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CHANTING

DHAMMAYUI

CHANTING
GUIDE
Pali Passages with English Translations

~&he
in the

United States ofAmerica

For free distribution

Inquiries concerning this book

may

be addressed

to:

The Secretary
The Dhammayut Order in the United States of America
c/o The Buddhist Temple of America

5615 Howard Avenue


Ontario,

The Dhammayut Order


This book

CA

91762 U.S.A.

in the

United States of America 1994

be copied or reprinted for free distribution


without permission from the copyright holder.

may

Otherwise,

all rights reserved.

Printed in the United States of America

Contents
Pronunciation

iii

MORNING CHANTING
EVENING CHANTING

13

REFLECTIONS
Contemplation of the Body

25

Five Subjects for Frequent Recollection


The Verses on Friends / 28

The Verses on Respect / 29


The Verses on the Noble Truths
The Guardian Meditations / 31
Ten Reflections / 32

27

29

Ovada-patimokkha Gatha / 34
The Sublime Attitudes / 35
Dedication of Merit

38

REFUGE
Buddharh saranarh gacchami...

N atthi me saranarh annarh...

41

42

Maha-karuniko natho... / 42
Bahurh ve saranarh yanti... / 43

DISCOURSES
Dhamma-cakkappavattana Suttarh
(Setting the Wheel of Dhamma in Motion)
Anatta-lakkhana Suttarh
(The Not-self Characteristic)

55

Aditta-pariyaya Suttarh

(The Fire Discourse)

Dhamma-niyama

64

Suttarh

(The Orderliness of the

Dhamma)

Magga-vibhahga Suttarh
(An Analysis of the Path)
Gotami Suttarh
(The Discourse to Gotami)
Paticca

75

81

Samuppada

(Dependent Origination)

83

73

45

BLESSINGS
Devas
Namakara-siddhi Gatha
Invitation to the

85

(The Verses on Success through Homage)

86

Sambuddhe
(TheBuddhas) / 87
Namo-kara-atthakarh
(The

Homage Octet)

89

Mahgala Suttarh
(The Discourse on Good Fortune)
Cha Ratana Paritta Gatha

90

(The Six Protective Verses from the Discourse on Treasures)


Karaniya Metta Sutta

(The Discourse on Lovingkindness)

Khandha

Paritta

(The Group Protection)

Mora

95

97

Paritta

(The Peacock
Vattaka Paritta

(The Baby Quail

98

Protection)

100

Protection)

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

101

Atanatiya Paritta

(Homage
Ahgulimala

to the

Seven Past Buddhas)

102

Paritta

(Ven. Angulimala

Protection)

103

Bojjhahga Paritta

(The Factor-of Awakening Protection)

104

Buddha-jaya-mahgala Gatha
(The Verses of the Buddha

Auspicious Victories)

Jaya Paritta

(The Victory Protection)

Abhaya

108

Paritta

(The Danger-free Protection)


Sakkatva buddha-ratanarh...

109

(Having revered the jewel of the Buddha...)


Dukkhappatta...

(Who have

fallen into suffering...)

111

Bhavatu sabba-mahgalarh...

(May

there be every blessing...)

112

110

105

92

Ill

VERSES
The Heart (Mano pubbangama dhamma...) / 113
The Three Inspired Verses (Yada have...) I 114
The Housebuilder (Aneka-jati-sansaram...) I 115
The Mountain (Yathapi sela vipula...) / 115
Noble Wealth (Yassa saddha tathagate...) / 116

An Auspicious Day
The Three

(Atitarh nanvagameyya...)

(Sabbe sankhara anicca

Characteristics

(Anicca vatasankhara...)

Compounded Things

The Burden (Bhara have

puncakkliandha...)

Non-complacency (Appamado

Taking the Five Precepts

121

Taking the Eight Precepts / 124


Ordination for an Eight-Precept Nun
Requesting a Discourse

131

131

Requesting Blessings

127

Requesting Forgiveness

132

FORMAL OFFERINGS
Food

135

General Items

(after

Declaration to the

137

138

139

Kathina Cloth

139

140

Lodgings

136

Bhikkhu Sahgha

Rains Bathing Cloth

Candles

136

"Forest Cloth"

noon)

HOMAGE
VisakhaPuja / 141
Visakha Atthami / 145
AsalhaPuja

149

MaghaPuja

153

Veneration

Homage

156

Buddha s Footprints
Last Words / 158

to the

The Buddha

MEDITATION
Breath Meditation: Seven Steps

159

157

ti...)

119

120

amatarii padarii...)

FORMAL REQUESTS

117

120

118

Pronunciation
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
Pali

is

own, and so every country

adopted Theravada Buddhism has used its


own script to transcribe it. In Thailand this has meant that Pali has picked up
some of the tones of the Thai language, as each consonant consonant cluster in
that has

the Thai alphabet has a built-in tone high, medium, low, rising, or falling. This
accounts for the characteristic melody of Thai Pali chanting.

Vowels
has two sorts of vowels, long a, e, i, o, u, & 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 & a are both
Pali

pronounced

twice as long as the sound

Thus,

when

simply that the sound a is held for approximately


The same principle holds for & /, and for it & u.

like the a in father,

chanting

a.

Pali, the

vowels are pronounced as follows:

a as in father

o as in go

e as in they
i as in machine

u as in glue
ay as

in

Aye!

Consonants
Consonants are generally pronounced as they are
unexpected

few

p unaspirated, as in spot

k unaspirated, as in skin
kh as in backhand
rh & n as ng
ii
as in canon
Certain two-lettered notations

have

with

twists:

as in ancient

somewhat

in English,

in the throat, that

we

v as

bh, dh, dh, gh, jh denote an aspirated sound,


do not have in English and that the Thais do not

The Thai solution to this problem


throaty th, and gh as a throaty kh.

in their language, either.

bh as a throaty ph, dh as a

as in upholstery
t
unaspirated, as in stop
th as in Thomas

ph

is

to

pronounce

Pali also contains retroflex consonants, indicated


d,

dh,

the tip

with a dot under the

letter:

These have no English equivalent. They are sounded by curling


of the tongue back against the palate, producing a distinct nasal tone.
n,

1,

t,

th.

Scanning
The meters

of Pali poetry consists of various patterns of full-length syllables

alternating with half-length syllables.

Full-length syllables:
contain a long vowel

(a, e,

i,

o, u, ay);

end with m; or
end with a consonant followed by
consonant

or

a syllable beginning with a

Bud-dho, Dham-mo, Sah-gho).


last case, the consonant clusters mentioned above

(e.g.,

(In this

bh, dh,

dh, gh, jh, kh, ph, th, th count as single consonants, while other
combinations containing h such as Ih & mh count as double.)

Half-length syllables end in a short vowel.

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

Van - da - ma - ham

11/21

ta

ma

ra

1/2

1/2

In this book, wherever possible,

many

broken

down

read and

for

1/2

with hyphens into

anyone studying

their

narh
1

si

ra

1/2 1/2

sa

ji

nen

11/21

compound words have been


component words to make them easier to
of the long

to understand. This creates only

Pali

dam

one prob

preceded by a consonant (usually m or d)


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-etarh would scan as dham-nui-me-tam.; and tam-aranam as ta-ma-ni-num.

lem in scanning:
and followed by

If all

these rules

the group

rhythm,

When

&

and

the

hyphen

is

seem daunting, the

best course

is

simply to listen carefully to

chant along, following as closely as possible their tempo,


pitch. All voices, ideally, should blend together as one.
to

VI

Additional information on Buddhist


teachings can be downloaded from the
Internet Website Access to Insight at:

www.accesstoinsight.org.

Recordings of some of the chants in


can be found

at:

www.mettaforest.org.

this

book

(Chanting

Morning Chanting
Araham samma-sambuddho bhagava.
The Blessed One

is

& Rightly Self-awakened.

Worthy

Buddharh bhagavantarh abhivademi.


/

bow down

before the

Awakened, Blessed One.

(BOW DOWN)

Svakkhato bhagavata dhammo.


The

Dhamma

is

well-expounded by the Blessed One.

Dhammam
I

pay homage

namassami.
to the

Dhamma.

(BOW DOWN)

Supatipanno bhagavato savaka-sangho.


The Sangha of the Blessed One

s disciples

has practiced well.

Sahgharh namami.
/

pay respect

to the

Sangha.

(BOW DOWN)

INVOCATION (by leader):


Yam-amha kho mayarh bhagavantarh saranarh
We have gone for refuge to

the Blessed

gata,

One,

(uddissa pabbajita) yo no bhagava sattha


(have gone forth on account

of) the

Blessed

One who

is

our Teacher

yassa ca mayarh bhagavato dhammarh rocema.


and in whose Dhamma we delight.
Imehi sakkarehi tarh bhagavantarh sasaddhammarh

sasavaka-sahgharh abhipujayama.
With

these offerings

the True

we worship most

Dhamma &

the

highly that Blessed

Sangha of his

disciples.

One

together with

Handa mayarh buddhassa bhagavato pubba-bhaganamakararh karoma

se:

Now let

us chant the preliminary passage in homage to the Awakened One,


the Blessed One:

(ALL)

[Narno tassa] bhagavato arahato sammasambuddhassa. (Three times.)


Homage

to the Blessed

One, the Worthy One, the Rightly

Self-

awakened One.

Praise for the

Buddha

(LEADER):

Handa mayarh buddhabhithutirh karoma

se:

Now let

us give high praise

(ALL):

[Yo so tathagato] araharh samma-sambuddho,

He who

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

to the

Awakened One:

Vijja-carana-sampanno sugato lokavidu,


consummate

in

knowledge

& conduct, one who has gone the good way,

knower of the cosmos,

Anuttaro purisa-damma-sarathi sattha deva-

manussanarh buddho bhagava;


unexcelled trainer of those

who can

be taught, teacher of human

& divine

beings; awakened; blessed;

Yo imam

lokarh sadevakarh samarakarh

sabrahmakarh,
Sassamana-brahmanirh pajarh sadeva-manussarh
sayarh abhinna sacchikatva pavedesi.
who made known

having realized it through direct knowledge this world


brahmas, its generations with their contemplatives
devas, maras,

&
& priests, their riders & common people;

with

its

Yo dhammarh

desesi adi-kalyanarh majjhe-

kalyanam pariyosana-kalyanarh;
who

explained the

Dhammafine

in the beginning, fine in the middle, fine

in the end;

Sattharh sabyanjanarh kevala-paripunnarh

parisuddharh brahma-cariyarh pakasesi:


who expounded

the holy

both in

life

its

particulars

& in

its

essence, entirely

complete, surpassingly pure:

Tam-aharh bhagavantarh abhipujayami,


Tam-aharh bhagavantarh sirasa namami.
worship most highly that Blessed One,
To that Blessed One I bow my head down.

(BOW DOWN)
Praise for the

Dhamma

(LEADER):

Handa
Now

let

rnayarh dhammabhithutirh karoma

us give high praise

to the

Dhamma:

[Yo so svakkhato] bhagavata


The Dhamma well-expounded by the Blessed One,
(ALL):

dhammo,

Sanditthiko akaliko ehipassiko,


to be seen here

& now,

timeless, inviting all to

come

& see,

Opanayiko paccattarh veditabbo vinnuhi:


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

Tam-aharh dhammarh abhipujayami,


Tam-aharh dhammarh sirasa namami.
/

worship most highly that

To

that

Dhamma I bow my

(BOW DOWN)

se:

Dhamma,
head down.

Praise for the


(LEADER):

Handa mayarh

Sangha

sahghabhithutirh karoma

se:

Now let

us give high praise to the Sangha:

(ALL):

[Yo so supatipanno] bhagavato savaka-sahgho,

The Sangha of the Blessed One

disciples

who have practiced

well,

Uju-patipanno bhagavato savaka-sahgho,


the

Sangha of the Blessed One

s disciples

who have practiced

straightforwardly,

Naya-patipanno bhagavato savaka-sahgho,


the

Sangha of the Blessed One

s disciples

who have

practiced methodically,

Samici-patipanno bhagavato savaka-sahgho,


the

Sangha of the Blessed One

Yadidarh
i.e.,

cattari

the four pairs

s disciples

who have practiced

masterfully,

purisa-yugani attha purisa-puggala:

the eight types

of Noble Ones:

Esa bhagavato savaka-sahghoThat

is

the

Sangha of the Blessed One

s disciples

Ahuneyyo pahuneyyo dakkhineyyo

anjali-karaniyo,

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

Anuttaram punnakkhettarh

lokassa:

the incomparable field of merit for the world:

Tam-aharh sahgharh abhipujayami,


Tam-aharh sahgham sirasa namami.
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 mayarh ratanattayappanama-gathayo ceva


samvega-vatthu-paridipaka-pathanca bhanama 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] karuna-mahannavo,


Yoccanta-suddhabbara-nana-locano.

Lokassa papupakilesa-ghatako:
Vandami buddham aham-adarena
The Buddha,

tarn.

well-purified, with ocean-like compassion,

Possessed of the eye of knowledge completely purified,


corruptions of the world:
Destroyer of the evils

&

revere that

Dhammo

Buddha with

devotion.

padipo viya

tassa satthuno,

Yo magga-pakamata-bhedabhinnako,
Lokuttaro yo ca tad-attha-dlpano:

Vandami dhammarh aham-adarena


The Teacher

Dhamma,

like a

divided into Path, Fruition,

both transcendent
I

revere that

(itself)

Dhamma

&

lamp,
the Deathless,

& showing the way to that goal:

with devotion.

Sangho sukhettabhyatikhetta-sannito,

Yo

tarn.

dittha-santo sugatanubodhako,

Lolappahino ariyo sumedhaso:

Vandami sangharh aham-adarena


The Sangha,

tarn.

called afield 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 abhipujaneyyakarh,
Vatthuttayarh vandayatabhisankhatarh,

Punnarh maya yam mama sabbupaddava,


Ma hontu ve tassa pabhava-siddhiya.
By
in

the

power of the merit

giving revererice

have made

to the Triple

Gem

worthy of only the highest homage,

may

all

my obstructions

cease to be.

Idha tathagato loke uppanno araharh samma-

sambuddho,
Here,

One

attained to the Truth,

Worthy

& Rightly

Self-awakened, has

appeared in the world,

Dhammo

ca desito niyyaniko

upasamiko

parinibbaniko sambodhagami sugatappavedito.


And Dhamma is explained, leading out (ofsamsara), calming, tending
toward

gone

total

the

Nibbana, going

to self-awakening, declared

by one

who

has

good way.

Mayan-tarn dhammarh sutva evarh janama,


Having heard

the

Dhamma, we know

Jatipi

dukkha

Birth

stressful,

is

jarapi

ageing

is

this:

dukkha maranampi dukkharh,

stressful, death is stressful,

Soka-parideva-dukkha-domanassupayasapi dukkha,
Sorrow, lamentation, pain,

distress,

& despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo


dukkho yamp iccharh na labhati tampi dukkharh,
Association with things disliked is stressful, separation from things liked
stressful, not getting what one wants is stressful,

is

Sankhittena pancupadanakkhandha dukkha,


In short, the five aggregates for clinging are stressful,

Seyyathldam:
Namely:

Rupupadanakkhandho,
Form

as an aggregate for clinging,

Vedanupadanakkhandho,
Feeling as an aggregate for clinging,

Sannupadanakkhandho,
Perception as an aggregate for clinging,

Safikharupadanakkhandho,
Mental processes as an aggregate for

clinging,

Vinnanupadanakkhandho.
Consciousness as an aggregate for clinging.

Yesarh parinnaya,

Dharamano

so bhagava,

Evarh bahularh savake

vineti,

So that they might fully understand

Blessed One, while

this, the

still alive,

often instructed his listeners in this way;

Evarh bhaga ca panassa bhagavato savakesu


anusasanl,

Bahularh pavattati:
Many times did he emphasize
"Ruparh aniccam,

Vedana

anicca,

this part of his

admonition:

"Form is

Feeling

is

inconstant,
inconstant,

Sanfia articca,

Perception

Sahkhara anicca,

Mental processes are inconstant,

Vinfianarh aniccam,

Consciousness

Ruparh
Vedana

anatta,

Form

anatta,

Feeling

Sanfia anatta,

is

is

inconstant,

is

inconstant,

not-self,
is

not-self,

Perception

is

not-self,

Sahkhara anatta,
Vinhanarh anatta,

Mental processes are

Sabbe Sahkhara anicca,


Sabbe dhamma anattati.

All processes are inconstant,

Te (WOMEN: Ta

Otinnamha

Consciousness

is

not-self,

not-self,

"

"

All

phenomena are

not-self.

mayarh,

jatiya jara-maranena,

Sokehi paridevehi dukkhehi domanassehi upayasehi,


Dukkh otinna dukkha-pareta,

& death, by sorrows, lamentations, pains,


&
beset
distresses,
despairs,
by stress, overcome with stress, (consider),

All of us, beset by birth, aging,

"Appeva

nam

imassa kevalassa

dukkhakkhandhassa antakiriya
"O,

that the

pafinayethati!"

end of this entire mass of suffering

& stress might be known!"

(MONKS & NOVICES)

Cira-parinibbutampi tarn bhagavantam uddissa


arahantarh samma-sambuddham,

Saddha agarasma anagariyarh


Though

the total Liberation of the Blessed

home

homelessness in dedication

pabbajita.

One, the Worthy One, the


Rightly Self-awakened One, was long ago, we have gone forth in faith from
to

to

him.

Tasmirh bhagavati brahma-cariyarh carama,


We practice

that Blessed

One

holy

life,

(Bhikkhunarh sikkha-sajiva-samapanna.

& livelihood.)

Fully endowed with the bhikkhus training

Tarn no brahma-cariyarh,
Imassa kevalassa dukkhakkhandhassa antakiriyaya
sarhvattatu.

May

this holy life of ours bring

about the end of this entire mass of suffering

& stress.
*

(OTHERS)

Cira-parinibbutampi tarn bhagavantarh saranarh gata,

Dhammanca
Though

bhikkhu-sanghahca,

the total Liberation of the Blessed One, the

Rightly Self-awakened One, was long ago,


in the

Dhanima,

&

in the

Worthy One,

we have gone for

the

refuge in him,

Bhikkhu Sangha,

Tassa bhagavato sasanarh yatha-sati yatha-balarh

manasikaroma,
Anupatipajjama,
We attend to the instruction

of the Blessed One, as far as our inindfulness

& strength will allow, and we practice accordingly.


Sa sa no patipatti,
Imassa kevalassa dukkhakkhandhassa antakiriyaya
sarhvattatu.

May

this practice of ours

& stress.

bring about the end of this entire mass of suffering

10

Reflection at the

Moment of Using

the Requisites

(LEADER)

Handa mayarh tarikhanika-paccavekkhana-patham


bhanama se:
*

Now let

us recite the passage for reflection at the

moment

(of using the

requisites):

(ALL)

[Patisarikha yoniso] civaram patisevami,


Considering

it

Yavadeva
Simply

to

thoughtfully,

use the robe,

sitassa patighataya,

counteract the cold,

Unhassa patighataya,
To counteract

the heat,

Damsa-makasa-vatatapa-sirimsapa-samphassanarh
patighataya,
To counteract

the touch offlies, mosquitoes, wind, sun,

Yavadeva hirikopina-paticchadan

& reptiles;

attharh.

Simply for the purpose of covering the parts of the body

that cause shame.

Patisankha yoniso pindapatam patisevami,


Considering

it

thoughtfully,

use alms food,

Neva davaya na madaya na mandanaya na


vibhusanaya,
Not

playfully, nor for intoxication, nor for putting on bulk, nor for

beautification,

Yavadeva imassa kayassa

thitiya

yapanaya

vihirhsuparatiya brahma-cariyanuggahaya,
But simply for the survival
afflictions, for the

& continuance of this body, for ending its

support of the holy

life,

11

purananca vedanarh patihahkhami navanca


vedanarh na uppadessami,
Iti

(Thinking,) Thus will

destroy old feelings (of hunger) and not create

new

feelings (from overeating).

me

Yatra ca

bhavissati anavajjata ca phasu-viharo

cati.
I will

maintain

mi/self, be blameless,

& live in

comfort.

Patisankha yoniso senasanarh patisevami,


Considering

it

Yavadeva
Simply

to

thoughtfully,

use the lodging,

sitassa patighataya,

counteract the cold,

Unhassa patighataya,
To counteract

the heat,

Damsa-makasa-vatatapa-sirimsapa-samphassanarh
patighataya,
To counteract

the touch offlies, mosquitoes, wind, sun,

&

reptiles;

Yavadeva utuparissaya-vinodanam
patisallanaranVattharh.
Simply for protection from the inclemencies of weather and for the
enjoyment of seclusion.

Patisankha yoniso gilana-paccaya-bhesajjaparikkhararh patisevami,


Considering them thoughtfully,

use medicinal requisites for curing the

sick,

Yavadeva uppannanarh veyyabadhikanarh


vedananarh patighataya,
Simply

to

counteract any pains of illness that have arisen,

Abyapajjha-paramatayati.
And for maximum freedom from disease.

12

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
it

at

if placed in

the heart of a

Noble One,

bound to be genuinely pure & authentic,


something
the same time can be neither
nor
obscured.
effaced

is

So as long as we are devoting ourselves


merely
theoretical study of the

when we have
chameleons
measure.

And

Dhamma,

trained

it

can

our hearts

their defilements

will

only then will the true

free from distortions

that

to the

serve us well.

Only

eliminate

their

to
it

benefit us in full

Dhamma

be kept pure,

& deviations from its original principles.


-Phra Ajaan

Mun

Bhuridatto

23

Evening Chanting
Araharh samma-sambuddho bhagava.
The Blessed One

is

Worthy

& Rightly Self-awakened.

Buddharh bhagavantarh abhivademi.


7

bow down

before the

Awakened, Blessed One.

(BOW DOWN)

Svakkhato bhagavata dhammo.


The

Dhamma

is

well-expounded by the Blessed One.

Dhammarh namassami.
I

pay homage

to the

Dhamma.

(BOW DOWN)

Supatipanno bhagavato savaka-sangho.


The Sangha of the Blessed One

s disciples

has practiced well.

Sahgharh namami.
/

pay respect

to the

Sangha.

(BOW DOWN)

INVOCATION (by leader):


Yam-amha kho mayarh bhagavantarh saranarh
We have gone for refuge to

gata,

the Blessed One,

(uddissa pabbajita) yo no bhagava sattha


(have gone forth on account

of) the

Blessed

yassa ca mayarh bhagavato


and in whose Dhamma we delight.

One who

is

our Teacher

dhammarh rocema.

Irnehi sakkarehi tarn bhagavantarh

sasaddhammarh

sasavaka-sahgharh abhipujayama.
With
the

these offerings

True

Dhamma

we worship most

highly that Blessed

& the Sangha of his disciples.

One

together with

24

Handadani mayantarh bhagavantarh vacaya


abhigayitumpubba-bhaga-namakaranceva
buddhanussati-nayanca 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)

bhagavato arahato sammasambuddhassa. (Three times.)

[Namo

Homage

tassa]

to the

Blessed One, the

Worthy One,

the Rightly Self-awakened

One.

A Guide to the Recollection of the Buddha


[Tarn

kho pana bhagavantarh] evarh kalyano

kitti-

saddo abbhuggato,

& wide:
bhagava araham samma-sambuddho,

This fine report of the Blessed

Itipi

He

is

so

a Blessed

One

reputation has spread far

One, a Worthy One, a Rightly Self-awakened One,

Vijja-carana-sampanno sugato lokavidu,


consummate

in

knowledge

& conduct, one who has gone the good way,

knower of the cosmos,

Anuttaro purisa-damma-sarathi sattha deva-

manussanarh buddho bhagavati.


unexcelled trainer of those
beings; awakened; blessed.

who can

be taught, teacher of human

& divine

15

Verses in Celebration of the Buddha


(LEADER)

Handa mayarh buddhabhigitim karoma


Now

let

se:

us chant in celebration of the Buddha:

(ALL)

[BuddhVarahantaj-varatadigunabhiyutto,
The Buddha, endowed with such virtues as highest worthiness:

Suddhabhinana-karunahi samagatatto,
In him, purity,

supreme knowledge,

& compassion

converge.

Bodhesi yo sujanatarh kamalarh va sure,


He awakens good people like

Vandam aham
/

the

sun does the

lotus.

tam-aranarh sirasa jinendam.

revere with mi/ head that Peaceful One, the Conqueror Supreme.

Buddho yo sabba-paninam
Saranam khemam-uttamarh.
The Buddha who for

all

beings

the secure, the highest refuge,

is

Pathamanussatitthanam

Vandami
The first theme for

recollection:

tarn sirenaham,

revere

him with

my

Buddhassahasmi daso (WOMEN:

Buddho me
I

am

the

Buddha

servant, the

Buddha

is

head.

dasi)

va

samikissaro.

my

Buddho dukkhassa ghata

sovereign master,

ca

Vidhata ca hitassa me.


The Buddha

is

a destroyer of suffering

& a provider of welfare for me.

Buddhassaham niyyademi
Sariranjivitancidam.
To the Buddlia

dedicate this body

& this

life

of mine.

18

Dhamma

The

that for all beings

is

the secure, the highest refuge,

Dutiyanussatitthanarh

Vandami
The second theme for

recollection:

tarn sirenaharh,

revere

Dhammassahasmi daso

with

it

(dasl)

Dhammo me
I

am

the

Dhamma

Dhammo

servant, the

Dhamma

my

is

head.

va

samikissaro.

my

sovereign master,

dukkhassa ghata ca
Vidhata ca hitassa me.

The

Dhamma

a destroyer of suffering

is

& a provider of welfare for me.

Dhammassaharh niyyademi
Sariranjivitancidarh.
To the

Dhamma

dedicate this body

& this life of mine.

Vandanto harh (Vandanti harh) carissami


Dhammasseva sudhammatarh.
/

will fare with reveren.ce for the

N atthi me

Dhamma

genuine Tightness

saranarh ahriarh,

Dhammo me
/

have no other refuge, the

Dhamma

is

saranarh vararh:

my foremost

refuge:

Etena sacca-vajjena,

Vaddheyyam
By

the speaking of this truth,

may I grow

satthu-sasane.

in the

Teacher

s instruction.

Dhammarh me vandamanena (vandamanaya)

Yam

Sabbe
Through

the

pi

punnarh pasutarh idha,


antaraya me,
Mahesurh tassa tejasa.

power of the merit here produced by

Dhamma, may

all

my

obstructions cease to

(BOW

my

be.

DOWN AND SAY)

reverence for the

19

Kayena vacaya va

cetasa va,

Dhamme kukammam pakatam maya


Dhammo patigganhatu accayantam,
Kalantare sarhvaritum va
Whatever bad kamma

have done

to the

yam,

dhamme.
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

Sangha

(LEADER)

Handa may am sahghanussati-nayam karoma


Now

let

us recite the guide

to the recollection

se:

of the Sangha:

(ALL)

[Supatipanno] bhagavato savaka-sahgho,


The Sangha of the Blessed One

s disciples

who have

practiced well,

Uju-patipanno bhagavato savaka-sahgho,


the

Sangha of the Blessed One

disciples

who have practiced

straightforwardly,

Naya-patipanno bhagavato savaka-sahgho,


the

Sangha of the Blessed One

disciples

who have practiced

methodically,

Samici-patipanno bhagavato savaka-sahgho,


the

Sangha of the Blessed One

Yadidam
i.e.,

cattari

the four pairs

s disciples

who have practiced

masterfully,

purisa-yugani attha purisa-puggala:

the eight types

of Noble Ones:

Esa bhagavato savaka-sahgho


That

is

the

Sangha of the Blessed One

s disciples

Ahuneyyo pahuneyyo dakkhineyyo

afvjali-karaniyo,

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

20

Anuttararh punnakkhettam lokassati.


the incomparable field of merit for the world.

Verses in Celebration of the Sangha


(LEADER)

Handa mayarh
Now let

karoma

sarighabhigitirh

se:

us chant in celebration of the Sahglia:

(ALL)

[Saddhammajo] supatipatti-gunadiyutto,
Born of the true Dhamma, endowed with such virtues as good

practice,

Yotthabbidho ariya-puggala-sangha-settho,
The supreme Sangha formed of the eight types of Noble Ones,

Siladidhamma-pavarasaya-kaya-citto:
Guided

in

body

Vandam
/

& mind by such principles as morality:

aharh tam-ariyana-ganam susuddharh.

revere that group of Noble

Ones

well-purified.

Sarigho yo sabba-paninarh
Saranarh khernam-uttamarh.
The Sangha that for

all

beings

is

the secure, the highest refuge,

Tatiyanussatitthanam

Vandami
The third theme for

recollection:

revere

Sanghassahasmi daso

Sangho
/

am

the

Sangha

s servant, the

tarn sirenaharh,
it

(dasi)

me

Sangha

with

is

head.

va

samikissaro.

my

Sangho dukkhassa ghata

my

sovereign master,

ca

Vidhata ca hitassa me.


The Sangha

is

a destroyer of suffering

& a provider of welfare for me.

21

Sanghassaharh niyyademi
Sariranjivitancidam.
To

the Sarigha I dedicate this

& this life of mine.

body

Vandanto ham (Vandanti ham) carissami


Sanghassopatipannatarh.
/ will fare

with reverence for the Sahgha

N atthi me

good

practice.

saranarh annarh,
Sarigho

have no other refuge, the Sahgha

is

me saranam
my foremost

vararh:

refuge:

Etena sacca-vajjena,

Vaddheyyarh satthu-sasane.
By

the speaking of this truth,

may I grow

in the Teacher s instruction.

Sangham me vandamanena (vandamanaya)

Yam

punnarh pasutarh idha,


Sabbe pi antaraya me,
Mahesurh tassa tejasa.
Through
Sangha,

the

power of the merit here produced by

may all my

obstructions cease to

(BOW

reverence for the

be.

DOWN AND SAY)

Kayena vacaya va
Sarighe

my

cetasa va,

kukammam

pakatarh

maya yam,

Sangho patigganhatu accayantarh,


Kalantare samvariturh va sahghe.
Whatever bad kamma

have done

to the

Sangha

by body, by speech, or by mind,

may

the

Sangha accept

so that in the future I

my

admission of it,

may show

restraint

toward the Sangha.

22

Reflection after Using the Requisites

(LEADER)

Handa mayarh atita-paccavekkhana-patham bhanama


se:

Now let

us recite the passage for reflection on the


past (use of the requisites):

(ALL)
[Ajja

maya] apaccavekkhitva yam civararh

paribhuttarh,
Whatever robe

used today without consideration,

Tarn yavadeva sitassa patighataya,


Was simply

to

counteract the cold,

Unhassa patighataya,

To counteract the

heat,

Damsa-makasa-vatatapa-sirimsapa-samphassanam
patighataya,
To counteract the touch offlies, mosquitoes, wind, sun,

& reptiles;

Yavadeva hirikopina-paticchadan attham.


Simply for the purpose of covering

Ajja

the parts of the

body that cause shame.

maya apaccavekkhitva yo pindapatto

paribhutto,
Whatever alms food

used today without consideration,

So neva davaya na madaya na mandanaya na


vibhusanaya,
Was

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

for beautification,

Yavadeva imassa kayassa

thitiya

yapanaya

vihirhsuparatiya brahma-cariyanuggahaya,
But simply for the survival
afflictions, for the

& continuance of this body, for ending its

support of the holy

life,

23

purananca vedanarh patihankhami navanca


vedanarh na uppadessami,
Iti

(Thinking,) Thus will

destroy old feelings (of hunger) and not create

new

feelings (from overeating).

me

Yatra ca

bhavissati anavajjata ca phasu-viharo

cati.
/ will

Ajja

& live in comfort.


maya apaccavekkhitva yam senasanam

maintain myself, be blameless,

paribhuttam,
Whatever lodging

used today without consideration,

Tarn yavadeva sitassa patighataya,


Was simply

to counteract the cold,

Unhassa patighataya,

To counteract

the heat,

Pamsa-makasa-vatatapa-sirimsapa-samphassanarh
patighataya,
To counteract the touch offlies, mosquitoes, wind, sun,

& reptiles;

Yavadeva utuparissaya-vinodanarh
patisallanaram attham.
Simply for protection from the inclemencies of weather and for the
enjoyment of seclusion.

Ajja

maya apaccavekkhitva yo

gilana-paccaya-

bhesajja-parikkharo paribhutto,
Whatever medicinal

requisite for curing the sick I used today without

consideration,

So yavadeva uppannanam veyyabadhikanam

vedananam
Was simply

patighataya,

to counteract

any pains of illness

Abyapajjha-paramatayati.
And for maximum freedom from disease.

that

had arisen,

24

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:

Buddha.

This

The seeing of the truth

is

the true

homage

to the

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,

&

Saiigha in a genuine way.

Phra Ajaan

Maha Boowa Nanasampanno

eflectwns
*

25

Contemplation of the Body


(LEADER)

Handa mayarh kayagata-sati-bhavana-patharh


bhanama se:
Let us

now

recite the

passage on mindfulness immersed in the body.

(ALL)
This body of mine,
Ayarh kho me kayo,
Uddharh padatala, from the soles of the feet on

Adho

kesa-matthaka,

from the crown of the head


on down,
surrounded by skin,

Taca-pariyanto,

Puro nanappakarassa asucino,


filled

Atthi

imasmim

with

kaye:

all sorts

of unclean things.

In this body there

Loma

Hair of the head,


Hair of the body,

Nakha

Nails,

Danta
Taco

Teeth,

Kesa

up,

Skin,

Marhsam
Nharu

Flesh,

Atthi

Bones,

Atthiminjam

Bone marrow,

Vakkam

Spleen,

Hadayam

Heart,

Yakanarh

Liver,

Kilomakam

Membranes,

Tendons,

is:

26

Pihakarh

Kidneys,

Papphasam

Lungs,

Antarh

Antagunam

Large intestines,
Small intestines,

Udariyarh

Gorge,

Karlsarh

Feces,

Matthake matthalungarh

Brain,

Pittarh

Gall,

Semharh

Phlegm,

Pubbo

Lymph,

Lohitam

Blood,

Sedo

Sweat,

Medo

Fat,

Assu

Tears,

Vasa

Oil,

Khelo

Saliva,

Singhanika
Lasika

Mucus,

Muttarh

Urine.

Evam-ayarh

Uddharh

Adho

Oil in the joints,

me

kayo:

padatala,

kesa-matthaka,

Such

body of mine:
from the soles of the feet on up,
from the crown of the head
is

this

on down,

surrounded by skin,
Puro nanappakarassa asucino.
filled with all sorts of unclean things.

Taca-pariyanto,

27

Five Subjects for Frequent Recollection


(LEADER)

Handa mayarh abhinha-paccavekkhana-patharh


bhanama se:
Let us

now

recite the

passage for frequent recollection:

(ALL)

Jara-dhammomhi
I

am

jararh anatito.

subject to ageing.

Ageing

is

unavoidable.

Byadhi-dhammomhi byadhirh anatito.


/ am subject to illness. Illness is unavoidable.
Marana-dhammomhi maranarh anatito.
/ am subject to death. Death is unavoidable.
c

Sabbehi

me piyehi manapehi nana-bhavo vina-bhavo.

I will

grow

appealing

that is
different, separate from all

to

dear

me.

Kammassakomhi kamma-dayado kamma-yoni


kamma-bandhu kamma-patisarano.
/ am the owner
of my actions, heir to my actions,
of my actions, related through

dependent on

my

my

actions,

karissami kalyanam va
va tassa dayado bhavissami.
I do,

and

born

live

actions.

Yam kammarh
Whatever

&

for good or for

papakam

evil, to that will I fall

heir.

Evam amhehi abhinham paccavekkhitabbam.


We should often reflect on this.

28

The Verses on Friends


Annadatthu haro mitto
One who makes friends only

Yo

to cheat

them,

ca mitto vaci-paramo,
one who is good only in word,

Anupiyanca yo ahu,
one who flatters &

cajoles,

ca yo sakha,
and a companion in ruinous fun:

Apayesu

Etc amitte cattaro

Iti

vinriaya pandito

These four the wise know as non-friends.

Araka parivajjeyya
Avoid them from afar,
Maggarh patibhayam yatha. like a dangerous road.
A friend who is helpful,
Upakaro ca yo mitto,
Sukha-dukkho ca yo sakha,
one who shares in your sorrows & joys,
Atthakkhayi ca yo mitto,

Yo

one who points you to worthwhile things,


ca mittanukampako,

one sympathetic
Etepi mitte cattaro

to friends:
Iti

vinnaya pandito

These four, the wise know as true friends.

Sakkaccarh payirupaseyya
Attend to them earnestly,

Mata puttarh va

orasarh.

as a mother her child.

29

The Verses on Respect


Satthu-garu

One

dhamma-garu
with respect for the Buddha

& Dhamma,

Sahghe ca tibba-garavo,
and strong

Samadhi-garu
one who is

respect for the Sangha,

atapi,

ardent, with respect for concentration,

Sikkhaya tibba-garavo,
and strong respect for

the Training,

Appamada-garu bhikkhu,
one who sees danger and respects being heedful,
Patisanthara-garavo:

and shows

respect in

welcoming guests:

Abhabbo parihanaya,

A person

like this

cannot decline,

Nibbanasseva santike,
stands right in the presence ofNibbana.

The Verses on the Noble Truths


Ye dukkharh nappajananti
Those who don t discern suffering,
Atho dukkhassa sambhavarh
suffering s cause,
Yattha ca sabbaso dukkharh Asesarh uparujjhati,
and where

it

totally stops,

without

trace,

30

Tanca

maggam na

who don

jananti,

understand the path,

Dukkhupasama-gaminarh
the way to the stilling of suffering:
Ceto-vimutti-hma

te

They are far from

release of awareness,

Atho panria-vimuttiya,
and

release of discernment.

Abhabba

te anta-kiriyaya

Incapable of making an end,

Te ve jati-jarupaga. they ll return


Ye ca dukkharh pajananti

to birth

& aging again.

While those who do discern suffering,

Atho dukkhassa sambhavam, suffering


Yattha ca sabbaso dukkharh Asesarh
and where

Tanca

it

totally stops,

maggam pajananti,

without

s cause,

uparujjhati,

trace,

who understand

the path,

Dukkhupasama-gaminarh:
the way to the stilling of suffering:
Ceto-vimutti-sampanna
They are consummate

in release of awareness,

Atho panna-vimuttiya,
and

Bhabba

in release of discernment.
te

anta-kiriyaya

Capable of making an end,

Na

te jati-jarupagati.

they

won

return to birth

& aging ever again.

31

The Guardian Meditations


Buddhanussati metta ca

Asubham

maranassati,

Iccima catur arakkha

Katabba ca vipassana
These four meditations

recollection of the

loving-kindness, the foulness of the body,


and mindfulness of death are guardians

Buddha,

& means of

insight that should be done.

Visuddha-dhamma-santano
Anuttaraya bodhiya

Yogato ca pabodha ca

Buddho Buddho
The Buddha

is

ti

nay ate.

unfailingly pure. Because of his

unexcelled Awakening, and because he trains others to

awaken, he

is

known

as the

Awakened/Awakening One.

Naranara-tiracchana-

bheda

satta sukhesino,

Sabbe pi sukhino hontu


Sukhitatta ca khemino.
All living beings

human, non-human,

are searching for happiness:

May

they

all

through their happiness, secure.

Kesa-lomadi-chavanam

Ayam eva

& animal

samussayo

be

who

happy and,

32

Kayo sabbo

pi jeguccho

Vannadito patikkulo,
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


unclean.

its colors,

indriy upaccheda-

Jivit

sahkhata-maranam

siya,

Sabbesarh pidha pamnam


Tanhi dhuvam na jivitam.
Death, the destruction of the faculty of life, will come
beings. Death is certain, but life is not.

to all

Ten Reflections
Dasa ime bhikkhave dhamma,
Pabbajitena abhinham paccavekkhitabba,
Those gone forth should frequently
things.

Katame dasa?
Which ten?
1)

Vevanniyamhi
/

2)

have

left

the social order.

Parapatibaddha

My life needs
3)

ajjhupagatoti.

me jivikati.

the support of others.

Anno me akappo
I

must change

karamyoti.

the

way

I behave.

reflect

on these ten

33

4)

nu kho me

Kacci

Can
5)

I fault

atta silato

na upavadatiti?

myself with regard

to the precepts?

nu kho mam anuvicca vinnu sabrahma-can

Kacci

na upavadantiti?
Can my knowledgeable fellows

silato

close examination, fault

me

in the holy

with regard

life,

on

to the

precepts?
6)

Sabbehi

me piyehi manapehi nana-bhavo vina-

bhavoti.
7 will

grow

appealing

all that is dear


different, separate from

to

&

me.

Kammassakomhi kamma-dayado kamma-yoni


kamma-bandhu kamma-patisarano. Yam kammarh
7)

karissami kalyanam va papakarh va tassa dayado


bhavissamiti.
J

am

the

owner of my

actions, heir to

of my actions, related through

dependent on
for
8)

my actions.

my actions,

my actions, and

Whatever

I do,

What am

for good or

me rattin-diva vitipatantiti?

becoming as the days

& the nights fly

past?
9)

live

evil, to that will I fall heir.

Katham-bhutassa

Kacci

born

nu kho ham sunnagare abhiramamiti?

an empty dwelling in which I delight?


10) Atthi nu kho me uttari-manussa-dhamma,
Is there

Alam-ariya-nana-dassana-viseso adhigato,
So harh pacchime kale sabrahma-carihi puttho,

34

Na mahku bhavissamiti?
Have

attained a superior

noble knowledge
in the holy

life

will not feel

human

state, a truly

& vision, such that when my fellows

ask

me

near the hour of my death,

ashamed?

Ime kho bhikkhave dasa dhamma pabbajitena


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

reflect.

Ovada-patimokkha Gatha
Khanti paramarh tapo titikkha
Nibbanarh paramaih vadanti buddha,

Na

hi pabbajito parupaghati

Sarnano hoti pararh vihethayanto


Patient forbearance
Liberation

He

is

is

is

the highest austerity.

highest: that s

what

the

Buddhas

say.

no monk who harms another;

nor a contemplative, he who oppresses another.

Sabba-papassa akaranam,

Kusalassupasampada,
Sacitta-pariyodapanarh:
Etarh buddhana-sasanarh.

The non-doing of all evil,


The performance of what is

skillful,

35

The cleansing of one s own mind:


This is the Buddhas teaching.

Anupavado anupaghato
Patimokkhe ca samvaro
Mattanfiuta ca bhattasmirh

Pantanca sayan asanam.


Adhicitte ca ayogo:
Etarh buddhana-sasananti.

Not

reviling, not injuring,

Restraint in line with the monastic code,

Moderation in food,
Dwelling in seclusion,
Devotion to the heightened mind:
This

is

the

Buddhas

teaching.

The Sublime Attitudes


Aharh sukhito homi

May I be happy.
Niddukkho homi May I be free from stress & pain.
Avero homi May I be free from animosity.
Abyapajjho homi May I be free from oppression.
Anigho homi May I be free from trouble.
Sukhi attanam pariharami May I look after myself
with

ease.

36

(METTA

Sabbe

GOOD WILL)
satta sukhita hontu.

May all
Sabbe

living beings be happy.

satta avera hontu.

May all

living beings be free from animosity.

Sabbe

satta abyapajjha hontu.


May all living beings be free from oppression.
Sabbe satta anigha hontu.

May all
Sabbe

living beings be free from trouble.

satta sukhi

May all

attanam pariharantu.

living beings look after themselves with ease.

(KARUNA COMPASSION)
Sabbe satta sabba-dukkha pamuccantu.

May all

living beings be freed from all stress

& pain.

(MUDITA APPRECIATION)

ma

Sabbe

satta laddha-sampattito
vigacchantu.
May all living beings not be deprived of the good

fortune they have attained.

(UPEKKHA EQUANIMITY)
Sabbe satta kammassaka kamma-dayada kammayoni kamma-bandhu kamma-patisarana.
All living beings are the owners of their actions, heir
to their actions, born of their actions, related
through
their actions,

Yam kammarh

and

live

dependent on their actions.

karissanti

kalyanam va papakarh

va tassa dayada bhavissanti.


Whatever they
they fall

heir.

do, for

good or for

evil, to that will

37

[Sabbe satta sada hontu]

Aver a sukha-jivino.

May all

beings live happily,

always free from animosity.

Katarh punna-phalarh mayharh


Sabbe bhagi bhavantu te.

May all share

in the blessings

springing from the good

have done.

[Hotu sabbarh sumarigalarh]

May

there be every

good

blessing.

Rakkhantu sabba-devata

May

the devas protect you.

Sabba-buddhanubhavena
Through
Sotthi

the

power of all

the

Buddhas,

hontu nirantararh

May you forever

be well.

Hotu sabbarh sumangalarh

May

there be every

good

blessing.

Rakkhantu sabba-devata

May

the devas protect you.

Sabba-dhamrnanubhavena
Through
Sotthi

the

power of all

the

Dhamma,

hontu nirantararh

May you forever

be well

Hotu sabbarh sumangalarh

May

there be every

good

blessing.

38

Rakkhantu sabba-devata

May

the devas protect you.

Sabba-sanghanubhavena
Through the power of all
Sotthi hontu nirantaram

May you forever be

the Sangha,

well.

Dedication of Merit

me

Pufinassidani katassa

Yananfiani katani

Tesanca bhagino hontu

Sattanantappamanaka.

without limit, without endbeings


have a share in the merit just now made,

May all
and

in

whatever other merit

Ye piya gunavanta ca
Dittha

me capyadittha va

have made.

Mayham mata-pitadayo
Anne

majjhatta-verino;

& kind to me
beginning with my mother & father
Those who are dear

whom
and

have seen or never seen;

others, neutral or hostile;

Satta titthanti

lokasmim

Panc eka-catuvokara

Te-bhumma

catu-yonika

Samsaranta bhavabhave:

beings established in the cosmos


the three realms, the four modes of birth,
with five, one, or four aggregates

wandering on from realm

Natam ye pattidanam-me
Ye cimarh nappajananti

to realm:

Anumodantu te sayam
Deva tesam nivedayum.

know

And

of my dedication of merit,
they themselves rejoice,
if they do not know,

may

the devas inform them.

If they

may

Maya dirmana-punnanarh Anumodana-hetuna


Sabbe

satta

By
in

Aver a sukha-jivino

sada hontu
reason of their rejoicing

my gift of merit,

may

all

beings always live happily,

free from animosity.

Khemappadanca pappontu Tesasa

sijjhatarh subha.

they attain the Serene State,


and their radiant hopes be fulfilled.

May

The Four

Dhamma

Summaries

(Dhammuddesa)
1.

Upaniyati loko,

Addhuvo.
2.

Atano

loko,

Anabhissaro.
3.

Assako loko,

The world
It

is

swept away.

does not endure.

The world
There

is

offers

no

shelter.

no one in charge.

The world has nothing of its own.

Sabbarh pahaya gamaniyarh.

One

has to pass on,

leaving everything behind.


4.

Uno

loko,

The world

is

insufficient,

Atitto,

insatiable,

Tanha daso.

a slave to craving.

40

Even though
body

&

mind

is

intangible,

things in the world.

all

everything

the

in

the world under

It

its

has influence over the

it

is

capable of bringing
Still, it isn t so

control.

&

vicious or savage as to lack all sense of


evil.
When a
good
person of good intentions trains the mind to enter correctly into
the path of the

Buddha

s teachings,

wisdom

it

will be tractable

& quick to

bring the body, which may be


behaving without any principles, back into line. In addition, it
can cleanse itself to be bright
dam, free from defilements, able
learn, developing the

to

&

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

the very beginning, something bright

mind has

been,

from

& clear.

preoccupations that have seeped into

it

But because of the


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
it could
give rise

be anyone able to cleanse

to the light of

So whether the world

is to

it

discernment at

to the

point where

all.

be dark or bright, whether

it

is to

experience well-being or suffering, depends on the mind of each


individual. We as individuals should thus first train our own

minds

well,

and then

train the

minds of others.

The world will

then be free from turmoil.

Phra Ajaan Thate Desaransi

efuqe
^
*~/

41

Handa

(LEADER):

rnayarh buddhassa bhagavato

pubba-bhaga-nama-kararh karoma se:


Now let us chant the preliminary passage in homage
Awakened One,
(ALL):

the Blessed

to the

One:

bhagavato arahato sammasambuddhassa. (Three times)

[Namo

tassa]

to the Blessed

One, the Worthy One,


the Rightly Self-awakened One.

Homage
(LEADER):

Handa mayarh sarana-gamana-patharh

bhanama

se:

(ALL):

Buddharh saranarh gacchami.


/

go

to the

Buddha for

refuge.

Dhammarh
/

go

to

saranarh gacchami.
the Dhamma for refuge.

Sahgharh saranarh gacchami.


/

go

to the

Sangha for

refuge.

Dutiyampi buddharh saranarh gacchami.


A second time, I go to the Buddha for refuge.
Dutiyampi dhammarh saranarh gacchami.
A second time, I go to the Dhamma for refuge.
Dutiyampi sahgharh saranarh gacchami.
A second time, I go to the Sangha for refuge.
Tatiyampi buddharh saranarh gacchami.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammarh saranarh gacchami.

third time,

go

to the

Dhamma

for refuge.

Tatiyampi sahgharh saranarh gacchami.

third time,

go

to the

Sangha for

refuge.

42

(LEADER):

Handa mayarh

bhanama

se:

sacca-kiriya gathayo

(ALL):

N atthi me

saranarh annarh

Buddho me
Etena sacca-vajjena

saranarh vararh

me

Sotthi

hotu sabbada.

have no other refuge,


The Buddha is my formeost refuge.
Through the speaking of this truth, may 1 be blessed always.

N atthi me

saranarh annarh

Dhammo me
Etena sacca-vajjena

saranarh vararh

me

Sotthi

hotu sabbada.

have no other refuge,


The Dhamma is my formeost refuge.
Through the speaking of this truth, may I be blessed always.

N atthi me

saranarh annarh

Sahgho me saranarh vararh


Etena sacca-vajjena
/

me

Sotthi

hotu sabbada.

have no other refuge,

The Sangha

Through

is

my formeost

refuge.

the speaking of this truth,

may

be blessed always.

Handa mayarh maha-karunikonati-adikagathayo bhanama se:


(LEADER):

(ALL):

Maha-karuniko natho

Atthaya sabba-paninarh

Puretva parami sabba Patto sambodhim-uttamarh.


Ma hontu sabbupaddava.
Etena sacca-vajjena
(The Buddha), our protector, with great compassion,
For the welfare of all beings,

Having

fulfilled all the perfections,

43

Attained the highest self-awakening.


Through the speaking of this truth, may all troubles cease

Maha-karuniko natho

to be.

Hitaya sabba-paninarh

Puretva parami sabba Patto sambodhim-uttamarh.


Etena sacca-vajjena
Ma hontu sabbupaddava.
(The Buddha), our protector, with great compassion,
For the benefit of all beings,

Having

fulfilled all the perfections,

Attained the highest

Through

the

power

self-awakening.
this
truth,
of
may all troubles cease to be.

Maha-karuniko natho

Sukhaya sabba-paninarh
Puretva parami sabba Patto sambodhim-uttamarh.
Etena sacca-vajjena
Ma hontu sabbupaddava.
(The Buddha), our protector, with great compassion,
For the happiness of all beings,

Having

fulfilled all the perfections,

Attained the highest

Through

the

power

self-awakening.
this
truth,
of
may all troubles cease to be.

Handa mayarh khemakhema-saranagamana-paridipika-gathayo bhanama se:


(LEADER):

(ALL):

Bahurh ve saranarh yanti


Pabbatani vanani

ca,

Arama-rukkha-cetyani

Manussa
Many

bhaya-tajjita.
who go for refuge

are those
to

mountains, forests,

Parks, trees,

&

shrines:

People threatened with danger.

N etarh kho
N etarh

saranarh khemarh

saranam-uttamarh,

44

N etarh

saranam-agamma,
Sabba-dukkha pamuccati.

That

not the secure refuge,


That is not the highest refuge,
That is not the refuge, having gone to which,
is

One

Yo

ca

gains release from

all

suffering.

buddhanca dhammanca

Sanghanca saranarh gato,


Cattari ariya-saccani

Sammapparinaya

passati:

But a person who, liaving gone to the Buddha,


Dhanuna, & Sahghafor refuge,
Sees the four Noble Truths

with right discernment:

Dukkharh dukkha-samuppadarh,
Dukkhassa ca atikkamarh,
Ariyanc atthahgikarh maggarh,

Dukkhupasama-gaminarh.
Stress, the cause of stress,

And

The transcending of stress,


the Noble Eightfold Path,
The way to the stilling of stress.

Etarh kho saranarh

khemarh

Etarh saranam-uttamarh,

Etarh saranam-agamma,

Sabba-dukkha pamuccati.
That

the secure refuge,


That is the highest refuge,
That is the refuge, having gone to which,
One gains release from all suffering.
is

Discourses

45

Dhamma-cakkappavattana Sutta
Discourse on Setting the Wlieel of Dhamma in Motion

Tlie

[Evam-me

sutarh,]

Ekarh

samayam Bhagava,

Baranasiyarh viharati isipatane migadaye.


Tatra kho Bhagava panca-vaggiye bhikkhu amantesi.
have heard that on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group offive

monks:
"Dveme
"There

bhikkhave anta pabbajitena na sevitabba,

are these two extremes that are not to be indulged in by one

who

has

gone forth

Yo cayarh kamesu kama-sukhallikanuyogo,


Hino gammo pothujjaniko anariyo
That which

common,

is

devoted

to

anattha-sanhito,

sensual pleasure in sensual objects: base, vulgar,

ignoble, unprofitable;

Yo cayarh atta-kilamathanuyogo,
Dukkho anariyo anattha-sanhito.
and

that

which

is

devoted

to self-affliction: painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante

anupagamma,

Majjhima patipada tathagatena abhisambuddha,


Cakkhu-karani nana-karam upasamaya abhinnaya
sambodhaya nibbanaya sarhvattati.
Avoiding both of these extremes,

the middle

producing vision, producing knowledge


to

way

realized by the Tathagata

leads to calm, to direct knowledge,

self-awakening, to Liberation.

Katama

ca sa bhikkhave majjhima patipada

tathagatena abhisambuddha,

46

Cakkhu-karani nana-karani upasamaya abhinnaya

sambodhaya nibbanaya
And what
vision,

is

the middle

way

producing knowledge

awakening,

to

Ayam-eva

sarhvattati.

realized by the Tathagata that

producing

leads to calm, to direct knowledge, to self-

Unbinding?

ariyo atthangiko maggo,

Samma-ditthi samma-sahkappo,

Seyyathidam,

Samma-vaca samma-kammanto samma-ajivo,


Samma-vayamo samma-sati samma-samadhi.
Precisely this Noble Eightfold Path: right view, right aspiration, right
speech, right action, right livelihood, right effort, right mindfulness, right

concentration.

Ayarh kho

bhikkhave majjhima patipada


tathagatena abhisambuddha,
Cakkhu-karani nana-karani upasamaya abhinnaya
sa

sambodhaya nibbanaya
This

is

the middle

way

producing knowledge
awakening,

sarhvattati.

realized by the Tathagata that

producing vision,

leads to calm, to direct knowledge, to self-

to Liberation.

Idarh kho pana bhikkhave dukkharh ariya-saccarh,

Now

this,

monks,

is

Jatipi

dukkha

Birth

stressful,

is

the noble truth of stress:

jarapi

ageing

is

dukkha maranampi dukkham,

stressful, death is stressful,

Soka-parideva-dukkha-domanassupayasapi dukkha,

& despair are stressful,


Appiyehi sampayogo dukkho piyehi vippayogo
dukkho yamp iccham na labhati tampi dukkham,
Sorrow, lamentation, pain,

distress,

Association with things disliked is stressful, separation from things liked


one wants is stressful,
stressful, not getting what

Sahkhittena pancupadanakkhandha dukkha.

is

47

In short, the five aggregates for clinging are stressful.

Idarh kho pana bhikkhave dukkha-samudayo ariyasaccarh,

And

this,

monks,

is

the noble truth of the origination of stress:

Yayarh tanha ponobbhavika nandi-raga-sahagata


tatra tatrabhinandini,

Seyyathidarh,

Kama-tanha bhava-tanha vibhava-tanha,

&

the craving that makes for further becoming accompanied by passion


now there i.e., craving for sensual pleasure,
delight, relishing now here

&

craving for becoming, craving for non-becoming.

Idarh kho pana bhikkhave dukkha-nirodho ariyasaccarh,

And

this,

Yo

tassa

monks,

is

the noble truth of the stopping of stress:

yeva tanhaya asesa-viraga-nirodho cago

patinissaggo mutti analayo,


the remainderless fading

& stopping, renunciation,

relinquishment release,
,

& letting go of that very craving.


Idarh kho pana bhikkhave dukkha-nirodha-gamimpatipada ariya-saccarh,
And

this,

monks,

is

the noble truth of the

way

of practice leading to the

stopping of stress:

Ayam-eva

ariyo atthahgiko maggo,

Seyyathidarh,

Samma-ditthi samma-sahkappo,

Samma-vaca samma-kamrnanto samma-ajivo,


Samma-vayamo samma-sati samma-samadhi.
precisely this Noble Eightfold Path

right view, right aspiration, right

speech, right action, right livelihood, right effort, right mindfulness, right

concentration.

48

Idam dukkham ariya-saccanti me bhikkhave,


Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panna udapadi
vijja

udapadi aloko udapadi.

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 stress.

Tarn kho pan idarh dukkham ariya-saccam


parinrieyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,

Cakkhurh udapadi nanarh udapadi panna udapadi


vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within

of stress

is

me

to be

with regard

to things

never heard before: This noble truth

comprehended.

Tarn kho pan idam dukkham ariya-saccam


parinnatanti me bhikkhave,
Pubbe ananussutesu dhammesu,

Cakkhurh udapadi nanarh udapadi panna udapadi


vijja udapadi aloko udapadi.
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.

Idam dukkha-samudayo ariya-saccanti me


bhikkhave, Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panna udapadi
vijja udapadi aloko udapadi.

49

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.

Tarn kho pan idam dukkha-samudayo ariya-saccarh


pahatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,

Cakkhum udapadi nanam udapadi panna udapadi


vijja

udapadi aloko udapadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination


arose within

me

with regard

of the origination of stress

is

to things

to be

never heard before: This noble truth

abandoned.

Tarn kho pan idam dukkha-samudayo ariya-saccarh


pahmanti me bhikkhave,
Pubbe ananussutesu dhammesu,

Cakkhum udapadi nanam udapadi panfia udapadi


vijja

udapadi aloko udapadi.

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.

Idam dukkha-nirodho ariya-saccanti me bhikkhave,


Pubbe ananussutesu dhammesu,

Cakkhum udapadi nanam udapadi panna udapadi


vijja

udapadi aloko udapadi.

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 stopping of stress.

Tarn kho pan idam dukkha-nirodho ariya-saccarh


sacchikatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,

50

Cakkhurh udapadi nanarh udapadi panna udapadi


vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

me with

arose within

regard to things never heard before:

of the stopping of stress

is to

This noble truth

be directly experienced.

Tarn kho pan idarh dukkha-nirodho ariya-saccarh


sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,

Cakkhurh udapadi nanarh udapadi panfia udapadi


vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

me with

arose within

regard to things never heard before: This noble truth

of the stopping of stress has been directly experienced.

Idarh dukkha-nirodha-gamim-patipada ariya-saccanti

me bhikkhave, Pubbe

ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panfia udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within
truth of the

me

way

with regard

to things

never heard before: This

is

the noble

of practice leading to the stopping of stress/

Tarh kho pan idarh dukkha-nirodha-gamim-patipada


ariya-saccarh bhavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,

Cakkhurh udapadi nanarh udapadi panna udapadi


vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within

of the

way

me with

truth
regard to things never heard before: This noble

of practice leading to the stopping of stress

is

to be developed.

Tarn kho pan idarh dukkha-nirodha-gamini-patipada


ariya-saccarh bhavitanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhum udapadi nanarh udapadi panfia udapadi


vijja

udapadi aloko udapadi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination


arose within

of the

way

me

with regard

to things

never heard before: This noble truth

of practice leading to the stopping of stress has been developed.

me bhikkhave imesu catusu ariya-

Yavakivafica
saccesu,

Evan-ti-parivattarh dvadas akararh yathabhutarh

nana-dassanam na suvisuddharh ahosi,


Neva tavaham bhikkhave sadevake loke samarake
sabrahmake,

Sassamana-brahmaniya pajaya sadeva-manussaya,


Anuttararh samma-sambodhirh abhisambuddho
paccannasirh.
And, monks,
rounds

as long as this knowledge

& vision of mine

with

its

three

& twelve permutations concerning these four noble truths as they

actually are

was not pure,

did not claim to have directly awakened to the

right self-awakening unexcelled in the cosmos with

Brahmas, with

its

Yato ca kho

contemplatives

its deities,

Maras,

& priests, its royalty & common people.

me bhikkhave imesu catusu

ariya-

saccesu,

Evan-ti-parivattam dvadas akaram yathabhutarh

nana-dassanarh suvisuddharh ahosi,


Athaharh bhikkhave sadevake loke samarake

sabrahmake,

&

52

Sassamana-brahmaniya pajaya sadeva-manussaya,


Anuttararh samma-sambodhirh abhisambuddho
paccannasim.
But as soon as

this

knowledge

& vision of mine

with

three rounds

its

&

twelve permutations concerning these four noble truths as they


actually
are
was truly pure, then I did claim to have directly awakened to the right
self-awakening unexcelled in the cosmos with
with its contemplatives
priests, its royalty

&

its deities,

Maras,

& Brahmas,

& commonfolk.

Nananca pana me dassanarh udapadi,


Akuppa me vimutti,
Ayam-antima

jati,

N atthidani punabbhavoti."
The knowledge
last birth.

& vision arose in

There

is

me:

now no further

Unprovoked

is

my

release.

This

is

the

becoming."

Idam-avoca Bhagava,

Attamana panca-vaggiya bhikkhu Bhagavato


bhasitarh abhinandurh.
That is what the Blessed One said. Glad at

heart, the

group offive monks

delighted at his words.

Imasminca pana veyya-karanasmirh bhannamane,


Ayasmato Kondannassa virajarh vitamalam dhammacakkhurh udapadi,
And

while this explanation was being given, there arose to Ven. Kondanna

the dustless, stainless

Yankinci

D ham ma eye:

samudaya-dhammam sabban-tam

nirodha-

dhammanti.
"Whatever is

subject to origination

is all

subject to

cessation."

Pavattite ca Bhagavata

Bhumma
Now when

dhamma-cakke,
deva saddamanussavesum,

the Blessed

earth deities cried out:

One had

set the

Wheel of Dhamrna

in motion, the

53

"Etam-Bhagavata

Baranasiyarh isipatane migadaye

anuttararh dhamma-cakkarh pavattitarh,

Appativattiyarh samanena va brahmanena va devena


va rnarena va brahmuna va kenaci va lokasminti."
Game

Refuge at Isipatana, the Blessed One has set in


motion the unexcelled Wheel ofDhamma that cannot be stopped by priest or
contemplative, deity, Mara, Brahma, or anyone at all in the cosmos.
Varanasi, in the

"At

"

Bhummanarh devanarh saddarh

sutva,

Catummaharajika deva saddamanussavesurh.


On

hearing the earth deities cry, the deities of the Heaven of the Four Kings

took

up

the cry.

Catummaharajikanarh devanarh saddarh sutva,


Tavatirhsa deva saddamanussavesurh.
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.

Tavatirhsanarh devanarh saddarh sutva,

Yama deva saddamanussavesurh.


On

hearing the cry of the deities of the Heaven of the Thirty-three, the

deities took

up

Yama

the cry.

Yamanarh devanarh saddarh

sutva,

Tusita deva saddamanussavesurh.


On hearing the cry of the Yama deities, the Tusita

deities took

up the

cry.

Tusitanarh devanarh saddarh sutva,

Nimmanarati deva saddamanussavesurh.


On

hearing the cry of the Tusita

deities, the

Nimmanarati

deities took

up

the cry.

Nimmanaratinarh devanarh saddarh sutva,


Paranimmita-vasavatti deva saddamanussavesurh.
On

hearing the cry of the Nimmanarati

deities took

up

the cry.

deities, the

Paranimmita-vasavatti

54

Paranimmita-vasavattinarh devanarh saddarh sutva,

Brahma-kayika deva saddamanussavesurh,


On

hearing the cry of the Paranimmita-vasavatti

Brahma

deities, the deities

of

retinue took up the cry:

"Etam-Bhagavata

Baranasiyarh isipatane migadaye

anuttararh dhamma-cakkarh pavattitarh,

Appativattiyarh samanena va brahmanena va devena


va marena va brahmuna va kenaci va lokasminti."
Game

Refuge at Isipatana, the Blessed One has set in


motion the unexcelled Wheel ofDharnnm that cannot be stopped by priest or
contemplative, deity, Mara, Brahma, or anyone at all in the cosmos."
"At

Varanasi, in the

khanena tena muhuttena,


Yava brahma-loka saddo abbhuggacchi.
Itiha tena

So

in that

moment,

that instant, the cry shot right

up

to the

Brahma world.

Ayanca dasa-sahassi loka-dhatu,


Sankampi sampakampi sampavedhi,
And this ten-thousandfold cosmos shivered & quivered & quaked,

Appamano

ca olaro obhaso loke paturahosi,

Atikkammeva devanarh devanubhavarh.


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

Atha kho Bhagava udanarh udanesi,


"Annas! vata bho Kondanno,
Annas! vata bho Kondannoti."
Then

the Blessed

really

know?"

Itihidarh

One

exclaimed:

"So

you

really

ayasmato Kondannassa,

Anna-kondanno tveva namarh,


And

how Yen. Kondanna


Kondanna who knows.
tliat is

know, Kondanna? So you

acquired the

ahositi.

name Anna- Kondanna

55

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

[Evam-me

sutarh,]

Ekarh samayarh Bhagava,

Baranasiyarh viharati isipatane migadaye.


Tatra kho Bhagava panca-vaggiye bhikkhu amantesi.
I

have heard

in the

tliat

on one occasion the Blessed One was staying

Game Refuge at

at

Varanasi

There he addressed the group offive

Isipatana.

monks:
"Rupam

bhikkhave

anatta.

Rupanca hidarh bhikkhave atta abhavissa,


Nayidarh rupam abadhaya sarhvatteyya,
Labbhetha ca rupe,
Evarh me rupam hotu evarh
"The

body, monks,

is

lend itself to dis-ease.


Let my body be thus.

not
It

self.

If the

me rupam ma

body were the

would be possible

Let

my

(to say)

self,

this

ahositi.

body would not

with regard

to the

body,

body not be thus.

Yasma ca kho bhikkhave rupam anatta,


Tasma rupam abadhaya samvattati,

Na

ca labbhati rupe,

Evarh

me rupam hotu

But precisely because the body

And
Let

evarh

is

not

self,

Vedana
Vedana

ahositi.

the body lends itself to dis-ease.

not possible (to say) with regard


body not be thus.

it is

my

me rupam ma
to the

body, Let

my

body be thus.

anatta.

ca hidarh bhikkhave atta abhavissa,

Nayidarh vedana abadhaya sarhvatteyya,


Labbhetha ca vedanaya,
Evarh

me vedana

hotu evarh

me vedana ma

ahositi.

56

is

Feeling

not

to dis-ease.

It

self.

Iffeeling

were the

would be possible

feeling be thus.

self,

this feeling

with regard

(to say)

would not lend


Let

to feeling,

itself

my

Let mi/ feeling not be thus.

Yasma ca kho bhikkhave vedana anatta,


Tasma vedana abadhaya sarhvattati,

Na

ca labbhati vedanaya,

Evarh

me vedana

hotu evarh

But precisely because feeling

is

not

self,

not possible (to say) with regard


my feeling not be thus.
it is

me vedana ma

ahositi.

feeling lends itself to dis-ease.

to feeling,

Let

my feeling

And

be thus.

Let

Sarina anatta.

Sanna ca hidarh bhikkhave atta abhavissa,


Nayidarh sanna abadhaya sarhvatteyya,
Labbhetha ca sannaya,
Evarh

me

sanna hotu evarh

Perception is not self.


lend itself to dis-ease.
perception,

If perception
It

would be

me

sanna

were the

self, this

ma

ahositi.

perception would not

possible (to say) with regard to

Let mi/ perception be thus.

my

Let

perception not be thus.

Yasma ca kho bhikkhave sanna anatta,


Tasma sanna abadhaya sarhvattati,
Na ca labbhati sannaya,
Evarh

me

sanna hotu evarh

But precisely because perception

And

is

not

me
self,

sanna

ma

ahositi.

perception lends itself to dis

not possible (to say) with regard to perception, Let


perception be thus. Let my perception not be thus.
ease.

it is

Sahkhara anatta.
Sahkhara ca hidarh bhikkhave

my

atta abhavissarhsu,

Nayidarh sahkhara abadhaya sarhvatteyyum,


Labbhetha ca sarikharesu,

57

Evarh

me

me

sarikhara hontu evarh

sankhara

ma

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
mental processes not be thus.

my

mental processes be thus. Let

my

Yasma ca kho bhikkhave sankhara anatta,


Tasma sankhara abadhaya samvattanti,

Na

ca labbhati sankharesu,

Evarh

me sankhara

me

hontu evarh

sankhara

ma

ahesunti.
But precisely because mental processes are not

And

themselves to dis-ease.
processes, Let

my

not possible (to


mental processes be thus. Let
it is

mental processes lend


say) with regard to mental

self,

my

mental processes not be

thus.

Vinnanarh

anatta.

Vinnananca hidarh bhikkhave

atta abhavissa,

Nayidam vinnanarh abadhaya samvatteyya,


Labbhetha ca vinnane,
Evarh me vinnanarh hotu evarh

me vihhanam ma

ahoslti.
Consciousness

would not lend

is

not

self.

If

consciousness were the

itself to dis-ease.

consciousness, Let

It

would be possible

consciousness be thus. Let

my

self,

my

this

consciousness

with regard to
consciousness not be

(to say)

thus.

Yasma ca kho bhikkhave vinnanarh anatta,


Tasma vihhanam abadhaya samvattati,

Na

ca labbhati vinhane,

Evarh

me vinnanarh hotu evarh me vinnanarh ma

ahoslti.

58
But precisely because consciousness

And

is

not

self,

consciousness lends

itself to

not possible (to say) with regard to consciousness, Let


consciousness be thus. Let my consciousness not be thus.

dis-ease.

it is

my
Tarn kirn mannatha bhikkhave ruparh niccarh va
aniccarh vati."

How do you construe thus,


Aniccarh bhante."

monks

Is the

body constant or

inconstant?"

"

"Inconstant,

lord."

Yam-pananiccam dukkharh va
is

"And

that

which

is

inconstant easeful or

bhante/

"Dukkharh

tarn

sukharh vati/

stressful?"

lord."

"Stressful,

Yam-pananiccarh dukkharh viparinama-dhammarh,

nu

Kallarh

mama

Etarh

is it

"And

as:

This

"No

"No,

tarn samanupassiturh,
7

eso ham-asmi eso

fitting to regard

is

mine.

This

is

what

my

hetarh bhante/

is

self.

me

inconstant, stressful, subject to change


This is what I am
?"

lord."

Tarn

kirn

mannatha bhikkhave vedana

anicca vati/
"How

bhante/

"Inconstant,

Is

feeling constant or

that

lord."

which

"Dukkharh
"Stressful,

inconstant?"

Yam-pananiccarh dukkharh va
is

nicca va

do you construe thus, monks

"Anicca

And

attati."

is

tarn

sukharh vati/

inconstant easeful or stressful?

bhante/

lord."

Yam-pananiccarh dukkharh viparinama-dhammarh,


Kallarh

nu

tarn samanupassiturh,

59

Etarh

is it

"And

as:

mama

This

"No

eso ham-asmi eso

fitting to regard

is

mine. This

hetam

is

what

my

is

self.

me

attati."

inconstant, stressful, subject to change

This

is

what

am

?"

bhante."

lord."

"No,

kim mannatha bhikkhave sanna nicca va

"Tarn

anicca

vati."
"How

do you construe thus, monks

Is

perception constant or

inconstant?"

bhante.

"Anicca

"Inconstant,

"

lord."

dukkharh va

"Yam-pananiccam
that

is

"And

which

is

inconstant easeful or

tarn

sukham

vati."

stressful?"

"Dukkharh bhante."
"Stressful,

lord."

dukkharh viparinama-dhammarh,

"Yam-pananiccarh

Kallarh

Etarh
as:

This

"No

"No,

tarh samanupassiturh,

mama

is it

"And

nu

eso ham-asmi eso

fitting to regard

is

mine. This

hetam

is

what

my

is

self.

me

attati."

inconstant, stressful, subject to change

This

is

what

am

?"

bhante."

lord."

"Tarn

anicca
"How

kim mannatha bhikkhave sahkhara nicca va


vati."

do you construe thus, monks

Are mental processes constant or

inconstant?"

"Anicca bhante."
"Inconstant,

lord."

Yam-pananiccarh dukkharh va tarn sukham


"And

is

that

which

is

inconstant easeful or

stressful?"

vati."

60

bhante/

"Dukkharh
"Stressful,

lord."

Yam-panamccarh dukkharh viparinama-dhammarh,


Kallarh nu tarn samanupassiturh,
Etarh mama eso ham-asmi eso me attati/
7

is it

"And

as:

This

"No

fitting to regard

mine.

is

This

is

what

my

hetarh bhante/

is

self.

inconstant, stressful, subject to change

This

is

what

am

?"

lord."

"No,

Tarn kirh marinatha bhikkhave vihhanarh niccarh va


aniccarh
"How

vati."

do you construe thus, monks

Is

consciousness constant or

inconstant?"

"Aniccarh bhante."
"Inconstant,

lord."

Yam-pananiccarh dukkharh va
"And is

that

which

is

inconstant easeful or

tarn

sukharh

vati."

stressful?"

"Dukkharh bhante."
"Stressful,

lord."

Yam-pananiccarh dukkharh viparinama-dhammarh,


Kallarh

Etarh

mama

This

"No

"No,

tarn samanupassiturh,

eso ham-asmi eso

me

attati."

regard what is inconstant, stressful, subject to change


This is my self. This is what I am ?

is it fitting to

"And

as:

nu

is

mine.

hetarh

bhante."

lord."

"Tasmatiha

bhikkhave yahkinci ruparh atitanagata-

paccuppannarh,
Ajjhattarh va bahiddha

va,

Olarikarh va sukhumarh va,

61

Yandure santike

Hinarh va panitarh va,


Sabbarh ruparh,
Thus, monks, any body whatsoever
external; blatant or subtle;

Netarh

mama

common

va,

past, future, or present; internal or

or sublime; far or near: every body

neso ham-asmi na meso

attati,

Evam-etarh yathabhutarh sammapparinaya


datthabbarh.
is to

be seeri as

This

is

Ya

not mi/

it

is

actually

This

self.

is

with right discernment


not what I am.

This

as:

is

not mine.

vedana atitanagata-paccuppanna,
Ajjhatta va bahiddha va,
kaci

Olarika va

sukhuma

Hina va panlta
Sabba vedana,

Netarh

mama

va,

past, future, or present; internal or external;

common

blatant or subtle;

Ya dure santike

va,

Any feeling whatsoever

va,

or sublime; far or near: every feeling

neso ham-asmi na meso

attati,

Evam-etarh yathabhutarh sammappannaya


datthabbarh.
is

to be seen as

This

it

actually

is

with right discernment


not what I am.

This

as:

is

not mine.

my self. This is
Ya kaci sanna atitanagata-paccuppanna,
is

not

Ajjhatta va

bahiddha

va,

Olarika va

sukhuma

va,

Hina va panlta
Sabba sanna,
Any perception

Ya dure santike

va,

whatsoever

blatant or subtle;

common

va,

past, future, or present; internal or external;

or sublime; far or near: every perception

Netam mama neso ham-asmi na meso

attati,

62

Evam-etarh yathabhutarh sammappanriaya


datthabbarh.
is to

be seen as

This

is

it

is

actually

not

with right discernment


not what I am.

as:

This

is

not mine.

my self. This is
Ye keci sahkhara atltanagata-paccuppanna,
Ajjhatta va

bahiddha

va,

Olarika va

sukhuma

va,

Hina va panita va,


Sabbe sankhara,
Any

Ye dure santike

mental processes whatsoever

external; blatant or subtle;

common

va,

past, future, or present; internal or

or sublime; far or near: all mental

processes

Netarh

mama

neso ham-asmi na meso

attati,

Evam-etarh yathabhutarh sammappannaya


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

This

is

not

Yahkinci vinnanarh atitanagata-paccuppannarh,


Ajjhattarh va bahiddha va,
Olarikarh va sukhumarh va,

Hinarh va panltarh
Sabbarh vinnanarh,
Any

consciousness whatsoever

external; blatant or subtle;

Yandure santike

va,

va,

past, future, or present; internal or

common

or sublime; far or near: even/

consciousness

Netarh

mama

neso ham-asmi na meso

attati,

Evam-etarh yathabhutarh sammappannaya


datthabbarh.
is

to be

This

is

seen as

not

my

it

actually

self.

This

is

is

with right discernment as:


not what I am.

This

is

not mine.

63

Evarh passarh bhikkhave sutava ariya-savako,

Rupasmim

pi nibbindati,

Vedanaya pi nibbindati,
Sannaya pi nibbindati,
Sankharesu pi nibbindati,
Vinnanasmirh pi nibbindati.
Seeing thus, the instructed Noble disciple grows disenchanted with the
body, disenchanted with feeling, disenchanted with perception, disenchanted

with mental processes,

& disenchanted with consciousness.

Nibbindam virajjati,

Viraga vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he

Vimuttasmirh vimuttam-iti rianarh

is

hoti,

Khma jati,

Vusitarh brahma-cariyarh,

Katarh karamyarh,

Napararh

With

release, there

depleted, the holy

is

the knowledge,

life fulfilled ,

itthattayati

Released.

the task done.

released.

He

There

pajanatiti."

discerns that,
is

Birth

is

nothing further for

this world.

Idam-avoca Bhagava,
Attamana panca-vaggiya bhikkhu Bhagavato
bhasitarh abhinandurh.
That

is

what the Blessed One

said.

Glad

at heart, the

group offive monks

delighted at his words.

Imasminca pana veyya-karanasmirh bhannamane,


Panca-vaggiyanarh bhikkhunarh anupadaya,
Asavehi cittani vimuccirhsuti.
And

while this explanation was being given, the hearts of the group offive

monks, through lack of clinging, were released from the mental

effluents.

64

Aditta-pariyaya Sutta
The Fire Discourse

[Evam-me
Gayayarh

sutarh,]

Ekarh samayarh Bhagava,

viharati gayasise,

Saddhirh bhikkhu-sahassena,
Tatra kho Bhagava bhikkhu amantesi.
/

have heard that on one occasion the Blessed

Gaya Head, with 1,000 monks. There


"Sabbarh

bhikkhave

staying in Gaya, at

he addressed the monks:

adittarh,

Kinca bhikkhave sabbarh

Cakkhurh bhikkhave

Rupa

One was

adittarh.

adittarh,

aditta,

Cakkhu-viririanarh adittarh,

Cakkhu-samphasso
"Monks,

the All

is

aflame.

aditto,
What All is aflame? The eye

are aflame. Consciousness at the eye

Yamp

is

aflame.

is

Forms

aflame.

Contact at the eye

is

aflame.

idarh cakkhu-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkham-asukharh

Tampi
And

va,

adittarh.

whatever there

is

that arises in dependence on contact at the eye,

experienced as pleasure, pain, or neither-pleasure-nor-pain that too


,

aflame.
J

Kena

adittarh.

Aflame with what?

Adittarh rag aggina dos aggina


Adittarh jatiya jara-maranena,

moh

aggina,

is

65

Sokehi paridevehi dukkhehi domanassehi upayasehi


adittanti vadami.
Aflame with the fire of passion,
I tell

Aflame,

the fire of aversion, the fire of delusion.

you, with birth, ageing,

pains, distresses,

& death,

with sorrows, lamentations,

& despairs.

Sotarh adittarh,

Sadda

aditta,

Sota-vinnanarh adittarh,

Sota-samphasso
The ear

is

aditto,
Sounds are aflame. Consciousness

aflame.

Contact at the ear

is

at the ear

is

aflame.

aflame.

idarh sota-samphassa-paccaya uppajjati

Yamp

vedayitarh,

Sukharh va dukkharh va adukkham-asukharh

Tampi
And

va,

adittarh.

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

adittarh.

Aflame with what?

Adittarh rag aggina dos aggina


Adittarh jatiya jara-maranena,

moh

aggina,

Sokehi paridevehi dukkhehi domanassehi upayasehi


adittanti vadami.
Aflame with the fire of passion,
Aflame,

I tell i/ou,

pains, distresses,

Ghanarh

Gandha

with

the fire of aversion, the fire of delusion.

birth, ageing,

& despairs.

adittarh,
aditta,

Ghana-vinnanarh
*

adittarh,

& death,

with sorrows, lamentations,

66

Ghana-samphasso
The nose

is

aflame.
Contact at the nose

aditto,

Odors are aflame. Consciousness


is

at the nose

is

aflame.

aflame.

idarh ghana-samphassa-paccaya uppajjati

Yamp

vedayitarh,

Sukharh va dukkham va adukkham-asukham

Tampi
And

va,

adittarh.

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

adittarh.

Aflame with what?

Adittarh rag aggina dos aggina


Adittarh jatiya jara-maranena,

moh

aggina,

Sokehi paridevehi dukkhehi domanassehi upayasehi


adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion.
I tell

Aflame,

you, with birth, ageing,

pains, distresses,

& death,

with sorrows, lamentations,

& despairs.

Jivha aditta,

Rasa

aditta,

Jivha-vinnanarh adittarh,

Jivha-samphasso
The tongue
aflame.

is

aditto,

aflame. Flavors are aflame. Consciousness at the tongue

Contact at the tongue

Yamp

is

aflame.

idarh jivha-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkham-asukham

Tampi

adittarh.

va,

is

67

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

adittarh.

Aflame with what?

Adittarh rag aggina dos aggina


Adittarh jatiya jara-maranena,

moh

aggina,

Sokehi paridevehi dukkhehi domanassehi upayasehi


adittanti vadami.
Aflame with
I tell

Aflame,

the fire of passion, the fire of aversion, the fire of delusion.

you, with birth, ageing,

pains, distresses,

Kayo

& death,

with sorrows, lamentations,

& despairs.

aditto,

Photthabba
*

aditta,

Kaya-virinanarh adittarh,

Kaya-samphasso
The body
body

is

is

aflame.

aflame.

aditto,

Tactile sensations are aflame.

Contact at the body

is

Consciousness at the

aflame.

idarh kaya-samphassa-paccaya uppajjati

Yamp

vedayitam,
Sukharh va dukkharh va adukkham-asukharh va,

Tampi
And

adittarh.

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

adittarh.

Aflame with what?

Adittarh rag aggina dos aggina


Adittarh jatiya jara-maranena,

moh

aggina,

Sokehi paridevehi dukkhehi domanassehi upayasehi


adittanti vadami.

68

Aflame with the fire of passion,


Aflame,

1 tell

you, with birth, ageing,

pains, distresses,

Mano

the fire of aversion, the fire of delusion.

& death,

with sorrows, lamentations,

& despairs.

aditto,

Dhamma

aditta,

Mano-vinrianarh adittarh,

Manosamphasso
The

Ideas are aflame.

intellect is aflame.

aflame.

Yamp

aditto,

Contact at the

Consciousness at the

intellect is

intellect is aflame.

idarh mano-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkham-asukharh va,


Tarnpi adittarh.
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

adittarh.

Aflame with what?

Adittarh rag aggina dos aggina


Adittarh jatiya jara-maranena,

moh

aggina,

Sokehi paridevehi dukkhehi domanassehi upayasehi


adittanti vadami.
Aflame with the fire of passion,
Aflame,

I tell

the fire of aversion, the fire of delusion.

you, with birth, ageing

pains, distresses,

& death,

with sorrows, lamentations,

& despairs.

Evarh passarh bhikkhave sutava ariya-savako,

Cakkhusmirh

Rupesu

pi nibbindati,

pi nibbindati,

Cakkhu-vinnane

pi nibbindati,

Cakkhu-samphasse

pi nibbindati,

69

Seeing thus, the instructed Noble disciple grows disenchanted with the eye,
disenchanted with forms, disenchanted with consciousness at the eye,
disenchanted with contact at the eye.

Yamp

idarh cakkhu-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkharn-asukharh va,


Tasmirh 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.

Sotasmirh pi nibbindati,

Saddesu

pi nibbindati,

Sota-virinane 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 idam

sota-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkharn-asukharh va,


Tasmirh 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,


he grows disenchanted.

Ghanasmirh pi nibbindati,
Gandhesu pi nibbindati,
Ghana-vinnane

pi nibbindati,

Ghana-samphasse

pi nibbindati,

too,

70

He grows

disenchanted with the nose, disenchanted with odors,

disenchanted with consciousness at the nose, disenchanted with contact at


the nose.

Yamp

idarh ghana-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkham-asukham


Tasmirh pi nibbindati.
And

whatever there

is

that arises in dependence

va,

on contact at the nose,

experienced as pleasure, pain, or neither-pleasure-nor-pain: With that,


he grows disenchanted.

too,

Jivhaya pi nibbindati,

Rasesu

pi nibbindati,

Jivha-vinnane pi nibbindati,

Jivha-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

idarh jivha-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkham-asukham


Tasmirh
And

va,

pi nibbindati.

whatever there

is

that arises in

dependence on contact at the tongue,

experienced as pleasure, pain, or neither-pleasure-nor-pain: With


he grows disenchanted.

Kayasmirh pi nibbindati,
Photthabbesu pi nibbindati,
Kaya-vinnane

pi nibbindati,

Kaya-samphasse

pi nibbindati,

tliat, too,

71

He grows

disenchanted with the body, disenchanted with tactile sensations,


disenchanted with consciousness at the body, disenchanted with contact at
the body.

Yamp

idarh kaya-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkharh va adukkham-asukharh


Tasmirh pi nibbindati.
And

whatever there

is

that arises in

va,

dependence on contact at the body,

experienced as pleasure, pain, or neither-pleasure-nor-pain: With that,


he grows disenchanted.

Manasmirh

pi nibbindati,

Dhammesu

pi nibbindati,

Mano-vinnane

pi nibbindati,

Mano-samphasse
He grows

too,

pi nibbindati,

disenchanted with the

intellect,

disenchanted with consciousness at the

disenchanted with ideas,

intellect,

disenchanted with contact

at the intellect.

Yamp

idarh mano-samphassa-paccaya uppajjati

vedayitarh,

Sukharh va dukkham va adukkham-asukharh va,


Tasmirh 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


he grows disenchanted.

tliat, too,

Nibbindarh

virajjati,
Viraga vimuccati,
Disenchanted, he becomes dispassionate. Through dispassion, he

Vimuttasmirh vimuttam-iti rianarh

Khina

jati,

Katarh karamyarh,

is

released.

hoti,

Vusitarh brahma-cariyarh,

Napararh

itthattayati

pajanatlti."

72

knowledge, Released. He discerns that, Birth is


depleted, the holy life fulfilled, the task done. There is nothing further for

With

this

release, there is the

world."

Idam-avoca Bhagava,
Attamana te bhikkhu Bhagavato bhasitarh
abhinandurh.
That

is

what the Blessed One

said.

Glad

at heart, the

monks delighted

at his

words.

Imasminca pana veyya-karanasmirh bhannamane,


Tassa bhikkhu-sahassassa anupadaya,

Asavehi
And

cittani vimuccirhsuti.

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

73

Dhamma-niyama

Sutta

The Discourse on the Orderliness of the

[Evam-me

sutarh,]

Dhamma

Ekarh samayarh Bhagava,

Savatthiyarh viharati,

Jetavane Anathapindikassa,

arame.
have heard that at one time the Blessed
Savatthi at Jeta s Grove, Anathapindika

One was
s

staying in

park.

Tatra kho Bhagava bhikkhu amantesi bhikkhavo


There he addressed the monks, saying,

Bhadanteti
"Yes,

lord,"

te

"Monks."

bhikkhu Bhagavato paccassosurh.

monks responded

the

ti.

to

him.

Bhagava etad-avoca.
The Blessed One

said,

va bhikkhave Tathagatanarh anuppada va


Tathagatanam, thitava sa dhatu dhammatthitata
"Uppada

dhamma-niyamata: Sabbe sarikhara


or not there

aniccati.

the arising of Tathagatas, this property


this steadfastness of the Dhamma, this orderliness of the

"Whether

stands

Dhamma:

is

All processes are inconstant.

Tarn Tathagato abhisambujjhati abhisameti.


Abhisambujjhitva abhisametva acikkhati deseti,
pannapeti patthappeti, vivarati vibhajati uttani-karoti:
Sabbe sankhara aniccati.
The Tathagata directly awakens to that, breaks through to that.
Directly awakening & breaking through to that, he declares it,
teaches

makes

it,
it

describes

plain:

it,

sets

it

forth.

He

reveals

it,

explains

it,

&

All processes are inconstant.

Uppada va bhikkhave Tathagatanarh anuppada va


thitava sa dhatu dhammatthitata
Tathaeatanam,
j
dhamma-niyamata: Sabbe sahkhara dukkhati.

74

Whether or not there

the arising of Tathagatas, this property


this steadfastness of the Dhamma, this orderliness
of the

stands

Dhamma:

is

All processes are stressful.

Tarn Tathagato abhisambujjhati abhisameti.


Abhisambujjhitva abhisametva acikkhati deseti,
pannapeti patthappeti, vivarati vibhajati uttam-karoti:

Sabbe sarikhara dukkhati.


The Tathagata directly awakens to that, breaks through to that.
Directly awakening & breaking through to that, he declares it,
teaches

makes

it,
it

describes

plain:

it,

sets

it

forth.

He

reveals

it,

explains

&

it,

All processes are stressful.

Uppada va bhikkhave Tathagatanam anuppada va


Tathagatanam, thitava sa dhatu dhammatthitata
dhamma-niyamata: Sabbe dhamma anattati.
Whether or not

there

the arising of Tathagatas, this property


this steadfastness of the Dhamma, this orderliness of the

stands

Dhamma:

All

is

phenomena

are not-self.

Tarn Tathagato abhisambujjhati abhisameti.


Abhisambujjhitva abhisametva acikkhati deseti,

pannapeti patthappeti, vivarati vibhajati uttani-karoti:


Sabbe dhamma anattati/
The Tathagata directly awakens to that, breaks through to
Directly awakening & breaking through to that, he declares
teaches

makes

it,

it

describes

plain:

All

it,

sets

it

forth.

phenomena

are

He

reveals

it,

explains

that.

it,

not-self."

Idam-avoca Bhagava.
Attamana te bhikkhu Bhagavato bhasitarh,
abhinandunti.
That

is

what the Blessed One

delighted at his words.

said.

Glad

at heart, the

monks

it,

&

75

Magga-vibhanga Sutta
An Analysis
[Evam-me

of the Path

Ekarh samayarh Bhagava,

sutarh,]

Savatthiyarh viharati,

Jetavane Anathapindikassa,

arame.
/

have heard that at one time the Blessed

Savatthi at Jeta

Grove, Anathapindika

One was
s

staying in

park.

Tatra kho Bhagava bhikkhu amantesi bhikkhavo


There he addressed the monks, saying,

Bhadanteti
"Yes,

te

"Monks."

bhikkhu Bhagavato paccassosurh.

monks responded

the

lord,"

ti.

to

him.

Bhagava etad-avoca.
The Blessed One

said,

Ariyarh vo bhikkhave atthahgikarh maggarh


desissami vibhajissami. Tarn sunatha sadhukarh
"

manasi-karotha bhasissamiti.
"I

&

will teach

pay

analyse for you the Noble Eightfold Path.

close attention.

will

Evam-bhanteti kho

Listen

speak."

te

bhikkhu Bhagavato

paccassosurh.
"As

you

say,

lord,"

the

monks responded

to

him.

Bhagava etad-avoca.
The Blessed One
"Katamo
"Now

said,

ca bhikkhave ariyo atthahgiko

what, monks,

Seyyathldam,

is

the

maggo?

Noble Eightfold Path?

Samma-ditthi samma-sahkappo,

Samma-vaca samma-kammanto samma-ajivo,


Samma-vayamo samma-sati samma-samadhi.

&

76

Right view, right aspiration, right speech, right action, right


livelihood, right effort, right mindfulness, right concentration.

Katama
And

ca bhikkhave samma-ditthi?

what, monks,

is

right view?

Yam kho bhikkhave dukkhe nanarh dukkhasamudaye nanarh dukkha-nirodhe nanarh dukkhanirodha-gaminiya patipadaya nanarh.
Knowledge with regard

to stress,

knowledge with regard

to

the

origination of stress, knowledge with regard to the stopping of


stress,

knowledge with regard

stopping

to the

way

of practice leading to the

of stress:

Ayarh vuccati bhikkhave samma-ditthi.


This, monks,

Katamo
And

is

ca

called right view.

bhikkhave samma-sahkappo?

what, monks,

is

right aspiration?

Yo kho bhikkhave nekkhamma-sahkappo abyapadasahkappo avihirhsa-sahkappo.


Aspiring

to

freedom from sensuality, aspiring

to

freedom from

ill

will, aspiring to harmlessness:

Ayarh vuccati bhikkhave samma-sahkappo.


This, monks,

is

called right aspiration.

Katama

ca bhikkhave

And what

is

samma-vaca?

right speech?

Ya kho bhikkhave musavada veramani, pisunaya


vacaya veramani, pharusaya vacaya veramani,
samphappalapa veramani.
Abstaining from lying, abstaining from divisive speech, abstaining
from abusive speech, abstaining from idle chatter:

vuccati bhikkhave samma-vaca.


Ayarh
j
This, monks,

Katamo

ca

is

called right speech.

bhikkhave samma-kammanto?

77

And

what, monks,

right action?

is

Ya kho bhikkhave panatipata veramani, adinnadana


veramani, abrahma-cariya veramani.
Abstaining from taking

life,

abstaining from stealing, abstaining

from sexual intercourse.

Ayarh vuccati bhikkhave samma-kammanto.


monks,

This,

Katamo
And

is

called right action.

ca bhikkhave samma-ajivo?

what, monks,

is

right livelihood?

Idha bhikkhave ariya-savako rniccha-ajivarh pahaya,

Samma-ajivena
There

is

the case

jivikarh kappeti.

where

livelihood, keeps his

life

a noble disciple,

having abandoned dishonest

going with right livelihood:

Ayarh vuccati bhikkhave samma-ajivo.


This, monks,

Katamo
And

is

called right livelihood.

ca bhikkhave

what, monks,

is

samma-vayamo?

right effort?

Idha bhikkhave bhikkhu anuppannanarh papakanam

akusalanam dhammanarh anuppadaya, chandarh


janeti vayamati viriyarh arabhati cittarh pagganhati
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.

&

Uppannanarh papakanarh akusalanarh dhammanarh


pahanaya, chandarh janeti vayamati viriyarh arabhati
cittarh

He

pagganhati padahati.

generates desire, endeavors, activates persistence, upholds

exerts his intent for the sake of the


qualities that have arisen.

abandonment of

evil,

&

unskillful

78

Anuppannanarh kusalanarh dhammanarh uppadaya,


chandarh

janeti

vayamati viriyarh arabhati

cittarh

pagganhati 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.

Uppannanarh kusalanarh dhammanarh, thitiya


asammosaya bhiyyo-bhavaya vepullaya bhavanaya
paripuriya, chandarh janeti vayamati viriyarh arabhati
cittarh

pagganhati 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:

Ayarh vuccati bhikkhave samma-vayamo.


This, monks,

Katama
And

is

called right effort.

ca bhikkhave samma-sati?

what, monks,

is

right mindfulness?

Idha bhikkhave bhikkhu kaye kayanupassi viharati,


atapi sampajano satima vineyya loke abhijjha-

domanassarh.
There
itself

is

the case where a

ardent, aware,

with reference

to

&

monk remains focused on the body in & of


mindful putting away greed & distress

the world.

Vedanasu vedananupassi

viharati, atapi

sampajano

satima vineyya loke abhijjha-domanassarh.


He remains focused on feelings in & of themselves ardent,

&

mindful
world.

putting away greed

&

aware,
the
to
with
distress
reference

Citte cittanupassi viharati, atapi

sampajano satima

vineyya loke abhijjha-domanassarh.

79

remains focused on the mind in & of itself ardent, aware, &


mindful putting away greed & distress with reference to the world.

He

Dhammesu dhammanupassi

viharati, atapl

sampajano satima vineyya loke


domanassarh.
He

remains focused on mental qualities


aware, & mindful putting away greed
the

abhijjhain

&

&

distress with reference to

of themselves

ardent,

world.

Ayarh vuccati bhikkhave samma-sati.


This, monks,

Katamo
And

is

called right rnindfulness.

ca bhikkhave

what, monks,

is

samma-samadhi?

right concentration?

Idha bhikkhave bhikkhu vivicc eva kamehi vivicca


akusalehi dhammehi, sa-vitakkarh sa-vicaram

vivekajam-piti-sukham pathamam jhanarh

upasampajja
There

is

the case

pleasures,

remains

viharati.
where a monk

withdrawn from

quite

withdrawn from sensual

unskillful (mental) qualities

in the first jhana:

enters

&

&

rapture
pleasure born from
evaluation.
withdrawal, accompanied by directed thought

&

Vitakka-vicaranarh vupasama, ajjhattarh


sampasadanarh cetaso ekodi-bhavarh avitakkarh
avicararh, samadhijam-piti-sukharh dutiyarh jhanarh

upasampajja
With the
remains

viharati.

& evaluation, he enters &


& pleasure born of

stilling of directed thought


in the second jhana:
rapture

concentration, one-pointedness of awareness free from directed


evaluation
internal assurance.
thought

&

Pitiya ca viraga,

upekkhako

ca viharati sato ca

sampajano, sukhanca kayena patisamvedeti,

80

yan-tarh ariya acikkhanti upekkhako satima sukhavihariti, tatiyarh jhanarh upasampajja viharati.
With the fading of rapture, he remains in equanimity, mindful & fully
aware, and physically sensitive of pleasure. He enters & remains in
the third jhana, and of him the Noble Ones declare, Equanimous &
mindful, he has a pleasurable abiding.

Sukhassa ca pahana dukkhassa ca pahana, pubbe va

somanassa-domanassanam atthangama, adukkhamasukharh upekkha-sati-parisuddhirh, catuttharh


jhanarh upasampajja viharati.
With the

the

abandoning of pleasure

disappearance of elation & distress


fourth jhana: purity of equanimity
nor pain.

Ayarh vuccati bhikkhave


This, monks,

is

&

pain

he enters

&

as with the earlier

&

remains

in

mindfulness, neither pleasure

samma-samadhiti."

called right concentration."

Idam-avoca Bhagava.
Attamana te bhikkhu Bhagavato bhasitarh,
abhinandunti.
That

is

what the Blessed One

delighted at his words.

said.

the

Glad

at heart, the

monks

81

Gotami Sutta
The Discourse to Gotami

[Evam-me

Ekarh samayarh Bhagava,

sutarh,]

Vesaliyarh viharati, Maha-vane kutagarasalayarh,


/

One was

have heard that at one time the Blessed

staying at Vesdli, in the

Peaked Roof Hall in the Great Forest.

Atha kho Mahapajapati Gotami, Yena Bhagava


ten upasarikami,

Upasankamitva Bhagavantarh

abhivadetva ekam-antarh

atthasi.

Then Mahapajapati Gotami approached the Blessed One and, on


approaching, having bowed down to the Blessed One, stood to one

Ekam-antarh

thita

side.

kho Mahapajapati Gotami

Bhagavantarh etad-avoca:

"Sadhu

me bhante

Bhagava sahkhittena dhammarh desetu, Yam-aharh


Bhagavato dhammarh sutva, Eka vupakattha
appamatta atapini pahitatta

vihareyyanti."
would be
As she was standing to one side, she said to the Blessed One:
good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief
"It

such

that,

having heard the

Dhamma from

alone, secluded, uncomplacent, earnest,

&

the Blessed

One,

might dwell

resolute."

kho tvarh Gotami dhamme janeyyasi,


Ime dhamma saragaya sarhvattanti no viragaya.
"Ye

"Gotami,

the qualities of which

you may know, These

qualities lead to

passion, not to dispassion;

Sarhyogaya sarhvattanti no visarhyogaya.


to

being fettered, not to being unfettered;

Acayaya

sarhvattanti

no apacayaya.

to self-aggrandizement, not to self-effacement;

Mahicchataya sarhvattanti no appicchataya.

82

to

overweening ambition, not

to

modesty;

Asantutthiya sarhvattanti no santutthiya.


to discontent, not to

contentment;

Sanganikaya sarhvattanti no pavivekaya.


to

entanglement, not

to seclusion;

Kosajjaya sarhvattanti no viriyarambhaya.


to laziness, not to activated persistence;,

Dubbharataya sarhvattanti no subharatayati.


to

being burdensome, not

to

being unburdensome

Ekarhsena Gotami dhareyyasi,


vinayo n etarh satthu-sasananti.
not the

Dhamma,

this is not the

Vinaya, this

N eso dhammo n eso


You may
is

definitely hold,

not the Teacher s instruction.

Ye ca kho tvarh Gotami dhamme janeyyasi,


Ime dhamma viragaya sarhvattanti no saragaya.
As for

the qualities of which

you may know, These

qualities lead to

dispassion, not to passion;

Visarhyogaya sarhvattanti no sarhyogaya.


to

being unfettered, not to being fettered;

Apacayaya

sarhvattanti

no acayaya.

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

Appicchataya sarhvattanti no mahicchataya.


to

modesty, not

to

ovenueaning ambition;

Santutthiya sarhvattanti no asantutthiya.


to

contentment, not

to discontent;

Pavivekaya sarhvattanti no sahganikaya.


to seclusion, not to

entanglement;

Viriyarambhaya sarhvattanti no kosajjaya.


to activated persistence, not to laziness;

Subharataya sarhvattanti no dubbharatayati.


to

being unburdensome, not

to

This

being burdensome

is

83

Ekarhsena Gotami dhareyyasi,

Eso

dhammo

eso

vinayo etaih satthu-Sasananti. You may definitely hold,


is

the

Dhamma,

this is the

Vinaya, this

is

the Teacher s

This

instruction."

Idam-avoca Bhagava. Attamana Mahapajapati


Gotami Bhagavato bhasitam, abhinanditi.
That

is

what

the Blessed

One

Glad

said.

at heart,

Mahapajapati Gotami

delighted at his words.

Paticca

Samuppada

Dependent Origination

Avijja-paccaya sankhara,
With ignorance as a condition

there are processes.

Sankhara-paccaya vinnanam,
With processes as a condition

there

(sensory) consciousness.

is

Vinriana-paccaya nama-ruparh,
With (sensory) consciousness

as a condition there are

name &form.

Nama-rupa-paccaya salayatanam,
With name &form as a condition

there are the six sense media.

Salayatana-paccaya phasso,
With the

six sense

Phassa-paccaya vedana,

media as a condition there

With contact as a condition there

is

is

contact.

feeling.

Vedana-paccaya tanha, Tanha-paccaya upadanam,


With feeling as a condition there

is

With craving as a condition there

craving.

is

clinging.

Upadana-paccaya bhavo, Bhava-paccaya

jati,

With clinging as a condition there is becoming.


With becoming as a condition there is birth.

Jati-paccaya jara-maranam soka-parideva-dukkha-

domanassupayasa sambhavanti.
ageing

With

birth as a condition, then

& death, sorrow, lamentation, pain, distress, & despair come into play.

84

Evam-etassa kevalassa dukkhakkhandhassa, samudayo


hoti.

Thus

is

the origination of this entire

mass of suffering

& stress.

Avijjayatveva asesa-viraga-nirodha sahkhara-nirodho,

& stopping of that very ignorance there

Now from
is

the remainderless fading


the stopping of processes.

Sahkhara-nirodha vinnana-nirodho,
From

the stopping of processes there

the stopping of
(sensory) consciousness.

is

Vinnana-nirodha nama-rupa-nirodho,
(sensory) consciousness there

is

the stopping of name

From

the stopping of

& form.

Nama-rupa-nirodha salayatana-nirodho,
From the stopping of name & form there is the stopping of the six sense media.
Salayatana-nirodha phassa-nirodho,
From

the stopping of the six sense media there

is

the stopping of contact.

Phassa-nirodha vedana-nirodho,
From

the stopping of contact there

the stopping offeeling.

is

Vedana-nirodha tanha-nirodho,
From

the stopping offeeling there

the stopping of craving.

is

Tanha-nirodha upadana-nirodho,
From

the stopping of craving there

the stopping of clinging.

is

Upadana-nirodha bhava-nirodho,
From

the stopping of clinging there

is

the stopping of becoming.

Bhava-nirodha jati-nirodho,
From

the stopping of becoming there

is

the stopping of birth.

Jati-nirodha jara-maranam soka-parideva-dukkha-

domanassupayasa nirujjhanti. From the stopping of birth,


then ageing & death, sorrow, lamentation, pain, distress, & despair all stop.
Evam-etassa kevalassa dukkhakkhandhassa, nirodho
hoti. Thus

is

the stopping of this entire

mass of suffering

& stress.

85

An

Invitation to the

Samanta cakkavalesu

Saddhammarh

Devas

Atragacchantu devata

muni-rajassa

Sunantu sagga-mokkhadarh
From around

May

the galaxies

may

they listen to the True

Leading

to

heaven

the devas

Dhamma

come

of the

here.

King of Sages,

& emancipation.

Sagge kame ca rupe


Giri-sikharatate c antalikkhe

vimane

Dipe ratthe ca game


Taruvana-gahane geha-vatthumhi khette
Those

in the

heavens of sensuality &form,

& mountain precipices, in palaces floating in the sky,


In islands, countries, & towns,
In groves of trees & thickets, around homesites & fields.
Bhurnma cayantu deva
On

peaks

Jala-thala-visame yakkha-gandhabba-naga
Titthanta santike yam

Muni-vara-vacanarh sadhavo
And

the earth-devas, spirits, heavenly minstrels,

In water, on land, in badlands,

May
As

they

come

I recite the

me sunantu
*

& nagas

& nearby:

& listen with approval

word of the

excellerit sage.

Dhammassavana-kalo ayam-bhadanta.
Dhammassavana-kalo ayam-bhadanta.
Dhammassavana-kalo ayam-bhadanta.
This

is

the time to listen to the

This

is

the time to listen to the

This

is

the time to listen to the

Dhamma,
Dhamma,
Dhamma,

Venerable

Sirs.

Venerable

Sirs.

Venerable Sirs.

86

Namakara-siddhi Gatha
Hie Verses on Success through

Homage

Yo cakkhuma moha-malapakattho
Samarh va buddho sugato vimutto
Marassa pasa vinimocayanto
Papesi khemarh janatarh vineyyarh.
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.

Buddharh varantarh

sirasa

namami

Lokassa nathanca vinayakanca.


Tan-tejasa te jaya-siddhi hotu

Sabb antaraya ca vinasamentu.


pay homage with my head to that excellent Buddha,
The Protector & Mentor for the world,

By

the

power of this, may you have triumph

And may

all

Dhammo

& success,

your dangers be destroyed.

dhajo yo viya tassa satthu

Dassesi lokassa visuddhi-maggarh


Niyyaniko dhamma-dharassa dhari

Satavaho santikaro sucinno.


The Teacher

Shows

Dhamma,

like a

banner,

the path of purity to the ivorld.

Leading out, upholding those who uphold it,


Rightly accomplished, it brings pleasure, makes peace.

Dhammarh varantarh
Mohappadalam

sirasa

namami

upasanta-daharh.

87

Tan-tejasa te jaya-siddhi hotu


Sabb antaraya ca vinasamentu.
/

pay homage with

Which

By

the

my

pierces delusion

head

Dhamma,

to that excellent

and makes fever grow calm.

& success,

power of this, may you have triumph

And may all your dangers

be destroyed.

Saddhamma-sena sugatanugo yo
Lokassa papupakilesa-jeta
Santo sayarh santi-niyojako ca

Svakkhata-dhammarh viditam
The True
Is victor

Dhamma

karoti.

army, following the One Well-Gone,

& corruptions of the world.


calming & without fetter,

over the evils

Self-calmed,

And makes

it is

the well-taught

Sarigham varantarh

Dhamma

sirasa

Buddhanubuddham

be

known.

namami

sama-sila-ditthirh.

Tan-tejasa te jaya-siddhi hotu


Sabb antaraya ca vinasamentu.
/

pay homage with

Awakened

By

the

my

after the

head

to that excellent

Awakened, harmonious

in virtue

power of this, may you have triumph

And may

all

Sangha,

& view.

& success,

your dangers be destroyed.

Sambuddhe
Tlie

Sambuddhe

Buddhas

atthavisanca

Namami

Panca-sata-sahassani
I

pay homage with

Tesarh

my

head

Dvadasahca sahassake

to the

sirasa aharh.

512,028 Buddhas.

dhammanca sahghanca

88

Adarena namami ham.


Hantva sabbe upaddave

Namakaranubhavena
Aneka antarayapi
/

pay devoted homage

Through

the

to their

Dhamma

& Sangha.

power of this homage,

having demolished

May

Vinassantu asesato.

all

misfortunes,
countless dangers be destroyed without trace.

Sambuddhe panca-pannasanca
Catuvisati sahassake

Namami

Dasa-sata-sahassani
/

pay homage with

Tesarh

my

head

to the

pay devoted homage

Through

the

Adarena namami ham.


Hantva sabbe upaddave

to their

Vinassantu asesato.
Dhamma & Sangha.

power of this homage,

having demolished

May

all

misfortunes,

countless dangers be destroi/ed without trace.

Sambuddhe

navuttarasate Atthacattalisa sahassake

Namami

Visati-sata-sahassani
/

1,024,055 Buddhas.

dhammanca sahghanca

Namakaranubhavena
Aneka antarayapi
/

sirasa aharh.

pay homage with

Tesarh

my

head

to the

sirasa aharh.

2,048,109 Buddhas.

dhammanca sanghanca
Adarena namami ham.

Namakaranubhavena
Aneka antarayapi
/

pay devoted homage

Through

the

Vinassantu asesato.
Dhamma & Sangha.

power of this homage,

having demolished

May

to their

Hantva sabbe upaddave

all

misfortunes,

countless dangers be destroyed without trace.

89

Namo-kara-atthakam
The Homage Octet

Namo
Homage

arahato
to the

Sambuddhassa mahesino

samma-

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

Namo uttama-dhammassa
Homage

to the highest

Dhamma,

well-taught by him here.

Namo maha-sanghassapi
And homage

Namo
Homage

Namo

to the

Great Sangha, pure in virtue

to the Triple

Gem

to those three objects that

the potency of this homage,

may

Namo-karanubhavena

By

the potency of this homage,

the

Ratanattayassa sadhukarh

tejena

AUM.

Tassa vatthuttayassapi

omakatitassa

Namo-karassa

& view.

beginning auspiciously with

Namo-karappabhavena

By

Visuddha-sila-ditthino

omatyaraddhassa

And homage
By

Svakkhatasseva tenidha

may

have

left

base things behind.

Vigacchantu upaddava
misfortunes disappear.

Suvatthi hotu sabbada


there always be well-being.

Vidhimhi homi,

power of this homage, may success

in this

tejava.

ceremony be mine.

90

Mangala Suttam
The Discourse on Good Fortune

[Evam-me

Ekam samayarh Bhagava,

sutarh,]

Savatthiyam viharati, Jetavane Anathapindikassa,


arame.
have heard that at one time the Blessed

Savatthi at J eta

Grove, Anathapindika

One was
s

staying in

park.

Atha kho annatara devata, abhikkantaya rattiya


abhikkanta-vanna kevala-kappam Jetavanam
yena Bhagava ten upasankami.

obhasetva,

Then a certain devata,

extreme of the night, her extreme


radiance lighting up the entirety of Jeta s Grove, approached the
Blessed One.
in the far

Upasahkamitva Bhagavantam abhivadetva ekamntarh atthasi.

On
to

approaching, having bowed


one side.

Ekam-antarh

thita

kho

down

to the

sa devata

Blessed One, she stood

Bhagavantam

gathaya ajjhabhasi.
As

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

deva manussa ca
mahgalani acintayum
Akankhamana sotthanam bruhi mahgalam-uttamam.
"Bahu

"Many

devas

&

humans

Desiring well-being.
"Asevana

ca

beings give thought to good fortune,

Tell, then, the highest

balanam

Puja ca pujaniyanam

good

fortune."

panditanafica sevana

etam-mahgalam-uttamam.

consorting with fools, consorting with the wise,


Paying homage to those who deserve homage:
"Not

This

is

the highest

good fortune.

91

Patirupa-desa-vaso ca

pubbe ca kata-puhnata

Atta-samma-panidhi ca

etam-mahgalam-uttamarh.

Living in a civilized country, having made merit

in the past,

Directing oneself rightly:


This is the highest good fortune.

Bahu-saccanca sippanca
Subhasita ca ya vaca
Broad knowledge,

skill,

vinayo ca susikkhito
etam-maiigalam-uttamarh.

discipline well-mastered,

Words well-spoken:
This

is

the highest

good fortune.

Mata-pitu-upatthanarh

putta-darassa sangaho

Anakula ca kammanta

etam-mahgalam-uttamam.
assistance to one s wife & children,

Support for one

s parents,
are
not
Jobs that
left unfinished:
This is the highest good fortune.

Danahca dhamma-cariya
Anavajjani

kammani

ca

natakananca sangaho

etam-marigalam-uttamarh.

Generosity, living by the Dhamma, assistance to one


Deeds that are blameless:

This

is

the highest

relatives,

good fortune.

Arati virati papa


majja-pana ca sannamo
Appamado ca dhammesu etam-mahgalam-uttamarh.
Avoiding, abstaining from evil; refraining from intoxicants,
Being uncomplacent with regard to qualities of the mind:
This is the highest good fortune.

Garavo

ca nivato ca

santutthi ca katannuta

Kalena dharnmassavanarh etain-mangalam-uttamam.


Respect, humility, contentment, gratitude,
Hearing the Dhamma on timely occasions:

This

is

the highest good fortune.

KhantI ca sovacassata

samanananca dassanarh

Kalena dhamma-sakaccha etam-mangalam-uttamarh.


Patience,

composure, seeing contemplatives,

92

Discussing the
This

is

Dhamma

the highest

on timely occasions:

good fortune.

ca brahma-cariyanca
ariya-saccana-dassanarh
Nibbana-sacchi-kiriya ca
etam-marigalam-uttamarh.

Tapo

Austerity, celibacy, seeing the Noble Truths,


Realizing Liberation:

This

is

the highest

good fortune.

Phutthassa loka-dhammehi

cittarh

yassa na kampati

Asokarh virajarh khemarh etam-mangalam-uttamarh.


A mind that, when touched by the ways of the world,
Is

unshaken, sorrowless, dustless, secure:


This

is

the highest

good fortune.

Etadisani katvana

sabbattham-aparajita

Sabbattha sotthirh gacchanti


tan-tesarh marigalam-uttamanti."
Everywhere undefeated when doing these things,
People go everywhere in well-being:
This is their highest good fortune."

Cha Ratana Paritta Gatha


Tlie Six Protective Verses from the

Discourse on Treasures

Yankinci vittarh idha va hurarh va

Saggesu va yam ratanarh panitarh


Na no samarh atthi tathagatena.
Whatever wealth

in this

world or the next,

Whatever exquisite treasure


Is not,

in the heavens,

for us, equal to the Tathagata.

Idam-pi buddhe ratanarh panitarh


Etena saccena suvatthi hotu.
This, too,

is

an exquisite treasure

in the

Buddha.

93

this truth

By

there be well-being.

may

Khayarh viragarh amatarh pamtarh


Yad-ajjhaga sakyamuni samahito

Na

dhammena sam

tena

The exquisite Deathless

atthi

dispassion,

kind.

ending-

Discovered by the Sakyan Sage while in concentration:


There is nothing equal to that Dhamma.

Idam-pi dhamme ratanarh panltarh


Etena saccena suvatthi hotu.
This, too,

By

is

an exquisite treasure

this truth

may

in the

Dhamma.

there be well-being.

Yam-buddha-settho parivannayi sucirh


Samadhim-anantarik ahnam-ahu

Samadhina tena samo na


What

the excellent

Awakened One

vijjati.
extolled as pure

And called the concentration ofunmediated knowing:


No equal to that concentration can be found.

Idam-pi dhamme ratanarh pamtarh


Etena saccena suvatthi hotu.
This, too,

an exquisite treasure

in the

Dhamma.

may there be well-being.


puggala attha satarh pasattha

By

Ye

is

this truth

Cattari etani yugani honti

Te dakkhineyya sugatassa savaka


Etesu dinnani mahapphalani.
The eight persons

the four pairs-

praised by those at peace:

They, disciples of the

What

is

given

to

One Well-Gone,

deserve offerings.

them bears great fruit.

Idam-pi sahghe ratanarh pamtarh

94

Etena saccena suvatthi hotu.


This, too,

By

is

an exquisite treasure

this truth

may

in the

Sangha.

there be well-being.

Ye suppayutta manasa dalhena


Nikkamino gotama-sasanamhi
Te pattipatta amatarh vigayha

Laddha mudha

nibbutirh bhunjamana.

Those who, devoted, firm-minded,

Apply themselves

On

to

Gotama

attaining their goal,

message,

plunge into the Deathless,

Freely enjoying the Liberation they ve gained.

Idam-pi sarighe ratanarh panltarh


Etena saccena suvatthi hotu.
77ns, too,

By

is

an exquisite treasure

this truth

may

in the

Sangha.

there be well-being.

Khinarh puranarh navarh n


Viratta-cittayatike

atthi

sambhavarh

bhavasmim

Te khina-bija avirulhi-chanda
Nibbanti dhira yatha yam-padipo.
Ended

no new taking birth.


Dispassioned their minds toward further becoming,
They, with no seed, no desire for growth,
the old, there

is

The wise, they go out

like this flame.

Idam-pi sahghe ratanarh panitarh


Etena saccena suvatthi hotu.
This, too,

By

is

an exquisite treasure

this truth

may

in the

there be well-being.

Sangha.

95

Karamya Metta

Suit a

The Discourse on Lovingkindness

Karamyam-attha-kusalena
yantarh santarh padarh abhisarnecca,
This

is

to be

Who wants

done

In/

one

skilled in

aims

break through to the state of peace:

to

Sakko uju ca suhuju ca


suvaco cassa mudu anatimam,
Be capable, upright, & straightforward,
Easy to instruct, gentle, & not conceited,
Santussako ca subharo ca
appakicco ca sallahuka-vutti,
Content

&

easy

support, with

to

few

duties, living lightly,

Santindriyo ca nipako ca
appagabbho kulesu ananugiddho.
With peaceful

faculties, masterful, modest,

&

no greed for

supporters.

Na
Do

khuddarh samacare kinci


yena vinnu pare upavadeyyurh.

ca

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

Sukhino va khemino hontu


sabbe satta bhavantu sukhitatta.
Think:

Happy

Ye

&

secure,

may

all

beings be happy at heart.

keci pana-bhutatthi
tasa

va thavara va anavasesa,

Whatever beings there may

be,

weak or strong, without exception,

Digha va ye mahanta va
majjhima rassaka anuka-thula,
Long, large, middling, short, subtle, blatant,

96

Dittha va ye
ca adittha
J
ye ca dure vasanti avidure,
Seen

& unseen, near &far,


Bhuta va sambhavesi va
sabbe satta bhavantu sukhitatta.

Born

& seeking birth: May all beings be happy at heart.

Na

paro pararh nikubbetha


natimannetha katthaci narh kind,

Let no one deceive another or despise


anyone anywhere,

Byarosana patigha-sanna
nannam-annassa dukkham-iccheyya.
Or through anger

or irritation wish for another to suffer.

Mata yatha niyarh puttarh


ayusa eka-puttam-anurakkhe,
As

a mother

would

risk her

life

to protect

her child, her only child,

Evam-pi sabba-bhutesu
mana-sambhavaye aparimanam.
Even so should one

cultivate a limitless heart with regard to all beings.

Mettanca sabba-lokasmim

mana-sambhavaye aparimanam,
With good will for the entire cosmos, cultivate a

Uddharh adho

limitless heart:

ca tiriyanca

asambadharh averarh
Above, below,

& all around,

asapattarh.

unobstructed, without enmity or hate.

Titthan caram nisinno va

sayano va yavatassa vigatam-iddho,


Whether standing, walking,
as long as one

sitting, or lying

down,

is alert,

Etarh satirh adhittheyya

97

brahmam-etarh vihararh idham-ahu.


One

should be resolved on this mindfulness.


This is called a sublime abiding here & now.

Ditthinca
Not taken

anupagamma

silava dassanena sampanno,


with views, but virtuous & consummate in vision,

Kamesu vineyya gedharh,


Na hi jatu gabbha-seyyarh

punaretiti.

Having subdued desire for sensual pleasures,


One never again will lie in the womb.

Khandha

Paritta

The Group Protection

Virupakkhehi

me

mettarh

Mettarh Erapathehi me
Chabya-puttehi me mettarh
Mettarh Kanha-Gotamakehi ca
have good will for the Virupakkhas, the Erapathas, the Chabi/a
descendants, & the Black Gotamakas.
I

Apadakehi me mettarh
Catuppadehi

me

Mettarh di-padakehi
mettarh

Mettarh bahuppadehi

me
me

have good will for footless beings, two-footed, four-footed,


many-footed beings.
/

Ma marh

apadako

hirhsi

Ma marh

Ma marh

catuppado

hirhsi

di-padako

hirhsi

bahuppado

hirhsi

Ma marh

&

98

May

footless beings, two-footed beings, four-footed beings,

Sabbe

sabbe pana
Sabbe bhuta ca kevala

satta

Sabbe bhadrani passantu


Ma kind papam agama
May all creatures, all breathing things, all beings each &
one

&

me no harm.

many-footed beings do

meet with good fortune.

May

none of them come

to

every

any

evil.

Appamano Buddho, Appamano Dhammo,


Appamano Sarigho,
&

The Buddha, Dhamma,

Pamana-vantani

Sangha are

limitless.

sirirh-sapani,

Ahi vicchika sata-padi unnanabhi sarabu musika,


There

is

a limit to creeping things

spiders, lizards,

Kata

me

&

snakes, scorpions, centipedes,

rats.

rakkha, Kata

me

paritta,

Patikkamantu bhutani.
/

have made

tliis

protection,

have made

this spell.

May

the beings

depart.

So

ham namo

Namo

sattannam Samma-sambuddhanarh.

pay homage to
awakened Ones.
/

Bhagavato,

the Blessed

One, homage

to the

Mora Paritta
Hie Peacock

Udetayancakkhuma

Protection

eka-raja

Harissa-vanno pathavippabhaso
Tarn tarn namassami

seven Rightly Self-

99

harissa-vannarh pathavippabhasarh
Tayajja gutta viharemu divasarh.
Tlie 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

live

through the day.

Ye brahmana vedagu sabba-dhamme

me namo

Te

te

ca

mam palayantu.

Namatthu buddhanam namatthu bodhiya.

Namo vimuttanarh namo vimuttiya.


Those Brahmins who are knowers of all truths,
I
pay homage to them; may they keep watch over me.

Homage
Homage

Imam

to the

Awakened Ones. Homage

to the

Released Ones.

Homage

this protection, the

Apetayancakkhuma

Awakening.

to Release.

Moro

so parittarh katva

Having made

to

peacock sets out

carati esana.

in

search for food.

eka-raja

Harissa-vanno pathavippabhaso
Tarn tarn namassami
harissa-vannarh pathavippabhasarh
Tayajja gutta viharemu rattirh
The One King, setting, with Vision,
Golden-hned, illumining the Earth:
I

pay homage

to

you,

Golden-hued, illumining the Earth.

Guarded today by you, may

I live

through the night.

Ye brahmana vedagu sabba-dhamme


Te

me namo

te ca

mam palayantu.

200

Namatthu buddhanam namatthu bodhiya


Namo vimuttanam namo vimuttiya
Those Brahmins who are knowers of all truths,
I
pay homage to them; may they keep watch over me.

Homage
Homage

Imam

to the

Awakened Ones, Homage

to the Released

Ones,

Homage

to

to Release.

Moro vasamakappayiti.

so parittarh katva

Having made

this protection, the

Awakening.

peacock arranges his nest.

Vattaka Paritta
The Baby Quail

Protection

Atthi loke sila-guno

Saccarh soceyy

Tena saccena kahami

Sacca-kiriyam-anuttararh

There

is

in this

world the quality of virtue,

Truth, purity, tenderness.


In accordance with this truth

An

anuddaya

will

make

unsurpassed vow of truth.

dhamma-balarh Saritva pubbake jine

Avajjitva

Sacca-balam-avassaya

Sacca-kiriyam-akasa harh

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

Santi

pakkha apattana

Mata

pita ca nikkhanta

of truth:

pada avancana
Jata-veda patikkama
Santi

Here are wings with no feathers,


Here are feet that can t walk.

My

mother

Fire,

& father have left me.

go back!

Saha sacce kate mayharh

Mahapajjalito sikhi

102

Udakarh patva yatha

Vajjesi solasa karisani

Saccena

me same n

When

Esa

atthi

made my vow with

me

sikhi

sacca-paramiti.

truth,

The great crested flames


Avoided the sixteen acres around me

As

they had come to a body of water.


truth has no equal:

if

My

Such

is

my

perfection of truth.

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

Itipi

He

is

so bhagava araharh
a Blessed One, a

samma-sambuddho,

Worthy One,

a Rightly Self-awakened

One,

Vijja-carana-sampanno sugato lokavidu,


consummate

in

knowledge

& conduct, one who has gone

the

good way,

knower of the cosmos,

Anuttaro purisa-damma-sarathi sattha deva-

manussanarh buddho bhagavati.


unexcelled trainer of those

who can

be taught, teacher of human

& divine

beings; awakened; blessed.

Svakkhato bhagavata dhammo,


The

Dhamma

is

well-expounded by the Blessed One,

Sanditthiko akaliko ehipassiko,


fa be seen here

& now,

timeless, inviting all to

Opanayiko paccattam veditabbo

& see,

come

vinnuhiti.

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

Supatipanno bhagavato savaka-sangho,


The Sangha of the Blessed One

s disciples

who have

practiced well,

Uju-patipanno bhagavato savaka-sangho,

102

the

Sangha of the Blessed One

s disciples

who have practiced

straightforwardly,

Naya-patipanno bhagavato savaka-sangho,


the

Sangha of the Blessed One

s disciples

who have

practiced methodically,

Samici-patipanno bhagavato savaka-sangho,


the

Sangha of the Blessed One

Yadidam
i.e.,

cattari

the four pairs

s disciples

who have practiced

masterfully,

purisa-yugani attha purisa-puggala:

the eight types

of Noble Ones:

Esa bhagavato savaka-sarighoThat

is

the

Sangha of the Blessed One

s disciples

Ahuneyyo pahuneyyo dakkhineyyo

anjali-karaniyo,

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

Anuttaram punnakkhettarh

lokassati.

the incomparable field of merit for the world.

Atanatiya Paritta
Homage

to the

Seven Past Buddhas

Cakkhumantassa sirimato

Vipassissa namatthu
Sikhissa pi namatthu
Homage
Homage

Sabba-bhutanukampino

to Vipassi, possessed of vision


to Sikhl,

sympathetic

& splendor.

to all beings.

Vessabhussa namatthu

Nhatakassa tapassino

Namatthu Kakusandhassa
Mara-senappamaddino
Homage
Homage

to Vesabhii, cleansed, austere.

to

Kakusandha, crusher of Mara

s host.

Konagamanassa namatthu
Brahmanassa vusimato
Kassapassa namatthu

Vippamuttassa sabbadhi

103

Homage to Konagamana, the Brahmin who


Homage to Kassapa, entirely released.

Angirasassa namatthu

lived the

life

perfected.

Sakya-puttassa sirimato

Yo imam dhammam-adesesi
Sabba-dukkhapanudanarh.
Homage to Anglrasa, splendid son of the Sakyans,
who taught this Dhamma the dispelling of all stress.

Ye

Yathabhutarh vipassisurh

capi nibbuta loke

Mahanta vitasarada

Te jana apisuna
Those unbound

in the world,

who have

seen things as they are,

Great Ones of gentle speech, thoroughly mature,

Hitarh deva-manussanarh

Vijja-carana-sampannarh
Even they pay homage

Consummate

in

to

Gotama,

knowledge

Yam

namassanti Gotamarh

Mahantarh vitasaradarh
the benefit of human & heavenly beings,

& conduct,

the Great

One, thoroughly mature.

Vijja-carana-sampannarh

We revere

the

Buddha Gotama,

Buddharh vandama Gotamanti


consummate in knowledge & conduct.

Angulimala Paritta
Ven. Angulimala s Protection

Yato harh bhagini ariyaya

jatiya jato,

Nabhijanami sancicca panarh


Tena saccena sotthi te hotu
Sister, since being
I

am

By

And

so

may

voropeta,

sotthi gabbhassa.

born in the Noble Birth,

not aware that

this truth

jivita

have intentionally deprived a being of life.

may you

be well,

the child in

your womb.

104

Bojjhanga Paritta
Hie Factor-of- Awakening Protection

Bojjhango sati-sankhato

Dhammanam vicayo

Viriyam-piti-passaddhi-

Bojjhanga ca tathapare

Samadh

tatha

upekkha-bojjhariga
Satt ete sabba-dassina

Munina sammadakkhata

Bhavita bahulikata

Sarhvattanti abhinnaya

Nibbanaya ca bodhiya
Sotthi te hotu sabbada.

Etena sacca-vajjena

The factors of Awakening include mind/illness,


Investigation of qualities,
Persistence, rapture,

Concentration

& serentiy factors of Awakening, plus

& equanimity factors of Awakening.

These seven, which the All-seeing Sage

Has

rightly taught,

when developed

Bring about heightened knowledge,

By

the saying of this truth,

& matured,
Liberation, & Awakening.

may you always

be well.

Ekasmirh samaye natho


Gilane dukkhite disva

Moggallananca Kassaparh

Te ca

Roga muccirhsu tamkhane

tarn abhinanditva

Bojjhange satta desayi


Sotthi te hotu sabbada.

Etena sacca-vajjena

At one time, our Protector seeing that Moggallana & Kassapa


Were sick & in pain taught them the seven factors of Awakening.
They, delighting in that, were instantly freed from their

By

the saying of this truth,

Ekada dhamma-raja

may you always

illness.

be well.

Cundattherena tanneva

Gelannenabhipilito
Bhanapetvana sadararh

Sammoditva

Tamha

ca

pi

abadha

vutthasi thanaso

105

Etena sacca-vajjena

Sotthi te

hotu sabbada.

Once, when the Dharnma King was afflicted with fever,


He had the Elder Cunda recite that very teaching with devotion.

And as
By

he approved, he rose up from that disease.

the saying of this truth,

Pahlna

te ca

may you always

be well.

Tinnannam-pi mahesinam

abadha

Maggahata-kilesa va
Etena sacca-vajjena

Pattanuppattidhammatarh
Sotthi te hotu sabbada.

Those diseases were abandoned by the three great


Just as defilements are demolished bi/ the Path

seers,

In accordance with step-by-step attainment.


By the saying of this truth, may you always be well.

Buddha-j ay a-mangala Gatha


Tlie Verses

of the Buddha

Auspicious Victories

Bahurh sahassam-abhinimmita-savudhantam

Grimekhalam udita-ghora-sasena-maram
Danadi-dhamma-vidhina jitava munindo
Tan-tejasa bhavatu

te

jaya-mangalani

[Tan-tejasa bhavatu te jaya-mangal aggam].


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

By
[By

the

power of this, may you have

the

power of this, may

qualities as generosity:

victory blessings.

you have the highest victory blessing.]

Maratirekam-abhiyujjhita-sabba-rattim

Ghorampan alavaka-makkham-athaddha-yakkham
Khanti-sudanta-vidhina jitava munindo

206

Tan-tejasa bhavatu te jaya-mahgalani.


Even more frightful than Mara making war

Was

all

night

Alavaka, 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.

Nalagirirh gaja-vararh atimattabhutarh

Davaggi-cakkam-asaniva sudarunantarh
Mett ambuseka-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
Nalagiri, the excellent elephant,

Was

when maddened,

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.
very horrific,

Ukkhitta-khaggam-atihattha sudarunantarh
Dhavan-ti-yojana-path ahguli-malavantarh

Iddhibhisahkhata-mano

jitava

munindo

Tan-tejasa bhavatu te jaya-mahgalani.


Very

horrific,

with a sword upraised

in his expert

hand,

Garlanded-ioith-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

Katvana kattham-udararh

victory blessings.

iva gabbhiniya

Cihcaya duttha-vacanam jana-kaya-majjhe


Santena soma-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
Having made a wooden belli/ to appear pregnant,
Cinca made a lewd accusation in the midst of the gathering.
The Lord of Sages defeated her with

By

the

power of this, may you have

peaceful, gracious

victory blessings.

means:

107

Saccam vihaya mati-saccaka-vada-ketum


Vadabhiropita-manam ati-andhabhutam
Panna-padipa-jalito jitava

munindo

Tan-tejasa bhavatu te jaya-mahgalani.


Saccaka, whose provocative views had abandoned the truth,

Delighting in argument, had become thoroughly blind.

The Lord of Sages defeated him with

By

the

the light of discernment:

power of this, may you have victory

blessings.

Nandopananda-bhuj agarh vibudharh mahiddhim


Puttena thera-bhujagena damapayanto

Iddhupadesa-vidhina jitava munindo


Tan-tejasa bhavatu te jaya-mahgalani.
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.

Duggaha-ditthi-bhuj agena sudattha-hattham

Brahmam

visuddhi-jutim-iddhi-bakabhidhanam
Nanagadena vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
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.

Etapi buddha-jaya-mahgala-attha-gatha

Yo vacano dinadine

sarate

Hitvan aneka-vividhani

matandi

upaddavani

Mokkham sukham adhigameyya

naro sapanno.

208

These eight verses of the Buddha


Whatever person of discernment

victory blessings:

Recites or recalls them day after day without lapsing,

Destroying

all

kinds of obstacles,

Will attain emancipation

& happiness.

Jay a Paritta
The Victory Protection

Maha-karuniko natho

Hitaya sabba-paninarh

Puretva parami sabba


Etena sacca-vajjena

Patto sambodhim-uttamarh

Hotu

te

jaya-mangalarh

(The Buddha), our protector, with great compassion,


For the welfare of all beings,
fulfilled all the perfections,
Attained the highest self-awakening.

Having

Through the speaking of this truth,


may you have a victory blessing.

Jayanto bodhiya mule


Evarh tvam vijayo hohi

Sakyanarh nandi-vaddhano
Jayassu jaya-mangale

Victorious at the foot of the Bodhi tree,


Was he who increased the Sakyans delight.

May
May

you have the same sort of


you win victory blessings.

Aparajita-pallanke

victory,

Sise

pathavi-pokkhare

Abhiseke sabba-buddhanarh
At

On

Consecrated by

He

Aggappatto pamodati

the head of the lotus leaf of the world


the undefeated seat
all

the Buddhas,

in the utmost attainment.


rejoiced
J

Sunakkhattarh sumangalam Supabhatam suhutthitarh


Sukhano sumuhutto ca
Suyittharh brahmacarisu

209

Padakkhinarh kaya-kammarh

Vaca-kammarh padakkhinam
Padakkhinarh mano-kammarh
Panidhi

te

padakkhina

Padakkhinani katvana
Labhantatthe, padakkhine
A lucky star is, a lucky blessing,
it

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

who

to those

lead the chaste

life.

Doing these rightful things,


your rightful aims are achieved.

Abhaya Paritta
The Danger-free Protection

Yan-dunnimittarh avamahgalanca
Yo camanapo sakunassa saddo

Papaggaho dussupinarh akantarh


Buddhanubhavena vinasamentu
Whatever unlucky portents &
omens,
ill

And

whatever distressing bird

calls,

Evil planets, upsetting nightmares:

By

the

Buddha

power may they be destroyed.

Yan-dunnimittarh avamahgalanca
Yo camanapo sakunassa saddo

Papaggaho dussupinarh akantarh

Dhammanubhavena vinasamentu

110

Whatever unlucky portents

And

&

ill

whatever distressing bird

omens,

calls,

Evil planets, upsetting nightmares:


By the Dhamma s power may they be destroyed.

Yan-dunnimittarh avamahgalanca
Yo camanapo sakunassa saddo

Papaggaho dussupinarh akantarh


Saiighanubhavena vinasamentu
Whatever unlucky portents &
And whatever distressing bird

ill

omens,

calls,

Evil planets, upsetting nightmares:

By

the

Sangha

power may they be destroyed.

Sakkatva buddha-ratanarh Osatharh uttamarh vararh


Hitarh deva-manussanarh

Buddha-tejena sotthina

Nassant upaddava sabbe

Dukkha vupasamentu

Having revered

te.

the jewel of the Buddha,

The highest, most excellent medicine,


The welfare of human & heavenly beings:

Through

the

Buddha

might

May all obstacles vanish,


May your sufferings grow

& safety

totally calm.

Sakkatva dhamma-ratanarh Osatharh uttamarh vararh

Parilahupasamanarh
Nassant upaddava sabbe
Having revered
The

highest,

The

stiller

Dhamma-tejena sotthina
Bhaya vupasamentu

the jewel of the

Dhanima,

most excellent medicine,

offeverish passion:

te.

Ill

Through

the

Dhamma

& safety

might

May all obstacles vanish,


May your fears grow totally

calm.

Sakkatva sangha-ratanarh

Osatharh uttamarh vararh

Ahuneyyarh pahuneyyarh
Nassant upaddava sabbe

Sarigha-tejena sotthina

Having revered
The

highest,

Roga vupasamentu

te.

the jewel of the Sangha,

most excellent medicine,

Worthy of gifts, worthy of hospitality:


Through

the

Sangha

might

& safety

May all obstacles vanish,


May your diseases grow totally calm.

Dukkhappatta ca niddukkha
Bhayappatta ca nibbhaya
Hontu sabbe pi panino.
Sokappatta ca nissoka
May all beings: who have fallen into suffering be without suffering,
who have fallen
who have fallen

Ettavata ca amhehi

into danger be without danger,


into sorrow be without sorrow.

Sambhatarh punna-sampadarh

Sabbe devanumodantu
For the sake of all attainment

May all heavenly

Sabba-sampatti-siddhiya.

& success

beings rejoice

In the extent to which

we have gathered

consummation of merit.

Danarh dadantu saddhaya Silarh rakkhantu sabbada


Gacchantu devatagata.
Bhavanabhirata hontu
May
May

they always maintain virtue,

they give gifts with conviction,

may

they delight in meditation,

they go to a heavenly destination.

may

212

Sabbe buddha balappatta Paccekananca yam balam


Arahantananca tejena Rakkharh bandhami sabbaso.
From

the strength attained by all the Buddhas,

The strength of the Private Buddhas,

By
I

the

power of the arahants,

bind this protection

all

around.

Bhavatu sabba-marigalam Rakkhantu sabba-devata


May

there be every blessing.

May all heavenly

Sabba-buddhanubhavena
Through

the

power of all

Sada

the Buddhas,

beings protect you.

sotthi

may you always

bhavantu

te.

be well.

Bhavatu sabba-mangalam Rakkhantu sabba-devata


May

there be every blessing.

May all

heavenly beings protect you.

Sabba-dhammanubhavena Sada
Through

the

power of all

the

sotthi

bhavantu

Dliammas, may you always be

te.

well.

Bhavatu sabba-mangalam Rakkhantu sabba-devata


May

there be every blessing.

May all

Sabba-sarighanubhavena

heavenly beings protect you.

Through

the

power of all

the Sahghas,

Sada

sotthi

may you always

bhavantu
be well.

te.

wses

213

The Heart
Mano-pubbangama dhamma
Mano-settha mano-maya,
Phenomena

are preceded by the heart,

Ruled by the

Made

heart,

of the heart.

Manasa

ce padutthena
Bhasati va karoti va,

nam dukkham-anveti
Cakkam va vahato padarh.
Tato

one speaks or acts with a corrupted heart,


Suffering follows one,
As the wheel of the chariot
Follows the foot of the animal drawing it.
If

Mano-pubbangama dhamma
Mano-settha mano-maya,
Phenomena

are preceded by the heart,

Ruled by the

Made

heart,

of the heart.

Manasa

ce pasannena
Bhasati va karoti va,

Tato

nam

Chaya va

sukham-anveti
anapayiniti.

a bright heart,
If one speaks or acts with
Happiness follows one,
Like a shadoiv that never leaves.

214

The Three Inspired Verses


Yada have patubhavanti dhamma,
Atapino jhayato brahmanassa,
Athassa kahkha vapayanti sabba,
Yato pajanati sahetu-dhammarh.
As phenomena grow

clear

To the Brahmin, ardent, absorbed,


His doubts

When

all

vanish

he discerns what has a cause.

Yada have patubhavanti dhamma,


Atapino jhayato brahmanassa,
Athassa karikha vapayanti sabba,
Yato khayarh paccayanarh avedi.
As phenomena grow

clear

To the Brahmin, ardent, absorbed,


His doubts

When

all

vanish

he penetrates the end of conditions.

Yada have patubhavanti dhamma,


Atapino jhayato brahmanassa,

Vidhupayarh titthati mara-senarh,


Surova obhasayam-antalikkhanti.
As phenomena grow

clear

To the Brahmin, ardent, absorbed,


He stands, routing the troops of Mara,
Like the sun that illumines the

ski/.

215

The House Builder


Aneka-jati-sansararh

Sandhavissarh anibbisam,

Gahakaram gavesanto

Dukkha jati punappunarh,

Through the round of many births


I wandered without
finding
The house builder I was seeking.
Painful

Gahakaraka
House
You

is

birth again

again.

Puna-geharh na kahasi.

ditthosi
builder,

&

you are seen!

will not build a house again.

phasuka bhagga Gahakutarh visankhatam


Visankhara-gatam cittarh Tanhanarh khayam-ajjhaga
Sabba

te

All your rafters broken,

The ridge pole destroyed,


Gone to the Unformed, the mind
Has attained the end of craving.

The Mountain
Yathapi sela vipula
Sarnanta anupariyeyyum

Nabharh ahacca pabbata


Nippothenta catuddisa

Like gigantic boulders,

Mountains reaching to the sky


Moving in from all sides,
crushing the four directions,

Adhivattanti panino
maccu ca
Khattiye brahmane vesse Sudde candala-pukkuse
In the same way, ageing & death

Evarh

jara ca

Roll over living beings:


Noble warriors, priests, merchants,

workers, outcastes,

&

scavengers.

116

Na kind parivajjeti
Sabbam-evabhimaddati
Na tattha hatthinarh bhumi Na rathanam na pattiya
Na capi manta-yuddhena Sakka jeturh dhanena va
They spare nothing,
They trample everything.
Here elephants can hold no ground

Nor can
Nor can

Or

chariots or infantry.

a battle of spells
wealth win out.

Tasma hi pandito poso


Sampassarh attham-attano
Buddhe Dhamme ca Sanghe ca
Dhiro saddharh nivesaye
So a wise person,
Seeing his own good,
Secures firm conviction
In the Buddha, Dhamrna,

Yo dhammacari kayena
Idh eva narh pasarhsati
He who

practices the

&

Sangha.

Vacaya uda cetasa


Pecca sagge parnodati.
Dhamma

&

In thought, word,
deed,
receives praise here on earth

And

after death rejoices in heaven.

Noble Wealth
Yassa saddha tathagate
Silanca yassa kalyanarh
One whose conviction
Is

Acala supatitthita,
Ariya-kantarh pasarhsitarh
in

the Tathagata

unshakable, well-established,

Whose

virtue

admirable,
Praised, cherished by the Noble Ones,

Sanghe pasado

is

yassatthi

Ujubhutanca dassanarh

127

Adaliddoti tarn ahu


Who has faith in
"He

not

is

poor,"

Tasma saddhanca

Amoghan-tassa jlvitam
the Sangha, straightforwardness, vision:
they say. His life has not been in vain.

sllanca

Pasadarh dhamma-dassanam

Anuyunjetha medhavi

Sararh buddhana-sasananti

So conviction & virtue, faith, & dhamrna-vision


Should be cultivated by the wise,

Remembering

the

Buddhas

teachings.

An Auspicious Day
Atltarh

nanvagameyya

Nappatikankhe anagatam

Yad atitam-pahmantarh

Appattanca anagatam

He would not range after the


Nor wonder about the future.
What

past,

past has been left behind,


The future is as yet unreached.
is

Paccuppannanca yo dhammarh

Asamhiram

Tatha tatha vipassati


asankupparh Tarn viddha manubruhaye

Whatever phenomenon

is

present,

he clearly sees right there, right there.

Unvancjuished, unshaken,
That is how he develops the mind.

Ajjeva kiccam-atapparh

Ko janna

Na

Mahasenena maccuna

hi

no sangarantena
Doing
For

his

rnaranarh suve

duty ardently, today,

who knows?

tomorrow death may come.

no bargaining
With Death & his mighty horde.

There

is

Evarh viharim-atapirh

Aho-rattam-atanditarh

118

Tarn ve bhaddeka-ratto
Whoever

Santo acikkhate muniti.

ti

lives thus ardently,

relentlessly both

day

&

night,

has truly had an auspicious day:

Thus says

the Peaceful Sage.

The Three Characteristics


Sabbe sankhara anicca

Yada pannaya

ti

Atha nibbindati dukkhe:

Esa

passati,

maggo visuddhiya.

All processes are inconstant:


When one sees this with discernment,
One grows disenchanted with stress
This

is

the path to purity.

Sabbe sankhara dukkha

Yada pannaya

ti

Atha nibbindati dukkhe:

Esa

maggo

passati,

visuddhiya.

All processes are stressful:


When one sees this with discernment,
One grows disenchanted with stress
This

Sabbe

is

the path to purity.

dhamma

anatta

Yada pannaya

ti

Atha nibbindati dukkhe:


All

phenomena

is

discernment,
with stress-

the path to purity.

Ye jana para-gamino

Appaka te manussesu
Athayam itara paja
Few

maggo visuddhiya.

are not-self:

When one sees this with


One grows disenchanted
This

Esa

are the

human

Tiram-evanudhavati.
beings

who go

to the

These others simply scurry around on

Ye

ca

passati,

Further Shore,

this shore.

kho sammadakkhate

Dhamme dhammanuvattino

119

Te jana paramessanti Maccudheyyarh suduttararh.


But those who practice the

Dhamma

In line with the well-taught Dhamma,


They will cross over Death s realm, so hard to transcend.

Kanharh dhammarh vippahaya


Sukkarh bhavetha pandito.
Viveke yattha duramarh
Oka anokam-agamma
Abandoning dark

practices,

The wise person should develop the bright,


Having gone from home to no-home
In seclusion, so hard to relish.

Hitva

Tatrabhiratim-iccheyya
Pariyodapeyya attanarh

kame

akincano.

Citta-klesehi pandito

There he should wish for delight,

Having discarded

he

sensuality

who has

nothing.

He

should cleanse himself,


the wise one, of mental defilement.

Yesarh sambodhiyangesu

Samma

Adana-patinissagge
Khln asava jutimanto

Anupadaya ye

Whose minds

subhavitam
rata,

Te loke parinibbuta

ti.

are well-developed

In the factors of

Who

cittarh

Awakening,

delight in non-clinging,

Relinquishing grasping,
Glorious, free of effluent:
Thei/ are unbound in the world.
*

Anicca vata sankhara


Uppajjitva nirujjhanti

Uppada-vaya-dhammino
Tesam vupasamo sukho
Their nature: to arise & pass away.

Inconstant are compounded things.


They disband as they are arising. Their total stilling

is bliss.

220

The Burden
Bhara have pancakkhandha Bharaharo ca puggalo.
Bharadanam dukkharh loke

Bhara-nikkhepanam sukharh.
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.

Nikkhipitva garurh bharam Annarh bhararh anadiya


Sa-mularh tanharh abbulha Nicchato parinibbuto ti.
Having thrown off the heavy burden,
and not taking on another,

One

pulls out craving, root

&

all-

Free from desire, totally unbound.

Non-complacency
Appamado amatarh

padarh Parnado maccuno padarh

Non-complacency, the path to the Deathless.


Complacency, the path to death.

Appammatta ne miyyanti

Ye pamatta yatha mata.

The non-complacent do not die.


The complacent are as if already dead.

Etarh vesesato natva,


Knowing

Appamadamhi

panditati.

this distinction,

The wise are established

in

non-complacency.

vrmal
equests

122

Taking the Five Precepts


THE REQUEST: Mayarh bhante, ti-saranena saha panca
silani

yacama.

Venerable

Sir,

we

request the Three Refuges

Dutiyampi may am
Venerable

Sir, a

& the Five Precepts.

bhante...

second

time...

Tatiyampi mayarh bhante...


Venerable

Sir, a third time...

The monk then recites the following passage


which the lay people repeat it three times:

Namo tassa bhagavato

three times, after

arahato

samma-sambuddhassa.
One, the Worthy One,
the Rightly Self-awakened One.

Homage

The monk then

to the Blessed

passages line by
lay people reciting line by line after him.
recites the following

Buddharh saranam gacchami.


I

go

to the

Buddha for

refuge.

Dhammarh saranam gacchami.


I

go

to the

Dhamma

for refuge.

Sangham saranam gacchami.


/

go

to the

Sangha for

refuge.

Dutiyampi buddham saranam gacchami.


A second time, I go to the Buddha for refuge.
Dutiyampi dhammam saranam gacchami.
A second tune, I go to the Dhamma for refuge.

line,

with the

222

Dutiyampi sangharh saranam gacchami.


A second time, I go to the Sangha for refuge.
Tatiyampi buddharh saranam gacchami.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammarh saranam gacchami.
A third time, I go to the Dhamma for refuge.
Tatiyampi sangham saranam gacchami.
A third time, I go to the Sangha for refuge.
The monk then

says:

Ti-sarana-gamanarh

nitthitarh.

This ends the going for refuge.

The lay people respond:

Ama

bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by


reciting them line by line after him.

line,

with the lay people

Panatipata veramani sikkha-padam samadiyami.


/

undertake the training rule

to refrain from

taking

life.

Adinnadana veramani sikkha-padam samadiyami.


/

undertake the training rule

to refrain from
stealing.

Kamesu micchacara veramani sikkha-padam


samadiyami.
/

undertake the training rule

to refrain

from sexual misconduct.

Musavada veramani sikkha-padam samadiyami.


/

undertake the training rule

to refrain from telling lies.

Sura-meraya-majja-pamadatthana veramani sikkha-

padam samadiyami.
/

undertake the training rule

drugs that lead

to refrain

to carelessness.

from intoxicating

liquors

&

123

The monk then concludes with

the following:

Imani panca sikkha-padani:


These are the five training

rules.

Silena sugatirh yanti.


Through virtue they go

to a

good bourn.

Silena bhoga-sampada.
Through virtue

is

wealth attained.

Silena nibbutirh yanti.


Through virtue they go

Tasma

silarh

Therefore

to Liberation.

visodhaye.

we should

purify our virtue.

(BOW THREE TIMES)

124

Taking the Eight Precepts


THE REQUEST: Mayarh bhante, ti-saranena saha attha
sllani

yacama.

Venerable

Sir,

we

request the Three Refuges

Dutiyampi mayarh
Venerable

Sir, a

& the Eight Precepts.

bhante...

second

time...

Tatiyampi mayarh bhante...


Venerable

Sir, a third time...

The monk then recites the following passage


which the lay people repeat it three times:

Namo tassa bhagavato

three times, after

arahato

samma-sambuddhassa.
to the Blessed

One, the Worthy One,


the Rightly Self-awakened One.

Homage

The monk then


lay people

recites the following passages line


reciting line by line after him.

by

Buddharh saranarh gacchami.


I

go

to the

Buddha for

refuge.

Dhammarh saranarh gacchami.


/

go

to the

Dhammafor

refuge.

Sahgharh saranarh gacchami.


/

go

to the

Sangha for

refuge.

Dutiyampi buddharh saranarh gacchami.


A second time, I go to the Buddha for refuge.
Dutiyampi dhammarh saranarh gacchami.

line,

with the

125

A second time,

go

to the

Dhammafor

refuge.

Dutiyampi sahgharh saranarh gacchami.


A second time, I go to the Sanghafor refuge.
Tatiyampi buddharh saranarh gacchami.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammarh saranarh gacchami.

third time, I go to the

Dhammafor

refuge.

Tatiyampi sahgharh saranarh gacchami.


A third time, I go to the Sanghafor refuge.
The monk then

says:

Ti-sarana-gamanarh

nitthitarh.

This ends the going for refuge.

The lay people respond:

Ama

bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by


reciting them line by line after him.

line,

with the lay people

Panatipata veramani sikkha-padarh samadiyami.


7

undertake the training rule

to refrain

from taking

life.

Adinnadana veramam sikkha-padarh samadiyami.


/

undertake the training rule

to refrain

from

stealing.

Abrahma-cariya veramani sikkha-padarh

samadiyami.
/

undertake the training rule

to refrain

from sexual

intercourse.

Musavada veramani sikkha-padarh samadiyami.


7

undertake the training rule

to refrain

from

telling

lies.

Sura-meraya-majja-pamadatthana veramam sikkha-

padarh samadiyami.

226

undertake the training rule

drugs that lead

to refrain from
intoxicating liquors

&

to carelessness.

Vikala-bhojana veramani sikkha-padam samadiyami.


/

undertake the training rule

before

to refrain

from eating

after

noon

&

dawn.

Nacca-gita-vadita-visuka-dassana mala-gandha-

vilepana-dharana-mandana-vibhusanatthana

veramani sikkha-padam samadiyami.


undertake the training rule to refrain from dancing,
singing,
music, watching shows, wearing garlands, beautifying myself with
/

perfumes

& cosmetics.

Uccasayana-mahasayana veramani sikkha-padam


samadiyami.
/ undertake the
training rule to refrain from high & luxurious seats

& beds.
Imani attha sikkha-padani samadiyami.
/

undertake these eight precepts.

Imani attha sikkha-padani samadiyami.


/

undertake these eight precepts.

Imani attha sikkha-padani samadiyami.


/

undertake these eight precepts.

(BOW THREE TIMES)

127

Ordination for an Eight-Precept Nun


Araharh samma-sambuddho bhagava.
The Blessed One

is

Worthy

& Rightly Self-awakened.

Buddharh bhagavantam abhivademi.


/

bow down

before the

Awakened, Blessed One.

(BOW DOWN)
Svakkhato bhagavata dhammo.
The

Dhamma

is

well-expounded by the Blessed One.

Dhammarh namassami.
I

pay homage

to the

Dhamma.

(BOW DOWN)
Supatipanno bhagavato savaka-sahgho.
The Sangha of the Blessed One

s disciples

has practiced well.

Sangham namami.
/

pay respect

to the

Sangha.

(BOW DOWN)

Namo tassa bhagavato

arahato

samma-sambuddhassa. (Three

times.)

to the Blessed

One, the Worthy One,


the Rightly Self-awakened One.

Homage

Esaharh bhante, sucira-parinibbutampi, tarn

bhagavantam saranarh gacchami, dhammanca


bhikkhu-sanghanca, pabbajjarh

mam sahgho dharetu,

ajjatagge panupetarh saranarh gatarh.


Venerable sir, I take refuge in the Blessed One though
attained Liberation

together with the

Dhamma &

he long ago

the Bhikkhu

128

Sangha regard me as one gone forth, having


attained refuge from this day forward.
Sangha.

May

Aharh bhante,
Venerable

the

ti-saranena saha attha silani yacami.

Sir, I request the

Dutiyampi aham
Venerable

Sir, a

Three Refuges

& the Eight Precepts.

bhante...

second

time...

Tatiyampi aham bhante...


Venerable

Sir, a third time...

The monk then recites


which the nun repeats

Namo

the following passage three times, after


it three times:

tassa

bhagavato arahato

samma-sambuddhassa.
to the Blessed

One, the Worthy One,


the Rightly Self-awakened One.

Homage

The monk then

nun

recites the following


reciting line by line after him.

passages line by

Buddharh saranarh gacchami.


I

go

to the

Buddha for

refuge.

Dhammam saranarh gacchami.


I

go

to the

Dhammafor

refuge.

Sahgharh saranarh gacchami.


I

go

to the

Sangha for

refuge.

Dutiyampi buddharh saranarh gacchami.


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

Dutiyampi dhammarh saranarh gacchami.


A second time, I go to the Dhammafor refuge.
Dutiyampi sahgharh saranarh gacchami.

line,

with the

229

A second time, I go to the Sanghafor refuge.


Tatiyampi buddharh saranarh gacchami.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammarh saranarh gacchami.
A third time, I go to the Dhammafor refuge.

Tatiyampi sahgharh saranarh gacchami.


A third time, I go to the Sanghafor refuge.
The monk then

says:

Ti-sarana-gamanarh

nitthitarh.

This ends the going for refuge.

The nun responds:

Ama

bhante.
Yes, Venerable Sir.

The monk then recites the precepts line by


reciting them line by line after him.

Panatipata
I

line,

with the nun

veramam sikkha-padarh samadiyami.

undertake the training rule

to refrain

from taking

life.

Adinnadana veramam sikkha-padarh samadiyami.


I

undertake the training rule

to refrain

from

stealing.

Abrahma-cariya veramani sikkha-padarh

samadiyami.
I

undertake the training rule

to refrain

from sexual

intercourse.

Musavada veramam sikkha-padarh samadiyami.


I

undertake the training rule

to refrain from telling lies.

Sura-meraya-majja-pamadatthana veramani sikkha-

padarh samadiyami.
/

undertake the training rule

drugs that lead

to refrain

from intoxicating

liquors

&

to carelessness.

Vikala-bhojana veramani sikkha-padarh samadiyami.

130

undertake the training rule

before

to refrain from eating after

noon

&

dawn.

Nacca-gita-vadita-visuka-dassana mala-gandha-

vilepana-dharana-mandana-vibhusanatthana
x

veramani sikkha-padam samadiyami.


undertake the training ride to refrain from dancing, singing,
music, watching shows, wearing garlands, beautifying myself with
/

perfumes

& cosmetics.

Uccasayana-mahasayana veramani sikkha-padarh


samadiyami.
/

undertake the training ride

to refrain

from high

& beds.
Imani attha sikkha-padani samadiyami.
/

undertake these eight precepts.

Imani attha sikkha-padani samadiyami.


/

undertake these eight precepts.

Imani attha sikkha-padani samadiyami.


/

undertake these eight precepts.

(BOW THREE TIMES)

& luxurious seats

231

Requesting a Discourse
Brahma
Kat

ca lokadhipatl sahampati

anjali

andhivararh ayacatha:

Santidha sattapparajakkha-jatika

Desetu dhammarh anukampimarh pajarh.


The Brahma Sahampati, Lord of the World,
With hands palm-to-palm before his heart, requested a
There are beings here with only a
Please teach the

Dhamma

blessing:

dust in their eyes.


out of compassion for them.
little

Requesting Blessings
sabba-sampatti-siddhiya,
Sabba-dukkha-vinasaya parittarh brutha mahgalarh.
Vipatti-patibahaya

Vipatti-patibahaya

Sabba-bhaya-vinasaya
Vipatti-patibahaya

Sabba-roga-vinasaya

sabba-sampatti-siddhiya,
parittarh brutha mangalarh.

sabba-sampatti-siddhiya,
parittarh brutha mangalarh.

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

232

Requesting Forgiveness
(Front the Triple

Gem)

Repeat Namo... three times.

Ratanattaye pamadena, dvarattayena katarh,


Sabbarh aparadharh 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.

[Mahathere]* pamadena, dvarattayena katarh,


Sabbarh aparadharh 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.

Bow down &

stay there while the

Aharh khamami, tumhehi


I

forgive you;

may you

pi

me

monk

says:

khamitabbarh.

all also forgive

me.

Respond:

Khamama
We forgive you,
The monk

bhante.

Venerable

Sir.

will then recite a blessing, after

Sadhu bhante.
Very good, Venerable

Sir.

(BOW THREE TIMES)

which

all

say:

133

Mahathere

Change

it

&

used

for very senior


highly respected
to There for somewhat less senior monks,
is

monks.

Upajjhaye for one s preceptor,


Acariye for one s teacher, and

Ayasmante

for

monks

in general.

(When one person

is

asking forgiveness)

Repeat Namo... three times.

[Mahathere]* pamadena, dvarattayena katarh,


Sabbarh aparadharh khamatha me bhante.
(Three times.)
Venerable

Sir,

may you forgive me for any wrong I have done you


carelessness in thought, word, or deed.

Bow down &

stay there while the

Aharh khamami, taya


I forgive

you;

says:

me khamitabbam.

pi

may you

monk

also forgive me.

Respond:

Khamami bhante.
I

The monk

forgive you, Venerable Sir.

will then recite a blessing, after

Sadhu bhante.
Very good, Venerable

Sir.

(BOW THREE TIMES)

which

say:

out of

134

Choose

to

do only the good.

A warning to prepare yourselffor the future conduct of your


is

life

the best substitute for a blessing

and

the

most reasonable.

do good, then even if you don t receive blessings, you ll


have to do well. If you do evil, then no matter what blessings
If you

can be contrived, they can

make you do

like tossing a rock in the water:

No

diately.

one, no matter

charm or plead with

you do

how

It

will

To do

well.

have

to sink

charismatic, can

the rock to float back

evil is

imme

come and

to the surface.

up

If

you will have to sink, spoiling your dignity, your


character, and your reputation, like a heavy rock sunk down
into the mud.
evil,

To do good is like light oil: When you pour it on water, it


is bound to
float as an iridescence over the surface. To do good
adds to your dignity and to your reputation. People will be
sure to praise and respect you, to exalt you like the oil that
floats over water. Even if you should have enemies intent on

hating you, reviling you

any

effect

and

to

make you

sink, they

will simply fall victim to their

So make up your mind

to be

own

courageous

in

won

have

efforts.

doing only the

good, without fear or apprehension for any obstacle whatsoever.


The person who trusts in the Triple Gem, the person with true

who prospers, achieving


the person who does only the good.

happiness, the person


goals,

is

his or her desired

Chao Khun Nararat Rajamdnit

vrmal

ermqs

235

Formal Offerings
Food
To four or more monks. Repeat Namo...

three times, then:

Imani mayarh bhante, bhattani, saparivarani,


bhikkhu-sahghassa, onojayama. Sadhu no bhante,
bhikkhu-sangho, imani, bhattani, saparivarani,
patigganhatu, amhakarh, dlgha-rattarh, hitaya,
sukhaya.

We present

these foods of ours, together with their

accompanying articles, to the Bhikkhu Sangha. May


the 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:

Imani mayarh bhante, bhattani, saparivarani,


silavantassa, onojayama. Sadhu no bhante, silavanto,
imani, bhattani, saparivarani, patigganhatu,

amhakarh, dlgha-rattarh, hitaya, sukhaya.

We present

these foods of ours, together with their

accompanying

articles, to the

virtuous ones.

May

the

virtuous ones accept these foods, together with their

accompanying
happiness.

articles,

for our long-term welfare

&

136

General Items (after noon)


To four

or

more monks. Repeat Namo...

three times, then:

Imani mayarh bhante, sarigha-danani, bhikkhusanghassa, onojayama. Sadhu no bhante, bhikkhusangho, imani sangha-danani, patigganhatu,

amhakarh, digha-rattam, hitaya, sukhaya.

We present

To

Sangha gifts of ours to the Bhikkhu


the Bhikkhu Sangha accept these

these

Sangha.

May

Sangha

gifts for

three

monks

or less.

our long-term welfare

& happiness.

Repeat Namo... three times, then:

Imani mayarh bhante, sangha-danani, silavantassa,


onojayama. Sadhu no bhante, silavanto, imani
sangha-danani, patigganhatu, amhakarh, digharattam, hitaya, sukhaya.

We present these Sangha gifts of ours to the virtuous


ones. May the virtuous ones accept these Sangha
gifts for

our long-term welfare

& happiness.

"Forest Cloth"

To four

or

more monks. Repeat Namo...

three times, then:

Imani mayarh bhante, pahsukula-civarani,


saparivarani, bhikkhu-sanghassa, onojayama.

Sadhu

no bhante, bhikkhu-sahgho, imani, pansukulacivarani, saparivarani, patigganhatu,

digha-rattam, hitaya, sukhaya.

amhakarh,

237

We present
their

May

these cast-off cloths of ours, together with

accompanying articles, to the Bhikkhu Sangha.


the Bhikkhu Sangha accept these cast-off cloths,

together with their accompanying articles, for our

long-term welfare
To

three

monks

& happiness.

or less. Repeat Namo... three times, then:

Imani mayarh bhante, pansukula-civarani,


saparivarani, sllavantassa, onojayama.

Sadhu no

bhante, silavanto, imani, pansukula-civarani,


saparivarani, patigganhatu, amhakarh, digha-rattarh,
hitaya, sukhaya.

We present

these cast-off cloths of ours, together with


articles, to the

virtuous ones.

their

accompanying

May

the 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 sahgho

janeyya: Ayarh pathama-bhago therassa papunati.


Avasesa bhaga amhakarh papunantu. Bhikkhu ca

(samanera ca gahattha

ca)*

yatha-sukharh

paribhunjantu.

May

Sangha please pay attention: The first share [of this gift]
the senior monk. May the remaining shares be ours. May the

the

goes to

138

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:

Imani mayarh bhante, vassavasika-civarani,


saparivarani, bhikkhu-sanghassa, onojayama. Sadhu
no bhante, bhikkhu-sahgho, imani, vassavasikacivarani, saparivarani, patigganhatu,

amhakarh,

digha-rattarh, hitaya, sukhaya.

We present

these Rains bathing cloths of ours,

together with their accompanying articles, to the

Bhikkhu Sangha. May the Bhikkhn 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:

Imani mayarh bhante, vassavasika-civarani,


saparivarani, silavantassa, onojayama.

Sadhu no

bhante, silavanto, imani, vassavasika-civarani,


saparivarani, patigganhatu, amhakarh, digha-rattarh,
hitaya, sukhaya.

We present

these Rains bathing cloths of ours,

together with their accompanying articles, to the

virtuous ones.

May

the virtuous ones accept these

239

Rains bathing

cloths, together

accompanying

articles,

with their

for our long-term welfare

&

happiness.

Candles
Repeat Namo... three times, then:

Imani mayarh bhante, drpa-dhupa-puppha-varani,


ratanattayasseva, abhipujema. Amhakarh,

ratanattayassa puja, digha-rattarh, hita-sukhavaha


hotu, asavakkhayappattiya, sarhvattatu.

We offer

these excellent candles, incense sticks,

flowers in homage

homage of the
welfare

to the Triple

Triple

Gem

& happiness; may

Gem.

May

&

our

bring about our long-termit

lead to the attainment of

the ending of defilement.

Kathina Cloth
Repeat Namo... three times, then:

Imam bhante,

saparivararh, kathina-civara-dussarh,

sahghassa, onojayama. Sadhu no bhante, sahgho,

imam, saparivararh, kathina-civara-dussarh,


patigganhatu, patiggaherva ca, imina dussena,
kathinarh attharatu, amhakarh, digha-rattarh, hitaya,

sukhaya.

240

Venerable

Sirs,

together with

Sangha.

we

its

May

present this kathina-robe doth,

accompanying

the

articles, to the

Sangha please accept

robe cloth, together with

and having accepted

it,

its

this kathina-

accompanying

articles,

spread the kathina with this

cloth for our long-term


welfare

& happiness.

Lodgings
Repeat Namo... three times, then:

Imani mayarh bhante, senasanani, agatanagatassa,


catuddisassa, bhikkhu-sarighassa, onojayama. Sadhu
no bhante, bhikkhu-sahgho, imani, senasanani,

patigganhatu, amhakarh, digha-rattam, hitaya,

sukhaya.

We present

these lodgings to the Bhikkhu

the four directions,

who have yet

to

Sangha of
both those who have come & those

come.

May

the

Bhikkhu Sangha

accept these lodgings for our long-term welfare

happiness.

&

141

Visakha Puja
(LEADER):

Handa mayarh buddhassa bhagavato pubba-

bhaga-namakararh karoma se:


Now let us chant the preliminary passage

in

homage

to the

Awakened

One, the Blessed One:

(ALL)

bhagavato arahato sammasambuddhassa. (Three times.)

[Namo

Homage

tassa]

to the Blessed

One, the Worthy One, the Rightly

Self-

awakened One.

Yam-amha kho mayarh, Bhagavantarh saranam


no Bhagava

sattha, yassa ca

gata,

yo

mayarh Bhagavato

dhammarh rocema:
The Blessed One
our Teacher,

whom we have gone for refuge, who


whose Dhamma we delight:

to

& in

is

Ahosi kho so Bhagava, majjhimesu janapadesu


ariyakesu manussesu uppanno, khattiyo jatiya, gotamo
gottena;

was born

in the

warrior class,

Middle Country,

the Ariyaka race, the noble

& the Gotama lineage.

Sakya-putto Sakya-kula pabbajito, sadevake loke


samarake sabrahmake, sassamana-brahmaniya pajaya

sadeva-manussaya, anuttararh samma-sambodhirh


abhisambuddho.

242

member

of the Sakyan clan, he

forth into the homeless

life,

left

Sakyan family, went

his

& attained Right

Self-Awakening

unsurpassed in the cosmos with its Devas, Maras, &


Brahmas, its generations with their contemplatives

& priests,

& common people.

their rulers

Nissarhsayarh kho so Bhagava, araharh samma-

sambuddho, vijja-carana-sampanno sugato loka-vidu,


anuttaro purisa-damma-sarathi sattha deva-

manussanarh buddho bhagava.


There

is

no doubt that the Blessed One

self-awakened,

who

consummate

in

worthy and rightly


knowledge & conduct, one
is

has gone the good way, a knower of the cosmos,

unexcelled as a trainer for those


teacher for

human

who can

be taught, the

& divine beings; awakened & blessed.

Svakkhato kho pana, tena Bhagavata dhammo,


sanditthiko akaliko ehi-passiko, opanayiko paccattarh
veditabbo vinnuhi.

And

that the

be seen here

Dhamma

& now,

is

well-taught by the Blessed One, to

timeless, inviting all to

come

& see,

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

Supatipanno kho panassa, Bhagavato savaka-sahgho,


uju-patipanno Bhagavato savaka-sahgho, naya-

patipanno Bhagavato savaka-sahgho, samici-patipanno

Bhagavato savaka-sahgho, yadidarh


yugani attha purisa-puggala.

cattari purisa-

243

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.

Ayarh kho pana patima, tarn Bhagavantarh uddissa


kata patitthapita, yavadeva dassanena, tarn
Bhagavantarh anussaritva, pasada-sarhvegapatilabhaya.
This image dedicated

to the

Blessed

One

has been fashioned

&

placed here so that, in seeing it, we will remember him and


chastened dispassion.
gain a sense of inspiration

&

[Ayarh kho pana thupo, tarn Bhagavantarh uddissa kato


patitthapito,

yavadeva dassanena,

tarn

Bhagavantarh

anussaritva, pasada-sarhvega-patilabhaya.
This stupa dedicated to the Blessed

One

has been fashioned

&

placed here so that, in seeing it, we will remember him and


chastened dispassion.]
gain a sense of inspiration

&

Mayarh kho
tassa

etarahi,

imam visakha-punnami-kalarh,

Bhagavato jati-sambodhi-nibbana-kala-sammatarh

patva,

imam

Now, on

thanarh sampatta.

moon day of Visakha recognized


Blessed One s birth, Awakening, & total
we have gathered together in this place.

this full

date of the
Liberation

as the

244

Ime danda-dlpa-dhupadi-sakkare gahetva, attano


kayarh sakkar upadhanarh karitva,

We

take these offerings

make our

candles, incense,

& so forth

and

bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta,

imam

patima-ghararh [thuparh] tikkhatturh padakkhinarh


karissama, yatha-gahitehi sakkarehi pujarh kurumana.
Reflecting on the Blessed

we

will

times,

circumambulate

paying homage

to

One

virtues as they actually are,

this image-shelter [stupa] three

him with

the offerings

we

hold.

Sadhu no bhante Bhagava, sucira-parinibbutopi,


natabbehi gunehi atlt arammanataya pannayamano,
Although the Blessed One long ago attained total Liberation,
he is still discernable through our remembrance of his
perceivable virtues.

Ime amhehi gahite sakkare patigganhatu, amhakarh


digha-rattarh hitaya sukhaya.

May

he accept the offerings we hold, for the sake of our long-

term welfare

& happiness.

245

Visakha Atthami
(LEADER):

Handa mayarh buddhassa bhagavato pubba-

bhaga-namakararh karorna se:


Now let us chant the preliminary passage

in

homage

to the

Awakened

One, the Blessed One:

(ALL)

bhagavato arahato sarnrnasambuddhassa. (Three times.)

[Namo

Homage

tassa]

to the Blessed

One, the Worthy One, the Rightly

Self-

awakened One.

Yam-amha kho mayarh, Bhagavantarh saranam


no Bhagava

sattha, yassa ca

gata,

yo

mayarh Bhagavato

dhammam rocema:
The Blessed One
our Teacher,

whom we have gone for refuge, who


whose Dhamma we delight:

to

& in

is

Ahosi kho so Bhagava, majjhimesu janapadesu


ariyakesu manussesu uppanno, khattiyo jatiya, gotamo
gottena;

was born

in the

warrior class

Middle Country, the Ariyaka

race, the noble

& the Gotama lineage.

Sakya-putto Sakya-kula pabbajito, sadevake loke


samarake sabrahmake, sassamana-brahmaniya pajaya

sadeva-manussaya, anuttararh samma-sambodhirh


abhisambuddho.

246

A member of the

Sakyan

forth into the homeless

clan, he left his

life

Sakyan family, went

& attained Right

Self-Awakening

unsurpassed in the cosmos with its Devas, Maras &


Brahmas, its generations with their contemplatives &

priests,

& common people.

their rulers

Nissarhsayarh kho so Bhagava, araham samma-

sambuddho, vijja-carana-sampanno sugato loka-vidu,


anuttaro purisa-damma-sarathi sattha deva-

manussanam buddho bhagava.


There

is

no doubt that the Blessed One

Self-Awakened,

consummate

in

worthy and Rightly


knowledge & conduct, one
is

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.

Svakkhato kho pana, tena Bhagavata dhammo,


sanditthiko akaliko ehi-passiko, opanayiko paccattarh
veditabbo vinnuhi.

And

that the

be seen here

Dhamma

& now,

is

well-taught by the Blessed One, to

timeless, inviting all to

come

& see,

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

Supatipanno kho panassa, Bhagavato savaka-sahgho,


uju-patipanno bhagavato savaka-sahgho, naya-

patipanno bhagavato savaka-sahgho, samici-patipanno

bhagavato savaka-sahgho, yadidarh


yugani attha purisa-puggala.

cattari purisa-

247

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.

Ayarh kho pana patima, tarn Bhagavantarh uddissa


kata patitthapita, yavadeva dassanena, tarn
Bhagavantarh anussaritva, pasada-sarhvegapatilabhaya.
This image dedicated

to the

One

Blessed

has been fashioned

&

placed here so that, in seeing it, we will remember him and


chastened dispassion.
gain a sense of inspiration

&

[Ayarh kho pana thupo, tarn Bhagavantarh uddissa kato


patitthapito,

yavadeva dassanena,

tarh

Bhagavantarh

anussaritva, pasada-sarhvega-patilabhaya.
This stupa dedicated to the Blessed

One

has been fashioned

placed here so that, in seeing it, we will remember him and


chastened dispassion.]
gain a sense of inspiration

&

Mayarh kho

etarahi,

imam visakha-punnamito

pararh

atthaml-kalarh, tassa Bhagavato sarlrajjhapana-kala-

sammatarh patva, imam thanarh sampatta.


Now, on

this eighth

day

moon day of Visakha


One s cremation we

after the full

recognized as the date of the Blessed

have gathered together in

this place.

&

148

Ime danda-dlpa-dhupadi-sakkare gahetva, attano


kayarh sakkar upadhanarh karitva,

We

take these offerings

make our

candles, incense,

& so forth

and

bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta,

imam

patima-ghararh [thuparh] tikkhatturh padakkhinarh


karissama, yatha-gahitehi sakkarehi pujarh kurumana.
Reflecting on the Blessed

we

will

times,

circumambulate

paying homage

to

One

s virtues as

they actually are,

this image-shelter
[stupa] three

him with

the offerings

we

hold.

Sadhu no bhante bhagava, sucira-parinibbutopi,


natabbehi gunehi atit arammanataya pannayamano,
Although
he

is still

the Blessed

One

long ago attained total Liberation,

discernable through our remembrance of his

perceivable virtues.

Ime amhehi gahite sakkare patigganhatu, amhakarh


digha-rattarh hitaya sukhaya.

May

he accept the offerings we hold, for the sake of our long-

term welfare

& happiness.

149

Asalha Puja
(LEADER):

Handa mayarh buddhassa bhagavato pubba-

bhaga-namakararh karoma se:


Now let us chant the preliminary passage

in

homage

to the

Awakened

One, the Blessed One:

(ALL)

bhagavato arahato sammasambuddhassa. (Three times.)

[Namo

Homage

tassa]

to the Blessed

One, the Worthy One, the Rightly

Self-

awakened One.

Yam-amha kho
no Bhagava

rnayarh, Bhagavantarh saranam gata,


sattha, yassa ca mayarh Bhagavato

yo

dhammarh rocema:
The Blessed One
our Teacher,

whom we have gone for refuge, who


whose Dhamma we delight:

to

& in

is

Ahosi kho so Bhagava, araharh samma-sambuddho,


sattesu karunnarh paticca, karunayako hitesi,

anukamparh upadaya, asalha-punnamiyarh,


Baranasiyarh isipatane migadaye, panca-vaggiyanarh
bhikkunarh, anuttararh dhamma-cakkarh pathamarh
pavattetva, cattari ariya-saccani pakasesi.
is

Worthy One, Rightly

compassion

Self-awakened.

Through

his

& 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

250

Asalha, in the Deer Refuge at the Meeting Place of the Seers


near Varanasi, and proclaimed the Pour Noble Truths to the

Group of Five Monks.

Tasminca kho samaye, parica-vaggiyanarh bhikkhunarh


pamukho, ayasma Anria-kondanno, Bhagavantarh

dhammarh

sutva, virajarh vitamalarh

cakkhurh patilabhitva,

"Yahkinci

dhamma-

samudaya-dhammarh

sabban-tarh nirodha-dhammanti."

At

that time, the leader of the

Venerable Anna-Kondanno

One

s teaching,

"Whatever is

Group of Five Monksto the Blessed

having listened

gained the vision

ofDhamma

subject to origination

is all

that,

subject to

cessation."

Bhagavantarh upasampadarh yacitva, Bhagavatoyeva


santike,

ehi-bhikkhu-upasampadarh patilabhitva,

Bhagavato dhamma-vinaye ariya-savaka-sahgho, loke

pathamarh uppanno
Having asked for

ahosi.

ordination, he gained the

ordination in the Blessed

One

Come-Bhikkhu

very presence, and so became

the world s first noble disciple in the Blessed

One

& discipline.
Tasmincapi kho samaye, sahgha-ratanarh loke
pathamarh uppannam ahosi. Buddha-ratanarh

dhamma-ratanarh sahgha-ratanarh,

sampunnarh

ahosi.

tiratanarh

doctrine

151

And at

that time the

Gem

of the Sangha first appeared in the

Gem

world, making the Triple

the

Gem

of the Buddha, the

Dhamma, & the Gem of the Sangha complete.


Mayarh kho etarahi, imam asalha-punnami-kalarh, tassa

Gem

of the

Bhagavato dhamma-cakkappavattana-kala-

sammatanca, ariya-savaka-sangha-uppatti-kalasammatanca, ratanattaya-sampurana-kala-sammatanca


patva,

imam thanam

Now, on

this full

sampatta,

moon day

date of the Blessed

Ones

of Asalha

setting the

motion, the date of the arising of the


Disciples,

recognized as the

Wheel of Dhamma

Gommunity

and of the completion of the

Triple

in

of the Noble

Gem

we have

gathered together in this place.

Ime danda-dipa-dhupadi-sakkare gahetva, attano


kayarh sakkar upadhanam karitva,

We

take these offerings

make our

candles, incense,

& so forth

and

bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta, imam


patima-gharam [thupam] tikkhattum padakkhinarh
karissama, yatha-gahitehi sakkarehi pujam kurumana.
Reflecting on the Blessed

we

will

circumambulate

times, paying

homage

to

One

this

s virtues as

they actually are,

image shelter [stupa] three

him with

the offerings

we

hold.

152

Sadhu no bhante Bhagava,


natabbehi gunehi
Although
he

is still

sucira-parinibbutopi,

atit

the Blessed

arammanataya pannayamano,
One long ago attained total Liberation,

discernable through our remembrance


of his

perceivable virtues.

Ime amhehi gahite sakkare, patigganhatu, amhakarh


digha-rattam hitaya sukhaya.

May

he accept the offerings we hold,


for the sake of our long-

term welfare

& happiness.

153

Magha Puja
(LEADER):

Handa

rnayarh buddhassa bhagavato pubba-

bhaga-namakaram karoma
Now

se:

us chant the preliminary passage in homage to the


One, the Blessed One:
let

Awakened

(ALL)

[Narno tassa] bhagavato arahato sammasambuddhassa. (Three times.)


Homage

to the Blessed

One, the Worthy One, the Rightly

Self-

awakened One.

magha-punnami sampatta, magha-nakkhattena


punna-cando yutto, yattha Tathagato araharh sammasambuddho, caturangike savaka-sannipate, ovada-

Ajjayarh

patimokkharh uddisi.
Today is the full moon day in the month of Magha,
on which the Tathagata the Worthy One, Rightly
awakened

the date
Self-

held the four-factored meeting of his disciples

and

gave the Patimokkha Exhortation.

Tada

hi addha-terasani bhikkhu-satani, sabbesarhyeva

khlnasavanarh, sabbe

te

ehi-bhikkhuka, sabbepi te

anamantitava, Bhagavato santikarh agata, Veluvane


kalandaka-nivape, magha-punnamiyarh vaddhamana-

kacchayaya.

At

that time, 1,250

monks

all

recipients of the

Come-Bhikkhu ordination,

all

entirely free of defilements,


all

unnotified

254

of the meeting

came

Squirrels Feeding

to the Blessed

Ground

afternoon of the full

in

Bamboo

in the

moon day

One

presence in the
forest on the

Magha.

Tasminca sannipate, Bhagava visuddh uttam uposatham


akasi, ovada-patimokkham uddisi.

One

an utterly pure full


moon observance and gave the Patimokkha Exhortation.

In that meeting, the Blessed

led

Ayarh amhakarh Bhagavato, ekoyeva savaka-sannipato


ahosi, caturarigiko, addha-terasani bhikkhu-satani,

sabbesarh yeva khinasavanarh.


This was the only time our Blessed

meeting with his

disciples, 1,250

One

monks,

held a four-factored
all

entirely free of

defilement.

Mayandani, imam magha-punnami-nakkhattasamayarh, takkalasadisarh sampatta, sucira-

parinibbutampi tarn Bhagavantarh samanussaramana,

imasmim
Now, on

tassa

this

Bhagavato sakkhi-bhute

same date

the full

moon day

cetiye,
in

Magha-

remembering the Blessed One, even though he long ago


gained Total Liberation, we have come to this memorial
him.

Ime danda-dipa-dhupadi-sakkare gahetva, attano


kayarh sakkar upadhanarh karitva,

to

155

We

take these offerings

make our

candles, incense,

& so forth

and

bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta,

imam

patima-ghararh [thupam] tikkhatturh padakkhinarh


karissama, yatha-gahitehi sakkarehi pujarh kurumana.
Reflecting on the Blessed

we

will

circumambulate

times, paying

homage

to

One

s virtues as

they actually are,

image shelter [stupa] three


him with the offerings we hold.

this

Sadhu no bhante Bhagava, sasavaka-sangho,

sucira-

parinibbutopi, gunehi dharamano,

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 sakkare patigganhatu, amhakam


dlgha-rattam hitaya sukhaya.

May

he accept the offerings we hold, for the sake of our long-

term welfare

& happiness.

256

Veneration
Ukasa, dvara-tayena katarh,
sabbarh aparadharh 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,

Vandami bhante

& mind).

cetiyarh, sabbarh sabbattha thane,

supatitthitam sarirahka-dhaturh,

maha-bodhirh buddha-ruparh, sakkarattham.


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.
7

Aham vandami

dhatuyo, aharh vandami sabbaso,


iccetarh ratana-tayam, aharh vandami sabbada.

revere the relics. I revere them everywhere. I always revere the Triple

Gem.

Buddha-puja maha-tejavanto, Dhamma-puja

mahappanno, Sahgha-puja maha-bhogavaho.


Homage

to the

discernment.

Buddha brings great

Homage

glory.

Homage

to the

Dhamma,

great

Sangha, great wealth.

to the

Buddham Dhammarh Sahgham,


jivitam yava-nibbanam saranam gacchami.
/ go to the Buddha, Dhamma, & Sangha as
my life & refuge

until reaching

Liberation.

Parisuddho aharh bhante, parisuddhoti mam,

Buddho Dhammo Sahgho


I

am

morally pure.

May

the

dharetu.

Buddha, Dhamma,

& Sangha recognize me as

morally pure.

Sabbe

satta

sada hontu, avera sukha-jivino.

May all living beings always live happily free from enmity.
Katarh punna-phalarh mayharh, sabbe bhagi bhavantu
,

May all share

in the blessings

springing from the good

have done.

te.

257

Homage
(LEADER):

bhanama

to the

Buddha

Footprints

Handa mayarh pada-lanjana-patharh


se:

Let us

now

repeat the footprint passage.

(ALL):

Vandami buddharh

bhava-para-tinnarh,
Ti-loka-keturh ti-bhav eka-natham,

Yo

loka-settho sakalam kilesarh,

Chetvana bodhesi janarh anantam.


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.

Yam nammadaya nadiya puline ca tire,


Yam sacca-bandha-girike sumanacal agge,
Yam tattha yonaka-pure munino ca padarh:
Tarn pada-lanjanam-aharh sirasa namami.
/
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.

Suvanna-malike suvanna-pabbate
Sumana-kute yonaka-pure nammadaya nadiya,
Pafica
I

pada-varam thanarh aharh vandami durato.


revere

from afar the places of the five foremost footprints:


Suvannamalika Mountain, on Gold Mount,

On
On Sumana

&

by the

Peak, in Yonakapura,

Nammada

River.

158

Iccevam-accanta-namassaneyyam,

Namassamano ratanattayam yam,


Punnabhisandarh vipulam alattham,
Tassanubhavena hat antarayo.
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

The Buddha

be destroyed.

Last Words

Amantayami vo bhikkhave,
Pativedayami vo bhikkhave:
/

address you, monks,

inform you, monks:

Khaya-vaya-dhamma

Appamadena

sarikhara,

sampadethati.

Processes are subject to passing away.

Become consummate
Through non-complacency.

259

Breath Meditation: Seven Steps


There are seven basic

steps:

with three or seven long in-&-out breaths, thinking


bud- with the in-breath, and dho with the out. Keep the meditation
Start out

1.

syllable as long as the breath.


2.

Be

clearly

aware of each in-&-out breath.

Observe the breath as

3.

it

goes in

&

out, noticing

whether

it

comfortable or uncomfortable, broad or narrow, obstructed or freeflowing, 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

down your

spread

your

toes,

and

right leg to the sole of your foot, to the ends of


out into the air. Inhale the breath sensation at the

base of the skull again and

let it

spread

leg to the ends of your toes,


female, begin with the left side
nervous systems are different.)
left

down your

and out
first,

spine,

into the

air.

down your
(If

because the male

&

you

are

female

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.

Then

let

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
the

let it

go

all

way down to your intestines.

these breath sensations spread so that they connect & flow


together, and you ll feel a greatly improved sense of well-being.

Let

4.

all

Learn four ways of adjusting the breath:


in long
b. in long
a.

& out long,


& out short,

160

c.

in short

d. in short

& out long,


& 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.

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:
5.

the tip of the nose,


b. the middle of the head,
a.

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).

c.

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
If

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.

Spread your awareness


throughout the entire body.
6.

your sense of conscious feeling-

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
7.

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 Dhmimadhiro

..

V
-,
.