worthy of the highest homage,
A vast amount of merit is accumulated:
By its power, may danger be destroyed.

The Buddha's Last Words [go up]

AAmantayaami vo bhikkhave,
Pa.tivedayaami vo bhikkhave:
I address you, monks,
I inform you, monks:
Khaya-vaya-dhammaa sa"nkhaaraa,
Appamaadena sampaadethaati.
Processes are subject to passing away.
Become consummate
Through heedfulness.

Anumodana [go up]

Introduction [go up]

Anumodana is a difficult word to translate into English. Literally, it means "rejoicing together," but it can also mean approval and encouragement. The tradition of Buddhist monks' giving anumodana to donors of food and other requisites goes back to the time of the Buddha. After a meal or when presented with a gift, he would often "instruct, urge, rouse, and encourage" the donor(s) with a talk on Dhamma. Many of the anumodana stanzas used today come straight from these talks. Reading them in translation, it is obvious that the stanzas are not mere blessings. They express approval for the donor's wisdom in being generous, explain the rewards of generosity, and give encouragement to continue being generous. Other stanzas, composed in later centuries, fall more into the category of blessings, wishing happiness and good fortune for the donor(s).

The stanzas collected and translated here are those that are most widely used in the Thai Theravada tradition at present. All are appropriate for general merit-making donations, although some are considered especially appropriate for special occasions as well. The common pattern when giving anumodana is to begin with Passage I, to end with Passage XIII, and to include one or two of the other passages in between.

Notes have been included to identify the source of the stanzas, if they come from the Pali canon, and to give other useful information on their meaning and use.

My hope is that this collection will be useful, not only for the monks and novices who must memorize and chant these stanzas, 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.


I [go up]
"Yathaa vaarivahaa puuraa..."

(LEADER):

Yathaa vaarivahaa puuraa
     Paripuurenti saagara.m
Evameva ito dinna.m
	Petaana.m upakappati
Icchita.m patthita.m tumha.m
	Khippameva samijjhatu
Sabbe puurentu sa"nkappaa
	Cando pa.n.naraso yathaa
Ma.ni jotiraso yathaa.
Just as rivers full of water
	fill the ocean full,
Even so does that here given
	benefit the dead (the hungry shades).
May whatever you wish or want quickly come to be,
May all your aspirations be fulfilled,
	as the moon on the fifteenth (full moon) day,
	or as a radiant, bright gem.

(ALL):

Sabbiitiyo vivajjantu
	Sabba-rogo vinassatu
Maa te bhavatvantaraayo
	Sukhii diighaayuko bhava
Abhivaadana-siilissa
	Nicca.m vu.d.dhaapacaayino
Cattaaro dhammaa va.d.dhanti
	AAyu va.n.no sukha.m, bala.m.
May all distresses be averted,
	may every disease be destroyed,
May there be no dangers for you,
May you be happy & live long.
For one of respectful nature who
	constantly honors the worthy,
Four qualities increase:
	long life, beauty, happiness, strength.

Note: These stanzas are chanted as part of every anumodana. If two or more monks are chanting, they should repeat the two lines beginning "Sabbitiyo..." three times before going on to the lines beginning "Abhivadana-siilissa..." On some occasions, 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..."

Sabba-roga-vinimutto
	Sabba-santaapa-vajjito
Sabba-veram-atikkanto
	Nibbuto ca tuva.m bhava
May you be:
	freed from all disease,
	safe from all torment,
	beyond all animosity,
	   & unbound.

II [go up]
"Adaasi me akaasi me..."

Adaasi me akaasi me
	Ñaati-mittaa sakhaa ca me
Petaana.m dakkhi.na.m dajjaa
	Pubbe katam-anussara.m
Na hi ru.n.na.m vaa soko vaa
	Yaa vaññaa paridevanaa
Na ta.m petaanam-atthaaya
	Eva.m ti.t.thanti ñaatayo
*Ayañca kho dakkhi.naa dinnaa
	Sa"nghamhi supati.t.thitaa
Diigha-ratta.m hitaayassa
	.Thaanaso upakappati
So ñaati-dhammo ca aya.m nidassito
	Petaana-puujaa ca kataa u.laaraa
Balañca bhikkhuunam-anuppadinna.m
	Tumhehi puñña.m pasuta.m anappakanti.
"He gave to me, he acted on my behalf,
	and he was my relative, companion, friend."
Offerings should be given for the dead
	when one reflects (thus) on what was done in the past.
For no weeping or sorrowing or any kind of lamentation
	benefit the dead whose relatives keep acting in that way.
* But when this offering is given, well-placed in the Sangha,
It works for their long-term benefit
	And they profit immediately.
	In this way the proper duty to relatives has been shown
	And great honor has been done to the dead
	And the monks have been given strength:
	   You've acquired merit that's not small.

Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse on Those Outside the Wall), Khuddakapatha 8. They are often chanted on occasions when donors dedicate merit to the dead. A common practice is for the leader to begin chanting at the asterisk, omitting the first four lines.


III [go up]
"Aggato ve pasannaana.m..."

Aggato ve pasannaana.m
	Agga.m dhamma.m vijaanata.m
Agge buddhe pasannaana.m
	Dakkhi.neyye anuttare
Agge dhamme pasannaana.m
	Viraaguupasame sukhe
Agge sa"nghe pasannaana.m
	Puññakkhette anuttare
Aggasmi.m daana.m dadata.m
	Agga.m puñña.m pava.d.dhati
Agga.m aayu ca va.n.no ca
	Yaso kitti sukha.m bala.m
Aggassa daataa medhaavii
	Agga-dhamma-samaahito
Deva-bhuuto manusso vaa
	Aggappatto pamodatiiti.
For one with confidence,
	realizing the supreme Dhamma to be supreme,
With confidence in the supreme Buddha,
	unsurpassed in deserving offerings,
With confidence in the supreme Dhamma,
	the happiness of dispassion & calm,
With confidence in the supreme Sangha,
	unsurpassed as a field of merit,
Having given gifts to the supreme,
	one develops supreme merit,
	supreme long life & beauty,
	status, honor, happiness, strength.
Having given to the supreme,
	the intelligent person, firm in the supreme Dhamma,
Whether becoming a deva or a human being,
	rejoices, having attained the supreme.

Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the Supreme), Anguttara Nikaya V.32.


IV [go up]
"AAyudo balado dhiiro..."

AAyudo balado dhiiro
	Va.n.nado pa.tibhaa.nado
Sukhassa daataa medhaavii
	Sukha.m so adhigacchati
aayu.m datvaa bala.m va.n.na.m
	Sukhañca pa.tibhaa.nado
Diighaayu yasavaa hoti
	Yattha yatthuupapajjatiiti.
	The enlightened person, having given life, strength,
	   beauty, quick-wittedness  —  
	The intelligent person, a giver of happiness  —  
	   attains happiness himself.
	Having given life, strength, beauty,
	   happiness,& quick-wittedness,
	He has long life & status
	   wherever he arises.

Note: These verses are from the Bhojana-dananumodana Sutta (Discourse on Rejoicing in the Gift of Food), Anguttara Nikaya V.37.


V [go up]
"AAyu.m va.n.na.m yasa.m kitti.m..."

AAyu.m va.n.na.m yasa.m kitti.m
	Sagga.m uccaakuliinata.m
Ratiyo patthayaanena
	U.laaraa aparaaparaa
Appamaada.m pasa.msanti
	Puñña-kiriyaasu pa.n.ditaa
Appamatto ubho atthe
	Adhigga.nhaati pa.n.dito
Di.t.the dhamme ca yo attho
	Yo c'attho samparaayiko
Atthaabhisamayaa dhiiro
	Pa.n.dito'ti pavuccatiiti.
Long life, beauty, status, honor,
	heaven, high birth:
To those who delight
	in aspiring for these things
	in great measure, continuously,
the wise praise non-complacency
	in the making of merit.
The wise person, uncomplacent,
	acquires a two-fold welfare:
	welfare in this life
	& welfare in the next.
By breaking through to his welfare
	he is called "enlightened, wise."

Note: These verses are from the Ittha Sutta (Discourse on What is Welcome), Anguttara Nikaya V.43.


VI [go up]
"Bhuttaa bhogaa bha.taa bhaccaa..."

Bhuttaa bhogaa bha.taa bhaccaa
	Viti.n.naa aapadaasu me
Uddhaggaa dakkhi.naa dinnaa
	Atho pañca balii kataa
Upa.t.thitaa siilavanto
	Saññataa brahmacaarino
Yadattha.m bhogam-iccheyya
	Pa.n.dito gharam-aavasa.m
So me attho anuppatto
	Kata.m ananutaapiya.m
Eta.m anussara.m macco
	Ariya-dhamme .thito naro
Idheva na.m pasa.msanti
	Pecca sagge pamodatiiti.
"My wealth has been enjoyed,
My dependents supported,
	protected from calamities by me.
I have given lofty offerings,
	and performed the five oblations.
I have provided for the virtuous,
	the restrained, leaders of the holy life.
For whatever aim a wise householder
	would desire wealth,
	that aim I have attained.
I have done what will not lead to future distress."
When this is recollected by a mortal,
	a person established in the Dhamma of the Noble Ones,
He is praised in this life
	and, after death, rejoices in heaven.

Note: These verses are from the Adiya Sutta (Discourse on Edibles), Anguttara Nikaya V.41. The "five oblations" are gifts/offerings given to one's relatives, guests, the dead, kings (taxes paid to the government), and devas. This selection is often chanted when donors are making a donation dedicated to a relative or friend who has long been dead.


VII [go up]
"Daanañca peyya-vajjañca..."

Daanañca peyya-vajjañca
	Attha-cariyaa ca yaa idha
Samaanattataa ca dhammesu
	Tattha tattha yathaaraha.m
Ete kho sa"ngahaa loke
	Rathassaa.nii va yaayato
Ete ca sa"ngahaa naassu
	Na maataa putta-kaara.naa
Labhetha maana.m puuja.m vaa
	Pitaa vaa putta-kaara.naa
Yasmaa ca sa"ngahaa ete
	Samavekkhanti pa.n.ditaa
Tasmaa mahatta.m papponti
	Paasa.msaa ca bhavanti teti.
Generosity, kind words, beneficial action,
And treating all consistently,
	in line with what each deserves:
These bonds of fellowship (function) in the world
	like the linchpin in a moving cart.
Now, if these bonds of fellowship were lacking,
A mother would not receive
	the honor & respect owed by her child,
Nor would a father receive
	what his child owes him.
But because the wise
	show regard for these bonds of fellowship,
They achieve greatness and are praised.

Note: These verses are from the Sangaha-vatthu Sutta (Discourse on the Bonds of Fellowship), Anguttara Nikaya IV.32.


VIII [go up]
"Kaale dadanti sapaññaa..."

Kaale dadanti sapaññaa
	Vadaññuu viita-maccharaa
Kaalena dinna.m ariyesu
	Uju-bhuutesu taadisu
Vippasanna-manaa tassa
	Vipulaa hoti dakkhi.naa
Ye tattha anumodanti
	Veyyaavacca.m karonti vaa
Na tena dakkhi.naa onaa
	Tepi puññassa bhaagino
Tasmaa dade appa.tivaana-citto
	Yattha dinna.m mahapphala.m
Puññaani para-lokasmi.m
	Pati.t.thaa honti paa.ninanti.
Those with discernment,
	responsive, free from stinginess,
	give in the proper season.
Having given in the proper season
With hearts inspired by the Noble Ones
	—  straightened, Such  —  
Their offering bears an abundance.
Those who rejoice in that gift,
	or give assistance,
They too have a share of the merit,
	and the offering is not depleted by that.
Therefore, with an unhesitant mind,
	one should give where the gift bears great fruit.
Merit is what establishes
	living beings in the next life.

Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts), Anguttara Nikaya V.36. They are often chanted when large groups of people organize a donation for a special occasion, such as a kathina.


IX [go up]
"Ratanattayaanubhaavena..."

Ratanattayaanubhaavena
	Ratanattaya-tejasaa
Dukkha-roga-bhayaa veraa
	Sokaa sattu c'upaddavaa
Anekaa antaraayaapi
	Vinassantu asesato
Jaya-siddhi dhana.m laabha.m
	Sotthi bhaagya.m sukha.m bala.m
Siri aayu ca va.n.no ca
	Bhoga.m vu.d.dhii ca yasavaa
Sata-vassaa ca aayuu ca
	Jiiva-siddhii bhavantu te.
Through the power of the Triple Gem,
	through the radiant energy of the Triple Gem,
May suffering, disease, danger, animosity,
	sorrow, adversity, misfortune
	—  obstacles without number  —  
	vanish without a trace.
Triumph, success, wealth, & gain,
Safety, luck, happiness, strength,
Glory, long life, & beauty,
Fortune, increase, & status,
A lifespan of 100 years,
And success in your livelihood:
	May they be yours.

Note: This selection is frequently chanted when a gift is being dedicated to the Sangha as a whole (Sangha-dana). The same is true of the following selection, which is one of the few pieces that Dhammayut monks will chant in Sanyoga style.


X [go up]
"Sabba-buddhaanubhaavena..."

Sabba-buddhaanubhaavena sabba-dhammaanubhaavena sabba-sa"nghaanubhaavena buddha-ratana.m dhamma-ratana.m sa"ngha-ratana.m ti.n.na.m ratanaana.m aanubhaavena caturaasiitisahassa-dhammakkhandhaanubhaavena pi.takatyaanubhaavena jinasaavakaanubhaavena:

Sabbe te rogaa sabbe te bhayaa sabbe te antaraayaa sabbe te upaddavaa sabbe te dunnimittaa sabbe te avama"ngalaa vinassantu.

AAyu-va.d.dhako dhana-va.d.dhako siri-va.d.dhako yasa-va.d.dhako bala-va.d.dhako va.n.na-va.d.dhako sukha-va.d.dhako hotu sabbadaa.

Dukkha-roga-bhayaa veraa
	Sokaa sattu c'upaddavaa
Anekaa antaraayaapi
	Vinassantu ca tejasaa
Jaya-siddhi dhana.m laabha.m
	Sotthi bhaagya.m sukha.m bala.m
Siri aayu ca va.n.no ca
	Bhoga.m vu.d.dhii ca yasavaa
Sata-vassaa ca aayuu ca
	Jiiva-siddhii bhavantu te.
Bhavatu sabba-ma"ngala.m
	Rakkhantu sabba-devataa
Sabba-buddhaanubhaavena
	Sadaa sotthii bhavantu te.
Bhavatu sabba-ma"ngala.m
	Rakkhantu sabba-devataa
Sabba-dhammaanubhaavena
	Sadaa sotthii bhavantu te.
Bhavatu sabba-ma"ngala.m
	Rakkhantu sabba-devataa
Sabba-sa"nghaanubhaavena
	Sadaa sotthii bhavantu te.

Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sangha, the power of the Triple Gem — the gem of the Buddha, the gem of the Dhamma, the gem of the Sangha — the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples:

May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed.

May there always be an increase of long life, wealth, glory, status, strength, beauty, & happiness.

May suffering, disease, danger, animosity,
	sorrow, adversity, misfortune
	—  obstacles without number  —  
	vanish through (the Triple Gem's) radiant energy.
Triumph, success, wealth, & gain,
Safety, luck, happiness, strength,
Glory,long life, & beauty,
Fortune, increase, & status,
A lifespan of 100 years,
And success in your livelihood:
May they be yours.

May there be every good blessing,
	may the devas protect you,
Through the power of all the Buddhas (Dhamma, Sangha)
	may you always be well.

XI [go up]
"So attha-laddho sukhito..."

So attha-laddho sukhito
	Viru.lho buddha-saasane
Arogo sukhito hohi
	Saha sabbehi ñaatibhi.
Saa attha-laddhaa sukhitaa
	Viru.lhaa buddha-saasane
Arogaa sukhitaa hohi
	Saha sabbehi ñaatibhi.
Te attha-laddhaa sukhitaa
	Viru.lhaa buddha-saasane
Arogaa sukhitaa hotha
	Saha sabbehi ñaatibhi.
May he gain his aims, be happy,
	and flourish in the Buddha's teachings.
May you, together with all your relatives,
	be happy and free from disease.
May she gain her aims, be happy...
May they gain their aims, be happy...

Note: The above verses are frequently chanted after an ordination, or when a lay person has undertaken the practice of the eight precepts or has taken the five preepts for the first time. If one man has ordained or taken the precepts, chant only the two lines beginning "So attha-laddho..." three times. If one woman, chant only the two lines beginning "Sa attha-laddha..." three times. If more than one person, chant only the two lines beginning "Te attha-laddha..." three times.


XII [go up]
"Yasmi.m padese kappeti..."

Yasmi.m padese kappeti
	Vasa.m pa.n.dita-jaatiyo
Siilavant'ettha bhojetvaa
	Saññate brahma-caarino
Yaa tattha devataa aasu.m
	Taasa.m dakkhi.nam-aadise
Taa puujitaa puujayanti
	Maanitaa maanayanti na.m
Tato na.m anukampanti
	Maataa putta.m va orasa.m
Devataa'nukampito poso
	Sadaa bhadraani passati.
In whatever place a wise person makes his dwelling,
	—  there providing food for the virtuous,
	the restrained,
	leaders of the holy life  —  
He should dedicate that offering to the devas there.
They, receiving honor, will honor him;
	Being respected, will show him respect.
As a result, they will feel sympathy for him,
	like that of a mother for her child.
A person with whom the devas sympathize
	always sees things go auspiciously.

Note: These verses are from the Maha-parinibbana Suttanta (Great Discourse on the Total Unbinding), Digha Nikaya 16. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming.


XIII [go up]
"Bhavatu sabba-ma"ngala.m..."

Bhavatu sabba-ma"ngala.m
	Rakkhantu sabba-devataa
Sabba-buddhaanubhaavena
	Sadaa sotthii bhavantu te.
Bhavatu sabba-ma"ngala.m
	Rakkhantu sabba-devataa
Sabba-dhammaanubhaavena
	Sadaa sotthii bhavantu te.
Bhavatu sabba-ma"ngala.m
	Rakkhantu sabba-devataa
Sabba-sa"nghaanubhaavena
	Sadaa sotthii, bhavantu te.
May there be every good blessing,
	may the devas protect you,
Through the power of all the Buddhas (Dhamma, Sangha)
	may you always be well.

Note: These verses are always chanted to conclude the anumodana.


After the Patimokkha [go up]

Sacca-kiriyaa gaathaa [go up]

(LEADER):

Handa maya.m buddhassa bhagavato pubba-bhaaga-namakaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

(LEADER):

Handa maya.m sacca-kiriyaa gaathaayo bha.naama se:

(ALL):

[N'atthi me sara.na.m añña.m]
	Buddho me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.
I have no other refuge,
	The Buddha is my formeost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me sara.na.m añña.m
	Dhammo me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.
I have no other refuge,
	The Dhamma is my formeost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me sara.na.m añña.m
	Sa"ngho me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.
I have no other refuge,
	The Sa"ngha is my formeost refuge.
Through the speaking of this truth, may I be blessed always.

Siiluddesa-paa.tha [go up]

[Bhaasitam-ida.m] tena Bhagavataa jaanataa passataa arahataa sammaa-sambuddhena: "Sampanna-siilaa bhikkhave viharatha sampanna-paa.timokkhaa. Paa.timokkha-sa.mvara-sa.mvutaa viharatha aacaara-gocara-sampannaa. A.numattesu vajjesu bhaya-dassaavii samaadaaya sikkhatha sikkhaapadesuuti."

Tasmaa tih'amhehi sikkhitabba.m: "Sampanna-siilaa viharissaama sampanna-paa.timokkhaa. Paa.timokkha-sa.mvara-sa.mvutaa viharissaama aacaara-gocara-sampannaa. A.numattesu vajjesu bhaya-dassaavii samaadaaya sikkhissaama sikkhaapadesuuti." Evañhi no sikkhitabba.m.

This was said by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: "Live consummate in virtue, monks, and consummate in the Patimokkha. Live restrained with the restraint of the Patimokkha, consummate in your behavior & sphere of activity Train yourselves, having undertaken the training rules, seeing danger in the slightest faults"

Therefore we should train ourselves: "We will live consummate in virtue, consummate in the Patimokkha. We will live restrained with the restraint of the Patimokkha, consummate in our behavior & sphere of activity. We will train ourselves, having undertaken the training rules, seeing danger in the slightest faults." That's how we should train ourselves.


Taayana-gaathaa [go up]

[Chinda sota.m] parakkamma
Kaame panuuda braahma.na
Nappahaaya muni kaame
N'ekattam-upapajjati
Having striven, brahman, cut the stream.
Expel sensual passions.
Without abandoning sensual passions
a sage encounters no oneness of mind.
Kayiraa ce kayiraathena.m
Da.lhamena.m parakkame
Sithilo hi paribbaajo
Bhiyyo aakirate raja.m
Akata.m dukka.ta.m seyyo
Pacchaa tappati dukka.ta.m
Katañca sukata.m seyyo
Ya.m katvaa naanutappati
If something's to be done, then work at it firmly,
for a slack going-forth kicks up all the more dust.
It's better to leave a misdeed undone.
A misdeed burns you afterward.
Better that a good deed be done
that, when you've done it,
you don't regret.
Kuso yathaa duggahito
Hattham'evaanukantati
Saamañña.m dupparaamattha.m
Nirayaayuupaka.d.dhati
Ya"nkiñci sithila.m kamma.m
Sa"nkili.t.thañca ya.m vata.m
Sa"nkassara.m brahma-cariya.m
Na ta.m hoti, mahapphalanti.
Just as sharp-bladed grass, if wrongly held,
wounds the very hand that holds it —
the contemplative life, if wrongly grasped,
drags you down to hell.
Any slack act, or defiled observance,
or fraudulent life of chastity
bears no great fruit.

Ovaada-paa.timokkha Gaathaa [go up]

Uddi.t.tha.m kho tena Bhagavataa jaanataa passataa arahataa sammaa-sambuddhena: Ovaada-paa.timokkha.m tiihi gaathaahi.

This was summarized by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: the Patimokkha Exhortation in three verses:

Khantii parama.m tapo tiitikkhaa
Nibbaana.m parama.m vadanti buddhaa,
Na hi pabbajito paruupaghaatii
Sama.no hoti para.m vihe.thayanto
Patient forbearance is the foremost austerity.
Liberation is foremost: that's what the Buddhas say.
He is no monk who injures another;
nor a contemplative, he who mistreats another.
Sabba-paapassa akara.na.m,
Kusalassuupasampadaa,
Sacitta-pariyodapana.m:
Eta.m buddhaana-saasana.m.
The non-doing of any evil,
The performance of what's skillful,
The cleansing of one's own mind:
This is the Buddhas' teaching.
Anuupavaado anuupaghaato
Paa.timokkhe ca sa.mvaro
Mattaññutaa ca bhattasmi.m
Pantañca sayan'aasana.m.
Adhicitte ca aayogo:
Eta.m buddhaana-saasananti.
Not disparaging, not injuring,
Restraint in line with the monastic code,
Moderation in food,
Dwelling in seclusion,
Commitment to the heightened mind:
This is the Buddhas' teaching.

Meditation [go up]

Breath Meditation: Seven Steps [go up]

There are seven basic steps:

1. Start out with three or seven long in-&-out breaths, thinking bud- with the in-breath, and dho with the out. Keep the meditation syllable as long as the breath.

2. Be clearly aware of each in-&-out breath.

3. Observe the breath as it goes in & out, noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feel comfortable, change it until it does. For instance, if breathing in long & out long is uncomfortable, try breathing in short & out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.

To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes, and out into the air. (If you are female, begin with the left side first, because the male & female nervous systems are different.)

Then let the breath from the base of the skull spread down over both shoulders, past your elbows & wrists, to the tips of your fingers, and out into the air.

Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs & liver, all the way down to the bladder & colon.

Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.

Let all these breath sensations spread so that they connect & flow together, and you'll feel a greatly improved sense of well-being.

4. Learn four ways of adjusting the breath:

a. in long & out long,
b. in long & out short,
c. in short & out long,
d. in short & out short.

Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition & your breath are always changing.

5. 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. A few of these bases are:

a. the tip of the nose,
b. the middle of the head,
c. the palate,
d. the base of the throat,
e. the breastbone (the tip of the sternum),
f. the navel (or a point just above it).

If you suffer from frequent headaches or nervous problems, don't focus on any spot above the base of the throat. And don't try to force the breath or put yourself into a trance. Breathe freely & naturally. Let the mind be at ease with the breath — but not to the point where it slips away.

6. Spread your awareness — your sense of conscious feeling — throughout the entire body.

7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, you'll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around & about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations & harmful ones are mixed together by their very nature.

To summarize: (a) for the sake of improving the energy already existing in every part of your body, so that you can contend with such things as disease & pain; and (b) for the sake of clarifying the 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, because they are absolutely basic to every aspect of breath meditation.

— Phra Ajaan Lee Dhammadharo