Theravada Pali Chants

The Council of Thai Bhikkhus in the U.S.A.
200501
Section 1
Morning Chanting
1.1
Dedication of Offerings
Yo so bhagav arahang sammsambuddho,

To the Blessed One, the Buddha
who fully attained perfect Awakening,
Svkkhto yna bhagavat dhammo,
to the Teaching, which he expounded so well,
Supatipanno yassa bhagavato svakasangho,

and to the Blessed Ones disciples
who have practiced well,
Tammayang bhagavantang sadhammang sasanghang,

to these, the Buddha, the Dhamma and the Sangha,
Imhi sakkrhi yathrahang ropithi abhipjayma,

we respect with offerings our rightful homage,
Sdhu no bhant bhagav sucira-parinibbutopi,
it is well for us that the Blessed One
having attained liberation,
Pacchim-janat-nukampam-nas,
still had compassion for future generations,
Im sakkr duggata-pannkra-bht patigganhtu,

may these simple offerings be accepted,
Amhkang dgharattang hitya sukhya,

for our long-lasting benefit
and for the happiness it gives us.
The Council of Thai Bhikkhus in the U.S.A. 200501
Arahang samm-sambuddho bhagav,

The Blessed One is Worthy
and Rightly Self-awakened,
Buddhang bhagavantang abhivdmi,

I bow down before the Awakened, Blessed One,
(BOW DOWN)
Svkkhto Bhagavat dhammo,

The Dhamma is well-expounded by the Blessed One,
Dhammang namassmi,
I pay homage to the Dhamma,
(BOW DOWN)
Supatipanno bhagavato svaka-sangho,

The Sangha of the Blessed Ones disciples
has practiced well,
Sanghang nammi.
I pay respect to the Sangha.
(BOW DOWN)
Buddha namatthu
(LEADER):
Handa mayang buddhassa bhagavato

pubba-bhga-namakrang karoma s,
Now let us chant the preliminary passage in

homage to the Awakened One, the Blessed One,
(ALL)
Namo tassa bhagavato arahato samm-sambuddhassa.

(Three times)
Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.
1.3 Praise for the Buddha

(LEADER):
Handa mayang buddhbhithuting karoma s:

Now let us give high praise to the Awakened One:
(ALL): Yo so tathgato, He who has attained the Truth,
Arahang,
the Worthy One,
samm-sambuddho, the Rightly Self-awakened One,
Vijj-carana-sampanno, Consummate in knowledge and conduct,

Sugato,
one who has gone the good way,
Lokavid,
knower of the cosmos,
Anuttaro purisa-damma-srathi,
unexcelled trainer of those who can be taught,
Satth dvamanussnang, Teacher of human and divine beings,

Buddho, bhagav,
awakened, blessed,
Yo imang lokang sadvakang samrakang sabrahmakang,
Who made knownhaving realized it through direct
knowledge to this world with its devas,
maras, and brahmas.
Sassamana-brhmaning pajang sadva-manussang sayang

abhi sacchikatv pavdsi,
its generations with their contemplatives
and priests, their rulers and common people.
Yo dhammang dssi di-kalynang

majjh-kalynang pariyosna-kalynang,
who explained the Dhamma fine in the beginning
fine in the middle, fine in the end,
Stthang sabyajanang kvala-paripunnang

Parisuddhang brahma-cariyang pakssi,
who expounded the holy life both in its particulars
and in its essence; entirely complete, perfectly pure,
Tamahang bhagavantang abhipjaymi,

I worship most highly that Blessed One,
Tamahang bhagavantang siras nammi.

To that Blessed One I bow my head down.
(BOW DOWN)
1.4 Praise for the Dhamma

(LEADER):
Handa mayang dhammbhithuting karoma s:
Now let us give high praise to the Dhamma,
Yo so svkkhto bhagavat dhammo,
(ALL)
The Dhamma well-expounded by the Blessed One,

Sanditthiko,
to be seen here and now,
Akliko,
timeless,
hipassiko,
encouraging investigation,
Opanayiko,
leading inward,
paccattang vditabbo vihi, to be seen by the wise
for themselves,
Tamahang dhammang abhipjaymi,

I worship most highly that Dhamma,
Tamahang dhammang siras nammi.

to that Dhamma I bow my head
down.
(BOW DOWN)
(LEADER):
1.5 Praise for the Sangha
Handa mayang sankhbhithuting karoma s:

Now let us give high praise to the Sangha,
(ALL):
Yo so supatipanno bhagavato svaka-sangho,

Uju-patipanno bhagavato svaka-sangho,
who have practiced directly,
ya-patipanno bhagavato svaka-sangho,

who have practiced insightfully,
Smci-patipanno bhagavato svaka-sangho,

who have practiced properly,
Yadidang cattri purisa-yugni attha purisa-puggal,

Namely, the four pairs the eight types of noble ones,
sa bhagavato svaka-sangho,
that is the Sangha of the Blessed Ones disciples,
huneyyo,
worthy of gifts,
Phuneyyo,
worthy of hospitality,
Dakkhineyyo,
worthy of offerings,
Ajal-karanyo,
worthy of respect,
Anuttarang puagkhttang lokassa,

the incomparable field of merit for the world,
Tamahang sanghang abhipjaymi,

I worship most highly that Sangha,
Tamahang sanghang siras nammi.

to that Sangha I bow my head down.
(BOW DOWN)
1.6 Salutation to the Triple Gem

(LEADER):
(The Topics for Chastened Dispassion)
Handa mayang ratanattayappanmagthyo cva

Sangvga parigittana-pthaca bhanma s:
Now let us recite the stanzas in salutation to
the Triple Gem together with the passage on
the topics inspiring a sense of Chastened dispassion,
(ALL)
Buddho susuddho karun-mahannavo,

The Buddha, well-purified,with ocean-like compassion,
Yoccanta-suddhabbara-na-locano,
possessed of the eye of knowledge completely purified,
Lokassa pppakilsa-ghtako,
destroyer of the evils and corruptions of the world,
Vandmi buddhang ahamdarnatang,

I revere that Buddha with devotion,
Dhammo padpo viya tassa satthuno,

the Teachers Dhamma, like a lamp,
Yo magga-pkmata-bhdabhinnako,
divided into Path, Fruition, and the deathless,
Lokuttaro yo ca tadattha-dpano,
both transcendent (itself)
and showing the way to that goal.
Vandmi dhammang ahamdarna tang,

I revere that Dhamma with devotion,
Sangho sukhtt-bhayatikhtta-saito,
the Sangha, called a field better than the best,
Yo dittha-santo sugat-nubodhako,
who have seen peace, awakening

after the one gone the good way,
Lolappahno ariyo sumdhaso,

who have abandoned carelessness
who are the noble ones, the wise.
Vandmi sanghang ahamdarnatang,

I revere that Sangha with devotion,
Iccvamkantabhipjaney yakang,
by the power of the merit I have made,
Vatthuttayang vandayat-bhisankkhatang,
in giving reverence to the Triple Gem,
Puang may yang mama sabbupaddav,

worthy of only the highest homage,
M hontu v tassapabhva-siddhiya,
may all my obstructions cease to be.
Idha tathgato lok uppanno arahang samm-sambuddho,

here, One attained to the Truth, Worthy and Rightly
self-Awakened, has appeared in the world,
Dhammo ca dsito niyyniko upasamiko Parinibbniko,

and Dhamma is explained; leading out of samsara,
calming; tending toward total Nibbana,
sambodhagm sugatap-pavdito,
going to self-awakening, declared by
one who has gone the good way.
Mayan-tang dhammang sutv vang jnma,

Having heard the Dhamma, we know this,
Jtipi dukkh,
birth is suffering,
Jarpi dukkh,
aging is suffering,
Maranampi dukkhang,
death is suffering,
Soka-paridva-dukkha-domanas-supyspi dukkh,
Sorrow, lamentation, pain, distress,
and despair are suffering,
Appiyhi sampayogo dukkho,

association with things disliked is suffering,
piyhi vippayogo dukkho,

separation from things liked is suffering,
Yampicchang na labhati tampi dukkhang,

not getting what one wishes is suffering,
Sankkhittna pacuppd-nakkhandh dukkh,

in short; the five aggregates for clinging are sufferings,
Seyyathdang:Rppd-nakkhandho,
namely, form as an aggregate for clinging,
Vdanpd-nakkhandho,
feeling as an aggregate for clinging,
Sapd-nakkhandho,
perception as an aggregate for clinging,
Sankkhrpd-nakkhandho,
mental processes as an aggregrate for clinging,
Vin-pdnakkhandho,
consciousness as an aggregate for clinging,
Ysang pariya, Dharamno so bhagav,

so that they might fully understand this,
the Blessed One, while still alive,
vang bahulang svak vinti,

often instructed his disciples in this way,
vang bhg ca panassa bhagavato svaksu

Anussan, Bahul pavattati,
Many times, did he emphasize this part of his admonition,
Rpang aniccang,
form is impermanent,
Vdan anicc,
feeling is impermanent,
Sa anicc,
perception is impermanent,
Sangkhr anicc,
mental processes are impermanent,
Vinang aniccang,
consciousness is impermanent,
Rpang anatt,
form is not-self,
Vdan anatt,
feeling is not-self,
Sa anatt,
perception is not-self,
Sangkhr anatt,
mental processes are not-self,
Vinang anatt,
consciousness is not-self,
Sabb sangkhr anicc, all processes are impermanent,
Sabb dhamm anattti, all phenomenon are not-self,
T (women: T) mayang,
all of us,
Otinnmaha jtiy,
beset by birth,
Jar-maranna,
aging and death,
Sokhi, Paridvhi,
by sorrows, lamentations,
Dukkhhi, Domanasshi, suffering, distresses,
Upyshi,
and despairs,
Dukkhotinn,
bound by sufferings,
Dukkha-part,
obstructed by sufferings,
Appvan-mimassa kvalassa
Dukkhak-khandhassa antakiriy paythti.
(Think) Oh; that the end of this entire mass of
suffering and stress might be known.
*(MONKS and NOVICES)
Cira-parinibbutampi tang bhagavantang uddissa

Arahantang samm-sambuddhang,
Though the total liberation of the Blessed One,
the Worthy One, the Rightly Self-awakened One
was long ago,
Saddh agrasm anagriyang pabbajit,

we have gone forth in faith from home
to homelessness in dedication to him,
Tasming bhagavati brahma-cariyang carma,

we practice that Blessed Ones holy life,
Bhikkhnang sikkh-sjva-sampann,
fully endowed with the bhikkhus training
and livelihood,
Tang no brahmacariyang, Imassa kvalassa

Dukkhak-khandhassa antakiriyya sangvattatti,
may this holy life of ours bring about the end

of this entire mass of suffering and stress,
*(For lay people)
Cira-parinibbutampi tang bhagavantang saranang gat,

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,
Dhammaca bhikkhu-sanghaca,
in the Dhamma, and in the Bhikkhu Sangha,
Tassa bhagavato ssanang yath-sati yath-balang

Manasikaroma, Anupatipajjma,
we attend to the instruction of the Blessed One,
as far as our mindfulness and strength will allow,
and we practice accordingly,
S s no patipatti, Imassa kvalassa dukkhak-khandhassa

Antakiriyya sangvattatti.
May this practice of ours bring about the end
of this entire mass of suffering and stress.
1.7 Patisangkhyoniso
Reflecion at the Moment of Using the Requisites

(LEADER)
Handa mayang tangkhanika-paccavkkhana-pthang bhanma s.
Now let us recite the passage for reflection

at the moment (of using the requisite),
(ALL)
Patisangkhyoniso cvarang patisvmi,

Mindfully reflecting, I use the robe,
Yvadva stassa patightya, only to ward off cold,
Unhassa patightya,
to ward off heat,
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Dangsa-makasa-vttapa-siringsapa-samphassnang
Patightya,
to ward off the touch of flies,
mosquitoes, wind, sun, and reptiles,
Yvadva hirikopina-paticch-danatthang.
simply for the purpose of covering
the parts of the body that cause shame,
Patisangkhyoniso pindaptang patisvmi,

Mindfully reflecting, I use alms food,
Nva davya na madya na mandanya na Vibhsanya,

not playfully, nor for intoxication, nor for putting on
weight, nor for beautification,
Yvadva imassa kyassa thitiy ypanya,

but simply for the survival
and continuance of this body,
Vihingsuparatiy brahma-cariynuggahya,
for ending its afflictions,
for the support of the holy life,
Iti purnaca vdanang patihangkhmi,

Mindfully like this, I will destroy old feelings of hunger,
NavacaVdanang na uppdssmi,
and not create new feelings from over-eating,
Ytr ca m bhavissati anavajjat ca phsu-vihro cti,

so,there will be free from physcical troubles
and living at ease.
Patisangkh yoniso snsanang patisvmi,

Mindfully reflecting, I use the lodging,
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Yvadva stassa patightya,

simply to ward off cold,
Unhassa patightya, to ward off heat,
Dangsa-makasa-vttapa-siringsapa-samphassnang
Patightya,
To ward off the touch of flies,
mosquitoes,wind, sun and reptiles,
Yvadva utuparissaya-vinodanang
Patisall nrmatthang,
simply for protection from the inclemencies
of weather and for the enjoyment of seclusion.
Patisangkhyoniso gilna-paccaya-bhsajjaParikkhrang patisvmi,

Mindfully reflecting, I use medicinal requisites
for curing sickness,
Yvadva uppannnang veyybdhiknang

Vdannang patightya,
simply to ward off any pain of illness
that has arisen,
Abypajja-paramatyti.
and for maximum freedom from disease.
1.8 Pua-udissagth
(Dedication of Merit)
( LEADER) Handamayang sabbapatidngthyo bhanmas
(ALL)
Puassidni katassa Ynani katni m,

May all beings without limit, without end
have a share in the merit just now made,
Tsaca bhgino hontu Sattnantp-pamnak,

and in whatever other merit I have done,
Y piy gunavant ca Maihang mt-pitdayo,
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those who are dear and kind to me

beginning with my mother and father,
Ditth m cpyaditth v A majjhatta-vrino,

whom I have seen or never seen
and others, neutral or hostile,
Satt titthanti lokasming
T-bhumm catu-yonik,
beings established in the cosmos

the three realms, the four kinds of birth,
Packa-catuvokr Sangsarant bhavbhav,

with five, one, or four aggregates,
wandering on from realm to realm.
Ytang y pattidnam-m anumodantu t sayang,

if they know of my dedication of merit
may they themselves rejoice,
Y cimang nappajnanti dv tsang nivdayung,

and if they do not know, may the devas inform them,
May dinnna-punang, anumodana-htun,

by reason of their rejoicing in my gift of merit,
Sabb satt sad hontu avr sukha-jvino,

may all beings always live happily
free from animosity,
Khmappadaca pappontu
Tss sijjhatang subh.
may they attain the serene state

and their radiant hopes be fulfilled.
1.9 Pattidnagth
Transference of Merit
(Leader)
Handa mayang Pattidnagthyo bhanma se

Let us now make the dedication of merit.
(ALL);
Y dvat santi vihravsin,

The dvas which dwell in temple,
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Thp ghar bodhighar tahing tahing,

in the pgoda in the bodhi tree,
T thammadnna bhavantu pjit,

those dvas we have worshipped with sacrificial objects,
Sotthing karontna vihramandal,

may they grant happiness in the circle of this temple,
Thr ca majjh navak ca bhikkhavo,

monks who are elders, midle and new monks,
Srmik dnapat upsak,

Laymens and laywomen of good breeding,
Gm ca ds nigam ca issar,
all householders, country men, villagers, and chieftains,
Sappnabht sukhit bhavantu t,

may they and all creatures attain happiness,
Jalbuj ypi ca andasambhav Sangsdajt athavo paptik,
may all creatures whether born from water,
an egg, moisture, or from the womb,
Nyynikang dhammavarang paticca te,

may they have the precious Dhamma
which lead to the good way,
Sabbpi dukkhassa karontu sangkayang,

may it bring an end to suffering
Thtu cirang satang dhammo, dhammaddhar ca puggal,

May the dhamma of good people long abide,
and may people who observe the dhamma live long,
Sangho hotu samaggo va atthya ca hitya ca,

May the Sangha be ever harmony
ready to bring benefits and assistance,
Amh rakkhantu saddhamo,sabbpi dhammacrino,
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may the true Dhamma protect us all

and carefor all who uphold the Dhamma,
Vuddhing samppuneyyma dhamm ariyappavdit,

may we all progress in the Dhamma
which the Noble one has made manifest,
Pasann hontu sabbpi pnino buddhassan,

may all beings have faith in the teaching of the Buddha,
Samm dhrang pavcchanto kl dvo pavassatu,

may it rain in time after properly bestowing showers,
Vuddhbhvya sattnang samiddhang ntu mdaning,
may the earth, for the prosperiy of beings
bring them success,
Mt pit ca atrajang niccang rakkhanti puttakang,

a mother and father always protect their own child,
vang dhammna rjno pajang rakkhantu sabbad,

so according to the Dhamma,
may kings always protect their subjects,
1.20 The Supreme Attitudes

(Sharing the loving kindness )
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Ahang sukhito homi, May I be happy,

Niddukkho homi,
may I be free from stress and pain,
Avro homi,
may I be free from animosity,
Abypajjho homi,
may I be free from oppression,
Angho homi,
may I be free from trouble,
Sukh attnang pariharmi,
may I look after myself with ease,
Sabb satt sukhit hontu,

may all living beings be happy,
Sabb satt avr hontu,

may all living beings be free from animosity,
Sabb satt abyapajjh hontu,

may all living beings be free from oppression,
Sabb satt angh hontu,

may all living beings be free from trouble,
Sabb satt sukh attnang pariharantu,

may all living beings look after themselves with ease,
Sabb satt sabba-dukkh pamucantu,

may all living beings be free from all stress and suffering,
Sabb satt laddha-sampattito m vigacchantu,
may all living beings not be deprived
of the good Fortune they have attained,
Sabb satt kammassak kamma-dyd kamma-Yoni

kamma-bandhu kamma-patisaran,
All living beings are the owners of their kamma,
heir to their kamma, born of their kamma,
related through their kamma,
and live dependently on their kamma.
Yang kammang karissanti kalynang v ppakang v,
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whatever they do, for good or for evil,

Tassa dyd bhavissanti,
To that will they fall heir,
Sabb satt sad hontu,
may all beings live happily,
Avr sukha-jvino,
always free from animosity.
Katang pua-phalang mai-hang, May all share in the blessings,
Sabb bhg bhavantu t, springing from the good I have done,
Hotu sabbang sumanggalang,
may there be every good blessing,
Rakkhantu sabba-dvat,
may the devas protect you,
Sabba-buddhnubhvna,
by the power of all the Buddhas,
Sotth hontu nirantarang,
may you forever be well,
Hotu sabbang sumanggalang, may there be every good blessing,

may the devas protect you,
Sabba-dhammnubhvna,
by the power of all the Dhamma,
Sotth hontu nirantarang, may you forever be well,

Hotu sabbang sumanggalang,may there be every good blessing,
Rakkhantu sabba-dvat, may the devas protect you,
Sabba-sanghnubhvna, by the power of all the Sangha,
Sotth hontu nirantarang, may you forever be well.
THE END OF MORNING CHANTING.
Section 2
Evening Chanting
2.1 Dedication of Offerings

Yo so bhagav arahang sammsambuddho,
To the Blessed One, the Buddha,
who fully attained perfect Awakening,
Svkkhto yna bhagavat dhammo,

to the teaching, which he expounded so well,
Supatipanno yassa bhagavato svakasangho,

and to the Blessed Ones disciples,
Tammayang bhagavantang sadhammang sasanghang,

to these-the Buddha, the Dhamma, and the Sangha,
Imhi sakkrhi yathrahang ropithi abhipjayma,

we respect with offerings our rightful homage,
Sdhu no bhant bhagav sucira-parinibbutopi,

it is well for us that the Blessed One,
having attained liberation,
Pacchim-janatnukampa-mnas,
still had compassion for future generations,
Im sakkr duggata-pannkra-bht patigganhtu,

may these simple offerings be accepted,
Amhkang dgharattang hitya sukhya,

for our long-lasting benefit and
for the happiness it gives us.
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Arahang samm-sambuddho bhagav,

the Blessed One is worthy
and Rightly Self-awakened,
Buddhang bhagavantang abhivdmi,

I bow down before the Awakened, Blessed One,
(BOW DOWN)
Svkkhto bhagavat dhammo,

Dhammang namassmi,
I pay homage to the Dhamma,(BOW DOWN)
Supatipanno bhagavato svakasangho,

The sangha of the Blessed Ones disciples
who has practiced well,
Sanghang nammi, I pay respect to the Sangha.(BOW DOWN)
2.2 Buddha namatthu

( Leader )
Handadni mayantang bhagavantang vcya
Abhigayitung pubba-bhga-namakracva
Buddhnussati-nayaca karoma s:
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 samm-sambuddhassa,

(Three times)

the Rightly Self-wakened One,
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2.3 Buddhnussati
(The Recollection of the Buddha)
Tang kho pana bhagavantang vang kalyno
kittisaddo abbhuggato,
This fine report of the Blessed Ones
reputation has spread far and wide,
Itipi so bhagav,
such, indeed, He is a Blessed One,
Arahang,
a Worthy One,
Samm-sambuddho, a Rightly Self-awakened One,
Vijj-carana-sampanno, consummate in knowledge and conduct,

Sugato,
one who has gone the good way,
Lokavid,
knower of the cosmos,
unexcelled trainer
of those who can be taught,
Satth dva-manussnang, teacher of human and divine beings,

Buddho bhagavti, awakened, blessed.
2.4 Buddhaguna
( Celebration of the Buddha)

(LEADER)
Handa mayang buddhbhigting karoma s:
Now let us chant in celebration of the Buddha:

(ALL)
Buddhavrahanta-varatdigun-bhiyutto,
The Buddha, endowed with such virtues
as highest worthiness,
Suddhbhina-karunhi samgatatto,
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in him; endowed with purity,

supreme knowledge, and compassion,
Bodhsiyo sujanatang kamalang va sro,

he awakens good people as
the sun does the lotus,
Vandmahang tamaranang siras jinndang,

I revere with my bowed that Peaceful One,
the Conqueror Supreme,
Buddho yo sabba-pannang saranang khmamuttamang,

the Buddha who for all beings is the secure,
the highest refuge,
Patham-nussatitthnang vandmi tang sirnahang,

the first subject for recollection,
I revere him with my bowed head,
Buddhasshasmi dso (women: ds) va

buddho m smikissaro,
I am the Buddhas servant,
the Buddha is my highest master,
Buddho dukkhassa ght ca
vidht ca hitassa m,
the Buddha is a destroyer of suffering

and a provider of welfare for me,
Buddhasshang niyydmi sarra-jvitacidang,

to the Buddha I dedicate this body and my life,
Vandantohang (Vandanthang) carissmi

buddhassva subodhitang,
I am paying homage to the Buddha,
And shall follow the path of his pure Awakening,
Natthi m saranang aang, buddho m saranang varang,

I have no other refuge, the Buddha is my foremost refuge,
tna saccavajjna, vaddheyyang satthussan,

by the speaking of this truth,
may I grow in the Teachers instruction,
Buddhang m vandamnna (vandamnya)

Yang puang pasutang idha,
through the power of the merit here
produced by my reverence for the Buddha,
sabb pi antary m, mhsung tassa tjas,

by the power of this merit
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(BOW DOWN AND SAY)
kyna vcya va ctas v,

By body, by speech, or by mind,
Buddh kukammang pakatang may yang,

whatever bad kamma
I have done to the Buddha,
Buddho patigganhatu accayantang,

may the Buddha accept
my admission of it,
klantar sangvaritung va buddh.

so that in the future I may show
restraint toward the Buddha.
2.5 Dhammnussati
(The Recollection of the Dhamma)

(LEADER)
Handa mayang dhammnussati-nayang karoma s:
Now let us recite the guide to the recollection of the

Dhamma.
(ALL)
Svkkto bhagavat-dhammo,
Sandhitthiko,
to be seen here and now,
Akliko,
timeless,
hipassiko,
Opanayiko,
leading inward;
Paccattang vditabbo vihti. to be seen by the wise for themselves.
2.6 Dhammaguna
(LEADER)
(Celebration of the Dhamma)
Handa mayang dhammbhigting karoma s:
Now let us chant in celebration of the Dhamma.

(ALL)
Svkkhtat diguna-yogavasna seyyo,

Superior, through having such virtues
as being well-expounded,
Yo magga-pka-pariyatti-vimokkha-bhdo,
divided into path and fruit,study and liberation,
Dhammo kuloka-patan tadadhri-dhr,

the Dhamma protects those who hold to it
from falling into bad worlds,
vandmahang tama-harang vara-dhammamtang,

I revere that foremost Dhamma
the destroyer of darkness,
Dhammo yo sabba-pnnang
saranang khmamuttamang,
The Dhamma that for all beings is the secure,
the highest refuge,
Dutiy-nussatitthnang vandmi tang sirnahang,

the second subject for recollection,
I revere it with my bowed head,
Dhammas-shasmi dso (ds) va dhammo m smikissaro,

I am the Dhammas servant,
the Dhamma is my highest master,
Dhammo dukkhassa ght ca vidht ca hitassa m,

the Dhamma is a destroyer of suffering
and a provider of welfare for me,
Dhammasshang niyydmi sarra-jvitacidang,
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to the Dhamma, I dedicate this body

and my life,
Vandantohang (vandanthang) Carissmi

dhammassva sudhammatang,
I am paying homage to the Dhamma,
and shall follow theDhammas genuine,
Natthi m saranang aang

dhammo m saranang varang,
I have no other refuge,
the Dhamma is my foremost refuge,
tna sacca-vajjna, vaddheyyang satthu-ssan,

Dhammang m vandamnna (vandamnya)

yang puang pasutang idha,
produced by my reverence for the Dhamma,
Sabb pi antary m, mhsung tassa tjas.

by the power of this merit,
(BOW DOWN AND SAY)
kyna vcya va ctas v,

Dhamm kukammang pakatang may yang,

whatever bad kamma I have done to the Dhamma,
Dhammo patigganhatu accayantang,

may the Dhamma accept my admission of it,
klantar sangvaritung va dhamm.

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26
restraint toward the Dhamma.
2.7 Sanghnussati
(LEADER)
(The Recollection of the Sangha)
Handa mayang sanghnussati-nayang karoma s:
Now let us recite the guide to

the recollection of the Sangha,
(ALL)



who have practiced insightfully,

who have practiced properly,

Namely; the four pairs the eight types of Noble Ones,
That is the Sangha of the Blessed Ones disciples,
huneyyo,
worthy of gifts,
Phuneyyo,
worthy of hospitality,
Dakkhineyyo,
worthy of offerings,
Ajal-karanyo,
worthy of respect,
Anuttarang puak-khttang lokassti.

the incomparable field of merit for the world.
2.8 Sanghaguna
(Celebration of the Sangha)

(LEADER)
Handa mayang sanghbhigting karoma s:
Now let us chant in celebration of the Sangha,

(ALL)
Saddhammajo supatipatti-gundiyutto,
Born of the true Dhamma, endowed
with such virtues as good practice,
Yotthabbidho ariya-puggala-sangha-sttho,
the supreme Sangha formed of
the eight types of Noble Ones,
Sldidhamma-pavarsaya-kya-citto,
guided in body and mind
by such principles as supreme morality,
Vandmahang tamariyna-ganang susuddhang,

I revere that group of Noble Ones well-purified,
Sangho yo sabba-pnnang saranang khma-muttamang,

the Sangha that for all beings is the secure,
the highest refuge,
Tatiy-nussatit-thnang vandmi tang sirnahang,

the third subject for recollection,
I revere it with my bowed head,
Sanghas-shasmi dso (ds) va sangho m smikissaro,

I am the Sanghas servant,
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the Sangha is my highest master,
Sangho dukkhassa ght ca vidht ca hitassa m,

the Sangha is a destroyer of suffering
and a provider of welfare for me.
Sanghasshang niyydmi sarrajvitacidang,

To the Sangha, I dedicate my body and my life,
Vandantohang (Vandanthang) carissmi

sanghasso-patipannatang,
I am paying homage to the Sangha,
And shall follow the Sanghas good practice,
Natthi m saranang aang sangho m saranang varang,

I have no other refuge,
the Sangha is my foremost refuge,
tna sacca-vajjna vaddheyyang satthu-ssan,

Sanghang m vanda-mnna (vandamnya)

Yang puang pasutang idha,
produced by my reverence for the sangha,
Sabb pi antary m mhsung tassa tjas.

by the power of this merit
(BOW DOWN AND SAY)
Kyna vcya va ctas v,

Sangh kukammang pakatang may yang,

whatever bad kamma I have done to the Sangha,
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Sangho patig-ganhatu accayantang,

may the Sangha accept my admission of it,
Klantar sangvaritung va sangh.

restraint toward the sangha.
2.9 Attapaccavekkhana
(Reflection on the Four Requisites)
(LEADER)
Handa mayang atta-paccavkkhana-pthang bhanma s:
Now let us recite the passage for reflection on

the past (use of the requisites):
(ALL)
Ajja may apaccavkkhitv yang cvarang paribhuttang,

Whatever robe I used today without consideration,
Tang yvadva stassa patightya,

was simply to ward off cold,
Dangsa-makasa-vt tapa siringsapa-samphassnang

patightya,
Yvadva hirikopina-paticchdanatthang,
simply for the purpose of covering
the parts of the body that cause shame.
Ajja may apaccavkkhitv yo pindaptto paribhutto,

Whatever alms food I used today
29
without consideration,
So nva davya na madya na mandanya na

Vibhsanya, was not used playfully, nor for intoxication,
nor for putting on weight, nor for beautification,
Yvadva imassa kyassa thitiy ypanya,

but simply for the survival
and continuance of this body,
Vihingsuparatiy brahma-cariynuggahya,
for ending its afflictions,
for the support of the holy life.
Iti purnaca vdanang patihangkhmi,

Mindfully like this, will I destroy old feelings of hunger,
Navaca vdanang na uppdssmi,

and not create new feelings from over-eating,
Ytr ca m bhavissati anavajjat ca phsu-vihro cti,

I will maintain myself, be blameless,
and live in happily,
Ajja may apaccavkkhitv yang snsanang paribhuttang,

Whatever lodging I used today
without consideration,
Tang yvadva stassa patightya,

was simply to ward off cold,
Dangsa-makasa-vttapa-siringsapa-samphassnang patightya,
Yvadva utuparissaya-vinodanang patisall-nrmatthang,

simply for protection from the inclimancies
30
31
of weather and for the enjoyment of seclusion.
Ajja may apaccavkkhitv yo gilna-paccaya-bhesajjaParikkhro paribhutto,

Whatever medicinal requisite for curing the sick
I used today without consideration,
So yvadva uppannnang veyy-bdhiknang

Vdannang patightya, was simply to ward off
any pain of illness that had arisen,
Abypajjha-paramatyti.
and for totally protection from disease.
2.10 Dhtu patikla Paccavekkhanptha

(LEADER)
(Reflection of using the requisites)
Handa mayang dhtupatikla paccavkkhana pthang bhanma s

Now let us chant on the reflection of using
the requisites as mere elements.
(ALL) Yathpaccayang
pavat-tamnang dhtumattamvtang,
This requisite is dependent upon

and made up of mere elements,
Yadidang cvarang tadupabhu-jako ca puggalo,

The robe as well as the individual that uses it,
Dhtumattako,
made up of mere elements,
Nissatto,
not a being,
Nijjvo,
not a life,
Suo,
void of self,
Sabbni pana imni cvarni ajiguc-chanyni,
all these robes are clean as they are,
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Imang ptikyang pattv, but when used by this body

which is constantly foul,
Ativiya jigucchanyni jyanti,

they become excessively unclean,
Yathpaccayang pavat-tamnang dhtumat tamvtang,

Yadidang pindapto tadupabhu-jako ca puggalo,

the almsfood as well as the individual that uses it,
Dhtumat-tako,
Nissatto,
not a being,
Nijjvo,
not a life,
Suo,
void of self,
Sabbo panyang pindapto ajiguc-chanyo,

All this almsfood is clean as it is,
Imang ptikyang pattv, but when used by this body

Ativiya jigucchanyo jyati, it becomes excessively unclean,
Yathpaccayang pavat tamnang dhtumat-tamvtang,

Yadidang snsanang tadupabhu-jako ca puggalo,

the lodging as well as the individual that uses it,
Dhtumat-tako,
Nissatto,
not a being,
Nijjvo,
not a life,
Suo,
void of self,
Sabbni pana imni snsanni ajiguc-chanyni,
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all these lodgings are clean as they are,
Imang ptikyang pat-tav,

but when used by this body which is constantly foul,
Ativiya jiguc-chanyni jyanti,

they become excessively unclean,
Yathpaccayang pavat-tamnang dhtumat-tamvtang

This requisite is dependent upon and
Yadidang gilnapaccaya-bhsajja parikkhro

Tadupabhu-jako ca puggalo, The medicinal requisite
Dhtumat-tako,
Nissatto,
Nijjvo,
Suo,
As well as the individual that uses it,

not a being,
not a life,
void of self,
Sabbo panyang gilnapaccayabhsajja parikkhro ajigucchanyo,

All this medicinal requisite is clean as it is,
Imang ptikyang pattv,
but when used by this body
Ativiya jigucchanyo jyati, It becomes excessively unclean.
2.11 Sangkhra-pacca-vekkhana
(contemplation the nature of Life)
(LEADER)
Handa mayam sangkhara-pacca-vekkhana-pthang bhanma s.

Let us now chant the passage to contemplate
on the impermanent nature of life.
(ALL)
Sabb sangkhr anicc, All conditioned things are impermanent,
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Sabb sangkhr dukkh, all conditioned things are suffering,

Sabb dhamm anatt,
all dhammas are non-self,
Adhuvang jvitang,
life is uncertain,
Dhuvang maranang,
death is certain,
Avassang may maritabbang, certainly we shall die,
Marana-pariyo snang m jvitang, our life has death
Jvitang m aniyatang,
Maranang m niyatang,
Vata,
Ayang kyo,
Acirang,
Apta-vino,
Chuddo,
Pathaving adhi-sessati,
Nirat-thang va kalinggarang,
as its destination,
my life is impermanent,
but our death is permanent,
it should be sad,
this body,
not before long shall alive,
devoid of all consciousness,
and discarded,
upon the earth cast away,
like a piece of wood, useless.
2.12 Abhinha paccavekkhana

(Frequent Recollection)
(LEADER)
Handa mayang abhinha-paccavkkhana-pathang bhanma s.
Let us now recite the passage for frequent recollection.

(ALL)
Jar-dhammomhi jarang anatto,

I am of the nature to age,
I have not gone beyond aging,
Bydhi-dhammomhi bydhing anatto,

I am of the nature to grow ill,
I have not gone beyond illness,
Marana-dhammomhi maranang anatto,

I am of the nature to die,
I have not gone beyond the death,
Sabbhi m piyhi manphi nn-bhvo vin-bhvo,

I will grow different, separate from all
that is dear and appealing to me,
Kammas-sakomhi kamma-dydo kamma-yoni

kamma-bandhu kamma-patisarano,
I am the owner of my kamma,
heir to my kamma, born of my
kamma; related through my kamma,
and live dependent on my kamma.
Yang kammang karissmi kalynang v ppakang v

tassa dydo bhavissmi,
whatever I do, for good or for evil,
to that I will fall heir,
vang amhhi abhinhang paccavk-khitabbang,

we should frequently reflect on this.
2.13 Dasa dhamm abhinha

(Ten Reflections for the monklife)
Dasa im bhikkhav dhamm

Pabbajitna abhinhang paccavk-khitabb,
Those gone forth should frequently
reflect on these ten things,
Katam dasa?, Which ten?
1.Vvanniyamhi ajjhpagatoti,
I have left the social order,
35
2. Parapatibaddh m jvikti,
My life needs the support of others,
3. Ao m kappo karanyoti,
I must correct the way I behave,
4. Kacci nu kho m att slato na upavadatti,

Can I fault myself with regard to the precepts?
5. Kacci nu kho mang anuvicca vi sabrahma-cr

Slato na upavadantti, Can my noble friends,
in the holy life; look on close examination,
fault me with regard to the precepts?
6. Sabbhi m piyhi manphi nn-bhvo vin-bhvoti,

I will grow different; separate from all
that is dear and appealing to me,
7. Kammas-sakomhi kamma-dydo kamma-yoni

kamma-bandhu kamma-patisarano,
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,
Yang kammang karissmi kalynang v

Ppakang v tassa dydo bhavissmti,
Whatever I do, for good or for evil,
to that will I fall heir,
8. Katham-bhtassa m rattin-div vtipatantti?,

What am I becoming as the days
and the nights fly past?
9. Kacci nu khohang sugr abhirammti?,

Is there any empty dwelling in which I delight?
10. Atthi nu kho m uttari-manussa-dhamm,

Alamariyana dassana-visso adhigato,
Have I attained a superior human state,
a truly noble knowledge and vision,
So-hang pacchim kl sabrahma-crhi
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37
puttho, Na mangku bhavissmti?,

Such that when my fellows in the holy life ask me near
the hour of my death, I will not feel ashamed?
Im kho bhikkhav dasa dhamm pabbajitna

Abhinhang paccavk-khitabbti,
These are the ten things on which those gone forth
should frequently reflect on this.
2.14 Metta-nisangsa gth

(Benefits ofgood will)
(Leader)
Handa mayang mtta-nisangsa-sutta-pthang bhanma s.
Let us now chant the discourse on the benefits of loving-kindness.

(ALL)
vamm Sutang: kang samayang bhagav svatthiyang

viharati jtavan antha-pindikassa rm,
Thus I have heard, Once the Blessed One was residing at
jeta Grove; AnathapindikasMonastery near Savatthi,
Tatra kho bhagav bhikkh mantsi bhikkhavoti. Bhadantti

T bhikkh bhagavato paccassosung. Bhagav tada-voca,
There upon, the Blessed One addressed the monks
saying,Oh bhikkhus! And the monks responded, Venerable
Sir, The Blessed One continued as follows,
Mttya bhikkhav cto vimuttiy svitya bhvitya bahulkatya yn-katya vatthu-katya anutthitya paricitya
susam-raddhya,
Bhikkhus, when the mind is developed
with good will, arising from mental liberation,
38
well associated, cultivated, enhanced,

accumulated, perfected, and rightly undertaken,
kdas-nisangs pti-kankh. Eleven benefits may be expected,

Katam kdasa?
Which eleven?
Sukhang supati,
he sleeps happily,
Sukhang pati-bujjhati,
he awakes happily,
Na ppakang supinang passati, he does not have bad dreams,
Manussnang piyo hoti,
he is loved by humans,
Amanussnang piyo hoti,
he is loved by non-humans,
Dvat rakkhanti,
he is protected by Devas,
Nssa aggi v visang v satthang v kamati,
he will not be harmed by fire, poison or weapons,
Tuvatang cittang samdhiyati,

his mind quickly reaches to concentration,
Mukkha-vanno vip-pasdati, he has a bright complexion,
Asam-mulho klang karoti,
his mind is clear at death,
Uttaring appativijjhanto brahma-lokpago hoti,

If a higher level of spiritual achievement has not been
reached, he will go to the realm of the brahmas,
Mttya bhikkhav cto-vimuttiy svitya bhvitya bahulkatya yn-katya vatthu-katya anutthitya paricitya
susam-raddhya,
Bhikkhus, when the mind is developed with good will
arising from mentalliberation,well-associated,cultivated,
Enhanced, made unto a vehicle, established, accumulated,
perfected, and rightly undertaken,
Im kdas-nisangs pti-kangkhti,
These eleven benefits may be expected,
Idamavoca bhagav attaman t bhikkh

bhagavato bhsitang abhi-nandunti,
39
The Blessed One having said this,

the monks were satisfied, they were
delighted in the Blessed Ones discourse.
2.15 Uddisandhitthna gth(Imin)

(Leader)
(Sharing Blessings)
Handa mayang uddissandhitthna-gthyo bhanma s.
Now let us chant the verses of sharing and aspiration.

(ALL)
Imin puakammna
Through the goodness
Upajjhy gunuttar,
that arises from my practice,
cariypakr ca
and guides of great virtue
mtpit ca tak,
my mother, father, relatives,
Suriyo candim rj
the sun and the moon, word leader
gunavant narpi ca, and all benefactors, and noble ones,
Brahma-mr ca ind ca the highest gods
Lokapl ca dvat,
and evil forces, celestial beings,
Yamo mitt manuss ca the king of death, and all human
Majjhatt vrikpi ca,
friend, indifferent, or hostile,
Sabb satt sukh hontu May all beings receive
puni pakatni m,
the blessings of my life,
Sukhaca tividhang dntu may they soon attain the threefold
khippang pptha Vo matang, bliss and realize the Deathless,
Imin puakammna
through the goodness
imin uddisna ca,
that arises from my practice,
Khipphang sulabh cva and through this act of sharing
40
tanhupdna-chdanang, May quickly cease

Y santn hn dhamm all desires, and attachments
yva nibbnato mamang, and all harmful states of mind
until I realize Nibbna,
Nassantu sabbad yva

Yattha jto bhav bhav,
Uju-cittang satipa
sallkho viriyamhin,
Mr labhantu noksang
Ktuca viriysu m,
In every kind of birth,

may I have an upright mind,
with mindfulness and wisdom
austerity and vigor,
may the forces of delusion
not take hold or weaken my will,
Buddhdipavaro ntho the Buddha is my excellent refuge

Dhammo ntho varuttamo, unsurpassed is the protection of the Dhamma,
Ntho pacckabuddho ca the Solitary Buddha is my noble one
sangho nthottaro mamang, the Sangha is my supreme support,
T sottam-nubhvna
through the supreme power of all these,
Mroksang labhantu m , may darkness and delusion be dispelled,
Dasa punubhvna
by the power of the ten merits
Mroksang labhantu m, may there be no opportunities for evils.
THE END OF EVENING CHANTING
Section 3
Meditation object
3.1 Manopubbanggam
Mano-pubbanggam dhamm mano-stth mano-may,
Phenomena are preceded by the mind
ruled by the mind, made of by the mind,
Manas c padutthna bhsati v karoti v,

if one speaks or acts with
an impure mind, suffering follows one,
Tato nang dukkhamanvati cakkang va vahato padang,

as the wheel of the cart follows
the steps of the cattle drawing it,
Mano-pubbanggam dhamm mano-stth mano-may,

Phenomena are preceded by the mind
ruled by the mind, made of by the mind,
Manas c pasannna bhsati v karoti v,

if one speaks or acts with a pure mind,
Tato nang sukhamanvati chy va anapyinti,

happiness follows him, as a shadow that never leaves.
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42
3.2 Khm gth

( The secure refuge )
(LEADER): Handa mayang khmkhma-sarana dpik-gthyo bhanma s:
(ALL )
Bahung v saranang yanti pabbatni vanni ca,
People threatened with danger go to the mountains,
rma-rukkha-ctayni
manuss bhaya-tajjit
forests, parks, trees and shrines for refuge,
Ntang kho saranang khmang ntang sarana-muttamang,

that is not the secure refuge,
that is not the highest refuge,
Ntang saranam-gamma, sabba-dukkh pamuccati,

thus is not the refuge, having gone to which
one does not release from all suffering,
Yo ca buddhaca dhammaca sanghaca saranang gato,

but a person who, having gone to
the Buddha, Dhamma, and Sangha for refuge,
Cttri ariya-saccni sammap-paya passati,

understands the four Noble Truths with right discernments,
Dukkhang dukkha-samuppdang, dukkhassa ca atikkamang,

suffering, the cause of suffering the transcending of suffering,
Ariyacatthangikang maggang, dukkhpasama-gminang,

and the Noble Eightfold Path
the way to the cease of suffering.
tang kho sarang khmang tang sarana-muttamang,

That is the secure refuge, that is the highest refuge,
tang saranamgamma, subba-dukkh pamuccati.

thus is the refuge, having gone to which
one gains release from all sufferings.
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3.3 Ariyathana gth

(Noble Wealth)
Yassa saddh tathgat
Acal supatitthit,
One whose conviction in the Tathagata

is unshakable, well-established,
Slaca yassa kalynang
Ariya-kantang pasangsitang,
whose virtue is admirable

praised, cherished by the Noble Ones,
Sangh pasdo yassatthi
Uju-bhtaca dassanang,
who has faith in the Sangha,and direct vision,
Adaliddoti tang hu
Amoghan-tassa jvitang,
He is not poor, they say

his life has not been in vain,
Tasm saddhaca slaca Pasdang dhamma-dassanang

Anuyujtha mdhv
Sarang buddhna-ssananti,
so remembering the Buddhas teachings,
the wise should cultivate conviction
and virtue, faith,and dhamma-vision,
3.4 Tilakkhandi gth

(The Three Characteristics)
Sabb sangkhr aniccti Yad paya passati,

All processes are impermanent,
when one sees this with discernment,
Atha nibbindati dukkh
sa maggo visuddhiy,
one grows disenchanted with suffering

this is the path to purity,
Sabb sangkhr dukkhti
Yad paya passati,
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all processes are stressful,

sa maggo visuddhiy,
one grows disenchanted with suffering

Sabb dhamm anattti
Yad paya passati,
all conditioned things are not-self,

sa maggo visuddhiy,
one grows disenchanted of suffering

Appak t manusssu Y jan pragmino,

few human beings who can go to the further shore,
Athyang itar paj
Tramv-nudhvati,
these others simply scurry around on this shore,
Y ca kho sammadakkht Dhamm dhamm-nuvattino,

but those who practice the Dhamma,
in line with the well-taught Dhamma,
T jan pramssanti
Maccudheyyang suduttarang,
they will cross over deaths realm,

so hard to transcend,
Kanhang dhammang vippahya Sukkang bhvtha pandito,

abandoning unskillful practices,
the wise person should develop the skillful mind,
Ok anokamgamma
Vivk yattha dramang,
having gone from home to no-home

in seclusion, so hard to relish,
Tatrbhirati-micchyya
Hitv km akicano,
There he should wish for delight,

having discarded sensuality
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he who has no worry,
Pariyodapeyya attnang
Cittakalshi pandito,
the wise one, he should cleanse himself,

of mental defilement,
Ysang sambodhiyanggsu Samm cittang subhvitang,

whose minds are well-developed
in the factors for awakening,
dna-patinissagg
Anupdya y rat,
who delight in non-clinging,

relinquishes grasping,
Khnsav jutimanto T lok parinibbutti,

glorious, and free of effluent,
he is the peaceful one in the world,
Anicc vata sangkhr Uppda-vaya-dhammino,

compounded things are impermanent,
their nature is to appear and fade away,
Uppajjitv nirujjhanti Tsang vpasamo sukho,

they have arisen and pass away
their total stoping is supreme bliss.
3.5 Bhrhav
(The Burden)
Bhr hav pacakkhandh Bhrahro ca puggalo,

The five aggregates are truly a burden,
and the individual carries the burden,
Bhrdnang dukkhang lok Bhra-nikkhpanang sukhang,

to take up the burden is to suffer in the world
to throw off the burden is bliss,
Nikkhipitv garung bhrang Aang bhrang andiya,
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having thrown off the heavy burden,

and not taking on another,
Sa-mlang tanhang abbuyha Nicchto parinibbutoti,

one pulls out craving, root and all
free from desire, totally calm.
3.6 Bhaddekaratta gth

(Auspicious Day)
Attang nnv-gamyya
Nappatikangkh angatang
One should not worry of the past,

nor wonder about the future,
Yadattam-pahnantang
Appattaca angatang,
what is past has been left behind,

the future is as yet unreached,
Paccuppannaca yo dhammang
tattha tattha vipassati,
whatever phenomenon is present,

he clearly sees right here, right there,
Asanghirang asangkuppang
tang viddh manubrhay,
unvanquished, unshaken,
that is how he develops the insight,
Ajjva kiccamtappang
Ko ja maranang suv,
doing his duty ardently, today,

who knows? tomorrow, death may come,
Na hi no sanggarantna
Mahsnna maccun,
There is no bargaining with death and his mighty horde,
vang vihrimtping Aho-rattamatan-ditang,

whoever lives thus ardently, relentlessly both day and night,
47
Tang v bhaddka-rattoti Santo cikkhat munti.

has truly had an auspicious day
thus says the Peaceful Sage.
3.7 Appamda gth

(Heedfulness)
Appamdo amatang padang, Heedfulness is the path to the Deathless,
Pamdo maccuno padang, the heedlessness is the way to dead,

Appamatt na miyyanti,
the heedful ones do not die,
Y pamatt yath mat,

tang vissato yatv,
the heedless are as if already dead;
knowing this distinction,

Appamdamhi panditti, the wise person need to establish in
heedfulness.
3.8
Dhammagravdigth
(Honoring the dhamma)
Y ca att sambuddh, y ca buddh angat,

All Buddhas of the past, those yet to awaken,
Yo ctarahi sambuddho bahunnang sokansano,

and the Buddha who dispells the sorrow of people today,
Sabb suddhamma-garuno viharingsu vihti ca,

all of those Buddhas without exception honor the Dhamma,
Athpi viharissanti, s buddhna-dhammat,

,
so they had done, are doing and will always do; simply
because that is the nature of all Buddhas,
Tasm hi attakmna mahattama-bhikangkhat,

therefore, those who love themselves,
aiming for the highest virtue,
48
Saddhammo garuktabbo sarang buddhna-ssanang,

when reflecting on the Buddhas teaching ought
to honor the Dhamma,
Na hi dhammo adhammo ca ubho samavipkino,

that dhamma and non-dhamma
will have equal fruit, are impossible,
Adhammo nirayang nti dhammo ppti suggating,

Non-dhamma leads to the hell,
while dhamma leads to the happy realms,
Dhammo hav rakkhati
dhammacring,
the dhamma protects those who practice Dhamma,,
Dhammo sucinno
sukhamvahti,
the Dhamma well practiced naturally brings happiness,
snisangso dhamm
sucinn.
these are the benefits of the Dhamma, well-practiced.
3.9 Ovda-ptimokkha
(Moral code of Buddhism)
Sabba-ppassa akaranang,
Never doing any evil,
Kusalass-pasampad,
in virtue always fulfilled,
Sacitta-pariyodapanang,
purifying ones own mind,
tang buddhna-ssanang, these are the teachings of all Buddhas,
Khant paramang tapo ttikkh, patience is the suppreme
tolerance of the highest austerity,
Nibbnang paramang vadanti Buddh,

all Awakened One says nibbna is surpreme,
Na hi pabbajito parpaght,
those who cause others harm, are not yet calm,
Samano hoti parang vihthayanto,
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those who oppress others, are not yet peaceful,
Anpavdo anpaghto,
not reviling, not injuring,
Ptimokkh ca sangvaro,
restraint in line with the monastic rules,
Mattaut ca bhattasming,
moderation in food,
Pantaca sayansanang,
dwelling in seclusion,
Adhicitt ca yogo,
devotion to heightened mind,
tang buddhna-ssananti. these are the Teachings of all Buddhas.
3.10 Buddha-udnagth
(The House Builder)
Ankajti-sangsrang
Sandh-vissang anibbisang,
Through the round of uncountable births

I wandered without finding the insight mind,
Gahakrang gavsanto
Dukkh jti punappunang,
the house builder I was seeking

rebirth again and again, is painful,
Gahakraka ditthosi
Puna-ghang na khasi,
house builder, you are seen!

you will no longer build my house to me,
Sabb t phsuk bhagg Gahaktang visangkhatang,
50
all your rafters broken,

the ridge pole destroyed,
Visangkhra-gatang cittang
Tanhnang khayamajjhag,
gone to the unconditioned mind,

the mind has attained the end of craving.
3.11
PACCHIMABUDDHOVDAPTHA
(The last verse of the buddha )

(LEADER)
(Handa mayang pacchimabuddhovdapthang bhanma s)

(Now, let us recite the Buddhas last words.)
(ALL)
Handadni bhikkhav mantaymi vo,

Listen bhikkhus,we warn you thus,
Vayadhamm sangkhr, all conditioned things disintegrate,
Appamdna sampththa, heedfulness, achieve completion,
Ayang tathgatassa paccim vc,
these are the last words of the Buddha.
3.12 Buddhnussati
(The Guardian Meditations)
Buddhnussati mtt ca asubhang maranassati,

These four meditations, recollection of the Buddha,
good will; the foulness of the body,
and mindfulness of death,
Iccim caturrakkh ktabb ca vipassan,

are guardians and means
of insight that should be done,
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Visuddha-dhamma-santno anuttarya bodhiy,

the Buddha is perfectly pure
because of his unexcelled Awakening,
Yogato ca pabodh ca buddho Buddhoti yat,

and because he trains others to awaken,
he is known as the Awakened Awakening One,
Narnara-tiracchna bhd satt sukhsino,

all living things human; non-human, and animal,
who are searching for happiness,
Sabbpi sukhino hontu sukhitatt ca khmino,

may they all be happy and through their happiness, secure,
Ksa-lomdi-chavnang ayamva samussayo,

this union of things from dead bodies,
like hair of the head and hair of the body,
Kyo sabbopi jguccho Vanndito patikklo,

the body as a whole is disgusting and,
in terms of such things as its color, uncleaned,
Jvitindriyupacchda-sangkhta-maranang siy,
death; the destruction of the faculty of life,
Sabbsang pdha pnnang Tahi dhuvang na jvitang,

will come to all beings, death is certain, but life is not.
3.13 The haro mitto

The Verses on Friends;
Aadatthu haro mitto,

Yo ca mitto vac-paramo,
One who makes friends

only to cheat them,
one who is good only in word,
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Anupiyaca yo hu,
one who flatters and cajoles,
Apysu ca yo sakh,
and a companion in ruinous fun,
t amitt cattro Iti viya pandito,
these four the wise person know as non-friends,
rak parivajjyya, and avoid them from afar,
Maggang patibhayang yath, like avoiding from dangerous road,

Upakro ca yo mitto, but a friend who is helpful,
Sukh-dukkho ca yo sakh,
one who shares in your sorrows and joys,
Atthakkhyi ca yo mitto,
And points you to worthwhile things,
Yo ca mitta-nukampako, one sympathetic to friends,
tpi mitt cattro,
these four kinds, the wise,
Iti viya pandito,
know as true friends,
Sakkaccang payiru-paseyya, attend to them earnestly,
Mt puttang va orasang.
as a mother to her child.
3.14Satthu-garu dhamma-garu
(The Verses on Respect)
Satthu-garu dhamma-garu,
One with deeply respect for the Buddha and Dhamma,
Sangh ca tibba-gravo,
and deeply respect for the Sangha,
Samdhi-garu tp,
one who is ardent; with respect for concentration,
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Sikkhya tibba-gravo,
and deeply respect for the training,
Appamda-garu bhikkhu,
one who sees danger and respects being heedful,
Patisanthra-gravo,
and shows respect in welcoming guests,
Abhabbo parihnya,
a person like this cannot decline,
Nibbnassva santik,
stands right in the presence of Nibbna.
3.15 Ariyasacca
(The Verses on the Noble Truths)
Y dukkhang nappajnanti, Those who dont discern suffering,

Atho dukkhassa sambhavang, sufferings cause,
Yattha ca sabbaso dukkhang, and where it totally ceases,
Assang uparujjhati,
without trace,
Taca maggang na jnanti,
who dont understand the path,
Dukkhpasama-gminang, the way to ceasing of suffering,
Cto-vimutti-hn t,
they are far from release of awareness,
Atho pa-vimuttiy,
and release of discernment,
Abhabb t anta-kiriyya, Incapable of making an end,
T v jti-jarpag, they will return to birth and aging again,
Y ca dukkhang pajnanti,
while those who do seen suffering,

Atho dukkhassa sambhavang, and where it totally ceases,
Assang uparujjhati,
without trace,
Taca maggang pajnanti,
who understands the path,
Dukkh-pasama-gminang,
the way to cease of suffering,
Cto-vimutti-sampann,
they are consummate
in release of awareness,
Atho pa-vimuttiy,
and in release of discernment,
Bhabb t anta-kiriyya,
capable of making and end,
Na t jti-jarpagti.
54
they never return to birth

and aging, ever again.
3.16 Marana-sati
(Reflection on Death)
Leader:
Handa mayang marana-sati-gthyo bhanma s.

Let us now chant the verses reflecting on death.
ALL
Pavta-dpa-tulyya Like a lamp blown out by the wind

Syu san-tatiyak-khayang, this life goes to destruction,
Par-pamya sampassang making oneself a comparison to others
Bhvay maranas-sating, one should cultivate mindfulness of death.
Mah-sampatti sampatt idha All those who have achieved

Yath satt mat, great success in this world have died,
Tath ahang marissmi
likewise, will I certainly die
Maranang mama hssati, death will be my destroyer,
Uppattiy sahvdang
Maranang gatang sad,
Maranat-thya oksang
Vadhako viya sati,
with birth, right upon its heels

death comes lurking,
constantly seeking an opportunity
like a murderer out to killl,
Isakang anivattan tang

not in its nature to turn back
Satatang gamanus-sukang, life always rushes forward,
Jvitang uday atthang arising, life must come to its end
Suriyo viya dhvati,
just as the sun must come to set,
Vijju-bubbula-ussava
compared to lightning, bubbles, dew drops
Jalarj parik-khayang, or a line drawn in water, life will dissolve,
55
Ghtakova rip tassa just as a murderer after his foe

Sabbat-thpi avriyo, death is completely unrestrainable,
Suyasat-thma-puiddhi People of great glory and strength
Buddhi-vuddhi-jinadvayang, merit, powers, and knowledge,
Ghtsi maranang khippang death slays them,even the two conquerors
Ktu mdisak kath,
not to mention one like me.
Paccay-naca vkaly
Whether by lacking sustaining factors

Bhiraj-jhattu-paddav, or due to some inner or outer affliction,
Marmorang nimspi this life ceasing moment by moment
Maramno anuk-khaang, may terminate in the blink of an eye.
Animittang anatang Signless and unknowable is life

Maccnang idha jvitang,
of all mortals in the world,
Kasiraca parittaca
a bundle of pain, insignificant
Taca dukkhna sangyuttang, and fraught with suffering.
Na hi so upakkamo atthi No possibility is there
Yna jt na myyar,
that one who is born shall not die,
Jarampi patv maranang naturally, all beings are such
vang dhamm hi pnino,
that they die having reached old age.
Phalnang iva pakknang As all fruits are due to fall

Pto paptato bhayang,
from the trees, when ripened,
vang jtna maccnang thus all mortals live in fear
Niccang maranato bhayang, of certain death that comes with life.
Yath pi kumbha-krassa Just as a potters earthenware
Kat mattika-bhjan,
made from clay-all vessels,
Sabb bhdana-pariyantang will eventually break up one day
vang maccna jvitang, even so will the life of all mortals,
56
Dahar ca mahant ca Those young ones and the aged

Y bl y ca pandit,
the foolish and the learned,
Sabb maccu-vasang yanti all live under the spell of death
Sabb maccu-paryan,
toward death do all proceed.
Anicc vata sankhr Impermanent are all things conditioned
Uppda-vaya-dhammino, they are of the nature to rise and fall,
Uppajjitv niruj-jhanti
having arisen, they will cease
Tsang vpasamo sukho,
their calming is bliss.
Acirang vatayang kyo Before long this body shall lie

Pathaving adhisssati,
upon the earth, cast away,
Chudho apta-vino
devoid of all consciousness
Nirat-thang va kalinggarang, useless like a piece of wood.
Anab-bhito tato ag
Unrequested one arrives
Ana-nuto ito gato,
unpermitted one departs,
Yathgato tath gato
just as one arrives, one departs
Tattha k paridvan?,
what use is there of lamentation;?
Api c vassa satang jv
even if a man were to live
Bhyo v pana mnavo,
for a hundred years or more,
ti-sangh vin hoti
leaving behind kith and kin
Jahati idha jvitang,
he must still yield his life,
Tasm arahato sutv Therefore, lament not, having listened
Vineyya pari-dvitang,
to the wisdom of the Holy One,
Ptang kla-katang disv and seeing that such separation
Na so labbh may iti,
is natural and inevitable,
3.17
Yathpi sl
(The Mountain)
Yathpi sl vipul
57
Nabhang hacca pabbat,
Like gigantic boulders, mountains reaching to the sky,
Samant anupariyyyung Nippothnt catuddis,

moving in from all sides, crushing the four directions,
vang jar ca maccu ca Adhivattanti pnino,

in the same way, aging and death roll over living beings,
Khattiy brhman vss Sudd candla-pukkus,

Noble warrriors, priests, merchants,
workers, outcasts, and scavengers,
Na kici parivajjti
Sabbamvbhimaddati,
they spare nothing, they trample everything.
Na tattha hatthnang bhmi
Na rathnang na pattiy,
here elephants can hold no ground

nor can chariots or infantry,
Na cpi manta-yuddhna
Sakk jtung dhanna v,
nor can a battle of spells or wealth win out,
Tasm hi pandito poso
Sampassang attha-mattano,
so a wise person, seeing his own good,
Buddh dhamm ca sangh ca Dhro saddhang nivsay,

secures firm conviction in the Buddha
Dhamma, and Sangha,
Yo dhammacr kyna
Vcya uda ctas,
he who practices the Dhamma in thought,

word, and deed,
Idhvanang pasangsanti
Pcca sagg pamodati.
receives praise here on earth and

after death rejoices in heaven.
Section 4
58
Manggala sutta
4.1 Paca-sikkh samdna

(Taking the Five Precepts)
THE REQUEST:( by the lay person )
Mayang bhant, ti-saranna saha paca slni ycma,

Venerable Sir, we request the
three Refuges and the Five Precepts,
Dutiyampi mayang bhant, ti-saranna saha paca slni ycma,

Venerable Sir, a second time we request
the Three Refuges and the Five Precepts,
Tatiyampi mayang bhant, ti-saranna saha paca slni ycma,

Venerable Sir, a third time we request
the three Refuges and the Five Precepts,
(The monk then recites the following passage three times,
after which the lay people repeat it three times:)
Namo tassa bhagavato arahato samm-sambuddhassa,

Homage to the Blessed One the Worthy One, the Rightly
Self-awakened One; ( Three times)
The monk then recites the following passages line by

line, with the lay people reciting line by line after him.
Buddhang saranang gacchmi, I go to the Buddha for refuge,

Dhammang saranag gacchmi, I go to the Dhamma for refuge,
Sanghang saranang gacchmi, I go to the Sangha for refuge,
Dutiyampi Buddhang saranang gacchmi,
A second time, I go to the Buddha for refuge.
Dutiyampi dhammang saranang gacchmi,

A second time, I go to the Dhamma for refuge,
Dutiyampi sanghang saranang gacchmi,

A second time, I go to the Sangha for refuge,
59
Tatiyampi Buddhang saranang gacchmi,

A third time, I go to the Buddha for refuge,
Tatiyampi dhammang saranang gacchmi,

A third time, I go to the Dhamma for refuge,
Tatiyampi sanghang saranang gacchmi,

A third time, I go to the Sangha for refuge,
(The monk then says )
Ti-sarana-gamanang nitthitang,
This ends the going for refuge.
The lay people respond: ma bhante. Yes, Venerable sir.
(The monk then recites the precepts line by line, with the lay people
reciting them line by line after him.)
Pntipt vraman sikkh-padang samdiymi,

I undertake the training rule to refrain from taking life,
Adinndn vraman sikkh-padang samdiymi,

I undertake the training rule to refrain from stealing,
Kmsu micchcr vraman sikkh-padang samdiymi.

I undertake the training rule to refrain
from sexual intercourse.
Musvd vraman sikkh-padang samadiymi,

I undertake the training rule to refrain from telling lies,
Sur-mraya-majja-pamdatthn vraman
sikkh-padang samdiymi,
I undertake the training rule to refrain from intoxicating
liquors and drugs that lead to carelessness,
( The monk summarize as follow: )
Imni paca sikkhpadni slna sugating yanti

Slna bhogasampad slna nibbuting yanti
60
Tasm slang visodhay

( By observing the five precepts,they will attain a good rebirth,
achieve the wealth and attain nirvna in the end )
4.2 rdhanparittamanggala
(Requesting Blessings)
(The lay person starts by inviting
the sangha to chant with these verses)
Vipatti-patibhya
sabbasam-patti-siddhiy,
For warding off misfortune,

for the achievement of all supreme blessing,
Sabba-dukkha-vinsya
parittang brtha manggalang,
for the dispelling of all pain,

may you chant a blessing and protection,
Vipatti-patibhya
for warding off misfortune,

Sabba-bhaya-vinsya parittang brtha manggalang,

for the dispelling of all danger
may you chant a blessing and protection,
Vipatti-patibhya
for warding off misfortune,

Sabba-roga vinsya
parittang brtha manggalang,
for the dispelling of all illness,

may you chant a blessing and protection.
61
The invitation to the Devas

(One monk of the group begins invitation verse)
Pharitvna mttang samtt bhadant

Avikkhittacitt parittang bhanantu.
Those who are propering and with loving kindness should
radiate loving kindness; and not letting their minds be
distracked, listen well to the paritta chanting.
Sagg km ca rp giri-sikha-ratat
Cantalikkh vimn dp ratth ca gm

Taruvana gahan gha-vatthumhi-khtt
Bhumm c yantu dv jala thala visam yakkha-gandhabbang
Titthant santikyang Munivara-vacanang sdhavo m sunantu,
Those in the heavens of sensuality and form,
on peaks and mountain precipices, in palaces floating
in the sky, in islands, countries, and towns, ingroves of trees
and thickets, around homesides and fields
and the earth-devas, spirits, heavenly minstrels, and ngas in
the water, on land, in bad land, and nearby, may they come and
listen with approval. as I recite the word of the excellent sage.
Dhammassavana- klo ayam-badant,
This is the time to listen to the Dhamma, venerable Sirs,
62

(Sangha begins to chant)
Tisarana Gamana
Namo tassa bhagavato arahato samm sambuddhassa,.
the Rightly Self-awakened One;
(Three times.)
Buddhang saranang gacchmi, I go to the Buddha for refuge,
Dhammang saranang gacchmi, I go to the Dhamma for refuge,
Sanghang saranang gacchmi, I go to the Sangha for refuge,
Dutiyampi buddhang saranang gacchmi,

A second time, I go to the Buddha for refuge,
Dutiyampi dammang saranang gacchmi,

A second time, I go to the Dhamma for refuge,
Dutiyampi sanghang saranang gacchmi,
A second time, I go to the Sangha for refuge,
Tatiyampi Buddhang saranang gacchmi,

A third time, I go to the Buddha for refuge,
Tatiyampi dhammang saranang gacchmi,

A third time, I go to the Dhamma for refuge,
Tatiyampi sanghang saranang gacchmi,

A third time, I go to the Sangha for refuge.
4.5 Sambuddhe
(Homage all The Buddhas)
Sambuddh atthavsaca
Paca-sata-sahassni
Dvdasaca sahassak
Nammi siras ahang,
I pay homage with my head to the five

hundred-twelve- thousand-twenty eight Buddhas,
63
Tsang dhammaca sanghaca darna nammihang

Namakrnubhvna
Hantv sabb upaddav,
I pay devoted homage to their Dhamma and Sangha,
through the power of this homage,
having dispeled all misfortunes,
Ank antarypi vinassantu assato,

may countless dangers be destroyed without trace,
Sambuddh paca-pasaca
Catuvsati sahassak
Dasa-sata-sahassni
Nammi siras ahang,
I pay homage with my head to the one-million twenty-four
thousand and fifty five Buddhas.
Tsang dhammaca sanghaca darna nammihang.

Namakrnubhvna
Hantv sabb upaddav,
Through the power of this homage,
having dispeled all misfortunes,
Ank antarypi Vinassantu assato,

may countless dangers be destroyed without trace,
Sambuddh navuttarasat
Vsati-sata-sahassni
Atthacattlsa sahassak
Nammi siras ahang,
I bow my head to the two-million-fourty-eight thousand

and one hundred-nine Buddhas,
Tsang dhammaca sanghaca darna nammihang

Namakr-nubhvna
Hantv sabb upaddav,
Through the power of this homage, having
dispeled all misfortunes,
Ank antarypi Vinassantu assato,

may countless dangers be destroyed without trace.
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4.6 Yocakkhum
Namakra-siddhiGth
(The Verses on Success through Homage)
Yo cakkhum moha-malpakattho,
The one with vision,
with the stain of delusion removed,
Smang va buddho sugato vimutto,

self-awakened, well-gone, and released,
Mrassa ps vinimocayanto,
freed from the snares of mortal temptation,
Ppsi khmang janatang vineyyang,

he leads humanity from evil to security.
Buddhang varantang siras nammi,

I bow my head to that excellent Buddha,
Lokassa nthaca vinyakaca,

the Protector and Mentor for the world,
Tan-tjas t jaya-siddhi hotu,

by the power of this, may you have triumph and success,
Sabbantary ca vinsamntu,
and may all your dangers be destroyed.
Dhammo dhajo yo viya tassa satthu,

the Teachers Dhamma, like a banner,
Dasssi lokassa visuddhi-maggang,

shows the path of purity to the world.
Niyyniko dhamma-dharassa dhr,
leading out, upholding those who uphold it,
Stvaho santikaro sucinno,

rightly accomplished,
it brings pleasure, makes peace.
Dhammang varantang siras nammi,

I pay homage with my head to
that excellent Dhamma,
Mohappadlang upasanta-dhang,
which pierces delusion
and makes fever grow calm,

by the power of this,
may you have triumph and success,
Sabbantary ca vinsamntu,
and may all your dangers be destroyed,
Saddhamma-sn sugatnugo yo,

the true Dhammas army,
following the One Well-Gone,
Lokassa pppakilsa-jt,
is victor over the evils and
corruptions of the world,
Santo sayang santi-niyojako ca,

self-calmed, it is calming and without fetter,
Svkkhta-dhammang viditang karoti,

and makes the well-taught Dhamma be known.
Sanghang varantang siras nammi

I pay homage with my head to that excellent Sangha,
Buddh-nubuddhang sama-sla-ditthing,
awakened after the Awakened,
harmonious in virtue and view;

by the power of this,
may you have victory and success,
Sabbantary ca vinsamntu.
and may all your dangers be destroyed.
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66
4.7 Namo-kra-atthakang
(The homage triple gem)
Namo Arahato samm
Sambuddhassa mahsino,
Homage to the great Noble Ones,

the Worthy One,Rightly Self-awakened,
Namo Uttama-dhammassa
Svkkhtassva tnidha,
homage to the highest Dhamma, well-taught by him here.
Namo Mah-sanghasspi
Visuddha-sla-ditthino,
and homage to the great Sangha, pure in virtue and view.
Namo omtyraddhassa
Ratanattayassa sdhukang,
homage to the Triple Gem

beginning auspiciously with AOM,
Namo omakttassa
Tassa vatthut-tayassapi,
and homage to those three Objects

that have left base things behind,
Namo-krappabhvna
Vigacchantu upaddav,
by the potency of this homage,

may misfortunes disappear,
Namo-krnubhvna
Suvatthi hotu sabbad,
by the potency of this homage,

may there always be well-being,
Namo-krassa tjna
Vidhimhi homi, tjav,
by the power of this homage,

may success in this ceremony be mine.
4.8 Asvan
Manggala Suttang
(The Supreme blessing)
vam-m sutang, kang samayang Bhagav, Svatthiyang

viharati, Jtavan Anthapindikassa, rm,
I have heard that at one time the Blessed One
was staying in Svatthi at Jetas Grove,
Anthapindikas park;
Atha kho aatar dvat, abhikkantya rattiy

Abhikkanta-vann kval-kappang Jtavanang
Obhstva, yna bhagav tnupasangkami,
Then a certain angel being, appeared late in the night,
her extreme radiance lit up the entire
of Jetas Grove, approached the Blessed One,
Upasangkamitv bhagavantang
Abhivdtv kamantang atthsi,
on approaching, having bowed down to
the Blessed one, she stood to one side.
kamantang thit kho s dvat

Bhagavantang gthya ajjhabhsi,
as she was standing there,
she addressed a verse to the Blessed One.
Bah dv manuss ca Manggalni acintayung

kangkhamn sotthnang brhimang galamuttamang,
Many devas and humans beings give thought
to supreme blessing, desiring well-being. Tell,
then, the highest supreme blessing,
Asvan ca blnang panditnaca svan,

Not consorting with the fools,
consorting with the wise,
Pj ca pjanynang tammang galamuttamang,
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paying homage to those who deserve homage,

this is a supreme blessing.
Patirpa-dsa-vso ca pubb ca kata-puat,

living in a civilized country,
having made merit in the past,
Atta-samm-panidhi ca
tammang galamuttamang,
directing oneself rightly,

this is the supreme blessing.
Bhu-saccaca sippaca
vinayo ca susikkhito,
broad knowledge, skill, discipline well-mastered,
Subhsit ca y vc
tammang galamuttamang.
words well-spoken, this is the supreme blessing,
Mt-pitu-upatthnang
putta-drassa sanggaho,
support for ones parents,
assistance to ones wife and children,
Ankul ca kammant tammang galamuttamang,

jobs that are not left unfinished,
Dnaca dhamma-cariy ca
ytaknaca sanggaho,
Generosity, living by the Dhamma,

assistance to ones relatives,
Anavajjni kammni tammang galamuttamang,

deeds that are blameless,
rat virat pp
majja-pn ca saamo,
Avoiding and abstaining from evil,

refraining from intoxicants,
Appamdo ca dhammsu tammang galamuttamang,

being heedful with regard to qualities of
the mind, this is the supreme blessing.
Gravo ca nivto ca
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santutth ca kataut,
respect, humility, contentment, gratitude,
Klna dhammassavanang tammang galamuttamang,

hearing the Dhamma on timely occasions,
Khant ca sovacassat samannaca dassanang,

patience, obedience, seeing peaceful men,
Klna dhammaskacch
tammang galamuttamang,
discussing the Dhamma on frequently,

Tapo ca brahma-cariyaca ariya-saccna-dassanang,

austerity, purity, knowing the Noble Truths,
Nibbna-sacchi-kiriy ca tammang galamuttamang,
realizing liberation, this is the supreme blessing.
Phutthassa lokadhammhi cittang yassa na kampati,

a mind that, when touched
by the ways of the world, is unshaken,
Asokang virajang khmang tammang galamuttamang,

without sorrow, stainless and secure,
tdisni katvna sabbattha-maparjitSabbattha

sotthing gacchanti tantsang mang galamuttamanti,
When doing these things, everywhere people go,
they will be undefeated and have well-being,
this is their supreme blessing.
4.9 Yangkici
Cha Ratana Paritta Gth
(The Six Protective Verses)
Yangkici vittang idha v hurang v,

Whatever wealth in this world or the next,
Saggsu v yang ratanang pantang,

whatever exquisite treasure in the heavens,
Na no samang atthi tathgatna,

is not, for us, equal to the Tathagata,
Idampi buddh ratanang pantang,

this, too, is an exquisite treasure in the Buddha,
tna saccna suvatthi hotu,

by this truth may there be well-being,
Khayang virgang amatang pantang,

the exquisite Deathless dispassion, ending,
Yadaj-jhag sakyamun samhito,

discovered by the Sakyan sage,while in concentration,
Na tna dhammna samatthi kici,

there is nothing equal to that Dhamma.
Idampi dhamm ratanang pantang,

this, too, is an exquisite treasure of the Dhamma,

by this truth may there be well-being.
Yambuddha settho parivannay,

what the excellent Awakened one,
sucing samdhimnantarikaamhu,
extolled as pure and called the concentration of
unmediated knowing;
samdhin tna samo na vijjati,

no equal to that concentration can be found,
Idampi dhamm ratanang pantang,

this, too, is an exquisite treasure of the Dhamma.
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Y puggal attha satang pasatth

Cattri tni yugni honti,
the eight persons, the four pairs
praised by those at peace,
T dakkhineyya sugatassa svak,

they, disciple of the One Well-Gone, deserve offerings.
t-sudinnni mahapphalni,
what is given to them bears great fruition.
Idam-pi sangh ratanang pantang

this, too, is an exquisite treasure in the Sangha,
by this truth may there be well-being;
Y suppayutt manas dalhna,

those who, devoted, firm-minded,
Nikkmino gotama-ssanamhi,
apply themselves to Gotamas message,
T pattipatt amatang vigayha,

on attaining their goal, plunge into the Deatheless,
Laddh mudh nibbuting bhujamn,

freely enjoying the liberation they have gained,
Idampi sangh ratanang pantang,

Khnang purnang navang natthi sambhavang,

Ended the old being, there is no taking new birth.
Viratta-citt-yatik bhavasming,
Dispassioned their minds toward further becoming,
T khna-bj avirulhi-chand,
They, with no seed, no desire for growth;
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Nibbanti dhr yathyam-padpo,

the wise, they go out like this flame,
Idampi sangh ratanang pantang,


By this truth may there be well-being.
4.10
Karanya Mtta Sutta

( sharing on good will)
Karan-yamat-thakusalna
Yantang santang padang abhisamcca,
This is to be done by one skilled in essences
who wants to break through to the state of peace,
Sakko uj ca suhuj ca suvaco cassa mudu anatimn,

Be capable, upright, and straightforward,
easy to instruct, gentle, and not conceited,
Santussako ca subharo ca appakicco ca sallahuka-vutti,

content and easy to support,
with few duties, living lightly,
Santindriyo ca nipako ca
appagabbho kulsu ananugiddho,
with peaceful faculties, masterful, modest,
and no greed for supporters,
Na ca khuddang samcar kici

yna vi par upavadeyyung,
do not do the slightest thing

that the wise would later censure,
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Sukhino v khmino hontu

sabb satt bhavantu sukhitatt,
think: Happy and secure, may all beings be happy at heart.
Y kci pna-bhtatthi tas v thvar v anavass,

Whatever beings there may be,
weak or strong,without exception,
Dgh v y mahant v majjhim rassak anuka-thl,

long, large, middling, short, small, tall,
Ditth v y ca aditth y ca dr vasanti avidr,

seen and unseen, near and far,
Bht v sambhavs v sabb satt bhavantu sukhitatt,

born and yet to be born: May all beings be happy at heart.
Na paro parang nikubbtha

ntimatha katthaci nang kici,
let no one deceive another or despise anyone anywhere,
Byrosan patgha-sa
Na-maassa dukkhamiccheyya,
or through anger or irritation wish for another to suffer.
Mt yath niyang putting

yus kaputta-manurakkh,
as a mother would risk her life to protect her only child,
vampi sabba-bhtsu mnasambhvay aparimnang,

even so should one cultivate a limitless loving-kindness
toward all beings.
Mttaca sabba-lokasming mna-sambhvay aparimnang,

With good will for the entire world,
cultivate a limitless loving-kidness;
Uddhang adho ca tiriyaca

Asambdhang avrang asapattang,
above, below, and all around, unlimited,
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without enmity or hate.
Titthacarang nisinno v
sayno v yvatassa vigata-middho,
whether standing, walking, sitting,
or lying down, as long as one is awake,
tang sating adhittheyya

brahma-mtang vihrang idhamhu,
one should resolve on this mindfulness.
this is called a sublime abiding here and now;
Ditthica anupagamma slav dassanna sampanno,

not falling into false views, but virtuous
and consummate in insight,
Kmsu vineyya gdhang,

Na hi jtu gabbha-seyyang punartti,
having subdued desire for sensual pleasures,
one will no longer reborn in endless cycles of pain.
4.11
Khandha Paritta
(The Group Protection)
Virpakkhhi m mttang
Mttang rpathhi m,
I have good will for the virupakkhas, the Erapathas,

Chaby-putthi m mttang Mttang Kanh-Gotamakhi ca,
the Chabya descendants, and the Black Gotamakas,
Apdakhi m mttang Mttang di-pdakhi m,

I have good will for footless beings, two-footed,
Catuppadhi m mttang
Mttang bahuppadhi m,
four-footed, and many footed beings,
M mang apdako hingsi M mang hingsi di-pdako,

May footless beings, two-footed beings,
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Four-footed beings,
M mang catuppado hingsi M mang hingsi bahuppado,

and many-footed beings do me no harm.
Sabb satt sabb pn
Sabb bht ca kval,
May all creatures, all breathing things, all beings.
Sabb bhadrni passantu M kici ppamgam,

each and every one meet with supreme blessing.
May none of them come to any evil.
Appamno Buddho, Appamno Dhammo, Appamno Sangho,

The Buddha, Dhamma, and Sangha are limitless,
Pamna-vantni siring-sapni, Ahi vicchik sata-pad

Unnnbh sarab msik,
There is a limit to creeping things snakes,
scorpions, centipedes, spiders, lizards, and rats,
Kat m rakkh Kat m paritt Patik-kamantu bhtni,

I have made this protection, I have made this spell.
May the beings depart.
So hang namo Bhagavato,

I pay homage to the Blessed One,
Namo sattannang Samm-sambuddhnang,

homage to the seven Rightly Self-awakened Ones.
4. 12 Mora Paritta
(The Peacocks Protection)
Udtayacakkhum ka-rj Harissa-vanno pathavippabhso,

The One King, rising, with vision, golden hued,
Tang tang namassmi Harissa-vannang pathavippabhsang,

illuminating the Earth; I pay homage to you,
golden-hued, illuminating the Earth,
Tayajja gutt viharmu divasang,

guarded today by you, may I live through the day,
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Y brhman vdagu sabba-dhamm,

those Brahmins who are knowers of all truths,
T m namo t ca mang playantu,

I pay homage to them; may they keep watch over me.
Namatthu buddhnang namatthu bodhiy,

homage to the Awakened Ones. Homage to Awakening.
Namo vimuttnang namo vimuttiy,

homage to the Enlightened Ones. homage to Release.
Imang so parittang katv Moro carati san,

having made this protection,
the peacock sets out in search for food.
Aptayacakkhum ka-rj Harissa-vanno pathavippabhso,

the one King, setting with vision,
Tang tang namassmi Harissa-vannang pathavippabhsang,

golden hued, illuminating the earth.
Tayajja gutt viharmu ratting,

guarded today by you, may I live through the night.
Y brhman vdagu sabba-dhamm,

those brahmins who are knowers of all truths.
T m namo t ca mang playantu,

I pay homage to them; may they keep watch over me.
Namatthu buddhnang namatthu bodhiy,

homage to the Awakened Ones, homage to awakening.
Namo vimuttnang namo vimuttiy,

homage to the Released ones, homage to release.
Imang so parittang katv Moro vsamakappayti,

having made this protection
the peacock arranges his nest.
4.13 Vattaka Paritta

(The Quail,sil,s Protection)
Atthi lok sla-guno
Saccang socey-yanudday,
There is in this world the quality of virtue,

truth, purity, tenderness.
Tna saccna khmi Sacca-kiriya-manut-tarang,

In accordance with this truth I will make
an unsurpassed vow of truth.
Avajjitv dhamma-balang Saritv pubbak jin,

Sensing the strength of the Dhamma,
calling to mind the victors of the past,
Sacca-balamavas-sya Sacca-kiriya-maksahang,
independence on the strength of truth,
I made an unsurpassed vow of truth:
Santi pakkh apattan Santi pd avacan,

Here are wings with no feathers,
here are feet that cant walk.
Mtpit ca nikkhant Jtavda patik-kama,

My mother and father have left me. Fire, go back!
Saha sacc kat mayhang Mahpajjalito sikh,

When I made my vow with truth,
the great crested flames
Vajjsi solasa karsni Udakang patv yath sikh,

avoided the sixteen acres around me
as if they had come to a body of water.
Saccna m samo natthi s m sacca-pramti.

My truth has no equal: Such is my perfection of truth.
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4.14 Anggulimla Paritta

( Anggulimalas Protection)
Yato-hang bhagini ariyya jtiy jto,

Sister, since being born in the Noble Birth,
Nbhijnmi sacicca pnang jvit voropt,

I am not aware that I have
intentionally deprived a being of life.
Tna saccna sotthi t hotu sotthi gabbhassa.

By this truth, may you be well
and so, may the child in your womb.
4.15
Bojjhangga Paritta
(The Factors-of-Awakening)
Bojjhanggo sati-sangkhto Dhammnang vicayo tath,

The factors of awakening are mindfulness,
investigation of qualities.
Viriyam-pti-passaddhi Bojjhangg ca tathpar,

persistance, rapture,and serentiy factors of awakening,
Samdhupkkha-bojjhangg
Sattt sabba- dassin,
concentration and plus

equanimity factors of awakening,
These seven are seen by the sage as insight and vision,
Munin sammadakkht bhvit bahulkat

Sangvattanti abhiya
Nibbnya ca bodhiy,
when rightly taught, developed and matured,
will heighten ones knowledge,
liberation, and awakening.
tna sacca-vajjna
Sotthi t hotu sabbad,
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By the saying of this truth, may you always be well.
kasming samay ntho

Giln dukkhit disv
Moggallnaca Kassapang
Bojjhangg satta dsayi
At one time, our protector seeing that Moggallana

and Kassapa were sick and in pain, taught them
the seven factors of awakening.
T ca tang abhinanditv
Rog muccingsu tangkhan
They, delighting in that,

were instantly freed from their illness.
tna sacca-vajjna
Sotthi t hotu sabbad.
kad dhamma-rj pi
Gla nbhiplito
Once, when the King of Dhamma was afflicted with fever,
Cun-dat-thrna tava Bhanptv na sdarang

He had the elder Cunda reciting
that very teaching with devotion.
Sammoditv ca bdh
Tamh vutthsi thnaso
After listening and understood,
he recovered from that disease.
tna sacca-vajjna
Pahn t ca bdh
Tinnan-nampi mahsinang
Those diseases were abandoned

by the three great seers,
Magghata-kils va
Patt nuppatti-dhammatang
Just as defilements are demolished by the path

In accordance with step-by-step attainment.
tna sacca-vajjna
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4.16 tntiya Paritta

(Homage to the Seven Buddhas)
Vipassissa namatthu Cakkhumantassa sirmato,

Homage to Vipassi, possessed of vision and slendor,
Sikhissa pi namatthu Sabba-bhtnukampino,

Homage to Sikhi, sympathetic to all beings,
Vssabhussa namatthu
Nahtakassa tapassino,
Homage to Vesabhu, cleansed, austere,
Namatthu Kakusandhassa Mra-snappamaddino,

Homage to Kakusandha,crusher of Maras host,
Kongamanassa namatthu Brhmanassa vusmato,

Homage to Konagamana,
the Brahmin who lived the life perfectly,
Kassapassa namatthu Vippamuttassa sabbadhi,

Homage to Kassapa, entirely released from defilement,
Anggrasassa namatthu
Skya-puttassa sirmato,
Homage to Angirasa, splendid son of the Sakyans,
Yo imang dhammamadssi
Sabba-dukkhpandanang,
who taught this Dhamma, the dispelling of all stress,
Y cpi nibbut lok
Yathbhutang vipassisung,
Those unbound in the world,

who have seen things as they are,
T jan apisun
Mahant vtasrad,
great ones of gentle speech, thoroughly mature,
Hitang dva-manussnang Yang namassanti gotamang,

even they pay homage to Gotama,
the benefit of human and heavenly beings,
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Vijj-carana-sampannang Mahantang vtasradang,

Consummate in knowledge and conduct,
the Great One, thoroughly mature,
Vijj-carana-sampannang Buddhang vandma Gotamanti,

We revere the Buddha Gotama, consummate
in knowledge and conduct,
4.17
Yadhav
(Pathama-Buddha-udhna)
Yad hav ptubhavanti dhamm,
As phenomena grow clear to the Brahmin,
tpino jhyato brahmanassa

Athassa kangkh vapayanti sabb,
ardently, absorbed all his doubts vanished,
Yato pajnti sahtu-dhammang,

when he discerns what has a cause,
Yad hav ptubhavanti dhamm

tpino jhyato brahmanassa, As phenomena grow clear
to the Brahmin, ardently, absorbed,
Athassa kangkh vapayanti sabb

Yato Khayang paccay nang avdi.
all his doubts vanished, when he penetrated
the end of conditions.
Yad hav ptubhavanti dhamm

tpino jhyato brahmanassa,
As phenomena grow clear
to the Brahmin, ardently, absorbed,
Vidhpayang titthati mra-snang

Srova obhsaya-mantalikkhanti.
he stood, routing the troops of Mara,
like the sun that illuminated the sky.
4.18 Dhamma-niyma Sutta

(The Discourse on the Orderliness of the Dhamma)
vam-m sutang, kang samayang Bhagav

svatthiyang viharati Jtavan Anthapindikassa rm,
I have heard that at one time the
Blessed One was staying in
Savatthi at Jetas Grove, Anathapindikas park.
Tatr kho Bhagav bhikkh amantsi bhikkhavoti,

There he addressed the monks, saying, Monks.
Bhadantti t bhikkh Bhagavato paccassosung,

Yes, lord, the monks responded to him.
Bhagav tadavoca, The Blessed One said,
Uppd v bhikkhav Tathgatnang

anuppd v Tathgatnang,
Whether or not there is the arising of Tathagatas,
Thit va s dhtu dhammat-thitat,

This property stands this
steadfastness of the Dhamma,
Dhamma-niymat: Sabb sangkhr aniccti,

This orderliness of the Dhamma,
All processes are inconstant.
Tang Tathgato abhisambujjhati abhisamti,

The Tathagata directly awakens to that,
breaks through to that.
Abhisambujjhitv abhisamtv cikkhati dsti,

Directly awakening and breaking
through to that, he declares it,
teaches it, describes it, sets it forth.
Paapti patthapti, vivarati vibhajati uttn-karoti,
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He reveals it, explains it, and makes it plain,
Sabb sangkhr aniccti,

All processes are impermanent.
Uppd v bhikkhav Tathgatnang

Anuppd v Tathgatnang,
Whether or not there is the arising of Tathagatas,
Thit va s dhtu dhammat-thitat,

This property stands this
steadfastness of the Dhamma,
Dhamma-niymat: Sabb sangkhr dukkhti,

this orderliness of the Dhamma
All processes are stressfull,
Tang Tathgato abhisambujjhati abhisamti,

The Buddha directly awakens to that,
breaks through to that,

Directly awakening and breaking through to that,
He declares it, teaches it, describes it, sets it forth.
Paapti patthapti, vivarati vibhajati

Uttnkaroti : Sabb sangkhr dukkhti,
He reveals it, explains it, and makes it plain,
all processes are stressfull.
Uppd v bhikkhav tathgatnang

Anuppd v tathgatnang,
Whether or not there is the arising of the Buddhas
Thit va s dhtu dhammat thitat dhamma niymat,

This property stands this steadfastness of the dhamma
this orderliness of the dhamma,
Sabb dhamm anattti,
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All phenomena are not self.
Tang tathgato abhisambujjhati abhisamti,

The Buddha directly awakens to that,
breaks through to that;

Directly awakening and breaking through to that
He declares it teaches it, describes it, set it forth.
Paapti patthapti, vivarati vibhajati

Uttn-karoti:Sabb dhamm anattti,
He reveals it, explains it,
and makes it plain: All phenomena are not-self.
Idamavoca Bhagav. Attaman t bhikkh

Bhagavato bhsitang, Abhinandunti,
That is what the Blessed One said. Glad at heart,
the monks delighted at his words.
4.19 Yndhabhtni
(Protective Suttas)
Yndha bhtni samgatni,

Whatsoever beings are here assembled,
Bhummni v yni va antalikkh,

whether terrestrial or,
Tathgatang dvamanussapjitang
Buddhang namassma suvatthi hotu,
all of us pay homage to the accomplished Buddha
honored by gods and humans. May there be safety,

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whether terrestrial or celestial,
Tathgatang dvamanussapjitang
Dhammang namassma suvatthi hotu,
all of us pay homage to the accomplished Dhamma
honored by gods and humans,
may there be safety,


whether terrestrial or celestial,
Tathgatang dvamanussapjitang,
Sanghang namassma suvatthi hotu
all of us pay homage to the accomplished Sangha
honored by gods and humans. May there be safety.
4.20 Abhaya Paritta

(The non-fear verse)
Yan-dunnimittang avamanggalaca
Yo cmanpo sakunassa saddo,
Whatever unlucky portends and ill omens,
and whatever distressing bird calls,
Ppag-gaho dussupinang akantang

Buddh-nubhvna vinsamntu,
Evil planets, upsetting nightmares
by the Buddhas power may be destroyed,
Yan-dunnimittang avamanggalaca
Whatever unlucky portends and
ill omens, and whatever distressing bird calls,
Ppaggaho dussupinang akantang

Dhamm-nubhvena vinsamentu,
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Evil planets, upsetting nightmares

by the Dhammas power may they be destroyed,
Yan-dunnimittang avamangalaca
Whatever unlucky portends and ill omens, And whatever
distressing bird calls,
Ppaggaho dussupinang akantang

Sangh-nubhvna vinsamntu,
evil planets, upsetting nightmares
by the Sanghas power may they be destroyed,
Sakkatv buddha-ratanang Osathang uttamang varang,

Having revered the jewel of the Buddha,
the highest, most excellent medicine,
Hitang dva-manussnang Buddha-tjna sotthin,

The welfare of human and heavenly beings
through the Buddhas might and safety,
Nassantupaddav sabb
Dukkh vpasamntu t,
may all obstacles vanish,

may your sufferings grow totally calm,
Sakkatv dhamma-ratanang
Osathang uttamang varang,
Having revered the jewel of the Dhamma,

Parilhpasamanang
Dhamma- tjna sotthin,
The stiller of feverish passion

through the Dhammas might and safety,
Nassantupaddav sabb
Bhay vpasamntu t,

may your fears grow totally calm,
Sakkatv sangha-ratanang Osathang uttamang varang,

Having revered the jewel of the Sangha,
huneyyang phuneyyang Sangha- tjna sotthin,
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worthy of gifts, worthy of hospitality

through the Sanghas might and safety,
Nassantupaddav sabb
Rog vpasamntu t.

may your diseases grow totally calm.
4.21 Sacca-kiriya
(Truthful Expression)
(Leader)
Handa mayang Sacca-kiriya-gthyo-bhanma-s

Let us now chant verses concerning truthful expression.
(ALL)
Natthi m saranang aang No other refuge is there for me,

Buddho m saranang varang, the Buddha is my supreme refuge,
tna sacca-vajjna
by the power of this truth,
Hotu t jaya-manggalang, may be mine blessed victory,
Natthi m saranang aang no other refuge is there for me,
Dhammo m saranang varang,
the Dhamma is my supreme refuge,
tna sacca-vajjna
By the power of this truth,
Hotu t jaya-manggalang,
may blessed victory be mine,
Natthi m saranang aang no other refuge is there for me
Sangho m saranang varang,
the Sangha is my supreme refuge,

by the power of this truth,
may blessed victory be mine,
tna sacca-vajjna
Yang kici ratanang lok, Whatever treasures there are in the world,
Vijjati vividhang puthu Ratanang,Abundantly available in great variety,
budda-samang natthi, Nothing is comparable to the Buddha.
Tasm sotth bhavantu t,Therefore may you havewell-being.
Yang kici ratanang lok, Whatever treasures there are in the

world,
Vijjati vividhang puthu Ratanang,
Abundantly available in great variety,
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dhamma-samang natthi, nothing is comparable to the Dhamma.

Tasm sotth bhavantu t,Therefore may you have well-being
Yang kici ratanang lok, Whatever treasures there are in the world,
Vijjati vividhang puthu Ratanang, abundantly available is great variety,
sangha-samang natthi, nothing is comparable to the Sangha.
Tasm sotth bhavantu t,
Therefore may havewell-being.
4.22 Dukkhappatt
(Disspell the suffering)
Dukkhappatt ca niddukkh,
May all beings, who have fallen

into sufferring be without suffering,
Bhayappatt ca nibbhay,
who have fallen into danger be without danger
Sokappatt ca nissok,
who have fallen into sorrow be without sorrow,
Hontu sabb pi pnino
so all beings may they be,
Ettvat ca amhhi,
to the extent that by us,
Sambhatang pua-sampadang,
For the sake of all attainment and success.
Sabb dvnumodantu Sabba-sampatti-siddhiy,

may all heavenly beings rejoice In the extent
to which we have gathered a consummation of merit.
Dnang dadantu saddhya Slang rakkhantu sabbad,

May they give gifts with conviction,
may they always maintain precepts.
Bhvan-bhirat hontu Gacchantu dvatgat,

may they delight in meditation,
may they go to a heavenly destination.
Sabb buddh balappatt Paccknaca yang balang,

From the strength attained by all the Buddhas,
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the strength of the Private Buddhas.
Arahantnaca tjna Rakkhang bandhmi sabbaso,

by the power of the arahants,
I bind this protection all around.
Bhavatu sabba-manggalang
May there be every blessing

may all heavenly beings protect you.
Sabba-buddhnubhvna Sad sotth bhavantu t,

Through the power of all the Buddhas,
may you always be well.
Bhavatu sabba-manggalang
May there be every blessing

Sabba-dhammnubhvna
Sad sotth bhavantu t,
Through the power of all the Dhamma,

Bhavatu sabba-manggalang Rakkhantu sabba-dvat,
May there be every blessing.
Sabba-sanghnubhvna
Sad sotth bhavantu t,
Through the power of all the Sangha,
4.23 Buddha-jayamanggala gth

(The Buddhas blessing)
Itipi so bhagav arahang samm-sambuddho,

Such, indeed, he is a Blessed One,
a Worthy One, a Rightly Self-Awakened One,
Vijj-carana-sampanno sugato lokavid,

consummate in knowledge and conduct, one
who has gone the good way, knower of the cosmos,
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Unexcelled trainer of those who can be taught,
satth dvamanussnang buddho bhagavti,

Teacher of human and divine beings, awakened, blessed
Svkkhto bhagavat dhammo,

The Dhamma is well-expounded by the Blessed One.
Sanditthiko akliko hipassiko,

apparent here and now, timeless,
Opanayiko paccattang vditabbo vihti,

leading inward, to be experienced by
the wises for themselves,

The Sangha of the Blessed Ones
disciples who have practiced well,


disciples who have practiced insightfully,

disciples who have practiced with integrity,

that is the four pairs
the eight kinds of Noble Ones,
That is the Sangha of the
Blessed Ones disciples,
huneyyo phuneyyo dakkhineyyo

anjal-karanyo, worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of,
Anuttarang puakkhettang lokassti,

the incomparable field of merit for the world.
4.24 Buddha-jaya-manggala Bhung

(The Buddhas Auspicious Victories)
Bhung sahassa-mabhinimmita-svudhantang
Grmkhalang udita-ghor-sasna-mrang,
Creating a form with thousand arms,
each equipped with a weapon,
mara, on the elephant Girimekhala,
uttered a frightening roar together with his troops.
Dndi-dhamma-vidhin jitv munindo

Tan-tjas bhavatu t jaya-manggalni,
The Lord of Sages defeated him
by means of such qualities as generosity,
by the power of this, may you have
the highest victory of blessings.
Mrtirkamabhiyujjhita-sabba-ratting
Ghorampanlavaka-makkha mathaddha-yakkhang,
even more frightful than Mara making war all night
was Alavaka, the arrogant unstable ogre.
Khant-sudanta-vidhin jitv munindo

Tantjas bhavatu t jaya-manggalni,
by means of well-trained endurance:
Nlgiring gaja-varang atimattabhtang

Dvaggi-cakkamasanva sudrunantang,
Nalagiri, the excellent elephant, when maddened,
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was very horrific, like a forest fire,

a flaming discus, a lightning bolt.
Mttambuska-vidhin jitv munido

by sprinkling the water of good will
Ukkhitta-khag-gamatihattha sudrunantang
Dhvan-ti-yojana-pathanguli-mlavantang,
very horrific, with a sword upraised
in his expert hand,Garlanded-with-Fingers
ran three leagues along the path.
Iddhbhisangkhata-mano jitv munindo

Tan-tjas bhavatu t jaya-manggalni,
with mind-fashioned marvels
Katvna kattha-mudarng iva gabbhiny

Cicya duttha-vacanang jana-kya-majjh,
Having made a wooden belly to appear pregnant,
Cinca made a lewd accusation
in the midst of the gathering.
Santna soma-vidhin jitv munindo

The Lord of Sages defeated her
with peaceful, gracious means,
Saccang vihya mati-saccaka-vdaktung

Vdbhiropita-manang ati-andhabhtang,
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Saccaka, whose provocative views

had abandoned the truth, delighting in argument,
had become internally blind.
Pa-pad pajalito jitv munindo

The Lord of Sages defeated him with
the light of discernment: By the power of this,
may you have the highest victory of blessings.
Nandopananda-bhujagang vibudhang mahiddhing

Puttna thra-bhujagna dampayanto,
Nandopananda was a serpent
with great power but wrong views.
the Lord of Sages defeated him
by means of a display of marvels,
Iddhpadsa- vidhin jitv munindo

Sending his son (Moggallana),
the serpent-elder, to tame him
Duggha-ditthi-bhujagna sudattha-hatthang
Brahmang visuddhi-jutimiddhi-bakbhidhnang,
his hands bound tight by the
serpent of wrongly held views,
Baka, the Brahma, thought himself
pure in his radiance and power.
ngadna vidhin jitv munindo

by means of his words of knowledge,
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tpi buddha-jaya-manggala-attha-gth
Yo vcano dinadin sarat matand,
These eight verses of the Buddhas victory blessings,
whoever person of discernment
recites or recalls them day after day without lapsing,
Hitvnanka-vividhni cupaddhavni
Mokkhang sukhang adhigameyya naro sapao,
destroying all kinds of obstacles,
will attain emancipation and happiness.
4.25 Mah-kruniko
(The Victory Protection)
Mah-kruniko ntho hitya sabba-pninang,

(The Buddha), our protector,
with great compassion,
for the welfare of all beings,
Prtv pram sabb Patto sambodhimuttamang,

having fulfilled all the perfections,
attained the highest self-awakening,
tna sacca-vajjna
Through the speaking of this truth,

may you have a victory blessing,
Jayanto bodhiy ml Sakynang nandi-vaddhano,

Victorious at the foot of the Bodhi tree,
was he who increased the Sakyans delight,
vang tavang vijayo hohi Jayassu jaya-manggal,

May you have the same sort of victory,
may you win victory blessings,
Aparjita-pallangk
Ss pathavi-pokkhar,
At the head of the lotus leaf of the world

on the undefeated seat,
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Abhisk sabba-buddhnang
Aggappatto pamodati,
consecreated by all the Buddhas,

He rejoiced in the utmost attainment,
Sunak-khattang sumanggalang Supabhtang suhutthitang,

A lucky star it is, a lucky blessing,
a lucky dawn, a lucky sacrifice,
Sukhano sumuhutto ca
Suyitthang brahmacrsu,
a lucky instant, a lucky moment, a lucky offering,

Padakkhinang kya-kammang,
a rightful bodily action,
Vc-kammang padakkhinang,
a rightful verbal action,
Padakkhinang mano-kammang,
a rightful mental action,
Panidh t padakkhin,
your rightful intentions ,
Padakkhinni katvna Labhantatth, padakkhin,

with regard to those who lead the chaste life,
Doing these rightful things,
your rightful aims are achieved,
4.26 Bhavatu sabbamanggalang

(Verses of Excellent Blessing)
Bhavatu sabbamanggalang rakkhantu sabbadvat,

May there be for you all blessings,
may all the devas protect you well,
Sabba buddhnubhvna sad sotth bhavantut,

by the power of all the Buddhas, ever in safety may you be.

may there be for you all blessings,
Sabba dhammnubhvna sad sotth bhavantut,

by the power of all the Dhamma,
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ever in safety may you be.

may there be for you all blessings,
Sabba sanghnubhvna sad sotth bhavantut,

by the power of all the Sangha,
Section 5
Anumodan Gth
5.1 Yath vrivah
(The blessing verse)
Yath vrivah pr pariprnti sgarang,

Just as the rivers full of water fill up the ocean.
vamva ito dinnang ptnang upakappati,

even so does that here given benefit the deceased.
Icchitang patthitang tumhang khippamva samijjhatu,

Whatever you wished and wanted, may it quickly be.
Sabb prntu sangkapp cando pannaraso yath,

may all your wish be fulfilled,
as the moon on the fifteenth day.
Manijoti raso yath. or as a wish-fulfilling gem.
Sabbtiyo vivajjantu,
may all distress be dispelled.
sabbarogo vinassatu,
may all diseases be destroyed.
M t bhavat-vantaryo, may no dangers be for you.
Sukh dghyuko bhava, may you be happy, living long.
Abhivdana-slissa niccang vuddh-pacyino,
He, of respectful nature, who ever the elders honouring,
Cattro dhamm vaddhanti four qualities for him increase,

yu vanno sukhang balang,
long life,beauty, happiness and strenth.
5.2 Aggappasdasuttagth
(The Discourse on the Supreme)
Aggato v pasannnang aggang dhammang vijnatang,

For those with faith supreme indeed,
the Dhamma supreme is known.
Agg buddh pasannnang dakkhineyy anuttar,

Having faith in the Buddha supreme, worthy
of offerings, unexcelled.
Agg dhamm pasannnang virgpasam sukh,

Having faith in the Dhamma supreme passionless,
quieting, full of bliss.
Agg Sangh pasannnang puakkhtt anuttar,

Having faith in the Sangha supreme
the field of merit unexcelled,
Aggasming dnang dadatang

aggang puang pavaddhati,
having given of gifts supreme,
merit supreme increases then.
Aggang yu ca vanno ca yaso kitti sukhang balang,

May you have long life, beauty, honour,
fame, strength, and happiness.
Aggassa dt mdhv agga-dhamma-samhito,

The wise man giving to the supreme one,
concentrated on the supreme Dhamma,
Dvabhto manusso v aggappatto pamodatti,

and having become a divine or human being,
attains the Supreme, full of joy.
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5.3 So atthaladdho
(The benefits of offering)
So attha laddho sukhito May he gain benefits and happiness,

Virulho buddhassan, and grow in the buddhassan,
Arogo sukhito hohi
without disease and happy may he be,
Saha sabb hi tibhi, together with all his relatives.
S attha laddh sukhit May she gain benefits and happiness,
Virulh buddhassan, and grow in the Buddhassan,
Arog sukhit hohi
without disease and happy may she be,
Saha sabb hi tibhi,
together with all her relatives.
T attha luddh sukhit May they gain benefits and happiness,
Virulh buddhassan , and grow in the buddhassan,
Arog sukhit hotha
without disease and happy,
Saha sabb hi tibhi, together with all their relatives.
5.4 Bhojanadnnumodan
(Appreciation verse)
yudo balado dhro

A wise person gives longevity,strength,
Vannado patibhnado,
clothing, knowledge.
Sukhassa dt mdhv
a wise person gives happiness,
Sukhang so adhigacchati, he then enjoys happiness.
yung datv balang vannang one who gives longevity, strength
sukhaca patibhnado,
clothing, knowledge, and happiness,
Dghyu yasav hoti
shall live a long life and be honored
yattha yatth papajjatti, wherever he may be.
5.5
Sabbarogavinimutto
(The ways of rejoicing)
Sabbaroga-vinimutto,
Sabbasant pavajjito,
Sabbavra-matikkanto,
Nibbuto ca tuvang bhava,
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From all diseases freed,

from all grief escaped,
overcome all enmity
and liberated may you be!
Sabbtiyo vivajjantu,
May all distress be averted!
Sabbarogo vinassatu,
May all disease be destroyed.
M t bhavat-vantaryo, May no dangers be for you!
Sukh dghyuko bhava, May you be happy, living long!
Abhivdana-slissa,
He of respectful nature
Niccang vuddh pacyino, whoever the elders honoring.
Cattro dhamm vaddhanti Four qualities for him increase
yu vanno sukhang balang. long life and beauty,
happiness and strength.
5.6 Dnnumodan-gth
(The getting what we give)
Annang pnang vatthang ynang,

These ten kinds of offerings
rice, water, clothing, transportation,
Ml gandhang vilpanang seyyvasathang,

flower, fragrance, beautification, bedding,
Padpeyyang dnavatth im dasa, lodging, and light,
Annado balado hoti, by giving rice , one gives strength,
Vatthado hoti vannado, by giving clothes one gives beauty,
Ynado sukhado hoti, by giving a transportation,
one gives happiness,
Dpado hoti cakkhudo, by giving a light, one gives vision.
Manpady labhat manpang, by giving a delightful gift,
one shall receive a delightful gift.
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Aggassa dt labhat punaggang, By giving an excellent gift,

one shall receive a delightful gift.
Varassa dt varalbhi hoti, by giving a fine gift,
one shall receive a fine gift,
Stthandhado stthamupti thnang,

by giving an excellent condition,
one shall achieve an excellent condition,
Aggady varady Stthady ca yo naro,

anyone who gives an excellent and fine gift,
and gives an excellent provision,
Dghyu yasav hoti
yattha yatth-papajjatti,
shall live a long life, and be honored,

wherever he may be.
5.7
Cullamanggalacakkavla
(The Lesser Sphere of Blessings.)
Sabba-buddhnubhvna
By the power of all the Buddhas,
Sabba-dhammnubhvna,
by the power of all the Dhammas,
Sabba-sanghnubhvna
by the power of all the Sanghas,
Buddharatanang Dhamma-ratanang
Sangharatanang Tinnang ratannang nubhvna,
the Buddha-treasure, the Dhamma-treasure,
the Sangha-treasure, the three treasure, by their power,
Catursti-sahassa Dhammak-khandhnubhvna,
by the power of the eightyfour-thousands sections of Dhamma,
Pitakattay-nubhvna, by the power of the three Pitakas,
Jinasvaknubhvna, by the power of the Conquerors disciples,
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Sabb t rog, sabb t bhay, sabb t antary,

may all your diseases, all your dangers,
Sabb t upaddav, sabb t dunnimitt,

all your obstacles, all your unlucky signs,
Sabb t avamanggal vinassantu,

all your unfortunate omens,- all be destroyed.
yuvad-dhako, dhanavaddhako,
long-life-increasing, wealth-increasing,
Sirivad-dhako, yasavaddhako,
fortune-increasing, fame-increasing,
Balavad-dhako, vannavaddhako,
power-increasing, health-increasing
Sukhavad-dhako, hotu sabbad,

happiness-increasing, may they ever be.
Dukkha-rogabhay vr sok sattu cupaddav,

painful disease,danger,enmity,sorrow,perils and distress.
Ank antarypi vinassantu ca tjas,

all kinds of obstacle, may they be destroyed by this power.
Jaya-siddhi dhanang lbhang sotthi,

Bhga-yang sukhang-balang, Victory, success, wealth
and again, safety, lucky, happiness, strength,
Siri-yu ca-vanno ca-bhogang,

fortune, long-life,and beauty,prosperity,
vuddh ca yasav,
and fame, may they increase,
Satavass ca y ca, and a hundred years of life,
jvasiddh bhavantu t, and successful in livelihood may you be.

5.8
Klanadna
(Offering by seasons )
Kl dadanti sapa vada vtamacchar,
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Those who have discernment,responsive,

without stinginess,would give in the proper season.
Klna dinnang ariysu Ujubhtsu tdisu,

having been given in the proper season to the
noble ones with straightened, and stable mind.
Vippasanna-man tassa Vipul hoti dakkhin

Y tattha anumo-danti Veyyvac-cang karonti v,
their offering bears an abundance, Those who
rejoice in that gift or assistance.
Na tna dakkhin on Tpi puassa bhgino,

they, too,have a share of the merit
and the offering Isnt depleted by that.
Tasm dad appativna-citto Yattha dinnang mahapphalang,

So,with an unhesitant mind, one should give
where the gift bears great fruit.
Puni paralokasming Patitth honti pninanti,

merit is what establishes
living beings in the next life.
Adsim aksim
(Offering to the dead one)
Adsim aksim timitt sakh ca m ptnang,

Recalling what they used to do,
he gave to me, he helped me in the past.
Dakkhinang tajj pubb katamanussarang,

Should give the gifts for the departed ones,
Na hi runnang v soko v Y va paritvan,

weeping, sorrowing, or any kind of mourning,
Na tang ptnamatthya, doesnt aid the departed ones
vang titthanti ta yo, whose relatives still remain thus.
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Ayaca kho dakkhin dinn, But this offering given to the Sangha
Sanghamhi supatitthit, well established for them,
Dgharattang hityassa Thnaso upakappati,
it can serve them long in the future and now
So ytidhammo ca ayang nitassito,

that spiritual relatives have thus been shown,
Ptna pj ca kat ulr,

then the high honouring to the departed ones is done,
Balaca Bhikkhnamanuppadinnang,
and the Bhikkhus strength be given as well
Tumhhi puang pasutang anappakanti.

Now great merit, aleady has been stored by you.
5.10 Sumanggalagth
(Verses of Excellent Blessing)

May there be all blessings,
Sabba buddhnubhvna sad sotth bhavantut,

by the power of all the Buddhas,

may there be all blessings,
Sabba dhammnubhvna sad sotth bhavantut,

by the power of all the Dhammas,

May there be all blessings,
Sabba sanghnubhvna sad sotth bhavantut,

By the power of all the Sanghas,
Section 6
The seven Abhidhammas Discourse
6.1 Dhammasanghin
(Enumeration of Phenomena)
Kusal dhamm,
Akusal dhamm,
Abykat dhamm.
neutral
All good qualities are wholesome,

all bad qualities are unwholesome,
and all neutral qualities are kammically
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Katam dhamm kusal? which are wholesome?

Yasming samay
When is it?
Km-vacarang kusalang cittang uppannang hoti,
Wholesome consciousness pertaining
to the Sense-sphere accompanied by pleasure
Somanassa sahagatang na-sampayuttang, and associated
with knowledge, arises with any object such as
Rprammanang v
visible object,
Saddrammanang v
sound,
Gandhrammanang v
odor,
Rasrammanang v
taste,
Photthabbrammanang v body-impression
Dhammrammanang v and mental object.
Yang yang v panrabbha, tasming samay phasso hoti,

Avikkhpo hoti, Sense-impression and calmness in that time,
Ye v pana tasming samay, Sense-impression
and calmness in that time,
Api atthi paticca samuppann, arpino dhamm.

besides other Dhammas are physical phenomena
depending on each other arising,
Im dhamm kusal. these Dhammas are wholesome.
6.2
Vibhanga
(The Book of Treatises)
Pacakkhandh,
Rpakkhandho,
Vdankkhandho,
Saakkhandho,
Sankkhrakkhandho,
Vinakkhandho,
The five aggregates are,

the aggregate of material quality,
the aggregate of feeling,
the aggregate of perception,
the aggregate of mental concomitants,
the aggregates of consciousness,
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Tattha Katamo rpakkhandho?, There in what is the aggregate
Yangkici rpang,
of material quality,?
Whatever material quality is
past, future or present,
internal or external,
gross or subtle,
inferior or superior,
distant or proximate,
Attngata-paccuppannang,
Ajjhattang v bahiddh v,
Olrikang v sukhumang v,
Hnang v pantang v,
Yang dr v santik v,
Tad kajjhang abhisahitv, abhisankkipitv,
(taking) these together collectively and briefly,

Ayang vuccati rpakkhandho. this is called the aggregate
of material quality.
6.3
Dhtu-kath
(Discussion with reference to Elements)
Sanggaho asanggaho,
The inclusion and non-inclusion,
Sanggahitna asanggahitang, included with unincluded,
Asanggahitna sanggahitang, unincluded with included,
Sanggahitna sanggahitang,
included with included,
Asanggahitna asanggahitang, unincluded with unincluded,
Sampayogo, vippayogo,
the association and dissociation,
Sampayuttna vippayuttang, dissociated from associated,
Vippayuttna sampayuttang, associated with dissociated,
Asanggahitang.
and unincluded in the dissociated.
6.4 Puggala-paatti
(Description of Individuals)
Cha paattiyo,
The six conventions;
Khandhapaatti, viz., the convention of corporal aggregate,
yatanapaatti,
the convention of sense-organs,
Dhtupaatti,
the convention of elements,
Saccapaatti,
the convention of truths,
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Indriyapaatti,
the convention of faculties,
Puggalapaatti,
the convention of individuals.
Kittvat puggalnang puggalapaatti? In what ways are
there the convention of individuals,?
Samaya-vimutto,
one who is emancipated in tempolary,
Asamaya-vimutto,
one who is emancipated permanently,
Kuppa-dhammo,
one of perturbable nature,
Akuppa-dhammo.
one of imperturbable nature,
Parihna-dhammo
one liables to decline,
Aparihna-dhammo. one not liables to decline,
Ctan-bhabbo,
one who is competent in will,
Anurakkhan-bhabbo. one who is not competent in conserve,
Puthujjano,
and being common man,
Gotrabh,
one become of the family of Ariyas,
Bhayparato,
one restrained because of fear,
Abhayparato.
one unrestrained because of fear,
Bhabbgamano,
one capable of arriving,
Abhabbgamano.
one incapable of arriving,
Niyato,
one with certainly destiny,
Aniyato.
one with uncertainly destiny,
Patipannako
The Path-attainer,
Phaltthito.
one established in fruition,
Arah,
one who is an Arahant,
Arahattya patipanno. one who is striving for realization
of Arahantship.
6.5
Kath-vatthu
(Points of Controversy)
Puggalo upalabbhati: sacchi-katthaparamat-thnti mant,

Can there be found any personality in the real,
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absolute sense? (Thera) yes. (Heretic)?
Yo sacchi-kattho paramattho, tato so puggalo upalabbhati,

sacchi-katthaparamat-thenati?
Can the Personality be found in the real,
absolute sense, in the same way as a real,
absolute fact is found? (Thera)?
Na hvang vatabb, jnhi niggahang,

No, that cannot be said. (Heretic)
Haci puggalo upalabbhati, sacchi-katthaparamat-thena?

Tna vata r vattabb,
If the Personality can be found in the real and
absolute sense, then you should also say
that the Personality could be found in the real,
absolute sense,
Yo sacchi-kattho paramattho, tato so puggalo

upalabbhati Sacchi-katthaparamatthnti micch.
in the same way as a real absolute truth is found.
Thus, you are wrong in affirming the first whiles
denying the second.
6.6
Yamaka
(The book of Pairs)
Y kci kusal dhamm,

Sabb t kusalaml,
Y v pana kusalaml,
Sabb t dhamm kusal,
Some phenomena
(dhamma) are wholesome,
they are wholesome roots,
but all wholesome roots
are wholesome phenomena,
All wholesome phenomena,
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Y kci kusal dhamm, some phenomena are wholesome,

sabb t kusalamlna kaml,
in the same state of
consciousness have one and the same wholesome root.
Y v pana kusalamlna kaml, Besides, those phenomena
which have each other as wholesome,
sabb t dhamm kusal. roots are all wholesome phenomena.
6.7 Patthna
(The Base of Origination)
Htu-paccayo,
rammana-paccayo,
Adhipati-paccayo,
Anantara-paccayo,
Samanantara-paccayo,
Sahajta-paccayo,
Aamaa-paccayo,
Nissaya-paccayo,
Upanissaya-paccayo,
Purjta-paccayo,
Pacchjta-paccayo,
svana-paccayo,
Kamma-paccayo,
Vipka-paccayo,
hra-paccayo,
Indriya-paccayo,
Jhna-paccayo,
Magga-paccayo,
Sampayutta-paccayo,
Vippayutta-paccayo,
Atthi-paccayo,
Natthi-paccayo,
Root condition,
object condition,
predominance condition,
proximity condition,
contiguity condition,
co-nascence condition,
mutuality condition,
support condition,
decisive-support condition,
pre-nascence condition,
post-nascence condition,
frequency condition,
kamma condition,
kamma-result condition,
nutriment condition,
faculty condition,
jhna condition,
path condition,
association condition,
dissociation condition,
presence condition,
absence condition,
Vigata-paccayo,
Avigata-paccayo.
110
disapperance condition,
non-disappearance condition.
6.8
Mtik-Pangsukla
(Passage on the Matrix of the Dhammasangani)
Kusal dhamm,
Phenomena which are wholesome,
Akusal dhamm,
phenomena which are unwholesome,
Abykat dhamm, phenomena which are indeterminate,
Sukhya vdanya sampayutt dhamm,
phenomena associated with pleasant feeling,
Dukkhya vdanya sampayutt dhamm,

associated with unpleasant feeling,
Adukkhamasukhya vdanya sampayutt dhamm,

associated with neither pleasant nor unpleasant feeling,
Vipk dhamm, phenomena which are (kamma) resultants,
Vipka-dhammadhamm, subject to resultant phenomena,
Nvavipka-navipka dhamma-dhamm,
neither resultant
phenomena nor subject to resultant phenomena,
Updinnupdniy dhamm, phenomena kammically acquired
and subject to clinging,
Anupdinnupdniy dhamm, not kammically acquired
but subject to clinging,
Anupdinnnupdniy dhamm,
neither kammically acquired nor subject to clinging,
Sankkilitthasankkilsik dhamm, phenomena which are defiled

and subject to defilement,
Asankkilitthasankkilsik dhamm, undefiled but subject
defilement,
Asankkilitthsankkilsik dhamm.
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neither defiled nor subject to defilement

Savitakkasavicr dhamm, phenomena with thought,
conception and discursiveness,
Avitakkavicramatt dhamm, without thought conception

but with discursiveness,
Avitakkvicr dhamm, with neither thought conception
nor discursiveness,
Ptisahagat dhamm,
without thought conception
but with discursiveness,
Sukhasahagat dhamm,
accompanied by happiness,
Upkkh-sahagat dhamm,
accompanied by equanimity,
Dassanna pahtabb dhamm, phenomena to be abandoned
by insight,
Bhvanya pahtabb dhamm,

to be abandoned by (mental) development,
Nvadassanna na bhvanya pahtabb dhamm.

to be abandoned neither by insight
nor by (mental)development,
Dassanna pahtabba-htuk dhamm, Phenomena having
roots to be abandoned by insight,
Bhvanya pahtabba-htuk dhamm, having roots to be
abandoned by (mental) development,
Nvadassanna na bhvanya pahtabba-htuk dhamm.

having roots to be abandoned neither
by insight nor by (mental) development.
Acayagmino dhamm, phenomena leading to accumulation
Apacayagmino dhamm, leading to decrease (of Kamma),
Nvcaya-gmino npacayagmino dhamm.

leading neither to accumulation nor to decrease (of Kamma).
Skkh dhamm, phenomena of one in the (Noble) training,
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Askkh dhamm, phenomena of one

who has completed the noble training
Nvaskkh nskkh dhamm. of one neither in the
(Noble) training nor one who has completed the (Noble)
training.
Paritt dhamm,
phenomena which are limited,
Mahaggat dhamm,
phenomena which are exalted,
Appamn dhamm.
phenomena which are immeasurable.
Parittramman dhamm, phenomena having limited objects,
Mahaggat-ramman dhamm, phenomena having exalted objects,

Appamnramman dhamm, phenomena having
immeasurable objects.
phenomena which are inferior,
Hn dhamm,
Majjhim dhamm,
phenomena which are medium,
pant dhamm.
phenomena which are superior.
Micchattaniyat dhamm, phenomena with certain
wrong (result),
Sammattaniyat dhamm, phenomena with certain right (result),

Aniyat dhamm.
phenomena with uncertainty (as to result).
Maggramman dhamm, phenomena with the Path as object,
Maggahtuk dhamm,
phenomena with the Path as root,
Maggdhipatino dhamm. phenomena with the Path as
predominant factor.
Uppann dhamm,
phenomena which have arisen,
Anuppann dhamm,
phenomena which have not arisen,
Uppdino dhamm. phenomena which are bound to arise.
Attdhamm,
phenomena which are past,
Angat dhamm,
phenomena which are future,
Paccuppann dhamm,
phenomena which are present.
Att-ramman dhamm, phenomena with a past object,
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Angat-ramman dhamm,phenomena with a future object,

Paccuppann-ramman dhamm, phenomena with a present object.
Ajjhatt dhamm,
phenomena which are internal,
Bahiddh dhamm,
phenomena which are external,
Ajjhattabahiddh dhamm,phenomena which are internal and external.
Ajjhatt-ramman dhamm,phenomena with internal objects,
Bahiddh-ramman dhamm, phenomena with external objects,
Ajjhattabahiddh-ramman dhamm,
phenomena with internal and external objects.
Sanidassanasappatigh dhamm, phenomena which are
manifest and reactive,
Anidassanasappatigh dhamm,
phenomena which are
non-manifest and reactive,
Anidassanppatigh dhamm. phenomena which are
non-manifest and non-reactive.
6.9
Patthna
(The Book of Origination)
Htu-paccayo,
rammana-paccayo
Adhipati-paccayo,
Anantara-paccayo,
Samanantara-paccayo
Sahajta-paccayo,
Aamaa-paccayo,
Nissaya-paccayo,
Upanissaya-paccayo,
Purjta-paccayo,
Root condition,
object condition,
predominance condition,
proximity condition,
contiguity condition,
co-nascence condition,
mutuality condition,
Support condition,
decisive-support condition,
pre-nascence condition,
Pacchjta-paccayo,
svana-paccayo,
Kamma-paccayo,
Vipka-paccayo,
hra-paccayo,
Indriya-paccayo,
Jhna-paccayo,
Magga-paccayo,
Sampayutta-paccayo,
Vippayutta-paccayo,
Atthi-paccayo,
Natthi-paccayo,
Vigata-paccayo,
Avigata-paccayo.
6.10
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post-nascence condition,
frequency condition,
kamma condition,
kamma-result condition,
nutriment condition,
faculty condition,
jhna condition,
path condition
association condition
dissociation condition
presence condition
absence condition
disapperance condition
non-disappearance condition.
Pangsugla gth
(sankkhra reflecting.)
Anicc vata sankkhr,All conditioned things are Impermanent,

Uppdavaya-dhammino, they are of the nature to rise and fall.
Uppajjitv niruj-jhanti,
having arisen, they will cease,
Tsang vpasamo sukho,
their calming is bliss.
Acirang vatayang kyo

Pathaving adhisssati,
Chuddho apta-vino,
Nirat-thang va kalingarang.
before long this body shall lie

upon the earth, cast away,
devoid of all consciousness,
Useless, like a piece of wood.
Section 7
Spacial suttra
7.1 Dhamma-cakkappavattana Sutta
(The Discourse on Setting The Wheel of Dhamma in Motion)

brnasiyang viharati isipatan migady,
I have heard that on one occasion
the Blessed One was staying
at Varanasi in the game refuge at Isipatana.
Tatra kho Bhagav paca-vaggiy bhikkh mantsi,

There he addressed the group of five monks.
Dvm bhikkhav ant pabbajitna na svitabb,

There are these two extremes that
are not to be indulged in
by one who has gone forth,
Yo cyang kmsu kma-sukhalliknuyogo,

That which is devoted to sensual
pleasure in sense objects.
Hno gammo pothuj-janiko anariyo anattha-sahito,

Which are base, vulgar, common, ignoble, and unprofitable,
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Yo cyang atta-kilamathnuyogo
Dukkho anariyo anattha-sahito,
And that which is devoted to self-affliction,
which is painful, ignoble, and unprofitable.
t t bhikkhav ubho ant anupagamma,

Avoiding both of these extremes,
Majjhim patipad tathgatna abhisam-buddh,

the middle way realized by the Tathagata,
Cakkhu-karan na-karan upasamya abhiya

Sambodhya nibbnya sangvattati,
producing insight, and knowledge
leads to calmness, direct knowledge
self-awakening, and liberation.
Katam ca s bhikkhav majjhim patipad

Tathgatna abhisam-buddh,
And what is the middle way
realized by the Tathagata.
Cakkhu-karan na-karani upasamya abhiya

Sambodhya nibbnya sang vattati,
That producing insight, and knowledge leads to calm
direct knowledge, self-awakening, and liberation.
Ayamva ariyo atthanggiko maggo,

Precisely this Noble Eightfold Path.
Seyyathdang, Samm-ditthi samm-sangkappo

Samm-vc samm-kammanto samm-jvo
Samm-vymo samm-sati samm-samdhi,
Right view, right resolve,
right speech, right action, right livelihood,
right effort, right mindfulness, and right concentration.
Ayang kho s bhikkhav majjhim patipad
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Tathgatna abhisambuddh,
This is the middle way realized by the Tathagata,
Cakkhu-karan na-karan upasamya abhiya

Sambodhya nibbnya sangvattati,
producing insight, and knowledge,
leads to calmness, direct knowledge,
self-awakening, and liberation.
Idang kho pana bhikkhav dukkhang ariya-saccang,

Now this, monks, is the noble truth of suffering,
Jtipi dukkh jarpi dukkh maranampi dukkhang,

birth is suffering, aging is suffering,
death is suffering,
Soka-paridva-dukkha-domanas-supyspi dukkh,
sorrow, lamentation, pain, distress,
and despair are suffering,
Appiyhi sampayogo dukkho piyhi vippayogo dukkho,

association with unpleasant things is suffering,
separation from enjoyable things is suffering,

not getting what one wants is suffering.
Sangkhittna pacupd-nakkhandh dukkh,

In short, the five aggregates for
clinging are suffering.
Idang kho pana bhikkhav dukkha-samudayo

ariya-saccang,
And this, monks, is the noble truth
of the origination of suffering.
Yyang tanh ponobbhavik nandi-rga-sahagat

tatra tatrbhi-nandin,
The craving that makes for further
becoming accompanied by passion and
enjoyment, relishing now here and now there.
117
Seyyathdang, Kma-tanh bhava-tanh vibhava-tanh,

Craving for sensual pleasure,
craving for becoming, craving for non-becoming.
Idang kho pana bhikkhav

dukkha-nirodho ariya-saccang,
of the stopping of suffering.
Yo tass yva tanhya assa-virga-nirodho

Cgo Patinissaggo mutti anlayo,
The lustfulness fading, and ceasing,
renunciation, relinquishment,
release, and letting go of every craving.
Idang kho pana bhikkhav dukkhanirodha-gmin-patipad ariya-saccang,

of the way of practice leading to
the stopping of suffering,
Ayam-va ariyo atthanggiko maggo,

precisely this Noble Eightfold Paths.
Seyyathdang, samm-ditthi samm-sangkappo

Right view, right conception, right speech,
right action, right livelihood, right effort,
right mindfulness, and right concentration.
Idang dukkhang ariya-saccanti m bhikkhav

Pubb ananussutsu dhammsu,
With regard to things never heard before,
this is the noble truth of suffering.
Cakkhung udapdi nang udapdi pa udapdi
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Vijj udapdi loko udapdi,

Vision arose, insight arose,
discernment arose, knowledge
arose, illumination arose within me.
Tang kho panidang dukkhang ariya-saccang

Pari-eyyanti m bhikkhav
With regard to things never before heard,
this noble Truth of suffering is to be comprehended,

discernment arose, knowledge arose,
illumination arose within me.
Tang kho panidang dukkhang ariya-saccang

Pari-anti m bhikkhav Pubb ananussutsu dhammsu,
With regard to things never before heard,
this noble Truth of suffering is to be comprehended.

Vision arose, insight arose, discernment arose,
knowledge arose, illumination arose within me.
Idang dukkha-samudayo ariya-saccanti

m bhikkhav, Pubb ananussutsu dhammsu,
this is the noble truth of the origination of suffering,

119
120
Tang kho panidang dukkha-samudayo ariya-saccang

Pahtappanti m bhikkhav, Pubb ananussutsu dhammsu,
this noble truth of the origination
of suffering has been abandoned.

Tang kho panidang dukkha-samudayo ariya-saccang

Pahnanti m bhikkhav, Pubb ananussutesu dhammsu,
this noble truth of the origination of
suffering is to be abandoned.

vision arose, insight arose,
illumination arose within me,
Idang dukkha-nirodo ariya-saccanti m bhikkhav

this is the noble truth of the stopping of suffering.

Tang kho panidang dukkha-nirodho ariya-saccang
Sacchiktabbanti m bhikkhav
with regard to things never heard before,
this is the noble truth of the stopping of
suffering has been directly experienced.

Tang kho panidang dukkha-nirodho ariya-saccang

Sacchikatanti m bhikkhav
With regard to things never heard before:
this the noble truth of the stopping of
suffering is to be directly experienced.

knowledge arose, illumination arose within me,
Idang dukkha-nirodha-gmin-patipad ariya-saccanti

M bhikkhav, Pubb ananussutsu dhammsu,
this is the noble truth of the way of practice
leading to the ceasing of suffering.

vision arose, insight arose, discernment arose,
Tang kho panidang dukkha-nirodha-gmin-patipad

Ariya-saccang bhvtabbanti m bhikkhav
121
122

leading to the stopping of suffering is to be developed.

Tang kho panidang dukkha-nirodha-gmin-patipad

Ariya-saccang bhvitanti m bhikkhav
leading to the stopping of suffering has been developed.

Yvakvaca m bhikkhav imsu catsu ariyasaccsu

van-ti-parivattang dvdaskrang yathbhtang
na-dassanang na suvisuddhang ahosi,
And, monks, as long as this knowledge and
insight of mine with its three rounds and twelve
permutations concerning these four noble truths
as they actually are was not pure.
Nva tvhang bhikkhav sadvak lok samrak

sabrahmak Sassamana-brhmaniy pajya sadvamanussya Anuttarang samm-sambodhing abhisambuddho
123
Paccaasing,
I did not claim to have directly awakened to the right
self-awakening unexcelled in the cosmos with its
deities, Maras, and Brahmas, with its contemplatives and
priests, its royalty and common people.
Yato ca kho m bhikkhav imsu catsu ariyasaccsu

van-ti-parivattang dvdaskrang yathbhtang
na-dassanang suvisuddhang ahosi,
But as soon as this knowledge and vision of mine with its
three rounds and twelve permutations concerning these four
noble truths as they actually are was truly pure.
Athhang bhikkhav sadvak lok samrak sabrahmak

Sassamana-brhmaniy pajya sadva-manussya
Anuttarang samm-sambodhing abhisambuddho paccasing,
Then I did claim to have directly awakened to the
right self-awakening unexcelled in the cosmos with its deities,
Maras, and Brahmans, with its contemplatives and priests, its
royalty and common folk.
naca pana m dassanang udapdi Akupp m vimutti

Ayamantim jti Natthidni punabbhavoti,
The knowledge and insight arose in me,
Unprovoked is my release. This is the last birth.
There is now no further becoming,
Idamavoca Bhagav Attaman paca-vaggiy bhikkh

Bhagavato Bhsitang abhinandung,
the group of five monks delighted at his words,
Imasmica pana veyy-karanasming bhaamn

yasmato kondaassa virajang vtamalang
Dhamma-cakkhung udapdi,
And while this explanation was being given,
there arose to Ven. Kondao the dustless,

stainless Dhamma eye,
Yangkici samudaya-dhammang
Sabban-tang nirodhadhammanti,
Whatever is subject to origination
is all subject to cessation,
Pavattit ca Bhagavat dhamma-cakk

Bhumm dv saddamanussvsung,
Now when the Blessed One had set the
wheel of Dhamma in motion,
the earth deities cried out,
tam-Bhagavat Brnasiyang isipatane migady

Anuttarang dhamma-cakkang pavattitang,
At Varanasi, in the Game Refuge at Isipatana,
the Blessed One has set in motion the
unexcelled Wheel of Dhamma;
Appativattiyang samanna v brhmanna v dvna v

mrna v brahmun v knaci v lokasminti,
that cannot be stopped by priest or
contemplative, deity, Mara, Brahma,
or anyone at all in the cosmos,
Ayaca dasa-sahass loka-dhtu

Sangkampi sampakampi sampavdhi,
And this ten-thousandfold cosmos shivered
and quivered and quaked,
Appamno ca olro obhso lok pturahosi

Atikkammva dvnang dvnubhvang,
while a great, measureless radiance appeared in the
cosmos, surpassing the effluence of the deities,
124
Atha kho Bhagav udnang udnsi, Asi vata bho

Kondao, Asi vata bho Kondaoti.
Then the Blessed One exclaimed,
So you really knew, Kondaa? So you really knew?
Itihidang yasmato Kondaassa

A-kondaotavva nmang Ahosti,
And that is how Ven. Kondaa acquired the name
A-Kondaa Kondaa who knew.
125
126
7.2 ditta-pariyya Sutta

(The Fire Discourse)
vam sutang kang samayang Bhagav

Gayyang viharati gayss Satthing bhikkhu-sahassna
Tatra kho Bhagav bhikkh mantsi,
I have heard that on one occasion the Blessed One was
staying in Gaya, at Gaya Head, with a thousand monks,
there he addressed the monks.
Sabbang bhikkhav dittang, Monks, everything is aflame,

Kica bhikkhav sabbang dittang, what everything is flame?
Cakkhung bhikkhav dittang,
the eye is aflame.
Rp ditt,
forms are aflame.
Cakkhu-vinang dittang, eye-consciousness is aflame.
Cakkhu-samphasso ditto,
contact with the eye is aflame.
Yampidang cakkhu-samphassa-paccay uppajjati vdayitang,

And whatever there is that arises
in dependence on contact with the eye.
Sukhang v dukkhang v adukkhamasukhang v

Tampi dittang, experienced as pleasure, pain, or neither
pleasure-nor-pain, that too is aflame.
Kna dittang,
Aflame with what?
dittang rgaggin dosaggin mohaggin,

Aflame with the fire of passion,
the fire of aversion, the fire of delusion.
dittang jtiy jar maranna,

Aflame, I tell you, with birth, aging, and death,
Sokhi paridvhi dukkhhi domanasshi

upyshi dittanti vadmi,with sorrow, lamentation, pain,
distress, and despair.
Sotang dittang, The ear is aflame.
Sadd ditt,
Sounds are aflame.
127
Sota-vinang dittang,
Ear-consciousness is aflame.
Sota-samphasso ditto,
contact within the ear is aflame.
Yampidang sota-samphassa-paccay uppajjati vdayitang,

in dependence on contact at the ear,

Tampi dittang,
experienced as pleasure, pain, or neither
Aflame with what?
Kna dittang,

dittang jtiy jar-maranna,

Sokhi paridvhi dukkhhi domanasshi upyshi

dittanti vadmi, with sorrow, lamentation, pain,
Ghnang dittang, the nose is aflame.
Gandh ditt, odors are aflame.
Ghna-vinang dittang,
Nose-consciousness is aflame.
Ghna-samphasso ditto, Contact with the nose aflame.
Yampidang ghna-samphassa-paccay uppajjati vdayitang,

And whatever there is that arises in
dependence on contact at the nose,

Tampi dittang,
Kna dittang,
Aflame with what?



upyshi dittanti vadmi, With sorrow, lamentation, pain,
Jivh ditt,
The tongue is aflame.
Ras ditt,
Flavors are aflame.
Jivh-vinang dittang, The toungue conscious is aflame.
Jivh-samphasso ditto, Taste-contact is aflame.
Yampidang jivh-samphassa-paccay uppajjati vdayitang,

dependence on contact at the tongue

Tampi dittang,
Experienced as pleasure, pain, or neither
Kna dittang,
Aflame with what?

the fire of aversion,
the fire of delusion.


upyshi dittanti vadmi,
with sorrow, lamentation pain, and
Kyo ditto, The body is aflame.
128
129
Photthabb ditt,
Tactile sensations are aflame.
Kya-vinang dittang, Body-consciousness is aflame.
Kya-samphasso ditto, Contact with the body is aflame.
Yampidang kya-samphassa-paccay uppajjati vdayitang,
and whatever there is that arises
in dependence on contact with the body,
Sukhang v dukkhang v
Adukkha-masukhang v Tampi dittang,
Kna dittang,
Aflame with what?


Sokhi paridvhi dukkhhi

domanasshi upyshi dittanti vadmi,
with sorrow, lamentation pain,
Mano ditto,
The intellect is aflame.
Dhamm aditt, Ideas are aflame.
Mano-vinang dittang,
Mind-consciousness is aflame.
Mano-samphasso ditto, Contact wihtin the mind is aflame.
Yampidang mano-samphassa-paccay uppajjati vdayitang,

dependence on contact at the mind,

Tampi dittang,
130
Experienced as pleasure, pain, or neither

Kna dittang,
Aflame with what?


Aflame, I tell you, with birth, aging and death,

upyshi dittanti vadmi,
with sorrow, lamentation, pain,
Evang passang bhikkhav sutv ariya-svako

Cakkhusmingpi nibbindati,
Seeing thus, the instructed Noble disciple
grows disenchanted in the eye.
Rupsu pi nibbindati,
disenchanted in forms.
Cakkhu-vinpi nibbindati,
disenchanted in eye-consciousness,
Cakkhu-samphasspi nibbindati,
disenchanted in contact with the eye.
Yampidang cakkhu-samphassa-paccay uppajjati vdayitang,

dependence on contact with the eye,

Tasmingpi nibbindati,
experienced as pleasure, pain,or neitherpleasure-nor pain,with that,too,
he grows disenchanted.
131
Sotasming pi nibbindati, he grows disenchanted in the ear.

Saddsupi nibbindati,
Disenchanted in sounds.
Sota-vinpi nibbindati,
disenchanted with ear-consciousness,
Sota-samphass pi nibbindati,
disenchanted in contact with the ear.
Yampidang sota-samphassa-paccay uppajjati vdayitang,

dependence on contact with the ear.
Sukhang v dukkhang v adukkhamasukhang v,

experienced as pleasure,
pain or neither-pleasure-nor-pain,
Tasming pi nibbindati,
With that, too, he grows disenchanted.
Gnasmingpi nibbindati,
he grows disenchanted in the nose.
Ghandhsupi nibbindati, disenchanted in the odors,
Ghna-vinpi nibbindati,
disenchanted in Nose-consciousness,
Ghna-samphasse pi nibbindati,
disenchanted in contact with the nose.
Yampidang ghna-samphassa-paccay uppajjati vdayitang,

dependence on contact with the nose.

Tasming pi nibbindati, with that, too, he grows disenchanted.
Jivhyapi nibbindati, he grows disenchanted in the tongue.
Rassupi nibbindati, disenchanted in flavors.
Jivh-vinpi nibbindati,
132
disenchanted in tongue-consciousness,
Jivh-samphasspi nibbindati,
disenchanted in contact with the tongue.
Yampidang jivh-samphassa-paccay uppajjati vdayitang,

dependence on contact with the tongue.

Tasming pi nibbindati,
With that, too, he grows disenchanted,
Kyasmingpi nibbindati,
he grows disenchanted in the body,
Photthabbsupi nibbindati,
disenchanted in tactile sensation,
Kya-vinpi nibbindati,
disenchanted in body-consciousness,
Kya-samphasspi nibbindati,
disenchanted in contact with the body.
Yampidang kya-samphassa-paccay uppajjati vdayitang,

dependence on contact with the body,

experienced as pleasure, pain or neither-pleasure-nor-pain.
Manasmingpi nibbindati,
he grows disenchanted in the intellect,
Dhammsupi nibbindati,
disenchanted in ideas,
Mano-vinpi nibbindati,
disenchanted in consciousness with the intellect,
133
Mano-samphass pi nibbindati,
disenchanted in contact with the intellect.
Yampidang mano-samphassa-paccay uppajjati vdayitang,

dependence on contact with the intellect,

pain or neither-pleasure-nor-pain.
Nibbindang virajjati,
Disenchanted, he becomes dispassionate,
Virg vimuccati, Through dispassion, he is released.
Vimuttasming vimuttamti nang hoti, khn jti,

With release, there is the knowledge,
Released. He discerns that, Birth is ended,
Vusitang brahma-cariyang, Katang karanyang,

The holy life fulfilled,the task done.
Nparang itthattyti pajntti,

There is nothing further for this world.
Idamavoca Bhagav, Attaman t bhikkh

Bhagavato bhsitang abhinandung,
That is what the Blessed One said.
Glad at the heart, the monks delighted at his words.
Imasmica pana veyy-karanasming bhaamn,

the hearts of the thuosand monks,
Tassa bhikkhu-sahassassa anupdya

savhi cittni vimuccingsti,
through lack of clinging, were released
from the mental effluents.
134
7.3
135
Anatta-lakkhana Sutta
(The Discourse on the No-self Characteristic)
vam-m sutang.kang samayang Bhagav

Brnasiyang viharati isipatan migady,
I have heard that on one occasion the Blessed One
was staying at Brnasi in the Game Refuge at Isipatana.
Tatra kho Bhagav paca-vaggiy bhikkh mantsi,

There, he addressed the group of five monks.
Rpang bhikkhav anat, The body, monks, is not-self.
Rpaca hidang bhikkhav att abhavissa,

if the body were the self,
Nayidang rpang bhdhya sangvatteyya,

this body would not lend itself to disease.
Labbhtha ca rp, vang m rpang hotu

vang m rpang m ahosti,
It would be possible (to say) with regard to the body,
let my body be thus. let my body not be thus.
Yasm ca kho bhikkhav rpang anatt,

But precisely because the body is not-self,
Tasm rpang bdhya sangvattati,

the body lends itself to disease.
Na ca labbhati rp,
And it is not possible (to say) with regard to the body.
vang m rpang hotu vang m rpang m ahosti,

let my body be thus, let my body not be thus.
Vdan anatt, Feeling is not-self.
Vdan ca hidang bhikkhav att abhavissa,

If feeling were the self,
Nayidang vdan bdhya sang vatteyya,
this feeling would not lend itself to disease.
136
Labbhtha ca vdanya,
It would be possible (to say) with regard to feeling,
vang m vdan hotu vang m vdan m ahosti,

let my feeling be thus. let my feeling not be thus
Yasm ca kho bhikkhav vdan anatt,

but precisely because feeling is not-self,
Tasm vdan bdhya sangvattati,

for feeling lends itself to disease.
Na ca labbhati vdanya,
And it is not possible (to say) with regard to feeling,
vang m vdan hotu vang m vdan m ahosti,

let my feeling be thus. let my feeling not be thus.
Sa anatt,
Perception is not-self.
Sa ca hidang bhikkhav att abhavissa,

If perception were the self,
Nayidang sa bdhya sangvatteyya,

this perception would not lend itself to disease.
Labbhtha ca saya,
It would be possible (to say) with regard to perception,
vang m sa hotu evang me sa m ahosti,

let my perception be thus,
let my perception not be thus,
Yasm ca kho bhikkhav sa anatt,

but precisely because perception is not-self,
Tasm sa bdhya sangvattati,

for preception lends itself to disease.
Na ca labbhati saya,
And it is not possible (to say)
with regard to perception,
vang m sa hotu vang m sa m ahosti,

let my perception be thus,
137
let my perception not be thus.

Sangkhr anatt,
Mental processes are not-self,
Sangkhr ca hidang bhikkhav att abhavissangsu,

If mental processes were the self,
Nayidang Sangkhr bdhya sangvatteyyung,

These mental processes would not lend
themselves to disease.
Labbhtha ca sangkhrsu,
It would be possible (to say) with regard
to mental processes,
vang m sangkhr hontu vang m sangkhr m ahsunti.

let my mental processes be thus.
let my mental processes not be thus.
Yasm ca kho bhikkhav sangkhr anatt,

But precisely because mental processes are not-self,
Tasm sangkhr bdhya sangvattanti,

for mental processes lend themselves to disease.
Na ca labbhati sangkhrsu,
And it is not possible (to say) with regard
to mental processes,
vang m sangkhr hontu vang m sangkhr m ahsunti.

let my mental processes be thus
Vinang anatt.
Consciousness is not-self,
Vinaca hidang bhikkhav att abhavissa,

if consciousness were the self,
Nayidang vinang bdhya sangvatteyya,

this consciousness would not lend itself to disease.
Labbhtha ca vin,
It would be possible (to say)
with regard to consciousness,
vang m Vinang hotu vang m vinang m ahosti,

let my mental processes be thus,
Yasm ca kho bhikkhav vinang anatt,

But precisely because consciousness is not self,
Tasm vinang bdhya sangvattati,

consciousness lends itself to disease.
Na ca labbhati Vin,
And it is not possible (to say)
with regard to consciousness,
vang m Vinang hotu vang m vinang m ahosti,

let my consciousness be thus.
let my consciousness not be thus.
Tang king maatha bhikkhav rpang

Niccang v aniccang vti,
How do you construe this, monks,
is the body constant or inconstant?
Aniccang bhant. Inconstant, Venerable Sir.
Yam-panniccang dukkhang v tang sukhang vti,

And is that which impermant, suffering or easeful?
Dukkhang bhant. suffering, Venerable Sir.
Yam-panniccang dukkhang viparinma-dhammang

Kallang nu tang samanupassitung,
And is it fitting to regard what is inconstant,
suffering, subject to change as,
tang mama sohamasmi so m attti,

this is mine. this is my self. this is what I am?
No htang bhante, no, Venerable Sir.
Tang king maatha bhikkhav vedan nicc v anicc vti,

How do you construe this,
138
139
monks is feeling permanent or impermanent?

Anicc bhant, impermannt, Venerable Sir.

And is that which is Impermannt, suffering or easeful?
Dukkhang bhant
suffering, Venerable Sir.
Yam-pananiccang dukkhang viparinma-dhammang

And is it fitting to regard what is inconstant, suffering,
subject to change as.

This is mine. this is my self. this is what I am?
No htang bhant. no, Venerable Sir.
Tang king maatha bhikkhav sa nicc v anicc vti,

How do you construe this,
monks is perception constant or inconstant?
Anicc bhant. inconstant, Venerable Sir.
Yam-panniccang dukkhang v tang sukhang vti

And is that which is impermanent, suffering or happy?,
Dukkhang bhant, suffering, venerable sir.

Kallang nu tang samnupassitung,

This is mine. This is my self. This is what I am?
No htang bhant. No, Venerable Sir.
Tang king maatha bhikkhav sankhr nicc v anicc vti,

How do you construe this, monks
Are mental processes constant or inconstant?
Anicc bhant. Inconstant, Vernable.

And is that which is inconstant easeful or suffering?
Dukkhang bhant. suffering, Venerable sir.

suffering, subject to change as:
tang mama sohamasmi so me attti,

This is mine. This is my self. This is what I am?
No htang bhant, No, Venerable Sir.
Tang king maatha bhikkhav Vinang niccang v

aniccang vti,
How do you construe this, monks
is consciousness constant or inconstant?
Aniccang bhant. inconstant, Venerable Sir.

And is that which is inconstant suffering or easeful?
Dukkhang bhant. suffering, Venerable Sir.

Kallang nu tang samnupassitung,

this is mine. this is my self. This is what I am?
No htang bhant, no, Venerable Sir.
Tasmtiha bhikkhav yangkici rpang

attngata paccuppannang,
Thus, monks, any body
whatsoever past, future, or present,
Ajjhattang v bahiddh v, Olrikang v sukhumang v,

internal or external, harsh or subtle,
140
141
Hnang v pantang v,Yandr santik v, Sabbang rpang,

common or sublime, far or near, every body
Ntang mama nsohamasmi na mso attti,

vamtang yathbhtang sammappaya Datthabbang.
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.
Ykci vdan attngata-paccuppann,

Any feeling whatsoever past, future, or present,
Ajjhatt v bahiddh v, Olrik v sukhum v,

internal or external, harsh or subtle,
Hn v pant v,
Y dr santik v, Sabb vdan,
common or sublime; far or near: every feeling.
Ntang mama nsohamasmi na mso attti

vamtang yathbhtang sammappaya Datthabbang,
this is not mine, this is not my self, this is not what I am.
Y kci sa attngata-paccuppann,
Any perception whatsoever are past, future, or present,

internal or external, crude or subtle,
Hn v pant v,
Y dre santik v, Sabb sa,
common or sublime, far or near, every perception.

vamtang yathbhtang sammappaya datthabbang.
this is not mine. this is not my self. this is not what I am.
Y kci sangkhr attngata-paccuppann,

Any mental processes whatsoever are past,
future, or present,
142
Hn v pant v,
Sabb sangkhr,
Y dr santik v,
common or sublime, far or near,

all mental processes.

vametang yathbhtang sammappaya datthabbang.
this is not mine, this is not my self,this is not what I am.
Yangkici vinang attngata-paccuppannang

Any consciousness whatsoever are past, future, or present,
Ajjhattang v bahiddh v, Olrikang v sukhumang v,

Hnang v pantang v,Yandur santike v,

Sabbang vinang,
common or sublime, far or near, every consciousness,

vamtang yathbhtang sammappaya datthabbang.
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.
vang passang bhikkhav sutv ariya-svako,

Seeing thus, the instructed Noble disciple
Rpasming pi nibbindati, grows disenchanted with the body,
Vdanya pi nibbindati, disenchanted with feeling,
Saya pi nibbindati,
disenchanted with perception,
Sangkhrsu pi nibbindati, disenchanted with mental process,

Vinasming pi nibbindati, and disenchanted with consciousness.
Nibbindang virajjati Virg vimuccati,
Disenchanted, he becomes dispassionate, Through
dispassion, he is released.
143
Vimuttasming vimuttamti nang hoti,

With release, there is the knowledge,
released. he discerns that,
Khn jti, Vusitang brahma-cariyang,

birth is ended, the holy life fulfilled, the task done.
Katang karanyang, Nparang itthattyti pajntti,

There is nothing futher for this world.
Idamavoca Bhagav attaman paca-vaggiy

bhikkh Bhagavato bhsitang abhinandung,
the group of five monks delighted at his words.
Imasmica pana veyy-karanasming bhaamn,

Paca-vaggiyanang bhikkhnang anupdya,

the hearts of the group of five monks, through lack of clinging,
savhi cittni vimuccingsti.

were released effluents from the mind.
7.4
Magga-vibhangga Sutta
An Analysis of the Path

Svatthiyang viharati Jtavan Anthapindikassa -rm,
I have heard that at one time
the Blessed One was staying
in Savathi at Jetas Grove, Anathapindikas park.
Tatra kho Bhagav bhikkh mantsi bhikkhavoti,

There he addressed the monks, saying, Oh? Bhikkhus.
Bhadantti t bhikkh Bhagavato paccassosung,

Yes, Venerable Sir, the monks responded to him.
Bhagav tadavoca, The Blessed One said.
Ariyang vo bhikkhav atthanggikang

maggang dsissmi vibhajissmi,
I will teach and analyse for you
the Noble Eightfold Path,
Tang suntha sdhukang manasi-karotha bhsissmti,

listen and pay close attention. I will speak.
vam-bhantti kho t bhikkh Bhagavato paccassosung,

As you say, Venerable Sir, the monks responded to him.
Bhagav tadavoca. The Blessed One said,

Katamo ca bhikkhav ariyo atthanggiko maggo?
now what, monks, is the Noble Eightfold Path?
Syyathdang Samm-ditthi samm-sangkappo

Right view, right resolve, right speech,
right action, right livelihood, right effort,
right mindfulness, and right concentration.
Katam ca bhikkhav samm ditthi,?

And what, monks, is right view?
Yang kho bhikkhav dukkh nang,
Knowledge with regard to suffering,
Dukkhasamuday nang,
knowledge with regard to the origination of suffering,
Dukkha-nirodh nang, knowledge with regard
to the stopping of suffering,
Dukkhanirodha-gminiy patipadya nang,

knowledge with regard to the way of
practice leading to the stopping of suffering,
Ayang vuccati bhikkhav samm-ditthi,

This, monks, is called right view.
Katamo ca bhikkhav samm-sangkappo,?
144
145
And what, monks, is right Conception.
Yo kho bhikkhav nkkhamma-sangkappo,

think of freedom from sensuality,
Abypdasangkappo, think of freedom from ill will,
Avihings-sangkappo, aspiring to harmlessness.
Ayang vuccati bhikkhav samm-sangkappo,

This, monks, is called right conception.
Katama ca bhikkhav samm-vc,? And what is right speech?
Y kho bhikkhav musvd vraman, Abstaining from lying,
pisunya vcya vraman, abstaining from divisive speech,
pharusya vcya vraman, abstaining from abusive speech,
samphappalp vraman, abstaining from idle chatter.
Ayang vuccati bhikkhav samm-vc,

This, monks, is called right speech.
Katamo ca bhikkhav samm-kammanto?

And what, monks, is right action?
Y kho bhikkhav pntipt vraman,

Abstaining from taking life,
adinndn vraman, abstaining from stealing,
Abrahma-cariy vraman,
abstaining from sexual intercourse.
Ayang vuccati bhikkha

This, monks, is called right action.
Katamo ca bhikkhav samm-jvo,?

And what, monks, is right livelihood?
Idha bhikkhav ariya-svako micch-jvang pahya

There is the case where a noble disciple,
having abandoned dishonest livelihood,
Samm jvna jvikang kappti,

keeps his life going with right livelihood,
Ayang vuccati bhikkhav samm--jvo,
146
This, monks, is called right livelihood.
Katamo ca bhikkhav samm-vymo,?

And what, monks, is right effort.?
Idha bhikkhav bhikkhu anuppannnang ppaknang

Akusalnang dhammnang anuppdya
Chandang janti vyamati viriyang -rabhati
Cittang pagganhti padahati,
There is the case where a monk generates desire,
endeavors, activates persistence, upholds and
exerts his intent for the sake of
the non-arising of evil, unskillful qualities
that have not yet arisen.
Uppannnang ppaknang akusalnang dhammnang

pahnya chandang janti vyamati viriyang -rabhati cittang
pagganhti padahati,
He generates desire, endeavors, activates persistence,
upholds and exerts his intent for the sake of the
abandonment of evil, unskillful qualities that have arisen.
Anuppannnang kusalnang dhammnang uppdya

chandang janti vyamati viriyang -rabhati cittang
pagganhti padahati,
upholds and exert his intent for the sake of the arising
of skillful qualities that have not yet arisen.
Uppannnang kusalnang dhammnang, thitiy asammosya

bhiyyo-bhvya vpullya bhvanya pripriy chandang
janti vyamati viriyang -rabhati cittang pagganhti
padahati,
upholds and exerts his intent for the maintenance,
147
non-confusion, increase, plentitude, development, and

culmination of skillful qualities that have arisen.
Ayang vuccati bhikkhav samm-vymo.

This, monks, is called right effort.
Katam ca bhikkhav samm-sati?

And what, monks, is right mindfulness?
Idha bhikkhav bhikkhu ky kynupass viharati,

There is the case where a monk remains
focusing on the body in and of itself,
tp sampajno satim vinyya lok abhijjh-domanassang,

ardently, alert, and mindful putting away greed and
distress with reference to the world.
Vdansu vdannupass viharati,

He remains focused on feelings in and of themselves,

ardently, alert, and mindful putting away greed and
distress with reference to the world.
Citt cittnupass viharati,

He remains focused on the mind in and of itself,

ardently, alert, and mindful putting away greed
and distress with reference to the world,
Dhammsu dhammnupass viharati, He remains focused
on mental qualities in and of itself.

Ardently, alert, and mindful putting away greed
and distress with reference to the world.
Ayang vuccati bhikkhav samm-sati,

This, monks, is called right mindfulness.
Katamo ca bhikkhav samm-samdhi,?

And what, monks, is right concentration.?
148
Idha bhikkhav bhikkhu viviccva kmhi

vivicca akusalhi dhammhi,
There is the case where a monk quite free from
sensual pleasures, free from unskillful (mental) qualities;
Sa-vitakkang sa-vicrang vivkajam-pti-sukhang pathamang

jhnang Upasampajja viharati,
enters and remains in the first jhana, rapture and
pleasure born from calmness, accompanied by directed
thought and evaluation.
Vitakka-vicrnang vpasam, ajjhatang sampasdanang

ctaso kodi-bhvang avitakkang avicrang
samdhijam-pti-sukhang dutiyang jhnang
upasampajja viharati,
With the stilling of directed thought and evaluation,
he enters and remains in the second jhana, rapture and
pleasure born of concentration, one-pointedness of
awareness free from directed thought and evaluation
internal assurance.
Ptiy ca virg, upkkhako ca viharati sato ca sampajno,

With the fading of rapture, he remains in equanimity,
mindful and fully aware.
sukhaca kyna patisangvdti,

And physically sensitive of pleasure.
Yantang ariy -cikkhanti upkkhako satim sukhavihrti

tatiyang jhnang upasampajja viharati,
he enters and remains in the third jhna,
and of him the Noble Ones declare, Equanimous and
mindful, he has a blissful abiding,
Sukhassa ca pahn dukkhassa ca pahn,
149
With the the abandoning of bliss and pain,
pubb va somanassa-domanassnang atthanggam,

as with the earlier disappearance of elation and distress,
Adukkhamasukhang upkkh-sati-prisuddhing, catutthang

jhnang upasampajja viharati,
he enters and remains in the fourth jhna, purity of
equanimity and mindfulness, neither pleasure nor pain.
Ayang vuccati bhikkhav samm-samdhti,

This, monks, is called right concentration,
Idamavoca Bhagav. Attaman t bhikkh

Bhagavato bhsitang, abhinandunti.
the monks delighted at his words.
7.5 Paticca Samuppda

( Dependent Origination)
Avijj-paccay sangkhr,
150
With ignorance as a condition there are processes;
Sangkhra-paccay vinang,
with processes as a condition
there is (sensory) consciousness;
Vina-paccay nma-rpang,
with (sensory) consciousness as a condition
there are name and form;
Nma-rpa-paccay salyatanang,
with name and form as a condition
there are the six sense bases;
Salyatana-paccaya phasso, Phassa-paccay vdan,

with the six sense bases as a condition there is contact
with contact as a condition there is feeling;
Vdan-paccay tanh, Tanh-paccay updnang,

with feeling as a condition there is craving;
with craving as a condition there is clinging;
Updna-paccay bhavo, Bhava-paccay jti,

with clinging as a condition there is becoming,
with becoming as a condition there is birth,
Jti-paccay jar-maranang soka-paridva-dukkhadomanassupys sambhavanti.

with birth as a condition, then, there is aging
and death, sorrow, lamentation, pain, distress,
and despair come into play.
vamtassa kvalassa dukkhakkhandhassa samudayo hoti.

Thus is the origination of this entire
mass of suffering and stress.
Avijjyatavva assa-virga-nirodh sangkhra-nirodho,
Now from the cessation of ignorance, then
there is the cessation of processes
Sangkhra-nirodh vina-nirodho,
151
From the cessation of processes

there is the cessation of consciousness.
Vina-nirodh nma-rpa-nirodho,
From the cessation of consciousness,
there is the cessation name and form.
Nma-rpa-nirodh, salyatana-nirodho
From the cessation of name and form
there is the cessation of the six sense bases.
Salyatana-nirodh phassa-nirodho,
From the cessation of the six sense bases
there is the cessation of contact.
Phassa-nirodh vdan-nirodho,
From the cessation of contact
there is the cessation of feeling.
Vdan-nirodh tanh-nirodho,
From the cessation of feeling
there is the cessation of craving.
Tanh-nirodh updna-nirodho,
From the cessation of craving
there is the cessation clinging.
Updna-nirodh bhava-nirodho, From the cessation of clinging
there is the cessation of becoming,
Bhava-nirodh jti-nirodho, From the cessation of becoming
there is the cessation of birth.
Jti-nirodh jar-maranang soka-paridva-dukkha-
domanasupys nirujjhanti.
From the cessation of birth, then aging and death, sorrow,

lamentation, pain, distress, and despair all cease.
vam-tassa kvalassa dukkhakkhandhassa, nirodho hoti.
Thus is the end of this entire mass of suffering and stress.
Section 8
8.1
Mhasatipatthnasutta
(The foundation of mindfulness)
vamm sutang,
Thus I have heard,
kang samayang Bhagav kursu viharati,

once the Buddha was staying among the Kurus,
Kammsa-dhammang nma kurnang nigamo,

there is a market-town of theirs,
called Kammasadama,
Tattra kho Bhagav bhikkh mantsi bhikkhavoti,

and there the Buddha addressed the monks, Monks.
Bhadantti t bhikkh Bhagavato

paccassosung Bhagav tadavoca,
yes, Venerable Sir, they replied and the Buddha said,
kyano ayang Bhikkhav maggo,

there is, monks, this direct way,
Sattnang visuddhiy,
to the purification of beings,
Soka-paridvnang samatikkamya,
for the overcoming of sorrow and stress,
Dukkha-domanassnang atthang-gamya,
for the disappearance of pain and sadness,
yassa adhigamya,
for the gaining of the right path,
Nibbnassa sacchi-kiriyya,
for the realization of nibbna.
Yadidang cattro satipatthn,

That is to say the four foundations of mindfulness,
152
Kata m cattro?
Which four.?
Idha bhikkav bhikkhu,

here, monks, a monk,
Kye kynupass viharati,

abides contemplating body as body,
tp sampajno satim,
Ardent, alert and mindful,
Vineyya lok abhijjh domanassang,

having put aside greed and distress for the world,
Vdansu vdan-nupass viharati,

he abides contemplating feelings as feelings,
tp, sampajno, satim,
Vineyya lok abhijj domanassang,

Citt citt-nupass viharati,

he abides contemplating mind as mind,
tp sampajno satim,

Dhammsu dhamm-nupass viharati,

he abides contemplating mind-objects as mind-objects,
tp sampajno satim,
ardent, alert and mindful,

153
8.2
154
Kynupassan
(Self-contemplation)
Kathaca bhikkhav bhikkhu ky kynupass viharati,

And how, monks, does a monk abide
contemplating the body as body?
Idha bhikkhav bhikkhu, Here a monk,
Araagato v,
having gone into the forest,
Rukkha-mlagato v, or under a tree,
Su-gragato v,
or to an empty place,
Nisdati pallanggang bhujitv, sits down cross-legged,
Ujung kyang panidhya,
holding his body erect,
Parimukhang sating upatthapetv,

established mindfulness before him;
So Sato va assasati,
mindfully, he breathes in,
Sato passasati,
mindfully, he breathes out.
Dhghang v assasanto,
Breathing in a long breath,
Dhghang assasmti pajnti,

he knows that he breathes in a long breath,
Dhghang v passasanto, and breathing out a long breath,
Dhghang passasmti pajnti,

he knows that he breathes out a long breath,
Rassang v assasanto,
breathing a short breath,
Rassang assasmti pajn ti,

he knows that he breathes in a short breath,
Rassang v passasanto,
and breathing out a short breath,
Rassang pasasmti pajnti,
155
he knows that he breathes out a short breath,
Sabbakya-patisang vd assasissmti sikkhati,

he trains himself thinking I will breathe in
conscious of the whole body.
Sabbakya patisang vt passasissmti sikkhati,

He trains himself thinking I will breathe out
conscious of whole body.
Passam-bhayang kya-sankkhrang assasissmte sikkhati,

He trains himself thinking I will breathe in, calming
the whole bodily process.
Passam-bhayang kya-sangkhrang passasissmti sikkhati,

He trains himself thinking I will breathe out,
calming the bodily process,
Seyyathpi bhikkhav dakkho bhamakro v

Bhamakrantvs v,
just as a skilled turner or his assistant,
Dhghang v achanto dhghang achmti pajnti,

in making a long turn, knows
that he is making a long turn,
Rassang v achanto rassang achmti pajnti,

or in making a short turn,
knows that he is making a short turn.
vameva kho bhikkhav bhikkhu,

So too a monk, in breathing a long breath,
knows that he is breathing a long breath,
Iti ajjhattang v ky ky-nupass viharati,

so he abides contemplating body as body internally,
Bahiddh v ky ky-nupass viharati,

contemplating body as body externally,
Ajjhatta-bahiddh v ky ky-nupass viharati,

contemplating body as body both internally and externally,
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Samudaya-dhammnupass v kyasming viharati,

he abides contemplating arising phenomena in the body,
Vayadhamm-nupass v kyasming viharati,

he abides contemplating vanishing phenomena in the body,
Samuddhaya vayadhamm-nupass v kyasming viharati,

he abides contemplating both arising and vanishing
phenomena in the body,
Atthi kyoti v panassa sati paccupatthit hoti,

or else, mindfulness that there is a body is established in him,
Yvadva na mattya, Just enough for knowledge,

Patissati-mattya,
and only awareness,
Anissito ca viharati,
and he abides with, independence,
Na ca kici lok updiyati,
not clinging to anything in the world,
Evampi bhikkhav bhikkhu ky ky-nupass viharati,

and that, monks, is how a monk abides
contemplating body as body.
8.3 Iriypathapabbang
(Moving-contemplation)
Puna ca parang bhikkhav bhikku,

Again a monk,
Gacchanto v gacchmti pajnti,

when walking, knows that he is walking,
Thito v thitomhti pajnti,

when standing, knows that he is standing,
Nisinno v nisinnomhti pajnti,

when sitting knows that he is sitting,
Sayno v saynomhti pajnti,

when lying down, knows that he is lying down,
Yath yath v panassa kyo panihito hoti,
In whatever way his body is positioned, he knows,
Tath tath nampajnti,

He knows that, that is how it is.
8.4
Sampajaapabbang
(Self-awareness)
Puna ca parang bhikkhav bhikkhu,

Again monks;
Abhikkant patikkant sampajnakr hoti,

when going forward or backward,
he is alert to what he is doing,
lokit vilokit sampajnakr hoti,

in looking forward or back,
Sammijite pasrite sampajnakr hoti,

in bending and stretching
Sangghti patta cvara dhran sampajna kr hoti,

in carrying his inner and outer robe and his bowl
Asit pt khyit syit sampajnakr hoti,

in eating, drinking, chewing, and savoring
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Uccrapassva kamm sampajnakr hoti,

In going to the restroom, he is alert of what he is doing,
Gat thit nisinn sutt jgarit bhasit

tunhbhv sampaj-nakr hoti,
In walking, standing, sitting, falling asleep
and waking up and speaking or staying silent
he is alert to what he is doing.
8.5
Patikklapabbang
(Contemplation of self-foulness)

Again, a monk reviews,
Imamva kyang uddhang pdatal,

This very body from the soles of the feet on up,
Adho kesa-matthak tacapariyantang,

and from the scalp on down,
Prannnap-pakrassa asucino paccavekkhati,

enclosed by skin and full of manifold impurities.
Atthi imasming ky,
In this body,
Ks lom nakh dant taco,
there are head-hair, body-hair nails, teeth, skin,
Mangsang nahr atth atthimijang vakkang,

flesh, sinews, bone, bone-marrow, kidneys,
Hadayang, yakanang, kilomakang, pihakang pabphsang,
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heart, liver, pleura, spleen,
Antang antagunang udariyang karsang,

lungs, mesentery, bowels, stomach, excrement,
Pittang semhang pubbo lohitang sdo, mdo,

bile, phlegm, pus, blood, sweat, fat,
Assu, vas, khlo, singghnik, lasik muttanti,

tears, tallow, saliva, snot, synovic fluid, urine.
Seyyathpi bhikkhav ubhatomukh mtol,

Just as if there were a bag opened at both ends,
Pr nnvihitassa dhaassa seyyathdang,

full of various kinds of grain, such as,
Slnang vhnang muggnang,

wheat, paddy, green gram,
Msnang tilnang tandulnang,

kidney-bean, sesame, husked-rice.
Tamnang cakkhum puriso mucitv paccavkkheyya,

And if a man with good eye-sight were to
open the bag and examined,
Im Sl im vh im mugg,
this is wheat, this is husked-rice, this is mung-been,
Im ms im til im tandulti,
this is kidney bean, this is sesame
this is rice,
Evamva kho bhikkhav bhikkhu,

so too a monk reviews this very body.
8.6
Dhtu pabbang
(Element-contemplation)
159
160
Again, a monk reviews this body,
Imamva kyang yaththitang yathpanihitang,

however it may be placed or disposed,
Dhtuso paccavkkhati,
in term of elements,
Atthi imasming ky,
there are in this body,
Pathav dhtu podhtu tjodhtu vyodhtti,

earth element, water element,
fire element, wind element.
Seyyathpi bhikkhav dakkho go-ghtako v,

Just as if a skilled butcher,
Goghtakantvs v,
or his assistant,
Gving vatitv,
having slaughtered a cow,
ctummahpath vilaso pativibhajitv nisinno assa,

were to sit at a cross-road
with the carcass divided into portions,
vamva kho bhikkhav bhikkhu,

so a monk reviews this very body.
8.7 Navasvathikpabbang
(A corpse-contemplation)

Again, a monk,
Seyyathpi passeyya sarrang, as if he were to see a corpse,
Svathikya chatthitang, thrown aside in a charnel-ground,
khamatang v davhamatang v thamatang v,
one, two or three day dead,
Uddhumtakang vinlakang vipubbakajtang,

bloated discolored festering,
So imamva kyang upasangharati,

compares this body with that, thinking,
Ayampi kho kyo vang dhammo,

this body is of the same nature,
161
vang bhv,
it will become like that,
vang anattoti, it is not exempt from that fate.
Puna ca parang bhikkhav bhikkhu
seyyathpi passeyya sarrang,
Again a monk as if he were to see a corpse,
Svathikya chaddhitang,
as if he were to see the corpse in a charnel
ground, thrown aside,
Kkhi v khajjamnang
Kulalhi v khajjamnang
Singglhi v khajjamnang,
Gijjhhi v khajjamnang
Suvnhi v khajjamnang
eaten by crows, hawks, or vultures, by dogs or jackals,
Vividhi v pnakajthi khajjamnang,

or eaten by various other creatures.
Svathikya chaddhitang,
As if he were to see a corpse
thrown aside in a charnel-ground,
Atthi sankkhalikang samangsa lohitang,

a skeleton with flesh and blood.
Nahrusambandhang,
Svathikya chadditang,
connected by sinew.
in charnel-ground thrown aside,
Atthi-sankkhalikang nimmangsa lohita-makkhitang,

a fleshless skeleton smeared with blood,
Nahr sampandhang,
connected by sinews.

in a charnel ground thrown aside,
Atthi-sankkhalikang apagata-mangsa lohitang,

a skeleton with no flesh and blood,
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Nahru sampandhang
connected by sinews,
Svathikya chaddhitang, As if he were to see a corpse
in a charnel ground thrown aside.
Atthikni apagata-nahru sambandhani,

Bones without gineus,
scattered in all directions,
a hand-bone here,
Dis vidis vikkhittni

Ana hatthatthikang
Ana pdatthikang ana jankghatthikang,
a foot-bone there, a shin-bone here,
Ana ratthikang, ana katitthikang,

a leg bone there, a hip-bone here,
Ana pitthikanta-katthikang, a skull there, a spine here.
Atthikni stni sankkha vannupanibhni,

The bones whitened looking like shells,
a corpse in a charnel-ground, thrown asides.
Atthikni ptni cunnakajtni,

The bones rotted away to powder,
So imamva kyang upasangharati,

he compares this body with that thinking.
Ayampi kho kyo vang dhammo,

vang bhv,
Evang anattoti,
This body is of the same nature,

wll become like that,
it is not exempted from that fate.
Iti ajjhattang v kye ky-nupass viharati,

So he abides contemplating body as body internally,
Bahiddh v ky kynupass viharati,

abides contemplating body as body externally,
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Ajjhattabahiddh v ky kynupass viharati,

a bides contemplating body as body both
internally and externally,
Samudayadhamm-nupass v kyasming viharati,

abides contemplating arising phenomena in the body,
Vayadhammnupass v kyasming viharati,

abides contemplating vanishing phenomena in the body,
Samudayavayadhammnupass v kyasming viharati,

he abides contemplating both arising and
vanishing phenomena in the body,
Atthi kyoti v panassa sati paccupatthit hoti,

or else mindful that there is body is established in him,
Yvadva namattya,
Just to the extent necessary for knowledge,
Patissatimattya,
and awareness,
Anissito ca viharati, and he abides independently,
Na ca kici lok updiyati,not clinging to anything in the world,
vampi kho bhikkhav bhikkhu ky kynupass viharati.

and that, monks, is how a monk abides
contemplating body as body.
8.8
Vedannupassan
(Feeling-contemplation)
Kathaca bhikkhav bhikkhu

vedansuvdannupass viharati,
And how, monks, does a monk abide

contemplating feelings as feelings,?
164
Idha bhikkhav bhikkhu, Here, monks,

Sukhang vdanang vdiyamno,
Feeling a pleasant feeling,
Sukhang vdanang vdiymti pajnti,

he knows that he feels a pleasant feeling,
Dukkhang vdanang vdiyamno,

feeling a painful feeling,
Dukkhang vdanang vdiymti pajnti,

he knows that he feels a painful feeling,
Adukkhamasukhang vdanang vdiyamno,

feeling a feeling that is neither-painful-nor pleasant,
Adukkhamasukhang vdanang vdiymti pajnti,

he knows that he feels a feeling
that is neither painful nor- pleasant,
Smisang v sukhang vdanang vdiyamno,

feeling a pleasant sensual feeling,
Smisang sukhang vdanang vediymti pajnti,

he knows that he feels a pleasant sensual feeling,
Nirmisang v sukhang vdanang vdiyamno,

feeling a pleasant non-sensual feeling,
Nirmisang sukhang vdanang vdiymti pajnti,

he knows that he feels pleasant
a non-sensual feeling,
Smisang v dukkhang vdanang vdiyamno,

feeling a painful sensual feeling,
Smisang dukkhang vdanang vdiymti pajnti,

he knows that he feels a painful sensual feeling.
Nirmissang v dukkhang vdanang vdiyamano,

Feeling a painful non-sensual feeling,
Nirmissang dukkhang vdanang vdiymti pajnti,

he knows that he feels a painful non-sensual feeling,
Smissang v adukkhama-sukhang vdanang vdiymno,
feeling a sensual feeling that is

neither painful nor pleasant,
Smissang adukkha-masukhang vdanang

vdiymti pajnti,
he knows that he feels a sensual feeling
that is neither painful nor pleasant,
Nirmissang v adukkha-masukhang
vdanang vdiyamno,
feeling a non-sensual feeling
that is neither painful nor- pleasant,
Nirmisang adukhama sukhang

vdanang vdiymti pajnti,
he knows that he feels a non-sensual feeling
that neither painful nor pleasant.
Iti ajjhattang v vdansu vdannupass viharati,

So he abides contemplating feelings as
feelings internally,
Bahiddh v vedansu vdannupass viharati,

he abides contemplating feelings as
feelings externally,
Ajjhattabahiddh v vedansu vedannupass viharati,

he abides contemplating feelings as feelings
both internally and externally,
Samudayadhammnupass v vdansu viharati,

he abides contemplating
arising phenomena in terms of feelings,
Vayadhammnupass v vdansu viharati,

he abides contemplating vanishing
phenomena in terms of feelings,
Samudaya-vayadhammnupass v vdansu viharati,
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166

vanishing phenomena in terms of feelings,
Atthi vdanti v panassa sati paccupatthit hoti,

or else mindfulness that,
there is a feeling is established in him,
Yvadva namattya,
just to the extent necessary for knowledge,
Patissatimattya,
and awareness,
Anissito ca viharati, and he abides independently,
Na ca kici lok updhiyati,

not clinging to anything in the world,
vang kho bhikkhav bhikkhu vdansu,

vdannupass viharat,
and that, monks is how a monk abides
contemplating feeling as feeling.
8.9
Jittnupassan
(Mind-contemplation)
Kathaca bhikkhav bhikkhu citt cittnupass viharati,

And how monks, does a monk abide
contemplating mind as mind.
Idha bhikkhav bhikkhu, here a monk,
Sargang v cittang sargang cittanti pajnti,

A lustful mind, he knows as lustful mind,
Vtargang v cittang vtargang cittanti pajnti,

a mind frees from lust, he knows as free from lust.
Sadosang v cittang sadosang cittanti pajnti,

A hateing mind, he knows as hateing mind,
Vtadosang v cittang vtadosang cittanti pajnti,

a mind freed from hate, he knows as free from hate.
Samohang v cittang samohang cittanti pajnti,
A deluded mind, he knows as deluded mind.
Vtamohang v cittang vtamohang cittanti pajnti

and undeluded mind, he knows as undeluded mind,
Sangkhittang v cittang sangkhittang cittanti pajnti,

A contracted mind, he knows as contracted,
Vikkhittang v cittang vikhittang cittanti pajnti,

a distracted mind, he knows as distracted,
Mahaggatang v cittang mahaggatang cittanti pajnti,

A developed mind, he knows as developed,
Amahaggatang v cittang amahaggatang cittanti pajnti,

an undeveloped mind, he knows as undeveloped,
Sa uttarang v cittang sa uttarang cittanti, pajnti,

A surpassed mind he knows as unsurpassed,
Anuttarang v cittang anuttarang cittanti pajnti,

an unsurpassed mind, he knows as surpassed,
Samhitang v cittang samhitang cittanti pajnti,

A concentrated mind, he knows as concentrated,
Asamhitang v cittang asamhitang cittanti pajnti,

an unconcentrated mind, he knows as unconcentrated,
Vimuttang v cittang vimuttang cittanti pajnti,

a liberated mind, he knows as liberated,
Avimuttang v cittang avimuttang cittanti pajnti,

an unliberated mind, he knows as liberated.
8.10
Dhammnupassan
Kathaca bhikkhav bhikkhu dhammsu

dhammnupass viharati,
And how monks, does a monk abide
contemplating mind-objects as mind-objects?
Idha bhikkhav bhikkhu Here a monk abides,
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168
Dhammsu dhammnupass viharati,

contemplating mind-object as mind-object
Pacasu nivaransu, in term of the five hindrances.

dhammnupass viharati pacasu nivaransu,
How does he do so in aspect of the five hindrances?
Idha bhikkhav bhikkhu, Here monk,
Santang v ajjhattang kmachandang atthi m

ajjhattang kmachandoti pajnti,
if sensual desire is present in himself
he knows it is present,
Asantang v ajjhattang kmachandang natthi m

ajjhattang kmachandoti pajnti,
if sensual desire is absent in himself,
he knows it is absent,
Yath ca anuppannassa kmachandassa uppdo hoti,

and he knows how arisen sensual desire
comes to arise,
Taca pajnti And he knows that,
Yath ca uppannassa kmachandassa pahnang hoti,

he knows how the abandonment of
arisen sensual desire comes about,
Yath ca pahnassa kmachandassa yating anuppdo hoti,

the non-arising of abandonment of sensual
desire in the future will come about,
Taca pajnti, and he knows that,
Santang v ajjhattang bypdaca,

If ill-will is present in himself, he knows it is present.
Thnamiddhaca, If sloth and torpor is present in himself,
Uddhaccakukkuccaca,
169
if worry and flurry is present in himself,

Vicikicchaca,
if doubt is present in himself, he
knows it is present,
Natthi me ajjhattang bypdaca,

If ill-will is absent in himself, he knows it is absent,
Thnamiddhaca,
if sloth and torpor is absent in himself,
he Knows it is absent,
Uddhaccakukkuccaca,
a wandering thought is absent
in himself, he knows it is absent,
Vicikicch cti pajnti,

if doubt is absent in himself, he knows it is absent.
Yath ca anuppannassa bypdaca,

And he knows how unarisen ill-will comes to arise.
Thnamiddhac,
And he knows how unarisen sloth
and torpor comes to arise.
Uddhaca kukkucca ca,
and he knows how unarisen worry
And flurry come to arise,
Pahnya vicikicchya yating anuppdo hoti,

and he knows how abandonment of arisen-doubt comes about,
Taca pajnti,
and he knows how non-arising of the

abandonment doubt in the future will come about.
8.11 Khandababbang
Again monks, a monk abides,

contemplating mind-objects as mind-objects,
Pacasu updnakkhandhsu,
in respect of the five grasping aggregrates.
170

dhammnupass viharati, How does he abides contemplating
mind-object as mind-object,
Pacasu updnakkhandhsu,
in respect of the five grasping aggregrates,
Idha bhikkhav bhikkhu, here, a monk would contemplate that,
Iti rpang,
Such is form,
Iti rpassa samudayo,
such the arising of form,
Iti rpassa atthanggamo, such the disappearance of form,
Iti vdan,
such is feeling,
Iti vdanya samudayo,
such the arising of feeling,
Iti vdanya atthanggamo, such thedisappearance of feeling
Iti sa,
such is persception,
Iti saya samuddayo,
such the arising of persception,
Iti saya atthanggamo, such the disappearance of perception,
Iti sangkkhr,
such the mental formation,
Iti Sangkkhrnang samudayo,
such the arising of mental formation,
Iti sangkhrnang atthanggamo,

such the disappearance of mental formation,
Iti vinang,
such is consciousness,
Iti vinassa samudayo, such the arising of consciousness,
Iti vinassa atthanggamo,

such the disappearance of consciousness,
8.12
yathana-babbang
(sense-organ contemplation)

Again monks, a monk abides,
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contemplating mind-object as mind-object,
Chasu ajjhattika-bhirsu yatansu,

in respect of the six internal and external sense
bases,
Kathaca bhikkhav bhikkhu dhammsu dhammanupass

Viharati chasu ajjhattikabhirsu yatansu,
contemplating mind object as mind object in respect
of the six internal and exernal sense bases.
Cakkhuca pajnti,
knows the eye,
Rp ca pajnti,
knows the form,
Yaca tadubhayang paticca uppajjati

saojanang taca pajnti,
and he knows what ever fetter
arises dependently on the two.
Yath ca anuppannassa saojanassa

uppdo hoti taca pajnti,
And he knows how
the fetter comes to arise, and he knows how
the abandonment of an arisen fetter come about
Yath ca uppannassa saojanassa

pahnang hoti taca pajnti, and he knows how
the abandonmentof an arisen fetter comes about,
Yath ca pahnassa saojanassa yathing anuppdo hoti,

Taca pajnti,
and he knows how the non-arising of
the abandoned fetter in the future will come about.
9.13 Bojjhangga-pabba
Again, monks, a monk abides,

contemplating mind objects as mind objects,
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Sattasu pojjhanggsu,
in respect of the seven factors of enlightenment.
Kathca bhikkhav bhikkhu, How does he do so?
Idha bhikkhav bhikkhu,
Here monks,
Santang v ajjhattang sati-sampojjhangghang,
if the enlightenment factor of mindfulness

is present in himself,
Atthi m ajjhattang satisampojjhanggoti pajnti,

A monk knows it is present,
Asantang ajjhattang sati-sampojjhanggang,

if the enlightenment factor of mindfulness
is absent in himself,
Natthi m ajjhattang sati-sampojjanghoti pajnti,

he knows it is absent.
Yath ca anuppannassa sati-sampojjhanggassa

uppdo hoti taca pajnti,
And he knows that the
unarisen enlightenment factor of mindfulness comes to
arise,
Yath ca uppannassa sati-sampojjhanggassa

bhvanpripr hoti taca pajnti,
and he knows how the complete development
of the enlightenment factor of mindfulness comes about.
Santang v ajjhattang dhammavicaya sampojjhanggaca,

If the enlightenment-factor of investigation of mental
state is present in himself,
Viriya-sampojjhanga ca,
if the enlightenment-factor of energy is present in himself,
Pti-sampojjhanga ca,
if the enlightenment-factor of delight is present in himself,
Passaddhi-sampojjhangga ca,
if the enlightenment-factor of tranquility
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Samdhi-sampojjhangca ca,
if the enlightenment factor of concentration
Upkkh-sampojjhanga ca,
if the enlightenment factor of equanimities
Atthi m ajjhattang, a monk knows, these are present,
Dhammavicaya-sampojjhanggo ca, viriya-sampojjhanggo ca,

Pti-sampojjhanggo ca, passaddhi-sampojjhanggo ca,Samdhisampojjhanggo ca,
If the investigation, energy,
delight, tranquillity, concentration, are absent in him,
Natthi m ajjhattang, he knows these are absent in him,
Asantang ajjhattang upkkh-sampojjhanggoti pajnti,

If the enlightenment factor of equanimity
is absent in himself,
Natthi m ajjhattang, he knows that it is absent in him,
Yath ca uppannassa upkkh sompojjhanggassa ca

updo hoti,
and he knows how the arisen
enlightenment-factor of equanimity comes to arise,
Yath ca uppannassa upkkh-sompojjhanggassa

Bhvanparipr hoti taca pajnti,
and he knows how the complete development of
enlightenment factor of equanimity comes about.
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8.14 Ariyasacca-pabba
Again monks,
He abides contemplating mind-object as mind-object,

Catsu ariyasaccsu,
in respect of the four noble truths,
Kathaca bhikkhav bhikkhu, how does he do so?
Dhammsu dhammnupass viharati Catsu ariyasaccsu,

Contemplating mind-object as mind-objects
in respect of the four noble truths.
Idha bhikkhav bhikkhu, idang dukkhanti

yathbh tang pajnti,
here, a monk knows as is reality is, this is suffering,
Ayang dukkhasamudayoti yathbhtang pajnti,

he knows as it really is, this is the origin of suffering
Ayang dukkhanirodhoti yath bhtang pajnti,

He knows as it really is this is the cessation of suffering,
Ayang dukkha-nirodhagmin-patipadti
yath bhtang pajnti,
he knows as it really is
this is the way of leading to the cessation of suffering
Kathamaca bhikkhave dukkhang ariyasaccang,

and monks,what is the noble truth of suffering?
Jtipi dukkh, jarpi dukkha maranampidukkhang,

Birth is suffering, aging is suffering, death is
suffering,
Sokaparidva-dukkha-domanassupyspi dukkh,
sorrow, lamentation, pain, sadness,
and distress are suffering,
Appiyhi sampayogo dukkho,

being attached to the unloved is suffering,
Piyhi vippayogo dukkho,
being separated from the loved is suffering,

not getting what one wants is suffering,
Sangkhittna pacupdnakkhandh dukkh,

In short, the five aggregates of grasping are suffering.
Katamca bhikkhav dukkha-samudayo ariyassaccang,

and what monks is the noble truth
of the origin of suffering?,
Yyang tanh ponobbhavik,

it is that craving which give rise to rebirth,
Nandirgasahagat,
bound up with pleasure and lust,
Tatra tatrbhinandin,
finding fresh delight in here and there,
Seyyathdang, kmatanh bhavatanh vibhavatanh,

that is to say sensual craving, craving for
existence, and craving for non-existence.
S kho pans bhikkhav tanh,

kattha, uppajjhamn uppajjhati,
And where does this craving arise?
Kattha nivsamn nivsati,

And where does this craving establish itself?
Yang lok piyarpang starpang,

Wherever in the world there is anything
agreeable and pleasurable?
tths tanh uppajjamn uppajjati,

there this craving arises,
ttha nivsamn nivsati,

there this craving establishes itself,
Kica lok piyarpang starpang,

and what is there in the world that is
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176
agreeable and pleasurable.
Jukkhung v, sotang v, ghnang v jivh v kyo v mano v,

The eye, the ear, the nose, the tongue,
the body, the mind,
Lok piyarpang starpang,

in the world is agreeability and pleasure,

and there this craving arise,

there this craving establish itself.
Rup v, sadd v, gandh v, ras v

photthabb v, dhamm v,
Sight, sounds, smells, tastes, tangibles, mind-object,

in the world are agreeable and pleasurable,


there this craving establish itself.
Cakkhuvinang v,
Eye-conciousness,
Sotavinang v,
ear-conciousness,
Ghnavinang v,
nose-conciousness,
Jivhvinang v,
tongue-conciousness,
Kayavinang v,
body-conciousness,
Manovinang v,
mind-conciousness,



and there this craving establish itself.
Cakkhusamphasso v,
Sotasamphasso v,
Ghnasamphasso v,
Jivhsamphasso v,
Kyasamphasso v,
Manosamphasso v,
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Eye-contact,
ear-contact,
nose-contact,
tongue-contact,
body-contact,
mind-contact,


and there, this craving arise,

and there, this craving establish itself.
Cakkhusamphassaj vdan,
Feeling born of eye contact,
Sotasamphassaj vdan,
feeling born of ear contact,
Ghnasamphassaj vdan,
feeling born of nose contact,
Jivhsamphassaj vdan,
feeling born of tongue contact,
Kyasamphassaj vdan,
feeling born of body contact,
Manosamphassaj vdan,
feeling born of mind contact,



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Rpasa v,
The perception of sight,
Saddasa v,
the perception of sound,
Gandhasa v,
the perception of smell,
Rasasa v,
the perception of taste,
photthabbasa v the perception of tangible,
dhammasa v,
the perception of mind-objects,


Rpa-sajtan v,
Volition in regard to sight,
Sadda-sajtan v,
volition in regard to sound,
Gandha-sajtan v,
volition in regard to smell,
Rasa-sajtan v,
volition in regard to taste,
Photthabba-sajtan v, volition in regard to tangibles,
Dhamma-sajtan v,
volition in regard to mind-objects,



Rpatanh v, sadda-tanh v, gandha-tanh v,rasa-tanh v

photthabba-tanh v, dhamma-tanh v, craving in sight,
sound, smell, tastes, tangibles, and mind-objects,


Rpa-vitakko v
Thinking of sight,
Sadda-vitakko v,
thinking of sound,
Gandha-vitakko v, thinking of smell,
Rasa-vitakko v,
thinking of taste,
Photthabba-vitakko v thinking of tangible,
Dhamma-vitakko v, thinking of mind-objects,



R pa-vijro v,
Pondering on sights,
Sadda- vijro v,
pondering on sounds,
Gandha- vijro v,
pondering on smells,
Rasa- vijro v,
pondering on tastes,
Photthabb- vijro v, pondering on tangibles,
Dhamma- vijro v, pondering on mind-objects,



and there this craving establish itself,
Idang vuccati bhikkhav dukkhasamudayo ariyasaccang,

and that monks, is called the noble truth
of the origin of suffering.
Katama ca bhikkhav dukkhanirodho ariyasaccang,
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And what, monks, is the noble truth

of the cessation of suffering?
Yo tassyva tanhya assavirga nirodho,

It is the complete fading-away and
extinction of this craving.
Cgo, patinissaggo, mutti, anlayo,

Its forsaking and abandonment, liberation
from it, detachment from it.
S kho pans bhikkhav tanh kattha pahiyya

mn pahiyyati,
And how does this craving come to be abandoned?
Kattha nirujjhamn nirujjhati,

how does its cessation come about?
Yang lok piyarpang starpang,

wherever in the world there is anything
agreeable and pleasurable,
tths tanh pahiyyamn pahiyyati,

and there this craving comes to be abandoned,
ttha nirujjhamn nirujjhati,

there its cessation comes about,
Kica lok piyarpang starpang,

there is anything agreeable and pleasurable.
Cukkhung v sotang v, ghnang v, jivh v

kyo v, mano v lok piyarpang starpang,
The eye, the ear, the nose, the tongue,
the body, the mind in the world is both
agreeable and pleasurable,

and there is craving comes to be abandoned,

and there its cessation comes about.
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181
Rpa-vicro v,
Pondering on sights.
Sadda-vicro v,
pondering on sounds,
Gandha-vicro v,
pondering on smells,
Rasa-vicro v,
pondering on tastes,
Photthabb-vicro v, pondering on tangibles,
Dhamma-vicro v, pondering on mind-objects,

and there, this craving comes to an end,

there is cessation which comes about,
Idang vuccati bhikkhav dukkhanirodho ariyasaccang

and that, monks, is called the noble truth
of the cessation of suffering.
8.15 Majjhimpatipad
Katamaca bhikkhav dukkhanirodhagmin
patipad ariyasaccang,
And what, monks, is the noble truth of the way of
practice leading to the cessation of suffering,
Ayamva ariyo atthanggiko maggo,

it is just this noble eightfold path,
Sayyathdang,
namely,
Sammditthi,
right view,
Sammsangkappo,
right conception,
Sammvc,
right speech,
Sammkammanto
right action,
samma jvo ,
right livelihood,
Sammvymo,
right effort,
Sammsati,
Sammsamdhi,
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right mindfulness,
right concentration.
Katam ca bhikkhav samditthi,

And, what, monks, is right view,?
Yang kho bhikkhav dukkh nang,

It is, monks, the knowledge of suffering,
Dukkha samuday nang,

the knowledge of the origin of suffering,
Dukkhanirod nang,
the knowledge of the cessation of suffering,
Dukkhanirodhagminiya patipadya nag,

and the knowledge of the way of practice leading
to the cessation of suffering,
Ayang vuccati bhikkhav sammditthi,

this is called right view.
Katamo ca bhikkhav sammsankkappo,

And what monks, is the right thought,
Nkkhammasankkappo, the thought of of renunciation,
Abypda sankkappo ,
the thought of non-hatred
Avihings sankkappo,
the thought of non-violence,
Ayang vuccati bhikkhav sammsankkappo,

this monks, is called the right thought.
Katam ca bhikkhav sammvc,

And what, monks, the right speech,
Musvd vraman,
refraining from lying,
Pisunya vjya vraman, refraining from slander,
Pharusya vjya vraman,
refraining from using harsh speech,

Samphappalap vraman, refraining from frivolous speech,
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Ayang vuccati bhikkhav sammvc,

this is called right speech,
Kattamo ca bhikkhav sammkammanto,

And what, monks, is right action?
Pntipt vraman,
refraining from taking life,
Adinndn vraman,refraining from taking what is not given,
Kmsumicchcr vraman,
refraining from sensual misconduct,
Ayang vuccati, bhikkhav sammkammanto,

this is called right action,
Katamo ca bhikkhav sammjvo,

And what, monks, is right livelihood?
Idha bhikkhav ariyasvako, Here, monks, the noble disciple,
Micch jvang pahya sammjvna jvikang kappti,

having given up wrong livelihood
keeps himself by right livelihood,
Ayang vuccati bhikkhave sammjvo,

this is called right livelihood.
Katamo ca bhikkhav sammvymo,

And what, monks, is right effort?
Idha bhikkhav bhikkhu Here monks, a monk,
Anuppannnang ppaknang akusalnang dhammnang

Anuppdya chandang janti vyamati viriyang rabhati
cittang pagganhti padahati,
A monk arouses his will, makes an effort and stirs up
energy, inserts his mind and strives to prevent the arising
of unarisen evil unwholesome mental state.
Uppannnang ppaknang akusalnang dhammnang

pahnya chandang janti vyamati
viriyang rabhati cittang pagganhti padahati,
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He rouses his will and makes an effort to stir up energy,

exerting his mind and strives to overcome evil
unwholesome mental states that have arisen,
Anuppannnang kusalnang dhammnang uppdya

chandang janti vyamati viriyang rabhati cittang
pagganhti padahati,
He rouses his will makes an effort stirs up energy
exerts his mind and strives to produce unarisen
wholesome mental states,
Uppannnang kusalnang dhammnang thitiy asammosya

bhiobhvya vpullya bhvanya
Pripriy chandang janti vyamati viriyang rabhati
cittang pagganhti padahati,
He rouses his will and makes an effort to stir up
energy, exerting his mind and strives to maintain
wholesome mental states that have arisen, not to let
them fade away from them, to better growth to the full
perfection of development,
Ayang vuccati bhikkhav samm vymo,

This is called right effort.
Katam ca bhikkhav sammsati,

And what, monks, is right mindfulness,?
Idha bhikkhav bhikkhu, Here, monks, a monk,
Ky kynupass viharati,
abides contemplating body as body,
tp sampajno satim,
ardently, alert, and mindful,

having put aside hankering and,
fretting for the world,
Vdansu vdannupass viharati,
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he abides contemplating feeling as feeling,
Citt jittnupass viharati,

he abides contemplating mind as mind,

contemplating mind-objects as mind-objects,
tap sampajno satim,

ardent, alert, and mindful,
Vineyya lok abhijjhdomanassang,

having put aside hankering and fretting for the world,
Ayang vuccati bhikkhav sammsati,

this is called right mindfulness,
Katamo ca bhikkhav sammsamdhi,

And, what, monks, is right concentration,?
Viviccva kmhi vivicca akusalhi

dhammhi savitakkang savicrang,
detached from sense-desire
detached from unskillful mental state,
Vivkajamptisukhang pathamang jhnang

upasampajja viharati,
Enters and maintain in first Jhna, when is with thinking
and pondering born of tranquillity filled with delight and joy.
Vitakka vicrnang vpasam,

And with the subsiding of thinking and pondering,
Ajjhattang sampasdanang jtaso ko dibhvang,

By gaining inner tranquillity and oneness of mind.
Avitakkang avicrang samdhijampiti sukhang dutiyang

jhnang upasampajja viharati,
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He enters and remains in the second Jhana, which is

without thinking and pondering, born of concentration filled
with delight and joy.
Ptiy ca virk,
And with the fading away of delight.
Upkkhako ca viharati sato ca sampajno

sukhaca kyna patisang vdti,
Remaining calm, mindful, and clearly aware,
Yantang ariy jikkhanti upkkhako satim sukhavihrti

tatiyang jhnang upasampajja viharati,
he experiences in himself the joy of which the noble
one says, happy is he who dwells with equanimity
and mindfulness as he enters the third Jhana,
Sukhassa ca pahn dukkhassa ca pahn,

and having given up pleasure and pain,
Pubbva somanassa-domanassnang,
and with the disappearance of former
gladness and sadness.
Atthanggam adukkha-masukhang upkkhsati

prisuddhing Jatutthang jhnang upasampajja viharati,
He enters and remains in the fourth Jhana, which is
beyond pleasure and pain and purified by equanimity
and mindfulness.
Ayang vuccati bhikkhav samm-samdhi,

This is called right concentration,
Idang vuccati bhikkhav dukkhanirodha

gmin patipad ariyasaccang,
and that monks, is called the way of practice
leading to the cessation of suffering,
Iti ajjhattang v dhammsu dhammnupassi viharati,
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so he abides contemplating mind-object as

mind-objects internally,
Bahiddh v dhammsu dhammanupass viharati,

contemplating mind-object as mind-object externally,
Ajjhattabahiddh v dhammsu dhammnupass viharati,

contemplating mind-objects as mind-objects both
internally and externally,
Samudayadhammnupass v dhammsu viharati,

he abides contemplating arising phenomena in mind object,
Vayadhammnupass v dhammsu viharati,

he abides contemplating vanishing-phenomena in mind-objects,
Sumudaya-vayadhammnupass v dhammsu viharati,

vanishing phenomena in mind-objects,
Atthi dhammti v panassa satipaccupatthit hoti,

or else, mindfulness that there mind-object is present,
Yvadva namattya,
just to the extent, necessary for knowledge,
Patissatimattya,
and awareness,
Anissito ca viharati, and he abides detached,
Na ca kici lok updiyati

not grasping at anything in the world.
vampi kho bhikkhav bhikkhu dhammsu

dhammnupass viharati catsu ariyasaccsu,
And that monk abides contemplating mind-objects as
mind-objects in respect of the four noble truths.
8.16 nisangsa-satipatthna
188
Yo hi koci bhikkhav, Whoever monks,

Im cattro satipatthn vang bhveyya satta vassni,
should practice these four foundations
of mindfulness for just seven years,
Tassa davinnang phalnang aatarang

phalang ptikangkhang, he may expect one of two results, either,
Ditthva dhamm a sati v updiss angmit,
arahantship in this life, or if there should be some
influent left, the state of a non-returner,
Titthantu bhikkhav satta vassni,

let alone seven years mostly
Yo hi ko ci bhikkhav,
Whoever monks,
Im cattro satipatthn vang bhveyya satta vassni,

Yva satthang,
Should practice at least these foundations of
mindfulness for seven years, down to seven days,
Tassa davinnang phalnang aatarang

phalang ptikangkhang,
may expect one of two results either,
Ditthva dhamm a sati v

updiss angmit,
That is arahataship in this life, or if there should be
some influent left, the state of non-returner.
kyano bhikkhav ayang maggo,

It was said, there is, monks, this only direct way,
Sattnang visuddhiy,
to the purification of beings,
Sokaparid vnang samatikkamya,

for the overcoming of sorrow and distress,
Dukkha domanassnang atthanggamya,

for the disappearance of pain and sadness,
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yassa adhiggamya,
for the gaining of right path,
Nibbnassa sacchikiriyya,
for the realization of nibbhana.
Yadidang cattro satipatthnti,

That is to say the four foundations of mindfulness,
Iti yantang vuttang, idamtang paticca vuttanti,

and it is for this reason that it was said,
Idamavoca bhagav attaman t bhikkh bhagavato

bhsitang abhinandunti,
thus the Blessed One spoke and the monks rejoice and
were delighted at his words.
8.17 Gotam-sutta
The Discourse of Gotami
Y kho tvang Gotami dhamm janyysi,

Gotami, the qualities of which you may know,
Im dhamm sargya sangvattanti no virgya,

These qualities lead to passion, not to dispassion,
Sangyogya sangvattanti no visangyogya,

to be fettered, not to being unfettered,
cayya sangvattanti no apacayya,

to self-aggrandizement, not to self-effacement,
Mahicchatya sangvattanti no appicchatya.

to overwearing ambition, not to modesty,
Asantutthiy sangvattanti no santutthiy,

to discontent, not to contentment,
Sangganikya sangvattanti no pavivkya,

to entanglement, not to seclusion,
Kosajjya sangvattanti no viriyrambhya,
to laziness, not to activated persistence,
Dubbharatya sangvattanti no subharatyti,

to being burdensome, not to being unburdensome,
kangsna Gotami dhreyysi, Nso dhammo nso

Vinayo ntang satthu-ssananti,
You may definitely hold,
this is not the Dhamma, this is not the Vinaya,
this is not the Teachers instruction,
Y ca kho tvang Gotami dhamm jneyysi,

as for the qualities of which you may know,
Im dhamm virgya sangvattanti no sargya,

these qualities lead to dispassion, not to passion,
Visangyogya sangvattanti no sangyogya,

to being unfettered, not to being fettered,
Apacayya sangvattanti no -cayya,

to self-effacement, not to self-aggrandizement,
Appicchatya sangvattanti no mahicchatya,

to modesty, not to overwearing ambition,
Santutthiy sangvattanti no asantutthiy,

to contentment, not to discontent,
Pavivkya sangvattanti no sangganikya,

to seclusion, not to entanglement,
Viriyrambhya sangvattanti no kosajjya,

to activated persistence, not to laziness,
Subharatya sangvattanti no Dubbharatyti,

to being unburdensome, not to being burdensome,
kangsna Gotam dhareyysi

so dhammo so vinayo tang satthu-ssananti,
you may definitely hold, this is the Dhamma,
this is the vinaya, tthis is the Buddhas instruction.
190
191
Idamavoca Bhagav. Attaman Mahpajpati

Gotam Bhagavato bhsitang, abhinanditi,
Mahapajapati Gotami delighted at his words.
Section 9
Upasampad
9.1 Upasampad Kammavc
(Ordination procedure)
A person who wishes to be ordained in the Order of
Bhikkhus must have himself cleared of the hindrances and
prohibitions set forth in the Vinaya (Book of Discipline).
This requires that he be free from debt, from some
prohibited kinds of diseases and from law-suits of any kind. He
must also be permitted to be ordained by his parents or his
master. Besides,he should be free from such domestic problems
as those concerning wealth,family,or other household activities.
Having prepared himself,when the appointed day has arrived,
he should go to the main temple Uposatha (temple) of the
Vihra (monastery),he has selected and, having made obeisance
to the Triple Gem in front of the Buddha-image there, he
should first undergo the preliminary ordination as a Smanera
(novice) as the customary first step, as follows.
When a number of Bhikkhus have assembled for the
purpose, the candidate enters their gathering carrying a
prepared set of the three robes on his forearms, all the time
joining his hands in the gesture of respect, stops and kneels,
facing his Upajjhya.Then he should put down the set of robes
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on his left, take the tray of offerings (already put on his right),
present it to the Upajjhya (Preceptor), prostrate himself three
times(with the five-point postration: two knees,the two
forearms, and the forehead touching the floor at the same time)
before the Upajjhya. Then, remaining in the kneeling posture,
he places the set of robes on the forearms,joins the hands in
the gesture of respect, and utters the following Pli passages,
asking for the Going-Forth: (Here are two forms of odination).
9.2
Pabbajj shang (form 1)

(Requesting The Going-Forth)
shang bhant, suciraparinibbutampi,

Tang bhagavantang saranang gacchmi,
Dhammaca, bhikkhu-sanghaca,
Labheyyhang bhant, tassa bhagavato,
Dhammavinay pabbajjang,
Labheyyang upasampadang.
Venerable Sir, I go for refuge to the Buddha, though very
long attained to Parinibbna, together with the Dhamma and the
Bhikkhu Sangha. May I obtain, Venerable Sir, the Going-Forth
(as a Smanera) in the Dhamma-Vinaya of the Buddha, (may I
obtain the Acceptance).
Dutiyamphang bhant, suciraparinibbutampi,

193
For the second time, Venerable Sir, I go for refuge to the

Buddha, though very long attained to Parinibbna, together
with the Dhamma and the Bhikkhu Sangha.
May I obtain, Venerable Sir, the Going-Forth (as a
Smanera) in the Dhamma-Vinaya of the Buddha, (may I obtain
the Acceptance).
Tatiyamphang bhant, suciraparinibbutampi,

For the third time, Venerable Sir, I go for refuge to the
Buddha, though very long attained to Parinibbna, together with
the Dhamma and the Bhikkhu Sangha.
May I obtain, Venerable Sir, the Going-Forth (as a
Smanera) in the Dhamma-Vinaya of the Buddha, (may I obtain
the Acceptance).
Ahang bhant pabbajjang ycmi,

Imni ksyni vatthni gahtv,
Pabbjtha mang bhant, anukampang updya.
Venerable Sir, I request the Going-Forth. Having taken
these yellow robes, please give me the Going-Forth, Venerable
Sir, out of compassion for me.
Dutiyampi ahang bhant pabbajjang ycmi,

For the second time, Venerable Sir, I request the GoingForth. Having taken these yellow robes, please give me the
Going Forth,Venerable Sir,out of compassion for me
194
Tatiyampi ahang bhant pabbajjang ycmi,

For the third time, Venerable Sir, I request the GoingForth. Having taken these yellow robes, please give me the
Going-Forth, Venerable Sir, out of compassion for me.
Then the Upajjhya will receive the applicants set of
robes and the applicant sits down with his legs folded to one
side. Having placed the set of robes in front of himself, he
instructs the applicant in the basic knowledge of the Triple Gem
(the Buddha, the Dhamma, and the Sangha), telling him how he
can go to it for refuge (as moral conduct, meditation, and
wisdom) and how he can benefit by being ordained.
After that the Upajjhya tells him to commit to memory the
following five unattractive parts of the body and after
explaining the meaning and purpose of doing so, recites them in
normal and reverse orders. Then, word by word, the applicant
will repeat after him as follows:
9.3 Giving the Basic Meditation

( UNATTRACTIVE PARTS OF THE BODY)
Atthi imasming ky. (There are in this body):

(Normal order)
Nakh
- nails
Ks
- hair of the head
Lom
- hair of the body
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Dant
Taco
- teeth
- skin
(Reverse order)
Taco
- skin
Dant
- teeth
Nakh
- nails
Lom
- hair of body
Ks
- hair of head
Asuci, jgucch, patikl, nijjv, nissatt.

They are unclean,unattractive, lifeless and unsubstancial.
Note: (Sometimes the Upajjhya will first have the applicant
repeat the Pli names of these parts and then will explain
them.)
The Upajjhya now takes the angsa cloth (the shouldercloth worn across the left shoulder) out of the set, puts it over
the applicants head covering his left shoulder and hands back
to him the rest of the robes, teaching him how they are to be
worn. He then orders the applicant to go out and put them on. A
Bhikkhu leaves the Assembly to help him.
Having been told to leave, the applicant places the set of
robes on the forearms as before, with hands joined in the
gesture of respect, backs out (walking on his knees) to the
edge of the platform or floor-covering before standing up and
walking to a suitable place where he will put on the robes.
When he has put on the robes, he goes to another place on
the Ordination platform where another elder Bhikkhu, called the
cariya or Teacher, is seated, waiting to give him the Going to
the Three Refuges (Sarana) and the Ten Precepts (Sla). Having
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presented the tray of offerings to the cariya and prostrated

three times before him (with, as usual, the five-point
prostration), kneeling down, the applicant should recite the
passages for requesting the three refuges and the ten precepts.
9.4 Requesting the Three Refuges

and the Ten Precepts
Ahang bhant saranaslang ycmi.
Dutiyampi ahang bhant saranaslang ycmi.
Tatiyampi ahang bhant saranaslang ycmi.
Venerable Sir, I request the Refuges and the Precepts.
For the second time, Venerable Sir, I request the Refuges and
the Precepts.
For the third time, Venerable Sir, I beg for the Refuges and the
Precepts.
After giving the Three Refuges the cariya thrice recites
the following preliminary passage in Pli which the applicant
should repeat when he has finished. This passage is as follows:
Namo tassa bhagavato arahato sammsambuddhassa.

Homage to the Exalted One, the Arahant, One perfectly
Enlightened by himself. ( three times )
Then, when the cariya says, either Evang vadehi (say
like this) or Yamahang vadmi tang vadehi (what I say, you
should say), the applicant replies, ma bhante (Yes, Venerable
One).
197
After instructing the applicant to concentrate his mind on

the Triple Gem, the cariya chants and the applicant repeats,
sentence by sentence, as follows:
Buddhang saranang gacchmi.

Dhammang sarananng gacchmi.
Sanghang saranang gacchmi.
To the Buddha I go for refuge.
To the Dhamma I go for refuge.
To the Sangha I go for refuge.
Dutiyampi buddhang saranang gacchmi.

Dutiyampi dhammang saranang gacchmi.
Dutiyampi sanghang saranang gacchmi.
the second time, to the Buddha I go for refuge.
the second time, to the Dhamma I go for refuge.
the second time, to the Sangha I go for refuge.
Tatiyampi buddhang saranang gacchmi.

Tatiyampi dhammang saranang gacchmi.
Tatiyampi sanghang saranang gacchmi.
The third time, to the Buddha I go for refuge.
The third time, to the Dhamma I go for refuge.
The third time, to the Sangha I go for refuge.
Then the cariya says,
Tisaranagamanang nitthitang.
This is the end of Going for Triple Refuge.
The applicant replies, - ma bhante. (Yes, Venerable One.)
Now the cariya tells the applicant that the ordination as a
Smanera is complete. Since he is now a Smanera he has to
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study and follow the Ten Precepts for Smaneras. He should

chant them after the cariya, clause by clause, as follows:
1.
2.
3.
4.
5.
6.
7.
8.
Pntipt vraman.
Adinndn vraman.
Abrahmacariy vraman.
Musvd vraman.
Sur-mraya-majjapa-mdatthn vraman.
Viklabhojan vraman.
Nacca-gta-vdita-viska-dassan vraman.
Ml-gandha-vilpana dhranamandana
vibhsa natthn vraman.
9. Uccsayana-mahsayan vraman.
10. Jtarpa-rajata-patiggahan vraman.
1.
2.
3.
4.
5.
Refraining from killing living creatures.

refraining from taking what is not given.
refraining from sexual intercourse.
refraining from speaking falsely.
refraining from distilled and fermented intoxicants
which are the occasion for heedlessness.
6. refraining from eating at the wrong time.
7. refraining from dancing, singing, music and going to
see entertainments.
8. refraining from wearing garlands, adorning with
perfumes and beautifying with cosmetics.
9. refraining from lying on a high or large sleeping-place.
10 refraining from accepting gold and silver (money).
The cariya says the following one time.
Then the Smanera should repeat after him three times.
Imni dasasikkhpadni samdiymi.
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I undertake these ten rules of Training.
The ordination procedure for a Smanera is finished here.

after chanting these Pli passages, if the applicant.
now a smanera, wants to be ordained as a Bhikkhu, he should
prostrate himself three times and then take the alms-bowl
(offered to him by lay-supporters) to the Upajjhya. Then the
Upajjhya puts it down on his left side and the Smanera having
given the tray of offerings to the Upajjhya, prostrates again
three times and, kneeling before the Upajjhya with hands
joined in the gesture of respect, chants the following Pli
passages:
9.5 NISSAYA
(REQUESTING DEPENDENCE)
Ahang bhant nissayang ycmi.

Dutiyampi ahang bhant nissayang ycmi.
Tatiyampi ahang bhant nissayang ycmi.
Venerable Sir, I request dependence.
Venerable Sir, I request dependence for the second time,
Venerable Sir, I request dependence for the third time,
Then applicant says
Upajjhyo m bhant hohi, May you be my precepter.
(Three times)
When the Upajjhya says, either Sdhu (it is well), or Lahu (it
is convenient), or Opyikang, (it is suitable), or Patirpang (it is
proper), or Psdikena sampdehi (make an effort with
friendliness), the Smanera should respond each time:
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Sdhu bhante. (Yes, Venerable Sir.)
Then the Smanera says three times the following:

Ajjatagg dni thro, maihang bhro.
Ahampi thrassa bhro.
(From this day onward the Theras responsibility will be
mine, I shall be the responsibility of the Thera.)
The Smanera makes the five-point prostration three times.
9.6 Upasampadvidh (form 2)

(Ordination procedure for novices and monks)
Preliminaries(Uksa)
The Candidate should have his head, mustache, beard, and

eyebrows shaved, and his finger and toe nails cut short. Robed
in white cloth he must first make three circuits (PADAKKHINA)
clockwise around the Chapels Hall (UPOSATHA) where his
ordination is to take place. He should walk barefoot with his
hands reverently placed together holding a set of three lotus
buds, three incense sticks, and a candle.
(So that it will not be necessary to keep repeating the
same thing, a couple of points about how the candidate should
bear himself will be stressed here, and not repeated again in
these notes. At all times during the ceremony the candidate
should have his hands reverently placed together and should
keep his gaze cast downward. He must not look around at the
other participants. The only time his hands will be in another
position is when he is handling some object, or when he is
changing posture from kneeling to standing and so on, and
needs his hands to help maintain balance or whatever. When
standing he should keep his heels together.)
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During the first circuit, he should meditate on the Virtues

of the Buddha; during the second, the Virtues of the Dhamma;
and during the third, the Virtues of the Sangha. At this time he
should walk alone and should not be carried in any way, in
order that he may pay proper respect to the Buddha Image
inside the building, which ought to be regarded as if it were the
Buddha Himself who is present.
Three circuits completed, the candidate kneels down at the
Boundary Marker (SIMA) in front of the entrance to the
Uposatha, lights the candle and incense in the receptacle
provided, and makes three five-point prostrations.
(When prostrating, the five points of knees, forearms, and
forehead should touch the floor at the same time.) He then
stands up and recites the following:
Uksa vandmi bhant, sabbang apardhang

khamatha m bhant, may katang puang smin
anumoditabbang, smin katang puang maihang
dtabbang, sdhu sdhu anumodmi.
(Permit me, Venerable Sir, to pay homage to you on this
auspicious occasion. May all my faults be pardoned. May
whatever merits I possess be recognized, and may I be allowed
to share in your merit. If this is agreeable I humbly express my
gratitude.)
The candidate kneels down and says:
Sabbang apardhang khamatha m bhant.

(Forgive me, Venerable Sir, for all my faults.)
He prostrates once and goes on:
Uksa dvrattayna katang sabbang apardhang

khamatha m bhant.
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(Venerable Sir, please forgive me for any faults of thought,

word, or deed.)
He prostrates once more time, then stands up and says:
Vandmi bhant, sabbang apardhang khamatha m

bhant, may katang puang smin anumoditabbang,
smin katang puang maihang
(Permit me, Venerable Sir, to pay homage to you on this
auspicious occasion. May all my faults be pardoned. May
whatever merits I possess be recognized, and may I be allowed
to share in your merit. If this is agreeable I humbly express my
gratitude.)
Kneeling down, the candidate prostrates three times.
At this point the candidates parents or relatives or
whoever is sponsoring the ordination will lead him into the
Uposatha. He should take care to step over the door-sill as he
enters the building. Once inside he will be led round behind the
main Buddha image where he will light candle and incense again
and then repeat the same recitations and actions as he did at
the Sima Marker. This completed, the candidate will be led to a
position in front of the platform on which the assembled
bhikkhus are sitting. Here his sponsors will be waiting to offer
him the robes, and he should kneel down and make three
prostrations to them before leaning forward slightly and
extending his arms so that they may place the set of robes
across his forearms.
The candidate, carrying his robes across his forearms,
climbs onto the platform and moves on his knees to just in front
of his Preceptor (UPAJJHAYA). He offers the set of robes to his
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Upajjhaya followed by whatever additional things are passed to

him and then prostrates three times.
9.7 Requesting the going-forth (pabbajj)

The preceptor, Upajjhya will place the robes across his
forearms again, whereupon the candidate will stand up and
recite the following:
Uksa vandmi bhant, sabbang apardhang

khamatha m bhant, may katang puang smin
anumoditabbang, smin katang puang maihang
Uksa kruang katv, pabbajjang dtha m bhant.
(Permit me, Venerable Sir, to pay homage to you on
this auspicious occasion. May all my faults be pardoned.
May whatever merits I possess be recognized, and may I
be allowed to share in your merit. If this is agreeable I
humbly express my gratitude.)
Please, Venerable Sir, have compassion and grant me
the Going-Forth.)
He kneels down and goes on:
Ahang bhant pabbajjang. Ycmi dutiyampi ahang

bhant pabbajjang ycmi, tatiyampi ahang bhant
pabbajjang ycmi,
I ask, Venerable Sir, for the Going-Forth,
I ask, Venerable Sir, for the Going-Forth. For the second time I
ask, Venerable Sir, for the Going-Forth. For the third time)
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The candidate continues, reciting the following passage three

times,
Sabba-dukkha-nissarana-nibbna-sacchikaranatthya imang ksvang gahtv, pabbjtha mang bhant,

anukampang updya.
(For release from all sufferings and for the realization of
Nibbana, kindly accept these saffron robes, Venerable Sir, and
out of compassion grant me the Going-Forth.)
Leaning forward slightly, the candidate offers the robes to
Upajjhaya once again. He now continues reciting the following
passage three times:
Sabba-dukkha-nissarana-nibbna-sacchikaranat-thya
tang ksvang datv, pabbjtha mang bhant,
anukampang updya.
(For release from all sufferings and for the realization of
Nibbana, kindly accepts these saffron robes, Venerable Sir, and
out of compassion grant me the Going-Forth.)
9.8 Instruction:
The candidate prostrates three times and then sits in the
polite sideways posture and listens attentively to the Upajjhaya.
The Upajjhaya will now instruct him about the Triple Gem, the
purpse and significance of ordination including the basic
meditation. The upajjhaya, furthermore, will teach him to use
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the parts of the body as the preliminary objects of meditation.

The candidate, will repeat word by word after the Upajjhaya:
Kesa
Hair of the head
Loma
Hair of the body
Nakaha
Nails
Danta
Teeth
Taco
Skin
Then again in reverse order:

Taco
Danta
Nakaha
Loma
Skin
Teeth
Nails
Hair of the body
KS
Hair of the head
The Upajjahaya will now remove the shoulder cloth worn
across the left shoulder (Angsa) from the set of robes and put it
over the candidates head and arrange it so as to cover his left
shoulder. Having received the set of robes, once more, the
candidate moves backward on his knees until he is where he
will be helped to put on his robes.
9.9 Requesting the refuges

and precepts and nissaya
(As the same process at the form 1)
Now the Upajjhya tells the Smanera that it is now time for
the Sangha to ordain him as a Bhikkhu in the Dhamma-Vinaya
of the Buddha. In the Motion and Announcements the
Smaneras and the Upajjhyas names will be mentioned. The
Upajjhya tells him his own name and the Smaneras Pli name
and instructs him to tell them to the cariya (s) when he is
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questioned in the process of ordination. Also the Pli names of

the requisites for a Bhikkhu, such as the bowl and the robes,
are to be memorized by the Smanera.
9.10 Scrutinity of the Bowl and Robes

(shang and uksa are the same processes)
Now the cariya who is appointed to make the formal

Announcement puts the sling of the bowl crosswise on the
Smaneras right shoulder in such a way that the bowl hangs
behind the Smanera. He then recites the Pli name of the bowl
and the robes. The Smanera should reply as follows:
Upajjhya:
Smanera:
Upajjhya:
Smanera:
Upajjhya:
Smanera:
Upajjhya:
(Touching the alms bowl) Ayant patto.

(This is your alms-bowl.)
ma bhant. (Yes, Venerable Sir.)
(Touching the outer robe) Ayang sangghti.
(This is the outer robe.)
ma bhante. (Yes, Venerable Sir.)
(Touching the upper robe) Ayang uttarsanggho.
(This is the upper robe.)
(Touching the under robe.)
Ayang antaravsako. (This is the under robe.)
Smanera:
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9.11 Informing the Sangha

of the Examination of the Applicant
( form 1 and 2 are the same now)
Now the cariya, having paid homage to the Triple Gem by

prostrating himself three times, in the kneeling position joins
his hands in the gesture of respect and recites three times the
preliminary passage revering the Buddha:
Namo tassa bhagavato arahato sammsambuddhassa.

Homage to the Exalted One, the Arahant, perfectly
Enlightened by himself.
He then sits in the polite sideways sitting posture (with his
legs folded to one side) and informs the Sangha that he will
examine the applicant for monkhood.
Suntu m bhant sangho. (itthannmo) yasmato

(itthannmassa) upasampadpkkho. Yadi sanghassa
pattakallang, ahang (itthannmang) anusseyyang.
Let the Sangha listen to me, Venerable Sir. This (name of the
aspirant) wishes from me the Upasampad from the Venerable
(name of the Preceptor). If the Sangha is ready,
I shall examine (name of the applicant).
In the bracketed words, (itthannmo) is to be replaced by
the applicantss name in the nominative case; itthannmassa
by the Upajjhyas name in the genitive case; and
itthannmang by the applicants name in the accusative
case.
9.12 Examination of the Applicant
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Outside the Sangha

Then the cariya gets up and goes to the cloth spread for
him. Standing on it, he examines the applicant as follows:
Sunasi (Pli name of applicant in the vocative case),
Ayante saccaklo bhtaklo.
Listen, (name of the applicant).
This is the time for the truth, the time for what is factual.
Yang jtang tang sanghamajjh pucchant.

Santang atthti vattabbang.
Asantang natthti vattabbang.
Whatever has occurred, that you will be asked in the midst of
the sangha.
Whatever is so should be affirmed.
Whatever is not so, should be denied.
M kho vitthsi.
M kho mangku ahosi.
vantang pucchissanti.
Do not be embarrased.
Do not be confused.
They will ask you as follows:
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
Santi t varp bhdh.

(Do you have diseases such as these?):
Kutthang. (Leprosy?)
Natthi bhant. (No, Venerable Sir.)
Gandho. (Ulceration?)
Kilso. (Ringworm?)
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
cariya
Applicant:
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
cariya:
Applicant:
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Soso. (Tuberculosis?)
Apamro. (Epilepsy?)
Manussosi. (Are you a human being?)
Purisosi. (Are you a man?)
Bhujissosi. (Are you a free man?)
Ananosi. (Are you without debt?)
Nasi rjabhato.
(Are you exempt from governmentservice?)
Anutosi mtpithi.
(Have you been permitted to ordain
by your mother and father?)
Paripunnavsativassosi.
(Are you fully 20 years of age?)
Paripunnante pattacvarang.
(Have you the bowl and the robes complete?)
Kinnmosi. (What is your name?)
Aham bhante (name) nma. (Venerable Sir,
I am named___________).
Ko nma t upajjhyo. (What is your preceptors
name?)
- Upajjhyo m bhant yasm____nma.
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(My preceptors name is Venerable_____).
9.13 Informing the Sangha that

the Applicant has been Examined
Then the cariya returns to the Assembly, prostrates
himself once, sits in the sidewise sitting posture, joins hands in
the gesture of respect and chants the following Pli passages
for calling in the applicant.
Suntu m bhant sangho,

Let the Sangha listen to me, Venerable Sirs.
(Itthannmo) yasmato
(Itthannmassa) upasampadpekkho,
(The applicants name) is Venerable (the
name).applicant for acceptance
Preceptors
Anusittho so may, yadi sanghassa

pattakallang, (itthannmo) gaccheyya.
He has been examined by me. If there is the complete
preparedness of the Sangha, let (applicants name) come
here.Replace itthannmo with the Pli name of the applicant in
the nominative case; and itthannmassa with the Pli name of
the Upajjhya in the genitive case. The cariya now turns to
the applicant and calls him in by saying, gacchhi. (Come
here!)
Then the applicant approaches the Assembly and prostrates
himself three times before his Upajjhya. During his prostration,
the Kammavccariya or a Bhikkhu nearest to him holds the
bowl-strap to prevent the bowl from falling about. After this,
kneeling down, the applicant utters the following passages
asking that he be ordained.
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9.14 Upasampad
(Requesting The Acceptance)
Sanghambhant, upasampadang ycmi.

Ullumpatu mang bhant, sangho anukampang updya
Venerable Sirs, I beg for Upasampad (Acceptance).
May the Sangha raise me up out of compassion.
Dutiyampi bhant, sanghang upasampadang ycmi.

Ullumpatu mang bhant, sangho anukampang updya.
For the second time, Venerable Sir, I request Upasampad
(Acceptance).
Tatiyampi bhant sanghang upasampadang ycmi.

Ullumpatu mang bhant, sangho anukampang updya.
For the third time, Venerable Sirs, I beg for Upasampad
(Acceptance).
The Upajjhya then informs the Sangha as follows:
Idni kho vuso ayang (applicants Pli name) nma

smanro mama upasampadpkkho,
upasampadang kangkhamno sanghang ycati.
Now Venerable Sagha, this Smanera named (name) is my
applicant for Acceptance. Desiring Upasampad, he requests it
from the Sangha.
Ahang sabbamimang sanghang ajjhsmi.

Sdhu vuso sabboyang sangho imang
(Pli name of the applicant in the accusative case) nma
smanrang antaryik dhamm pucchitv, tattha
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pattakallattang atv, atticatutthna kammna akuppna

thnrahna upasampdmti kammasannitthnang karotu.
I request all this from the Sangha.

Revered Sangha, when all the Sangha,having questioned this
Smanera named (name)about the obstructing circumstances,
and acknowledged complete preparedness, then we shall give
Upasampad by the Act of Four Announcements including the
Motion which is firm and proper to the occasion, bringing the
Act to a conclusion.
(If there is present in the Assembly a Bhikkhu who is older in
vassa than the Upajjhya, the Pli word vuso must be changed
to Bhante.)
9.15 Examination of the Applicant

Then the cariya informs the Sangha of his duties as follows:
Suntu m bhant sangho.

Ayang (applicants name in the nominative case) yasmato
(Upajjhyas name in the genitive case) upasampadpekkho
Let the Sangha listen to me, Venerable Sir. This
( applicants,name ) is Venerable ( preceptors, name ) applicant
for Acceptance,
Yadi sanghassa pattakallang,

Ahang (applicants name in the accusative case)
Antaryik dhamm puccheyyang.
If there is the complete preparedness of the Sangha, I shall
ask (applicants name), about the obstructing circumstances.
Sunasi (applicants name in the nominative case)
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Ayant saccaklo, bhtaklo.

Listen (applicants name), this is the time for the truth, the
time for what is factual.
Yang jtang tang pucchmi.

Santang atthti vattabbang.
Asantang natthti vattabbang.
Santi t varp bdh.
Whatever has occurred, that I ask you.
watever is so, should be affirmed.
whatever is not , should be denied.
do you have diseases such as these?....
after this, the process of questioning and answering between
the cariya and the applicant is carried on in the same manner
as given above until the last question and answer:
cariya:
Ko nma t upajjhyo.
(What is your preceptors name?)
Applicant:
Upajjhyo m bhant yasm_______nma.

(My preceptors name is Venerable_________).
9.16 The Three Announcements

After the process of examination, the cariya chants the
following Motion and Announcements to the Sangha,
Suntu m bhant sangho,

Let the Sangha listen to me. Venerable Sirs.
Ayang yasmato, (applicants name in the nominative case,
Preceptors name in the genitive caseThis (applicants
nameisVenerable (Preceptors name) applicant for Acceptance)
Upasampadpekkho,
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Parisuddho antaryikhi dhammhi,

paripunnassa pattacvarang,
(Applicants name in the nominative case)
sanghang upasampadang ycati, yasmat

(Preceptors name in the instrumental case) upajjhyna.
Yadi sanghassa pattakallang, sangho
(applicants name in the accusative case)
upasampdeyya, yasmat
(Preceptors name in the instrumental case)
Upajjhyna.Es atti.
He is free of the obstructing circumstances.
His bowl and robes are complete.(Applicants name) requests
Upasampad (Acceptance) from the Sangha, with Venerable
(Preceptors name) as Preceptor.
If there is the complete preparedness of the Savgha, let
the Sangha give (applicants name) Upasampad (Acceptance)
with Venerable (Preceptors name) as Preceptor.
This is the Motion.
Let the Sangha listen to me, Venerable Sirs.
Ayang yasmato (applicants name in the nominative case)
(Preceptors name in the genitive case)
Upasampadpkkho,
parisuddho antaryikehi dhammehi,

Upajjhyna.
He is free of the obstructing circumstances.
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His bowl and robes are complete.

(Applicants name) requests Upasampad from the Sangha
Sangho (applicants name in the accusative case)
Upasampdti yasmat
upajjhyna, Yassyasmato khamati, (applicants name in the
genitive case) upasampad yasmat (Preceptors name in the
instrumental case)
Upajjhyna.So tunhassa, Yassa na khamati, so bhseyya.

The Sangha is giving (name) Upasampad with Venerable
(Preceptors name as Preceptor.
If Upasampad is agreeable to the Venerable Ones of

(applicants name) with Venerable (Preceptors name) as
Preceptor, let them be silent. He to whom it is not agreeable,
he should speak
Dutiyampi tamatthang vadmi.

Ayang (applicants name in the nominative )
yasmato (Preceptors name in the genitive case)
Upasampadpekkho,
parisuddho antaryikhi dhammhi,
A second time I speak about the matter.
Let the Sangha listen to me, Venerable One.
This (applicants name) wishes for Upasampad from
Venerable (Preceptors name).
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Upajjhyna Sangho (applicants name in the accusative case)
Upasampdeti yasmat
Upajjhyna, yassyasmato khamati,

(applicants name in the genitive case)
Upasampad yasmat
Upajjhyna. So tunhassa, yassa na khamati, so bhseyya.

He is free of the obstructing circumstances.His bowl and
robes are complete. (applicants name) begs Upasampad from
the Sangha with Venerable (Preceptors name) as Preceptor. If
Upasampad is agreeable to the Venerable Ones of (applicants
name) with Venerable (Preceptors name) as Preceptor, let
them be silent.
He to whom it is not agreeable, he should speak.
Tatiyampi tamatthang vadmi.

Ayang (applicants name in the nominative case)
yasmato (Preceptors name in the genitive case)
Upasampadpekkho,
parisuddho antaryikehi dhammehi,
(applicants name in the nominative case)

Upajjhyna. Sangho
(applicants name in the accusative case)
Upasampdeti yasmat
(Preceptors name in the instrumental case)upajjhyna,
Yassyasmato khamati, (applicants name in the genitive case)
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upasampad yasmat (Preceptors name in the instrumental

case) upajjhyna,
so tunhassa, yassa na khamati, so bhseyya.
Upasampanno sanghna
(applicants name in the nominative case)
yasmat (Preceptors name in the instrumental case)
Upajjhyna.
A third time I speak about this matter.
Let the Sangha listen to me, Venerable Sirs. This
(applicants name) is Venerable (Preceptors name), applicant
for Acceptance
He is free of the obstructing circumstances.His bowl and
robes are complete.
(Applicants name) requests Upasampad from the Sangha
The Sangha is giving (applicants name) Upasampad with
Venerable (Preceptors name) as Preceptor.
If Upasampad is agreeable to the Venerable Ones of
(applicants name) with Venerable (Preceptors name) as
Preceptor, let them be silent.
He to whom it is not agreeable, he should
speak.Upasampad has been given by the Sangha to (applicants
name) with the Venerable (Preceptors name) as Preceptor.
Khamati sanghassa,
Tasm tunah. vamtang dhraymi.
It is agreeable to the Sangha,therefore it is silent. Thus I
do hold it.
These four Announcements are to be made in full. On no
account is an omission permitted. The first Announcement is
called the atti or Motion, and the following three are called
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Anusvan or Information. Thus ordination is to be made by

four complete Announcements.
If two or three applicants will be ordained at the same
time, the following proceedings must be done separately:
1. Going for Refuge to the Triple Gem
2. Undertaking the Precepts
3.
Asking permission for dependence upon the
Upajjhya
4. Scrutiny of the bowl and robes
5. Examination of the applicant by the cariya, both outside
the Sangha and in the presence of the Sangha.
Proceedings other than those mentioned above can be
done collectively, but the Pli verbs and the possesive forms
there must agree with the names and numbers in grammatical
relation.
When there are many applicants to be ordained at the same

time, the collective method of ordination may be convenient and
is a saving time, but is very improper and misleading when the
Upajjhya or the cariya know little of the Pli language. So it
is advisable that in the assembly of Bhikkhus where there is no
one who knows Pli grammar, the collective method of
ordination should never be done. Moreover, the ordination of
more than three applicants at the same time can never be
allowed.
With the conclusion of the ordination, the applicant is
considered to be in the state of Upasampad and in
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communion (Sangvsa) with the Sangha. After the cariya has

taken the bowl from him, the new bhikkhu prostrates three
times and sits in his place within the Assembly of Bhikkhus.
9.17 Confession of Junior Transgressions

Every bhikkhu must conform to the laws and traditions of
the Vinaya. To transgress any of its rules of training is called
apatti, or an offence. Offences are of two kinds: incurable
(atekiccha), and curable (satekiccha). The former refers to the
class called parajika, or defeat. A bhikkhu who commits any of
the four parajika offences is automatically no longer a bhikkhu.
He must leave the community by disrobing and resuming the lay
life; any attempt to reordain is automatically invalid.
Curable offences may be divided into two sorts: heavy
(garukapatti) and light (lahukapatti). There is only one class of
heavy curable offences, the thirteen sandhadisesa, which entail
initial and subsequent meetings of the Sangha. These offences
are curable by undergoing probation (parivasa), after which if
the Sangha is convinced of one,s repentance a meeting of not
less than twenty bhikkhus is called and the offender is declared
pure again and restored to his original status.
Light offences are of different categories, which, in

descending order of severity, are; thullaccaya (grave offences),
pacittiya (offences of expiation), patidesaniya (offences to be
confessed), dukkata (offences of wrong-doing), and dubbhasita
(offences of wrong speech). It is the duty of bhikkhu to undergo
the confession of minor transgressions with a fellow bhikkhu on
a daily basis. This may effect purification from minor offences
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or from personal weaknesses which might not constitute a

breach of monastic deportment.
A bhikkhu who wishes to confess a light offence should
arrange his robe over his left shoulder (leaving the right
shoulder open) and, going to another bhikkhu, kneel down
before him. Joining his hands in respect, he makes known his
wish to confess the offence. If he can recollect the offence
specifically, he should first tell it to the other bhikkhu in his
own language. This prevents bhikkhus who have the same
offence from confessing together. Then he proceeds to say the
traditional Pali passages for confession.
Although the formula for confessing light offences admits a
fair amount of variation depending on whether one or more
offences of a particular class are being confessed together, and
whether the offences deal with one or more rules the blanket
form of confession is the one first learned by new bhikkhus, as
it is used on every Uposatha day to clear oneself of any
offence, witting or unwitting, before listening to the recital of
Patimokkha. Because a bhikkhu is allowed to over-state the
number of offences he has committed, and to admit to (in the
formula see) offence he is unaware of committing, the blanket
form may be used on other occasions as well, even when only
one or two offences are being confessed.
Junior:
Sabbt pattiyo rocmi (three times)

I beg the opportunity to confess all my offenes.
Sabb lahuk pattiyo rocmi (three times)

I beg the opportunity to confess all offences
both serious and slight
Ahang bhant sambahul nnvatthukyo

pattiyo pajjing t tumhaml patidsmi
Venerable sir, I beg the opportunity to confess my

transgressions in your presence
Senior:
Passasi vuso t pattiyo

O! Younger bhikkhu, can you see your transgressions?
Junior:
Uksa ma bhant passmi

Senior bhikkhu! Please give me the opportunity
For, I cannot see them.
Senior:
yating vuso sangvareyysi

Younger bhikkhu! You should be restrained henceforth.
Junior:
Sdhu sutthu bhant sangvarissmi

Senior bhikkhu! Henceforth I shall be restrained,
Dutiyampi sdhu sutthu bhant sangvarissmi

For a second time
Tatiyampi sdhu sutthu bhant sangvarissami

For a third time
Junior
Na punvang karissmi
I will never do this again

Senior;
Sdhu
Well done
Junior
Na punvang bhsissmi
I will never speak this again

Senior
Sdhu
Well done
Junior
Na punvang cintayissmi
I will never think of this again

Senior
Sdhu
Well done
The ceremony is then repeated with an exchange of roles
between the minor and senior bhikkhus.
221
222
9.18 Words of Asking Forgiveness

Used for paying respect to elder monks
The Buddhas Teaching holds that when a person is aware
that he has done wrong to another, he should ask the
forgiveness of the person he has wronged. The latter, being
begged for forgiveness, should not bear a grudge against the
former, but instead should forgive him. Among bhikkhus in the
early days, the best opportunity for the rains. It has thus
become traditional for junior bhikkhus to ask their seniors for
forgiveness on the first day of the Rains or soon after that,
depending on whether they stay in the same or different
monasteries.
The procedure for asking forgiveness begins with an
offering of candles, incense or flowers (in some monasteries,
Namo is chanted three times and then the offering-tray is
picked up and held by the most senior bhikkhu in the group,
while in chanting there). The asking of forgiveness is
conducted as follows:
Junior monk
Thr pamdna, dvrattayna katang sabbang apardhang

khamatha m bhant
Forgive me venerable sir, for all that I have done out of
heedlessness to you by way of the three doors (body,
speech, and mind)
Senior:
Ahang khammi, taypi m khamitabbang

I forgive you; you should also forgive me.
Junior monk
Uksa khami bhant

I forgive you, Venerable Sir.
223
Any number of bhikkhus may ask forgiveness as a

group, changing the word me (me) into no (us), and khamami (I
forgive) into khamama (we forgive). The thera should then say
tumhehipi (by you plural) instead of tayapi (by you singular).
The word there, is term of respect for bhikkhus senior to
oneself, and may be replaced by the following words whenever
appropriate: upajjhaye (for ones Preceptor), acariye (for ones
teacher), ayasmante (a general term of respect for more senior
bhikkhu), mahathere (for a very senior and respected bhikkhu).
In some monasteries, all the bhikkhus asking forgiveness
prostrate themselves immediately after chanting this, and
remain in that position while the senior bhikkhu speaks his
forgiveness together with verses of blessing, at the end of
which all, still prostrating, respond, Sdhu bhante, Even in
cases where no wrong has been done, the custom is still
followed. When a senior bhikkhu has actually wronged a junior
one, he too should ask forgiveness, and not stand on his
seniority.
Note: for asking forgiveness in a group change mi to ma
and khammi bhante to khamma bhante. For the one receiving
forgiveness change taypi to tumhehipi and khamami to
khamama
9.19 Ordination for the nun

Arahang samm-sambuddho bhagav.
The Blessed One is Worthy and Rightly Self-awakened.
Buddhang bhagavantang abhivdmi.

I bow down before the Awakened, Blessed One.
(BOW DOWN)
Svkkhto bhagavat dhammo.
224
The Dhamma is well-expounded by the Blessed One.

Dhammang namassmi. I pay homage to the Dhamma.
(BOW DOWN)
Supatipanno bhagavato svaka-sangho.

The Sangha of the Blessed Ones disciples has practiced well.
Sanghang nammi. I pay respect to the Sangha.
(BOW DOWN)

(Three times.)
Homage to the Blessed One, the Worthy One, the Rightly
Self-awakened One.
shang bhant, sucira-parinibbutampi, tang bhagavantang

saranang gachmi, dhammaca bhikkhu-sanghaca,
Venearble sir, I take refuge in the Blessed One
though he long ago attained Liberation together with
the Dhamma and the Bhikkhu Sangha.
Pabbajjang mang sangho dhrtu, ajjatagg pnuptang

saranang gatang.
May the Sangha regard me as one gone forth,
Having attained refuge from this day forward.
Ahang bhant, ti-saranna saha attha slni ycmi.

Venerable Sir, I request the Three Refuges
and the Eight Precepts.
Dutiyampi ahang bhant Venerable Sir, a second time
Tatiyampi ahang bhant Venerable Sir, a third time
(The monk then recites the following passages three times,
after which the nun repeats it three times:)

Homage to the Blessed One, the Worthy One, the Rightly
Self-awakened One.( Three time )
225
(The monk then recites the following passages line by line, with
the nun reciting line by line after him.)
Buddhang saranang gacchmi. I go to the Buddha for refuge.
Dhammang saranang gacchmi.I go to the Dhamma for refuge.
Sanghang saranang gacchmi. I go to the Sangha for refuge.
Dutiyampi buddhang saranang gacchmi.

A second time, I go to the Buddha for refuge.
Dutiyampi dhammang saranang gacchmi.

A second time, I go to the Dhamma for refuge.
Dutiyampi sanghang saranang gacchmi.

A second time, I go to the Sangha for refuge.
Tatiyampi buddhang saranang gacchmi.

A third time, I go to the Buddha for refuge.
Tatiyampi dhammang saranang gacchmi.

A third time, I go to the Dhamma for refuge.
Tatiyampi sanghang saranang gacchmi.

A third time, I go to the Sangha for refuge.
The monk then says: Ti-sarana-gamanang nitthitang.
This ends the going for refuge.
The nun responds: ma bhant.
Yes, Venerable Sir.
(The monk then recites the precepts line by line, with the nun
reciting them line by line after him.)
Pntipt vraman sikkh-padang samdiymi.

I undertake the training rule to refrain from killing life.
Adinndn vraman sikkh-padang samdiymi.

I undertake the training rule to refrain from stealing.
Abrahma-cariy vraman sikkh-padang samdiymi.

from sexual intercourse.
226
Musvd vraman sikkh-padang samadiymi.

I undertake the training rule to refrain from telling lies.
Sur-mraya-majja-pamdatthn vraman
sikkh-padang samdiymi.
I undertake the training rule to refrain from intoxicating
liquors and drugs that lead to heedlessness.
Vikla-bhojan vraman sikkh-padang samdiymi.

I undertake the training rule to refrain from eating after
noon and before dawn.
Nacca gta vdita viska dassan, ml gandha vilpana

dhrana mandana vi-bhsanatthn vraman sikkh-padang
samdiymi.
from dancing, singing, music,
watching shows, wearing garlands,
beautifying myself with perfumes and cosmetics.
Uccsayana mahsayan vraman

Sikkh-padang samdiymi.
I undertake the training rule to
refrain from high and luxurious seats and beds.
Imni attha sikkh-padni samdiymi.

I undertake these eight precepts.


(BOW THREE TIMES)
9.20
Words of Disrobing:
Sikkhang paccakkhmi gihiti mang dhrtha (three times

I give up the training. May you regard me as a layman.
Section 10
Ceremoney section
10.1
Formal Offerings of Food
(To four or more monks. Repeat Namo three times, then:)
Imni mayang bhant, bhattni, saparivrni, bhikkhusanghassa, onojayma. Sdhu no bhant, bhikkhu-sangho,
Imni, bhattni saparivrni, patigganhtu, amhkang,
Dgha-rattang, hitya, sukhya.
Venerable Sir, we present these foods of ours,
together with their accompanying articles,
to the Bhikkhu Sangha. May the Sangha
accept these foods, together with their accompanying
articles, for our long-term welfare and happiness.
(To three monks or less. Repeat Namothree times, then:)
Imni mayang bhant, bhattni, saparivrni, slavantassa,

onojayma. Sdhu no bhant, slavanto,
imni, bhattni saparivrni, patigganhtu, amhkang,
227
228
Venerable Sir, we present these foods of ours,

together with their accompanying articles,
to the virtuous ones. May the virtuous ones accept
these foods, together with
their accompanying articles,
for our long-term welfare and happiness.
10.2 General Items (after noon)

Imni mayang bhant, sangha-dnni, bhikkhu-sanghassa,

onojayma. Sdhu no bhant, bhikkhu-sangho,
Imni, sangha-dnni, patigganhtu, amhkang,
dgha rattang, Hitya, sukhya.
Venerable Sir, we present these Sangha gifts of ours to
the Bhikkhu Sangha.
May the Sangha, please accept these gifts for our
long-term welfare and happiness.
10.3 Forest Cloth

Imni mayang bhant, pangsukla-cvarni, saparivrni,

Bhikkhu-sanghassa, onojayma. Sdhu no bhant, bhikkhusangho, Imni, pangsukla-cvarni, saparivrni,
patigganhtu, amhkang, Dgha-rattang, hitya, sukhya.
Venerable Sir, we present these cast-off cloths of ours,
together with their accompanying articles to the Bhikkhu
229
Sangha. May the Sangha, please accept these cast-off cloths,

together with their accompanying articles, for our long-term
welfare and happiness.
Imni mayang bhant, pangsukla-cvarni, saparivrni,

slavantassa, Onojayma. Sdhu no bhant, slavanto, imni,
pangsukla-cvarni, Saparivrni, patigganhtu, amhkang,
dgha-rattang, hitya, sukhya.
May Venerable Sir, we present these cast-off cloths of
ours, together with their accompanying articles, to the virtuous
ones. May the virtuous ones accept these cast off cloths with
their accompanying articles, for our long-term welfare and
happiness.
Declaration for a Gift to the Bhikkhu Sangha

(To be made by one of the monks)
(Repeat Namo three times, then:)
Yaggh bhant sangho jnyya: Ayang pathama-bhgo

thrassa Ppunti. Avassa bhg amhkang ppunantu.
Bhikkhu ca (samanr Ca gahatth ca)* yath-sukhang
paribhunjantu.
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, and the lay people)* [living here] use
these things as they please.
*Omit or include the references to novices and lay
people as is appropriate.
10.4
Rains Bathing Cloth
230
(To four or more monks. Repeat Namo three times, then,)
Imni mayang bhant, vassvsika-cvarni, saparivrni,

Bhikkhu-sanghassa, onojayma. Sdhu no bhant, bhikkhusangho, Imni vassvsika-cvarni, saparivrni,
patigganhtu, amhkang, Dgha-rattang, hitya, sukhya.
We present these Rains retreat cloths of ours,
together with their accompanying articles, to the
Bhikkhu Sangha. May the Bhikkhu Sangha accept these Rains
bathing cloths,
together with their accompanying articles, for our longterm welfare and happiness.
Imni mayang bhant, vassvsika-cvarni, saparivrni,

slavantassa, Onojayma. Sdhu no bhant, slavanto, imni
vassvsika-cvarni, Saparivrni, patigganhtu, amhkang,
We present these Rains retreat cloths of ours, together
with their accompanying articles, to the virtuous ones. May the
virtuous ones accept these Rains bathing cloths,
together with their accompanying articles, for our longterm welfare and happiness.
10.5 Candles
Imni mayang bhant, dpa-dhpa-puppha-varni,

ratanattayassva, Abhipjma. Amhkang, ratanattayassa
pj, dgha-rattang, hita-sukhvah hotu,
savakkhayappattiy, sangvattatu.
We offer these excellent candles, incense sticks,
231
and flowers in homage to the Triple Gem bring about our longterm welfare and happiness; may it lead to the attainment of
the ending of defilement.
10.6 Kathina Cloth

Imang bhant, saparivrang, kathina-cvara-dussang,

sanghassa, Onojayma. Sdhu no bhant, sangho, imang,
saparivrang, kathina-Cvara-dussang, patigganhtu patiggahtava ca, imin dussna, Kathinang attharatu, amhkang,
dgha-rattang, hitya, sukhya.
Venearble Sirs, we present this kathina-robe cloth,
together with its accompanying articles, to the Sangha.
May the 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 and
happiness.
10.7 Lodgings
Imni mayang bhant, snsanni, -gatngatassa,

ctuddisassa, Bhikkhu-sanghassa, onojayma. Sdhu no
bhant, bhikkhu-sangho, imni, snsanni, patigganhtu,
amhkang, dgha-rattang, hitya, sukhya.
Venerable Sirs, we present these lodgings to the
Bhikkhu Sangha of the four directions,both those who have
come and those who have yet to come. May the Bhikkhu
Sangha accept these lodgings for our long-term welfare and
happiness.
232
Homage to the noble ones

Sambudho dipadang sttho
Kondhao pubbabhg ca
Srputto ca dakkhin
Pacchi m ca nando
Moggallno ca uttar
Im kho manggal Buddh
Vanditt ca amhhi
tsang nubhvna
nissinno cvamajjhim,
ganeyy ca Kassapo,
haratiy upl ca,
Byabb ca Gavammpati,
Isnpi ca Rhulo,
Sabb idha patitthit,
Sakkrhi ca pjit,
Sabbasotth bhavantu no.
6.11 Jinapajara gth

Verse on the conquerors mansion
Jaysankat Buddh
jtv mrang savhanang,
The Lord of men, the Buddhas went up to their victorious thrones,

Conquered the Evil One together with his army and vehicles.
Catusacc-sabhang rasang
y pivingsu narsabh,
Having obtained the savour ofFour Noble Truths.
Tanhangkardayo Buddh
Atthavsati nyak,
May the twenty-eight Buddhas known as Tanhankara etc,
Sabb patitthit maiyhang
233
Matthak t munissar,
and the sublime Leaders stand firmly upon my head.
Ss patitthit maiyhang
Buddho dhammo davilocan,
The Buddha is upon my head. The Dhamma is upon my both eyes.
Sangho patitthit maiyhang
Ur sabbagunkaro,
The Sangha, the phenomenon of virtues is at my chest.
Haday m anuruddho
Srputto ca dakkhin,
Venerable Anurudha is at my heart.Venerable srputta

is at my right side.
Kondhao pitthibhgasming
Mogghallno ca vmak,
Venerale Moggallana is at my left side. Venerable aakodaa is behind

my back.
Dakkhin savan maiyhang
sung nandarhulo,
Venerable nanda and Venerable Rhula are at my right ear.
Kassapo ca mahnmo
Ubhsung vmasotak,
Venerable Kassapa and Venerable mahnma are at my left ear.
Ksato pitthibhgasming
Nisinno sirisampanno
Suriyova pabhangkaro,
Sobhito munipunggavo,
Venerable sobhita, the handsome master splendid perfectly

like the sunshine is all over the hair throughtout my body
of both sides in front and behind.
Kumrakassapo thro
So maiyhang cadan niccang
mahs cittavdako
Patitthsi gunkaro,
Venerable Kumra Kassapa , the great sage and eloquent

speaker is in my mouth.
Punno anggumlo ca
Thr paca imjt
Uplnandasval
Nalt tilak mama,
Those five known as Venerable Punna Anggulimla,Upl,

Nanda, Sval, stand like a holy mark anointing my forehead.
Sssti mahthr
Vijit jinasvak
tsti mah thr
234
jinavanto jinoras,
The remainder of the eighty Senior Saints, the victors

disciplesand followers of the conqueror, the Buddha,
Jalant slatjna
Anggamangsu santhit,
but each one brilliantly distinquished by the power of

moral conduct, be installed throughout all parts of my body.
Ratanang purato si
Dakkhin mtta suttakang,
The discourse on Mtt is at my right hand.
Dhajjaggang pacchato si
Vm Anggulimlakang,
The protective verse of Anggulimla is at my left hand.

The discourse of Dhajjagga is behind my back.
Khandhamora parittaca
ks chadanang si
tntiya suttakang
Ss pkrasanthit,
The protection of khandha and protective verse of

Atntiya, like the strong roof covered me in the air.
Jinn varasangyut
Vtapittdisanjt
Ass vinayang yantu
Vasato m sakiccna
Sattappkralangkat
Bahiratthacupaddav
Anantajina tjas
Sad sambuddhapajar,
The conqueror beside the Buddha with their various kinds

of power of virtue and so on, are like seven walls
enclosing me by the majestic power of Dhamma.
At all time, may I reside in the encircling cage of the
Enlightened Ones.Then, may all the trouble of external
and internal diseases causeed by air bile and so on;
be eliminate and entirely be destroyed.
Jinapajaramajjhamhi
Sad plentu mang sabb
Viharantang mahtar
T mahpurissabh,
May the Lords of men who have the most excellent virtues protect me.
May the holy ones centralized with in my Jinapajara,
Iccvamanto
Sugutto surakkho
Jinnubhvna
Dhammnubhvna
Sanghnubhvna
Saddhamnubhvaplito
235
Jitupaddavo
Jitrisangho
Jitantaryo
Carmi jinapajarti.
well protect and safeguard by the majestic power of true Doctrine

subdue any distress, by the majestic power of conqueror, won over
the enemies, by the majestic of the Dhamma expell over all perils, by
the majestic power of Sangha, may I be guarded.
Section 1
Morning Chanting
1.1
1.2
1.3
1.4
1
Buddha namatthu
2
Praise for the Buddha
Praise for the Dhamma
Page
2
4

1.5
Praise for the Sangha
1.6
Salutation to the Triple Gem
1.7
Patisankkhyoniso
1.8
Dedication of merit
1.9
Pattidnagth
1.10 The supreme Attitudes
Section 2
236
4
5
10
12
13
15
Evening chanting
2.1
2.2
2.3
17
Buddha-namatthu
Buddhnussati
18
19
2.4
2.5
2.6
Buddhaguna
Dhammnussati
Dhammaguna
19
21
22
2.7
2.8
2.9
2.10
2.11
2.12
Sanghnussati
Sanghaguna
Attapaccavkkhana
Dhtupaccavkhana
Sankkhra-paccavkkhana
Abhinha-paccavkkhana
24
25
27
29
31
32
2.13 Dasa Dhamm abhinha

2.14 Mettnisangsa-gth
33
34
2.15 Udissanditthna gth
36
Section 3
Meditation Object
3.1
3.2
Manopubbanggama gth
Khm gth
38
39

3.3
3.4
3.5
3.6
3.7
3.8
3.9
3.10
3.11
3.12
3.13
3.14
3.15
3.16
3.17
Ariyadhana gth
Tilakkhandi-glh
Bhrhave
Bhaddkaratta gth
Appamda-gth
Dhammagravdi-gth
Ovdaptimokkha
Buddha-udna-gth
Pacchima Buddhovda-gth
Buddhnussati
The Haro mitto
Satthu garu Dhamma-garu
Arisacca gth
Maranasati gath
Yathpi sel
237
40
40
42
43
43
44
45
46
46
47
48
49
49
50
53
Section 4
Chanting for general Ceremony
4.1
4.2
4.3
4.4
4.5
4.6
4.7
4.8
4.9
4.10
4.11
4.12
4.13
4.14
4.15
4.16
4.17
4.18
4.19
4.20
4.21
4.22
Pacca-sikkh samdna
rthan parittamangala
The invitation to Dvas
Tisara-Gamana
Sambuddh
Yo cakkhum
Namo-kara-atthakang
Asevan
Yankici
Karaniya-mettasuttra
Khandha paritta
Mora Paritta
Vattaka parita
Angulimla parita
Bojjhangha parita
tntiya parita
Yad have Buddha-udna
Dhamma-niyma-sutra
Yndhabhutni
Abhaya parit yandun-nimittang
Sacca-kiriya natthi m
Dukkhappatt
54
56
57
58
58
60
62
62
65
67
69
70
72
73
73
74
76
76
79
80
81
82

4.23
4.24
4.25
4.26
Buddha-jayamangala (Itipiso)
Bhung
Mahkruniko
Bhavatu sabbamangalang
238
84
85
88
89
Section 5
Appreciation of offering
5.1
5.2
5.3
5.4
5.5
5.6
5.7
5.8
5.9
5.10
Yathvarvah
Aggappasda (Aggatov)
So atthaladdho
Bhojanadna (yudo dhro)
Sabbaroga-vinimutto
Dnanumodhana-gth
Cullamangala Sabbabuddh
Kldadanti
Adsim
Bavatu sabbadvat
Section 6
90
90
91
92
92
93
94
95
96
96
The seven Abhidhammas sutta

6.1
6.2
6.3
6.4
6.5
6.6
6.7
Dhamma-sanghin
Vibhangga
Dhtu-Kath
Puggala-paatti
Kath-vatthu
Yamaka
Patthna
6.8 Mtik-pangsukula
98
99
99
100
101
101
102
103
6.9 Patthna
6.10 Pangsukul(anicc vata)
106
107
6.11 Jinapajara gth
217-219
Section 7
Special Suttra
7.1
Dhamma-cakkappavattana-suta
108

7.2
7.3
7.4
7.5
titta-priyya-suta
Anatta lakkhana Sutta
Magga-vibhanga-suta
Paticca-samuppda-suta
239
118
126
134
140
Section 8
Mahasatipatthansutta
8.1
8.2
8.3
8.4
8.5
8.6
8.7
8.8
8.9
8.10
8.11
8.12
8.13
8.14
8.15
8.16
8.17
Mahsatipatthna(The foundation of mindfulness )

Kynupaassan ( npnasati )
Ariypathapbba ( The four posture)
Sampajaa-pabba ( The minor posture )
Patiklapabba ( Contemplation of self-foulness)
Dhtu-pabba ( elemment contemplation )
Navasvatthika pabba ( A Corpse-contemplation)
Vdannupassansati ( Feeling-contemplation)
Jittnupassan ( Mind-contemplation )
Dhammnupassaan Mind-object contemplation )
Khandhapabbang ( Aggregate-contemplation )
yatana-pabbang ( Sense-organ contemplation )
Bojjhangga-pabbang
Ariyasacca-Pabbang
Majihimpatipad
nisangsa-satipatthna
Gotam-sutra
142
144
146
147
148
149
150
153
155
156
158
159
160
162
169
175
177
Section 9
Upasampad
9.1
9.2
9.3
Upasampad-kammavc
Smanra-pabbaj (Ashang) form 1
Giving the Basic Meditation
178
179
182

9.4
9.5
9.6
9.7
9.8
9.9
9.10
9.11
9.12
9.13
9.14
9.15
9.16
9.17
9.18
9.19
9.20
Requesting the three Refuges and the Precepts

Nissaya requestion
Upasampad ( Uksa ) form 2
Requesting the going forth (Pabbajj)
Instruction
Requesting the refuge and Precepts and nissaya
Scrutinity of the bowl and ticvara
Informing the Sangha of axamination
Examination of the Applicant outside the Sangha
Informating the sangha that Applicant has been Examoned
Upasampad requestion
Examination of the Applicant
The three Announcements
Confession of Junior Transgressions
Words of Asking forgiveness
Ordination for the nun
Words of Disrobing
240
183
186
187
189
191
192
192
193
194
196
196
198
199
204
207
208
211
Section 10
Ceremony Section
10.1
10.2
10.3
10.4
10.5
10.6
10.7
10.8
Formal offering of food

General Items (After noon)
Forest Cloth
Rains Bathing Cloth
Candles
Kathina Cloth
Lodgings
Jinapajara Gth
*************
BOOK 1
212
213
213
241
215
215
216
216
BOOK 2
241

Theravada Pali Chants

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The Council of Thai Bhikkhus in the U.S.A.

Yo so bhagav arahang sammsambuddho,

Supatipanno yassa bhagavato svakasangho,

Tammayang bhagavantang sadhammang sasanghang,

Imhi sakkrhi yathrahang ropithi abhipjayma,

Im sakkr duggata-pannkra-bht patigganhtu,

Amhkang dgharattang hitya sukhya,

The Council of Thai Bhikkhus in the U.S.A. 200501

Arahang samm-sambuddho bhagav,

Buddhang bhagavantang abhivdmi,

Svkkhto Bhagavat dhammo,

Supatipanno bhagavato svaka-sangho,

Handa mayang buddhassa bhagavato

Now let us chant the preliminary passage in

Namo tassa bhagavato arahato samm-sambuddhassa.

Homage to the Blessed One, the Worthy One,

The Council of Thai Bhikkhus in the U.S.A. 200501

1.3 Praise for the Buddha

Handa mayang buddhbhithuting karoma s:

Vijj-carana-sampanno, Consummate in knowledge and conduct,

Satth dvamanussnang, Teacher of human and divine beings,

Sassamana-brhmaning pajang sadva-manussang sayang

Yo dhammang dssi di-kalynang

Stthang sabyajanang kvala-paripunnang

The Council of Thai Bhikkhus in the U.S.A. 200501

Tamahang bhagavantang abhipjaymi,

Tamahang bhagavantang siras nammi.

1.4 Praise for the Dhamma

Handa mayang dhammbhithuting karoma s:

Now let us give high praise to the Dhamma,

Yo so svkkhto bhagavat dhammo,

The Dhamma well-expounded by the Blessed One,

Tamahang dhammang abhipjaymi,

Tamahang dhammang siras nammi.

1.5 Praise for the Sangha

Handa mayang sankhbhithuting karoma s:

Yo so supatipanno bhagavato svaka-sangho,

Uju-patipanno bhagavato svaka-sangho,

The Council of Thai Bhikkhus in the U.S.A. 200501

who have practiced directly,

ya-patipanno bhagavato svaka-sangho,

Smci-patipanno bhagavato svaka-sangho,

Yadidang cattri purisa-yugni attha purisa-puggal,

Anuttarang puagkhttang lokassa,

Tamahang sanghang abhipjaymi,

Tamahang sanghang siras nammi.

1.6 Salutation to the Triple Gem

(The Topics for Chastened Dispassion)

Handa mayang ratanattayappanmagthyo cva

Buddho susuddho karun-mahannavo,

The Council of Thai Bhikkhus in the U.S.A. 200501

Vandmi buddhang ahamdarnatang,

Dhammo padpo viya tassa satthuno,

Vandmi dhammang ahamdarna tang,

who have seen peace, awakening

Lolappahno ariyo sumdhaso,

Vandmi sanghang ahamdarnatang,

Puang may yang mama sabbupaddav,

The Council of Thai Bhikkhus in the U.S.A. 200501

may all my obstructions cease to be.

Idha tathgato lok uppanno arahang samm-sambuddho,

Dhammo ca dsito niyyniko upasamiko Parinibbniko,

Mayan-tang dhammang sutv vang jnma,