Contents ![[go up]](../../../icon/scrollup.gif)
- Pronunciation (p. iii of print edition)
- Morning Chanting (1)
- Evening Chanting (13)
-
Reflections
- Contemplation of the Body (25)
- Five Subjects for Frequent Recollection (27)
- The Verses on Friends (28)
- The Verses on Respect (29)
- The Verses on the Noble Truths (29)
- The Guardian Meditations (31)
- Ten Reflections (32)
- Ovaada-paa.timokkha Gaathaa (34)
- The Four Dhamma Summaries
- The Sublime Attitudes (35)
- Dedication of Merit (38)
- Refuge
-
Discourses
- Dhamma-cakkappavattana Sutta.m (Setting the Wheel of Dhamma in Motion) (45)
- Anatta-lakkha.na Sutta.m (The Not-self Characteristic) (55)
- AAditta-pariyaaya Sutta.m (The Fire Discourse) (64)
- Dhamma-niyaama Sutta.m (The Orderliness of the Dhamma) (73)
- Magga-vibha"nga Sutta.m (An Analysis of the Path) (75)
- Gotamii Sutta.m (The Discourse to Gotamii) (81)
- Paticca Samuppaada (Dependent Origination) (83)
- Saaraa.niiya-dhamma Sutta (Conditions for Amiability)
- Bhikkhu-aparihaaniya-dhamma Sutta (Conditions for No Decline among the Monks)
- Mahaasamaya Sutta (The Great Meeting)
-
Blessings
- Invitation to the Devas (85)
- Namakaara-siddhi Gaathaa (The Verses on Success through Homage) (86)
- Sambuddhe (The Buddhas) (87)
- Namo-kaara-a.t.thaka.m (The Homage Octet) (89)
- Ma"ngala Sutta.m (The Discourse on Good Fortune) (90)
- Cha Ratana Paritta Gaathaa (The Six Protective Verses from the Discourse on Treasures) (92)
- Kara.niiya Mettaa Sutta (The Discourse on Loving-kindness) (95)
- Khandha Paritta (The Group Protection) (97)
- Mora Paritta (The Peacock's Protection) (98)
- Va.t.taka Paritta (The Baby Quail's Protection) (100)
- Dhajagga Paritta (The Top-of-the-Banner-Staff Protection) (101)
- AA.taanaa.tiya Paritta (Homage to the Seven Past Buddhas) (102)
- A"ngulimaala Paritta (Ven. Angulimala's Protection) (103)
- Bojjha"nga Paritta (The Factor-of Awakening Protection) (104)
- Buddha-jaya-ma"ngala Gaathaa (The Verses of the Buddha's Auspicious Victories) (105)
- Jaya Paritta (The Victory Protection) (108)
- Abhaya Paritta (The Danger-free Protection) (109)
- Sakkatvaa buddha-ratana.m... (Having revered the jewel of the Buddha...) (110)
- Dukkhappattaa... (Who have fallen into suffering...) (111)
- Mahaa-ma"ngala-cakkavaa.la (The Great Universe of Blessings)
- Bhavatu sabba-ma"ngala.m... (May there be every blessing...) (112)
- Jinapañjara Gaathaa (The Victor's Cage)
-
Verses
- The Heart (Mano pubba"ngamaa dhammaa...) (113)
- The Three Inspired Verses (Yadaa have...) (114)
- The House Builder (Aneka-jaati-sa"nsaara.m...) (115)
- The Mountain (Yathaapi selaa vipulaa...) (115)
- Noble Wealth (Yassa saddhaa tathaagate...) (116)
- An Auspicious Day (Atiita.m naanvaagameyya...) (117)
- The Three Characteristics (Sabbe sa"nkhaaraa aniccaa'ti...) (118)
- Compounded Things (Aniccaa vata sa"nkhaaraa...) (119)
- The Burden (Bhaaraa have pañcakkhandhaa...) (120)
- Heedfulness (Appamaado amata.m pada.m...) (120)
-
Formal Requests
- Taking the Five Precepts (121)
- Taking the Eight Precepts (124)
- Ordination for an Eight-Precept Nun (127)
- Requesting a Discourse (131)
- Requesting Blessings (131)
- Requesting Forgiveness (132)
-
Formal Offerings
- Food (135)
- General Items (after noon) (136)
- "Forest Cloth" (136)
- Declaration to the Bhikkhu Sa"ngha (137)
- Rains Bathing Cloth (138)
- Candles (139)
- Ka.thina Cloth (139)
- Lodgings (140)
-
Homage
- Visaakha Puujaa (141)
- Visaakha A.t.thamii (145)
- AAsa.lha Puujaa (149)
- Maagha Puujaa (153)
- Veneration (156)
- Homage to the Buddha's Footprints (157)
- The Buddha's Last Words (158)
-
Anumodana
- Introduction
- I. Yathaa vaarivahaa puuraa...
- II. Adaasi me akaasi me...
- III. Aggato ve pasannaana.m...
- IV.AAyudo balado dhiiro...
- V. AAyu.m va.n.na.m yasa.m kitti.m...
- VI. Bhuttaa bhogaa bha.taa bhaccaa...
- VII. Daanañca peyya-vajjañca...
- VIII. Kaale dadanti sapaññaa...
- IX. Ratanattayaanubhaavena...
- X. Sabba-buddhaanubhaavena...
- XI. So attha-laddho sukhito...
- XII. Yasmi.m padese kappeti...
- XIII. Bhavatu sabba-ma"ngala.m...
- After the Patimokkha
- Meditation
Pronunciation ![[go up]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
(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;
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 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]](../../../icon/scrollup.gif)
(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 sirasaa namaami.
To that Dhamma I bow my head down.
(BOW DOWN)
Praise for the Sangha ![[go up]](../../../icon/scrollup.gif)
(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 sirasaa namaami.
To that Sangha I bow my head down.
(BOW DOWN)
Salutation to the Triple Gem
&
The Topics for Chastened Dispassion ![[go up]](../../../icon/scrollup.gif)
(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):
Yoccanta-suddhabbara-ñaa.na-locano,
Lokassa paapuupakilesa-ghaatako:
Vandaami buddha.m aham-aadarena ta.m.
Possessed of the eye of knowledge completely purified,
Destroyer of the evils & corruptions of the world:
I revere that Buddha with devotion.
Yo magga-paakaamata-bhedabhinnako,
Lokuttaro yo ca tad-attha-diipano:
Vandaami dhamma.m aham-aadarena ta.m.
divided into Path, Fruition, & the Deathless,
both transcendent (itself) & showing the way to that goal:
I revere that Dhamma with devotion.
Yo di.t.tha-santo sugataanubodhako,
Lolappahiino ariyo sumedhaso:
Vandaami sa"ngha.m aham-aadarena ta.m.
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.
Vatthuttaya.m vandayataabhisa"nkhata.m,
Puñña.m mayaa ya.m mama sabbupaddavaa,
Maa hontu ve tassa pabhaava-siddhiyaa.
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.
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;
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."
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):
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.)
Imassa kevalassa dukkhakkhandhassa antakiriyaaya sa.mvattatu.
May this holy life of ours bring about the end of this entire mass of suffering & stress.
* (OTHERS):
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,
Anupa.tipajjaama,
We attend to the instruction of the Blessed One, as far as our mindfulness & strength will allow, and we practice accordingly.
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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
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.
Sara.na.m khemam-uttama.m.
The Buddha who for all beings is the secure, the highest refuge,
Vandaami ta.m sirenaha.m,
The first theme for recollection: I revere him with my head.
Buddho me saamikissaro.
I am the Buddha's servant, the Buddha is my sovereign master,
Vidhaataa ca hitassa me.
The Buddha is a destroyer of suffering & a provider of welfare for me.
Sariirañjiivitañcida.m.
To the Buddha I dedicate this body & this life of mine.
Buddhasseva subodhita.m.
I will fare with reverence for the Buddha's genuine Awakening.
Buddho me sara.na.m vara.m:
I have no other refuge, the Buddha is my foremost refuge:
Va.d.dheyya.m satthu-saasane.
By the speaking of this truth, may I grow in the Teacher's instruction.
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):
Buddho pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m va buddhe.
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.
Sara.na.m khemam-uttama.m.
The Dhamma that for all beings is the secure, the highest refuge,
Vandaami ta.m sirenaha.m,
The second theme for recollection: I revere it with my head.
Dhammo me saamikissaro.
I am the Dhamma's servant, the Dhamma is my sovereign master,
Vidhaataa ca hitassa me.
The Dhamma is a destroyer of suffering & a provider of welfare for me.
Sariirañjiivitañcida.m.
To the Dhamma I dedicate this body & this life of mine.
Dhammasseva sudhammata.m.
I will fare with reverence for the Dhamma's genuine rightness.
Dhammo me sara.na.m vara.m:
I have no other refuge, the Dhamma is my foremost refuge:
Va.d.dheyya.m satthu-saasane.
By the speaking of this truth, may I grow in the Teacher's instruction.
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):
Dhamme kukamma.m pakata.m mayaa ya.m,
Dhammo pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m va dhamme.
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.
Sara.na.m khemam-uttama.m.
The Sa"ngha that for all beings is the secure, the highest refuge,
Vandaami ta.m sirenaha.m,
The third theme for recollection: I revere it with my head.
Sa"ngho me saamikissaro.
I am the Sa"ngha's servant, the Sa"ngha is my sovereign master,
Vidhaataa ca hitassa me.
The Sa"ngha is a destroyer of suffering & a provider of welfare for me.
Sariirañjiivitañcida.m.
To the Sa"ngha I dedicate this body & this life of mine.
Sa"nghassopa.tipannata.m.
I will fare with reverence for the Sa"ngha's good practice.
Sa"ngho me sara.na.m vara.m:
I have no other refuge, the Sa"ngha is my foremost refuge:
Va.d.dheyya.m satthu-saasane.
By the speaking of this truth, may I grow in the Teacher's instruction.
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):
Sa"nghe kukamma.m pakata.m mayaa ya.m,
Sa"ngho pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m va sa"nghe.
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]](../../../icon/scrollup.gif)
Contemplation of the Body ![[go up]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
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:
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:
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
Ye dukkha.m nappajaananti
Those who don't discern suffering,
Atho dukkhassa sambhava.m
suffering's cause,
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,
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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?
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
"Buddha.m sara.na.m gacchaami..." ![[go up]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
Dhamma-cakkappavattana Sutta ![[go up]](../../../icon/scrollup.gif)
The Discourse on Setting the Wheel of Dhamma in Motion
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi.
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 —
Hiino gammo pothujjaniko anariyo anattha-sañhito,
That which is devoted to sensual pleasure in sensual objects: base, vulgar, common, ignoble, unprofitable;
Dukkho anariyo anattha-sañhito.
and that which is devoted to self-affliction: painful, ignoble, unprofitable.
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.
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?
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.
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:
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:
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.
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.'
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.'
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.'
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.'
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.'
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.'
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.'
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.'
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.'
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.'
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.'
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.'
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.
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.
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.'"
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.
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."
Bhummaa devaa saddamanussaavesu.m,
Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:
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."
Caatummahaaraajikaa devaa saddamanussaavesu.m.
On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.
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.
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.
Tusitaa devaa saddamanussaavesu.m.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.
Nimmaanaratii devaa saddamanussaavesu.m.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.
Paranimmita-vasavattii devaa saddamanussaavesu.m.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.
Brahma-kaayikaa devaa saddamanussaavesu.m,
On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma's retinue took up the cry:
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."
Yaava brahma-lokaa saddo abbhuggacchi.
So in that moment, that instant, the cry shot right up to the Brahma world.
Sa"nkampi sampakampi sampavedhi,
And this ten-thousandfold cosmos shivered & quivered & quaked,
Atikkammeva devaana.m devaanubhaava.m.
while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.
"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?"
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]](../../../icon/scrollup.gif)
The Discourse on the Not-self Characteristic
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:
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.'
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 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.'
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 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.'
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 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.'
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.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.'
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."
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."
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."
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."
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."
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."
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 —
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.'
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 —
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.'
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 —
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.'
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 —
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.'
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 —
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.'
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.
Viraagaa vimuccati,
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
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.'
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.
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]](../../../icon/scrollup.gif)
The Fire Discourse
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:
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.
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 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.
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.
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 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.
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.
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 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.
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.
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 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.
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.
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 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.
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.
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 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Viraagaa vimuccati,
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
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.'"
Attamanaa te bhikkhuu Bhagavato bhaasita.m abhinandu.m.
That is what the Blessed One said. Gratified, the monks delighted at his words.
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]](../../../icon/scrollup.gif)
The Discourse on the Orderliness of the Dhamma
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,
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.
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.
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.
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.
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.
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."
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]](../../../icon/scrollup.gif)
An Analysis of the Path
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,
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?
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?
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."
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]](../../../icon/scrollup.gif)
The Discourse to Gotamii
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.
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.
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."
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':
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.'
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':
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.'"
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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:
Deva-kaayaa samaagataa
AAgatamha ima.m dhamma-samaya.m
Dakkhitaayeva aparaajita-sa"nghanti.
The deva hosts have assembled.
We have come to this Dhamma meeting
To see the unvanquished Sangha."
Tatra bhikkhavo samaadaha.msu
Citta.m attano ujukam-aka.msu
Saarathii va nettaani gahetvaa
Indriyaani rakkhanti pa.n.ditaati.
"The bhikkhus there are concentrated,
Have straightened their own minds.
Like a charioteer holding the reins,
The wise ones guard their faculties."
Chetvaa khiila.m chetvaa paliigha.m
Inda-khiila.m ohaccam-anejaa
Te caranti suddhaa vimalaa
Cakkhumataa sudantaa susu-naagaati.
"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."
Ye keci Buddha.m sara.na.m gataase
Na te gamissanti apaaya-bhuumi.m
Pahaaya maanusa.m deha.m
Deva-kaaya.m paripuuressantiiti.
"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.
"Evam-bhanteti" kho te bhikkhuu Bhagavato paccassosu.m. Bhagavaa etad-avoca.
"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
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
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."
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.
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.
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.
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.
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.
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.
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.
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.
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.
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
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.
— 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.
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
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
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.
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.
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.
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.
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.
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.
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.'
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."
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
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.
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]](../../../icon/scrollup.gif)
An Invitation to the Devas ![[go up]](../../../icon/scrollup.gif)
Atraagacchantu devataa
Saddhamma.m muni-raajassa
Su.nantu sagga-mokkhada.m
May they listen to the True Dhamma of the King of Sages,
Leading to heaven & emancipation.
Giri-sikharata.te c'antalikkhe vimaane
Diipe ra.t.the ca gaame
Taruvana-gahane geha-vatthumhi khette
On peaks & mountain precipices, in palaces floating in the sky,
In islands, countries, & towns,
In groves of trees & thickets, around homesites & fields.
Jala-thala-visame yakkha-gandhabba-naagaa
Ti.t.thantaa santike ya.m
Muni-vara-vacana.m saadhavo me su.nantu
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.
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]](../../../icon/scrollup.gif)
The Verses on Success through Homage
Saama.m va buddho sugato vimutto
Maarassa paasaa vinimocayanto
Paapesi khema.m janata.m vineyya.m.
Self-awakened, Well-Gone, & Released,
Freed from the snares of Mortal Temptation,
He leads humanity from evil to security.
Lokassa naathañca vinaayakañca.
Tan-tejasaa te jaya-siddhi hotu
Sabb'antaraayaa ca vinaasamentu.
The Protector & Mentor for the world,
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.
Dassesi lokassa visuddhi-magga.m
Niyyaaniko dhamma-dharassa dhaarii
Saataavaho santikaro suci.n.no.
Shows the path of purity to the world.
Leading out, upholding those who uphold it,
Rightly accomplished, it brings pleasure, makes peace.
Mohappadaala.m upasanta-daaha.m.
Tan-tejasaa te jaya-siddhi hotu
Sabb'antaraayaa ca vinaasamentu.
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.
Lokassa paapuupakilesa-jetaa
Santo saya.m santi-niyojako ca
Svaakkhaata-dhamma.m vidita.m karoti.
Is victor over the evils & corruptions of the world.
Self-calmed, it is calming & without fetter,
And makes the well-taught Dhamma be known.
Buddhaanubuddha.m sama-siila-di.t.thi.m.
Tan-tejasaa te jaya-siddhi hotu
Sabb'antaraayaa ca vinaasamentu.
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]](../../../icon/scrollup.gif)
The Buddhas
Dvaadasañca sahassake
Pañca-sata-sahassaani
Namaami sirasaa aha.m.
I pay homage with my head to the 512,028 Buddhas.
AAdarena namaami'ha.m.
Namakaaraanubhaavena
Hantvaa sabbe upaddave
Anekaa antaraayaapi
Vinassantu asesato.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.
Catuviisati sahassake
Dasa-sata-sahassaani
Namaami sirasaa aha.m.
I pay homage with my head to the 1,024,055 Buddhas.
AAdarena namaami'ha.m.
Namakaaraanubhaavena
Hantvaa sabbe upaddave
Anekaa antaraayaapi
Vinassantu asesato.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.
A.t.thacattaa.liisa sahassake
Viisati-sata-sahassaani
Namaami sirasaa aha.m.
I pay homage with my head to the 2,048,109 Buddhas.
AAdarena namaami'ha.m.
Namakaaraanubhaavena
Hantvaa sabbe upaddave
Anekaa antaraayaapi
Vinassantu, asesato.
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]](../../../icon/scrollup.gif)
The Homage Octet
Sambuddhassa mahesino
Homage to the Great Seer, the Worthy One, Rightly Self-awakened.
Svaakkhaatasseva tenidha
Homage to the highest Dhamma, well-taught by him here.
Visuddha-siila-di.t.thino
And homage to the Great Sangha, pure in virtue & view.
Ratanattayassa saadhuka.m
Homage to the Triple Gem beginning auspiciously with AUM.
Tassa vatthuttayassapi
And homage to those three objects that have left base things behind.
Vigacchantu upaddavaa
By the potency of this homage, may misfortunes disappear.
Suvatthi hotu sabbadaa
By the potency of this homage, may there always be well-being.
Vidhimhi homi, tejavaa.
By the power of this homage, may success in this ceremony be mine.
Ma"ngala Sutta.m ![[go up]](../../../icon/scrollup.gif)
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.
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.
ma"ngalaani acintayu.m
AAka"nkhamaanaa sotthaana.m
bruuhi ma"ngalam-uttama.m.
Desiring well-being. Tell, then, the highest good fortune."
pa.n.ditaanañca sevanaa
Puujaa ca puujaniiyaana.m
etam-ma"ngalam-uttama.m.
Paying homage to those who deserve homage:
This is the highest good fortune.
pubbe ca kata-puññataa
Atta-sammaa-pa.nidhi ca
etam-ma"ngalam-uttama.m.
Directing oneself rightly:
This is the highest good fortune.
vinayo ca susikkhito
Subhaasitaa ca yaa vaacaa
etam-ma"ngalam-uttama.m.
Words well-spoken:
This is the highest good fortune.
putta-daarassa sa"ngaho
Anaakulaa ca kammantaa
etam-ma"ngalam-uttama.m.
Jobs that are not left unfinished:
This is the highest good fortune.
ñaatakaanañca sa"ngaho
Anavajjaani kammaani
etam-ma"ngalam-uttama.m.
Deeds that are blameless:
This is the highest good fortune.
majja-paanaa ca saññamo
Appamaado ca dhammesu
etam-ma"ngalam-uttama.m.
Being heedful with regard to qualities of the mind:
This is the highest good fortune.
santu.t.thii ca kataññutaa
Kaalena dhammassavana.m
etam-ma"ngalam-uttama.m.
Hearing the Dhamma on timely occasions:
This is the highest good fortune.
sama.naanañca dassana.m
Kaalena dhamma-saakacchaa
etam-ma"ngalam-uttama.m.
Discussing the Dhamma on timely occasions:
This is the highest good fortune.
ariya-saccaana-dassana.m
Nibbaana-sacchi-kiriyaa ca
etam-ma"ngalam-uttama.m.
Realizing Liberation:
This is the highest good fortune.
citta.m yassa na kampati
Asoka.m viraja.m khema.m
etam-ma"ngalam-uttama.m.
Is unshaken, sorrowless, dustless, secure:
This is the highest good fortune.
sabbattham-aparaajitaa
Sabbattha sotthi.m gacchanti
tan-tesa.m ma"ngalam-uttamanti."
People go everywhere in well-being:
This is their highest good fortune."
Cha Ratana Paritta Gaathaa ![[go up]](../../../icon/scrollup.gif)
The Six Protective Verses from the Discourse on Treasures
Saggesu vaa ya.m ratana.m pa.niita.m
Na no sama.m atthi tathaagatena.
Whatever exquisite treasure in the heavens,
Is not, for us, equal to the Tathagata.
Etena saccena suvatthi hotu.
By this truth may there be well-being.
Yad-ajjhagaa sakyamunii samaahito
Na tena dhammena sam'atthi kiñci.
Discovered by the Sakyan Sage while in concentration:
There is nothing equal to that Dhamma.
Etena saccena suvatthi hotu.
By this truth may there be well-being.
Samaadhim-aanantarik'aññam-aahu
Samaadhinaa tena samo na vijjati.
And called the concentration of unmediated knowing:
No equal to that concentration can be found.
Etena saccena suvatthi hotu.
By this truth may there be well-being.
Cattaari etaani yugaani honti
Te dakkhi.neyyaa sugatassa saavakaa
Etesu dinnaani mahapphalaani.
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
Etena saccena suvatthi hotu.
By this truth may there be well-being.
Nikkaamino gotama-saasanamhi
Te pattipattaa amata.m vigayha
Laddhaa mudhaa nibbuti.m bhuñjamaanaa.
Apply themselves to Gotama's message,
On attaining their goal, plunge into the Deathless,
Freely enjoying the Liberation they've gained.
Etena saccena suvatthi hotu.
By this truth may there be well-being.
Viratta-cittaayatike bhavasmi.m
Te khii.na-biijaa aviru.lhi-chandaa
Nibbanti dhiiraa yathaa'yam-padiipo.
Dispassioned their minds toward further becoming,
They, with no seed, no desire for growth,
The wise, they go out like this flame.
Etena saccena suvatthi hotu.
By this truth may there be well-being.
Kara.niiya Mettaa Sutta ![[go up]](../../../icon/scrollup.gif)
The Discourse on Loving-kindness
yanta.m santa.m pada.m abhisamecca,
Who wants to break through to the state of peace:
suvaco cassa mudu anatimaanii,
Easy to instruct, gentle, & not conceited,
appakicco ca sallahuka-vutti,
Content & easy to support, with few duties, living lightly,
appagabbho kulesu ananugiddho.
With peaceful faculties, masterful, modest, & no greed for supporters.
yena viññuu pare upavadeyyu.m.
Do not do the slightest thing that the wise would later censure.
sabbe sattaa bhavantu sukhitattaa.
Think: Happy & secure, may all beings be happy at heart.
tasaa vaa thaavaraa vaa anavasesaa,
Whatever beings there may be, weak or strong, without exception,
majjhimaa rassakaa a.nuka-thuulaa,
Long, large, middling, short, subtle, blatant,
ye ca duure vasanti aviduure,
Seen or unseen, near or far,
sabbe sattaa bhavantu sukhitattaa.
Born or seeking birth: May all beings be happy at heart.
naatimaññetha katthaci na.m kiñci,
Let no one deceive another or despise anyone anywhere,
naaññam-aññassa dukkham-iccheyya.
Or through anger or resistance wish for another to suffer.
aayusaa eka-puttam-anurakkhe,
As a mother would risk her life to protect her child, her only child,
maana-sambhaavaye aparimaa.na.m.
Even so should one cultivate a limitless heart with regard to all beings.
maana-sambhaavaye aparimaa.na.m,
With good will for the entire cosmos, cultivate a limitless heart:
asambaadha.m avera.m asapatta.m.
Above, below, & all around, unobstructed, without enmity or hate.
sayaano vaa yaavatassa vigatam-iddho,
as long as one is alert,
brahmam-eta.m vihaara.m idham-aahu.
This is called a sublime abiding here & now.
siilavaa dassanena sampanno,
Not taken with views, but virtuous & consummate in vision,
Na hi jaatu gabbha-seyya.m punaretiiti.
One never again will lie in the womb.
Khandha Paritta ![[go up]](../../../icon/scrollup.gif)
The Group Protection
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.
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 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 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 Dhammo,
Appamaa.no Sa"ngho,
The Buddha, Dhamma, & Sangha are limitless.
Ahi vicchikaa sata-padii u.n.naanaabhii sarabuu muusikaa,
There is a limit to creeping things — snakes, scorpions, centipedes, spiders, lizards, & rats.
Pa.tikkamantu bhuutaani.
I have made this protection, I have made this spell. May the beings depart.
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]](../../../icon/scrollup.gif)
The Peacock's Protection
Harissa-va.n.no pa.thavippabhaaso
Ta.m ta.m namassaami harissa-va.n.na.m pa.thavippabhaasa.m
Tayajja guttaa viharemu divasa.m.
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.
Te me namo te ca ma.m paalayantu.
Namatthu buddhaana.m namatthu bodhiyaa.
Namo vimuttaana.m namo vimuttiyaa.
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.
Moro carati esanaa.
Having made this protection, the peacock sets out in search for food.
Harissa-va.n.no pa.thavippabhaaso
Ta.m ta.m namassaami harissa-va.n.na.m pa.thavippabhaasa.m
Tayajja guttaa viharemu ratti.m
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.
Te me namo te ca ma.m paalayantu.
Namatthu buddhaana.m namatthu bodhiyaa
Namo vimuttaana.m namo vimuttiyaa
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.
Moro vaasamakappayiiti.
Having made this protection, the peacock arranges his nest.
Va.t.taka Paritta ![[go up]](../../../icon/scrollup.gif)
The Baby Quail's Protection
Sacca.m soceyy'anuddayaa
Tena saccena kaahaami
Sacca-kiriyam-anuttara.m
Truth, purity, tenderness.
In accordance with this truth I will make
An unsurpassed vow of truth.
Saritvaa pubbake jine
Sacca-balam-avassaaya
Sacca-kiriyam-akaasa'ha.m
Calling to mind the victors of the past,
In dependence on the strength of truth,
I made an unsurpassed vow of truth:
Santi paadaa avañcanaa
Maataa pitaa ca nikkhantaa
Jaata-veda pa.tikkama
Here are feet that can't walk.
My mother & father have left me.
Fire, go back!
Mahaapajjalito sikhii
Vajjesi so.lasa kariisaani
Udaka.m patvaa yathaa sikhii
Saccena me samo n'atthi
Esaa me sacca-paaramiiti.
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
Homage to the Seven Past Buddhas
Cakkhumantassa siriimato
Sikhissa pi namatthu
Sabba-bhuutaanukampino
Homage to Sikhii, sympathetic to all beings.
Nhaatakassa tapassino
Namatthu Kakusandhassa
Maara-senappamaddino
Homage to Kakusandha, crusher of Mara's host.
Braahma.nassa vusiimato
Kassapassa namatthu
Vippamuttassa sabbadhi
Homage to Kassapa, entirely released.
Sakya-puttassa siriimato
Yo ima.m dhammam-adesesi
Sabba-dukkhaapanuudana.m.
who taught this Dhamma — the dispelling of all stress.
Yathaabhuuta.m vipassisu.m
Te janaa apisu.naa
Mahantaa viitasaaradaa
Great Ones of gentle speech, thoroughly mature,
Ya.m namassanti Gotama.m
Vijjaa-cara.na-sampanna.m
Mahanta.m viitasaarada.m
Consummate in knowledge & conduct, the Great One, thoroughly mature.
Buddha.m vandaama Gotamanti
We revere the Buddha Gotama, consummate in knowledge & conduct.
A"ngulimaala Paritta ![[go up]](../../../icon/scrollup.gif)
Ven. Angulimala's Protection
Naabhijaanaami sañcicca paa.na.m jiivitaa voropetaa,
Tena saccena sotthi te hotu sotthi gabbhassa.
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]](../../../icon/scrollup.gif)
The Factor-of-Awakening Protection
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.
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.
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.
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.
Gelaññenaabhipii.lito
Cundattherena taññeva
Bha.naapetvaana saadara.m
Sammoditvaa ca aabaadhaa
Tamhaa vu.t.thaasi .thaanaso
Etena sacca-vajjena
Sotthi te hotu sabbadaa.
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.
Ti.n.nannam-pi mahesina.m
Maggaahata-kilesaa va
Pattaanuppattidhammata.m
Etena sacca-vajjena
Sotthi te hotu sabbadaa.
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]](../../../icon/scrollup.gif)
The Verses of the Buddha's Auspicious Victories
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].
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.]
Ghorampan'aa.lavaka-makkham-athaddha-yakkha.m
Khantii-sudanta-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Daavaggi-cakkam-asaniiva sudaaru.nanta.m
Mett'ambuseka-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Dhaavan-ti-yojana-path'a"nguli-maalavanta.m
Iddhiibhisa"nkhata-mano jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Ciñcaaya du.t.tha-vacana.m jana-kaaya-majjhe
Santena soma-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Vaadaabhiropita-mana.m ati-andhabhuuta.m
Paññaa-padiipa-jalito jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Puttena thera-bhujagena damaapayanto
Iddhuupadesa-vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Brahma.m visuddhi-jutim-iddhi-bakaabhidhaana.m
Ñaa.naagadena vidhinaa jitavaa munindo
Tan-tejasaa bhavatu te jaya-ma"ngalaani.
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.
Yo vaacano dinadine sarate matandii
Hitvaan'aneka-vividhaani c'upaddavaani
Mokkha.m sukha.m adhigameyya naro sapañño.
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]](../../../icon/scrollup.gif)
The Victory Protection
Hitaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
Patto sambodhim-uttama.m
Etena sacca-vajjena
Hotu te jaya-ma"ngala.m
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.
Sakyaana.m nandi-va.d.dhano
Eva.m tvam vijayo hohi
Jayassu jaya-ma"ngale
Was he who increased the Sakyans' delight.
May you have the same sort of victory,
May you win victory blessings.
Siise pa.thavi-pokkhare
Abhiseke sabba-buddhaana.m
Aggappatto pamodati
On the undefeated seat
Consecrated by all the Buddhas,
He rejoiced in the utmost attainment.
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 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]](../../../icon/scrollup.gif)
The Danger-free Protection
Yo caamanaapo saku.nassa saddo
Paapaggaho dussupina.m akanta.m
Buddhaanubhaavena vinaasamentu
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Buddha's power may they be destroyed.
Yo caamanaapo saku.nassa saddo
Paapaggaho dussupina.m akanta.m
Dhammaanubhaavena vinaasamentu
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Dhamma's power may they be destroyed.
Yo caamanaapo saku.nassa saddo
Paapaggaho dussupina.m akanta.m
Sa"nghaanubhaavena vinaasamentu
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]](../../../icon/scrollup.gif)
Osatha.m uttama.m vara.m
Hita.m deva-manussaana.m
Buddha-tejena sotthinaa
Nassant'upaddavaa sabbe
Dukkhaa vuupasamentu te.
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.
Osatha.m uttama.m vara.m
Pari.laahuupasamana.m
Dhamma-tejena sotthinaa
Nassant'upaddavaa sabbe
Bhayaa vuupasamentu te.
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.
Osatha.m uttama.m vara.m
AAhuneyya.m paahuneyya.m
Sa"ngha-tejena sotthinaa
Nassant'upaddavaa sabbe
Rogaa vuupasamentu te.
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]](../../../icon/scrollup.gif)
Bhayappattaa ca nibbhayaa
Sokappattaa ca nissokaa
Hontu sabbe pi paa.nino.
who have fallen into suffering be without suffering,
who have fallen into danger be without danger,
who have fallen into sorrow be without sorrow.
Sambhata.m puñña-sampada.m
Sabbe devaanumodantu
Sabba-sampatti-siddhiyaa.
May all heavenly beings rejoice
In the extent to which we have gathered a consummation of merit.
Siila.m rakkhantu sabbadaa
Bhaavanaabhirataa hontu
Gacchantu devataagataa.
May they delight in meditation, may they go to a heavenly destination.
Paccekaanañca ya.m bala.m
Arahantaanañca tejena
Rakkha.m bandhaami sabbaso.
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]](../../../icon/scrollup.gif)
The Great Universe of Blessings
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]](../../../icon/scrollup.gif)
Rakkhantu sabba-devataa
May there be every blessing. May all heavenly beings protect you.
Sadaa sotthii bhavantu te.
Through the power of all the Buddhas, may you always be well.
Rakkhantu sabba-devataa
May there be every blessing. May all heavenly beings protect you.
Sadaa sotthii bhavantu te.
Through the power of all the Dhammas, may you always be well.
Rakkhantu sabba-devataa
May there be every blessing. May all heavenly beings protect you.
Sadaa sotthii bhavantu te.
Through the power of all the Sa"nghas, may you always be well.
Jinapañjara Gaathaa ![[go up]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
The Heart ![[go up]](../../../icon/scrollup.gif)
Mano-se.t.thaa mano-mayaa,
Ruled by the heart,
Made of the heart.
Bhaasati vaa karoti vaa,
Tato na.m dukkham-anveti
Cakka.m va vahato pada.m.
Suffering follows one,
As the wheel of the cart,
the foot of the ox that draws it.
Mano-se.t.thaa mano-mayaa,
Ruled by the heart,
Made of the heart.
Bhaasati vaa karoti vaa,
Tato na.m sukham-anveti
Chaayaa va anapaayiniiti.
Happiness follows one,
Like a shadow that never leaves.
The Three Inspired Verses ![[go up]](../../../icon/scrollup.gif)
AAtaapino jhaayato braahma.nassa,
Athassa ka"nkhaa vapayanti sabbaa,
Yato pajaanaati sahetu-dhamma.m.
To the Brahman, ardent, absorbed,
His doubts all vanish
When he discerns what has a cause.
AAtaapino jhaayato braahma.nassa,
Athassa ka"nkhaa vapayanti sabbaa,
Yato khaya.m paccayaana.m avedi.
To the Brahman, ardent, absorbed,
His doubts all vanish
When he penetrates the end of conditions.
AAtaapino jhaayato braahma.nassa,
Vidhuupaya.m ti.t.thati maara-sena.m,
Suurova obhaasayam-antalikkhanti.
To the Brahman, ardent, absorbed,
He stands, routing the troops of Mara,
Like the sun that illumines the sky.
The House Builder ![[go up]](../../../icon/scrollup.gif)
Aneka-jaati-sa"nsaara.m Sandhaavissa.m anibbisa.m, Gahakaara.m gavesanto Dukkhaa jaati punappuna.m,
I wandered without reward, without rest,
Seeking the house builder.
Painful is birth again & again.
Gahakaaraka di.t.thosi Puna-geha.m na kaahasi.
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
The ridge pole destroyed,
Gone to the Unformed, the mind
Has attained the end of craving.
The Mountain ![[go up]](../../../icon/scrollup.gif)
Nabha.m aahacca pabbataa
Samantaa anupariyeyyu.m
Nippothentaa catuddisaa
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
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 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
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.
In thought, word, & deed,
receives praise here on earth
And after death rejoices in heaven.
Noble Wealth ![[go up]](../../../icon/scrollup.gif)
Yassa saddhaa tathaagate Acalaa supati.t.thitaa, Siilañca yassa kalyaa.na.m Ariya-kanta.m pasa.msita.m
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
"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
Should be cultivated by the wise,
Remembering the Buddhas' teachings.
An Auspicious Day ![[go up]](../../../icon/scrollup.gif)
Atiita.m naanvaagameyya Nappa.tika"nkhe anaagata.m Yad'atiitam-pahiinanta.m Appattañca anaagata.m
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
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
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.
relentlessly both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.
The Three Characteristics ![[go up]](../../../icon/scrollup.gif)
Sabbe sa"nkhaaraa aniccaa'ti Yadaa paññaaya passati, Atha nibbindati dukkhe: Esa maggo visuddhiyaa.
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.
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.
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.
These others simply scurry around on this shore.
Ye ca kho sammadakkhaate Dhamme dhammaanuvattino Te janaa paaramessanti Maccudheyya.m suduttara.m.
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
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
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.
Who delight in non-clinging,
Relinquishing grasping,
Glorious, free of effluent:
They are unbound in the world.
Compounded Things ![[go up]](../../../icon/scrollup.gif)
Aniccaa vata sa"nkhaaraa Uppaada-vaya-dhammino Uppajjitvaa nirujjhanti Tesa.m vuupasamo sukho
They disband as they are arising. Their total stilling is bliss.
The Burden ![[go up]](../../../icon/scrollup.gif)
Bhaaraa have pañcakkhandhaa Bhaarahaaro ca puggalo. Bhaaraadaana.m dukkha.m loke Bhaara-nikkhepana.m sukha.m.
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.
and not taking on another,
One pulls out craving, root & all —
Free from desire, totally unbound.
Heedfulness ![[go up]](../../../icon/scrollup.gif)
Appamaado amata.m pada.m Pamaado maccuno pada.m
Heedlessness, the path to death.
Appammattaa ne miyyanti Ye pamattaa yathaa mataa.
The heedless, as if already dead.
Eta.m vesesato ñatvaa, Appamaadamhi pa.n.ditaati.
The wise are established in heedfulness.
Formal Requests ![[go up]](../../../icon/scrollup.gif)
Taking the Five Precepts ![[go up]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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.
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.
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]](../../../icon/scrollup.gif)
Kat'añjalii andhivara.m ayaacatha:
Santiidha sattaapparajakkha-jaatikaa
Desetu dhamma.m anukampima.m paja.m.
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]](../../../icon/scrollup.gif)
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 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]](../../../icon/scrollup.gif)
(From the Triple Gem)
Repeat Namo... three times. Then:
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:
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:
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]](../../../icon/scrollup.gif)
Food ![[go up]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
Visaakha Puujaa ![[go up]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
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:
[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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
(LEADER): Handa maya.m paada-lañjana-paa.tha.m bha.naama se:
Let us now repeat the footprint passage.
Ti-loka-ketu.m ti-bhav'eka-naatha.m,
Yo loka-se.t.tho sakala.m kilesa.m,
Chetvaana bodhesi jana.m ananta.m.
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 sacca-bandha-girike sumanaacal'agge,
Ya.m tattha yonaka-pure munino ca paada.m:
Ta.m paada-lañjanam-aha.m sirasaa namaami.
That the Sage left in the sands by the Nammada River,
On Saccabandha Mountain, on Sumana's unshakeable summit,
& in Yonaka-pura.
Sumana-kuu.te yonaka-pure nammadaaya nadiyaa,
Pañca paada-vara.m .thaana.m aha.m vandaami durato.
On Suvannamalika Mountain, on Gold Mount,
On Sumana's Peak, in Yonakapura,
& by the Nammada River.
Namassamaano ratanattaya.m ya.m,
Puññaabhisanda.m vipula.m alattha.m,
Tassaanubhaavena hat'antaraayo.
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]](../../../icon/scrollup.gif)
Pa.tivedayaami vo bhikkhave:
I inform you, monks:
Appamaadena sampaadethaati.
Become consummate
Through heedfulness.
Anumodana ![[go up]](../../../icon/scrollup.gif)
Introduction ![[go up]](../../../icon/scrollup.gif)
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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
"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]](../../../icon/scrollup.gif)
Sacca-kiriyaa gaathaa ![[go up]](../../../icon/scrollup.gif)
(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]](../../../icon/scrollup.gif)
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.
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]](../../../icon/scrollup.gif)
Kaame panuuda braahma.na
Nappahaaya muni kaame
N'ekattam-upapajjati
Expel sensual passions.
Without abandoning sensual passions
a sage encounters no oneness of mind.
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
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.
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.
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]](../../../icon/scrollup.gif)
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:
Nibbaana.m parama.m vadanti buddhaa,
Na hi pabbajito paruupaghaatii
Sama.no hoti para.m vihe.thayanto
Liberation is foremost: that's what the Buddhas say.
He is no monk who injures another;
nor a contemplative, he who mistreats another.
Kusalassuupasampadaa,
Sacitta-pariyodapana.m:
Eta.m buddhaana-saasana.m.
The performance of what's skillful,
The cleansing of one's own mind:
This is the Buddhas' teaching.
Paa.timokkhe ca sa.mvaro
Mattaññutaa ca bhattasmi.m
Pantañca sayan'aasana.m.
Adhicitte ca aayogo:
Eta.m buddhaana-saasananti.
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]](../../../icon/scrollup.gif)
Breath Meditation: Seven Steps ![[go up]](../../../icon/scrollup.gif)
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