A Chanting Guide

The Dhammayut Order in the United States of America

by

Contents

Pronunciation (p. iii of print edition) Morning Chanting (1) Evening Chanting (13) Reflections o Contemplation of the Body (25) o Five Subjects for Frequent Recollection (27) o The Verses on Friends (28) o The Verses on Respect (29) o The Verses on the Noble Truths (29) o The Guardian Meditations (31) o Ten Reflections (32) o Ovda-pimokkha Gth (34) o The Four Dhamma Summaries o The Sublime Attitudes (35) o Dedication of Merit (38) Refuge o Buddha saraa gacchmi... (41) o N'atthi me saraa aa... (42) o Mah-kruiko ntho... (42) o Bahu ve saraa yanti... (43) Discourses o Dhamma-cakkappavattana Sutta (Setting the Wheel of Dhamma in Motion) (45) o Anatta-lakkhaa Sutta (The Not-self Characteristic) (55) o ditta-pariyya Sutta (The Fire Discourse) (64) o Dhamma-niyma Sutta (The Orderliness of the Dhamma) (73) o Magga-vibhaga Sutta (An Analysis of the Path) (75) o Gotam Sutta (The Discourse to Gotam) (81) o Paticca Samuppda (Dependent Origination) (83) o Srya-dhamma Sutta (Conditions for Amiability) o Bhikkhu-aparihniya-dhamma Sutta (Conditions for No Decline among the Monks) o Mahsamaya Sutta (The Great Meeting) Blessings o Invitation to the Devas (85) o Namakra-siddhi Gth (The Verses on Success through Homage) (86) o Sambuddhe (The Buddhas) (87)

o o o o o o o o o o o o o o o o o o o o o o o o o o o o o

Namo-kra-ahaka (The Homage Octet) (89) Magala Sutta (The Discourse on Good Fortune) (90) Cha Ratana Paritta Gth (The Six Protective Verses from the Discourse on Treasures) (92) Karaya Mett Sutta (The Discourse on Loving-kindness) (95) Khandha Paritta (The Group Protection) (97) Mora Paritta (The Peacock's Protection) (98) Vaaka Paritta (The Baby Quail's Protection) (100) Dhajagga Paritta (The Top-of-the-Banner-Staff Protection) (101) niya Paritta (Homage to the Seven Past Buddhas) (102) Agulimla Paritta (Ven. Angulimala's Protection) (103) Bojjhaga Paritta (The Factor-of Awakening Protection) (104) Buddha-jaya-magala Gth (The Verses of the Buddha's Auspicious Victories) (105) Jaya Paritta (The Victory Protection) (108) Abhaya Paritta (The Danger-free Protection) (109) Sakkatv buddha-ratana... (Having revered the jewel of the Buddha...) (110) Dukkhappatt... (Who have fallen into suffering...) (111) Mah-magala-cakkava (The Great Universe of Blessings) Bhavatu sabba-magala... (May there be every blessing...) (112) Jinapajara Gth (The Victor's Cage)

Verses

The Heart (Mano pubbagam dhamm...) (113) The Three Inspired Verses (Yad have...) (114) The House Builder (Aneka-jti-sasra...) (115) The Mountain (Yathpi sel vipul...) (115) Noble Wealth (Yassa saddh tathgate...) (116) An Auspicious Day (Atta nnvgameyya...) (117) The Three Characteristics (Sabbe sakhr anicc'ti...) (118) Compounded Things (Anicc vata sakhr...) (119) The Burden (Bhr have pacakkhandh...) (120) Heedfulness (Appamdo amata pada...) (120) Formal Requests o Taking the Five Precepts (121) o Taking the Eight Precepts (124) o Ordination for an Eight-Precept Nun (127) o Requesting a Discourse (131) o Requesting Blessings (131) o Requesting Forgiveness (132) Formal Offerings o Food (135) o General Items (after noon) (136) o "Forest Cloth" (136) o Declaration to the Bhikkhu Sa"ngha (137)

o o o o

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

Homage Viskha Pj (141) Viskha Aham (145) saha Pj (149) Mgha Pj (153) Veneration (156) Homage to the Buddha's Footprints (157) The Buddha's Last Words (158) Anumodana o Introduction o I. Yath vrivah pr... o II. Adsi me aksi me... o III. Aggato ve pasannna... o IV.yudo balado dhro... o V. yu vaa yasa kitti... o VI. Bhutt bhog bha bhacc... o VII. Dnaca peyya-vajjaca... o VIII. Kle dadanti sapa... o IX. Ratanattaynubhvena... o X. Sabba-buddhnubhvena... o XI. So attha-laddho sukhito... o XII. Yasmi padese kappeti... o XIII. Bhavatu sabba-magala... After the Patimokkha o Sacca-kiriy gth o Sluddesa-pha o Tyana-gth o Ovda-pimokkha Gth Meditation o Breath Meditation: Seven Steps (159)
o o o o o o o

Pronunciation
Pli is the original language of the Theravadin Buddhist scriptures, the closest we have to the dialect spoken by the Buddha himself. It has no written script of its own, and so every country that has adopted Theravada Buddhism has used its own script to transcribe it. In Thailand this has meant that Pli has picked up some of the tones of the Thai language, as each consonant & consonant cluster in the Thai alphabet has a built-in tone high, medium, low, rising, or falling. This accounts for the characteristic melody of Thai Pli chanting.

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

Consonants
Consonants are generally pronounced as they are in English, with a few unexpected twists: c as in ancient p unaspirated, as in spot k unaspirated, as in skin ph as in upholstery kh as in backhand t unaspirated, as in stop & as ng th as in Thomas as in caon v as w Certain two-lettered notations bh, dh, h, gh, jh denote an aspirated sound, somewhat in the throat, that we do not have in English and that the Thais do not have in their language, either. The Thai solution to this problem is to pronounce bh as a throaty ph, dh as a throaty th, and gh as a throaty kh. Pli also contains retroflex consonants, indicated with a dot under the letter: , h, , , , h. These have no English equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone.

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

Full-length syllables: contain a long vowel (, e, , o, , ay); or end with ; or end with a consonant followed by a syllable beginning with a consonant (e.g., Buddho, Dham-mo, Sa-gho). In this last case, the consonant clusters mentioned above bh, dh, h, gh, jh, kh, ph, th, h count as single consonants, while other combinations containing h such as lh & mh count as double.) Half-length syllables end in a short vowel. Thus, a typical line of verse would scan as follows: Van - d - ma - ha ta - ma - ra - a si - ra - s ji - nen - da 1 1 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1/2 1 1

In this book, wherever possible, many of the long compound words have been broken down with hyphens into their component words to make them easier to read and for anyone studying Pli to understand. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d) and followed by a vowel, the consonant forms a syllable together with the vowel following the hyphen and not with the vowel preceding it. Thus, for instance, dhammam-eta would scan as dham-ma-me-ta; and tam-araa as ta-ma-raa. If all these rules seem daunting, the best course is simply to listen carefully to the group and to chant along, following as closely as possible their tempo, rhythm, and pitch. All voices, ideally, should blend together as one.

Morning Chanting
Araha samm-sambuddho bhagav. The Blessed One is Worthy & Rightly Self-awakened. Buddha bhagavanta abhivdemi. I bow down before the Awakened, Blessed One. (BOW DOWN) Svkkhto bhagavat dhammo. The Dhamma is well-expounded by the Blessed One. Dhamma namassmi.

I pay homage to the Dhamma. (BOW DOWN) Supaipanno bhagavato svaka-sagho. The Sangha of the Blessed One's disciples has practiced well. Sagha nammi. I pay respect to the Sangha. (BOW DOWN)

INVOCATION (by leader): Yam-amha kho maya bhagavanta saraa gat, We have gone for refuge to the Blessed One, (uddissa pabbajit) yo no bhagav satth (have gone forth on account of) the Blessed One who is our Teacher yassa ca maya bhagavato dhamma rocema. and in whose Dhamma we delight. Imehi sakkrehi ta bhagavanta sasaddhamma sasvaka-sagha abhipjayma. With these offerings we worship most highly that Blessed One together with the True Dhamma & the Sangha of his disciples. Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se: 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.

Praise for the Buddha

(LEADER):

Handa maya buddhbhithuti karoma se: Now let us give high praise to the Awakened One: (ALL): [Yo so tathgato] araha samm-sambuddho, He who has attained the Truth, the Worthy One, Rightly Self-awakened, Vijj-caraa-sampanno sugato lokavid, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, Anuttaro purisa-damma-srathi satth deva-manussna buddho bhagav; unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed; Yo ima loka sadevaka samraka sabrahmaka, Sassamaa-brhmai paja sadeva-manussa saya abhi sacchikatv pavedesi. who made known having realized it through direct knowledge this world with its devas, mras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; Yo dhamma desesi di-kalya majjhe-kalya pariyosna-kalya; who explained the Dhamma fine in the beginning, fine in the middle, fine in the end; Sttha sabyajana kevala-paripua parisuddha bhagavanta siras nammi. who expounded the holy life both in its particulars & in its essence, entirely complete, surpassingly pure: Tam-aha bhagavanta abhipjaymi, Tam-aha bhagavanta siras nammi. I worship most highly that Blessed One, To that Blessed One I bow my head down. (BOW DOWN)

Praise for the Dhamma

(LEADER): Handa maya dhammbhithuti karoma se:

Now let us give high praise to the Dhamma: (ALL): [Yo so svkkhto] bhagavat dhammo, The Dhamma well-expounded by the Blessed One, Sandihiko akliko ehipassiko, to be seen here & now, timeless, inviting all to come & see, Opanayiko paccatta veditabbo vihi: leading inward, to be seen by the wise for themselves: Tam-aha dhamma abhipjaymi, Tam-aha dhamma siras nammi. I worship most highly that Dhamma, To that Dhamma I bow my head down. (BOW DOWN)

Praise for the Sangha

(LEADER): Handa maya saghbhithuti karoma se: Now let us give high praise to the Sangha: (ALL): [Yo so supaipanno] bhagavato svaka-sagho, The Sangha of the Blessed One's disciples who have practiced well, Uju-paipanno bhagavato svaka-sagho, the Sangha of the Blessed One's disciples who have practiced straightforwardly, ya-paipanno bhagavato svaka-sagho, the Sangha of the Blessed One's disciples who have practiced methodically, Smci-paipanno bhagavato svaka-sagho, the Sangha of the Blessed One's disciples who have practiced masterfully, Yadida cattri purisa-yugni aha purisa-puggal: i.e., the four pairs the eight types of Noble Ones:

Esa bhagavato svaka-sagho That is the Sangha of the Blessed One's disciples huneyyo phuneyyo dakkhieyyo ajali-karayo, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, Anuttara puakkhetta lokassa: the incomparable field of merit for the world: Tam-aha sagha abhipjaymi, Tam-aha sagha siras nammi. I worship most highly that Sangha, To that Sangha I bow my head down. (BOW DOWN)

Salutation to the Triple Gem & The Topics for Chastened Dispassion
(LEADER): Handa maya ratanattayappama-gthyo ceva savega-vatthu-paridpakaphaca bhama se: Now let us recite the stanzas in salutation to the Triple Gem together with the passage on the topics inspiring a sense of chastened dispassion: (ALL): [Buddho susuddho] karu-mahaavo, Yoccanta-suddhabbara-a-locano, Lokassa pppakilesa-ghtako: Vandmi buddha aham-darena ta. The Buddha, well-purified, with ocean-like compassion, Possessed of the eye of knowledge completely purified, Destroyer of the evils & corruptions of the world: I revere that Buddha with devotion. Dhammo padpo viya tassa satthuno, Yo magga-pkmata-bhedabhinnako, Lokuttaro yo ca tad-attha-dpano: Vandmi dhamma aham-darena ta. The Teacher's Dhamma, like a lamp, divided into Path, Fruition, & the Deathless,

both transcendent (itself) & showing the way to that goal: I revere that Dhamma with devotion. Sagho sukhettbhyatikhetta-saito, Yo diha-santo sugatnubodhako, Lolappahno ariyo sumedhaso: Vandmi sagha aham-darena ta. The Sangha, called a field better than the best, who have seen peace, awakening after the one gone the good way, who have abandoned carelessness the noble ones, the wise: I revere that Sangha with devotion. Iccevam-ekant'abhipjaneyyaka, Vatthuttaya vandayatbhisakhata, Pua may ya mama sabbupaddav, M hontu ve tassa pabhva-siddhiy. By the power of the merit I have made in giving reverence to the Triple Gem worthy of only the highest homage, may all my obstructions cease to be.

Idha tathgato loke uppanno araha samm-sambuddho, Here, One attained to the Truth, Worthy & Rightly Self-awakened, has appeared in the world, Dhammo ca desito niyyniko upasamiko parinibbniko sambodhagm sugatappavedito. And Dhamma is explained, leading out (of samsara), calming, tending toward total Nibbana, going to self-awakening, declared by one who has gone the good way. Mayan-ta dhamma sutv eva jnma, Having heard the Dhamma, we know this: Jtipi dukkh jarpi dukkh maraampi dukkha, Birth is stressful, aging is stressful, death is stressful, Soka-parideva-dukkha-domanassupyspi dukkh, Sorrow, lamentation, pain, distress, & despair are stressful, Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'iccha na labhati tampi dukkha, Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful, Sakhittena pacupdnakkhandh dukkh,

In short, the five clinging-aggregates are stressful, Seyyathda: Namely: Rppdnakkhandho, Form as a clinging-aggregate, Vedanpdnakkhandho, Feeling as a clinging-aggregate, Sapdnakkhandho, Perception as a clinging-aggregate, Sakhrpdnakkhandho, Mental processes as a clinging-aggregate, Vipdnakkhandho. Consciousness as a clinging-aggregate. Yesa pariya, Dharamno so bhagav, Eva bahula svake vineti, So that they might fully understand this, the Blessed One, while still alive, often instructed his listeners in this way; Eva bhg ca panassa bhagavato svakesu anussan, Bahula pavattati: Many times did he emphasize this part of his admonition: "Rpa anicca, "Form is inconstant, Vedan anicc, Feeling is inconstant, Sa anicc, Perception is inconstant, Sakhr anicc, Mental processes are inconstant, Via anicca, Consciousness is inconstant, Rpa anatt, Form is not-self,

Vedan anatt, Feeling is not-self, Sa anatt, Perception is not-self, Sakhr anatt, Mental processes are not-self, Via anatt, Consciousness is not-self, Sabbe sakhr anicc, All processes are inconstant, Sabbe dhamm anattti." All phenomena are not-self." Te (WOMEN: T ) maya, Otimha jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi, Dukkh'oti dukkha-paret, All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider), "Appeva nm'imassa kevalassa dukkhakkhandhassa antakiriy payethti!" "O, that the end of this entire mass of suffering & stress might be known!" * (MONKS & NOVICES): Cira-parinibbutampi ta bhagavanta uddissa arahanta samm-sambuddha, Saddh agrasm anagriya pabbajit. Though the total Liberation of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone forth in faith from home to homelessness in dedication to him. Tasmi bhagavati brahma-cariya carma, We practice that Blessed One's holy life, (Bhikkhna sikkh-sjva-sampann. Fully endowed with the bhikkhus' training & livelihood.) Ta no brahma-cariya, Imassa kevalassa dukkhakkhandhassa antakiriyya savattatu. May this holy life of ours bring about the end of this entire mass of suffering & stress.

* (OTHERS): Cira-parinibbutampi ta bhagavanta saraa gat, Dhammaca bhikkhu-saghaca, Though the total Liberation of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone for refuge in him, in the Dhamma, & in the Bhikkhu Sangha, Tassa bhagavato ssana yath-sati yath-bala manasikaroma, Anupaipajjma, We attend to the instruction of the Blessed One, as far as our mindfulness & strength will allow, and we practice accordingly. S s no paipatti, Imassa kevalassa dukkhakkhandhassa antakiriyya savattatu. May this practice of ours bring about the end of this entire mass of suffering & stress.

Reflection at the Moment of Using the Requisites

(LEADER): Handa maya takhaika-paccavekkhaa-pha bhama se: Now let us recite the passage for reflection at the moment (of using the requisites): (ALL): [Paisakh yoniso] cvara paisevmi, Considering it thoughtfully, I use the robe, Yvadeva stassa paightya, Simply to counteract the cold, Uhassa paightya, To counteract the heat, asa-makasa-vttapa-sirisapa-samphassna paightya, To counteract the touch of flies, mosquitoes, wind, sun, & reptiles; Yvadeva hirikopina-paicchdan'attha. Simply for the purpose of covering the parts of the body that cause shame. Paisakh yoniso piapta paisevmi,

Considering it thoughtfully, I use alms food, Neva davya na madya na maanya na vibhsanya, Not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, Yvadeva imassa kyassa hitiy ypanya vihisuparatiy brahmacariynuggahya, But simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, Iti puraca vedana paihakhmi navaca vedana na uppdessmi, (Thinking,) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). Ytr ca me bhavissati anavajjat ca phsu-vihro cti. I will maintain myself, be blameless, & live in comfort. Paisakh yoniso sensana paisevmi, Considering it thoughtfully, I use the lodging, Yvadeva stassa paightya, Simply to counteract the cold, Uhassa paightya, To counteract the heat, asa-makasa-vttapa-sirisapa-samphassna paightya, To counteract the touch of flies, mosquitoes, wind, sun, & reptiles; Yvadeva utuparissaya-vinodana paisallnrm'attha. Simply for protection from the inclemencies of weather and for the enjoyment of seclusion. Paisakh yoniso gilna-paccaya-bhesajja-parikkhra paisevmi, Considering them thoughtfully, I use medicinal requisites for curing the sick, Yvadeva uppannna veyybdhikna vedanna paightya, Simply to counteract any pains of illness that have arisen, Abypajjha-paramatyti. And for maximum freedom from disease.

The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted, but if placed in the

heart of a Noble One, it is bound to be genuinely pure & authentic, something that at the same time can be neither effaced nor obscured. So as long as we are devoting ourselves merely to the theoretical study of the Dhamma, it can't serve us well. Only when we have trained our hearts to eliminate their 'chameleons' their defilements will it benefit us in full measure. And only then will the true Dhamma be kept pure, free from distortions & deviations from its original principles. Phra Ajn Mun Bhridatto

Evening Chanting
Araha samm-sambuddho bhagav. The Blessed One is Worthy & Rightly Self-awakened. Buddha bhagavanta abhivdemi. I bow down before the Awakened, Blessed One. (BOW DOWN) Svkkhto bhagavat dhammo. The Dhamma is well-expounded by the Blessed One. Dhamma namassmi. I pay homage to the Dhamma. (BOW DOWN) Supaipanno bhagavato svaka-sagho. The Sangha of the Blessed One's disciples has practiced well. Sagha nammi. I pay respect to the Sangha. (BOW DOWN)

INVOCATION (by leader): Yam-amha kho maya bhagavanta saraa gat, We have gone for refuge to the Blessed One,

(uddissa pabbajit) yo no bhagav satth (have gone forth on account of) the Blessed One who is our Teacher yassa ca maya bhagavato dhamma rocema. and in whose Dhamma we delight. Imehi sakkrehi ta bhagavanta sasaddhamma sasvaka-sagha abhipjayma. With these offerings we worship most highly that Blessed One together with the True Dhamma & the Sagha of his disciples. Handadni mayanta bhagavanta vcya abhigyitu pubba-bhganamakraceva buddhnussati-nayaca karoma se: Now let us chant the preliminary passage in homage to the Blessed One, together with the guide to the recollection of the Buddha: (ALL): [Namo tassa] bhagavato arahato samm-sambuddhassa. (Three times.) Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

A Guide to the Recollection of the Buddha

[Ta kho pana bhagavanta] eva kalyo kitti-saddo abbhuggato, This fine report of the Blessed One's reputation has spread far & wide: Itipi so bhagav araha samm-sambuddho, He is a Blessed One, a Worthy One, a Rightly Self-awakened One, Vijj-caraa-sampanno sugato lokavid, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, Anuttaro purisa-damma-srathi satth deva-manussna buddho bhagavti. unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

Verses in Celebration of the Buddha

(LEADER): Handa maya buddhbhigti karoma se:

Now let us chant in celebration of the Buddha: (ALL): [Buddh'vrahanta]-varatdigubhiyutto, The Buddha, endowed with such virtues as highest worthiness: Suddhbhia-karuhi samgatatto, In him, purity, supreme knowledge, & compassion converge. Bodhesi yo sujanata kamala va sro, He awakens good people like the sun does the lotus. Vandm'aha tam-araa siras jinenda. I revere with my head that Peaceful One, the Conqueror Supreme. Buddho yo sabba-pna Saraa khemam-uttama. The Buddha who for all beings is the secure, the highest refuge, Pahamnussatihna Vandmi ta sirenaha, The first theme for recollection: I revere him with my head. Buddhasshasmi dso (WOMEN: ds) va Buddho me smikissaro. I am the Buddha's servant, the Buddha is my sovereign master, Buddho dukkhassa ght ca Vidht ca hitassa me. The Buddha is a destroyer of suffering & a provider of welfare for me. Buddhassha niyydemi Sarrajvitacida. To the Buddha I dedicate this body & this life of mine. Vandanto'ha (Vandant'ha) carissmi Buddhasseva subodhita. I will fare with reverence for the Buddha's genuine Awakening. N'atthi me saraa aa, Buddho me saraa vara: I have no other refuge, the Buddha is my foremost refuge: Etena sacca-vajjena, Vaheyya satthu-ssane. By the speaking of this truth, may I grow in the Teacher's instruction.

Buddha me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe pi antary me, Mhesu tassa tejas. Through the power of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be. (BOW DOWN AND SAY): Kyena vcya va cetas v, Buddhe kukamma pakata may ya, Buddho paiggahatu accayanta, Klantare savaritu va buddhe. Whatever bad kamma I have done to the Buddha by body, by speech, or by mind, may the Buddha accept my admission of it, so that in the future I may show restraint toward the Buddha.

A Guide to the Recollection of the Dhamma

(LEADER): Handa maya dhammnussati-naya karoma se: Now let us recite the guide to the recollection of the Dhamma: (ALL): [Svkkhto] bhagavat dhammo, The Dhamma is well-expounded by the Blessed One, Sandihiko akliko ehipassiko, to be seen here & now, timeless, inviting all to come & see, Opanayiko paccatta veditabbo vihti. leading inward, to be seen by the wise for themselves.

Verses in Celebration of the Dhamma

(LEADER): Handa maya dhammbhigti karoma se: Now let us chant in celebration of the Dhamma:

(ALL): [Svkkhtat]digua-yogavasena seyyo, Superior, through having such virtues as being well-expounded, Yo magga-pka-pariyatti-vimokkha-bhedo, Divided into Path & Fruit, study & emancipation, Dhammo kuloka-patan tadadhri-dhr. The Dhamma protects those who hold to it from falling into miserable worlds. Vandm'aha tama-hara vara-dhammam-eta. I revere that foremost Dhamma, the destroyer of darkness. Dhammo yo sabba-pna Saraa khemam-uttama. The Dhamma that for all beings is the secure, the highest refuge, Dutiynussatihna Vandmi ta sirenaha, The second theme for recollection: I revere it with my head. Dhammasshasmi dso (ds) va Dhammo me smikissaro. I am the Dhamma's servant, the Dhamma is my sovereign master, Dhammo dukkhassa ght ca Vidht ca hitassa me. The Dhamma is a destroyer of suffering & a provider of welfare for me. Dhammassha niyydemi Sarrajvitacida. To the Dhamma I dedicate this body & this life of mine. Vandanto'ha (Vandant'ha) carissmi Dhammasseva sudhammata. I will fare with reverence for the Dhamma's genuine rightness. N'atthi me saraa aa, Dhammo me saraa vara: I have no other refuge, the Dhamma is my foremost refuge: Etena sacca-vajjena, Vaheyya satthu-ssane. By the speaking of this truth, may I grow in the Teacher's instruction. Dhamma me vandamnena (vandamnya) Ya pua pasuta idha,

Sabbe pi antary me, Mhesu tassa tejas. Through the power of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be. (BOW DOWN AND SAY): Kyena vcya va cetas v, Dhamme kukamma pakata may ya, Dhammo paiggahatu accayanta, Klantare savaritu va dhamme. Whatever bad kamma I have done to the Dhamma by body, by speech, or by mind, may the Dhamma accept my admission of it, so that in the future I may show restraint toward the Dhamma.

A Guide to the Recollection of the Sagha

(LEADER): Handa maya saghnussati-naya karoma se: Now let us recite the guide to the recollection of the Sagha: (ALL): [Supaipanno] bhagavato svaka-sagho, The Sagha of the Blessed One's disciples who have practiced well, Uju-paipanno bhagavato svaka-sagho, the Sagha of the Blessed One's disciples who have practiced straightforwardly, ya-paipanno bhagavato svaka-sagho, the Sagha of the Blessed One's disciples who have practiced methodically, Smci-paipanno bhagavato svaka-sagho, the Sagha of the Blessed One's disciples who have practiced masterfully, Yadida cattri purisa-yugni aha purisa-puggal: i.e., the four pairs the eight types of Noble Ones: Esa bhagavato svaka-sagho That is the Sagha of the Blessed One's disciples

huneyyo phuneyyo dakkhieyyo ajali-karayo, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, Anuttara puakkhetta lokassti. the incomparable field of merit for the world.

Verses in Celebration of the Sagha

(LEADER): Handa maya saghbhigti karoma se: Now let us chant in celebration of the Sagha: (ALL): [Saddhammajo] supaipatti-gudiyutto, Born of the true Dhamma, endowed with such virtues as good practice, Yohbbidho ariya-puggala-sagha-seho, The supreme Sagha formed of the eight types of Noble Ones, Sldidhamma-pavarsaya-kya-citto: Guided in body & mind by such principles as morality: Vandm'aha tam-ariyna-gaa susuddha. I revere that group of Noble Ones well-purified. Sagho yo sabba-pna Saraa khemam-uttama. The Sagha that for all beings is the secure, the highest refuge, Tatiynussatihna Vandmi ta sirenaha, The third theme for recollection: I revere it with my head. Saghasshasmi dso (ds) va Sagho me smikissaro. I am the Sagha's servant, the Sagha is my sovereign master, Sagho dukkhassa ght ca Vidht ca hitassa me. The Sagha is a destroyer of suffering & a provider of welfare for me.

Saghassha niyydemi Sarrajvitacida. To the Sagha I dedicate this body & this life of mine. Vandanto'ha (Vandant'ha) carissmi Saghassopaipannata. I will fare with reverence for the Sagha's good practice. N'atthi me saraa aa, Sagho me saraa vara: I have no other refuge, the Sagha is my foremost refuge: Etena sacca-vajjena, Vaheyya satthu-ssane. By the speaking of this truth, may I grow in the Teacher's instruction. Sagha me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe pi antary me, Mhesu tassa tejas. Through the power of the merit here produced by my reverence for the Sagha, may all my obstructions cease to be. (BOW DOWN AND SAY): Kyena vcya va cetas v, Saghe kukamma pakata may ya, Sagho paiggahatu accayanta, Klantare savaritu va saghe. Whatever bad kamma I have done to the Sagha by body, by speech, or by mind, may the Sagha accept my admission of it, so that in the future I may show restraint toward the Sagha.

Reflection after Using the Requisites

(LEADER): Handa maya atta-paccavekkhaa-pha bhama se: Now let us recite the passage for reflection on the past (use of the requisites): (ALL): [Ajja may] apaccavekkhitv ya cvara paribhutta,

Whatever robe I used today without consideration, Ta yvadeva stassa paightya, Was simply to counteract the cold, Uhassa paightya, To counteract the heat, asa-makasa-vttapa-sirisapa-samphassna paightya, To counteract the touch of flies, mosquitoes, wind, sun, & reptiles; Yvadeva hirikopina-paicchdan'attha. Simply for the purpose of covering the parts of the body that cause shame. Ajja may apaccavekkhitv yo piapatto paribhutto, Whatever alms food I used today without consideration, So neva davya na madya na maanya na vibhsanya, Was not used playfully, nor for intoxication, nor for putting on bulk, nor for beautification, Yvadeva imassa kyassa hitiy ypanya vihisuparatiy brahmacariynuggahya, But simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, Iti puraca vedana paihakhmi navaca vedana na uppdessmi, (Thinking,) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). Ytr ca me bhavissati anavajjat ca phsu-vihro cti. I will maintain myself, be blameless, & live in comfort. Ajja may apaccavekkhitv ya sensana paribhutta, Whatever lodging I used today without consideration, Ta yvadeva stassa paightya, Was simply to counteract the cold, Uhassa paightya, To counteract the heat, asa-makasa-vttapa-sirisapa-samphassna paightya, To counteract the touch of flies, mosquitoes, wind, sun, & reptiles; Yvadeva utuparissaya-vinodana paisallnrm'attha. Simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

Ajja may apaccavekkhitv yo gilna-paccaya-bhesajja-parikkhro paribhutto, Whatever medicinal requisite for curing the sick I used today without consideration, So yvadeva uppannna veyybdhikna vedanna paightya, Was simply to counteract any pains of illness that had arisen, Abypajjha-paramatyti. And for maximum freedom from disease.

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

Reflections
Contemplation of the Body
(LEADER): Handa maya kyagat-sati-bhvan-pha bhama se: Let us now recite the passage on mindfulness immersed in the body. (ALL): Aya kho me kyo, This body of mine, Uddha pdatal, from the soles of the feet on up, Adho kesa-matthak, from the crown of the head on down, Taca-pariyanto,

surrounded by skin, Pro nnappakrassa asucino, filled with all sorts of unclean things. Atthi imasmi kye: In this body there is: Kes Hair of the head, Lom Hair of the body, Nakh Nails, Dant Teeth, Taco Skin, Masa Flesh, Nhr Tendons, Ah Bones, Ahimija Bone marrow, Vakka Spleen, Hadaya Heart, Yakana Liver, Kilomaka Membranes, Pihaka

Kidneys, Papphsa Lungs, Anta Large intestines, Antagua Small intestines, Udariya Gorge, Karsa Feces, Matthake matthaluga Brain, Pitta Gall, Semha Phlegm, Pubbo Lymph, Lohita Blood, Sedo Sweat, Medo Fat, Assu Tears, Vas Oil, Kheo Saliva, Sighik

Mucus, Lasik Oil in the joints, Mutta Urine. Evam-aya me kyo: Such is this body of mine: Uddha pdatal, from the soles of the feet on up, Adho kesa-matthak, from the crown of the head on down, Taca-pariyanto, surrounded by skin, Pro nnappakrassa asucino. filled with all sorts of unclean things.

Five Subjects for Frequent Recollection

(LEADER): Handa maya abhiha-paccavekkhaa-ptha bhama se: Let us now recite the passage for frequent recollection: (ALL): Jar-dhammomhi jara anatto. I am subject to aging. Aging is unavoidable. Bydhi-dhammomhi bydhi anatto. I am subject to illness. Illness is unavoidable. Maraa-dhammomhi maraa anatto. I am subject to death. Death is unavoidable. Sabbehi me piyehi manpehi nn-bhvo vin-bhvo. I will grow different, separate from all that is dear & appealing to me. Kammassakomhi kamma-dydo kamma-yoni kamma-bandhu kamma-paisarao.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Ya kamma karissmi kalya v ppaka v tassa dydo bhavissmi. Whatever I do, for good or for evil, to that will I fall heir. Eva amhehi abhiha paccavekkhitabba. We should often reflect on this.

The Verses on Friends

Aadatthu haro mitto One who makes friends only to cheat them, Yo ca mitto vac-paramo, one who is good only in word, Anupiyaca yo hu, one who flatters & cajoles, Apyesu ca yo sakh, and a companion in ruinous fun: Ete amitte cattro Iti viya paito These four the wise know as non-friends. rak parivajjeyya Avoid them from afar, Magga paibhaya yath. like a dangerous road. Upakro ca yo mitto, A friend who is helpful, Sukha-dukkho ca yo sakh, one who shares in your sorrows & joys, Atthakkhy ca yo mitto, one who points you to worthwhile things, Yo ca mittnukampako, one sympathetic to friends:

Etepi mitte cattro Iti viya paito These four, the wise know as true friends. Sakkacca payirupseyya Attend to them earnestly, Mt putta va orasa. as a mother her child.

The Verses on Respect

Satthu-garu dhamma-garu One with respect for the Buddha & Dhamma, Saghe ca tibba-gravo, and strong respect for the Sagha, Samdhi-garu tp, one who is ardent, with respect for concentration, Sikkhya tibba-gravo, and strong respect for the Training, Appamda-garu bhikkhu, one who sees danger and respects being heedful, Paisanthra-gravo: and shows respect in welcoming guests: Abhabbo parihnya, A person like this cannot decline, Nibbnasseva santike, stands right in the presence of Nibbana.

The Verses on the Noble Truths

Ye dukkha nappajnanti Those who don't discern suffering, Atho dukkhassa sambhava suffering's cause,

Yattha ca sabbaso dukkha Asesa uparujjhati, and where it totally stops, without trace, Taca magga na jnanti, who don't understand the path, Dukkhpasama-gmina the way to the stilling of suffering: Ceto-vimutti-hn te They are far from awareness-release, Atho pa-vimuttiy, and discernment-release. Abhabb te anta-kiriyya Incapable of making an end, Te ve jti-jarpag. they'll return to birth & aging again. Ye ca dukkha pajnanti While those who do discern suffering, Atho dukkhassa sambhava, suffering's cause, Yattha ca sabbaso dukkha Asesa uparujjhati, and where it totally stops, without trace, Taca magga pajnanti, who understand the path, Dukkhpasama-gmina: the way to the stilling of suffering: Ceto-vimutti-sampann They are consummate in awareness-release, Atho pa-vimuttiy, and in discernment-release. Bhabb te anta-kiriyya Capable of making an end, Na te jti-jarpagti.

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

The Four Dhamma Summaries

1. Upanyati loko, The world is swept away. Addhuvo. It does not endure. 2. Ato loko, The world offers no shelter. Anabhissaro. There is no one in charge. 3. Assako loko, The world has nothing of its own. Sabba pahya gamanya. One has to pass on leaving everything behind. 4. no loko, The world is insufficient, Atitto, insatiable, Tah dso. a slave to craving.

The Guardian Meditations

Buddhnussati mett ca Asubha maraassati, Iccim catur'rakkh Ktabb ca vipassan

These four meditations recollection of the Buddha, loving-kindness, the foulness of the body, and mindfulness of death are guardians & means of insight that should be done.
Visuddha-dhamma-santno Anuttarya bodhiy Yogato ca pabodh ca

Buddho Buddho'ti yate.

The Buddha is unfailingly pure. Because of his unexcelled Awakening, and because he trains others to awaken, he is known as the Awakened/Awakening One.
Narnara-tiracchnabhed satt sukhesino, Sabbe pi sukhino hontu Sukhitatt ca khemino.

All living beings human, non-human, & animal who are searching for happiness: May they all be happy and, through their happiness, secure.
Kesa-lomdi-chavna Ayam'eva samussayo Kyo sabbo pi jeguccho Vadito paikkulo,

This conglomeration of things from dead bodies, like hair of the head & hair of the body: The body as a whole is disgusting and, in terms of such things as its colors, unclean.
Jvit'indriy'upacchedasakhta-maraa siy, Sabbesa pdha pna Tahi dhuva na jvita.

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

Ten Reflections
Dasa ime bhikkhave dhamm, Pabbajitena abhiha paccavekkhitabb, Those gone forth should frequently reflect on these ten things. Katame dasa? Which ten? 1) Vevaiyamhi ajjhpagatoti. I have left the social order. 2) Parapaibaddh me jvikti. My life needs the support of others. 3) Ao me kappo karayoti. I must change the way I behave. 4) Kacci nu kho me att slato na upavadatti? Can I fault myself with regard to the precepts?

5) Kacci nu kho ma anuvicca vi sabrahma-cr slato na upavadantti? Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to the precepts? 6) Sabbehi me piyehi manpehi nn-bhvo vin-bhvoti. I will grow different, separate from all that is dear & appealing to me. 7) Kammassakomhi kamma-dydo kamma-yoni kamma-bandhu kammapaisarao. Ya kamma karissmi kalya v ppaka v tassa dydo bhavissmti. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir. 8) Katham-bhtassa me rattin-div vtipatantti? What am I becoming as the days & the nights fly past? 9) Kacci nu kho'ha sugre abhirammti? Is there an empty dwelling in which I delight? 10) Atthi nu kho me uttari-manussa-dhamm, Alam-ariya-a-dassana-viseso adhigato, So'ha pacchime kle sabrahma-crhi puho, Na maku bhavissmti? Have I attained a superior human state, a truly noble knowledge & vision, such that when my fellows in the holy life ask me near the hour of my death, I will not feel ashamed? Ime kho bhikkhave dasa dhamm pabbajitena abhiha paccavekkhitabbti. These are the ten things on which those gone forth should frequently reflect.

Ovda-pimokkha Gth
Khant parama tapo ttikkh Nibbna parama vadanti buddh, Na hi pabbajito parpaght Samao hoti para vihehayanto Patient forbearance is the foremost austerity. Liberation is foremost: that's what the Buddhas say. He is no monk who injures another; nor a contemplative, he who mistreats another. Sabba-ppassa akaraa, Kusalasspasampad, Sacitta-pariyodapana: Eta buddhna-ssana. The non-doing of any evil, The performance of what's skillful,

The cleansing of one's own mind: This is the Buddhas' teaching. Anpavdo anpaghto Pimokkhe ca savaro Mattaut ca bhattasmi Pantaca sayan'sana. Adhicitte ca yogo: Eta buddhna-ssananti. Not disparaging, not injuring, Restraint in line with the monastic code, Moderation in food, Dwelling in seclusion, Commitment to the heightened mind: This is the Buddhas' teaching.

The Sublime Attitudes

Aha sukhito homi May I be happy. Niddukkho homi May I be free from stress & pain. Avero homi May I be free from animosity. Abypajjho homi May I be free from oppression. Angho homi May I be free from trouble. Sukh attna pariharmi May I look after myself with ease. (METT GOOD WILL) Sabbe satt sukhit hontu. May all living beings be happy. Sabbe satt aver hontu. May all living beings be free from animosity. Sabbe satt abypajjh hontu. May all living beings be free from oppression. Sabbe satt angh hontu. May all living beings be free from trouble.

Sabbe satt sukh attna pariharantu. May all living beings look after themselves with ease. (KARU COMPASSION) Sabbe satt sabba-dukkh pamuccantu. May all living beings be freed from all stress & pain. (MUDIT APPRECIATION) Sabbe satt laddha-sampattito m vigacchantu. May all living beings not be deprived of the good fortune they have attained. (UPEKKH EQUANIMITY) Sabbe satt kammassak kamma-dyd kamma-yon kamma-bandh kammapaisara. All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions. Ya kamma karissanti kalya v ppaka v tassa dyd bhavissanti. Whatever they do, for good or for evil, to that will they fall heir.

Sabbe satt sad hontu Aver sukha-jvino. May all beings live happily, always free from animosity. Kata pua-phala mayha Sabbe bhg bhavantu te. May all share in the blessings springing from the good I have done.

Hotu sabba sumagala May there be every good blessing. Rakkhantu sabba-devat May the devas protect you. Sabba-buddhnubhvena Through the power of all the Buddhas, Sotth hontu nirantara May you forever be well.

Hotu sabba sumagala May there be every good blessing. Rakkhantu sabba-devat May the devas protect you. Sabba-dhammnubhvena Through the power of all the Dhamma, Sotth hontu nirantara May you forever be well. Hotu sabba sumagala May there be every good blessing. Rakkhantu sabba-devat May the devas protect you. Sabba-saghnubhvena Through the power of all the Sangha, Sotth hontu nirantara May you forever be well.

Dedication of Merit
Puassidni katassa Ynani katni me Tesaca bhgino hontu Sattnantppamaka.
May all beings without limit, without end have a share in the merit just now made, and in whatever other merit I have made. Ye piy guavant ca Mayha mt-pitdayo Dih me cpyadih v Ae majjhatta-verino; Those who are dear & kind to me beginning with my mother & father whom I have seen or never seen; and others, neutral or hostile; Satt tihanti lokasmi Te-bhumm catu-yonik Pac'eka-catuvokr Sasarant bhavbhave: beings established in the cosmos the three realms, the four modes of birth, with five, one, or four aggregates

wandering on from realm to realm: ta ye pattidnam-me Anumodantu te saya Ye cima nappajnanti Dev tesa nivedayu. If they know of my dedication of merit, may they themselves rejoice, And if they do not know, may the devas inform them. May dinnna-puna Anumodana-hetun Sabbe satt sad hontu Aver sukha-jvino By reason of their rejoicing in my gift of merit, may all beings always live happily, free from animosity. Khemappadaca pappontu Tess sijjhata subh. May they attain the Serene State, and their radiant hopes be fulfilled.

Even though the mind is intangible, it has influence over the body & all things in the world. It is capable of bringing everything in the world under its control. Still, it isn't so vicious or savage as to lack all sense of good & evil. When a person of good intentions trains the mind to enter correctly into the path of the Buddha's teachings, it will be tractable & quick to learn, developing the wisdom to bring the body, which may be behaving without any principles, back into line. In addition, it can cleanse itself to be bright & clean, free from defilements, able to realize by itself truths that are subtle & profound, bringing dazzling light into this world so dark with blindness. This is because the true substance of the mind has been, from the very beginning, something bright & clear. But because of the preoccupations that have seeped into it and clouded it, the brightness of the mind has been temporarily darkened, making the world dark as well. If the mind were originally dark, there probably wouldn't be anyone able to cleanse it to the point where it could give rise to the light of discernment at all. So whether the world is to be dark or bright, whether it is to experience well-being or suffering, depends on the mind of each individual. We as individuals should thus first train our own minds well, and then train the minds of others. The world will then be free from turmoil. Phra Ajn Thate Desaras

Refuge
"Buddha saraa gacchmi..."
Handa maya buddhassa bhagavato pubba-bhga-nama-kra karoma se: 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.

(LEADER): Handa maya saraa-gamana-pha bhama se: (ALL): Buddha saraa gacchmi. I go to the Buddha for refuge. Dhamma saraa gacchmi. I go to the Dhamma for refuge. Sagha saraa gacchmi. I go to the Sagha for refuge. Dutiyampi buddha saraa gacchmi. A second time, I go to the Buddha for refuge. Dutiyampi dhamma saraa gacchmi. A second time, I go to the Dhamma for refuge. Dutiyampi sagha saraa gacchmi. A second time, I go to the Sagha for refuge. Tatiyampi buddha saraa gacchmi. A third time, I go to the Buddha for refuge. Tatiyampi dhamma saraa gacchmi. A third time, I go to the Dhamma for refuge. Tatiyampi sagha saraa gacchmi. A third time, I go to the Sagha for refuge.

'atthi me saraa aa..."

(LEADER): Handa maya sacca-kiriy gthyo bhama se: (ALL):
N'atthi me saraa aa Buddho me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad. I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, may I be blessed always. N'atthi me saraa aa Dhammo me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad. I have no other refuge, The Dhamma is my foremost refuge. Through the speaking of this truth, may I be blessed always. N'atthi me saraa aa Sagho me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad. I have no other refuge, The Sagha is my foremost refuge. Through the speaking of this truth, may I be blessed always.

"Mah-kruiko ntho..."
(LEADER): Handa maya mah-kruikonti-dik-gthyo bhama se: (ALL):
Mah-kruiko ntho Atthya sabba-pina Pretv pram sabb Patto sambodhim-uttama. Etena sacca-vajjena M hontu sabbupaddav. (The Buddha), our protector, with great compassion, For the welfare of all beings,

Having fulfilled all the perfections, Attained the highest self-awakening. Through the speaking of this truth, may all troubles cease to be. Mah-kruiko ntho Hitya sabba-pina Pretv pram sabb Patto sambodhim-uttama. Etena sacca-vajjena M hontu sabbupaddav. (The Buddha), our protector, with great compassion, For the benefit of all beings, Having fulfilled all the perfections, Attained the highest self-awakening. Through the power of this truth, may all troubles cease to be. Mah-kruiko ntho Sukhya sabba-pina Pretv pram sabb Patto sambodhim-uttama. Etena sacca-vajjena M hontu sabbupaddav. (The Buddha), our protector, with great compassion, For the happiness of all beings, Having fulfilled all the perfections, Attained the highest self-awakening. Through the power of this truth, may all troubles cease to be.

"Bahu ve saraa yanti..."

(LEADER): Handa maya khemkhema-saraa-gamana- paridpik-gthyo bhama se: (ALL):
Bahu ve saraa yanti Pabbatni vanni ca, rma-rukkha-cetyni Manuss bhaya-tajjit. Many are those who go for refuge to mountains, forests, Parks, trees, & shrines: People threatened with danger. N'eta kho saraa khema N'eta saraam-uttama, N'eta saraam-gamma, Sabba-dukkh pamuccati. That is not the secure refuge, That is not the highest refuge, That is not the refuge, having gone to which, One gains release from all suffering.

Yo ca buddhaca dhammaca Saghaca saraa gato, Cttri ariya-saccni Sammappaya passati: But a person who, having gone to the Buddha, Dhamma, & Sagha for refuge, Sees the four Noble Truths with right discernment: Dukkha dukkha-samuppda, Dukkhassa ca atikkama, Ariyac'ahagika magga, Dukkhpasama-gmina. Stress, the cause of stress, The transcending of stress, And the Noble Eightfold Path, The way to the stilling of stress. Eta kho saraa khema Eta saraam-uttama, Eta saraam-gamma, Sabba-dukkh pamuccati. That is the secure refuge, That is the highest refuge, That is the refuge, having gone to which, One gains release from all suffering.

Discourses
Dhamma-cakkappavattana Sutta The Discourse on Setting the Wheel of Dhamma in Motion
[Evam-me suta,] Eka samaya Bhagav, Brasiya viharati isipatane migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi. I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks: "Dveme bhikkhave ant pabbajitena na sevitabb, "There are these two extremes that are not to be indulged in by one who has gone forth Yo cya kmesu kma-sukhalliknuyogo, Hno gammo pothujjaniko anariyo anattha-sahito, That which is devoted to sensual pleasure in sensual objects: base, vulgar, common, ignoble, unprofitable; Yo cya atta-kilamathnuyogo, Dukkho anariyo anattha-sahito. and that which is devoted to self-affliction: painful, ignoble, unprofitable. Ete te bhikkhave ubho ante anupagamma, Majjhim paipad tathgatena abhisambuddh,

Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati. Avoiding both of these extremes, the middle way realized by the Tathagata producing vision, producing knowledge leads to calm, to direct knowledge, to self-awakening, to Unbinding. Katam ca s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati. And what is the middle way realized by the Tathagata that producing vision, producing knowledge leads to calm, to direct knowledge, to self-awakening, to Unbinding? Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi. Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Aya kho s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati. This is the middle way realized by the Tathagata that producing vision,producing knowledge leads to calm, to direct knowledge, to selfawakening, to Unbinding. Ida kho pana bhikkhave dukkha ariya-sacca, Now this, monks, is the noble truth of stress: Jtipi dukkh jarpi dukkh maraampi dukkha, Birth is stressful, aging is stressful, death is stressful, Soka-parideva-dukkha-domanassupyspi dukkh, Sorrow, lamentation, pain, distress, & despair are stressful, Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'iccha na labhati tampi dukkha, Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful, Sakhittena pacupdnakkhandh dukkh. In short, the five clinging-aggregates are stressful. Ida kho pana bhikkhave dukkha-samudayo ariya-sacca, And this, monks, is the noble truth of the origination of stress:

Yya tah ponobbhavik nandi-rga-sahagat tatra tatrbhinandin, Seyyathda, Kma-tah bhava-tah vibhava-tah, the craving that makes for further becoming accompanied by passion & delight, relishing now here & now there i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming. Ida kho pana bhikkhave dukkha-nirodho ariya-sacca, And this, monks, is the noble truth of the cessation of stress: Yo tass yeva tahya asesa-virga-nirodho cgo painissaggo mutti anlayo, the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving. Ida kho pana bhikkhave dukkha-nirodha-gmin-paipad ariya-sacca, And this, monks, is the noble truth of the way of practice leading to the cessation of stress: Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi. precisely this Noble Eightfold Path right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Ida dukkha ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illuminationarose within me with regard to things never heard before: 'This is the noble truth of stress.' Ta kho pan'ida dukkha ariya-sacca parieyyanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress is to be comprehended.' Ta kho pan'ida dukkha ariya-sacca paritanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress has been comprehended.'

Ida dukkha-samudayo ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the origination of stress.' Ta kho pan'ida dukkha-samudayo ariya-sacca pahtabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress is to be abandoned.' Ta kho pan'ida dukkha-samudayo ariya-sacca pahnanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress has been abandoned.' Ida dukkha-nirodho ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the cessation of stress.' Ta kho pan'ida dukkha-nirodho ariya-sacca sacchiktabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress is to be directly experienced.' Ta kho pan'ida dukkha-nirodho ariya-sacca sacchikatanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress has been directly experienced.' Ida dukkha-nirodha-gmin-paipad ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the way of practice leading to the cessation of stress.' Ta kho pan'ida dukkha-nirodha-gmin-paipad ariya-sacca bhvetabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress is to be developed.' Ta kho pan'ida dukkha-nirodha-gmin-paipad ariya-sacca bhvitanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress has been developed.' Yvakvaca me bhikkhave imesu catsu ariya-saccesu, Evan-ti-parivaa dvdas'kra yathbhta a-dassana na suvisuddha ahosi, Neva tvha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi. And, monks, as long as this knowledge & vision of mine with its three rounds & twelve permutations concerning these four noble truths as they actually are was not pure, I did not claim to have directly awakened to the right selfawakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common people. Yato ca kho me bhikkhave imesu catsu ariya-saccesu, Evan-ti-parivaa dvdas'kra yathbhta a-dassana suvisuddha ahosi, Athha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi. But as soon as this knowledge & vision of mine with its three rounds & twelve permutations concerning these four noble truths as they actually are was truly pure, then I did claim to have directly awakened to the right selfawakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk. aca pana me dassana udapdi, Akupp me vimutti,

Ayam-antim jti, N'atthidni punabbhavoti." The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'" Idam-avoca Bhagav, Attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu. That is what the Blessed One said. Gratified, the group of five monks delighted at his words. Imasmica pana veyy-karaasmi bhaamne, yasmato Koaassa viraja vtamala dhamma-cakkhu udapdi, And while this explanation was being given, there arose to Ven. Kondaa the dustless, stainless Dhamma eye: Yakici samudaya-dhamma sabban-ta nirodha-dhammanti. "Whatever is subject to origination is all subject to cessation." Pavattite ca Bhagavat dhamma-cakke, Bhumm dev saddamanussvesu, Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out: "Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti." "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mra, Brahma, or anyone at all in the cosmos." Bhummna devna sadda sutv, Ctummahrjik dev saddamanussvesu. On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry. Ctummahrjikna devna sadda sutv, Tvatis dev saddamanussvesu. On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry. Tvatisna devna sadda sutv, Ym dev saddamanussvesu. On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.

Ymna devna sadda sutv, Tusit dev saddamanussvesu. On hearing the cry of the Yama deities, the Tusita deities took up the cry. Tusitna devna sadda sutv, Nimmnarat dev saddamanussvesu. On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry. Nimmnaratna devna sadda sutv, Paranimmita-vasavatt dev saddamanussvesu. On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry. Paranimmita-vasavattna devna sadda sutv, Brahma-kyik dev saddamanussvesu, On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma's retinue took up the cry: "Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti." "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mra, Brahma, or anyone at all in the cosmos." Itiha tena khaena tena muhuttena, Yva brahma-lok saddo abbhuggacchi. So in that moment, that instant, the cry shot right up to the Brahma world. Ayaca dasa-sahass loka-dhtu, Sakampi sampakampi sampavedhi, And this ten-thousandfold cosmos shivered & quivered & quaked, Appamo ca oro obhso loke pturahosi, Atikkammeva devna devnubhva. while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities. Atha kho Bhagav udna udnesi, "Asi vata bho Koao, Asi vata bho Koaoti." Then the Blessed One exclaimed: "So you really know, Kondaa? So you really know?"

Itihida yasmato Koaassa, Aa-koao'tveva nma, ahosti. And that is how Ven. Kondaa acquired the name Aa-Kondaa Kondaa who knows.

Anatta-lakkhaa Sutta The Discourse on the Not-self Characteristic

[Evam-me suta,] Eka samaya Bhagav, Brasiya viharati isipatane migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi. I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks: "Rpa bhikkhave anatt. Rpaca hida bhikkhave att abhavissa, Nayida rpa bdhya savatteyya, Labbhetha ca rpe, Eva me rpa hotu eva me rpa m ahosti. "The body, monks, is not self. If the body were the self, this body would not lend itself to dis-ease. It would be possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.' Yasm ca kho bhikkhave rpa anatt, Tasm rpa bdhya savattati, Na ca labbhati rpe, Eva me rpa hotu eva me rpa m ahosti. But precisely because the body is not self, the body lends itself to dis-ease. And it is not possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.' Vedan anatt. Vedan ca hida bhikkhave att abhavissa, Nayida vedan bdhya savatteyya, Labbhetha ca vedanya, Eva me vedan hotu eva me vedan m ahosti. Feeling is not self. If feeling were the self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, 'Let myfeeling be thus. Let my feeling not be thus.' Yasm ca kho bhikkhave vedan anatt, Tasm vedan bdhya savattati, Na ca labbhati vedanya, Eva me vedan hotu eva me vedan m ahosti.

But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus.' Sa anatt. Sa ca hida bhikkhave att abhavissa, Nayida sa bdhya savatteyya, Labbhetha ca saya, Eva me sa hotu eva me sa m ahosti. Perception is not self. If perception were the self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.' Yasm ca kho bhikkhave sa anatt, Tasm sa bdhya savattati, Na ca labbhati saya, Eva me sa hotu eva me sa m ahosti. But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.' Sakhr anatt. Sakhr ca hida bhikkhave att abhavissasu, Nayida sakhr bdhya savatteyyu, Labbhetha ca sakhresu, Eva me sakhr hontu eva me sakhr m ahesunti. Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to dis-ease. It would be possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.' Yasm ca kho bhikkhave sakhr anatt, Tasm sakhr bdhya savattanti, Na ca labbhati sakhresu, Eva me sakhr hontu eva me sakhr m ahesunti. But precisely because mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.' Via anatt. Viaca hida bhikkhave att abhavissa, Nayida via bdhya savatteyya, Labbhetha ca vie, Eva me via hotu eva me via m ahosti. Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to

consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.' Yasm ca kho bhikkhave via anatt, Tasm via bdhya savattati, Na ca labbhati vie, Eva me via hotu eva me via m ahosti. But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.' Ta ki maatha bhikkhave rpa nicca v anicca vti." What do you think, monks Is the body constant or inconstant?" "Anicca bhante." "Inconstant, lord." "Yam-pannicca dukkha v ta sukha vti." "And is that which is inconstant easeful or stressful?" "Dukkha bhante." "Stressful, lord." "Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama eso'ham-asmi eso me attti." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" o heta bhante." o, lord." "Ta ki maatha bhikkhave vedan nicc v anicc vti." "What do you think, monks Is feeling constant or inconstant?" "Anicc bhante." "Inconstant, lord." "Yam-pannicca dukkha v ta sukha vti." And is that which is inconstant easeful or stressful? "Dukkha bhante." "Stressful, lord." "Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama eso'ham-asmi eso me attti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" o heta bhante." o, lord." "Ta ki maatha bhikkhave sa nicc v anicc vti." "What do you think, monks Is perception constant or inconstant?" "Anicc bhante." "Inconstant, lord." "Yam-pannicca dukkha v ta sukha vti." "And is that which is inconstant easeful or stressful?" "Dukkha bhante." "Stressful, lord." "Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama eso'ham-asmi eso me attti." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" o heta bhante." o, lord." "Ta ki maatha bhikkhave sakhr nicc v anicc vti." "What do you think, monks Are mental processes constant or inconstant?" "Anicc bhante." "Inconstant, lord." "Yam-pannicca dukkha v ta sukha vti." "And is that which is inconstant easeful or stressful?" "Dukkha bhante." "Stressful, lord." "Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama eso'ham-asmi eso me attti." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" o heta bhante." o, lord."

"Ta ki maatha bhikkhave via nicca v anicca vti." "What do you think, monks Is consciousness constant or inconstant?" "Anicca bhante." "Inconstant, lord." "Yam-pannicca dukkha v ta sukha vti." "And is that which is inconstant easeful or stressful?" "Dukkha bhante." "Stressful, lord." "Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama eso'ham-asmi eso me attti." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" o heta bhante." o, lord." "Tasmtiha bhikkhave yakici rpa attngata-paccuppanna, Ajjhatta v bahiddh v, Orika v sukhuma v, Hna v pata v, Yandre santike v, Sabba rpa, Thus, monks, any body whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body Neta mama neso'ham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba. 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.' Y kci vedan attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Y dre santike v, Sabb vedan, Any feeling whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling Neta mama neso'ham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba.

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.' Y kci sa attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Y dre santike v, Sabb sa, Any perception whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception Neta mama neso'ham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba. is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.' Ye keci sakhr attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Ye dre santike v, Sabbe sakhr, Any mental processes whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes Neta mama neso'ham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba. are to be seen as they actually are with right discernment as: 'This is not mine. This is not my self. This is not what I am.' Yakici via attngata-paccuppanna, Ajjhatta v bahiddh v, Orika v sukhuma v, Hna v pata v, Yandre santike v, Sabba via, Any consciousness whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness Neta mama neso'ham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba. is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Eva passa bhikkhave sutav ariya-svako, Rpasmi pi nibbindati, Vedanya pi nibbindati, Saya pi nibbindati, Sakhresu pi nibbindati, Viasmi pi nibbindati. Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, & disenchanted with consciousness. Nibbinda virajjati, Virg vimuccati, Disenchanted, he becomes dispassionate. Through dispassion, he is released. Vimuttasmi vimuttam-iti a hoti, Kh jti, Vusita brahma-cariya, Kata karaya, Npara itthattyti pajntti." With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' Idam-avoca Bhagav, Attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu. That is what the Blessed One said. Gratified, the group of five monks delighted at his words. Imasmica pana veyy-karaasmi bhaamne, Paca-vaggiyna bhikkhna anupdya, savehi cittni vimuccisti. And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.

ditta-pariyya Sutta The Fire Discourse

[Evam-me suta,] Eka samaya Bhagav, Gayya viharati gaysse, Saddhi bhikkhu-sahassena, Tatra kho Bhagav bhikkh mantesi. I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

"Sabba bhikkhave ditta, Kica bhikkhave sabba ditta. Cakkhu bhikkhave ditta, Rp ditt, Cakkhu-via ditta, Cakkhu-samphasso ditto, "Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. Yamp'ida cakkhu-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tampi ditta. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ditta. Aflame with what? ditta rg'aggin dos'aggin moh'aggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi. Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs. Sota ditta, Sadd ditt, Sota-via ditta, Sota-samphasso ditto, The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame. Yamp'ida sota-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tampi ditta. And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ditta. Aflame with what? ditta rg'aggin dos'aggin moh'aggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi. Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Ghna ditta, Gandh ditt, Ghna-via ditta, Ghna-samphasso ditto, The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame. Yamp'ida ghna-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tampi ditta. And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ditta. Aflame with what? ditta rg'aggin dos'aggin moh'aggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi. Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs. Jivh ditt, Ras ditt, Jivh-via ditta, Jivh-samphasso ditto, The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame. Yamp'ida jivh-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tampi ditta. And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ditta. Aflame with what? ditta rg'aggin dos'aggin moh'aggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi. Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Kyo ditto, Phohabb ditt, Kya-via ditta, Kya-samphasso ditto, The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame. Yamp'ida kya-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tampi ditta. And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ditta. Aflame with what? ditta rg'aggin dos'aggin moh'aggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi. Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs. Mano ditto, Dhamm ditt, Mano-via ditta, Mano-samphasso ditto, The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. Yamp'ida mano-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tampi ditta. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame. Kena ditta. Aflame with what? ditta rg'aggin dos'aggin moh'aggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi. Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

Eva passa bhikkhave sutav ariya-svako, Cakkhusmi pi nibbindati, Rpesu pi nibbindati, Cakkhu-vie pi nibbindati, Cakkhu-samphasse pi nibbindati, Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. Yamp'ida cakkhu-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Sotasmi pi nibbindati, Saddesu pi nibbindati, Sota-vie pi nibbindati, Sota-samphasse pi nibbindati, He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear. Yamp'ida sota-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati. And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Ghnasmi pi nibbindati, Gandhesu pi nibbindati, Ghna-vie pi nibbindati, Ghna-samphasse pi nibbindati, He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose. Yamp'ida ghna-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati. And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Jivhya pi nibbindati, Rasesu pi nibbindati,

Jivh-vie pi nibbindati, Jivh-samphasse pi nibbindati, He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue. Yamp'ida jivh-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati. And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Kyasmi pi nibbindati, Phohabbesu pi nibbindati, Kya-vie pi nibbindati, Kya-samphasse pi nibbindati, He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body. Yamp'ida kya-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati. And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Manasmi pi nibbindati, Dhammesu pi nibbindati, Mano-vie pi nibbindati, Mano-samphasse pi nibbindati, He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. Yamp'ida mano-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Nibbinda virajjati, Virg vimuccati, Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmi vimuttam-iti a hoti, Kh jti, Vusita brahma-cariya, Kata karaya, Npara itthattyti pajntti." With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'" Idam-avoca Bhagav, Attaman te bhikkh Bhagavato bhsita abhinandu. That is what the Blessed One said. Gratified, the monks delighted at his words. Imasmica pana veyy-karaasmi bhaamne, Tassa bhikkhu-sahassassa anupdya, savehi cittni vimuccisti. And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from the mental effluents.

Dhamma-niyma Sutta The Discourse on the Orderliness of the Dhamma

[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Tatra kho Bhagav bhikkh mantesi bhikkhavo'ti. There he addressed the monks, saying, "Monks." Bhadanteti te bhikkh Bhagavato paccassosu. "Yes, lord," the monks responded to him. Bhagav etad-avoca. The Blessed One said, "Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat dhamma-niymat: Sabbe sakhr aniccti. "Whether or not there is the arising of Tathagatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant. Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati

vibhajati uttn-karoti: Sabbe sakhr aniccti. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant. Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat dhamma-niymat: Sabbe sakhr dukkhti. Whether or not there is the arising of Tathagatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful. Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe sakhr dukkhti. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful. Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat dhamma-niymat: Sabbe dhamm anattti. Whether or not there is the arising of Tathagatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self. Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe dhamm anattti." The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are notself." Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita, abhinandunti. That is what the Blessed One said. Gratfied, the monks delighted at his words.

Magga-vibhaga Sutta An Analysis of the Path

[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Tatra kho Bhagav bhikkh mantesi bhikkhavo'ti. There he addressed the monks, saying, "Monks." Bhadanteti te bhikkh Bhagavato paccassosu. "Yes, lord," the monks responded to him. Bhagav etad-avoca. The Blessed One said, "Ariya vo bhikkhave ahagika magga desissmi vibhajissmi. Ta sutha sdhuka manasi-karotha bhsissmti. "I will teach & analyze for you the Noble Eightfold Path. Listen & pay close attention. I will speak." Evam-bhanteti kho te bhikkh Bhagavato paccassosu. "As you say, lord," the monks responded to him. Bhagav etad-avoca. The Blessed One said, "Katamo ca bhikkhave ariyo ahagiko maggo? ow what, monks, is the Noble Eightfold Path? Seyyathdam, Samm-dihi samm-sakappo, 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, right concentration. Katam ca bhikkhave samm-dihi? And what, monks, is right view? Ya kho bhikkhave dukkhe a dukkha-samudaye a dukkha-nirodhe a dukkha-nirodha-gminiy paipadya a. Knowledge concerning stress, knowledge concerning the origination of stress, knowledge copncerning the stopping of stress, knowledge concerning the way of practice leading to the stopping of stress: Aya vuccati bhikkhave samm-dihi.

This, monks, is called right view. Katamo ca bhikkhave samm-sakappo? And what, monks, is right resolve? Yo kho bhikkhave nekkhamma-sakappo abypda-sakappo avihis-sakappo. Being resolved on renunciation, on freedom from ill will, on harmlessness: Aya vuccati bhikkhave samm-sakappo. This, monks, is called right resolve. Katam ca bhikkhave samm-vc? And what is right speech? Y kho bhikkhave musvd verama, pisuya vcya verama, pharusya vcya verama, samphappalp verama. Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: Aya vuccati bhikkhave samm-vc. This, monks, is called right speech. Katamo ca bhikkhave samm-kammanto? And what, monks, is right action? Y kho bhikkhave ptipt verama, adinndn verama, abrahma-cariy verama. Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse. Aya vuccati bhikkhave samm-kammanto. This, monks, is called right action. Katamo ca bhikkhave samm-jvo? And what, monks, is right livelihood? Idha bhikkhave ariya-svako micch-jva pahya, Samm-jvena jvika kappeti. There is the case where a well-instructed disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: Aya vuccati bhikkhave samm-jvo. This, monks, is called right livelihood. Katamo ca bhikkhave samm-vymo? And what, monks, is right effort?

Idha bhikkhave bhikkhu anuppannna ppakna akusalna dhammna anuppdya, chanda janeti vyamati viriya rabhati citta paggahti padahati. There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. Uppannna ppakna akusalna dhammna pahnya, chanda janeti vyamati viriya rabhati citta paggahti padahati. He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. Anuppannna kusalna dhammna uppdya, chanda janeti vyamati viriya rabhati citta paggahti padahati. He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. Uppannna kusalna dhammna, hitiy asammosya bhiyyo-bhvya vepullya bhvanya pripriy, chanda janeti vyamati viriya rabhati citta paggahti padahati. He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: Aya vuccati bhikkhave samm-vymo. This, monks, is called right effort. Katam ca bhikkhave samm-sati? And what, monks, is right mindfulness? Idha bhikkhave bhikkhu kye kynupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa. There is the case where a monk remains focused on the body in & of itself ardent, alert, & mindful putting away greed & distress with reference to the world. Vedansu vedannupass viharati, tp sampajno satim vineyya loke abhijjhdomanassa. He remains focused on feelings in & of themselves ardent, alert, & mindful putting away greed & distress with reference to the world. Citte cittnupass viharati, tp sampajno satim vineyya loke abhijjhdomanassa. He remains focused on the mind in & of itself ardent, alert, & mindful putting away greed & distress with reference to the world.

Dhammesu dhammnupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa. He remains focused on mental qualities in & of themselves ardent, aware, & mindful putting away greed & distress with reference to the world. Aya vuccati bhikkhave samm-sati. This, monks, is called right mindfulness. Katamo ca bhikkhave samm-samdhi? And what, monks, is right concentration? Idha bhikkhave bhikkhu vivicc'eva kmehi vivicca akusalehi dhammehi, savitakka sa-vicra vivekajam-pti-sukha pahama jhna upasampajja viharati. There is the case where a monk quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Vitakka-vicrna vpasam, ajjhatta sampasdana cetaso ekodi-bhva avitakka avicra, samdhijam-pti-sukha dutiya jhna upasampajja viharati. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation internal assurance. Ptiy ca virg, upekkhako ca viharati sato ca sampajno, sukhaca kyena paisavedeti, yan-ta ariy cikkhanti upekkhako satim sukha-vihrti, tatiya jhna upasampajja viharati. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' Sukhassa ca pahn dukkhassa ca pahn, pubbe va somanassa-domanassna atthagam, adukkham-asukha upekkh-sati-prisuddhi, catuttha jhna upasampajja viharati. With the abandoning of pleasure & pain as with the earlier disappearance of elation & distress he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. Aya vuccati bhikkhave samm-samdhti." This, monks, is called right concentration." Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita, abhinandunti. That is what the Blessed One said. Gratified, the monks delighted at his words.

Gotam Sutta The Discourse to Gotam

[Evam-me suta,] Eka samaya Bhagav, Vesliya viharati, Mah-vane kgraslya, I have heard that at one time the Blessed One was staying at Vesli, in the Peaked Roof Hall in the Great Forest. Atha kho Mahpajpati Gotam, Yena Bhagav ten'upasakami, Upasakamitv Bhagavanta abhivdetv ekam-anta ahsi. Then Mahpajpati Gotam approached the Blessed One and, on approaching, having bowed down to the Blessed One, stood to one side. Ekam-anta hit kho Mahpajpat Gotam Bhagavanta etad-avoca: "Sdhu me bhante Bhagav sakhittena dhamma desetu, Yam-aha Bhagavato dhamma sutv, Ek vpakah appamatt tpin pahitatt vihareyyanti." As she was standing to one side, she said to the Blessed One: "It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, earnest, & resolute." "Ye kho tva Gotami dhamme jneyysi, Ime dhamm sargya savattanti no virgya. "Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion; Sayogya savattanti no visayogya. to being fettered, not to being unfettered; cayya savattanti no apacayya. to self-aggrandizement, not to self-effacement; Mahicchatya savattanti no appicchatya. to overweaning ambition, not to modesty; Asantuhiy savattanti no santuhiy. to discontent, not to contentment; Sagaikya savattanti no pavivekya. to entanglement, not to seclusion; Kosajjya savattanti no viriyrambhya. to laziness, not to activated persistence;,

Dubbharatya savattanti no subharatyti. to being burdensome, not to being unburdensome': Ekasena Gotami dhreyysi, N'eso dhammo n'eso vinayo n'eta satthu-ssananti. You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.' Ye ca kho tva Gotami dhamme jneyysi, Ime dhamm virgya savattanti no sargya. As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion; Visayogya savattanti no sayogya. to being unfettered, not to being fettered; Apacayya savattanti no cayya. to self-effacement, not to self-aggrandizement;, Appicchatya savattanti no mahicchatya. to modesty, not to overweaning ambition; Santuhiy savattanti no asantuhiy. to contentment, not to discontent; Pavivekya savattanti no sagaikya. to seclusion, not to entanglement; Viriyrambhya savattanti no kosajjya. to activated persistence, not to laziness; Subharatya savattanti no dubbharatyti. to being unburdensome, not to being burdensome': Ekasena Gotami dhreyysi, Eso dhammo eso vinayo eta satthu-ssananti. You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'" Idam-avoca Bhagav. Attaman Mahpajpati Gotam Bhagavato bhsita, abhinandti. That is what the Blessed One said. Gratified, Mahpajpati Gotam delighted at his words.

Paicca Samuppda Dependent Origination

Avijj-paccay sakhr, With ignorance as a condition there are processes. Sakhra-paccay via, With processes as a condition there is (sensory) consciousness. Via-paccay nma-rpa, With (sensory) consciousness as a condition there are name & form. Nma-rpa-paccay sayatana, With name & form as a condition there are the six sense media. Sayatana-paccay phasso, With the six sense media as a condition there is contact. Phassa-paccay vedan, With contact as a condition there is feeling. Vedan-paccay tah, With feeling as a condition there is craving. Tah-paccay updna, With craving as a condition there is clinging. Updna-paccay bhavo, With clinging as a condition there is becoming. Bhava-paccay jti, With becoming as a condition there is birth. Jti-paccay jara-maraa soka-parideva-dukkha-domanassupys sambhavanti. With birth as a condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti. Thus is the origination of this entire mass of suffering & stress. Avijjyatveva asesa-virga-nirodh sakhra-nirodho, Now from the remainderless fading & cessation of that very ignorance there is the cessation of processes. Sakhra-nirodh via-nirodho, From the cessation of processes there is the cessation of (sensory) consciousness.

Via-nirodh nma-rpa-nirodho, From the cessation of (sensory) consciousness there is the cessation of name & form. Nma-rpa-nirodh sayatana-nirodho, From the cessation of name & form there is the cessation of the six sense media. Sayatana-nirodh phassa-nirodho, From the cessation of the six sense media there is the cessation of contact. Phassa-nirodh vedan-nirodho, From the cessation of contact there is the cessation of feeling. Vedan-nirodh tah-nirodho, From the cessation of feeling there is the cessation of craving. Tah-nirodh updna-nirodho, From the cessation of craving there is the cessation of 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 jara-maraa soka-parideva-dukkha-domanassupys nirujjhanti. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Evam-etassa kevalassa dukkhakkhandhassa, nirodho hoti. Thus is the cessation of this entire mass of suffering & stress.

Srya-dhamma Sutta Conditions for Amiability

Evam-me suta. Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. Tatra kho Bhagav bhikkh mantesi, "Bhikkhavo" ti. "Bhadante" te bhikkh Bhagavato paccassosu. Bhagav etad-avoca: "Chayime bhikkhave dhamm sry piya-kara garu-kara, sagahya avivdya smaggiy ek-bhvya savattanti. Katame cha? I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monk, "Monks!" "Yes, lord," the monks responded. The Blessed One said: "Monks, these six are conditions that are conducive to amiability, that engender

feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six? "Idha bhikkhave bhikkhuno, metta kya-kamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayampi dhammo sryo piya-karao garukarao, sagahya avivdya smaggiy ek-bhvya savattati. [1] "There is the case where a monk is set on bodily acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. "Puna c'apara bhikkhave bhikkhuno, metta vac-kamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayampi dhammo sryo piya-karao garukarao, sagahya avivdya smaggiy ek-bhvya savattati. [2] "Furthermore, the monk is set on verbal acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. "Puna c'apara bhikkhave bhikkhuno, metta mano-kamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayampi dhammo sryo piya-karao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati. [3] "Furthermore, the monk is set on mental acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. "Puna c'apara bhikkhave bhikkhu, ye te lbh dhammik dhamma-laddh, antamaso patta-pariypanna-mattampi, tathrpehi lbhehi appaivibhattabhog hoti, slavantehi sabrahmacrhi sdhraa-bhog. Ayampi dhammo sryo piyakarao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati. [4] "Furthermore, whatever righteous gains the monk may obtain in a righteous way even if only as much as the alms in his bowl he does not consume them alone. He consumes them after sharing them in common with his virtuous fellows in the holy life. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. "Puna c'apara bhikkhave bhikkhu, yni tni slni akhani achiddni asabalni akammsani, bhujissni vipasatthni aparmatthni samadhi-savattanikni. Tathrpesu slesu sla-smaagato viharati, sabrahmacrhi vi ceva raho ca. Ayampi dhammo sryo piya-karao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati.

[5] "Furthermore with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration the monk dwells with his virtue on a par with that of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. "Puna c'apara bhikkhave bhikkhu, yya dihi ariy niyynik, niyyti takkarassa samm-dukkhakkhayya, tathrpya dihiy dihi-smaagato viharati, sabrahmacrhi vi ceva raho ca. Ayampi dhammo sryo piya-karao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati. [6] "Furthermore with reference to views that are noble, leading outward, that lead those who act in accordance with them to the right ending of suffering & stress the monk dwells with his views on a par with those of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. "Ime kho bhikkhave cha dhamm sry piya-kara garu-kara, sagahya avivdya smaggiy ek-bhvya savattant" ti. "These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity." Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita, abhinandunti. That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Bhikkhu-aparihniya-dhamma Sutta Conditions for No Decline among the Monks

Evam-me suta. Eka samaya Bhagav, Rjagahe viharati, Gijjhake Pabbate. Tatra kho Bhagav bhikkh mantesi, "Satta vo bhikkhave aparihniye dhamme desessmi. Ta sutha sdhuka manasikarotha bhsissm" ti. I have heard that on one occasion the Blessed One was staying in Rajagaha, on Vulture Peak Mountain. There he addressed the monks: "Monks, I will teach you the seven conditions that lead to no decline. Listen & pay close attention. I will speak." "Evam-bhante" ti kho te bhikkh Bhagavato paccassosu. "Yes, lord," the monks responded. Bhagav etad-avoca: "Katame ca bhikkhave satta aparihniy dhamm?

The Blessed One said: "And which seven are the conditions that lead to no decline? "Yvakvaca bhikkave bhikkh, abhiha-sannipt bhavissanti sannipta-bahul, vuhiyeva bhikkhave bhikkhna pikakh no parihni. [1] "As long as the monks meet often, meet a great deal, their growth can be expected, not their decline. "Yvakvaca bhikkave bhikkh, samagg sannipatissanti, samagg vuhahissanti, samagg sagha-karayni karissanti, vuhiyeva bhikkhave bhikkhna pikakh no parihni. [2] "As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Sangha business in harmony, their growth can be expected, not their decline. "Yvakvaca bhikkave bhikkh, apaatta na paapessanti, paatta na samucchindissanti. Yath-paattesu sikkhpadesu samdya vattissanti, vuhiyeva bhikkhave bhikkhna pikakh no parihni. [3] "As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline. "Yvakvaca bhikkave bhikkh, ye te bhikkh ther ratta cira-pabbajit, sagha-pitaro sagha-pariyak, te sakkarissanti garukarissanti mnessanti pjessanti tesaca sotabba maissanti, vuhiyeva bhikkhave bhikkhna pikakh no parihni. [4] "As long as the monks honor, respect, venerate, & do homage to the elder monks those with seniority who have long been ordained, the fathers of the Sangha, leaders of the Sangha regarding them as worth listening to, their growth can be expected, not their decline. "Yvakvaca bhikkave bhikkh, uppannya tahya ponobbhavikya no vasa gacchissanti, vuhiyeva bhikkhave bhikkhna pikakh no parihni. [5] "As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline. "Yvakvaca bhikkave bhikkh, raakesu sensanesu spekkh bhavissanti, vuhiyeva bhikkhave bhikkhna pikakh no parihni. [6] "As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline. "Yvakvaca bhikkave bhikkh, paccattaeva sati upahapessanti, 'Kinti angat ca pesal sabrahmacr gaccheyyu. gat ca pesal sabrahmacr phsu vihareyyunti,' vuhiyeva bhikkhave bhikkhna pikakh no parihni. [7] "As long as the monks each keep firmly in mind: 'If there are any wellbehaved fellow-followers of the holy life who have yet to come, may they

come; and may the well-behaved fellow-followers of the holy life who have come live in comfort,' their growth can be expected, not their decline. "Yvakvaca bhikkave ime satta aparihniy dhamm bhikkhsu hassanti, imesu ca sattasu aparihniyesu dhammesu bhikkh sandississanti, vuhiyeva bhikkhave bhikkhna pikakh no parihn" ti. "As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks' growth can be expected, not their decline." Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita, abhinandunti. That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Mah-samaya Sutta The Great Meeting

[Evam-me suta.] Eka samaya Bhagav, Sakkesu viharati Kapilavatthusmi Mahvane, mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhtthi devat yebhuyyena sannipatit honti Bhagavanta dassanya bhikkhu-saghaca. I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of approximately five hundred bhikkhus, all of them arahants. And most of the devats from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sangha. Atha kho catunna suddhvsa-kyikna devna etadahosi, "Aya kho Bhagav Sakkesu viharati Kapilavatthusmi Mahvane, mahat bhikkhusaghena saddhi paca-mattehi bhikkhu-satehi, sabbeheva arahantehi. Dasahi ca loka-dhtthi devat yebhuyyena sannipatit honti Bhagavanta dassanya bhikkhu-saghaca. Yannna mayampi yena Bhagav ten'upasakameyyma, upasakamitv Bhagavato santike pacceka-gth bhseyymti." Then the thought occurred to four devats of the ranks from the Pure Abodes: "The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of about five hundred bhikkhus, all of them arahants. And most of the devats from ten world-systems have gathered in order to see the Blessed One & the Bhikkhu Sangha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence." Atha kho t devat seyyathpi nma balav puriso sammijita v bha pasreyya, pasrita v bha sammijeyya, evameva suddhvsesu devesu antarahit Bhagavato purato pturahasu. Atho kho t devat Bhagavanta

abhivdetv ekamanta ahasu, ekamanta hit kho ek devat Bhagavato santike ima gtha abhsi. Then, just as a strong man might extend his flexed arm or flex his extended arm, those devats disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Having paid homage to the Blessed One, they stood to one side. As they were standing there, one devat recited this verse in the Blessed One's presence: Mah-samayo pavanasmi Deva-ky samgat gatamha ima dhamma-samaya Dakkhityeva aparjita-saghanti. "A great meeting in the woods: The deva hosts have assembled. We have come to this Dhamma meeting To see the unvanquished Sangha." Atha kho apar devat Bhagavato santike ima gtha abhsi. Tatra bhikkhavo samdahasu Citta attano ujukam-akasu Srath va nettni gahetv Indriyni rakkhanti paitti. Then another devat recited this verse in the Blessed One's presence: "The bhikkhus there are concentrated, Have straightened their own minds. Like a charioteer holding the reins, The wise ones guard their faculties." Atha kho apar devat Bhagavato santike ima gtha abhsi. Chetv khla chetv palgha Inda-khla ohaccam-anej Te caranti suddh vimal Cakkhumat sudant susu-ngti. Then another devat recited this verse in the Blessed One's presence: "Having cut through barrenness, cut the cross-bar, Having uprooted Indra's pillar, unstirred, They wander about pure, unstained, Young ngas well tamed by the One with Vision." Atha kho apar devat Bhagavato santike ima gtha abhsi. Ye keci Buddha saraa gatse Na te gamissanti apya-bhmi Pahya mnusa deha Deva-kya paripressantti. Then another devat recited this verse in the Blessed One's presence: "Those who have gone to the Buddha for refuge Will not go to the plane of woe. On discarding the human body, They will fill the hosts of the devas."

Atha kho Bhagav bhikkh mantesi, "Yebhuyyena bhikkhave dasasu loka-dhtsu devat sannipatit honti Tathgata dassanya bhikkhu-saghaca. Yepi te bhikkhave ahesu attam-addhna arahanto Samm-sambuddh, tesampi Bhagavantna eta-paramyeva devat sannipatit ahesu, seyyathpi mayha etarahi. Yepi te bhikkhave bhavissanti angatam-addhna arahanto Sammsambuddh, tesampi Bhagavantna eta-paramyeva devat sannipatit bhavissanti, seyyathpi mayha etarahi. Then the Blessed One addressed the monks: "Monks, most of the devats from ten world-systems have gathered in order to see the Tathagata & the Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly Self-awakened, at most had their devat-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devat-gathering like mine at the present. cikkhissmi bhikkhave deva-kyna nmni. Kittayissmi bhikkhave devakyna nmni. Desissmi bhikkhave deva-kyna nmni. Ta sutha sdhuka manasikarotha bhsissmti." "Evam-bhanteti" kho te bhikkh Bhagavato paccassosu. Bhagav etad-avoca. I will detail for you the names of the deva hosts. I will describe to you the names of the deva hosts. I will teach you the names of the deva hosts. Listen & pay close attention. I will speak." "As you say, lord," the monks replied. The Blessed One said:
Silokam-anukassmi Yattha bhumm tadassit Ye sit giri-gabbhara Pahitatt samhit Puth shva salln Loma-hasbhisambhuno Odta-manas suddh Vippasannam-anvil

I recite a verse of tribute. Those who live where spirits dwell, who live in mountain caves, resolute, concentrated, many, like hidden lions, who have overcome horripilation, white-hearted, pure, serene, & undisturbed:
Bhiyyo paca-sate atv Vane Kpilavatthave Tato mantayi Satth Svake ssane rate "Deva-ky abhikkant Te vijntha bhikkhavo" Te ca tappam-akaru Sutv Buddhassa ssana Tesam-pturahu a Amanussna dassana Appeke satam-addakkhu Sahassa atha sattari

Sata eke sahassna Amanussnam-addasu Appekenantam-addakkhu Dis sabb phu ahu

Knowing that more than 500 of them had come to the forest of Kapilavastu, the Teacher then said to them, disciples delighting in his instruction, "The deva hosts have approached. Detect them, monks!" Listening to the Awakened One's instruction, they made a diligent effort. Knowledge appeared to them, vision of non-human beings. Some saw 100, some 1,000, some 70,000, some had vision of 100,000 non-human beings. Some gained vision of innumerable devas filling every direction.
Taca sabba abhiya Vavakkhitvna cakkhum Tato mantayi Satth Svake ssane rate "Deva-ky abhikkant Te vijntha bhikkhavo Ye voha kittayissmi Girhi anupubbaso."

Realizing all this, the One-with-Vision felt moved to speak. The Teacher then said to them, disciples delighting in his instruction, "The deva hosts have approached. Detect them, monks, as I describe their glories, one by one.
Satta-sahass va yakkh Bhumm Kpilavatthav Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

7,000 yakkhas inhabiting the land of Kpilavastu, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Cha-sahass hemavat Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

6,000 yakkhas from the Himlayas, of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Stgir ti-sahass Yakkh nnatta-vaino

Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

From Mount Sta 3,000 yakkhas of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Iccete soasa-sahass Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

These 16,000 yakkhas of varied hue powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Vessmitt paca-sat Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

500 yakkhas from Vessmitta, of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Kumbhro Rjagahiko Vepullassa nivesana Bhiyyo na sata-sahassa Yakkhna payirupsati Kumbhro Rjagahiko Sop'ga samiti vana.

Kumbhra from Rjagaha, who dwells on Mount Vepulla, accompanied by more than 100,000 yakkhas Kumbhra from Rjagaha: He, too, has come to the forest meeting.
Purimaca disa rj Dhataraho passati Gandhabbna dhipati Mahrj yasassi so Puttpi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

And Dhataraha, who rules as king of the Eastern Direction, as lord of the gandhabbas: A glorious, great king is he, and many are his sons named Indra, of great strength. Powerful, effulgent, glamorous, prestigious, rejoicing, they have approached the monks' forest meeting.
Dakkhiaca disa rj Virho tappassati

Kumbhana dhipati Mahrj yasassi so Puttpi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

And Virha, who rules as king of the Southern Direction, as lord of the kumbaas: A glorious, great king is he, and many are his sons named Indra, of great strength. Powerful, effulgent, glamorous, prestigious, rejoicing, they have approached the monks' forest meeting.
Pacchimaca disa rj Virpakkho passati Ngna dhipati Mahrj yasassi so Puttpi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

And Virpakkha, who rules as king of the Western Direction, as lord of the ngas: A glorious, great king is he, and many are his sons named Indra, of great strength. Powerful, effulgent, glamorous, prestigious, rejoicing, they have approached the monks' forest meeting.
Uttaraca disa rj Kuvero tappassati Yakkhna dhipati Mahrj yasassi so Puttpi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

And Kuvera, who rules as king of the Northern Direction, as lord of the yakkhas: A glorious, great king is he, and many are his sons named Indra, of great strength. Powerful, effulgent, glamorous, prestigious, rejoicing, they have approached the monks' forest meeting.
Purima-disa Dhataraho Dakkhiena Virhako Pacchimena Virpakkho Kuvero uttara disa Cattro te mahrj Samant caturo dis Daddallamn ahasu Vane Kpilavatthave

Dhataraha from the Eastern Direction, Virhaka from the South, Virpakkha from the West, Kuvera from the Northern Direction: These four Great Kings encompassing the four directions, resplendent, stand in the Kpilavastu forest.
Tesa myvino ds g vacanik sah My Kueu Veeu Vi ca Viuo saha Candano Kma-seho ca Kinnughau Nighau ca Pando Opamao ca Deva-sto ca Mtali Cittaseno ca gandhabbo Naorj Janosabho g Pacasikho ceva Timbar Suriyavacchas Ete cae ca rjno Gandhabb saha rjubhi Modamn abhikkmu Bhikkhna samiti vana.

Their deceitful vassals have also come deceptive, treacherous My, Kueu, Veeu, Viu with Viua, Candana, the Chief of Sensual Pleasure, Kinnughau, Nighau, Panda, the Mimic, Mtali, the deva's charioteer, Cittasena the gandhabba, King Na, the Bull of the People, Pacasikha has come with Timbaru [and his daughter,] Suriyavacchas. These & other kings, gandhabbas with their kings, rejoicing, have approached the monks' forest meeting.
Athg Nbhas ng Vesl saha Tacchak Kambal'Assatar g Pyg saha tibhi Ymun Dhatarah ca g ng yasassino Ervao mahngo Sop'ga samiti vana.

Then there have also come ngas from Lake Nbhasa, Vesl & Tacchaka. Kambalas, Assataras, Paygas, & their kin. And from the River Ymuna comes the prestigious nga, Dhataraha. The great nga Eravaa: He, too, has come to the forest meeting."
Ye nga-rje sahas haranti Dibb dij pakkhi visuddha-cakkh

Vehyas te vana-majjha-patt Citr Supa iti tesa'nma Abhayantad nga-rjnamsi Supaato khemam-aksi Buddho Sahhi vchi upavhayant Ng Supa saraam-akasu Buddha

They who swoop down swiftly on nga kings, divine, twice-born, winged, their eyesight pure: (Garuas) came from the sky to the midst of the forest. Citra & Supaa are their names. But the Buddha made the nga kings safe, made them secure from Supaa. Addressing one another with affectionate words, the ngas & Supaas made the Buddha their refuge.
Jit vajira-hatthena Samudda asur sit Bhtaro Vsavassete Iddhimanto yasassino Klakaj mahbhism Asur Dnaveghas Vepacitti Sucitti ca Pahrdo Namuc saha Sataca Bali-puttna Sabbe Veroca-nmak Sannayhitv bali sena Rhu-bhaddam-upgamu Samayodni bhaddante Bhikkhna samita vana

"Defeated by Indra of the thunderbolt hand, Asuras dwelling in the ocean, Vsava's brothers powerful, prestigious Greatly terrifying Klakajas, the Dnaveghasa asuras, Vepacitti & Sucitti, Pahrda, with Namuc, and Bali's hundred sons, all named Veroca, arrayed with powerful armies have approached their honored Rhu [and said]: 'Now is the occasion, sir, of the monk's forest meeting.'
po ca dev Pahav ca Tejo Vyo tad-gamu Varu Vru dev Somo ca Yasas saha Mett-Karu-kyik g dev yasassino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

Devas of water, earth, fire, & wind have come here. Varuas, Vruas, Soma together with Yasa, the prestigious devas of the hosts of goodwill & compassion have come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Ve ca dev Sahal ca Asam ca duve Yam Candasspanis dev Candam-g purakkhit Suriyasspanis dev Suriyam-g purakkhit Nakkhattni purakkhitv g mandavalhak Vasna Vsavo seho Sakkop'ga purindado Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

Veu (Vi.su) & Sahal, Asama & the Yama twins, the devas dependent on the moon surrounding the moon have come. The devas dependent on the sun surrounding the sun have come. Devas surrounding the zodiac stars and the spites of the clouds have come. Sakka, chief of the Vasus, the ancient donor, has come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Athg Sahabh dev Jalam-aggi-sikhriva Arihak ca Roj ca Umm-pupphanibhsino Varu Sahadhamm ca Accut ca Anejak Sleyya-Rucir g g Vsavanesino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

Then come the Sahabhu devas, blazing like crests of fire-flame.

The Ariakas, Rojas, cornflower blue. Varuas & Sahadhammas, Accutas & Anejakas, Sleyyas & Ruciras, and Vasavanesis have come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Samn Mahsamn Mnus Mnusuttam Khi-padskik g g Mano-padsik Athg Harayo dev Ye ca Lohitavsino Prag Mahprag g dev yasassino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

Samnas, Great Samnas, Mnusas, Super Manusas, the devas corrupted by fun have come, as well as devas corrupted by mind. Then come green-gold devas and those wearing red. Pragas, Great Pragas, prestigious devas have come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Sukk Karumh Aru g Veghanas saha Odtagayh pmokkh g dev Vicakkha Sadmatt Hragaj Missak ca yasassino Thanaya g Pajunno Yo dis abhivassati Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

White devas, ruddy-green devas, dawn-devas have come with the Veghanas headed by devas totally in white. The Vicakkhaas have come. Sadmatta, Hragajas, & the prestigious multi-coloreds, Pajunna, the thunderer, who brings rain in all directions:

These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Khemiy Tusit Ym Kahak ca yasassino Lambitak Lmaseh Jotinm ca sav Nimmnaratino g Athg Paranimmit Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

The Khemiyas, Tusitas, & Ymas, the prestigious Kahakas, Lambitakas & Lma chiefs, the Jotinmas & savas, the Nimmnaratis have come, as have the Paranimmitas. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks' forest meeting.
Sahete deva-niky Sabbe nnatta-vaino Nmanvayena gachu Ye cae sadis saha 'Pavuttha-jtim-akkhla Ogha-tiam-ansava Dakkhemoghatara nga Canda va asittita.'

These 60 deva groups, all of varied hue, have come arranged in order, together with others in like manner [thinking:] 'We'll see him who has transcended birth, who has no bounds, who has crossed over the flood, the Mighty One, beyond evil, like the moon freed from a cloud.'
Subrahm Paramatto ca Putt iddhimato saha Sanakumro Tisso ca Sop'ga samiti vana. Sahassa-brahma-lokna Mah-brahmbhitihati Upapanno jutimanto Bhism-kyo yasassi so Desettha issar g Pacceka-vasavattino Tesaca majjhato g Hrito parivrito."

Subrahm and Paramatta Brahma, together with sons of the Powerful One, Sanakumra and Tissa: They too have come to the forest meeting.

Great Brahm, who stands over 1,000 Brahma worlds, who arose there spontaneously, effulgent: Prestigious is he, with a terrifying body. And ten brahma sovereigns, each the lord of his own realm and in their midst has come Harita Brahma surrounded by his retinue."
Te ca sabbe abhikkante Sinde deve sabrahmake Mra-sen abhikkmi Passa kahassa mandiya "Etha gahatha bandhatha Rgena bandhamatthu vo Samant parivretha M vo mucittha koci na." Iti tattha mahseno Kaha-sena apesayi Pin talam-hacca Sara katvna bherava Yath pvussako megho Thanayanto savijjuko Tad so paccudvatti Sakuddho asaya-vase

When all these devas with Indras and Brahmas had come, Mra came as well. Now look at the Dark One's foolishness! [He said:] "Come seize them! Bind them! Tie them down with passion! Surround them on every side! Don't let anyone at all escape!" Thus the great war-lord urged on his dark army, slapping the ground with his hand, making a horrendous din, as when a storm cloud bursts with thunder, lightning, and torrents of rain. But then he withdrew enraged, with none under his sway.
Taca sabba abhiya Vavakkhitvna cakkhum Tato mantayi Satth Svake ssane rate "Mra-sen abhikkant Te vijntha bhikkhavo" Te ca tappam-akaru Sutv Buddhassa ssana Vtargehi pakkmu Nesa lomampi ijayu Sabbe vijita-sagm Bhaytt yasassino Modanti saha bhtehi, Svak te janesutti.

Realizing all this, the One-with-Vision felt moved to speak. The Teacher then said to them, disciples delighting in his instruction, "Mra's army has approached. Detect them, monks!" Listening to the Awakened One's instruction, they made a diligent effort. The army retreated from those without passion, without raising even a hair on their bodies. Having all won the battle prestigious, past fear they rejoice with all beings: Disciples outstanding among the human race.

Blessings
An Invitation to the Devas
Samant cakkavesu Atrgacchantu devat Saddhamma muni-rjassa Suantu sagga-mokkhada From around the galaxies may the devas come here. May they listen to the True Dhamma of the King of Sages, Leading to heaven & emancipation. Sagge kme ca rpe Giri-sikharatae c'antalikkhe vimne Dpe rahe ca gme Taruvana-gahane geha-vatthumhi khette Those in the heavens of sensuality & form, On peaks & mountain precipices, in palaces floating in the sky, In islands, countries, & towns, In groves of trees & thickets, around homesites & fields. Bhumm cyantu dev Jala-thala-visame yakkha-gandhabba-ng Tihant santike ya Muni-vara-vacana sdhavo me suantu And the earth-devas, spirits, heavenly minstrels, & nagas In water, on land, in badlands, & nearby: May they come & listen with approval As I recite the word of the excellent sage. Dhammassavana-klo ayam-bhadant. Dhammassavana-klo ayam-bhadant. Dhammassavana-klo ayam-bhadant. This is the time to listen to the Dhamma, Venerable Sirs. This is the time to listen to the Dhamma, Venerable Sirs. This is the time to listen to the Dhamma, Venerable Sirs.

Namakra-siddhi Gth The Verses on Success through Homage

Yo cakkhum moha-malpakaho Sma va buddho sugato vimutto Mrassa ps vinimocayanto Ppesi khema janata vineyya. The One with Vision, with the stain of delusion removed, Self-awakened, Well-Gone, & Released, Freed from the snares of Mortal Temptation, He leads humanity from evil to security. Buddha varanta siras nammi Lokassa nthaca vinyakaca. Tan-tejas te jaya-siddhi hotu Sabb'antary ca vinsamentu. I pay homage with my head to that excellent Buddha, The Protector & Mentor for the world, By the power of this, may you have triumph & success, And may all your dangers be destroyed. Dhammo dhajo yo viya tassa satthu Dassesi lokassa visuddhi-magga Niyyniko dhamma-dharassa dhr Stvaho santikaro sucio. The Teacher's Dhamma, like a banner, Shows the path of purity to the world. Leading out, upholding those who uphold it, Rightly accomplished, it brings pleasure, makes peace. Dhamma varanta siras nammi Mohappadla upasanta-dha. Tan-tejas te jaya-siddhi hotu Sabb'antary ca vinsamentu. I pay homage with my head to that excellent Dhamma, Which pierces delusion and makes fever grow calm. By the power of this, may you have triumph & success, And may all your dangers be destroyed. Saddhamma-sen sugatnugo yo Lokassa pppakilesa-jet Santo saya santi-niyojako ca Svkkhta-dhamma vidita karoti. The True Dhamma's army, following the One Well-Gone, Is victor over the evils & corruptions of the world. Self-calmed, it is calming & without fetter, And makes the well-taught Dhamma be known. Sagha varanta siras nammi Buddhnubuddha sama-sla-dihi.

Tan-tejas te jaya-siddhi hotu Sabb'antary ca vinsamentu. I pay homage with my head to that excellent Sangha, Awakened after the Awakened, harmonious in virtue & view. By the power of this, may you have triumph & success, And may all your dangers be destroyed.

Sambuddhe The Buddhas

Sambuddhe ahavsaca Dvdasaca sahassake Paca-sata-sahassni Nammi siras aha. I pay homage with my head to the 512,028 Buddhas. Tesa dhammaca saghaca darena nammi'ha. Namakrnubhvena Hantv sabbe upaddave Anek antarypi Vinassantu asesato. I pay devoted homage to their Dhamma & Sangha. Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace. Sambuddhe paca-pasaca Catuvsati sahassake Dasa-sata-sahassni Nammi siras aha. I pay homage with my head to the 1,024,055 Buddhas. Tesa dhammaca saghaca darena nammi'ha. Namakrnubhvena Hantv sabbe upaddave Anek antarypi Vinassantu asesato. I pay devoted homage to their Dhamma & Sangha. Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace. Sambuddhe navuttarasate Ahacattsa sahassake

Vsati-sata-sahassni Nammi siras aha. I pay homage with my head to the 2,048,109 Buddhas. Tesa dhammaca saghaca darena nammi'ha. Namakrnubhvena Hantv sabbe upaddave Anek antarypi Vinassantu, asesato. I pay devoted homage to their Dhamma & Sangha. Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.

Namo-kra-ahaka The Homage Octet

Namo arahato sammSambuddhassa mahesino Homage to the Great Seer, the Worthy One, Rightly Self-awakened. Namo uttama-dhammassa Svkkhtasseva tenidha Homage to the highest Dhamma, well-taught by him here. Namo mah-saghasspi Visuddha-sla-dihino And homage to the Great Sangha, pure in virtue & view. Namo omtyraddhassa Ratanattayassa sdhuka Homage to the Triple Gem beginning auspiciously with AUM. Namo omakttassa Tassa vatthuttayassapi And homage to those three objects that have left base things behind. Namo-krappabhvena Vigacchantu upaddav By the potency of this homage, may misfortunes disappear. Namo-krnubhvena Suvatthi hotu sabbad By the potency of this homage, may there always be well-being.

Namo-krassa tejena Vidhimhi homi, tejav. By the power of this homage, may success in this ceremony be mine.

Magala Sutta The Discourse on Good Fortune

[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Atha kho aatar devat, abhikkantya rattiy abhikkanta-va kevala-kappa Jetavana obhsetv, yena Bhagav ten'upasakami. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. Upasakamitv Bhagavanta abhivdetv ekamanta ahsi. On approaching, having bowed down to the Blessed One, she stood to one side. Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi. As she was standing there, she addressed a verse to the Blessed One. "Bah dev manuss ca magalni acintayu kakhamn sotthna brhi magalam-uttama. "Many devas & human beings give thought to good fortune, Desiring well-being. Tell, then, the highest good fortune." "Asevan ca blna paitnaca sevan Pj ca pjanyna etam-magalam-uttama. ot consorting with fools, consorting with the wise, Paying homage to those who deserve homage: This is the highest good fortune. Pairpa-desa-vso ca pubbe ca kata-puat Atta-samm-paidhi ca etam-magalam-uttama.

Living in a civilized country, having made merit in the past, Directing oneself rightly: This is the highest good fortune. Bhu-saccaca sippaca vinayo ca susikkhito Subhsit ca y vc etam-magalam-uttama. Broad knowledge, skill, discipline well-mastered, Words well-spoken: This is the highest good fortune. Mt-pitu-upahna putta-drassa sagaho Ankul ca kammant etam-magalam-uttama. Support for one's parents, assistance to one's wife & children, Jobs that are not left unfinished: This is the highest good fortune. Dnaca dhamma-cariy ca taknaca sagaho Anavajjni kammni etam-magalam-uttama. Generosity, living by the Dhamma, assistance to one's relatives, Deeds that are blameless: This is the highest good fortune. rat virat pp majja-pn ca saamo Appamdo ca dhammesu etam-magalam-uttama. Avoiding, abstaining from evil; refraining from intoxicants, Being heedful with regard to qualities of the mind: This is the highest good fortune. Gravo ca nivto ca santuh ca kataut Klena dhammassavana etam-magalam-uttama. Respect, humility, contentment, gratitude, Hearing the Dhamma on timely occasions: This is the highest good fortune. Khant ca sovacassat samanaca dassana Klena dhamma-skacch etam-magalam-uttama. Patience, compliance, seeing contemplatives, Discussing the Dhamma on timely occasions: This is the highest good fortune.

Tapo ca brahma-cariyaca ariya-saccna-dassana Nibbna-sacchi-kiriy ca etam-magalam-uttama. Austerity, celibacy, seeing the Noble Truths, Realizing Liberation: This is the highest good fortune. Phuhassa loka-dhammehi citta yassa na kampati Asoka viraja khema etam-magalam-uttama. A mind that, when touched by the ways of the world, Is unshaken, sorrowless, dustless, secure: This is the highest good fortune. Etdisni katvna sabbattham-aparjit Sabbattha sotthi gacchanti tan-tesa magalam-uttamanti." Everywhere undefeated when doing these things, People go everywhere in well-being: This is their highest good fortune."

Cha Ratana Paritta Gth The Six Protective Verses from the Discourse on Treasures
Yakici vitta idha v hura v Saggesu v ya ratana pata Na no sama atthi tathgatena. Whatever wealth in this world or the next, Whatever exquisite treasure in the heavens, Is not, for us, equal to the Tathagata. Idam-pi buddhe ratana pata Etena saccena suvatthi hotu. This, too, is an exquisite treasure in the Buddha. By this truth may there be well-being. Khaya virga amata pata Yad-ajjhag sakyamun samhito Na tena dhammena sam'atthi kici. The exquisite Deathless dispassion, ending Discovered by the Sakyan Sage while in concentration: There is nothing equal to that Dhamma. Idam-pi dhamme ratana pata Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Dhamma. By this truth may there be well-being. Yam-buddha-seho parivaay suci Samdhim-nantarik'aam-hu Samdhin tena samo na vijjati. What the excellent Awakened One extolled as pure And called the concentration of unmediated knowing: No equal to that concentration can be found. Idam-pi dhamme ratana pata Etena saccena suvatthi hotu. This, too, is an exquisite treasure in the Dhamma. By this truth may there be well-being. Ye puggal aha sata pasatth Cattri etni yugni honti Te dakkhieyy sugatassa svak Etesu dinnni mahapphalni. The eight persons the four pairs praised by those at peace: They, disciples of the One Well-Gone, deserve offerings. What is given to them bears great fruit. Idam-pi saghe ratana pata Etena saccena suvatthi hotu. This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being. Ye suppayutt manas dahena Nikkmino gotama-ssanamhi Te pattipatt amata vigayha Laddh mudh nibbuti bhujamn. Those who, devoted, firm-minded, Apply themselves to Gotama's message, On attaining their goal, plunge into the Deathless, Freely enjoying the Liberation they've gained. Idam-pi saghe ratana pata Etena saccena suvatthi hotu. This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being. Kha pura nava n'atthi sambhava Viratta-cittyatike bhavasmi Te kha-bj aviruhi-chand Nibbanti dhr yath'yam-padpo. Ended the old, there is no new taking birth. Dispassioned their minds toward further becoming, They, with no seed, no desire for growth, The wise, they go out like this flame. Idam-pi saghe ratana pata Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

Karaya Mett Sutta The Discourse on Loving-kindness

Karayam-attha-kusalena yanta santa pada abhisamecca, This is to be done by one skilled in aims Who wants to break through to the state of peace: Sakko uj ca suhuj ca suvaco cassa mudu anatimn, Be capable, upright, & straightforward, Easy to instruct, gentle, & not conceited, Santussako ca subharo ca appakicco ca sallahuka-vutti, Content & easy to support, with few duties, living lightly, Santindriyo ca nipako ca appagabbho kulesu ananugiddho. With peaceful faculties, masterful, modest, & no greed for supporters. Na ca khudda samcare kici yena vi pare upavadeyyu. Do not do the slightest thing that the wise would later censure. Sukhino v khemino hontu sabbe satt bhavantu sukhitatt. Think: Happy & secure, may all beings be happy at heart. Ye keci pa-bhtatthi tas v thvar v anavases, Whatever beings there may be, weak or strong, without exception, Dgh v ye mahant v majjhim rassak auka-thl, Long, large, middling, short, subtle, blatant, Dih v ye ca adih ye ca dre vasanti avidre, Seen or unseen, near or far, Bht v sambhaves v sabbe satt bhavantu sukhitatt. Born or seeking birth: May all beings be happy at heart.

Na paro para nikubbetha ntimaetha katthaci na kici, Let no one deceive another or despise anyone anywhere, Byrosan pagha-sa nam-aassa dukkham-iccheyya. Or through anger or resistance wish for another to suffer. Mt yath niya putta yus eka-puttam-anurakkhe, As a mother would risk her life to protect her child, her only child, Evam-pi sabba-bhtesu mna-sambhvaye aparima. Even so should one cultivate a limitless heart with regard to all beings. Mettaca sabba-lokasmi mna-sambhvaye aparima, With good will for the entire cosmos, cultivate a limitless heart: Uddha adho ca tiriyaca asambdha avera asapatta. Above, below, & all around, unobstructed, without enmity or hate. Tiha'cara nisinno v sayno v yvatassa vigatam-iddho, Whether standing, walking, sitting, or lying down, as long as one is alert, Eta sati adhiheyya brahmam-eta vihra idham-hu. One should be resolved on this mindfulness. This is called a sublime abiding here & now. Dihica anupagamma slav dassanena sampanno, Not taken with views, but virtuous & consummate in vision, Kmesu vineyya gedha, Na hi jtu gabbha-seyya punaretti. Having subdued desire for sensual pleasures, One never again will lie in the womb.

Khandha Paritta The Group Protection

Virpakkhehi me metta Metta Erpathehi me Chaby-puttehi me metta Metta Kah-Gotamakehi ca I have good will for the Virupakkhas, the Erapathas, the Chabya descendants, & the Black Gotamakas. Apdakehi me metta Metta di-pdakehi me Catuppadehi me metta Metta bahuppadehi me I have good will for footless beings, two-footed, four-footed, & many-footed beings. M ma apdako hisi M ma hisi di-pdako M ma catuppado hisi M ma hisi bahuppado May footless beings, two-footed beings, four-footed beings, & many-footed beings do me no harm. Sabbe satt sabbe p Sabbe bht ca keval Sabbe bhadrni passantu M kici ppam'gam May all creatures, all breathing things, all beings each & every one meet with good fortune. May none of them come to any evil. Appamo Buddho, Appamo Dhammo, Appamo Sagho, The Buddha, Dhamma, & Sangha are limitless. Pama-vantni siri-sapni, Ahi vicchik sata-pad unbh sarab msik, There is a limit to creeping things snakes, scorpions, centipedes, spiders, lizards, & rats. Kat me rakkh, Kat me paritt, Paikkamantu bhtni. I have made this protection, I have made this spell. May the beings depart. So'ha namo Bhagavato, Namo sattanna Samm-sambuddhna. I pay homage to the Blessed One, homage to the seven Rightly Self-awakened Ones.

Mora Paritta The Peacock's Protection

Udetayacakkhum eka-rj Harissa-vao pahavippabhso Ta ta namassmi harissa-vaa pahavippabhsa Tayajja gutt viharemu divasa. The One King, rising, with Vision, Golden-hued, illumining the Earth: I pay homage to you, Golden-hued, illumining the Earth. Guarded today by you, may I live through the day. Ye brhma vedagu sabba-dhamme Te me namo te ca ma playantu. Namatthu buddhna namatthu bodhiy. Namo vimuttna namo vimuttiy. Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me. Homage to the Awakened Ones. Homage to Awakening. Homage to the Released Ones. Homage to Release. Ima so paritta katv Moro carati esan. Having made this protection, the peacock sets out in search for food. Apetayacakkhum eka-rj Harissa-vao pahavippabhso Ta ta namassmi harissa-vaa pahavippabhsa Tayajja gutt viharemu ratti The One King, setting, with Vision, Golden-hued, illumining the Earth: I pay homage to you, Golden-hued, illumining the Earth. Guarded today by you, may I live through the night. Ye brhma vedagu sabba-dhamme Te me namo te ca ma playantu. Namatthu buddhna namatthu bodhiy Namo vimuttna namo vimuttiy Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me. Homage to the Awakened Ones, Homage to Awakening. Homage to the Released Ones, Homage to Release. Ima so paritta katv Moro vsamakappayti. Having made this protection, the peacock arranges his nest.

Vaaka Paritta The Baby Quail's Protection

Atthi loke sla-guo Sacca soceyy'anudday Tena saccena khmi Sacca-kiriyam-anuttara There is in this world the quality of virtue, Truth, purity, tenderness. In accordance with this truth I will make An unsurpassed vow of truth. vajjitv dhamma-bala Saritv pubbake jine Sacca-balam-avassya Sacca-kiriyam-aksa'ha Sensing the strength of the Dhamma, Calling to mind the victors of the past, In dependence on the strength of truth, I made an unsurpassed vow of truth: Santi pakkh apattan Santi pd avacan Mt pit ca nikkhant Jta-veda paikkama Here are wings with no feathers, Here are feet that can't walk. My mother & father have left me. Fire, go back! Saha sacce kate mayha Mahpajjalito sikh Vajjesi soasa karsni Udaka patv yath sikh Saccena me samo n'atthi Es me sacca-pramti. When I made my vow with truth, The great crested flames Avoided the sixteen acres around me As if they had come to a body of water. My truth has no equal: Such is my perfection of truth.

Dhajagga Paritta The Top-of-the-Banner-Staff Protection

Itipi so bhagav araha samm-sambuddho, He is a Blessed One, a Worthy One, a Rightly Self-awakened One, Vijj-caraa-sampanno sugato lokavid, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, Anuttaro purisa-damma-srathi satth deva-manussna buddho bhagavti. unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed. Svkkhto bhagavat dhammo, The Dhamma is well-expounded by the Blessed One, Sandihiko akliko ehipassiko, to be seen here & now, timeless, inviting all to come & see, Opanayiko paccatta veditabbo vihti. leading inward, to be seen by the wise for themselves. Supaipanno bhagavato svaka-sagho, The Sangha of the Blessed One's disciples who have practiced well, Uju-paipanno bhagavato svaka-sagho, the Sangha of the Blessed One's disciples who have practiced straightforwardly, ya-paipanno bhagavato svaka-sagho, the Sangha of the Blessed One's disciples who have practiced methodically, Smci-paipanno bhagavato svaka-sagho, the Sangha of the Blessed One's disciples who have practiced masterfully, Yadida cattri purisa-yugni aha purisa-puggal: i.e., the four pairs the eight types of Noble Ones: Esa bhagavato svaka-sagho That is the Sangha of the Blessed One's disciples huneyyo phuneyyo dakkhieyyo ajali-karayo, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, Anuttara puakkhetta lokassti. the incomparable field of merit for the world.

niya Paritta Homage to the Seven Past Buddhas

Vipassissa namatthu Cakkhumantassa sirmato Sikhissa pi namatthu Sabba-bhtnukampino Homage to Vipass, possessed of vision & splendor. Homage to Sikh, sympathetic to all beings. Vessabhussa namatthu Nhtakassa tapassino Namatthu Kakusandhassa Mra-senappamaddino Homage to Vesabh, cleansed, austere. Homage to Kakusandha, crusher of Mara's host. Kongamanassa namatthu Brhmaassa vusmato Kassapassa namatthu Vippamuttassa sabbadhi Homage to Kongamana, the Brahman who lived the life perfected. Homage to Kassapa, entirely released. Agrasassa namatthu Sakya-puttassa sirmato Yo ima dhammam-adesesi Sabba-dukkhpandana. Homage to Agrasa, splendid son of the Sakyans, who taught this Dhamma the dispelling of all stress. Ye cpi nibbut loke Yathbhta vipassisu Te jan apisu Mahant vtasrad Those unbound in the world, who have seen things as they are, Great Ones of gentle speech, thoroughly mature, Hita deva-manussna Ya namassanti Gotama Vijj-caraa-sampanna Mahanta vtasrada Even they pay homage to Gotama, the benefit of human & heavenly beings, Consummate in knowledge & conduct, the Great One, thoroughly mature. Vijj-caraa-sampanna Buddha vandma Gotamanti We revere the Buddha Gotama, consummate in knowledge & conduct.

Agulimla Paritta Ven. Angulimala's Protection

Yato'ha bhagini ariyya jtiy jto, Nbhijnmi sacicca pa jvit voropet, Tena saccena sotthi te hotu sotthi gabbhassa. Sister, since being born in the Noble Birth, I am not aware that I have intentionally deprived a being of life. By this truth may you be well, And so may the child in your womb.

Bojjhaga Paritta The Factor-of-Awakening Protection

Bojjhago sati-sakhto Dhammna vicayo tath Viriyam-pti-passaddhiBojjhag ca tathpare Samdh'upekkha-bojjhag Satt'ete sabba-dassin Munin sammadakkht Bhvit bahulkat Savattanti abhiya Nibbnya ca bodhiy Etena sacca-vajjena Sotthi te hotu sabbad. The factors for Awakening include mindfulness, Investigation of qualities, Persistence, rapture, & serentiy factors for Awakening, plus Concentration & equanimity factors for Awakening. These seven, which the All-seeing Sage Has rightly taught, when developed & matured, Bring about heightened knowledge, Liberation, & Awakening. By the saying of this truth, may you always be well. Ekasmi samaye ntho Moggallnaca Kassapa Gilne dukkhite disv Bojjhage satta desayi Te ca ta abhinanditv Rog muccisu takhae Etena sacca-vajjena Sotthi te hotu sabbad. At one time, our Protector seeing that Moggallana & Kassapa Were sick & in pain taught them the seven factors for Awakening.

They, delighting in that, were instantly freed from their illness. By the saying of this truth, may you always be well. Ekad dhamma-rj pi Gelaenbhipito Cundattherena taeva Bhapetvna sdara Sammoditv ca bdh Tamh vuhsi hnaso Etena sacca-vajjena Sotthi te hotu sabbad. Once, when the Dhamma King was afflicted with fever, He had the Elder Cunda recite that very teaching with devotion. And as he approved, he rose up from that disease. By the saying of this truth, may you always be well. Pahn te ca bdh Tiannam-pi mahesina Magghata-kiles va Pattnuppattidhammata Etena sacca-vajjena Sotthi te hotu sabbad. Those diseases were abandoned by the three great seers, Just as defilements are demolished by the Path In accordance with step-by-step attainment. By the saying of this truth, may you always be well.

Buddha-jaya-magala Gth The Verses of the Buddha's Auspicious Victories

Bhu sahassam-abhinimmita-svudhanta Grmekhala udita-ghora-sasena-mra Dndi-dhamma-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni [Tan-tejas bhavatu te jaya-magal'agga]. Creating a form with 1,000 arms, each equipped with a weapon, Mara, on the elephant Girimekhala, uttered a frightening roar together with his troops. The Lord of Sages defeated him by means of such qualities as generosity: By the power of this, may you have victory blessings. [By the power of this, may you have the highest victory blessing.] Mrtirekam-abhiyujjhita-sabba-ratti Ghorampan'avaka-makkham-athaddha-yakkha Khant-sudanta-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni.

Even more frightful than Mara making war all night Was avaka, the arrogant unstable ogre. The Lord of Sages defeated him by means of well-trained endurance: By the power of this, may you have victory blessings. Ngiri gaja-vara atimattabhta Dvaggi-cakkam-asanva sudruanta Mett'ambuseka-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Ngiri, the excellent elephant, when maddened, Was very horrific, like a forest fire, a flaming discus, a lightning bolt. The Lord of Sages defeated him by sprinkling the water of good will: By the power of this, may you have victory blessings. Ukkhitta-khaggam-atihattha sudruanta Dhvan-ti-yojana-path'aguli-mlavanta Iddhbhisakhata-mano jitav munindo Tan-tejas bhavatu te jaya-magalni. Very horrific, with a sword upraised in his expert hand, Garlanded-with-Fingers ran three leagues along the path. The Lord of Sages defeated him with mind-fashioned marvels: By the power of this, may you have victory blessings. Katvna kaham-udara iva gabbhiny Cicya duha-vacana jana-kya-majjhe Santena soma-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Having made a wooden belly to appear pregnant, Cica made a lewd accusation in the midst of the gathering. The Lord of Sages defeated her with peaceful, gracious means: By the power of this, may you have victory blessings. Sacca vihya mati-saccaka-vda-ketu Vdbhiropita-mana ati-andhabhta Pa-padpa-jalito jitav munindo Tan-tejas bhavatu te jaya-magalni. Saccaka, whose provocative views had abandoned the truth, Delighting in argument, had become thoroughly blind. The Lord of Sages defeated him with the light of discernment: By the power of this, may you have victory blessings. Nandopananda-bhujaga vibudha mahiddhi Puttena thera-bhujagena dampayanto Iddhpadesa-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Nandopananda was a serpent with great power but wrong views. The Lord of Sages defeated him by means of a display of marvels, sending his son (Moggallana), the serpent-elder, to tame him: By the power of this, may you have victory blessings. Duggha-dihi-bhujagena sudaha-hattha Brahma visuddhi-jutim-iddhi-bakbhidhna

gadena vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. His hands bound tight by the serpent of wrongly held views, Baka, the Brahma, thought himself pure in his radiance & power. The Lord of Sages defeated him by means of his words of knowledge: By the power of this, may you have victory blessings. Etpi buddha-jaya-magala-aha-gth Yo vcano dinadine sarate matand Hitvn'aneka-vividhni c'upaddavni Mokkha sukha adhigameyya naro sapao. These eight verses of the Buddha's victory blessings: Whatever person of discernment Recites or recalls them day after day without lapsing, Destroying all kinds of obstacles, Will attain emancipation & happiness.

Jaya Gth The Victory Protection

Mah-kruiko ntho Hitya sabba-pina Pretv pram sabb Patto sambodhim-uttama Etena sacca-vajjena Hotu te jaya-magala (The Buddha), our protector, with great compassion, For the welfare of all beings, Having fulfilled all the perfections, Attained the highest self-awakening. Through the speaking of this truth, may you have a victory blessing. Jayanto bodhiy mle Sakyna nandi-vahano Eva tvam vijayo hohi Jayassu jaya-magale Victorious at the foot of the Bodhi tree, Was he who increased the Sakyans' delight. May you have the same sort of victory, May you win victory blessings. Aparjita-pallake Sse pahavi-pokkhare Abhiseke sabba-buddhna Aggappatto pamodati

At the head of the lotus leaf of the world On the undefeated seat Consecrated by all the Buddhas, He rejoiced in the utmost attainment. Sunakkhatta sumagala Supabhta suhuhita Sukhao sumuhutto ca Suyiha brahmacrisu Padakkhia kya-kamma Vc-kamma padakkhia Padakkhia mano-kamma Paidh te padakkhi Padakkhini katvna Labhantatthe, padakkhie A lucky star it is, a lucky blessing, a lucky dawn, a lucky sacrifice, a lucky instant, a lucky moment, a lucky offering: i.e., a rightful bodily act a rightful verbal act, a rightful mental act, your rightful intentions with regard to those who lead the chaste life. Doing these rightful things, your rightful aims are achieved.

Abhaya Gth The Danger-free Protection

Yan-dunnimitta avamagalaca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Buddhnubhvena vinsamentu Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Buddha's power may they be destroyed. Yan-dunnimitta avamagalaca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Dhammnubhvena vinsamentu Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Dhamma's power may they be destroyed.

Yan-dunnimitta avamagalaca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Saghnubhvena vinsamentu Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Sagha's power may they be destroyed.

"Sakkatv buddha-ratana..."
Sakkatv buddha-ratana Osatha uttama vara Hita deva-manussna Buddha-tejena sotthin Nassant'upaddav sabbe Dukkh vpasamentu te. Having revered the jewel of the Buddha, The highest, most excellent medicine, The welfare of human & heavenly beings: Through the Buddha's might & safety May all obstacles vanish, May your sufferings grow totally calm. Sakkatv dhamma-ratana Osatha uttama vara Parihpasamana Dhamma-tejena sotthin Nassant'upaddav sabbe Bhay vpasamentu te. Having revered the jewel of the Dhamma, The highest, most excellent medicine, The stiller of feverish passion: Through the Dhamma's might & safety May all obstacles vanish, May your fears grow totally calm. Sakkatv sagha-ratana Osatha uttama vara huneyya phuneyya Sagha-tejena sotthin Nassant'upaddav sabbe Rog vpasamentu te. Having revered the jewel of the Sagha, The highest, most excellent medicine, Worthy of gifts, worthy of hospitality:

Through the Sagha's might & safety May all obstacles vanish, May your diseases grow totally calm.

"Dukkhappatt ca niddukkh..."
Dukkhappatt ca niddukkh Bhayappatt ca nibbhay Sokappatt ca nissok Hontu sabbe pi pino. May all beings: who have fallen into suffering be without suffering, who have fallen into danger be without danger, who have fallen into sorrow be without sorrow. Ettvat ca amhehi Sambhata pua-sampada Sabbe devnumodantu Sabba-sampatti-siddhiy. For the sake of all attainment & success May all heavenly beings rejoice In the extent to which we have gathered a consummation of merit. Dna dadantu saddhya Sla rakkhantu sabbad Bhvanbhirat hontu Gacchantu devatgat. May they give gifts with conviction, may they always maintain virtue, May they delight in meditation, may they go to a heavenly destination. Sabbe buddh balappatt Pacceknaca ya bala Arahantnaca tejena Rakkha bandhmi sabbaso. From the strength attained by all the Buddhas, The strength of the Private Buddhas, By the power of the arahants, I bind this protection all around.

Mah-magala-cakkava The Great Universe of Blessings

Siri-dhiti-mati-tejo-jayasiddhi-mahiddhimahguparimita-pudhikrassa sabbantarya-nivraa-samatthassa

bhagavato arahato samm-sambuddhassa dvattisa-mahpurisa-lakkha'nubhvena Through the power of the 32 marks of the Great Man belonging to the Blessed One, the Worthy One, the Rightly Self-awakened One, who through his accumulation of merit is endowed with glory, steadfastness of intent, majesty, victorious power, great might, countless great virtues, who settles all dangers & obstacles, astynubyajan'nubhvena through the power of his 80 minor characteristics, ah'uttara-sata-magal'nubhvena through the power of his 108 blessings, chabbaa-rasiy'nubhvena ketuml'nubhvena through the power of his sixfold radiance, through the power of the aura surrounding his head, dasa-pramitnubhvena dasa-upapramit'nubhvena dasa-paramattha-pramit'nubhvena through the power of his ten perfections, ten higher perfections, & ten ultimate perfections, sla-samdhi-pa'nubhvena through the power of his virtue, concentration, & discernment, buddh'nubhvena dhamm'nubhvena sagh'nubhvena through the power of the Buddha, Dhamma, & Sagha, tej'nubhvena iddh'nubhvena bal'nubhvena through the power of his majesty, might, & strength, eyya-dhamm'nubhvena through the power of the Dhammas that can be known, catursti-sahassa-dhammakkhandh'nubhvena through the power of the 84,000 divisions of the Dhamma, nava-lokuttara-dhamm'nubhvena through the power of the nine transcendent Dhammas, ahagika-magg'nubhvena through the power of the eightfold path, aha-sampattiy'nubhvena through the power of his eight meditative attainments,

chaabhi'nubhvena catu-sacca-'nubhvena through the power of his six cognitive skills, through the power of his knowledge of the four noble truths, dasa-bala-'nubhvena through the power of his knowledge of the ten strengths, sabbauta-'nubhvena through the power of his omniscience, mett-karu-mudit-upekkh'nubhvena through the power of his good will, compassion, appreciation, & equanimity, sabba-paritt'nubhvena through the power of all protective chants, ratanattaya-sara'nubhvena through the power of refuge in the Triple Gem: tuyha sabba-roga-sok'upaddava-dukkha-domanass-upys vinassantu May all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed, sabba-antarypi vinassantu sabba-sakapp tuyha samijjhantu may all obstructions be destroyed, may all your resolves succeed, dghayut tuyha hotu sata-vassa-jvena samagiko hotu sabbad. The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted, but if placed in the heart of a Noble One, it is bound to be genuinely pure & authentic, something that at the same time can be neither effaced nor obscured. ksa-pabbata-vana-bhmi-gag-mahsamudd rakkhak devat sad tumhe, anurakkhantu. May the protective devas of the sky, the mountains, the forests, the land, the River Ganges, & the great ocean always protect you.

"Bhavatu sabba-magala..."
Bhavatu sabba-magala Rakkhantu sabba-devat

May there be every blessing. May all heavenly beings protect you. Sabba-buddhnubhvena Sad sotth bhavantu te. Through the power of all the Buddhas, may you always be well. Bhavatu sabba-magala Rakkhantu sabba-devat May there be every blessing. May all heavenly beings protect you. Sabba-dhammnubhvena Sad sotth bhavantu te. Through the power of all the Dhammas, may you always be well. Bhavatu sabba-magala Rakkhantu sabba-devat May there be every blessing. May all heavenly beings protect you. Sabba-saghnubhvena Sad sotth bhavantu te. Through the power of all the Saghas, may you always be well.

Jinapajara Gth The Victor's Cage

Jay'san'gat Buddh Jetv Mra savhana Catu-saccsabha rasa Ye pivisu narsabh

The Buddhas, noble men who drank the nectar of the four noble truths, having come to the victory seat, having defeated Mra together with his mount:
Tahakar'dayo Buddh Aha-vsati nyak Sabbe patihit mayha Matthake te munissar

These Buddhas 28 leaders, sovereign sages beginning with Tahakara are all established on the crown of my head.
Sse patihito mayha Buddho dhammo dvilocane Sagho patihito mayha Ure sabba-gukaro

The Buddha is established in my head, the Dhamma in my two eyes, the Sagha the mine of all virtues is established in my chest.
Hadaye me Anuruddho

Srputto ca dakkhie Koao pihi-bhgasmi Moggallno ca vmake

Anuruddha is in my heart, and Srputta on my right. Koaa is behind me, and Moggallna on my left.
Dakkhie savane mayha su nanda-Rhulo Kassapo ca Mahnmo Ubh'su vma-sotake

nanda & Rhula are in my right ear, Kassapa & Mahnma are both in my left ear.
Kesante pihi-bhgasmi Suriyova pabhakaro Nisinno siri-sampanno Sobhito muni-pugavo

Sobhita, the noble sage, sits in consummate glory, shining like the sun all over the hair at the back of my head.
Kumra-kassapo thero Mahes citta-vdako So mayha vadane nicca Patihsi gukaro

Elder Kumrakassapa great sage, brilliant speaker, a mine of virtue is constantly in my mouth.
Puo Agulimlo ca Upl Nanda-Sval Ther paca ime jt Nale tilak mama

These five elders Pua, Agulimla, Upl, Nanda, & Sval have arisen as auspicious marks at the middle of my forehead.
Sessti mahther Vijit jina-svak Etesti mahther Jitavanto jinoras Jalant sla-tejena Agamagesu sahit

The rest of the 80 great elders victorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtue are established in the various parts of my body.
Ratana purato si Dakkhie Metta-suttaka Dhajagga pacchato si Vme Agulimlaka Khandha-Mora-parittaca niya-suttaka kse chadana si Ses pkra-sahit

The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the Agulimla Paritta to the left. The Khandha & Mora Parittas and the niya Sutta are a roof in space. The remaining suttas are established as a rampart.
Jinbala-sayutt Satta-pkra-lakat Vta-pitt'di-sajt Bhir'ajjhatt'upaddav Ases vinaya yantu Ananta-jina-tejas

Bound by the Victor's authority & strength, seven ramparts arrayed against them, may all misfortunes within & without caused by such things as wind or bile be destroyed without trace through the unending Victor's majesty.
Vasato me sakiccena Sad Sambuddha-pajare Jina-pajara-majjhamhi Viharanta mahtale Sad plentu ma sabbe Te mah-purissabh

As I dwell, in all my affairs, always in the cage of the Self-awakened One, living on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men.
Iccevamanto sugutto surakkho Jinnubhvena jit'upaddavo Dhammnubhavena jitrisagho Saghnubhvena jit'antaryo Saddhammnubhva-plito carmi jina-pajareti.

Thus am I utterly well-sheltered, well-protected. Through the power of the Victor, misfortunes are vanquished. Through the power of the Dhamma, the enemy horde is vanquished. Through the power of the Sagha, dangers are vanquished. Guarded by the power of the True Dhamma, I go about in the Victor's Cage.

Verses
The Heart
Mano-pubbagam dhamm Mano-seh mano-may, Phenomena are preceded by the heart, Ruled by the heart, Made of the heart. Manas ce paduhena Bhsati v karoti v, Tato na dukkham-anveti Cakka va vahato pada.

If one speaks or acts with a corrupted heart, Suffering follows one, As the wheel of the cart, the foot of the ox that draws it. Mano-pubbagam dhamm Mano-seh mano-may, Phenomena are preceded by the heart, Ruled by the heart, Made of the heart. Manas ce pasannena Bhsati v karoti v, Tato na sukham-anveti Chy va anapyinti. If one speaks or acts with a bright heart, Happiness follows one, Like a shadow that never leaves.

The Three Inspired Verses

Yad have ptubhavanti dhamm, tpino jhyato brhmaassa, Athassa kakh vapayanti sabb, Yato pajnti sahetu-dhamma. As phenomena grow clear To the Brahman, ardent, absorbed, His doubts all vanish When he discerns what has a cause. Yad have ptubhavanti dhamm, tpino jhyato brhmaassa, Athassa kakh vapayanti sabb, Yato khaya paccayna avedi. As phenomena grow clear To the Brahman, ardent, absorbed, His doubts all vanish When he penetrates the end of conditions. Yad have ptubhavanti dhamm, tpino jhyato brhmaassa, Vidhpaya tihati mra-sena, Srova obhsayam-antalikkhanti. As phenomena grow clear To the Brahman, ardent, absorbed, He stands, routing the troops of Mara, Like the sun that illumines the sky.

The House Builder

Aneka-jti-sasra Sandhvissa anibbisa, Gahakra gavesanto Dukkh jti punappuna,

Through the round of many births I wandered without reward, without rest, Seeking the house builder. Painful is birth again & again.
Gahakraka dihosi Puna-geha na khasi.

House builder, you are seen! You will not build a house again.
Sabb te phsuk bhagg Gahaka visakhata Visakhra-gata citta Tahna khayam-ajjhag

All your rafters broken, The ridge pole destroyed, Gone to the Unformed, the mind Has attained the end of craving.

The Mountain
Yathpi sel vipul Nabha hacca pabbat Samant anupariyeyyu Nippothent catuddis Like gigantic boulders, Mountains reaching to the sky Moving in from all sides, crushing the four directions,
Eva jar ca maccu ca Adhivattanti pino Khattiye brhmae vesse Sudde cala-pukkuse

In the same way, aging & death Roll over living beings: Noble warriors, priests, merchants, workers, outcastes, & scavengers.
Na kici parivajjeti Sabbam-evbhimaddati Na tattha hatthna bhmi Na rathna na pattiy Na cpi manta-yuddhena

Sakk jetu dhanena v

They spare nothing, They trample everything. Here elephants can hold no ground Nor can chariots or infantry. Nor can a battle of spells Or wealth win out.
Tasm hi paito poso Sampassa attham-attano Buddhe Dhamme ca Saghe ca Dhro saddha nivesaye

So a wise person, Seeing his own good, Secures firm conviction In the Buddha, Dhamma, & Sangha.
Yo dhammacr kyena Vcya uda cetas Idh'eva na pasasati Pecca sagge pamodati.

He who practices the Dhamma In thought, word, & deed, receives praise here on earth And after death rejoices in heaven.

Noble Wealth
Yassa saddh tathgate Acal supatihit, Slaca yassa kalya Ariya-kanta pasasita

One whose conviction in the Tathagata Is unshakable, well-established, Whose virtue is admirable, Praised, cherished by the Noble Ones,
Saghe pasdo yassatthi Ujubhtaca dassana Adaiddoti ta hu Amoghan-tassa jvita

Who has faith in the Sangha, straightforwardness, vision: "He is not poor," they say. His life has not been in vain.
Tasm saddhaca slaca Pasda dhamma-dassana Anuyujetha medhv Sara buddhna-ssananti

So conviction & virtue, faith, & dhamma-vision Should be cultivated by the wise, Remembering the Buddhas' teachings.

An Auspicious Day
Atta nnvgameyya Nappaikakhe angata Yad'attam-pahnanta Appattaca angata

He would not range after the past, Nor wonder about the future. What is past has been left behind, The future is as yet unreached.
Paccuppannaca yo dhamma Tatha tatha vipassati Asahira asakuppa Ta viddh manubrhaye

Whatever phenomenon is present, he clearly sees right there, right there. Unvanquished, unshaken, That is how he develops the mind.
Ajjeva kiccam-tappa Ko ja maraa suve Na hi no sagarantena Mahsenena maccun

Doing his duty ardently, today, For who knows? tomorrow death may come. There is no bargaining With Death & his mighty horde.
Eva vihrim-tpi Aho-rattam-atandita Ta ve bhaddeka-ratto'ti Santo cikkhate munti.

Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day: So says the Peaceful Sage.

The Three Characteristics

Sabbe sakhr anicc'ti Yad paya passati, Atha nibbindati dukkhe: Esa maggo visuddhiy.

All processes are inconstant: When one sees this with discernment, One grows disenchanted with stress This is the path to purity.
Sabbe sakhr dukkh'ti Yad paya passati,

Atha nibbindati dukkhe: Esa maggo visuddhiy.

All processes are stressful: When one sees this with discernment, One grows disenchanted with stress This is the path to purity.
Sabbe dhamm anatt'ti Yad paya passati, Atha nibbindati dukkhe: Esa maggo visuddhiy.

All phenomena are not-self: When one sees this with discernment, One grows disenchanted with stress This is the path to purity.
Appak te manussesu Ye jan pra-gmino Athya itar paj Tram-evnudhvati.

Few are the human beings who go to the Further Shore, These others simply scurry around on this shore.
Ye ca kho sammadakkhte Dhamme dhammnuvattino Te jan pramessanti Maccudheyya suduttara.

But those who practice the Dhamma In line with the well-taught Dhamma, They will cross over Death's realm, so hard to transcend.
Kaha dhamma vippahya Sukka bhvetha paito. Ok anokam-gamma Viveke yattha drama

Abandoning dark practices, The wise person should develop the bright, Having gone from home to no-home In seclusion, so hard to relish.
Tatrbhiratim-iccheyya Hitv kme akicano. Pariyodapeyya attna Citta-klesehi paito

There he should wish for delight, Having discarded sensuality he who has nothing. He should cleanse himself, the wise one, of mental defilement.
Yesa sambodhiyagesu Samm citta subhvita dna-painissagge Anupdya ye rat, Kh'sav jutimanto Te loke parinibbut'ti.

Whose minds are well-developed In the factors for Awakening, Who delight in non-clinging, Relinquishing grasping, Glorious, free of effluent: They are unbound in the world.

Compounded Things
Anicc vata sakhr Uppda-vaya-dhammino Uppajjitv nirujjhanti Tesa vpasamo sukho

Inconstant are compounded things. Their nature: to arise & pass away. They disband as they are arising. Their total stilling is bliss.

The Burden
Bhr have pacakkhandh Bhrahro ca puggalo. Bhrdna dukkha loke Bhra-nikkhepana sukha.

The five aggregates are truly a burden, And the individual is what carries the burden. To take up the burden is to suffer in the world. To throw off the burden is bliss.
Nikkhipitv garu bhra Aa bhra andiya Sa-mla taha abbuha Nicchto parinibbuto'ti.

Having thrown off the heavy burden, and not taking on another, One pulls out craving, root & all Free from desire, totally unbound.

Heedfulness
Appamdo amata pada Pamdo maccuno pada

Heedfulness, the path to the Deathless. Heedlessness, the path to death.

Appammatt ne miyyanti Ye pamatt yath mat.

The heedful do not die. The heedless, as if already dead.

Eta vesesato atv, Appamdamhi paitti.

Knowing this as a true distinction, The wise are established in heedfulness.

Formal Requests
Taking the Five Precepts
THE REQUEST: Maya bhante, ti-saraena saha paca slni ycma. Venerable Sir, we request the Three Refuges & the Five Precepts. Dutiyampi maya bhante... Venerable Sir, a second time... Tatiyampi maya bhante... Venerable Sir, a third time... The monk then recites the following passage three times, after which the lay people repeat it three times: Namo tassa bhagavato arahato samm-sambuddhassa. Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. The monk then recites the following passages line by line, with the lay people reciting line by line after him. Buddha saraa gacchmi. I go to the Buddha for refuge. Dhamma saraa gacchmi. I go to the Dhamma for refuge. Sagha saraa gacchmi. I go to the Sangha for refuge. Dutiyampi buddha saraa gacchmi. A second time, I go to the Buddha for refuge. Dutiyampi dhamma saraa gacchmi. A second time, I go to the Dhamma for refuge. Dutiyampi sagha saraa gacchmi. A second time, I go to the Sangha for refuge.

Tatiyampi buddha saraa gacchmi. A third time, I go to the Buddha for refuge. Tatiyampi dhamma saraa gacchmi. A third time, I go to the Dhamma for refuge. Tatiyampi sagha saraa gacchmi. A third time, I go to the Sangha for refuge. The monk then says: Ti-saraa-gamana nihita. 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. Ptipt verama sikkh-pada samdiymi. I undertake the training rule to refrain from taking life. Adinndn verama sikkh-pada samdiymi. I undertake the training rule to refrain from stealing. Kmesu micchcr verama sikkh-pada samdiymi. I undertake the training rule to refrain from sexual misconduct. Musvd verama sikkh-pada samdiymi. I undertake the training rule to refrain from telling lies. Sur-meraya-majja-pamdahn verama sikkh-pada samdiymi. I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness. The monk then concludes with the following: Imni paca sikkh-padni: These are the five training rules. Slena sugati yanti. Through virtue they go to a good bourn. Slena bhoga-sampad.

Through virtue is wealth attained. Slena nibbuti yanti. Through virtue they go to Liberation. Tasm sla visodhaye. Therefore we should purify our virtue. BOW THREE TIMES

Taking the Eight Precepts

THE REQUEST: Maya bhante, ti-saraena saha aha slni ycma. Venerable Sir, we request the Three Refuges & the Eight Precepts. Dutiyampi maya bhante... Venerable Sir, a second time... Tatiyampi maya bhante... Venerable Sir, a third time... The monk then recites the following passage three times, after which the lay people repeat it three times: Namo tassa bhagavato arahato samm-sambuddhassa. Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. The monk then recites the following passages line by line, with the lay people reciting line by line after him. Buddha saraa gacchmi. I go to the Buddha for refuge. Dhamma saraa gacchmi. I go to the Dhamma for refuge. Sagha saraa gacchmi. I go to the Sangha for refuge. Dutiyampi buddha saraa gacchmi. A second time, I go to the Buddha for refuge. Dutiyampi dhamma saraa gacchmi. A second time, I go to the Dhamma for refuge.

Dutiyampi sagha saraa gacchmi. A second time, I go to the Sangha for refuge. Tatiyampi buddha saraa gacchmi. A third time, I go to the Buddha for refuge. Tatiyampi dhamma saraa gacchmi. A third time, I go to the Dhamma for refuge. Tatiyampi sagha saraa gacchmi. A third time, I go to the Sangha for refuge. The monk then says: Ti-saraa-gamana nihita. 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. Ptipt verama sikkh-pada samdiymi. I undertake the training rule to refrain from taking life. Adinndn verama sikkh-pada samdiymi. I undertake the training rule to refrain from stealing. Abrahma-cariy verama sikkh-pada samdiymi. I undertake the training rule to refrain from sexual intercourse. Musvd verama sikkh-pada samdiymi. I undertake the training rule to refrain from telling lies. Sur-meraya-majja-pamdahn verama sikkh-pada samdiymi. I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness. Vikla-bhojan verama sikkh-pada samdiymi. I undertake the training rule to refrain from eating after noon & before dawn. Nacca-gta-vdita-viska-dassan ml-gandha-vilepana-dhraa-maanavibhsanahn verama sikkh-pada samdiymi.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. Uccsayana-mahsayan verama sikkh-pada samdiymi. I undertake the training rule to refrain from high & luxurious seats & beds. Imni aha sikkh-padni samdiymi. I undertake these eight precepts. Imni aha sikkh-padni samdiymi. I undertake these eight precepts. Imni aha sikkh-padni samdiymi. I undertake these eight precepts. BOW THREE TIMES

Ordination for an Eight-Precept Nun

Araha samm-sambuddho bhagav. The Blessed One is Worthy & Rightly Self-awakened. Buddha bhagavanta abhivdemi. I bow down before the Awakened, Blessed One. (BOW DOWN) Svkkhto bhagavat dhammo. The Dhamma is well-expounded by the Blessed One. Dhamma namassmi. I pay homage to the Dhamma. (BOW DOWN) Supaipanno bhagavato svaka-sagho. The Sangha of the Blessed One's disciples has practiced well. Sagha nammi. I pay respect to the Sangha. (BOW DOWN) Namo tassa bhagavato arahato samm-sambuddhassa. (Three times.) Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. Esha bhante, sucira-parinibbutampi, ta bhagavanta saraa gacchmi, dhammaca

bhikkhu-saghaca, pabbajja ma sagho dhretu, ajjatagge pnupeta saraa gata. Venerable sir, I take refuge in the Blessed One though he long ago attained Liberation together with the Dhamma & the Bhikkhu Sangha. May the Sangha regard me as one gone forth, having attained refuge from this day forward. Aha bhante, ti-saraena saha aha slni ycmi. Venerable Sir, I request the Three Refuges & the Eight Precepts. Dutiyampi aha bhante... Venerable Sir, a second time... Tatiyampi aha bhante... Venerable Sir, a third time... The monk then recites the following passage three times, after which the nun repeats it three times: Namo tassa bhagavato arahato samm-sambuddhassa. Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. The monk then recites the following passages line by line, with the nun reciting line by line after him. Buddha saraa gacchmi. I go to the Buddha for refuge. Dhamma saraa gacchmi. I go to the Dhamma for refuge. Sagha saraa gacchmi. I go to the Sangha for refuge. Dutiyampi buddha saraa gacchmi. A second time, I go to the Buddha for refuge. Dutiyampi dhamma saraa gacchmi. A second time, I go to the Dhamma for refuge. Dutiyampi sagha saraa gacchmi. A second time, I go to the Sangha for refuge. Tatiyampi buddha saraa gacchmi. A third time, I go to the Buddha for refuge. Tatiyampi dhamma saraa gacchmi.

A third time, I go to the Dhamma for refuge. Tatiyampi sagha saraa gacchmi. A third time, I go to the Sangha for refuge. The monk then says: Ti-saraa-gamana nihita. This ends the going for refuge. The nun responds: ma bhante. Yes, Venerable Sir. The monk then recites the precepts line by line, with the nun reciting them line by line after him. Ptipt verama sikkh-pada samdiymi. I undertake the training rule to refrain from taking life. Adinndn verama sikkh-pada samdiymi. I undertake the training rule to refrain from stealing. Abrahma-cariy verama sikkh-pada samdiymi. I undertake the training rule to refrain from sexual intercourse. Musvd verama sikkh-pada samdiymi. I undertake the training rule to refrain from telling lies. Sur-meraya-majja-pamdahn verama sikkh-pada samdiymi. I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness. Vikla-bhojan verama sikkh-pada samdiymi. I undertake the training rule to refrain from eating after noon & before dawn. Nacca-gta-vdita-viska-dassan ml-gandha-vilepana-dhraa-maanavibhsanahn verama sikkh-pada samdiymi. I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. Uccsayana-mahsayan verama sikkh-pada samdiymi. I undertake the training rule to refrain from high & luxurious seats & beds. Imni aha sikkh-padni samdiymi. I undertake these eight precepts.

Imni aha sikkh-padni samdiymi. I undertake these eight precepts. Imni aha sikkh-padni samdiymi. I undertake these eight precepts. BOW THREE TIMES

Requesting a Discourse
Brahm ca lokdhipat sahampati Kat'ajal andhivara aycatha: Santdha sattpparajakkha-jtik Desetu dhamma anukampima paja. The Brahma Sahampati, Lord of the World, With hands palm-to-palm before his heart, requested a blessing: There are beings here with only a little dust in their eyes. Please teach the Dhamma out of compassion for them.

Requesting Blessings
Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-dukkha-vinsya paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-bhaya-vinsya paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-roga-vinsya paritta brtha magala.

For For For For For For

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

Requesting Forgiveness (From the Triple Gem)

Repeat Namo... three times. Then: Ratanattaye pamdena, dvrattayena kata, Sabba apardha khamatu no bhante. May the Triple Gem forgive us for any wrong we have done out of carelessness in thought, word, or deed.

(From a Senior Monk)

Repeat Namo... three times. Then: [Mahthere]* pamdena, dvrattayena kata, Sabba apardha khamatu no bhante. (Three times.) Venerable Sir, may you forgive us for any wrong we have done you out of carelessness in thought, word, or deed. [* Mahthere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhye for one's preceptor, cariye for one's teacher, and yasmante for monks in general.] Bow down & stay there while the monk says: Aha khammi, tumhehi pi me khamitabba. I forgive you; may you all also forgive me. Respond: Khamma bhante. We forgive you, Venerable Sir. The monk will then recite a blessing, after which all say: Sdhu bhante. Very good, Venerable Sir. BOW THREE TIMES

(When one person is asking forgiveness)

Repeat Namo... three times. Then: [Mahthere]* pamdena, dvrattayena kata, Sabba apardha khamatha me bhante. (Three times.) Venerable Sir, may you forgive me for any wrong I have done you out of carelessness in thought, word, or deed. [* Mahathere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhye for one's preceptor, cariye for one's teacher, and yasmante for monks in general.] Bow down & stay there while the monk says:

Aha khammi, tay pi me khamitabba. I forgive you; may you all also forgive me. Respond: Khammi bhante. I forgive you, Venerable Sir. The monk will then recite a blessing, after which say: Sdhu bhante. Very good, Venerable Sir. BOW THREE TIMES

Formal Offerings
Food
To four or more monks. Repeat Namo... three times, then: Imni maya bhante, bhattni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, bhattni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these foods of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these foods, together with their accompanying articles, for our long-term welfare & happiness. To three monks or less. Repeat Namo... three times, then: Imni maya bhante, bhattni, saparivrni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni, bhattni, saparivrni, paiggahtu, amhka, dgharatta, hitya, sukhya. We present these foods of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these foods, together with their accompanying articles, for our long-term welfare & happiness.

General Items (after noon)

To four or more monks. Repeat Namo... three times, then:

Imni maya bhante, sagha-dnni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni sagha-dnni, paiggahtu, amhka, dgharatta, hitya, sukhya. We present these Sangha gifts of ours to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these Sangha gifts for our long-term welfare & happiness. To three monks or less. Repeat Namo... three times, then: Imni maya bhante, sagha-dnni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni sagha-dnni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these Sangha gifts of ours to the virtuous ones. May our virtuous ones accept these Sangha gifts for our long-term welfare & happiness.

"Forest Cloth"
To four or more monks. Repeat Namo... three times, then: Imni maya bhante, pasukla-cvarni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, pasukla-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these cast-off cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these cast-off cloths, together with their accompanying articles, for our long-term welfare & happiness. To three monks or less. Repeat Namo... three times, then: Imni maya bhante, pasukla-cvarni, saparivrni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni, pasukla-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these cast-off cloths of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these cast-off cloths, together with their accompanying articles, for our long-term welfare & happiness.

Declaration for a Gift to the Bhikkhu Sangha (to be made by one of the monks)
Repeat Namo... three times, then:

Yagghe bhante sagho jneyya: Aya pahama-bhgo therassa pputi. Avases bhg amhka ppuantu. Bhikkh ca (smaer ca gahah ca)* yathsukha paribhujantu. May the Sangha please pay attention: The first share [of this gift] goes to the senior monk. May the remaining shares be ours. May the monks, (the novices, & the lay people)* [living here] use these things as they please. * Omit or include the references to novices & lay people as is appropriate.

Rains Bathing Cloth

To four or more monks. Repeat Namo... three times, then: Imni maya bhante, vassvsika-cvarni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, vassvsika-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these Rains bathing cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these Rains bathing cloths, together with their accompanying articles, for our long-term welfare & happiness. To three monks or less. Repeat Namo... three times, then: Imni maya bhante, vassvsika-cvarni, saparivrni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni, vassvsika-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these Rains bathing cloths of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these Rains bathing cloths, together with their accompanying articles, for our long-term welfare & happiness.

Candles
Repeat Namo... three times, then: Imni maya bhante, dpa-dhpa-puppha-varni, ratanattayasseva, abhipjema. Amhka, ratanattayassa pj, dgha-ratta, hita-sukhvah hotu, savakkhayappattiy, savattatu. We offer these excellent candles, incense sticks, & flowers in homage to the Triple Gem. May our homage of the Triple Gem bring about our long-term welfare & happiness; may it lead to the attainment of the ending of defilement.

Kahina Cloth
Repeat Namo... three times, then: Ima bhante, saparivra, kahina-cvara-dussa, saghassa, oojayma. Sdhu no bhante, sagho, ima, saparivra, kahina-cvara-dussa, paiggahtu, paiggahetv ca, imin dussena, kahina attharatu, amhka, dgha-ratta, hitya, sukhya. Venerable Sirs, we present this kathina-robe cloth, together with its accompanying articles, to the Sangha. May our Sangha please accept this kathina- robe cloth, together with its accompanying articles, and having accepted it, spread the kathina with this cloth for our long-term welfare & happiness.

Lodgings
Repeat Namo... three times, then: Imni maya bhante, sensanni, gatngatassa, ctuddisassa, bhikkhusaghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, sensanni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these lodgings to the Bhikkhu Sangha of the four directions, both those who have come & those who have yet to come. May our Bhikkhu Sangha accept these lodgings for our long-term welfare & happiness.

Homage
Viskha Pj
(LEADER): Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se: 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. Yam-amha kho maya, Bhagavanta saraam gat, yo no Bhagav satth, yassa ca maya Bhagavato dhamma rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight: Ahosi kho so Bhagav, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jtiy, gotamo gottena; was born in the Middle Country, the Ariyaka race, the noble warrior class, & the Gotama lineage. Sakya-putto Sakya-kul pabbajito, sadevake loke samrake sabrahmake, sassamaa-brhmaiya pajya sadeva-manussya, anuttara samm-sambodhi abhisambuddho. A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life, & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras, & Brahmas, its generations with their contemplatives & priests, their rulers & common people. Nissasaya kho so Bhagav, araha samm-sambuddho, vijj-caraasampanno sugato loka-vid, anuttaro purisa-damma-srathi satth devamanussna buddho bhagav. There is no doubt that the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed. Svkkhto kho pana, tena Bhagavat dhammo, sandihiko akliko ehi-passiko, opanayiko paccatta veditabbo vihi. And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves. Supaipanno kho panassa, Bhagavato svaka-sagho, uju-paipanno Bhagavato svaka-sagho, ya-paipanno Bhagavato svaka-sagho, smci-paipanno Bhagavato svaka-sagho, yadida cattri purisa-yugni aha purisa-puggal. And that the Community of the Blessed One's disciples the four pairs, the eight types of Noble Ones have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully. Aya kho pana paim, ta Bhagavanta uddissa kat patihpit, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savega-pailbhya. This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion. [Aya kho pana thpo, ta Bhagavanta uddissa kato patihpito, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savega-pailbhya.

This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.] Maya kho etarahi, ima viskha-puam-kla, tassa Bhagavato jtisambodhi-nibbna-kla-sammata patv, ima hna sampatt. Now, on this full moon day of Visakha recognized as the date of the Blessed One's birth, Awakening, & total Liberation we have gathered together in this place. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkr'padhna karitv, We take these offerings candles, incense, & so forth and make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sucira-parinibbutopi, tabbehi guehi att'rammaatya payamno, Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues. Ime amhehi gahite sakkre paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

Viskha Aham
(LEADER): Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se: 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. Yam-amha kho maya, Bhagavanta saraam gat, yo no Bhagav satth, yassa ca maya Bhagavato dhamma rocema: The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagav, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jtiy, gotamo gottena; was born in the Middle Country, the Ariyaka race, the noble warrior class & the Gotama lineage. Sakya-putto Sakya-kul pabbajito, sadevake loke samrake sabrahmake, sassamaa-brhmaiya pajya sadeva-manussya, anuttara samm-sambodhi abhisambuddho. A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras & Brahmas, its generations with their contemplatives & priests, their rulers & common people. Nissasaya kho so Bhagav, araha samm-sambuddho, vijj-caraasampanno sugato loka-vid, anuttaro purisa-damma-srathi satth devamanussna buddho bhagav. There is no doubt that the Blessed One is worthy and Rightly Self-Awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed. Svkkhto kho pana, tena Bhagavat dhammo, sandihiko akliko ehi-passiko, opanayiko paccatta veditabbo vihi. And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves. Supaipanno kho panassa, Bhagavato svaka-sagho, uju-paipanno bhagavato svaka-sagho, ya-paipanno bhagavato svaka-sagho, smci-paipanno bhagavato svaka-sagho, yadida cattri purisa-yugni aha purisa-puggal. And that the Community of the Blessed One's disciples the four pairs, the eight types of Noble Ones have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully. Aya kho pana paim, ta Bhagavanta uddissa kat patihpit, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savega-pailbhya. This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion. [Aya kho pana thpo, ta Bhagavanta uddissa kato atihpito, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savega-pailbhya. This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.]

Maya kho etarahi, ima viskha-puamito para aham-kla, tassa Bhagavato sarrajjhpana-kla-sammata patv, ima hna sampatt. Now, on this eighth day after the full moon day of Visakha recognized as the date of the Blessed One's cremation we have gathered together in this place. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkr'padhna karitv, We take these offerings candles, incense, & so forth and make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante bhagav, sucira-parinibbutopi, tabbehi guehi att'rammaatya payamno, Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues. Ime amhehi gahite sakkre paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

sha Pj
(LEADER): Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se: 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. Yam-amha kho maya, Bhagavanta saraam gat, yo no Bhagav satth, yassa ca maya Bhagavato dhamma rocema: The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight: Ahosi kho so Bhagav, araha samm-sambuddho, sattesu krua paicca, karuyako hites, anukampa updya, sha-puamiya, Brasiya isipatane migadye, paca-vaggiyna bhikkna, anuttara dhamma-cakka pahama pavattetv, cattri ariya-saccni paksesi.

is a Worthy One, Rightly Self-awakened. Through his compassion & sympathy for living beings, compassionately desiring their welfare, he first set the unexcelled Wheel of Dhamma in motion on the full moon night of the month of Asalha, in the Deer Refuge at the Meeting Place of the Seers near Varanasi, and proclaimed the Four Noble Truths to the Group of Five Monks. Tasmica kho samaye, paca-vaggiyna bhikkhna pmukho, yasm Aakoao, Bhagavanta dhamma sutv, viraja vtamala dhamma-cakkhu pailabhitv, "Yakici samudaya-dhamma sabban-ta nirodha-dhammanti." At that time, the leader of the Group of Five Monks Venerable AaKondaa having listened to the Blessed One's teaching, gained the vision of Dhamma that, "Whatever is subject to origination is all subject to cessation." Bhagavanta upasampada ycitv, Bhagavatoyeva santike, ehi-bhikkhuupasampada pailabhitv, Bhagavato dhamma-vinaye ariya-svaka-sagho, loke pahama uppanno ahosi. Having asked for ordination, he gained the Come-Bhikkhu ordination in the Blessed One's very presence, and so became the world's first noble disciple in the Blessed One's doctrine & discipline. Tasmicpi kho samaye, sagha-ratana loke pahama uppanna ahosi. Buddha-ratana dhamma-ratana sagha-ratana, tiratana sampua ahosi. And at that time the Gem of the Sangha first appeared in the world, making the Triple Gem the Gem of the Buddha, the Gem of the Dhamma, & the Gem of the Sangha complete. Maya kho etarahi, ima sha-puam-kla, tassa Bhagavato dhammacakkappavattana-kla-sammataca, ariya-svaka-sagha-uppatti-klasammataca, ratanattaya-sampuraa-kla-sammataca patv, ima hna sampatt, Now, on this full moon day of Asalha recognized as the date of the Blessed One's setting the Wheel of Dhamma in motion, the date of the arising of the Community of the Noble Disciples, and of the completion of the Triple Gem we have gathered together in this place. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkr'padhna karitv, We take these offerings candles, incense, & so forth and make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold.

Sdhu no bhante Bhagav, sucira-parinibbutopi, tabbehi guehi att'rammaatya payamno, Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues. Ime amhehi gahite sakkre, paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

Mgha Pj
(LEADER): Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se: 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. Ajjya mgha-puam sampatt, mgha-nakkhattena pua-cando yutto, yattha Tathgato araha samm-sambuddho, cturagike svaka-sannipte, ovda-pimokkha uddisi. Today is the full moon day in the month of Magha, the date on which the Tathagata the Worthy One, Rightly Self- awakened held the four-factored meeting of his disciples and gave the Patimokkha Exhortation. Tad hi aha-terasni bhikkhu-satni, sabbesayeva khsavna, sabbe te ehi-bhikkhuk, sabbepi te anmantitva, Bhagavato santika gat, Veuvane kalandaka-nivpe, mgha-puamiya vahamna- kacchyya. At that time, 1,250 monks all entirely free of defilements, all recipients of the Come-Bhikkhu ordination, all unnotified of the meeting came to the Blessed One's presence in the Squirrels' Feeding Ground in the Bamboo Forest on the afternoon of the full moon day in Magha. Tasmica sannipte, Bhagav visuddh'uttam'uposatha aksi, ovdapimokkha uddisi. In that meeting, the Blessed One led an utterly pure full moon observance and gave the Patimokkha Exhortation. Aya amhka Bhagavato, ekoyeva svaka-sannipto ahosi, cturagiko, ahaterasni bhikkhu-satni, sabbesa yeva khsavna. This was the only time our Blessed One held a four-factored meeting with his disciples, 1,250 monks, all entirely free of defilement.

Mayandni, ima mgha-puam-nakkhatta-samaya, takklasadisa sampatt, sucira-parinibbutampi ta Bhagavanta samanussaramna, imasmi tassa Bhagavato sakkhi-bhte cetiye, Now, on this same date the full moon day in Magha remembering the Blessed One, even though he long ago gained Total Liberation, we have come to this memorial to him. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkr'padhna karitv, We take these offerings candles, incense, & so forth and make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sasvaka-sagho, sucira-parinibbutopi, guehi dharamno, Although the Blessed One, together with that Community of his Noble Disciples, long ago attained total Liberation, they are remembered through their virtues. Ime amhehi gahite sakkre paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long- term welfare & happiness.

Veneration
Uksa, dvra-tayena kata, sabba apradha khamatu no (me) bhante. We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong we (I) have done with the three doors (of body, speech, & mind). Vandmi bhante cetiya, sabba sabbattha hne, supatihita srrakadhtu, mah-bodhi buddha-rpa, sakkrattha. I revere every stupa established in every place, every Relic of the Buddha's body, every Great Bodhi tree, every Buddha image that is an object of veneration. Aha vandmi dhtuyo, aha vandmi sabbaso, icceta ratana-taya, aha vandmi sabbad. I revere the relics. I revere them everywhere. I always revere the Triple Gem.

Buddha-pj mah-tejavanto, Dhamma-pj mahappao, Sagha-pj mahbhogvaho. Homage to the Buddha brings great glory. Homage to the Dhamma, great discernment. Homage to the Sagha, great wealth. Buddha Dhamma Sagha, jvita yva-nibbna saraa gacchmi. I go to the Buddha, Dhamma, & Sagha as my life & refuge until reaching Liberation. Parisuddho aha bhante, parisuddhoti ma, Buddho Dhammo Sagho dhretu. I am morally pure. May the Buddha, Dhamma, & Sagha recognize me as morally pure. Sabbe satt sad hontu, aver sukha-jvino. May all living beings always live happily, free from enmity. Kata pua-phala mayha, sabbe bhg bhavantu te. May all share in the blessings springing from the good I have done.

Homage to the Buddha's Footprints

(LEADER): Handa maya pda-lajana-pha bhama se: Let us now repeat the footprint passage. (ALL): Vandmi buddha bhava-pra-tia, Ti-loka-ketu ti-bhav'eka-ntha, Yo loka-seho sakala kilesa, Chetvna bodhesi jana ananta. I revere the Buddha, who has crossed over becoming, The banner of the threefold cosmos, The sole protector of the three levels of becoming, The foremost in the world Who, having destroyed the entirety of defilement, Has led countless people to Awakening. Ya nammadya nadiy puline ca tre, Ya sacca-bandha-girike sumancal'agge, Ya tattha yonaka-pure munino ca pda: Ta pda-lajanam-aha siras nammi. I pay homage with my head to the footprints That the Sage left in the sands by the Nammada River, On Saccabandha Mountain, on Sumana's unshakeable summit, & in Yonaka-pura. Suvaa-mlike suvaa-pabbate Sumana-ke yonaka-pure nammadya nadiy, Paca pda-vara hna aha vandmi durato.

I revere from afar the places of the five foremost footprints: On Suvannamalika Mountain, on Gold Mount, On Sumana's Peak, in Yonakapura, & by the Nammada River. Iccevam-accanta-namassaneyya, Namassamno ratanattaya ya, Pubhisanda vipula alattha, Tassnubhvena hat'antaryo. In paying homage thus to the Triple Gem, worthy of the highest homage, A vast amount of merit is accumulated: By its power, may danger be destroyed.

The Buddha's Last Words

mantaymi vo bhikkhave, Paivedaymi vo bhikkhave: I address you, monks, I inform you, monks: Khaya-vaya-dhamm sakhr, Appamdena sampdethti. Processes are subject to passing away. Become consummate Through heedfulness.

Anumodana
Introduction
Anumodana is a difficult word to translate into English. Literally, it means "rejoicing together," but it can also mean approval and encouragement. The tradition of Buddhist monks' giving anumodana to donors of food and other requisites goes back to the time of the Buddha. After a meal or when presented with a gift, he would often "instruct, urge, rouse, and encourage" the donor(s) with a talk on Dhamma. Many of the anumodana stanzas used today come straight from these talks. Reading them in translation, it is obvious that the stanzas are not mere blessings. They express approval for the donor's wisdom in being generous, explain the rewards of generosity, and give encouragement to continue being generous. Other stanzas, composed in later centuries, fall more into the category of blessings, wishing happiness and good fortune for the donor(s). The stanzas collected and translated here are those that are most widely used in the Thai Theravada tradition at present. All are appropriate for general meritmaking donations, although some are considered especially appropriate for special

occasions as well. The common pattern when giving anumodana is to begin with Passage I, to end with Passage XIII, and to include one or two of the other passages in between. Notes have been included to identify the source of the stanzas, if they come from the Pali canon, and to give other useful information on their meaning and use. My hope is that this collection will be useful, not only for the monks and novices who must memorize and chant these stanzas, but also for lay donors who wish to know the meaning of the stanzas and who appreciate encouragement in their practice of the Buddha's teachings.

I "Yath vrivah pr..."

(LEADER):
Yath vrivah pr Pariprenti sgara Evameva ito dinna Petna upakappati Icchita patthita tumha Khippameva samijjhatu Sabbe prentu sakapp Cando paaraso yath Mai jotiraso yath. Just as rivers full of water fill the ocean full, Even so does that here given benefit the dead (the hungry shades). May whatever you wish or want quickly come to be, May all your aspirations be fulfilled, as the moon on the fifteenth (full moon) day, or as a radiant, bright gem.

(ALL):
Sabbtiyo vivajjantu Sabba-rogo vinassatu M te bhavatvantaryo Sukh dghyuko bhava Abhivdana-slissa Nicca vuhpacyino Cattro dhamm vahanti yu vao sukha, bala. May all distresses be averted, may every disease be destroyed, May there be no dangers for you,

May you be happy & live long. For one of respectful nature who constantly honors the worthy, Four qualities increase: long life, beauty, happiness, strength.

Note: These stanzas are chanted as part of every anumodana. If two or more monks are chanting, they should repeat the two lines beginning "Sabbitiyo..." three times before going on to the lines beginning "Abhivadana-slissa..." On some occasions, the leader will omit his solo part and will lead the entire group in chanting the following verses as a prelude to the passage beginning "Sabbityo..."
Sabba-roga-vinimutto Sabba-santpa-vajjito Sabba-veram-atikkanto Nibbuto ca tuva bhava May you be: freed from all disease, safe from all torment, beyond all animosity, & unbound.

II "Adsi me aksi me..."

Adsi me aksi me ti-mitt sakh ca me Petna dakkhia dajj Pubbe katam-anussara Na hi rua v soko v Y va paridevan Na ta petnam-atthya Eva tihanti tayo *Ayaca kho dakkhi dinn Saghamhi supatihit Dgha-ratta hityassa hnaso upakappati So ti-dhammo ca aya nidassito Petna-pj ca kat ur Balaca bhikkhnam-anuppadinna Tumhehi pua pasuta anappakanti. "He gave to me, he acted on my behalf, and he was my relative, companion, friend." Offerings should be given for the dead when one reflects (thus) on what was done in the past. For no weeping or sorrowing or any kind of lamentation benefit the dead whose relatives keep acting in that way. * But when this offering is given, well-placed in the Sangha, It works for their long-term benefit And they profit immediately. In this way the proper duty to relatives has been shown

And great honor has been done to the dead And the monks have been given strength: You've acquired merit that's not small.

Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse on Those Outside the Wall), Khuddakapatha 8. They are often chanted on occasions when donors dedicate merit to the dead. A common practice is for the leader to begin chanting at the asterisk, omitting the first four lines.

III "Aggato ve pasannna..."

Aggato ve pasannna Agga dhamma vijnata Agge buddhe pasannna Dakkhieyye anuttare Agge dhamme pasannna Virgpasame sukhe Agge saghe pasannna Puakkhette anuttare Aggasmi dna dadata Agga pua pavahati Agga yu ca vao ca Yaso kitti sukha bala Aggassa dt medhv Agga-dhamma-samhito Deva-bhto manusso v Aggappatto pamodatti. For one with confidence, realizing the supreme Dhamma to be supreme, With confidence in the supreme Buddha, unsurpassed in deserving offerings, With confidence in the supreme Dhamma, the happiness of dispassion & calm, With confidence in the supreme Sangha, unsurpassed as a field of merit, Having given gifts to the supreme, one develops supreme merit, supreme long life & beauty, status, honor, happiness, strength. Having given to the supreme, the intelligent person, firm in the supreme Dhamma, Whether becoming a deva or a human being, rejoices, having attained the supreme.

Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the Supreme), Anguttara Nikaya V.32.

IV "yudo balado dhro..."

yudo balado dhro Vaado paibhado Sukhassa dt medhv Sukha so adhigacchati yu datv bala vaa Sukhaca paibhado Dghyu yasav hoti Yattha yatthpapajjatti. The enlightened person, having given life, strength, beauty, quick-wittedness The intelligent person, a giver of happiness attains happiness himself. Having given life, strength, beauty, happiness,& quick-wittedness, He has long life & status wherever he arises.

Note: These verses are from the Bhojana-dananumodana Sutta (Discourse on Rejoicing in the Gift of Food), Anguttara Nikaya V.37.

V "yu vaa yasa kitti..."

yu vaa yasa kitti Sagga ucckulnata Ratiyo patthaynena Ur aparpar Appamda pasasanti Pua-kiriysu pait Appamatto ubho atthe Adhiggahti paito Dihe dhamme ca yo attho Yo c'attho samparyiko Atthbhisamay dhro Paito'ti pavuccatti. Long life, beauty, status, honor, heaven, high birth: To those who delight in aspiring for these things in great measure, continuously, the wise praise non-complacency in the making of merit. The wise person, uncomplacent, acquires a two-fold welfare: welfare in this life & welfare in the next. By breaking through to his welfare he is called "enlightened, wise."

Note: These verses are from the Ittha Sutta (Discourse on What is Welcome), Anguttara Nikaya V.43.

VI "Bhutt bhog bha bhacc..."

Bhutt bhog bha bhacc Viti padsu me Uddhagg dakkhi dinn Atho paca bal kat Upahit slavanto Saat brahmacrino Yadattha bhogam-iccheyya Paito gharam-vasa So me attho anuppatto Kata ananutpiya Eta anussara macco Ariya-dhamme hito naro Idheva na pasasanti Pecca sagge pamodatti. "My wealth has been enjoyed, My dependents supported, protected from calamities by me. I have given lofty offerings, and performed the five oblations. I have provided for the virtuous, the restrained, leaders of the holy life. For whatever aim a wise householder would desire wealth, that aim I have attained. I have done what will not lead to future distress." When this is recollected by a mortal, a person established in the Dhamma of the Noble Ones, He is praised in this life and, after death, rejoices in heaven.

Note: These verses are from the Adiya Sutta (Discourse on Edibles), Anguttara Nikaya V.41. The "five oblations" are gifts/offerings given to one's relatives, guests, the dead, kings (taxes paid to the government), and devas. This selection is often chanted when donors are making a donation dedicated to a relative or friend who has long been dead.

VII "Dnaca peyya-vajjaca..."

Dnaca peyya-vajjaca Attha-cariy ca y idha Samnattat ca dhammesu Tattha tattha yathraha

Ete kho sagah loke Rathass va yyato Ete ca sagah nssu Na mt putta-kra Labhetha mna pja v Pit v putta-kra Yasm ca sagah ete Samavekkhanti pait Tasm mahatta papponti Psas ca bhavanti teti. Generosity, kind words, beneficial action, And treating all consistently, in line with what each deserves: These bonds of fellowship (function) in the world like the linchpin in a moving cart. Now, if these bonds of fellowship were lacking, A mother would not receive the honor & respect owed by her child, Nor would a father receive what his child owes him. But because the wise show regard for these bonds of fellowship, They achieve greatness and are praised.

Note: These verses are from the Sangaha-vatthu Sutta (Discourse on the Bonds of Fellowship), Anguttara Nikaya IV.32.

VIII "Kle dadanti sapa..."

Kle dadanti sapa Vada vta-macchar Klena dinna ariyesu Uju-bhtesu tdisu Vippasanna-man tassa Vipul hoti dakkhi Ye tattha anumodanti Veyyvacca karonti v Na tena dakkhi on Tepi puassa bhgino Tasm dade appaivna-citto Yattha dinna mahapphala Puni para-lokasmi Patih honti pinanti. Those with discernment, responsive, free from stinginess, give in the proper season. Having given in the proper season With hearts inspired by the Noble Ones straightened, Such Their offering bears an abundance. Those who rejoice in that gift,

or give assistance, They too have a share of the merit, and the offering is not depleted by that. Therefore, with an unhesitant mind, one should give where the gift bears great fruit. Merit is what establishes living beings in the next life.

Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts), Anguttara Nikaya V.36. They are often chanted when large groups of people organize a donation for a special occasion, such as a kathina.

IX "Ratanattaynubhvena..."
Ratanattaynubhvena Ratanattaya-tejas Dukkha-roga-bhay ver Sok sattu c'upaddav Anek antarypi Vinassantu asesato Jaya-siddhi dhana lbha Sotthi bhgya sukha bala Siri yu ca vao ca Bhoga vuh ca yasav Sata-vass ca y ca Jva-siddh bhavantu te. Through the power of the Triple Gem, through the radiant energy of the Triple Gem, May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish without a trace. Triumph, success, wealth, & gain, Safety, luck, happiness, strength, Glory, long life, & beauty, Fortune, increase, & status, A lifespan of 100 years, And success in your livelihood: May they be yours.

Note: This selection is frequently chanted when a gift is being dedicated to the Sangha as a whole (Sangha-dana). The same is true of the following selection, which is one of the few pieces that Dhammayut monks will chant in Sanyoga style.

X "Sabba-buddhnubhvena..."

Sabba-buddhnubhvena sabba-dhammnubhvena sabba-saghnubhvena buddha-ratana dhamma-ratana sagha-ratana tia ratanna nubhvena caturstisahassa-dhammakkhandhnubhvena piakatynubhvena jinasvaknubhvena: Sabbe te rog sabbe te bhay sabbe te antary sabbe te upaddav sabbe te dunnimitt sabbe te avamagal vinassantu. yu-vahako dhana-vahako siri-vahako yasa-vahako bala-vahako vaa-vahako sukha-vahako hotu sabbad.
Dukkha-roga-bhay ver Sok sattu c'upaddav Anek antarypi Vinassantu ca tejas Jaya-siddhi dhana lbha Sotthi bhgya sukha bala Siri yu ca vao ca Bhoga vuh ca yasav Sata-vass ca y ca Jva-siddh bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-buddhnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-dhammnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-saghnubhvena Sad sotth bhavantu te.

Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sangha, the power of the Triple Gem the gem of the Buddha, the gem of the Dhamma, the gem of the Sangha the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty, & happiness.
May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish through (the Triple Gem's) radiant energy. Triumph, success, wealth, & gain,

Safety, luck, happiness, strength, Glory,long life, & beauty, Fortune, increase, & status, A lifespan of 100 years, And success in your livelihood: May they be yours. May there be every good blessing, may the devas protect you, Through the power of all the Buddhas (Dhamma, Sangha) may you always be well.

XI "So attha-laddho sukhito..."

So attha-laddho sukhito Viruho buddha-ssane Arogo sukhito hohi Saha sabbehi tibhi. S attha-laddh sukhit Viruh buddha-ssane Arog sukhit hohi Saha sabbehi tibhi. Te attha-laddh sukhit Viruh buddha-ssane Arog sukhit hotha Saha sabbehi tibhi. May he gain his aims, be happy, and flourish in the Buddha's teachings. May you, together with all your relatives, be happy and free from disease. May she gain her aims, be happy... May they gain their aims, be happy...

Note: The above verses are frequently chanted after an ordination, or when a lay person has undertaken the practice of the eight precepts or has taken the five preepts for the first time. If one man has ordained or taken the precepts, chant only the two lines beginning "So attha-laddho..." three times. If one woman, chant only the two lines beginning "Sa attha-laddha..." three times. If more than one person, chant only the two lines beginning "Te attha-laddha..." three times.

XII "Yasmi.m padese kappeti..."

Yasmi padese kappeti Vasa paita-jtiyo Slavant'ettha bhojetv Saate brahma-crino

Y tattha devat su Tsa dakkhiam-dise T pjit pjayanti Mnit mnayanti na Tato na anukampanti Mt putta va orasa Devat'nukampito poso Sad bhadrni passati. In whatever place a wise person makes his dwelling, there providing food for the virtuous, the restrained, leaders of the holy life He should dedicate that offering to the devas there. They, receiving honor, will honor him; Being respected, will show him respect. As a result, they will feel sympathy for him, like that of a mother for her child. A person with whom the devas sympathize always sees things go auspiciously.

Note: These verses are from the Maha-parinibbana Suttanta (Great Discourse on the Total Unbinding), Digha Nikaya 16. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming.

XIII "Bhavatu sabba-ma"ngala.m..."

Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-buddhnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-dhammnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-saghnubhvena Sad sotth, bhavantu te. May there be every good blessing, may the devas protect you, Through the power of all the Buddhas (Dhamma, Sangha) may you always be well.

Note: These verses are always chanted to conclude the anumodana.

After the Patimokkha

Sacca-kiriy gth

(LEADER): Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se: 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. (LEADER): Handa maya sacca-kiriy gthyo bhama se: (ALL):
[N'atthi me saraa aa] Buddho me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad. I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, may I be blessed always. N'atthi me saraa aa Dhammo me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad. I have no other refuge, The Dhamma is my foremost refuge. Through the speaking of this truth, may I be blessed always. N'atthi me saraa aa Sagho me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad. I have no other refuge, The Sagha is my foremost refuge. Through the speaking of this truth, may I be blessed always.

Sluddesa-pha
[Bhsitam-ida] tena Bhagavat jnat passat arahat samm-sambuddhena: "Sampanna-sl bhikkhave viharatha sampanna-pimokkh. Pimokkha-savarasavut viharatha cra-gocara-sampann. Aumattesu vajjesu bhaya-dassv samdya sikkhatha sikkhpadesti." Tasm tih'amhehi sikkhitabba: "Sampanna-sl viharissma sampannapimokkh. Pimokkha-savara-savut viharissma cra-gocara-sampann.

Aumattesu vajjesu bhaya-dassv samdya sikkhissma sikkhpadesti." Evahi no sikkhitabba. This was said by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: "Live consummate in virtue, monks, and consummate in the Patimokkha. Live restrained with the restraint of the Patimokkha, consummate in your behavior & sphere of activity Train yourselves, having undertaken the training rules, seeing danger in the slightest faults" Therefore we should train ourselves: "We will live consummate in virtue, consummate in the Patimokkha. We will live restrained with the restraint of the Patimokkha, consummate in our behavior & sphere of activity. We will train ourselves, having undertaken the training rules, seeing danger in the slightest faults." That's how we should train ourselves.

Tyana-gth
[Chinda sota] parakkamma Kme panda brhmaa Nappahya muni kme N'ekattam-upapajjati Having striven, brahman, cut the stream. Expel sensual passions. Without abandoning sensual passions a sage encounters no oneness of mind. Kayir ce kayirthena Dahamena parakkame Sithilo hi paribbjo Bhiyyo kirate raja Akata dukkaa seyyo Pacch tappati dukkaa Kataca sukata seyyo Ya katv nnutappati If something's to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. It's better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, when you've done it, you don't regret. Kuso yath duggahito Hattham'evnukantati Smaa dupparmattha Nirayypakahati

Yakici sithila kamma Sakilihaca ya vata Sakassara brahma-cariya Na ta hoti, mahapphalanti. Just as sharp-bladed grass, if wrongly held, wounds the very hand that holds it the contemplative life, if wrongly grasped, drags you down to hell. Any slack act, or defiled observance, or fraudulent life of chastity bears no great fruit.

Ovda-pimokkha Gth
Uddiha kho tena Bhagavat jnat passat arahat samm-sambuddhena: Ovda-pimokkha thi gthhi. This was summarized by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: the Patimokkha Exhortation in three verses: Khant parama tapo ttikkh Nibbna parama vadanti buddh, Na hi pabbajito parpaght Samao hoti para vihehayanto Patient forbearance is the foremost austerity. Liberation is foremost: that's what the Buddhas say. He is no monk who injures another; nor a contemplative, he who mistreats another. Sabba-ppassa akaraa, Kusalasspasampad, Sacitta-pariyodapana: Eta buddhna-ssana. The non-doing of any evil, The performance of what's skillful, The cleansing of one's own mind: This is the Buddhas' teaching. Anpavdo anpaghto Pimokkhe ca savaro Mattaut ca bhattasmi Pantaca sayan'sana. Adhicitte ca yogo: Eta buddhna-ssananti. Not disparaging, not injuring, Restraint in line with the monastic code,

Moderation in food, Dwelling in seclusion, Commitment to the heightened mind: This is the Buddhas' teaching.

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

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