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A Chanting Guide

Pali Passages with English Translations

The Dhammayut Order


in the United States of America

FOR FREE DISTRIBUTION

Inquiries concerning this book may be addressed to: Metta Forest Monastery PO Box 1409 Valley Center, CA 92082

Copyright The Dhammayut Order in the United States of America 1994 Third edition, revised: 2013

This book may be copied or reprinted for free distribution without permission from the copyright holder. Otherwise all rights reserved.

Contents
Pronunciation iv MORNING CHANTING 1 EVENING CHANTING 12 REFLECTIONS Contemplation of the Body 23 Five Subjects for Frequent Recollection 25 The Verses on Friends 26 The Verses on Respect 27 The Verses on the Noble Truths 27 The Guardian Meditations 29 Ten Reflections 30 The Four Dhamma Summaries 32 Ovda-pimokkha Gth 33 The Sublime Attitudes 34 Dedication of Merit 37 Devatdipattidna Gth 38 REFUGE Buddha saraa gacchmi 39 Natthi me saraa aa 40 Mah-kruiko ntho 40 Bahu ve saraa yanti 42 DISCOURSES Dhamma-cakkappavattana Sutta (Setting the Wheel of Dhamma in Motion) 43 Anatta-lakkhaa Sutta (The Not-self Characteristic) 52 ditta-pariyya Sutta (The Fire Discourse) 61 Mah-samaya Sutta (The Great Meeting) 69 Dhamma-niyma Sutta (The Orderliness of the Dhamma) 85 Magga-vibhaga Sutta (An Analysis of the Path) 87 Srya-dhamma Sutta (Conditions for Amiability) 92 Gotam Sutta (The Discourse to Gotam) 95 Paticca Samuppda (Dependent Origination) 97 Heedfulness (Appamdo amata pada) 99 MERIT FOR THE DECEASED The Three Inspired Verses (Yad have) 100 The Housebuilder (Aneka-jti-sasra) 101 The Mountain (Yathpi sel vipul) 101

Noble Wealth (Yassa saddh tathgate) 102 An Auspicious Day (Atta nnvgameyya) 103 The Three Characteristics (Sabbe sakhr aniccti) 104 Compounded Things (Anicc vata sakhr) 105 Dhammasaga Mtik Ptha (The List from the Dhamma Groupings) 106 BLESSINGS Invitation to the Devas 110 Namakra-siddhi Gth (The Verses on Success through Homage) 111 Sambuddhe (The Buddhas) 112 Namo-kra-ahaka (The Homage Octet) 114 Magala Sutta (The Discourse on Blessings) 115 Cha Ratana Paritta Gth (The Six Protective Verses from the Discourse on Treasures) 117 Karaya Metta Sutta (The Discourse on Goodwill) 120 Khandha Paritta (The Group Protection) 122 Mora Paritta (The Peacocks Protection) 123 Vaaka Paritta (The Baby Quails Protection) 125 Dhajagga Paritta (The Top-of-the-Banner-Staff Protection) 126 niya Paritta (Homage to the Seven Past Buddhas) 127 Agulimla Paritta (Ven. Angulimalas Protection) 128 Bojjhaga Paritta (The Factor-of Awakening Protection) 128 Buddha-jaya-magala Gth (The Verses of the Buddhas Victory Blessings) 130 Jaya Paritta (The Victory Protection) 132 Abhaya Paritta (The Danger-free Protection) 134 Sakkatv buddha-ratana (Having revered the jewel of the Buddha) 134

Dukkhappatt (Who have fallen into suffering) 135 Bhavatu sabba-magala (May there be every blessing) 136 FORMAL REQUESTS Taking the Five Precepts 137 Taking the Eight Precepts 140 Ordination for an Eight-Precept Nun 143 Requesting a Discourse 147 Requesting Blessings 147 Requesting Forgiveness 148 FORMAL OFFERINGS Food 150 General Items (after noon) 151 Forest Cloth 151 Declaration to the Bhikkhu Sagha 152 Kahina Cloth 153 Lodgings 153 Rains Bathing Cloth 154 HOMAGE Viskha Pj 155 saha Pj 159 Mgha Pj 162 Veneration 165 Homage to the Buddhas Footprints 166 The Buddhas Last Words 167 AFTER THE P IMOKKHA Sluddesa-pha (The Virtue Summary) 168 Tyana-gth (The Verse to Tyana) 169 ANUMODAN 170 Mah-magala-cakkava (The Great Universe of Blessings) 180 MEDITATION Breath Meditation: Seven Steps 182 EXTRAS The Council Chant 185 Jinapacara Gth (The Victors Cage) 193 Yndha bhtni (Whatever spirits have gathered here) 195 Sta uha (It wards off cold & heat) 196

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

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

Consonants
Consonants are generally pronounced as they are in English, with a few unexpected twists: c as in ancient k unaspirated, as in skin kh as in backhand & as ng as in caon p unaspirated, as in spot ph as in upholstery t unaspirated, as in stop th as in Thomas v as w

Certain two-lettered notationsbh, dh, h, gh, jhdenote an aspirated sound, somewhat in the throat, that we do not have in English and that the Thais do not have in their language, either. The Thai solution to this problem is to pronounce bh as a throaty ph, dh as a throaty th, and gh as a throaty kh. Pli also contains retroflex consonants, indicated with a dot under the letter: , h, , , , h. These have no English equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone.

Scanning
The meters of Pli poetry consists of various patterns of full-length syllables alternating with half-length syllables. Full-length syllables: contain a long vowel (, e, , o, , ay); or end with ; or end with a consonant followed by a syllable beginning with a consonant (e.g., Bud-dho, Dham-mo, Sa-gho). (In this last case, the consonant clusters mentioned abovebh, dh, h, gh, jh, kh, ph, th, hcount as single consonants, while other combinations containing h such as h & mhcount as double.) Half-length syllables end in a short vowel. Thus, a typical line of verse would scan as follows:

Van - d - ma - ha ta - ma - ra - a si - ra - s ji - nen - da
1 1 1 1 1 1 1 In this book, wherever possible, many of the long compound words have been broken down with hyphens into their component words to make them easier to read andfor anyone studying Plito understand. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d) and followed by a vowel, the consonant forms a syllable together with the vowel following the hyphen and not with the vowel preceding it. Thus, for instance, dhammam-eta would scan as dham-ma-me-ta; and tam-araa as tama-ra-a. If all these rules seem daunting, the best course is simply to listen carefully to the group and to chant along, following as closely as possible their tempo, rhythm, and pitch. All voices, ideally, should blend together as one.

Additional information on Buddhist teachings can be found at: www.accesstoinsight.org & www.dhammatalks.org

Recordings of some of the chants in this book can be found at: www.dhammatalks.org

Morning Chanting
Araha samm-sambuddho bhagav.
The Blessed One is Worthy & Rightly Self-awakened.

Buddha bhagavanta abhivdemi.


I bow down before the Awakened, Blessed One.
(BOW DOWN)

Svkkhto bhagavat dhammo.


The Dhamma is well-expounded by the Blessed One.

Dhamma namassmi.
I pay homage to the Dhamma.
(BOW DOWN)

Supaipanno bhagavato svaka-sagho.


The Sagha of the Blessed Ones disciples has practiced well.

Sagha nammi.
I pay respect to the Sagha.
(BOW DOWN)

D ED I CAT I ON (by l e a der)

Yam-amha kho maya bhagavanta saraa gat,


We have gone for refuge to the Blessed One,

(uddissa pabbajit,) yo no bhagav satth


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

yassa ca maya bhagavato dhamma rocema.


and in whose Dhamma we delight.

Imehi sakkrehi ta bhagavanta sasaddhamma sasvaka-sagha abhipjayma.


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

MORNING CHANTING

Handa maya buddhassa bhagavato pubba-bhganamakra karomase:


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

[Namo tassa] bhagavato arahato samm-sambuddhassa. ( T H R E E T I M E S )


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

Praise for the Buddha


(LEAD ER)

Handa maya buddhbhithuti karomase:


Now let us give high praise to the Awakened One: (ALL) [Yo so tathgato] araha samm-sambuddho, He who has attained the Truth, the Worthy One, Rightly Self-awakened,

Vijj-caraa-sampanno sugato lokavid,


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

Anuttaro purisa-damma-srathi satth devamanussna buddho bhagav;


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

Yo ima loka sadevaka samraka sabrahmaka, Sassamaa-brhmai paja sadeva-manussa saya abhi sacchikatv pavedesi.
who made knownhaving realized it through direct knowledgethis world with its devas, mras, & brahms, its generations with their contemplatives & brhmans, their rulers & common people;

MORNING CHANTING

Yo dhamma desesi di-kalya majjhekalya pariyosna-kalya;


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

Sttha sabyajana kevala-paripua parisuddha brahma-cariya paksesi:


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

Tam-aha bhagavanta abhipjaymi, Tam-aha bhagavanta siras nammi.


I worship most highly that Blessed One, to that Blessed One I bow my head down.
(BOW DOWN)

Praise for the Dhamma


(LEAD ER)

Handa maya dhammbhithuti karomase:


Now let us give high praise to the Dhamma: (ALL) [Yo so svkkhto] bhagavat The Dhamma well-expounded by the Blessed One,

dhammo,

Sandihiko akliko ehipassiko,


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

Opanayiko paccatta veditabbo vihi:


pertinent, to be seen by the observant for themselves:

Tam-aha dhamma abhipjaymi, Tam-aha dhamma siras nammi.


I worship most highly that Dhamma, to that Dhamma I bow my head down.
(BOW DOWN)

MORNING CHANTING

Praise for the Sagha


(LEAD ER) Handa maya saghbhithuti Now let us give high praise to the Sagha:

karomase:

(ALL) [Yo so supaipanno] bhagavato svaka-sagho, The Sagha of the Blessed Ones disciples who have practiced well,

Uju-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced straightforwardly,

ya-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced methodically,

Smci-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced masterfully,

Yadida cattri purisa-yugni aha purisa-puggal:


i.e., the four pairsthe eight typesof noble ones:

Esa bhagavato svaka-sagho


That is the Sagha of the Blessed Ones disciples

huneyyo phuneyyo dakkhieyyo ajali-karayo,


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

Anuttara puakkhetta lokassa:


the incomparable field of merit for the world:

Tam-aha sagha abhipjaymi, Tam-aha sagha siras nammi.


I worship most highly that Sagha, to that Sagha I bow my head down.
(BOW DOWN)

MORNING CHANTING

Salutation to the Triple Gem & The Topics for Chastened Dispassion
(LEAD ER)

Handa maya ratanattayappama-gthyo ceva savega-vatthu-paridpaka-pha-ca bhamase:


Now let us recite the stanzas in salutation to the Triple Gem together with the passage on the topics inspiring a sense of chastened dispassion: (ALL)

[Buddho susuddho] karu-mahaavo, Yoccanta-suddhabbara-a-locano, Lokassa pppakilesa-ghtako: Vandmi buddha aham-darena ta.
The Buddha, well-purified, with ocean-like compassion, possessed of the eye of knowledge completely purified, destroyer of the evils & corruptions of the world: I revere that Buddha with devotion.

Dhammo padpo viya tassa satthuno, Yo magga-pkmata-bhedabhinnako, Lokuttaro yo ca tad-attha-dpano: Vandmi dhamma aham-darena ta.
The Teachers Dhamma, like a lamp, divided into Path, Fruition, & the Deathless, both transcendent (itself) & showing the way to that goal: I revere that Dhamma with devotion.

Sagho sukhettbhyatikhetta-saito, Yo diha-santo sugatnubodhako, Lolappahno ariyo sumedhaso: Vandmi sagha aham-darena ta.

MORNING CHANTING

The Sagha, called a field better than the best, who have seen peace, awakening after the one gone the good way, who have abandoned heedlessnessthe noble ones, the wise: I revere that Sagha with devotion.

Iccevam-ekantabhipjaneyyaka, Vatthuttaya vandayatbhisakhata, Pua may ya mama sabbupaddav, M hontu ve tassa pabhva-siddhiy.
By the power of the merit I have made in giving reverence to the Triple Gem worthy of only the highest homage, may all my obstructions cease to be.

* * * Idha tathgato loke uppanno araha sammsambuddho,


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

Dhammo ca desito niyyniko upasamiko parinibbniko sambodhagm sugatappavedito.


and Dhamma is explained, leading out [of samsara], calming, tending toward total Unbinding, going to self-awakening, declared by one who has gone the good way.

Mayan-ta dhamma sutv eva jnma,


Having heard the Dhamma, we know this:

Jtipi dukkh jarpi dukkh maraampi dukkha,


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

Soka-parideva-dukkha-domanassupyspi dukkh,
sorrow, lamentation, pain, distress, & despair are stressful,

MORNING CHANTING

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-piccha na labhati tampi dukkha.
association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful.

Sakhittena pacupdnakkhandh dukkh,


In short, the five clinging-aggregates are stressful,

Seyyathda: namely: Rppdnakkhandho,


the form clinging-aggregate,

Vedanpdnakkhandho,
the feeling clinging-aggregate,

Sapdnakkhandho,
the perception clinging-aggregate,

Sakhrpdnakkhandho,
the fabrication clinging-aggregate,

Vipdnakkhandho.
the consciousness clinging-aggregate.

Yesa pariya, Dharamno so bhagav, Eva bahula svake vineti,


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

Eva bhg ca panassa bhagavato svakesu anussan, Bahula pavattati:


many times did he emphasize this part of his admonition:

Rpa anicca, Vedan anicc,

Form is inconstant, Feeling is inconstant,

MORNING CHANTING

Sa anicc, Perception is inconstant, Sakhr anicc, Fabrications are inconstant, Via anicca, Consciousness is inconstant, Rpa anatt, Form is not-self, Vedan anatt, Feeling is not-self, Sa anatt, Perception is not-self, Sakhr anatt, Fabrications are not-self, Via anatt, Consciousness is not-self, Sabbe sakhr anicc, All fabrications are inconstant, Sabbe dhamm anattti. All phenomena are not-self. Te (W OMEN: T ) maya, Otimha jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi, Dukkhoti dukkha-paret,
All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider),

Appeva nmimassa kevalassa dukkhakkhandhassa antakiriy payethti!


O, that the end of this entire mass of suffering & stress might be known! * (MONKS & NOV I CES)

Cira-parinibbutampi ta bhagavanta uddissa arahanta samm-sambuddha, Saddh agrasm anagriya pabbajit.


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

Tasmi bhagavati brahma-cariya carma,


We practice that Blessed Ones holy life,

MORNING CHANTING

(Bhikkhna sikkh-sjva-sampann.)
(fully endowed with the bhikkhus training & livelihood.) NOV I CES
THIS PHRASE. OMI T

Ta no brahma-cariya, Imassa kevalassa dukkhakkhandhassa antakiriyya savattatu.


May this holy life of ours bring about the end of this entire mass of suffering & stress. * (OT H ERS)

Cira-parinibbutampi ta bhagavanta saraa gat, Dhamma-ca bhikkhu-sagha-ca,


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

Tassa bhagavato ssana yath-sati yath-bala manasikaroma, Anupaipajjma.


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

S s no paipatti, Imassa kevalassa dukkhakkhandhassa antakiriyya savattatu.


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

10

MORNING CHANTING

Reflection at the Moment of Using the Requisites


(LEAD ER)

Handa maya takhaika-paccavekkhaa-pha bhamase:


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

[Paisakh yoniso] cvara paisevmi,


Considering it thoughtfully, I use the robe:

Yvadeva stassa paightya,


simply to counteract cold,

Uhassa paightya, to counteract heat, asa-makasa-vttapa-sirisapa-samphassna paightya,


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

Yvadeva hirikopina-paicchdanattha.
simply for the purpose of covering the parts of the body that cause shame.

Paisakh yoniso piapta paisevmi,


Considering it thoughtfully, I use alms food:

Neva davya na madya na maanya na vibhsanya,


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

Yvadeva imassa kyassa hitiy ypanya vihisuparatiy brahma-cariynuggahya,


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

Iti pura-ca vedana paihakhmi nava-ca vedana na uppdessmi.

MORNING CHANTING

11

[thinking,] Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating].

Ytr ca me bhavissati anavajjat ca phsu-vihro cti.


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

Paisakh yoniso sensana paisevmi,


Considering it thoughtfully, I use the lodging:

Yvadeva stassa paightya,


simply to counteract cold,

Uhassa paightya,
to counteract heat,

asa-makasa-vttapa-sirisapa-samphassna paightya,
to counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yvadeva utuparissaya-vinodana paisallnrmattha.


simply as protection from the inclemencies of weather and for the enjoyment of seclusion.

Paisakh yoniso gilna-paccaya-bhesajjaparikkhra paisevmi,


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

Yvadeva uppannna veyybdhikna vedanna paightya,


simply to counteract any pains of illness that have arisen,

Abypajjha-paramatyti.
and for maximum freedom from disease.

12

Evening Chanting
Araha samm-sambuddho bhagav.
The Blessed One is Worthy & Rightly Self-awakened.

Buddha bhagavanta abhivdemi.


I bow down before the Awakened, Blessed One.
(BOW DOWN)

Svkkhto bhagavat dhammo.


The Dhamma is well-expounded by the Blessed One.

Dhamma namassmi.
I pay homage to the Dhamma.
(BOW DOWN)

Supaipanno bhagavato svaka-sagho.


The Sagha of the Blessed Ones disciples has practiced well.

Sagha nammi.
I pay respect to the Sagha.
(BOW DOWN)

D ED I CAT I ON (by l e a der)

Yam-amha kho maya bhagavanta saraa gat,


We have gone for refuge to the Blessed One,

(uddissa pabbajit) yo no bhagav satth


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

yassa ca maya bhagavato dhamma rocema.


and in whose Dhamma we delight.

Imehi sakkrehi ta bhagavanta sasaddhamma sasvaka-sagha abhipjayma.


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

EVENING CHANTING

13

Handadni mayanta bhagavanta vcya abhigyitu pubba-bhga-namakra-ceva buddhnussati-naya-ca karomase:


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

[Namo tassa] bhagavato arahato samm-sambuddhassa. ( T H R E E T I M E S )


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

A Guide to the Recollection of the Buddha


[Ta kho pana bhagavanta] eva kalyo kittisaddo abbhuggato,
This fine report of the Blessed Ones reputation has spread far & wide:

Itipi so bhagav araha samm-sambuddho,


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

Vijj-caraa-sampanno sugato lokavid,


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

Anuttaro purisa-damma-srathi satth deva manussna buddho bhagavti.


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

14

EVENING CHANTING

Verses in Celebration of the Buddha


(LEAD ER)

Handa maya buddhbhigti karomase:


Now let us chant in celebration of the Buddha: (ALL)

[Buddhvrahanta]-varatdigubhiyutto,
The Buddha, endowed with such virtues as highest worthiness:

Suddhbhia-karuhi samgatatto,
In him, purity, supreme knowledge, & compassion converge.

Bodhesi yo sujanata kamala va sro,


He awakens good people as the sun does the lotus.

Vandmaha tam-araa siras jinenda.


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

Buddho yo sabba-pna Saraa khemam-uttama.


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

Pahamnussatihna Vandmi ta sirenaha,


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

Buddhasshasmi dso (WOMEN: ds) va Buddho me smikissaro.


I am the Buddhas servant; the Buddha is my sovereign master.

Buddho dukkhassa ght ca Vidht ca hitassa me.


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

Buddhassha niyydemi Sarrajvita-cida.


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

EVENING CHANTING

15

Vandantoha (Vandantha) carissmi Buddhasseva subodhita.


I will fare with reverence for the Buddhas genuine Awakening.

Natthi me saraa aa Buddho me saraa vara:


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

Etena sacca-vajjena Vaheyya satthu-ssane.


By the speaking of this truth, may I grow in the Teachers instruction.

Buddha me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe-pi antary me Mhesu tassa tejas.
Through the majesty of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be.
( B O W D O W N & S AY )

Kyena vcya va cetas v, Buddhe kukamma pakata may ya, Buddho paiggahatu accayanta, Klantare savaritu va buddhe.
Whatever bad kamma I have done to the Buddha by body, by speech, or by mind, may the Buddha accept my admission of it, so that in the future I may show restraint toward the Buddha.

16

EVENING CHANTING

A Guide to the Recollection of the Dhamma


(LEAD ER)

Handa maya dhammnussati-naya karomase:


Now let us recite the guide to the recollection of the Dhamma: (ALL)

[Svkkhto] bhagavat dhammo,


The Dhamma is well-expounded by the Blessed One,

Sandihiko akliko ehipassiko,


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

Opanayiko paccatta veditabbo vihti.


pertinent, to be seen by the observant for themselves.

Verses in Celebration of the Dhamma


(LEAD ER)

Handa maya dhammbhigti karomase:


Now let us chant in celebration of the Dhamma: (ALL)

[Svkkhtat]digua-yogavasena seyyo,
Superior, through having such virtues as being well-expounded,

Yo magga-pka-pariyatti-vimokkha-bhedo,
Divided into Path & Fruit, study & emancipation,

Dhammo kuloka-patan tadadhri-dhr.


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

Vandmaha tama-hara vara-dhammam-eta.


I revere that foremost Dhamma, the destroyer of darkness.

Dhammo yo sabba-pna Saraa khemam-uttama.


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

EVENING CHANTING

17

Dutiynussatihna Vandmi ta sirenaha,


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

Dhammasshasmi dso (ds) va Dhammo me smikissaro.


I am the Dhammas servant; the Dhamma is my sovereign master.

Dhammo dukkhassa ght ca Vidht ca hitassa me.


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

Dhammassha niyydemi Sarrajvita-cida.


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

Vandantoha (Vandantha) carissmi Dhammasseva sudhammata.


I will fare with reverence for the Dhammas genuine rightness.

Natthi me saraa aa Dhammo me saraa vara:


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

Etena sacca-vajjena Vaheyya satthu-ssane.


By the speaking of this truth, may I grow in the Teachers instruction.

Dhamma me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe-pi antary me Mhesu tassa tejas.
Through the majesty of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be.
( B O W D O W N & S AY )

18

EVENING CHANTING

Kyena vcya va cetas v, Dhamme kukamma pakata may ya, Dhammo paiggahatu accayanta, Klantare savaritu va dhamme.
Whatever bad kamma I have done to the Dhamma by body, by speech, or by mind, may the Dhamma accept my admission of it, so that in the future I may show restraint toward the Dhamma.

A Guide to the Recollection of the Sagha


(LEAD ER)

Handa maya saghnussati-naya

karomase:
Now let us recite the guide to the recollection of the Sagha: (ALL)

[Supaipanno] bhagavato svaka-sagho,


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

Uju-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced straightforwardly,

ya-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced methodically,

Smci-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced masterfully,

Yadida cattri purisa-yugni aha purisa-puggal:


i.e., the four pairsthe eight typesof noble ones:

Esa bhagavato svaka-sagho


That is the Sagha of the Blessed Ones disciples

huneyyo phuneyyo dakkhieyyo ajali-karayo,


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

Anuttara puakkhetta lokassti.


the incomparable field of merit for the world.

EVENING CHANTING

19

Verses in Celebration of the Sagha


(LEAD ER)

Handa maya saghbhigti karomase:


Now let us chant in celebration of the Sagha: (ALL)

[Saddhammajo] supaipatti-gudiyutto,
Born of the true Dhamma, endowed with such virtues as good practice,

Yohbbidho ariya-puggala-sagha-seho,
The supreme Sagha formed of the eight types of noble ones,

Sldidhamma-pavarsaya-kya-citto:
Guided in body & mind by such principles as virtue:

Vandmaha tam-ariyna-gaa susuddha.


I revere that group of Noble Ones well-purified.

Sagho yo sabba-pna Saraa khemam-uttama.


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

Tatiynussatihna Vandmi ta sirenaha,


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

Saghasshasmi dso (ds) va Sagho me smikissaro.


I am the Saghas servant; the Sagha is my sovereign master.

Sagho dukkhassa ght ca Vidht ca hitassa me.


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

Saghassha niyydemi Sarrajvita-cida.


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

20

EVENING CHANTING

Vandantoha (Vandantha) carissmi Saghassopaipannata.


I will fare with reverence for the Saghas genuine practice.

Natthi me saraa aa Sagho me saraa vara:


I have no other refuge; the Sagha is my foremost refuge:

Etena sacca-vajjena Vaheyya satthu-ssane.


By the speaking of this truth, may I grow in the Teachers instruction.

Sagha me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe-pi antary me Mhesu tassa tejas.
Through the majesty of the merit here produced by my reverence for the Sagha, may all my obstructions cease to be.
( B O W D O W N & S AY )

Kyena vcya va cetas v, Saghe kukamma pakata may ya, Sagho paiggahatu accayanta, Klantare savaritu va saghe.
Whatever bad kamma I have done to the Sagha by body, by speech, or by mind, may the Sagha accept my admission of it, so that in the future I may show restraint toward the Sagha.

EVENING CHANTING

21

Reflection after Using the Requisites


(LEAD ER)

Handa maya atta-paccavekkhaa-pha bhamase:


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

[Ajja may] apaccavekkhitv ya cvara paribhutta,


Whatever robe I used today without consideration,

Ta yvadeva stassa paightya,


was simply to counteract cold,

Uhassa paightya, to counteract heat, asa-makasa-vttapa-sirisapa-samphassna paightya,


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

Yvadeva hirikopina-paicchdanattha.
simply for the purpose of covering the parts of the body that cause shame.

Ajja may apaccavekkhitv yo piapto paribhutto,


Whatever alms food I used today without consideration,

So neva davya na madya na maanya na vibhsanya,


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

Yvadeva imassa kyassa hitiy ypanya vihisuparatiy brahma-cariynuggahya,


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

22

EVENING CHANTING

Iti pura-ca vedana paihakhmi nava-ca vedana na uppdessmi.


[thinking,] Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating].

Ytr ca me bhavissati anavajjat ca phsu-vihro cti.


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

Ajja may apaccavekkhitv ya sensana paribhutta,


Whatever lodging I used today without consideration,

Ta yvadeva stassa paightya,


was simply to counteract cold,

Uhassa paightya, to counteract heat, asa-makasa-vttapa-sirisapa-samphassna paightya,


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

Yvadeva utuparissaya-vinodana paisallnrmattha.


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

Ajja may apaccavekkhitv yo gilna-paccayabhesajja-parikkhro paribhutto,


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

So yvadeva uppannna veyybdhikna vedanna paightya,


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

Abypajjha-paramatyti.
and for maximum freedom from disease.

REFLECTIONS

23

Contemplation of the Body


(LEAD ER)

Handa maya kyagat-sati-bhvan-pha bhamase:


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

This body of mine, from the soles of the feet on up, from the crown of the head on down, Taca-pariyanto, surrounded by skin, Pro nnappakrassa asucino, filled with all sorts of unclean things. Atthi imasmi kye: In this body there is: Kes Hair of the head, Lom Hair of the body, Nakh Nails, Dant Teeth, Taco Skin, Masa Flesh, Nhr Tendons, Ah Bones, Ahimija Bone marrow, Vakka Spleen, Hadaya Heart, Yakana Liver, Kilomaka Membranes, Aya kho me kyo, Uddha pdatal, Adho kesa-matthak,

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REFLECTIONS

Pihaka Kidneys, Papphsa Lungs, Anta Large intestines, Antagua Small intestines, Udariya Gorge, Karsa Feces, Matthake matthaluga Brain, Pitta Gall, Semha Phlegm, Pubbo Lymph, Lohita Blood, Sedo Sweat, Medo Fat, Assu Tears, Vas Oil, Kheo Saliva, Sighik Mucus, Lasik Oil in the joints, Mutta Urine. Evam-aya me kyo: Such is this body of mine: Uddha pdatal, from the soles of the feet on up, Adho kesa-matthak, from the crown of the head on down, Taca-pariyanto, surrounded by skin, Pro nnappakrassa asucino. filled with all sorts of unclean things.

REFLECTIONS

25

Five Subjects for Frequent Recollection


(LEAD ER)

Handa maya abhiha-paccavekkhaa-ptha bhamase:


Let us now recite the passage for frequent recollection: (ALL)

Jar-dhammomhi jara anatto. I am subject to aging. Aging is unavoidable. Bydhi-dhammomhi bydhi anatto. I am subject to illness. Illness is unavoidable. Maraa-dhammomhi maraa anatto. I am subject to death. Death is unavoidable. Sabbehi me piyehi manpehi nn-bhvo vin-bhvo. I will grow different, separate from all that is dear & appealing to me. Kammassakomhi kamma-dydo kamma-yoni kamma-bandhu kamma-paisarao. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Ya kamma karissmi kalya v ppaka v tassa dydo bhavissmi. Whatever I do, for good or for evil, to that will I fall heir. Eva amhehi abhiha paccavekkhitabba. We should often reflect on this.

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REFLECTIONS

The Verses on Friends


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

REFLECTIONS

27

The Verses on Respect


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

The Verses on the Noble Truths


Ye dukkha nappajnanti Those who dont discern suffering, Atho dukkhassa sambhava sufferings cause, Yattha ca sabbaso dukkha Asesa uparujjhati, and where it totally stops without trace,

28

REFLECTIONS

Ta-ca magga na jnanti, who dont understand the path, Dukkhpasama-gmina, the way to the stilling of suffering: Ceto-vimutti-hn te, They are far from release of awareness, Atho pa-vimuttiy. and release of discernment. Abhabb te anta-kiriyya, Incapable of making an end, Te ve jti-jarpag. theyll return to birth & aging again. Ye ca dukkha pajnanti, While those who do discern suffering, Atho dukkhassa sambhava, sufferings cause, Yattha ca sabbaso dukkha Asesa uparujjhati, and where it totally stops without trace, Ta-ca magga pajnanti, who understand the path, Dukkhpasama-gmina: the way to the stilling of suffering: Ceto-vimutti-sampann, They are consummate in release of awareness, Atho pa-vimuttiy. and in release of discernment. Bhabb te anta-kiriyya, Capable of making an end, Na te jti-jarpagti. they wont return to birth & aging, ever again.

REFLECTIONS

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The Guardian Meditations


Buddhnussati mett ca Asubha maraassati, Iccim caturrakkh Ktabb ca vipassan. These four meditationsrecollection of the Buddha, goodwill, the foulness of the body, and mindfulness of deathare guardians & means of insight that should be done. Visuddha-dhamma-santno, Anuttarya bodhiy, Yogato ca pabodh ca Buddho Buddhoti yate. Endowed with pure qualities through his unexcelled Awakening, and from training others to awaken, he is known as the Awakened/Awakening One. Narnara-tiracchnabhed satt sukhesino: Sabbe pi sukhino hontu Sukhitatt ca khemino. All living beingshuman, non-human, & animalwho are searching for happiness: May they all be happy and, through their happiness, secure. Kesa-lomdi-chavna Ayameva samussayo: Kyo sabbo pi jeguccho Vadito paikkulo.

30

REFLECTIONS

This conglomeration of things from dead bodies, like hair of the head & hair of the body: The body as a whole is disgusting and, in terms of such things as its colors, unclean. Jvitindriyupacchedasakhta-maraa siy, Sabbesa pdha pna. Tahi dhuva na jvita. Death, the destruction of the faculty of life, will come to all beings. That is certain, but life is not.

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

REFLECTIONS

31

5) Kacci nu kho ma anuvicca vi sabrahma-cr slato na upavadantti? Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to the precepts? 6) Sabbehi me piyehi manpehi nn-bhvo vinbhvoti. I will grow different, separate from all that is dear & appealing to me. 7) Kammassakomhi kamma-dydo kamma-yoni kamma-bandhu kamma-paisarao. Ya kamma karissmi kalya v ppaka v tassa dydo bhavissmti. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir. 8) Katham-bhtassa me rattin-div vtipatantti? What am I becoming as the days & the nights fly past? 9) Kacci nu khoha sugre abhirammti? Is there an empty dwelling in which I delight? 10) Atthi nu kho me uttari-manussa-dhamm, Alam-ariya-a-dassana-viseso adhigato, Soha pacchime kle sabrahma-crhi puho, Na maku bhavissmti?

32

REFLECTIONS

Have I attained a superior human state, a truly noble knowledge & vision, such that when my fellows in the holy life ask me near the hour of my death, I will not feel ashamed? Ime kho bhikkhave dasa dhamm pabbajitena abhiha paccavekkhitabbti. These are the ten things on which those gone forth should frequently reflect.

The Four Dhamma Summaries


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

REFLECTIONS

33

Ovda-pimokkha Gth
Khant parama tapo ttikkh. Nibbna parama vadanti buddh. Na hi pabbajito parpaght; Samao hoti para vihehayanto. Patient forbearance is the highest austerity. Unbinding is highest: thats what the Buddhas say. He is no monk who harms another; nor a contemplative, he who oppresses another. Sabba-ppassa akaraa, Kusalasspasampad, Sacitta-pariyodapana: Eta buddhna-ssana. The non-doing of all evil, the performance of what is skillful, the cleansing of ones own mind: This is the Buddhas teaching. Anpavdo anpaghto, Pimokkhe ca savaro, Mattaut ca bhattasmi, Panta-ca sayansana. Adhicitte ca yogo: Eta buddhna-ssananti. Not reviling, not injuring, restraint in line with the monastic code,

34

REFLECTIONS

moderation in food, dwelling in seclusion, devotion to the heightened mind: This is the Buddhas teaching.

The Sublime Attitudes


(MET T G OOD W I LL)

Aha sukhito homiMay I be happy. Niddukkho homiMay I be free from stress & pain. Avero homiMay I be free from animosity. Abypajjho homiMay I be free from oppression. Angho homiMay I be free from trouble. Sukh attna pariharmiMay I look after myself with ease. Sabbe satt sukhit hontu. May all living beings be happy. Sabbe satt aver hontu. May all living beings be free from animosity. Sabbe satt abypajjh hontu. May all living beings be free from oppression. Sabbe satt angh hontu. May all living beings be free from trouble. Sabbe satt sukh attna pariharantu. May all living beings look after themselves with ease.

REFLECTIONS

35

(KARU COMPASSION)

Sabbe satt sabba-dukkh pamuccantu. May all living beings be freed from all stress & pain.
(MUD I T EMPAT HETIC JOY)

Sabbe satt laddha-sampattito m vigacchantu. May all living beings not be deprived of the good fortune they have attained.
(UP EKKH EQUANIMITY)

Sabbe satt kammassak kamma-dyd kammayon kamma-bandh kamma-paisara. All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions. Ya kamma karissanti kalya v ppaka v tassa dyd bhavissanti. Whatever they do, for good or for evil, to that will they fall heir. * * * [Sabbe satt sad hontu] Aver sukha-jvino. May all beings live happily, always free from animosity. Kata pua-phala mayha Sabbe bhg bhavantu te. May all share in the blessings springing from the good I have done. * * *

36

REFLECTIONS

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

REFLECTIONS

37

Dedication of Merit
Puassidni katassa Tesa-ca bhgino hontu Ynani katni me Sattnantppamaka.

May all beingswithout limit, without endhave a share in the merit just now made, and in any other merit I have made.

Ye piy guavant ca Dih me cpyadih v

Mayha mt-pitdayo Ae majjhatta-verino;

Those who are dear & kind to mebeginning with my mother & father whom I have seen or never seen; and others, neutral or hostile;

Satt tihanti lokasmi Paceka-catu-vokr

Te-bhumm catu-yonik Sasarant bhavbhave:

beings established in the cosmosthe three realms, the four modes of birth, with five, one, or four aggregateswandering on from realm to realm:

ta ye pattidnam-me Ye cima nappajnanti

Anumodantu te saya Dev tesa nivedayu.

If they know of my dedication of merit, may they themselves rejoice, and if they do not know, may the devas inform them.

May dinnna-puna Anumodana-hetun Sabbe satt sad hontu Aver sukha-jvino.


By reason of their rejoicing in my gift of merit, may all beings always live happily, free from animosity.

Khemappada-ca pappontu Tess sijjhata subh.


May they attain the Serene State, and their radiant hopes be fulfilled.

ksah ca bhummah Deva-ng mahiddhik Puan-ta anumodantu Cra rakkhantu buddha-ssana.


May devas & nagas of great power, standing in space and on land rejoice in this merit. May they long protect the Buddhas teachings.

38

REFLECTIONS

Devatdipattidna Gth
Dedication of Merit to the Devas & Others
(LEADER):

Handa maya pattidna-gthyo bhamase:


Now let us recite the verse for dedicating merit: (ALL):

Y devat santi vihra-vsin Thpe ghare bodhi-ghare tahi tahi T dhamma-dnena bhavantu pjit Sotthi karonthedha vihra-maale.
May the devas dwelling in the temple, the stupa, the buildings, the Bodhi-tree enclosure, here & there, be honored with the gift of Dhamma. May they bring about well-being here in the monastery.

Ther ca majjh navak ca bhikkhavo Srmik dnapat upsak Gm ca des nigam ca issar Sappa-bht sukhit bhavantu te.
May elder, intermediate, & new monks, temple attendants, donors, lay followers; towns, cities, & principalities, with their beings & spirits be happy.

Jalbuj yepi ca aa-sambhav Saseda-jt athavopaptik Niyynika dhamma-vara paicca te Sabbe-pi dukkhassa karontu sakhaya.
Whether born from a womb, from an egg, from slime, or spontaneously arising: May they all, in dependence on the foremost Dhamma for leading out, make an end to suffering & stress.

htu cira sata dhammo Dhammaddhar ca puggal. Sagho hotu samaggova Atthya ca hitya ca.

REFUGE

39

Amhe rakkhatu saddhammo Sabbe-pi dhammacrino. Vuhi samppueyyma, Dhamme ariyappavedite.


May the Dhamma stand firm for long, along with those individuals who maintain it. May the Sagha live in harmony, for our welfare & benefit. May the true Dhamma protect us, together with all who practice the Dhamma. May we flourish in the Dhamma taught by the Noble Ones.

Refuge
(LEAD ER) Handa maya buddhassa bhagavato pubba-

bhga-nama-kra karomase:
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

[Namo tassa] bhagavato arahato samm-sambuddhassa. ( T H R E E T I M E S )


(ALL) Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. (LEAD ER) Handa maya saraa-gamana-pha bhamase: (ALL)

Buddha saraa gacchmi.


I go to the Buddha for refuge.

Dhamma saraa gacchmi.


I go to the Dhamma for refuge.

Sagha saraa gacchmi.


I go to the Sagha for refuge.

40

REFUGE

Dutiyam-pi buddha saraa gacchmi.


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

Dutiyam-pi dhamma saraa gacchmi.


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

Dutiyam-pi sagha saraa gacchmi.


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

Tatiyam-pi buddha saraa gacchmi.


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

Tatiyam-pi dhamma saraa gacchmi.


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

Tatiyam-pi sagha saraa gacchmi.


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

Handa maya sacca-kiriy gthyo bhamase:


(LEAD ER) (ALL)

Natthi me saraa aa Buddho me saraa vara. Etena sacca-vajjena Sotthi te [me] hotu sabbad.
I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, may they [I] be blessed always.

Natthi me saraa aa Dhammo me saraa vara. Etena sacca-vajjena Sotthi te [me] hotu sabbad.
I have no other refuge, The Dhamma is my foremost refuge. Through the speaking of this truth, may they [I] be blessed always.

Natthi me saraa aa Sagho me saraa vara. Etena sacca-vajjena Sotthi te [me] hotu sabbad.

REFUGE

41

I have no other refuge, The Sagha is my foremost refuge. Through the speaking of this truth, may they [I] be blessed always.

Handa maya mah-kruikonti-dikgthyo bhamase:


(LEAD ER) (ALL)

Mah-kruiko ntho Atthya sabba-pina, Pretv pram sabb Patto sambodhim-uttama. Etena sacca-vajjena M hontu sabbupaddav.
[The Buddha], our protector, with great compassion, for the welfare of all beings, having fulfilled all the perfections, attained the highest self-awakening. Through the speaking of this truth, may all troubles cease to be.

Mah-kruiko ntho Pretv pram sabb Etena sacca-vajjena

Hitya sabba-pina, Patto sambodhim-uttama. M hontu sabbupaddav.

]The Buddha], our protector, with great compassion, for the benefit of all beings, having fulfilled all the perfections, attained the highest self-awakening. Through the power of this truth, may all troubles cease to be.

Mah-kruiko ntho Sukhya sabba-pina, Pretv pram sabb Patto sambodhim-uttama. Etena sacca-vajjena M hontu sabbupaddav.
[The Buddha], our protector, with great compassion, for the happiness of all beings, having fulfilled all the perfections, attained the highest self-awakening. Through the power of this truth, may all troubles cease to be.

42

REFUGE

(LEAD ER)

Handa maya khemkhema-saraagamana-paridpik-gthyo bhamase:


(ALL)

Bahu ve saraa yanti Pabbatni vanni ca, rma-rukkha-cetyni Manuss bhaya-tajjit.


Many are those who go for refuge to mountains, forests, parks, trees, & shrines: People threatened with danger.

Neta kho saraa khema Neta saraam-uttama, Neta saraam-gamma Sabba-dukkh pamuccati.
That is not the secure refuge, that is not the highest refuge, that is not the refuge, having gone to which, one gains release from all suffering.

Yo ca buddha-ca dhamma-ca Sagha-ca saraa gato, Cttri ariya-saccni Sammappaya passati:


But a person who, having gone to the Buddha, Dhamma, & Sagha for refuge, sees the four Noble Truths with right discernment:

Dukkha dukkha-samuppda Dukkhassa ca atikkama, Ariya-cahagika magga Dukkhpasama-gmina.


Stress, the cause of stress, the transcending of stress, and the Noble Eightfold Path, the way to the stilling of stress.

Eta kho saraa khema Eta saraam-uttama, Eta saraam-gamma Sabba-dukkh pamuccati.
That is the secure refuge, that is the highest refuge, that is the refuge, having gone to which, one gains release from all suffering.

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Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion

[Evam-me suta,] Eka samaya Bhagav, Brasiya viharati isipatane migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying at Vrasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

Dveme bhikkhave ant pabbajitena na sevitabb,


These two extremes are not to be indulged in by one who has gone forth

Yo cya kmesu kma-sukhalliknuyogo, Hno gammo pothujjaniko anariyo anattha-sahito,


that which is devoted to sensual pleasure in sensuality: base, vulgar, common, ignoble, unprofitable;

Yo cya atta-kilamathnuyogo, Dukkho anariyo anattha-sahito.


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

Ete te bhikkhave ubho ante anupagamma, Majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.
Avoiding both of these extremes, the middle way realized by the Tathgata producing vision, producing knowledgeleads to calm, to direct knowledge, to self-awakening, to Unbinding.

Katam ca s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.

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DISCOURSES

And what is the middle way realized by the Tathgata thatproducing vision, producing knowledgeleads to calm, to direct knowledge, to selfawakening, to Unbinding?

Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi.
Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Aya kho s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.
This is the middle way realized by the Tathgata thatproducing vision, producing knowledgeleads to calm, to direct knowledge, to selfawakening, to Unbinding.

Ida kho pana bhikkhave dukkha ariya-sacca:


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

Jtipi dukkh jarpi dukkh maraampi dukkha,


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

Soka-parideva-dukkha-domanassupyspi dukkh,
sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-piccha na labhati tampi dukkha.
association with what is unbeloved is stressful, separation from what is beloved is stressful, not getting what one wants is stressful.

Sakhittena pacupdnakkhandh dukkh.


In short, the five clinging-aggregates are stressful.

Ida kho pana bhikkhave dukkha-samudayo ariyasacca:

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45

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

Yya tah ponobbhavik nandi-rga-sahagat tatra tatrbhinandin, Seyyathda, Kma-tah bhava-tah vibhava-tah.
the craving that makes for further becomingaccompanied by passion & delight, relishing now here & now therei.e., craving for sensuality, craving for becoming, craving for non-becoming.

Ida kho pana bhikkhave dukkha-nirodho ariyasacca:


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

Yo tass yeva tahya asesa-virga-nirodho cgo painissaggo mutti anlayo.


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

Ida kho pana bhikkhave dukkha-nirodha-gminpaipad ariya-sacca:


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

Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi.
precisely this noble eightfold pathright view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Ida dukkha ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.

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DISCOURSES

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.

Ta kho panida dukkha ariya-sacca parieyyanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of stress is to be comprehended.

Ta kho panida dukkha ariya-sacca paritanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of stress has been comprehended.

Ida dukkha-samudayo ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the origination of stress.

Ta kho panida dukkha-samudayo ariya-sacca pahtabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.

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

Ta kho panida dukkha-samudayo ariya-sacca pahnanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the origination of stress has been abandoned.

Ida dukkha-nirodho ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the cessation of stress.

Ta kho panida dukkha-nirodho ariya-sacca sacchiktabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the cessation of stress is to be realized.

Ta kho panida dukkha-nirodho ariya-sacca sacchikatanti me bhikkhave, Pubbe ananussutesu dhammesu,

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DISCOURSES

Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.


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

Ida dukkha-nirodha-gmin-paipad ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the way of practice leading to the cessation of stress.

Ta kho panida dukkha-nirodha-gmin-paipad ariya-sacca bhvetabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the way of practice leading to the cessation of stress is to be developed.

Ta kho panida dukkha-nirodha-gmin-paipad ariya-sacca bhvitanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the way of practice leading to the cessation of stress has been developed.

Yvakva-ca me bhikkhave imesu catsu ariyasaccesu,

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49

Evan-ti-parivaa dvdaskra yathbhta a-dassana na suvisuddha ahosi, Neva tvha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi.
And, monks, as long as thismy three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to bewas not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Mras, & Brahms, with its contemplatives & brhmans, its royalty & common people.

Yato ca kho me bhikkhave imesu catsu ariya-saccesu, Evan-ti-parivaa dvdaskra yathbhta a-dassana suvisuddha ahosi, Athha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi.
But as soon thismy three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to bewas truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Mras, & Brahms, with its contemplatives & brhmans, its royalty & commonfolk.

a-ca pana me dassana udapdi, Akupp me vimutti, Ayam-antim jti, Natthidni punabbhavoti.
The knowledge & vision arose in me: Unprovoked is my release. This is the last birth. There is now no further becoming.

Idam-avoca Bhagav.

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DISCOURSES

Attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu.


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

Imasmi-ca pana veyy-karaasmi bhaamne, yasmato Koaassa viraja vtamala dhammacakkhu udapdi,
And while this explanation was being given, there arose to Ven. Koaa the dustless, stainless Dhamma eye:

Ya-kici samudaya-dhamma sabban-ta nirodha-dhammanti.


Whatever is subject to origination is all subject to cessation.

Pavattite ca Bhagavat dhamma-cakke, Bhumm dev saddamanussvesu,


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

Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti.
At Vrasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman or contemplative, deva, Mra, Brahm, or anyone at all in the cosmos.

Bhummna devna sadda sutv, Ctummahrjik dev saddamanussvesu.


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

Ctummahrjikna devna sadda sutv, Tvatis dev saddamanussvesu.


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

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Tvatisna devna sadda sutv, Ym dev saddamanussvesu.


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

Ymna devna sadda sutv, Tusit dev saddamanussvesu.


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

Tusitna devna sadda sutv, Nimmnarat dev saddamanussvesu.


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

Nimmnaratna devna sadda sutv, Paranimmita-vasavatt dev saddamanussvesu.


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

Paranimmita-vasavattna devna sadda sutv, Brahma-kyik dev saddamanussvesu,


On hearing the cry of the Paranimmita-vasavatti devas, the devas of Brahms retinue took up the cry:

Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti.
At Vrasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman or contemplative, deva, Mra, Brahm, or anyone at all in the cosmos.

Itiha tena khaena tena muhuttena, Yva brahma-lok saddo abbhuggacchi.


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

Aya-ca dasa-sahass loka-dhtu,

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DISCOURSES

Sakampi sampakampi sampavedhi,


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

Appamo ca oro obhso loke pturahosi, Atikkammeva devna devnubhva.


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

Atha kho Bhagav udna udnesi, Asi vata bho Koao, Asi vata bho Koaoti.
Then the Blessed One exclaimed: So you really know, Koaa? So you really know?

Itihida yasmato Koaassa, Aa-koaotveva nma, ahosti.


And that is how Ven. Koaa acquired the name Aa-Koaa Kondaa who knows.

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

[Evam-me suta,] Eka samaya Bhagav, Brasiya viharati isipatane migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying at Vrasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

Rpa bhikkhave anatt. Rpa-ca hida bhikkhave att abhavissa, Nayida rpa bdhya savatteyya, Labbhetha ca rpe,

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Eva me rpa hotu eva me rpa m ahosti.


Form, monks, is not-self. If form were self, this form would not lend itself to dis-ease, and it would be possible (to say) with regard to form, Let my form be thus. Let my form not be thus.

Yasm ca kho bhikkhave rpa anatt, Tasm rpa bdhya savattati, Na ca labbhati rpe, Eva me rpa hotu eva me rpa m ahosti.
But precisely because form is not-self, form lends itself to dis-ease, and it is not possible (to say) with regard to form, Let my form be thus. Let my form not be thus.

Vedan anatt. Vedan ca hida bhikkhave att abhavissa, Nayida vedan bdhya savatteyya. Labbhetha ca vedanya, Eva me vedan hotu eva me vedan m ahosti.
Feeling is not-self. If feeling were self, this feeling would not lend itself to dis-ease, and it would be possible (to say) with regard to feeling, Let my feeling be thus. Let my feeling not be thus.

Yasm ca kho bhikkhave vedan anatt, Tasm vedan bdhya savattati, Na ca labbhati vedanya, Eva me vedan hotu eva me vedan m ahosti.
But precisely because feeling is not-self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, Let my feeling be thus. Let my feeling not be thus.

Sa anatt. Sa ca hida bhikkhave att abhavissa, Nayida sa bdhya savatteyya, Labbhetha ca saya, Eva me sa hotu eva me sa m ahosti.

54

DISCOURSES

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

Yasm ca kho bhikkhave sa anatt, Tasm sa bdhya savattati, Na ca labbhati saya, Eva me sa hotu eva me sa m ahosti.
But precisely because perception is not-self, perception lends itself to disease. And it is not possible (to say) with regard to perception, Let my perception be thus. Let my perception not be thus.

Sakhr anatt. Sakhr ca hida bhikkhave att abhavissasu, Nayida sakhr bdhya savatteyyu, Labbhetha ca sakhresu, Eva me sakhr hontu eva me sakhr m ahesunti.
Fabrications are not-self. If fabrications were self, these fabrications would not lend themselves to dis-ease, and it would be possible (to say) with regard to fabrication, Let my fabrications be thus. Let my fabrications not be thus.

Yasm ca kho bhikkhave sakhr anatt, Tasm sakhr bdhya savattanti, Na ca labbhati sakhresu, Eva me sakhr hontu eva me sakhr m ahesunti.
But precisely because fabrications are not-self, fabrications lend themselves to dis-ease, and it is not possible (to say) with regard to fabrications, Let my fabrications be thus. Let my fabrications not be thus.

Via anatt. Via-ca hida bhikkhave att abhavissa, Nayida via bdhya savatteyya, Labbhetha ca vie,

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Eva me via hotu eva me via m ahosti.


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

Yasm ca kho bhikkhave via anatt, Tasm via bdhya savattati, Na ca labbhati vie, Eva me via hotu eva me via m ahosti.
But precisely because consciousness is not-self, consciousness lends itself to dis-ease, and it is not possible (to say) with regard to consciousness, Let my consciousness be thus. Let my consciousness not be thus.

Ta ki maatha bhikkhave rpa nicca v anicca vti.


How do you construe this, monksIs form constant or inconstant?

Anicca bhante.
Inconstant, lord.

Yam-pannicca dukkha v ta sukha vti.


And is that which is inconstant easeful or stressful?

Dukkha bhante.
Stressful, lord.

Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?

No heta bhante.
No, lord.

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DISCOURSES

Ta ki maatha bhikkhave vedan nicc v anicc vti.


How do you construe this, monksIs feeling constant or inconstant?

Anicc bhante.
Inconstant, lord.

Yam-pannicca dukkha v ta sukha vti.


And is that which is inconstant easeful or stressful?

Dukkha bhante.
Stressful, lord.

Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?

No heta bhante.
No, lord.

Ta ki maatha bhikkhave sa nicc v anicc vti.


How do you construe this, monksIs perception constant or inconstant?

Anicc bhante.
Inconstant, lord.

Yam-pannicca dukkha v ta sukha vti.


And is that which is inconstant easeful or stressful?

Dukkha bhante.
Stressful, lord.

Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?

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No heta bhante.
No, lord.

Ta ki maatha bhikkhave sakhr nicc v anicc vti.


How do you construe this, monksAre fabrications constant or inconstant?

Anicc bhante.
Inconstant, lord.

Yam-pannicca dukkha v ta sukha vti.


And is that which is inconstant easeful or stressful?

Dukkha bhante.
Stressful, lord.

Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?

No heta bhante.
No, lord.

Ta ki maatha bhikkhave via nicca v anicca vti.


How do you construe this, monksIs consciousness constant or inconstant?

Anicca bhante.
Inconstant, lord.

Yam-pannicca dukkha v ta sukha vti.


And is that which is inconstant easeful or stressful?

Dukkha bhante.
Stressful, lord.

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DISCOURSES

Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?

No heta bhante.
No, lord.

Tasmtiha bhikkhave ya-kici rpa attngatapaccuppanna, Ajjhatta v bahiddh v, Orika v sukhuma v, Hna v pata v, Yan-dre santike v, Sabba rpa,
Thus, monks, any form whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form

Neta mama nesoham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba.


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

Y kci vedan attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Y dre santike v, Sabb vedan,
Any feeling whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling

Neta mama nesoham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba.


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

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59

Y kci sa attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Y dre santike v, Sabb sa,
Any perception whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception

Neta mama nesoham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba.


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

Ye keci sakhr attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Ye dre santike v, Sabbe sakhr,
Any fabrications whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all fabrications

Neta mama nesoham-asmi na meso attti, Evam-eta yathbhta sammappaya dahabba.


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

Ya-kici via attngata-paccuppanna, Ajjhatta v bahiddh v, Orika v sukhuma v, Hna v pata v, Yan-dre santike v, Sabba via,
Any consciousness whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness

Neta mama nesoham-asmi na meso attti,

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Evam-eta yathbhta sammappaya dahabba.


is to be seen as has come to be with right discernment as: This is not mine. This is not my self. This is not what I am.

Eva passa bhikkhave sutav ariya-svako, Rpasmi pi nibbindati, Vedanya pi nibbindati, Saya pi nibbindati, Sakhresu pi nibbindati, Viasmi pi nibbindati.
Seeing thus, the instructed noble disciple grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, & disenchanted with consciousness.

Nibbinda virajjati.

Virg vimuccati.

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

Vimuttasmi vimuttam-iti a hoti. Kh jti, Vusita brahma-cariya, Kata karaya, Npara itthattyti pajntti.
With release, there is the knowledge, Released. He discerns that, Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.

Idam-avoca Bhagav. Attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu.


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

Imasmi-ca pana veyy-karaasmi bhaamne, Paca-vaggiyna bhikkhna anupdya, savehi cittni vimuccisti.
And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from mental effluents.

61

ditta-pariyya Sutta
The Fire Discourse

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

Sabba bhikkhave ditta. Ki-ca bhikkhave sabba ditta. Cakkhu bhikkhave ditta. Rp ditt. Cakkhu-via ditta. Cakkhu-samphasso ditto.
Monks, All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.

Yam-pida cakkhu-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tam-pi ditta.


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

Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin. ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.

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DISCOURSES

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

Sota ditta. Sadd ditt. Sota-via ditta. Sota-samphasso ditto.


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

Yam-pida sota-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tam-pi ditta.


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

Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin. ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Ghna ditta. Gandh ditt. Ghna-via ditta. Ghna-samphasso ditto.


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

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Yam-pida ghna-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tam-pi ditta.


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

Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin. ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Jivh ditt. Ras ditt. Jivh-via ditta. Jivh-samphasso ditto.


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

Yam-pida jivh-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tam-pi ditta.


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

Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin. ditta jtiy jar-maraena,

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Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.


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

Kyo ditto. Phohabb ditt. Kya-via ditta. Kya-samphasso ditto.


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

Yam-pida kya-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tam-pi ditta.


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

Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin. ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Mano ditto. Dhamm ditt. Mano-via ditta. Mano-samphasso ditto.


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

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aflame. Contact at the intellect is aflame.

Yam-pida mano-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tam-pi ditta.


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

Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin. ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

Eva passa bhikkhave sutav ariya-svako, Cakkhusmi pi nibbindati. Rpesu pi nibbindati. Cakkhu-vie pi nibbindati. Cakkhu-samphasse pi nibbindati.
Seeing thus, the instructed Noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.

Yam-pida cakkhu-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkhamasukha v, Tasmi pi nibbindati.


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

Sotasmi pi nibbindati. Saddesu pi nibbindati. Sota-vie pi nibbindati.

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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.

Yam-pida sota-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati.


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

Ghnasmi pi nibbindati. Gandhesu pi nibbindati. Ghna-vie pi nibbindati. Ghna-samphasse pi nibbindati.


He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.

Yam-pida ghna-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkhama sukha v, Tasmi pi nibbindati.
And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Jivhya pi nibbindati. Rasesu pi nibbindati. Jivh-vie pi nibbindati. Jivh-samphasse pi nibbindati.


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

Yam-pida jivh-samphassa-paccay uppajjati vedayita,

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Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati.


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

Kyasmi pi nibbindati. Phohabbesu pi nibbindati. Kya-vie pi nibbindati. Kya-samphasse pi nibbindati.


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

Yam-pida kya-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati.


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

Manasmi pi nibbindati. Dhammesu pi nibbindati. Mano-vie pi nibbindati. Mano-samphasse pi nibbindati.


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

Yam-pida mano-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkham-asukha v, Tasmi pi nibbindati.


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

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Nibbinda virajjati.

Virg vimuccati.

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

Vimuttasmi vimuttam-iti a hoti. Kh jti, Vusita brahma-cariya, Kata karaya, Npara itthattyti pajntti.
With release, there is the knowledge, Released. He discerns that, Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.

Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandu.


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

Imasmi-ca pana veyy-karaasmi bhaamne, Tassa bhikkhu-sahassassa anupdya, savehi cittni vimuccisti.
And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from mental effluents.

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Mah-samaya Sutta
The Great Meeting

[Evam-me suta.] Eka samaya Bhagav, Sakkesu viharati Kapilavatthusmi Mahvane, mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhthi devat yebhuyyena sannipatit honti Bhagavanta dassanya bhikkhu-sagha-ca.
I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sagha of approximately five hundred bhikkhus, all of them arahants. And most of the devats from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sagha.

Atha kho catunna suddhvsa-kyikna devna etad-ahosi, Aya kho Bhagav Sakkesu viharati Kapilavatthusmi Mahvane, mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhthi devat yebhuyyena sannipatit honti Bhagavanta dassanya bhikkhusagha-ca. Yannna mayam-pi yena Bhagav tenupasakameyyma, upasakamitv Bhagavato santike pacceka-gth bhseyymti.
Then the thought occurred to four devats of the ranks from the Pure Abodes: The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sagha of about five hundred bhikkhus, all of them arahants. And most of the devats from ten world-

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systems have gathered in order to see the Blessed One & the Bhikkhu Sagha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence.

Atha kho t devat seyyath-pi nma balav puriso sammijita v bha pasreyya, pasrita v bha sammijeyya, evam-eva suddhvsesu devesu antarahit Bhagavato purato pturahasu. Atha kho t devat Bhagavanta abhivdetv ekam-anta ahasu. Ekam-anta hit kho ek devat Bhagavato santike ima gtha abhsi.
Then, just as a strong man might extend his flexed arm or flex his extended arm, those devats disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Having paid homage to the Blessed One, they stood to one side. As they were standing there, one devat recited this verse in the Blessed Ones presence:

Mah-samayo pavanasmi Deva-ky samgat gatamha ima dhamma-samaya Dakkhityeva aparjita-saghanti.


A great meeting in the woods: The deva hosts have assembled. We have come to this Dhamma meeting to see the unvanquished Sagha.

Atha kho apar devat Bhagavato santike ima gtha abhsi. Tatra bhikkhavo samdahasu Citta attano ujukam-akasu Srath va nettni gahetv Indriyni rakkhanti paitti.

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Then another devat recited this verse in the Blessed Ones presence: There the bhikkhus are concentrated, have straightened their own minds. Like a charioteer holding the reins, the wise ones guard their faculties.

Atha kho apar devat Bhagavato santike ima gtha abhsi. Chetv khla chetv palgha Inda-khlam-ohaccam-anej, Te caranti suddh vimal Cakkhumat sudant susu-ngti.
Then another devat recited this verse in the Blessed Ones presence: Having cut through barrenness, cut the cross-bar, having uprooted Indras pillar, unstirred, they wander about pure, unstained, young ngas well-tamed by the One with Vision.

Atha kho apar devat Bhagavato santike ima gtha abhsi. Ye keci Buddha saraa gatse Na te gamissanti apya-bhmi. Pahya mnusa deha Deva-kya paripressantti.
Then another devat recited this verse in the Blessed Ones presence: Those who have gone to the Buddha for refuge will not go to the plane of woe. On discarding the human body, they will fill the hosts of the devas.

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Atha kho Bhagav bhikkh mantesi, Yebhuyyena bhikkhave dasasu loka-dhtsu devat sannipatit honti Tathgata dassanya bhikkhusagha-ca. Ye-pi te bhikkhave ahesu attam-addhna arahanto Samm-sambuddh, tesam-pi Bhagavantna eta-paramyeva devat sannipatit ahesu, seyyath-pi mayha etarahi. Ye-pi te bhikkhave bhavissanti angatamaddhna arahanto Samm-sambuddh, tesam-pi Bhagavantna eta-paramyeva devat sannipatit bhavissanti, seyyath-pi mayha etarahi.
Then the Blessed One addressed the monks: Monks, most of the devats from ten world-systems have gathered in order to see the Tathgata & the Bhikkhu Sagha. Those who, in the past, were Pure Ones, Rightly Selfawakened, at most had their devat-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devat-gathering like mine at the present.

cikkhissmi bhikkhave deva-kyna nmni. Kittayissmi bhikkhave deva-kyna nmni. Desissmi bhikkhave deva-kyna nmni. Ta sutha sdhuka manasikarotha bhsissmti. Evam-bhanteti kho te bhikkh Bhagavato paccassosu. Bhagav etad-avoca.
I will tell you the names of the deva hosts. I will describe to you the names of the deva hosts. I will teach you the names of the deva hosts. Listen & pay close attention. I will speak. As you say, lord, the monks replied. The Blessed One said:

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Silokam-anukassmi Ye sit giri-gabbhara Puth shva salln Odta-manas suddh

Yattha bhumm tadassit Pahitatt samhit Loma-hasbhisambhuno Vippasannam-anvil

I recite a verse of tribute. Those who live where spirits dwell, who live in mountain caves, resolute, concentrated, many, like hidden lions, who have overcome horripilation, white-hearted, pure, serene, & undisturbed:

Bhiyyo paca-sate atv Vane Kpilavatthave Tato mantayi Satth Svake ssane rate Deva-ky abhikkant Te vijntha bhikkhavo. Te ca tappam-akaru Sutv Buddhassa ssana. Tesam-pturahu a Amanussna dassana Appeke satam-addakkhu Sahassa atha sattari Sata eke sahassna Amanussnam-addasu Appekenantam-addakkhu Dis sabb phu ahu
Knowing that more than 500 of them had come to the forest of Kapilavastu, the Teacher then said to them, disciples delighting in his instruction, The deva hosts have approached. Detect them, monks! Listening to the Awakened Ones instruction, they made an ardent effort. Knowledge appeared to them, vision of non-human beings. Some saw 100, some 1,000, some 70,000, some had vision of 100,000 non-human beings. Some gained vision of innumerable devas filling every direction.

Ta-ca sabba abhiya Tato mantayi Satth Deva-ky abhikkant Ye voha kittayissmi

Vavakkhitvna cakkhum Svake ssane rate Te vijntha bhikkhavo Girhi anupubbaso.

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Realizing all this, the One-with-Vision felt moved to speak. The Teacher then said to them, disciples delighting in his instruction, The deva hosts have approached. Detect them, monks, as I describe their glories, one by one.

Satta-sahass va yakkh Bhumm Kpilavatthav Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
7,000 yakkhas inhabiting the land of Kpilavastu, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

Cha-sahass hemavat Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
6,000 yakkhas from the Himlayas, of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

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

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

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

Kumbhro Rjagahiko Vepullassa nivesana Bhiyyo na sata-sahassa Yakkhna payirupsati Kumbhro Rjagahiko Sopga samiti vana.
Kumbhra from Rjagaha, who dwells on Mount Vepulla, attended to by more than 100,000 yakkhas Kumbhra from Rjagaha: He, too, has come to the forest meeting.

Purima-ca disa rj Dhataraho passati Gandhabbna dhipati Mahrj yasassi so Putt-pi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.

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

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

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

Uttara-ca disa rj Yakkhna dhipati

Kuvero tappassati Mahrj yasassi so

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Putt-pi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
And Kuvera, who rules as king of the Northern Direction, as lord of the yakkhas: A glorious, great king is he, and many are his sons named Indra, of great strength. Powerful, effulgent, glamorous, prestigious, rejoicing, they have approached the monks forest meeting.

Purima-disa Dhataraho Dakkhiena Virhako Pacchimena Virpakkho Kuvero uttara disa Cattro te mahrj Samant caturo dis Daddallamn ahasu Vane Kpilavatthave.
Dhataraha from the Eastern Direction, Virhaka from the South, Virpakkha from the West, Kuvera from the Northern Direction: These four Great Kings encompassing the four directions, resplendent, stand in the Kpilavastu forest.

Tesa myvino ds g vacanik sah My Kueu Veeu Vi ca Viuo saha Candano Kma-seho ca Kinnughau Nighau ca Pando Opamao ca Deva-sto ca Mtali Cittaseno ca gandhabbo Nao rj Janosabho g Pacasikho ceva Timbar Suriyavacchas Ete cae ca rjno Gandhabb saha rjubhi Modamn abhikkmu Bhikkhna samiti vana.
Their deceitful vassals have also comedeceptive, treacherous My, Kueu, Veeu, Viu with Viua,

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Candana, the Chief of Sensuality, Kinnughau, Nighau, Panda, the Mimic, Mtali, the devas charioteer, Cittasena the gandhabba, King Naa, the Bull of the People, Pacasikha has come with Timbaru & Suriyavacchas. These & other kings, gandhabbas with their kings, rejoicing, have approached the monks forest meeting.

Athg Nbhas ng KambalAssatar g Ymun Dhatarah ca Ervao mahngo

Vesl saha Tacchak Pyg saha tibhi g ng yasassino Sopga samiti vana.

Then there have also come ngas from Lake Nbhasa, Vesl & Tacchaka. Kambalas, Assataras, Paygas, & their kin. And from the River Ymuna comes the prestigious nga, Dhataraha. The great nga Eravaa: He, too, has come to the forest meeting.

Ye nga-rje sahas haranti Dibb dij pakkhi visuddha-cakkh Vehyas te vana-majjha-patt. Citr Supa iti tesanma. Abhayantad nga-rjnamsi Supaato khemam-aksi Buddho. Sahhi vchi upavhayant Ng Supa saraam-akasu Buddha.
They who swoop down swiftly on nga kings, divine, twice-born, winged, their eyesight pure: [Garuas] came from the sky to the midst of the forest. Citra & Supaa are their names. But the Buddha, giveing safety to the nga kings, made them secure from Supaa. Addressing one another with affectionate words, the ngas & Supaas made the Buddha their refuge.

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Jit vajira-hatthena Samudda asur sit Bhtaro Vsavassete Iddhimanto yasassino Klakaj mahbhism Asur Dnaveghas Vepacitti Sucitti ca Pahrdo Namuc saha Sata-ca Bali-puttna Sabbe Veroca-nmak Sannayhitv bali sena Rhu-bhaddam-upgamu Samayodni bhaddante Bhikkhna samita vana.
Defeated by Indra of the thunderbolt hand, Asuras dwelling in the ocean, Vsavas brotherspowerful, prestigious Greatly terrifying Klakajas, the Dnaveghasa asuras, Vepacitti & Sucitti, Pahrda, with Namuc, and Balis hundred sons, all named Veroca, arrayed with powerful armies have approached their honored Rhu [and said]: Now is the occasion, sir, of the monks forest meeting.

po ca dev Pahav ca Tejo Vyo tad-gamu Varu Vru dev Somo ca Yasas saha Mett-Karu-kyik g dev yasassino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Devas of water, earth, fire, & wind have come here. Varuas, Vruas, Soma together with Yasa, the prestigious devas of the hosts of goodwill & compassion have come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

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Ve ca dev Sahal ca Asam ca duve Yam Candasspanis dev Candam-g purakkhit Suriyasspanis dev Suriyam-g purakkhit Nakkhattni purakkhitv g mandavalhak Vasna Vsavo seho Sakkopga purindado Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Veu [Viu] & Sahal, Asama & the Yama twins, the devas dependent on the moon, surrounding the moon have come. The devas dependent on the sun, surrounding the sun have come. Devas surrounding the zodiac stars and the sprites of the clouds have come. Sakka, chief of the Vasus, the ancient donor, has come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

Athg Sahabh dev Jalam-aggi-sikhriva Arihak ca Roj ca Umm-pupphanibhsino Varu Sahadhamm ca Accut ca Anejak Sleyya-Rucir g g Vsavanesino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Then come the Sahabhu devas, blazing like crests of fire-flame. The Ariakas, Rojas, cornflower blue. Varuas & Sahadhammas, Accutas & Anejakas, Sleyyas & Ruciras, and Vasavanesis have come.

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These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

Samn Mahsamn Mnus Mnusuttam Khi-padsik g g Mano-padsik Athg Harayo dev Ye ca Lohitavsino Prag Mahprag g dev yasassino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Samnas, Great Samnas, Mnusas, Super Mnusas, the devas corrupted by fun have come, as well as devas corrupted by mind. Then come green-gold devas and those wearing red. Pragas, Great Pragas, prestigious devas have come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

Sukk Karumh Aru g Veghanas saha Odtagayh pmokkh g dev Vicakkha Sadmatt Hragaj Missak ca yasassino Thanaya g Pajunno Yo dis abhivassati Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
White devas, ruddy-green devas, dawn-devas have come with the Veghanas headed by devas totally in white. The Vicakkhaas have come.

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Sadmatta, Hragajas, & the prestigious multi-coloreds, Pajunna, the thunderer, who brings rain to the lands: These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

Khemiy Tusit Ym Kahak ca yasassino Lambitak Lmaseh Jotinm ca sav Nimmnaratino g Athg Paranimmit Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
The Khemiyas, Tusitas, & Ymas, the prestigious Kahakas, Lambitakas & Lma chiefs, the Jotinmas & savas, the Nimmnaratis have come, as have the Paranimmitas. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.

Sahete deva-niky Sabbe nnatta-vaino Nmanvayena gachu Ye cae sadis saha Pavuttha-jtim-akkhla Ogha-tiam-ansava Dakkhemoghatara nga Canda va asittita.
These 60 deva groups, all of varied hue, have come arranged in order, together with others in like manner [thinking:] Well see the one who has transcended birth, who has no bounds, who has crossed over the flood, fermentation-free, the Mighty One, crossing over the flood, like the moon emerging from the dark fortnight.

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Subrahm Paramatto ca Sanakumro Tisso ca Sahassa-brahma-lokna Upapanno jutimanto Dasettha issar g Tesa-ca majjhato g

Putt iddhimato saha Sopga samiti vana. Mah-brahmbhitihati Bhism-kyo yasassi so Pacceka-vasavattino Hrito parivrito.

Subrahm & Paramatta, together with sons of the Powerful One, Sanakumra & Tissa: They too have come to the forest meeting. Great Brahm, who stands over 1,000 Brahm worlds, who arose there spontaneously, effulgent: Prestigious is he, with a terrifying body. Ten brahm sovereigns, each the lord of his own realm, have come and in their midst has come Harita, surrounded by his retinue.

Te ca sabbe abhikkante Sinde deve sabrahmake Mra-sen abhikkmi Passa kahassa mandiya Etha gahatha bandhatha Rgena bandhamatthu vo Samant parivretha M vo mucittha koci na. Iti tattha mahseno Kaha-sena apesayi Pin talam-hacca Sara katvna bherava Yath pvussako megho Thanayanto savijjuko Tad so paccudvatti Sakuddho asaya-vase.
When all these devas with Indras & Brahms had come, Mras army came as well. Now look at the Dark Ones foolishness! [He said:] Come seize them! Bind them! Tie them down with passion! Surround them on every side! Dont let anyone at all escape! Thus the great warlord urged on his dark army, slapping the ground with his hand,

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making a horrendous din, as when a storm cloud bursts with thunder, lightning, & torrents of rain. But then he withdrewenraged, with none under his sway.

Ta-ca sabba abhiya Tato mantayi Satth Mra-sen abhikkant Te ca tappam-akaru Vtargehi pakkmu Sabbe vijita-sagm Modanti saha bhtehi,

Vavakkhitvna cakkhum Svake ssane rate Te vijntha bhikkhavo. Sutv Buddhassa ssana Nesa lomam-pi ijayu Bhaytt yasassino Svak te janesutti.

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

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Dhamma-niyma Sutta
The Orderliness of the Dhamma

[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme.
I have heard that at one time the Blessed One was staying in Svatth at Jetas Grove, Anthapiikas park.

Tatra kho Bhagav bhikkh mantesi Bhikkhavoti.


There he addressed the monks: Monks.

Bhadanteti te bhikkh Bhagavato paccassosu.


Yes, lord, the monks responded to him.

Bhagav etad-avoca.
The Blessed One said,

Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat dhamma-niymat: Sabbe sakhr aniccti.
Whether or not there is the arising of Tathgatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All fabrications are inconstant.

Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe sakhr aniccti.
The Tathgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: All fabrications are inconstant.

Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat

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dhamma-niymat: Sabbe sakhr dukkhti.


Whether or not there is the arising of Tathgatas, this property standsthis steadfastness of the Dhamma, this orderliness of the Dhamma: All fabrications are stressful.

Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe sakhr dukkhti.
The Tathgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: All fabrications are stressful.

Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat dhamma-niymat: Sabbe dhamm anattti.
Whether or not there is the arising of Tathgatas, this property standsthis steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.

Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe dhamm anattti.
The Tathgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: All phenomena are not-self.

Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita, abhinandunti.


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

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Magga-vibhaga Sutta
An Analysis of the Path

[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. Tatra kho Bhagav bhikkh mantesi Bhikkhavoti. Bhadanteti te bhikkh Bhagavato paccassosu. Bhagav etad-avoca.
I have heard that at one time the Blessed One was staying in Svatth at Jetas Grove, Anthapiikas park. There he addressed the monks:Monks. Yes, lord, the monks responded to him. The Blessed One said,

Ariya vo bhikkhave ahagika magga desissmi vibhajissmi. Ta sutha sdhuka manasi-karotha bhsissmti.
I will teach & analyse for you the noble eightfold path. Listen & pay close attention. I will speak.

Evam-bhanteti kho te bhikkh Bhagavato paccassosu.


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

Bhagav etad-avoca.
The Blessed One said,

Katamo ca bhikkhave ariyo ahagiko maggo?


Now what, monks, is the noble eightfold path?

Seyyathdam, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi.


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

Katam ca bhikkhave samm-dihi?


And what, monks, is right view?

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Ya kho bhikkhave dukkhe a dukkhasamudaye a dukkha-nirodhe a dukkhanirodha-gminiy paipadya a.


Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress:

Aya vuccati bhikkhave samm-dihi.


This, monks, is called right view.

Katamo ca bhikkhave samm-sakappo?


And what, monks, is right resolve?

Yo kho bhikkhave nekkhamma-sakappo abypdasakappo avihis-sakappo.


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

Aya vuccati bhikkhave samm-sakappo.


This, monks, is called right resolve.

Katam ca bhikkhave samm-vc?


And what is right speech?

Y kho bhikkhave musvd verama, pisuya vcya verama, pharusya vcya verama, samphappalp verama.
Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter:

Aya vuccati bhikkhave samm-vc.


This, monks, is called right speech.

Katamo ca bhikkhave samm-kammanto?


And what, monks, is right action?

Y kho bhikkhave ptipt verama, adinndn verama, abrahma-cariy verama.


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

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Aya vuccati bhikkhave samm-kammanto.


This, monks, is called right action.

Katamo ca bhikkhave samm-jvo?


And what, monks, is right livelihood?

Idha bhikkhave ariya-svako micch-jva pahya, Samm-jvena jvika kappeti.


There is the case where a noble disciple, having abandoned dishonest livelihood, keeps his life going with right livelihood.

Aya vuccati bhikkhave samm-jvo.


This, monks, is called right livelihood.

Katamo ca bhikkhave samm-vymo?


And what, monks, is right effort?

Idha bhikkhave bhikkhu anuppannna ppakna akusalna dhammna anuppdya, chanda janeti vyamati viriya rabhati citta paggahti padahati.
There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

Uppannna ppakna akusalna dhammna pahnya, chanda janeti vyamati viriya rabhati citta paggahti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.

Anuppannna kusalna dhammna uppdya, chanda janeti vyamati viriya rabhati citta paggahti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

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Uppannna kusalna dhammna, hitiy asammosya bhiyyo-bhvya vepullya bhvanya pripriy, chanda janeti vyamati viriya rabhati citta paggahti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.

Aya vuccati bhikkhave samm-vymo.


This, monks, is called right effort.

Katam ca bhikkhave samm-sati?


And what, monks, is right mindfulness?

Idha bhikkhave bhikkhu kye kynupass viharati, tp sampajno satim vineyya loke abhijjhdomanassa.
There is the case where a monk remains focused on the body in & of itself ardent, alert, & mindfulsubduing greed & distress with reference to the world.

Vedansu vedannupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa.


He remains focused on feelings in & of themselvesardent, alert, & mindfulsubduing greed & distress with reference to the world.

Citte cittnupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa.


He remains focused on the mind in & of itselfardent, alert, & mindful subduing greed & distress with reference to the world.

Dhammesu dhammnupass viharati, tp sampajno satim vineyya loke abhijjhdomanassa.


He remains focused on mental qualities in & of themselvesardent, alert, & mindfulsubduing greed & distress with reference to the world.

Aya vuccati bhikkhave samm-sati.

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This, monks, is called right mindfulness.

Katamo ca bhikkhave samm-samdhi?


And what, monks, is right concentration?

Idha bhikkhave bhikkhu vivicceva kmehi vivicca akusalehi dhammehi, sa-vitakka sa-vicra vivekajam-pti-sukha pahama jhna upasampajja viharati.
There is the case where a monkquite secluded from sensuality, secluded from unskillful (mental) qualitiesenters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

Vitakka-vicrna vpasam, ajjhatta sampasdana cetaso ekodi-bhva avitakka avicra, samdhijam-pti-sukha dutiya jhna upasampajja viharati.
With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluationinternal assurance.

Ptiy ca virg, upekkhako ca viharati sato ca sampajno, sukha-ca kyena paisavedeti, yan-ta ariy cikkhanti upekkhako satim sukhavihrti, tatiya jhna upasampajja viharati.
With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the noble ones declare, Equanimous & mindful, he has a pleasant abiding.

Sukhassa ca pahn dukkhassa ca pahn, pubbe va somanassa-domanassna atthagam, adukkhamasukha upekkh-sati-prisuddhi, catuttha jhna upasampajja viharati.

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With the the abandoning of pleasure & painas with the earlier disappearance of joys & distresseshe enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

Aya vuccati bhikkhave samm-samdhti.


This, monks, is called right concentration.

Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita, abhinandunti.


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

Srya-dhamma Sutta
Conditions for Amiability

[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. Tatra kho Bhagav bhikkh mantesi, Bhikkhavoti. Bhadanteti te bhikkh Bhagavato paccassosu. Bhagav etad-avoca: Chayime bhikkhave dhamm sry piya-kara garukara, sagahya avivdya smaggiy ek-bhvya savattanti. Katame cha?
I have heard that on one occasion the Blessed One was staying near Svatth in Jetas Grove, Anthapiikas park. There he addressed the monks, Monks! Yes, lord, the monks responded to him. The Blessed One said: Monks, these six conditions are conducive to amiability, engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six?

Idha bhikkhave bhikkhuno, metta kya-kamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garukarao, sagahya avivdya smaggiy ek-bhvya savattati.

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[1] There is the case where a monk is set on bodily acts of goodwill with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna capara bhikkhave bhikkhuno, metta vackamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garu-karao, sagahya avivdya smaggiy ekbhvya savattati.
[2] Furthermore, the monk is set on verbal acts of goodwill with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna capara bhikkhave bhikkhuno, metta mano-kamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayam-pi dhammo sryo piyakarao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati.
[3] Furthermore, the monk is set on mental acts of goodwill with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna capara bhikkhave bhikkhu, ye te lbh dhammik dhamma-laddh, antamaso pattapariypanna-mattam-pi, tathrpehi lbhehi appaivibhattabhog hoti, slavantehi sabrahmacrhi sdhraa-bhog. Ayam-pi dhammo sryo piyakarao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati.

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[4] Furthermore, whatever righteous gains the monk may obtain in a righteous wayeven if only as much as the alms in his bowlhe does not consume them alone. He consumes them after sharing them in common with his virtuous fellows in the holy life. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna capara bhikkhave bhikkhu, yni tni slni akhani achiddni asabalni akammsni, bhujissni vipasahni aparmahni samadhisavattanikni. Tathrpesu slesu sla-smaagato viharati, sabrahmacrhi vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati.
[5] Furthermorewith reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentrationthe monk dwells with such virtues on a par with that of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna capara bhikkhave bhikkhu, yya dihi ariy niyynik, niyyti takkarassa sammdukkhakkhayya, tathrpya dihiy dihismaagato viharati, sabrahmacrhi vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garukarao, sagahya avivdya smaggiy ek-bhvya savattati.
[6] Furthermorewith reference to a view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stressthe monk dwells with such a view on a par with those of his

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

Ime kho bhikkhave cha dhamm sry piyakara garu-kara, sagahya avivdya smaggiy ek-bhvya savattantti.
These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Idam-avoca Bhagav. Attaman te bhikkh Bhagavato bhsita, abhinandunti.


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

Gotam Sutta
The Discourse to Gotam

[Evam-me suta,] Eka samaya Bhagav, Vesliya viharati, Mah-vane kgra-slya,


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

Atha kho Mahpajpati Gotam, Yena Bhagav tenupasakami, Upasakamitv Bhagavanta abhivdetv ekam-anta ahsi.
Then Mahpajpati Gotam approached the Blessed One and, on approaching, having bowed down to him, stood to one side.

Ekam-anta hit kho Mahpajpati Gotam Bhagavanta etad-avoca: Sdhu me bhante Bhagav sakhittena dhamma desetu, Yam-aha Bhagavato dhamma sutv, Ek vpakah

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appamatt tpin pahitatt vihareyyanti.


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

Ye kho tva Gotami dhamme jneyysi, Ime dhamm sargya savattanti no virgya.
Gotami, the qualities of which you may know, These qualities lead to passion, not to dispassion;

Sayogya savattanti no visayogya.


to being fettered, not to being unfettered;

cayya savattanti no apacayya.


to accumulation, not to shedding;

Mahicchatya savattanti no appicchatya.


to overweaning ambition, not to modesty;

Asantuhiy savattanti no santuhiy.


to discontent, not to contentment;

Sagaikya savattanti no pavivekya.


to entanglement, not to seclusion;

Kosajjya savattanti no viriyrambhya.


to laziness, not to activated persistence;

Dubbharatya savattanti no subharatyti:


to being burdensome, not to being unburdensome:

Ekasena Gotami dhreyysi, Neso dhammo neso vinayo neta satthu-ssananti.


You may categorically hold, This is not the Dhamma, this is not the Vinaya, this is not the Teachers instruction.

Ye ca kho tva Gotami dhamme jneyysi, Ime dhamm virgya savattanti no sargya.
As for the qualities of which you may know, These qualities lead to dispassion, not to passion;

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Visayogya savattanti no sayogya.


to being unfettered, not to being fettered;

Apacayya savattanti no cayya.


to shedding, not to accumulation;

Appicchatya savattanti no mahicchatya.


to modesty, not to overweaning ambition;

Santuhiy savattanti no asantuhiy.


to contentment, not to discontent;

Pavivekya savattanti no sagaikya.


to seclusion, not to entanglement;

Viriyrambhya savattanti no kosajjya.


to activated persistence, not to laziness;

Subharatya savattanti no dubbharatyti:


to being unburdensome, not to being burdensome:

Ekasena Gotami dhreyysi, Eso dhammo eso vinayo eta satthu-ssananti. You may categorically hold,
This is the Dhamma, this is the Vinaya, this is the Teachers instruction.

Idam-avoca Bhagav. Attaman Mahpajpati Gotam Bhagavato bhsita, abhinandti.


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

Paicca Samuppda
Dependent Co-arising

Avijj-paccay sakhr.
With ignorance as a condition there are fabrications.

Sakhra-paccay via.
With fabrications as a condition there is (sensory) consciousness.

Via-paccay nma-rpa.
With (sensory) consciousness as a condition there are name & form.

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Nma-rpa-paccay sayatana.
With name & form as a condition there are the six sense media.

Sayatana-paccay phasso. Phassa-paccay vedan.


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

Vedan-paccay tah. Tah-paccay updna.


With feeling as a condition there is craving. With craving as a condition there is clinging.

Updna-paccay bhavo. Bhava-paccay jti.


With clinging as a condition there is becoming. With becoming as a condition there is birth.

Jti-paccay jara-maraa soka-parideva-dukkhadomanassupys sambhavanti.


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

Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti.


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

Avijjyatveva asesa-virga-nirodh sakhranirodho.


Now from the remainderless fading & stopping of that very ignorance there is the stopping of fabrications.

Sakhra-nirodh via-nirodho.
From the stopping of fabrications there is the stopping of (sensory) consciousness. Via-nirodh nma-rpa-nirodho. From the stopping of (sensory) consciousness there is the stopping of name & form.

Nma-rpa-nirodh sayatana-nirodho.
From the stopping of name & form there is the stopping of the six sense media.

Sayatana-nirodh phassa-nirodho.
From the stopping of the six sense media there is the stopping of contact.

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Phassa-nirodh vedan-nirodho.
From the stopping of contact there is the stopping of feeling.

Vedan-nirodh tah-nirodho.
From the stopping of feeling there is the stopping of craving.

Tah-nirodh updna-nirodho.
From the stopping of craving there is the stopping of clinging.

Updna-nirodh bhava-nirodho.
From the stopping of clinging there is the stopping of becoming.

Bhava-nirodh jti-nirodho.
From the stopping of becoming there is the stopping of birth.

Jti-nirodh jara-maraa soka-parideva-dukkhadomanassupys nirujjhanti.


From the stopping of birth, then aging & 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.

Heedfulness
Appamdo amata pada Pamdo maccuno pada.
Heedfulness, the path to the Deathless. Heedlessness, the path to death.

Appammatt ne miyyanti Ye pamatt yath mat.


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

Eta vesesato atv

Appamdamhi paitti.

Knowing this distinction, the wise are established in heedfulness.

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MERIT FOR THE DECEASED

The Three Inspired Verses


Yad have ptubhavanti dhamm tpino jhyato brhmaassa Athassa kakh vapayanti sabb Yato pajnti sahetu-dhamma.
As phenomena grow clear to the Brahman, ardent, in jhana, his doubts all vanish when he discerns what has a cause.

Yad have ptubhavanti dhamm tpino jhyato brhmaassa Athassa kakh vapayanti sabb Yato khaya paccayna avedi.
As phenomena grow clear to the Brahman, ardent, in jhana, his doubts all vanish when he penetrates the end of conditions.

Yad have ptubhavanti dhamm tpino jhyato brhmaassa Vidhpaya tihati Mra-sena Srova obhsayam-antalikkhanti.
As phenomena grow clear to the Brahman, ardent, in jhana, he stands, routing Mras army, as the sun, illumining the sky.

MERIT FOR THE DECEASED

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The House Builder


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

Through the round of many births I roamed without reward, without rest, seeking the house builder. Painful is birth again & again.

Gahakraka dihosi

Puna-geha na khasi.

House builder, you are seen! You will not build a house again.

Sabb te phsuk bhagg Gahaka visakhata Visakhra-gata citta Tahna khayam-ajjhag.


All your rafters are broken, the ridgepole dismantled, immersed in dismantling, the mind has attained the end of craving.

The Mountain
Yathpi sel vipul Nabha hacca pabbat Samant anupariyeyyu Nippothent catuddis
Like massive boulders, mountains pressing against the sky moving in from all sides, crushing the four directions,

Eva jar ca maccu ca Adhivattanti pino Khattiye brhmae vesse Sudde cala-pukkuse.
In the same way, aging & death roll over living beings: noble warriors, brhmans, merchants, workers, outcastes, & scavengers.

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Na kici parivajjeti Sabbam-evbhimaddati. Na tattha hatthna bhmi Na rathna na pattiy Na cpi manta-yuddhena Sakk jetu dhanena v.
They spare nothing. They trample everything. Here elephants can hold no ground, nor can chariots or infantry, nor can a battle of spells or wealth win out.

Tasm hi paito poso Sampassa attham-attano Buddhe Dhamme ca Saghe ca Dhro saddha nivesaye.
So a wise person, seeing his own good, enlightened, secures conviction in the Buddha, Dhamma, & Sagha.

Yo dhammacr kyena Idheva na pasasanti

Vcya uda cetas Pecca sagge pamodati.

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

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

One whose conviction in the Tathgata is unshakable, well-established, whose virtue is admirable, praised, cherished by the Noble Ones,

Saghe pasdo yassatthi Adaiddoti ta hu

Ujubhta-ca dassana Amoghan-tassa jvita.

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who has faith in the Sagha, straightforwardness, vision: Not poor, they say of him. Not in vain his life.

Tasm saddha-ca sla-ca Pasda dhamma-dassana Anuyujetha medhv Sara buddhna-ssananti.


So conviction & virtue, faith, & dhamma-vision should be cultivated by the wise, remembering the Buddhas teachings.

An Auspicious Day
Atta nnvgameyya Yadattam-pahnanta Nappaikakhe angata. Appatta-ca angata.

You shouldnt chase after the past, or place expectations on the future. What is past is left behind. The future is as yet unreached.

Paccuppanna-ca yo dhamma Tattha tattha vipassati. Asahira asakuppa Ta viddh manubrhaye.


Whatever phenomenon is present, you clearly see right there, right there. Unvanquished, unshaken, thats how you develop the mind.

Ajjeva kiccam-tappa Na hi no sagarantena

Ko ja maraa suve. Mahsenena maccun.

Doing your duty ardently today, forwho knows?tomorrow: death. There is no bargaining with Death & his mighty horde.

Eva vihrim-tpi Aho-rattam-atandita Ta ve bhaddeka-rattoti Santo cikkhate munti.

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

The Three Characteristics


Sabbe sakhr aniccti Yad paya passati, Atha nibbindati dukkhe: Esa maggo visuddhiy.
All fabrications are inconstant. When you see this with discernment, you grow disenchanted with stress: This is the path to purity.

Sabbe sakhr dukkhti Yad paya passati, Atha nibbindati dukkhe: Esa maggo visuddhiy.
All fabrications are stressful. When you see this with discernment, you grow disenchanted with stress: This is the path to purity.

Sabbe dhamm anattti Yad paya passati, Atha nibbindati dukkhe: Esa maggo visuddhiy.
All phenomena are not-self. When you see this with discernment, you grow disenchanted with stress: This is the path to purity.

Appak te manussesu Athya itar paj

Ye jan pra-gmino. Tram-evnudhvati.

Few are the human beings who go to the Further Shore. These others simply scurry around on this shore.

Ye ca kho sammadakkhte Dhamme dhammnuvattino, Te jan pramessanti Maccudheyya suduttara.

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But those who practice the Dhamma in line with the well-taught Dhamma, will cross over Deaths realm, so hard to transcend.

Kaha dhamma vippahya Sukka bhvetha paito, Ok anokam-gamma Viveke yattha drama.
Abandoning dark practices, the wise person should develop the bright, having gone from home to no-home in seclusion, so hard to relish.

Tatrbhiratim-iccheyya Pariyodapeyya attna

Hitv kme akicano. Citta-klesehi paito.

There he should wish for delight, having discarded sensualityhe who has nothing. He should cleanse himself, the wise one, of mental defilements.

Yesa sambodhiyagesu Samm citta subhvita dna-painissagge Anupdya ye rat, Khsav jutimanto Te loke parinibbutti.
Whose minds are well developed in the factors for Awakening, who, relinquishing grasping, delight in non-clinging, glorious, free of effluent: They, in the world, are unbound.

* * * Anicc vata sakhr Uppda-vaya-dhammino. Uppajjitv nirujjhanti Tesa vpasamo sukho. Sabbe satt maranti ca Marisu ca marissare. Tathevha marissmi Natthi me ettha sasayo.
How inconstant are fabrications! Their nature: to arise & pass away. They disband as they are arising. Their total stilling is bliss. All living beings are dying, have died, and will die. In the same way, I will die: I have no doubt about this.

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Dhammasaga Mtik Pha


The List from the Dhamma Groupings

Kusal dhamm Akusal dhamm Abykat dhamm.


Skillful phenomena, unskillful phenomena, undeclared phenomena.

Sukhya vedanya sampayutt dhamm Dukkhya vedanya sampayutt dhamm Adukkham-asukhya vedanya sampayutt dhamm.
Phenomena conjoined with pleasant feeling, phenomena conjoined with painful feeling, phenomena conjoined with neither painful nor pleasant feeling.

Vipk dhamm Vipka-dhamma-dhamm Neva-vipka-na-vipka-dhamma-dhamm.


Phenomena that are kammic results, phenomena that have kammic results, phenomena that neither are nor have kammic results.

Updinnupdniy dhamm Anupdinnupdniy dhamm Anupdinnnupdniy dhamm.


Clung-to clingable phenomena, unclung-to clingable phenomena, unclung-to unclingable phenomena.

Sakiliha-sakilesik dhamm Asakiliha-sakilesik dhamm Asakilihsakilesik dhamm.


Defiled defiling phenomena, undefiled defiling phenomena, undefiled undefiling phenomena.

Sa-vitakka-sa-vicr dhamm Avitakka-vicra-matt dhamm Avitakkvicr dhamm.

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Phenomena accompanied by directed thought & evaluation, phenomena unaccompanied by directed thought but with a modicum of evaluation, phenomena unaccompanied by directed thought or evaluation.

Pti-sahagat dhamm Sukha-sahagat dhamm Upekkh-sahagat dhamm.


Phenomena accompanied with rapture, phenomena accompanied with pleasure, phenomena accompanied with equanimity.

Dassanena pahtabb dhamm Bhvanya pahtabb dhamm Neva-dassanena-na bhvanya pahtabb dhamm.
Phenomena to be abandoned through seeing, phenomena to be abandoned through developing, phenomena to be abandoned neither through seeing nor through developing.

Dassanena pahtabba-hetuk dhamm Bhvanya pahtabba-hetuk dhamm Neva-dassanena-nabhvanya pahtabba-hetuk dhamm.


Phenomena connected to a cause that is to be abandoned through seeing, phenomena connected to a cause that is to be abandoned through developing, phenomena connected to a cause that is to be abandoned neither through seeing nor through developing.

cayagmino dhamm Apacayagmino dhamm Nevcayagmino npacayagmino dhamm.


Phenomena leading to accumulation, phenomena leading to diminution, phenomena leading neither to accumulation nor to diminution.

Sekkh dhamm Asekkh dhamm Neva-sekkh-nsekkh dhamm.


Phenomena of one in training, phenomena of one beyond training, phenomena neither of one in training nor of one beyond training.

Paritt dhamm Mahaggat dhamm Appam dhamm.


Limited phenomena, expanded phenomena, immeasurable phenomena.

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Parittramma dhamm Mahaggatramma dhamm Appamramma dhamm.


Limited mind-object phenomena, expanded mind-object phenomena, immeasurable mind-object phenomena.

Hn dhamm Majjhim dhamm Pat dhamm.


Lowly phenomena, middling phenomena, exquisite phenomena.

Micchattaniyat dhamm Aniyat dhamm.

Sammattaniyat dhamm

Phenomena of certain wrongness, phenomena of certain rightness, uncertain phenomena.

Maggramma dhamm Magga-hetuk dhamm Maggdhipatino dhamm.


Path mind-object phenomena, path-causing phenomena, path-dominant phenomena.

Uppann dhamm Anuppann dhamm Uppdino dhamm.


Arisen phenomena, unarisen phenomena, phenomena bound to arise.

Att dhamm Angat dhamm Paccuppann dhamm.


Past phenomena, future phenomena, present phenomena.

Attramma dhamm Angatramma dhamm Paccuppannramma dhamm.


Past mind-object phenomena, future mind-object phenomena, present mind-object phenomena.

Ajjhatt dhamm Bahiddh dhamm Ajjhatta-bahiddh dhamm.


Internal phenomena, external phenomena, internal-&-external phenomena.

Ajjhattramma dhamm Bahiddhramma dhamm Ajjhatta-bahiddhramma dhamm.


Internal mind-object phenomena, external mind-object phenomena, internal-&-external mind-object phenomena.

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Saniddassana-sappaigh dhamm Anidassana-sappaigh dhamm Anidassanppaigh dhamm.


Phenomena with surface & offering resistance, phenomena without surface but offering resistance, phenomena without surface offering no resistance.

[Hetu-paccayo], rammaa-paccayo,
Root-cause condition, support condition,

Adhipati-paccayo, Anantara-paccayo,
dominant condition, immediate condition,

Samanantara-paccayo, Saha-jta-paccayo,
quite-immediate condition, born-simultaneously condition,

Aamaa-paccayo, Nissaya-paccayo,
reciprocal condition, dependence condition,

Upanissaya-paccayo, Pure-jta-paccayo,
immediate-dependence condition, born-before condition,

Pacch-jta-paccayo, sevana-paccayo,
born-after condition, habit condition,

Kamma-paccayo, Vipka-paccayo, hra-paccayo,


action condition, result condition, nutriment condition,

Indriya-paccayo, Jhna-paccayo, Magga-paccayo,


faculty condition, jhna condition, path condition,

Sampayutta-paccayo, Vippayutta-paccayo,
conjoined-with condition, disjoined-from condition,

Atthi-paccayo, Natthi-paccayo,
condition when existing, condition when not existing,

Vigata-paccayo, Avigata-paccayo.
condition when without, condition when not without.

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BLESSINGS

An Invitation to the Devas


Samant cakkavesu Atrgacchantu devat. Saddhamma muni-rjassa Suantu sagga-mokkhada.
From all around the galaxies, may the devas come here. May they listen to the True Dhamma of the King of Sages, leading to heaven & emancipation.

Sagge kme ca rpe Giri-sikharatae cantalikkhe vimne, Dpe rahe ca gme Taruvana-gahane geha-vatthumhi khette,
Those in the heavens of sensuality & form, on peaks & mountain precipices, in palaces floating in the sky, in islands, countries, & towns, in groves of trees & thickets, around homesites & fields.

Bhumm cyantu dev Jala-thala-visame yakkha-gandhabba-ng, Tihant santike ya: Muni-vara-vacana sdhavo me suantu.
And the earth-devas, spirits, heavenly minstrels, & nagas in water, on land, in badlands, & nearby: May they come & listen with approval as I recite the word of the excellent sage.

Buddha-dassana-klo ayam-bhadant. Dhammassavana-klo ayam-bhadant. Sagha-payirupsana-klo ayam-bhadant.


This is the time to see to the Buddha, Venerable Sirs. This is the time to listen to the Dhamma, Venerable Sirs. This is the time to attend to the Sagha, Venerable Sirs.

BLESSINGS

111

Namakra-siddhi Gth
The Verses on Success through Homage

Yo cakkhum moha-malpakaho, Sma va buddho sugato vimutto, Mrassa ps vinimocayanto, Ppesi khema janata vineyya.
The One with Vision, with the stain of delusion removed, self-awakened, Well-Gone, & Released, Releasing them from Mras snare, he leads humanity from evils to security.

Buddha varanta siras nammi, Lokassa ntha-ca vinyaka-ca. Tan-tejas te jaya-siddhi hotu, Sabbantary ca vinsamentu.
I pay homage with my head to that excellent Buddha, the Protector & Mentor for the world. By the majesty of this, may you have triumph & success, and may all your dangers be destroyed.

Dhammo dhajo yo viya tassa satthu, Dassesi lokassa visuddhi-magga. Niyyniko dhamma-dharassa dhr, Stvaho santikaro sucio.
The Teachers Dhamma, like a banner, shows the path of purity to the world. Leading out, upholding those who uphold it, rightly accomplished, it brings pleasure, makes peace.

Dhamma varanta siras nammi, Mohappadla upasanta-dha.

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BLESSINGS

Tan-tejas te jaya-siddhi hotu Sabbantary ca vinsamentu.


I pay homage with my head to that excellent Dhamma, which pierces delusion and makes fever grow calm. By the majesty of this, may you have triumph & success, and may all your dangers be destroyed.

Saddhamma-sen sugatnugo yo, Lokassa pppakilesa-jet. Santo saya santi-niyojako ca, Svkkhta-dhamma vidita karoti.
The True Dhammas army, following the One Well-Gone, is victor over the evils & corruptions of the world. Self-calmed, it is calming & unfettering, and makes the well-taught Dhamma be known.

Sagha varanta siras nammi, Buddhnubuddha sama-sla-dihi. Tan-tejas te jaya-siddhi hotu, Sabbantary ca vinsamentu.
I pay homage with my head to that excellent Sagha, awakened following the Awakened One, harmonious in virtue & view. By the majesty of this, may you have triumph & success, and may all your dangers be destroyed.

Sambuddhe
The Buddhas

Sambuddhe ahavsa-ca Dvdasa-ca sahassake Paca-sata-sahassni Nammi siras aha.


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

Tesa dhamma-ca sagha-ca darena nammiha.

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113

Namakrnubhvena Anek antarypi

Hantv sabbe upaddave Vinassantu asesato.

I pay devoted homage to their Dhamma & Sagha. Through the power of this homage, having demolished all misfortunes, may countless dangers be destroyed without trace.

Sambuddhe paca-pasa-ca Catuvsati sahassake Dasa-sata-sahassni Nammi siras aha.


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

Tesa dhamma-ca sagha-ca darena nammiha. Namakrnubhvena Hantv sabbe upaddave Anek antarypi Vinassantu asesato.
I pay devoted homage to their Dhamma & Sagha. Through the power of this homage, having demolished all misfortunes, may countless dangers be destroyed without trace.

Sambuddhe navuttarasate Ahacattsa sahassake Vsati-sata-sahassni Nammi siras aha.


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

Tesa dhamma-ca sagha-ca darena nammiha. Namakrnubhvena Hantv sabbe upaddave Anek antarypi Vinassantu asesato.
I pay devoted homage to their Dhamma & Sagha. Through the power of this homage, having demolished all misfortunes, may countless dangers be destroyed without trace.

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BLESSINGS

Namo-kra-ahaka
The Homage Octet

Namo Arahato Samm-

Sambuddhassa mahesino.

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

Namo Uttama-dhammassa Svkkhtasseva tenidha.


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

Namo Mah-saghasspi Visuddha-sla-dihino.


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

Namo omtyraddhassa Namo omakttassa Namo-krappabhvena Namo-krnubhvena Namo-krassa tejena

Ratanattayassa sdhuka. Tassa vatthuttayassapi. Vigacchantu upaddav. Suvatthi hotu sabbad. Vidhimhi homi, tejav.

Homage to the Triple Gem beginning auspiciously with AUM.

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

By the potency of this homage, may misfortunes disappear.

By the potency of this homage, may there always be well-being. By the majesty of this homage, may I be successful in this ceremony .

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115

Magala Sutta
The Discourse on Blessings

[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme.
I have heard that at one time the Blessed One was staying in Svatth at Jetas Grove, Anthapiikas park.

Atha kho aatar devat, abhikkantya rattiy abhikkanta-va kevala-kappa Jetavana obhsetv, yena Bhagav tenupasakami.
Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jetas Grove, approached the Blessed One.

Upasakamitv Bhagavanta abhivdetv ekamanta ahsi.


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

Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi.


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

Bah dev manuss ca Magalni acintayu kakhamn sotthna Brhi magalam-uttama.


Many devas & humans beings give thought to blessing, desiring well-being. Tell, then, the highest blessing.

* Asevan ca blna Pj ca pjanyna

Paitna-ca sevan Etam-magalam-uttama.

[The Buddha:] Not consorting with fools, consorting with the wise, paying homage to those who deserve homage: This is the highest blessing.

Pairpa-desa-vso ca Atta-samm-paidhi ca

Pubbe ca kata-puat Etam-magalam-uttama.

Living in a civilized country, having made merit in the past,

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BLESSINGS

directing oneself rightly: This is the highest blessing.

Bhu-sacca-ca sippa-ca Vinayo ca susikkhito Subhsit ca y vc Etam-magalam-uttama.


Broad knowledge, skill, discipline well-mastered, words well-spoken: This is the highest blessing.

Mt-pitu-upahna Ankul ca kammant

Putta-drassa sagaho Etam-magalam-uttama.

Support for ones parents, assistance to ones wife & children, jobs that are not left unfinished: This is the highest blessing.

Dna-ca dhamma-cariy ca takna-ca sagaho Anavajjni kammni Etam-magalam-uttama.


Generosity, living by the Dhamma, assistance to ones relatives, deeds that are blameless: This is the highest blessing.

rat virat pp Majja-pn ca saamo Appamdo ca dhammesu Etam-magalam-uttama.


Avoiding, abstaining from evil; refraining from intoxicants, being heedful with regard to qualities of the mind: This is the highest blessing.

Gravo ca nivto ca Santuh ca kataut Klena dhammassavana Etam-magalam-uttama.


Respect, humility, contentment, gratitude, hearing the Dhamma on timely occasions: This is the highest blessing.

Khant ca sovacassat Samana-ca dassana Klena dhamma-skacch Etam-magalam-uttama.


Patience, composure, seeing contemplatives, discussing the Dhamma on timely occasions: This is the highest blessing.

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Tapo ca brahma-cariya-ca Ariya-saccna-dassana Nibbna-sacchi-kiriy ca Etam-magalam-uttama.


Austerity, celibacy, seeing the Noble Truths, realizing Unbinding: This is the highest blessing.

Phuhassa loka-dhammehi Citta yassa na kampati Asoka viraja khema Etam-magalam-uttama.


A mind that, when touched by the ways of the world, is unshaken, sorrowless, dustless, secure: This is the highest blessing.

Etdisni katvna Sabbattham-aparjit Sabbattha sotthi gacchanti Tan-tesa magalam-uttamanti.


Everywhere undefeated when doing these things, people go everywhere in well-being: This is their highest blessing.

Cha Ratana Paritta Gth


The Six Protective Verses from the Discourse on Treasures

Ya-kici vitta idha v hura v Saggesu v ya ratana pata Na no sama atthi tathgatena.
Whatever wealth in this world or the next, whatever exquisite treasure in the heavens, is not, for us, equal to the Tathgata.

Idam-pi buddhe ratana pata Etena saccena suvatthi hotu.


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

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Khaya virga amata pata Yad-ajjhag sakyamun samhito Na tena dhammena samatthi kici.
The exquisite Deathlessdispassion, ending discovered by the Sakyan Sage while in concentration: There is nothing equal to that Dhamma.

Idam-pi dhamme ratana pata Etena saccena suvatthi hotu.


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

Yam-buddha-seho parivaay suci Samdhim-nantarikaam-hu Samdhin tena samo na vijjati.


What the excellent Awakened One extolled as pure snd called the concentration of unmediated knowing: No equal to that concentration can be found.

Idam-pi dhamme ratana pata Etena saccena suvatthi hotu.


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

Ye puggal aha sata pasatth Cattri etni yugni honti Te dakkhieyy sugatassa svak Etesu dinnni mahapphalni.
The eight personsthe four pairspraised by those at peace: They, disciples of the One Well-Gone, deserve offerings. What is given to them bears great fruit.

Idam-pi saghe ratana pata Etena saccena suvatthi hotu.


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

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119

Ye suppayutt manas dahena Nikkmino gotama-ssanamhi Te pattipatt amata vigayha Laddh mudh nibbuti bhujamn.
Those who, devoted, firm-minded, apply themselves to Gotamas message, on attaining their goal, plunge into the Deathless, freely enjoying the Unbinding theyve gained.

Idam-pi saghe ratana pata Etena saccena suvatthi hotu.


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

Kha pura nava natthi sambhava Viratta-cittyatike bhavasmi Te kha-bj aviruhi-chand Nibbanti dhr yathyam-padpo.
Ended the old, there is no new taking birth. Dispassioned their minds toward further becoming, they, with no seed, no desire for growth, enlightened, go out like this flame.

Idam-pi saghe ratana pata Etena saccena suvatthi hotu.


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

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Karaya Mett Sutta


The Discourse on Goodwill

Karayam-attha-kusalena yanta santa pada abhisamecca:


This is to be done by one skilled in aims who wants to break through to the state of peace:

Sakko uj ca suhuj ca suvaco cassa mudu anatimn,


Be capable, upright, & straightforward, easy to instruct, gentle, & not conceited,

Santussako ca subharo ca appakicco ca sallahuka-vutti,


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

Santindriyo ca nipako ca appagabbho kulesu ananugiddho.


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

Na ca khudda samcare kici yena vi pare upavadeyyu.


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

Sukhino v khemino hontu sabbe satt bhavantu sukhitatt.


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

Ye keci pa-bhtatthi tas v thvar v anavases,


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

Dgh v ye mahant v majjhim rassak auka-thl,


long, large, middling, short, subtle, blatant,

Dih v ye ca adih

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ye ca dre vasanti avidre,


seen & unseen, living near & far,

Bht v sambhaves v sabbe satt bhavantu sukhitatt.


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

Na paro para nikubbetha ntimaetha katthaci na kici,


Let no one deceive another or despise anyone anywhere,

Byrosan pagha-sa nam-aassa dukkham-iccheyya.


or through anger or irritation wish for another to suffer.

Mt yath niya putta yus eka-puttam-anurakkhe,


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

Evam-pi sabba-bhtesu mna-sambhvaye aparima.


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

Metta-ca sabba-lokasmi mna-sambhvaye aparima,


With goodwill for the entire cosmos, cultivate a limitless heart:

Uddha adho ca tiriya-ca asambdha avera asapatta.


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

Tihacara nisinno v sayno v yvatassa vigata-middho,


Whether standing, walking, sitting, or lying down, as long as ones drowsiness is gone,

Eta sati adhiheyya brahmam-eta vihra idham-hu.


one should be resolved on this mindfulness. This is called a sublime abiding here & now.

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Dihi-ca anupagamma slav dassanena sampanno,


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

Kmesu vineyya gedha, Na hi jtu gabbha-seyya punaretti.


having subdued desire for sensual pleasures, one never again will lie in the womb.

Khandha Paritta
The Group Protection

Virpakkhehi me metta Metta Erpathehi me Chaby-puttehi me metta Metta Kah-Gotamakehi ca.


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

Apdakehi me metta Metta di-pdakehi me Catuppadehi me metta Metta bahuppadehi me.


I have goodwill for footless beings, goodwill for two-footed beings, goodwill for four-footed beings, goodwill for many-footed beings.

M ma apdako hisi M ma hisi di-pdako M ma catuppado hisi M ma hisi bahuppado.


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

Sabbe satt sabbe p Sabbe bht ca keval Sabbe bhadrni passantu M kici ppamgam.

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123

May all creatures, all breathing things, all beingseach & every onemeet with good fortune. May none of them come to any evil.

* Appamo Buddho, Appamo Dhammo, Appamo Sagho.


Limitless is the Buddha, limitless the Dhamma, limitless the Sagha.

Pama-vantni siri-sapni, Ahi vicchik sata-pad unbh sarab msik.


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

Kat me rakkh, Kat me paritt. Paikkamantu bhtni. Soha namo Bhagavato, Namo sattanna Samm-sambuddhna.
I have made this protection, I have made this spell. May the beings depart. I pay homage to the Blessed One, homage to the seven Rightly Self-awakened Ones.

Mora Paritta
The Peacocks Protection

Udetaya-cakkhum eka-rj Harissa-vao pahavippabhso: Ta ta namassmi harissa-vaa pahavippabhsa. Tayajja gutt viharemu divasa.
The One King, rising, with Vision, golden-hued, illumining the Earth: I pay homage to you, golden-hued, illumining the Earth. Guarded today by you, may I live through the day.

Ye brhma vedagu sabba-dhamme Te me namo te ca ma playantu.

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BLESSINGS

Namatthu buddhna Namo vimuttna

namatthu bodhiy. namo vimuttiy.

Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me. Homage to the Awakened Ones. Homage to Awakening. Homage to the Released Ones. Homage to Release.

Ima so paritta katv

Moro carati esan.

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

Apetaya-cakkhum eka-rj Harissa-vao pahavippabhso: Ta ta namassmi harissa-vaa pahavippabhsa. Tayajja gutt viharemu ratti.
The One King, setting, with Vision, golden-hued, illumining the Earth: I pay homage to you, golden-hued, illumining the Earth. Guarded today by you, may I live through the night.

Ye brhma vedagu sabba-dhamme Te me namo te ca ma playantu. Namatthu buddhna namatthu bodhiy. Namo vimuttna namo vimuttiy.
Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me. Homage to the Awakened Ones, Homage to Awakening. Homage to the Released Ones, Homage to Release.

Ima so paritta katv

Moro vsamakappayti.

Having made this protection, the peacock arranges his nest.

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125

Vaaka Paritta
The Baby Quails Protection

Atthi loke sla-guo Tena saccena khmi

Sacca soceyyanudday. Sacca-kiriyam-anuttara.

There is in this world the quality of virtue, truth, purity, tenderness. In accordance with this truth I will make an unsurpassed vow of truth.

vajjitv dhamma-bala Saritv pubbake jine Sacca-balam-avassya Sacca-kiriyam-aksaha:


Sensing the strength of the Dhamma, calling to mind the victors of the past, in dependence on the strength of truth, I made an unsurpassed vow of truth:

Santi pakkh apattan Mt pit ca nikkhant

Santi pd avacan. Jta-veda paikkama.

Here are wings with no feathers. Here are feet that cant walk. My mother & father have left me. Fire, go back!

Saha sacce kate mayha Vajjesi soasa karsni Saccena me samo natthi

Mahpajjalito sikh Udaka patv yath sikh. Es me sacca-pramti.

When I made my vow with truth, the great crested flames avoided the sixteen acres around me as if they had come to a body of water. My truth has no equal: Such is my perfection of truth.

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BLESSINGS

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

Itipi so bhagav araha samm-sambuddho,


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

Vijj-caraa-sampanno sugato lokavid,


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

Anuttaro purisa-damma-srathi satth devamanussna buddho bhagavti.


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

Svkkhto bhagavat dhammo,


The Dhamma is well-expounded by the Blessed One,

Sandihiko akliko ehipassiko,


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

Opanayiko paccatta veditabbo vihti.


pertinent, to be seen by the observant for themselves.

Supaipanno bhagavato svaka-sagho,


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

Uju-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced straightforwardly,

ya-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced methodically,

Smci-paipanno bhagavato svaka-sagho,


the Sagha of the Blessed Ones disciples who have practiced masterfully,

Yadida cattri purisa-yugni aha purisa-puggal:


i.e., the four pairsthe eight typesof Noble Ones:

Esa bhagavato svaka-sagho


That is the Sagha of the Blessed Ones disciples

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127

huneyyo phuneyyo dakkhieyyo ajali-karayo,


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

Anuttara puakkhetta lokassti.


the incomparable field of merit for the world.

niya Paritta
Homage to the Seven Past Buddhas

Vipassissa namatthu Sikhissa pi namatthu

Cakkhumantassa sirmato. Sabba-bhtnukampino.

Homage to Vipass, possessed of vision & splendor. Homage to Sikh, sympathetic to all beings.

Vessabhussa namatthu Nhtakassa tapassino. Namatthu Kakusandhassa Mra-senappamaddino.


Homage to Vesabh, cleansed, austere. Homage to Kakusandha, crusher of Mras host.

Kongamanassa namatthu Kassapassa namatthu Brhmaassa vusmato. Vippamuttassa sabbadhi.

Homage to Kongamana, the Brahman who lived the life perfected. Homage to Kassapa, everywhere released.

Agrasassa namatthu Sakya-puttassa sirmato Yo ima dhammam-adesesi Sabba-dukkhpandana.


Homage to Agrasa, splendid son of the Sakyans, who taught this Dhammathe dispelling of all stress.

Ye cpi nibbut loke Te jan apisu

Yathbhta vipassisu Mahant vtasrad

Those unbound in the world, who have seen things as they have come to be, great Ones of gentle speech, thoroughly mature,

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BLESSINGS

Hita deva-manussna Ya namassanti Gotama Vijj-caraa-sampanna Mahanta vtasrada.


Even they pay homage to Gotama, the benefit of human & heavenly beings, consummate in knowledge & conduct, the Great One, thoroughly mature.

Vijj-caraa-sampanna Buddha vandma Gotamanti.


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

Agulimla Paritta
Ven. Angulimalas Protection

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

Bojjhaga Paritta
The Factor-for-Awakening Protection

Bojjhago sati-sakhto Dhammna vicayo tath Viriyam-pti-passaddhi- Bojjhag ca tathpare Samdhupekkha-bojjhag Sattete Sabba-dassin Munin sammadakkht Bhvit bahulkat Savattanti abhiya Nibbnya ca bodhiy. Etena sacca-vajjena Sotthi te hotu sabbad.

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129

The factors for Awakening include mindfulness, analysis of qualities, persistence, rapture, & calm factors for Awakening, plus concentration & equanimity factors for Awakening: These seven, which the All-seeing Sage has rightly taught, when developed & matured, bring about heightened knowledge, Unbinding, & Awakening. By the saying of this truth, may you always be well.

Ekasmi samaye Ntho Gilne dukkhite disv Te ca ta abhinanditv Etena sacca-vajjena

Moggallna-ca Kassapa Bojjhage satta desayi. Rog muccisu takhae. Sotthi te hotu sabbad.

At one time, our Protectorseeing that Moggallana & Kassapa were sick & in paintaught them the seven factors for Awakening. They, delighting in that, were instantly freed from their illness. By the saying of this truth, may you always be well.

Ekad Dhamma-rj pi Cundattherena taeva Sammoditv ca bdh Etena sacca-vajjena

Gelaenbhipito Bhapetvna sdara. Tamh vuhsi hnaso. Sotthi te hotu sabbad.

Once, when the Dhamma King was afflicted with fever, he had the Elder Cunda recite that very teaching with devotion. And as he approved, he rose up from that disease. By the saying of this truth, may you always be well.

Pahn te ca bdh Magghata-kiles va Etena sacca-vajjena

Tiannam-pi mahesina Pattnuppattidhammata. Sotthi te hotu sabbad.

Those diseases were abandoned by the three great seers, just as defilements are demolished by the Path in accordance with step-by-step attainment. By the saying of this truth, may you always be well.

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BLESSINGS

Buddha-jaya-magala Gth
The Verses of the Buddhas Victory Blessings

Bhu sahassam-abhinimmita-svudhanta Grmekhala udita-ghora-sasena-mra. Dndi-dhamma-vidhin jitav munindo: Tan-tejas bhavatu te jaya-magalagga. [Tan-tejas bhavatu te jaya-magalni.]
Creating a form with 1,000 arms, each equipped with a weapon, Mra, on the elephant Girimekhala, uttered a frightening roar together with his troops. The Lord of Sages defeated him by means of such qualities as generosity: By the majesty of this, may you have the highest victory blessing. [By the majesty of this, may you have victory blessings.]

Mrtirekam-abhiyujjhita-sabba-ratti Ghorampanavaka-makkham-athaddha-yakkha. Khant-sudanta-vidhin jitav munindo: Tan-tejas bhavatu te jaya-magalagga.


Even more frightful than Mra making war all night was avaka, the arrogant, unstable ogre. The Lord of Sages defeated him by means of well-trained endurance: By the majesty of this, may you have the highest victory blessing.

Ngiri gaja-vara atimattabhta Dvaggi-cakkam-asanva sudruanta. Mettambuseka-vidhin jitav munindo: Tan-tejas bhavatu te jaya-magalagga.
Ngiri, the excellent elephant, when maddened, was very horrific, like a forest fire, a flaming discus, a lightning bolt. The Lord of Sages defeated him by sprinkling the water of goodwill: By the majesty of this, may you have the highest victory blessing.

BLESSINGS

131

Ukkhitta-khaggam-atihattha sudruanta Dhvan-ti-yojana-pathaguli-mlavanta. Iddhbhisakhata-mano jitav munindo: Tan-tejas bhavatu te jaya-magalagga.


Very horrific, with a sword upraised in his expert hand, Garlanded-with-Fingers ran three leagues along the path. The Lord of Sages defeated him with mind-fashioned marvels: By the majesty of this, may you have the highest victory blessing.

Katvna kaham-udara iva gabbhiny Cicya duha-vacana jana-kya-majjhe. Santena soma-vidhin jitav munindo: Tan-tejas bhavatu te jaya-magalagga.
Having made a wooden belly to appear pregnant, Cic made a lewd accusation in the midst of the gathering. The Lord of Sages defeated her with peaceful, gracious means: By the majesty of this, may you have the highest victory blessing.

Sacca vihya mati-saccaka-vda-ketu Vdbhiropita-mana ati-andhabhta. Pa-padpa-jalito jitav munindo: Tan-tejas bhavatu te jaya-magalagga.
Saccaka, whose provocative views had abandoned the truth, delighting in argument, had become thoroughly blind. The Lord of Sages defeated him with the light of discernment: By the majesty of this, may you have the highest victory blessing.

Nandopananda-bhujaga vibudha mahiddhi. Puttena thera-bhujagena dampayanto Iddhpadesa-vidhin jitav munindo: Tan-tejas bhavatu te jaya-magalagga.
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 [Moggallna], the serpent-elder, to tame him:

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BLESSINGS

By the majesty of this, may you have the highest victory blessing.

Duggha-dihi-bhujagena sudaha-hattha Brahma visuddhi-jutim-iddhi-bakbhidhna. gadena vidhin jitav munindo: Tan-tejas bhavatu te jaya-magalagga.
His hands bound tight by the serpent of wrongly held views, Baka the Brahm thought himself pure in his radiance & power. The Lord of Sages defeated him by means of his words of knowledge: By the majesty of this, may you have the highest victory blessing.

Etpi buddha-jaya-magala-aha-gth: Yo vcano dinadine sarate matand Hitvnaneka-vividhni cupaddavni Mokkha sukha adhigameyya naro sapao.
These eight verses of the Buddhas victory blessings: Whatever person of discernment recites or recalls them day after day without lapsing, destroying all kinds of obstacles, will attain emancipation & happiness.

Jaya Paritta
The Victory Protection

Mah-kruiko ntho Pretv pram sabb Etena sacca-vajjena

Hitya sabba-pina Patto sambodhim-uttama. Hotu te jaya-magala.

[The Buddha], our protector, with great compassion, for the welfare of all beings, having fulfilled all the perfections, attained the highest self-awakening. Through the speaking of this truth, may you have a victory blessing.

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133

Jayanto bodhiy mle Eva tvam vijayo hohi

Sakyna nandi-vahano. Jayassu jaya-magale.

Victorious at the foot of the Bodhi tree, was he who increased the Sakyans delight. May you have the same sort of victory. May you win victory blessings.

Aparjita-pallake Sse pahavi-pokkhare Abhiseke sabba-buddhna Aggappatto pamodati.


At the head of the lotus leaf of the world on the undefeated seat consecrated by all the Buddhas, he rejoiced in the utmost attainment.

Sunakkhatta sumagala Supabhta suhuhita Sukhao sumuhutto ca Suyiha brahmacrisu Padakkhia kya-kamma Vc-kamma padakkhia Padakkhia mano-kamma Paidh te padakkhi. Padakkhini katvna Labhantatthe, padakkhie.
A lucky star it is, a lucky blessing, a lucky dawn, a lucky sacrifice, a lucky instant, a lucky moment, a lucky offering: i.e., a rightful bodily act a rightful verbal act, a rightful mental act, your rightful intentions with regard to those who lead the chaste life. Doing these rightful things, your rightful aims are achieved.

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BLESSINGS

Abhaya Paritta
The Danger-free Protection

Yan-dunnimitta avamagala-ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta: Buddhnubhvena vinsamentu.
Whatever unlucky portents & ill omens, and whatever distressing bird calls, evil planets, upsetting nightmares: By the Buddhas power may they be destroyed.

Yan-dunnimitta avamagala-ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta: Dhammnubhvena vinsamentu.
Whatever unlucky portents & ill omens, and whatever distressing bird calls, evil planets, upsetting nightmares: By the Dhammas power may they be destroyed.

Yan-dunnimitta avamagala-ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta: Saghnubhvena vinsamentu.
Whatever unlucky portents & ill omens, and whatever distressing bird calls, evil planets, upsetting nightmares: By the Saghas power may they be destroyed. * * *

Sakkatv buddha-ratana Osatha uttama vara Hita deva-manussna Buddha-tejena sotthin

BLESSINGS

135

Nassantupaddav sabbe

Dukkh vpasamentu te.

Having revered the jewel of the Buddha, the highest, most excellent medicine, the welfare of human & heavenly beings: Through the Buddhas majesty & safety, may all obstacles vanish. May your sufferings grow totally calm.

Sakkatv dhamma-ratana Osatha uttama vara Parihpasamana Dhamma-tejena sotthin Nassantupaddav sabbe Bhay vpasamentu te.
Having revered the jewel of the Dhamma, the highest, most excellent medicine, the stiller of feverish passion: Through the Dhammas majesty & safety, may all obstacles vanish. May your fears grow totally calm.

Sakkatv sagha-ratana Osatha uttama vara huneyya phuneyya Sagha-tejena sotthin Nassantupaddav sabbe Rog vpasamentu te.
Having revered the jewel of the Sagha, the highest, most excellent medicine, worthy of gifts, worthy of hospitality: Through the Saghas majesty & safety, may all obstacles vanish. May your diseases grow totally calm. * * *

Dukkhappatt ca niddukkh Bhayappatt ca nibbhay Sokappatt ca nissok Hontu sabbe-pi pino.


May all beings: who have fallen into suffering be without suffering, who have fallen into danger be without danger, who have fallen into sorrow be without sorrow.

Ettvat ca amhehi Sambhata pua-sampada Sabbe devnumodantu Sabba-sampatti-siddhiy.

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BLESSINGS

For the sake of all attainment & success may all heavenly beings rejoice in the extent to which we have gathered a consummation of merit.

Dna dadantu saddhya Bhvanbhirat hontu Sla rakkhantu sabbad Gacchantu devatgat.

May they give gifts with conviction, may they always maintain virtue, may they delight in meditation, may they go where the devas have gone.

Sabbe Buddh balappatt Paccekna-ca ya bala Arahantna-ca tejena Rakkha bandhmi sabbaso.
From the strength attained by all the Buddhas, the strength of the Private Buddhas, by the majesty of the arahants, I bind this protection all around. * * *

Bhavatu sabba-magala Rakkhantu sabba-devat.


May there be every blessing. May all the devas protect you.

Sabba-buddhnubhvena Sad sotth bhavantu te.


Through the power of all the Buddhas, may you always be well.

Bhavatu sabba-magala Rakkhantu sabba-devat.


May there be every blessing. May all the devas protect you.

Sabba-dhammnubhvena Sad sotth bhavantu te.


Through the power of all the Dhammas, may you always be well.

Bhavatu sabba-magala Rakkhantu sabba-devat.


May there be every blessing. May all the devas protect you.

Sabba-saghnubhvena

Sad sotth bhavantu te.

Through the power of all the Sagha, may you always be well.

FORMAL REQUESTS

137

Taking the Five Precepts


Maya bhante, ti-saraena saha paca slni ycma.
T H E REQUEST: Venerable Sir, we request the Three Refuges & the Five Precepts.

Dutiyam-pi maya bhante...


Venerable Sir, a second time...

Tatiyam-pi maya bhante...


Venerable Sir, a third time... The monk then recites the following passage three times, after which the lay people repeat it three times:

Namo tassa bhagavato arahato samm-sambuddhassa.


Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. The monk then recites the following passages line by line, with the lay people reciting line by line after him.

Buddha saraa gacchmi.


I go to the Buddha for refuge.

Dhamma saraa gacchmi.


I go to the Dhamma for refuge.

Sagha saraa gacchmi.


I go to the Sagha for refuge.

Dutiyam-pi buddha saraa gacchmi.


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

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FORMAL REQUESTS

Dutiyam-pi dhamma saraa gacchmi.


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

Dutiyam-pi sagha saraa gacchmi.


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

Tatiyam-pi buddha saraa gacchmi.


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

Tatiyam-pi dhamma saraa gacchmi.


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

Tatiyam-pi sagha saraa gacchmi.


A third time, I go to the Sagha for refuge. The monk then says:

Ti-saraa-gamana nihita.
This ends the going for refuge.

The lay people respond:

ma bhante.
Yes, Venerable Sir.

The monk then recites the precepts line by line, with the lay people reciting them line by line after him.

Ptipt verama sikkh-pada samdiymi.


I undertake the training rule to refrain from taking life.

Adinndn verama sikkh-pada samdiymi.


I undertake the training rule to refrain from stealing.

Kmesu micchcr verama sikkh-pada samdiymi.


I undertake the training rule to refrain from sexual misconduct.

Musvd verama sikkh-pada samdiymi.


I undertake the training rule to refrain from telling lies.

Sur-meraya-majja-pamdahn verama sikkhpada samdiymi.

FORMAL REQUESTS

139

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to heedlessness. The monk then concludes with the following:

Imni paca sikkh-padni:


These are the five training rules.

Slena sugati yanti.


Through virtue they go to a good destination.

Slena bhoga-sampad.
Through virtue is wealth attained.

Slena nibbuti yanti.


Through virtue they go to Unbinding.

Tasm sla visodhaye.


Therefore we should purify our virtue.
(BOW THREE TIMES)

140

FORMAL REQUESTS

Taking the Eight Precepts


T H E REQUEST:

Maya bhante, ti-saraena saha aha slni ycma.


Venerable Sir, we request the Three Refuges & the Eight Precepts.

Dutiyam-pi maya bhante...


Venerable Sir, a second time...

Tatiyam-pi maya bhante...


Venerable Sir, a third time... The monk then recites the following passage three times, after which the lay people repeat it three times:

Namo tassa bhagavato arahato samm-sambuddhassa.


Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. The monk then recites the following passages line by line, with the lay people reciting line by line after him.

Buddha saraa gacchmi.


I go to the Buddha for refuge.

Dhamma saraa gacchmi.


I go to the Dhamma for refuge.

Sagha saraa gacchmi.


I go to the Sagha for refuge.

Dutiyam-pi buddha saraa gacchmi.


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

FORMAL REQUESTS

141

Dutiyam-pi dhamma saraa gacchmi.


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

Dutiyam-pi sagha saraa gacchmi.


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

Tatiyam-pi buddha saraa gacchmi.


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

Tatiyam-pi dhamma saraa gacchmi.


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

Tatiyam-pi sagha saraa gacchmi.


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

The monk then says:

Ti-saraa-gamana nihita.
This ends the going for refuge.

The lay people respond:

ma bhante.
Yes, Venerable Sir.

The monk then recites the precepts line by line, with the lay people reciting them line by line after him.

Ptipt verama sikkh-pada samdiymi.


I undertake the training rule to refrain from taking life.

Adinndn verama sikkh-pada samdiymi.


I undertake the training rule to refrain from stealing.

Abrahma-cariy verama sikkh-pada samdiymi.


I undertake the training rule to refrain from sexual intercourse.

Musvd verama sikkh-pada samdiymi.


I undertake the training rule to refrain from telling lies.

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FORMAL REQUESTS

Sur-meraya-majja-pamdahn verama sikkhpada samdiymi.


I undertake the training rule to refrain from intoxicating liquors & drugs that lead to heedlessness.

Vikla-bhojan verama sikkh-pada samdiymi.


I undertake the training rule to refrain from eating after noon & before dawn.

Nacca-gta-vdita-viska-dassan ml-gandhavilepana-dhraa-maana-vibhsanahn verama sikkh-pada samdiymi.


I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccsayana-mahsayan verama sikkh-pada samdiymi.


I undertake the training rule to refrain from high & luxurious seats & beds.

Imni aha sikkh-padni samdiymi.


I undertake these eight precepts.

Imni aha sikkh-padni samdiymi.


I undertake these eight precepts.

Imni aha sikkh-padni samdiymi.


I undertake these eight precepts.
(BOW THREE TIMES)

FORMAL REQUESTS

143

Ordination for an Eight-Precept Nun


Araha samm-sambuddho bhagav.
The Blessed One is Worthy & Rightly Self-awakened.

Buddha bhagavanta abhivdemi.


I bow down before the Awakened, Blessed One.
(BOW DOWN)

Svkkhto bhagavat dhammo.


The Dhamma is well-expounded by the Blessed One.

Dhamma namassmi.
I pay homage to the Dhamma.
(BOW DOWN)

Supaipanno bhagavato svaka-sagho.


The Sagha of the Blessed Ones disciples has practiced well.

Sagha nammi.
I pay respect to the Sagha.
(BOW DOWN)

Namo tassa bhagavato arahato samm-sambuddhassa. ( T H R E E T I M E S )


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

Esha bhante, sucira-parinibbutampi, ta bhagavanta saraa gacchmi, dhamma-ca bhikkhu-sagha-ca. Pabbajja ma sagho dhretu, ajjatagge pnupeta saraa gata.

144

FORMAL REQUESTS

Venerable sir, I take refuge in the Blessed Onethough he long ago attained Unbindingtogether with the Dhamma & the Bhikkhu Sagha. May the Sagha regard me as one gone forth, having attained refuge from this day forward.

Aha bhante, ti-saraena saha aha slni ycmi.


Venerable Sir, I request the Three Refuges & the Eight Precepts.

Dutiyam-pi aha bhante...


Venerable Sir, a second time...

Tatiyam-pi aha bhante...


Venerable Sir, a third time... The monk then recites the following passage three times, after which the nun repeats it three times:

Namo tassa bhagavato arahato samm-sambuddhassa.


Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One. The monk then recites the following passages line by line, with the nun reciting line by line after him.

Buddha saraa gacchmi.


I go to the Buddha for refuge.

Dhamma saraa gacchmi.


I go to the Dhamma for refuge.

Sagha saraa gacchmi.


I go to the Sagha for refuge.

FORMAL REQUESTS

145

Dutiyam-pi buddha saraa gacchmi.


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

Dutiyam-pi dhamma saraa gacchmi.


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

Dutiyam-pi sagha saraa gacchmi.


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

Tatiyam-pi buddha saraa gacchmi.


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

Tatiyam-pi dhamma saraa gacchmi.


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

Tatiyam-pi sagha saraa gacchmi.


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

The monk then says: The nun responds:

Ti-saraa-gamana nihita.
This ends the going for refuge.

ma bhante.
Yes, Venerable Sir.

The monk then recites the precepts line by line, with the nun reciting them line by line after him.

Ptipt verama sikkh-pada samdiymi.


I undertake the training rule to refrain from taking life.

Adinndn verama sikkh-pada samdiymi.


I undertake the training rule to refrain from stealing.

Abrahma-cariy verama sikkh-pada samdiymi.


I undertake the training rule to refrain from sexual intercourse.

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FORMAL REQUESTS

Musvd verama sikkh-pada samdiymi.


I undertake the training rule to refrain from telling lies.

Sur-meraya-majja-pamdahn verama sikkhpada samdiymi.


I undertake the training rule to refrain from intoxicating liquors & drugs that lead to heedlessness.

Vikla-bhojan verama sikkh-pada samdiymi.


I undertake the training rule to refrain from eating after noon & before dawn.

Nacca-gta-vdita-viska-dassan ml-gandhavilepana-dhraa-maana-vibhsanahn verama sikkh-pada samdiymi.


I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccsayana-mahsayan verama sikkh-pada samdiymi.


I undertake the training rule to refrain from high & luxurious seats & beds.

Imni aha sikkh-padni samdiymi.


I undertake these eight precepts.

Imni aha sikkh-padni samdiymi.


I undertake these eight precepts.

Imni aha sikkh-padni samdiymi.


I undertake these eight precepts.
(BOW THREE TIMES)

FORMAL REQUESTS

147

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

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

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FORMAL REQUESTS

Requesting Forgiveness
(From the Triple Gem)
Repeat Namo... three times.

Ratanattaye pamdena, dvrattayena kata, Sabba apardha khamatu no bhante.


May the Triple Gem forgive us for any wrong we have done to it out of heedlessness in thought, word, or deed.

(From a Senior Monk)


Repeat Namo... three times.

[Mahthere]* pamdena, dvrattayena kata, Sabba apardha khamatu no bhante.


(THREE TIMES) Venerable Sir, may you forgive us for any wrong we have done you out of heedlessness in thought, word, or deed. Bow down & stay there while the monk says:

Aha khammi, tumhehi pi me khamitabba.


I forgive you; may you all also forgive me. Respond:

Khamma bhante.
We forgive you, Venerable Sir. The monk will then recite a blessing, after which all say:

Sdhu bhante.
Very good, Venerable Sir.
(BOW THREE TIMES)

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149

* Mahathere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhye for ones preceptor, cariye for ones teacher, and yasmante for monks in general.

(When one person is asking forgiveness)


Repeat Namo... three times.

[Mahthere]* pamdena, dvrattayena kata, Sabba apardha khamatha me bhante.


(THREE TIMES) Venerable Sir, may you forgive me for any wrong I have done you out of heedlessness in thought, word, or deed. Bow down & stay there while the monk says:

Aha khammi, tay pi me khamitabba.


I forgive you; may you also forgive me. Respond:

Khammi bhante.
I forgive you, Venerable Sir. The monk will then recite a blessing, after which you say:

Sdhu bhante.
Very good, Venerable Sir.
(BOW THREE TIMES)

150

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

Imni [Etni] maya bhante, bhattni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni [etni], bhattni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these [those] foods of ours, together with their accompanying articles, to the Bhikkhu Sagha. May the Bhikkhu Sagha accept these foods of ours, together with their accompanying articles, for our long-term welfare & happiness.
To two or three monks. Repeat Namo... three times, then:

Imni [Etni] maya bhante, bhattni, saparivrni, slavantna, oojayma. Sdhu no bhante, slavanto, imni [etni], bhattni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these [those] foods of ours, together with their accompanying articles, to the virtuous ones. May the virtuous ones accept these foods of ours, together with their accompanying articles, for our long-term welfare & happiness.
For one monk, change slantna to slavato, and slavanto to slav.

FORMAL OFFERINGS

151

General Items (after noon)


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

Imni maya bhante, sagha-dnni, bhikkhusaghassa, oojayma. Sdhu no bhante, bhikkhusagho, imni sagha-dnni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these Sagha gifts of ours to the Bhikkhu Sagha. May the Bhikkhu Sagha accept these, our Sagha gifts, for our long-term welfare & happiness.
To three monks or less. Repeat Namo... three times, then:

Imni maya bhante, sagha-dnni, slavantna, oojayma. Sdhu no bhante, slavanto, imni sagha-dnni, paiggahtu, amhka, dgharatta, hitya, sukhya. We present these Sagha gifts of ours to the virtuous ones. May the virtuous ones accept these, our Sagha gifts, for our long-term welfare & happiness.
For one monk, change slantna to slavato, and slavanto to slav.

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

Imni maya bhante, pasukla-cvarni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, pasuklacvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya.

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FORMAL OFFERINGS

We present these cast-off cloths of ours, together with their accompanying articles, to the Bhikkhu Sagha. May the Bhikkhu Sagha accept these cast-off cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.
To two or three monks. Repeat Namo... three times, then:

Imni maya bhante, pasukla-cvarni, saparivrni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni, pasukla-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these cast-off cloths of ours, together with their accompanying articles, to the virtuous ones. May the virtuous ones accept these cast-off cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.

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

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

FORMAL OFFERINGS

153

* Omit or include the references to novices & lay people as is appropriate.

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

Ima bhante, saparivra, kahina-cvara-dussa, saghassa, oojayma. Sdhu no bhante, sagho, ima, saparivra, kahina-cvara-dussa, paiggahtu, paiggahetv ca, imin dussena, kahina attharatu, amhka, dgha-ratta, hitya, sukhya. We present this kahina-robe cloth, together with its accompanying articles, to the Sagha. May the Sagha please accept this kahina-robe cloth of ours, together with its accompanying articles, and having accepted it, spread the kahina with this cloth for our long-term welfare & happiness.

Lodgings
Repeat Namo... three times, then:

Imni maya bhante, sensanni, gatngatassa, ctuddisassa, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, sensanni, paiggahtu, amhka, dgha-ratta, hitya, sukhya.
We present these lodgings of ours to the Bhikkhu Sagha of the four directions, both those who have come & those yet to come. May the Bhikkhu Sagha accept these lodgings of ours for our long-term welfare & happiness.

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FORMAL OFFERINGS

Rains Bathing Cloth


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

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

Imni maya bhante, vassvsika-cvarni, saparivrni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni, vassvsika-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these Rains bathing cloths of ours, together with their accompanying articles, to the virtuous ones. May the virtuous ones accept these Rains bathing cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.

HOMAGE

155

Viskha Pj
Handa maya buddhassa bhagavato pubba-bhga-namakra karomase:
(LEAD ER) Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: (ALL)

[Namo tassa] bhagavato arahato samm-sambuddhassa. ( T H R E E T I M E S )


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

Yam-amha kho maya, Bhagavanta saraam gat, yo no Bhagav satth, yassa ca maya Bhagavato dhamma rocema: The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight: Ahosi kho so Bhagav, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jtiy, gotamo gottena. was born in the Middle Country, the Ariyaka race, the noble warrior class, & the Gotama lineage. Sakya-putto Sakya-kul pabbajito, sadevake loke samrake sabrahmake, sassamaa-brhmaiy pajya sadeva-manussya, anuttara sammsambodhi abhisambuddho.

156

HOMAGE

A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life, & attained Right SelfAwakening unsurpassed in the cosmos with its Devas, Mras, & Brahms, its generations with their contemplatives & brhmans, their rulers & common people. Nissasaya kho so Bhagav, araha sammsambuddho, vijj-caraa-sampanno sugato loka-vid, anuttaro purisa-damma-srathi satth devamanussna buddho bhagav. There is no doubt that the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, teacher for human & divine beings; awakened & blessed. Svkkhto kho pana, tena Bhagavat dhammo, sandihiko akliko ehi-passiko, opanayiko paccatta veditabbo vihi. And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the observant for themselves. Supaipanno kho panassa, Bhagavato svaka-sagho, uju-paipanno Bhagavato svaka-sagho, yapaipanno Bhagavato svaka-sagho, smcipaipanno Bhagavato svaka-sagho, yadida cattri purisa-yugni aha purisa-puggal.

HOMAGE

157

And that the Community of the Blessed Ones disciples the four pairs, the eight types of Noble Oneshave practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully. Aya kho pana paim, ta Bhagavanta uddissa kat patihpit, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savegapailbhya. This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion. [Aya kho pana thpo, ta Bhagavanta uddissa kato patihpito, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savegapailbhya. This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dismay.] Maya kho etarahi, ima viskha-puam-kla, tassa Bhagavato jti-sambodhi-nibbna-klasammata patv, ima hna sampatt. Now, on this full moon day of Viskharecognized as the date of the Blessed Ones birth, Awakening, & Total Unbindingwe have gathered together in this place. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkrpadhna karitv,

158

HOMAGE

We take these offeringscandles, incense, & so forthand make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed Ones virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sucira-parinibbutopi, tabbehi guehi attrammaatya payamno, Although the Blessed One long ago attained total Unbinding, he is still discernable through our remembrance of his perceivable virtues. Ime amhehi gahite sakkre paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

HOMAGE

159

sha Pj
(LEAD ER)

Handa maya buddhassa bhagavato pubba-bhga-namakra karomase:

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

[Namo tassa] bhagavato arahato samm-sambuddhassa. ( T H R E E T I M E S )


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

Yam-amha kho maya, Bhagavanta saraam gat, yo no Bhagav satth, yassa ca maya Bhagavato dhamma rocema: The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight: Ahosi kho so Bhagav, araha samm-sambuddho. Sattesu krua paicca, karuyako hites, anukampa updya, sha-puamiya, Brasiya isipatane migadye, paca-vaggiyna bhikkhna, anuttara dhamma-cakka pahama pavattetv, cattri ariya-saccni paksesi. is a Worthy One, Rightly Self-awakened. Through his compassion & sympathy for living beings, compassionately desiring their welfare, he first set the unexcelled Wheel of Dhamma in motion on the full moon night of the month of

160

HOMAGE

sha, in the Deer Refuge at the Meeting Place of the Seers near Vrasi, and proclaimed the Four Noble Truths to the Group of Five Monks. Tasmi-ca kho samaye, paca-vaggiyna bhikkhna pamukho, yasm A-koao, Bhagavato dhamma sutv, viraja vtamala dhamma-cakkhu pailabhitv, Ya-kici samudaya-dhamma sabban-ta nirodhadhammanti. At that time, the leader of the Group of Five Monks Venerable Aa-Koaahaving listened to the Blessed Ones teaching, gained the vision of Dhamma that, Whatever is subject to origination is all subject to cessation. Bhagavanta upasampada ycitv, Bhagavatoyeva santike, ehi-bhikkhu-upasampada pailabhitv, Bhagavato dhamma-vinaye ariya-svaka-sagho, loke pahama uppanno ahosi. Having asked for ordination, he gained the Come-Bhikkhu ordination in the Blessed Ones very presence, and so became the worlds first noble disciple in the Blessed Ones Dhamma & discipline. Tasmi-cpi kho samaye, sagha-ratana loke pahama uppanna ahosi. Buddha-ratana dhamma-ratana sagha-ratananti, tiratana sampua ahosi.

HOMAGE

161

And at the time the Gem of the Sagha first appeared in the world, making the Triple Gemthe Gem of the Buddha, the Gem of the Dhamma, & the Gem of the Saghacomplete. Maya kho etarahi, ima sha-puam-kla, tassa Bhagavato dhamma-cakkappavattana-klasammata-ca, ariya-svaka-sagha-uppatti-klasammata-ca, ratanattaya-sampuraa-klasammata-ca patv, ima hna sampatta, Now, on this full moon day of sharecognized as the date of the Blessed Ones setting the Wheel of Dhamma in motion, the date of the arising of the Community of the Noble Disciples, and of the completion of the Triple Gem we have gathered together in this place. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkrpadhna karitv, We take these offeringscandles, incense, & so forthand make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed Ones virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sucira-parinibbutopi, tabbehi guehi attrammaatya payamno,

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HOMAGE

Although the Blessed One long ago attained Total Unbinding, he is still discernable through the remembrance of his perceivable virtues. Ime amhehi gahite sakkre, paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

Mgha Pj
(LEAD ER)

Handa maya buddhassa bhagavato pubba-bhga-namakra karomase:

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

[Namo tassa] bhagavato arahato samm-sambuddhassa. ( T H R E E T I M E S )


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

Ajjya mgha-puam sampatt, mghanakkhattena pua-cando yutto, yattha Tathgato araha samm-sambuddho, cturagike svakasannipte, ovda-pimokkha uddisi. Today is the full moon day in the month of Mgha, the date on which the Tathgatathe Worthy One, Rightly Self-awakenedheld the four-factored meeting of his disciples and gave the Pimokkha Exhortation.

HOMAGE

163

Tad hi aha-terasni bhikkhu-satni, sabbesayeva khsavna, sabbe te ehibhikkhuk, sabbe-pi te anmantitva, Bhagavato santika gat, Veuvane kalandaka-nivpe, mghapuamiya vahamna-kacchyya. At that time, 1,250 monksall entirely free of defilements, all recipients of the Come-Bhikkhu ordination, all unnotified of the meetingcame to the Blessed Ones presence in the Squirrels Feeding Ground in the Bamboo Forest on the afternoon of the full moon day in Mgha. Tasmi-ca sannipte, Bhagav visuddhuttamuposatha aksi, ovda-pimokkha uddisi. And in that meeting, the Blessed One led an utterly pure full moon observance and gave the Pimokkha Exhortation. Aya amhka Bhagavato, ekoyeva svakasannipto ahosi, cturagiko, aha-terasni bhikkhu-satni, sabbesa yeva khsavna. This was the only time our Blessed One held a fourfactored meeting with his disciples, 1,250 monks, all entirely free of defilement. Mayandni, ima mgha-puam-nakkhattasamaya, takklasadisa sampatt, suciraparinibbutampi ta Bhagavanta samanussaramn, imasmi tassa Bhagavato sakkhi-bhte cetiye,

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HOMAGE

Now, on this same datethe full moon day in Mgha remembering the Blessed One, even though he long ago gained Total Unbinding, we have come to this memorial to him. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkrpadhna karitv, We take these offeringscandles, incense, & so forthand make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed Ones virtues as they actually we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sasvaka-sagho, suciraparinibbutopi, guehi dharamno, Although the Blessed One, together with that Community of his Noble Disciples, long ago attained Total Unbinding, he is remembered through his virtues. Ime amhehi gahite sakkre paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

HOMAGE

165

Veneration
Uksa. Dvra-tayena kata, sabba apradha khamatu no (me) bhante.
We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong we (I) have done with the three doors (of body, speech, & mind).

Vandmi bhante cetiya, sabba sabbattha hne, supatihita srraka-dhtu, mah-bodhi buddha-rpa, sakkrattha.
I revere every stupa established in every place, every relic of the Buddhas body, every Great Bodhi tree, every Buddha image that is an object of veneration.

Aha vandmi dhtuyo. Aha vandmi sabbaso. Icceta ratana-taya, aha vandmi sabbad.
I revere the relics. I revere them everywhere. I always revere the Triple Gem.

Buddha-pj mah-tejavanto, Dhamma-pj mahappao, Sagha-pj mah-bhogvaho.


Homage to the Buddha brings great majesty; homage to the Dhamma, great discernment; homage to the Sagha, great wealth.

Buddha Dhamma Sagha, jvita yva-nibbna saraa gacchmi.


I go to the Buddha, Dhamma, & Sagha as my life & refuge until reaching Unbinding.

Parisuddho aha bhante, parisuddhoti ma, Buddho Dhammo Sagho dhretu.


I am morally pure. May the Buddha, Dhamma, & Sagha recognize me as morally pure.

Sabbe satt sad hontu, aver sukha-jvino.


May all living beings always live happily, free from animosity.

Kata pua-phala mayha, sabbe bhg bhavantu te.


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

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HOMAGE

Homage to the Buddhas Footprints


Handa maya pda-lajana-pha bhamase: Let us now repeat the footprint passage.
(LEAD ER) (ALL)

Vandmi buddha bhava-pra-tia, Ti-loka-ketu ti-bhaveka-ntha, Yo loka-seho sakala kilesa, Chetvna bodhesi jana ananta.
I revere the Buddha, who has crossed over becoming, the banner of the threefold cosmos, the sole protector of the three levels of becoming, the foremost in the world who, having destroyed the entirety of defilement, has led countless people to Awakening.

Ya Ya Ya Ta

nammadya nadiy puline ca tre, sacca-bandha-girike sumancalagge, tattha yonaka-pure munino ca pda: pda-lajanam-aha siras nammi.

I pay homage with my head to the footprints that the Sage left in the sands by the Nammada River, on Saccabandha Mountain, on Sumanas unshakeable summit, & in Yonaka-pura.

Suvaa-mlike suvaa-pabbate Sumana-ke yonaka-pure nammadya nadiy, Paca pda-vara hna aha vandmi durato.
I revere from afar the places of the five foremost footprints: on Suvannamalika Mountain, on Gold Mount, on Sumanas Peak, in Yonakapura, & by the Nammada River.

HOMAGE

167

Iccevam-accanta-namassaneyya, Namassamno ratanattaya ya, Pubhisanda vipula alattha, Tassnubhvena hatantaryo.


In paying homage thus to the Triple Gem, worthy of the highest homage, a vast bonanza of merit is accumulated: By its power, may danger be destroyed.

The Buddhas Last Words


mantaymi vo bhikkhave, Paivedaymi vo bhikkhave:
I address you, monks, I inform you, monks:

Khaya-vaya-dhamm sakhr. Appamdena sampdethti.


Fabrications are subject to passing away. Become consummate through heedfulness.

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AFTER THE PIMOKKHA

Sluddesa-pha
The Virtue Summary
(LEAD ER) Handa maya sluddesa-pha bhamase:

[Bhsitam-ida] tena Bhagavat jnat passat arahat samm-sambuddhena: Sampanna-sl bhikkhave viharatha sampanna-pimokkh. Pimokkha-savara-savut viharatha cragocara-sampann. Aumattesu vajjesu bhaya-dassv samdya sikkhatha sikkhpadesti. Tasm tihamhehi sikkhitabba: Sampanna-sl viharissma sampanna-pimokkh. Pimokkhasavara-savut viharissma cra-gocarasampann. Aumattesu vajjesu bhaya-dassv samdya sikkhissma sikkhpadesti. Eva-hi no sikkhitabba.
This was said by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: Live consummate in virtue, monks, and consummate in the Patimokkha. Live restrained with the restraint of the Patimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults. Therefore we should train ourselves: We will live consummate in virtue, consummate in the Patimokkha. We will live restrained with the restraint of the Patimokkha, consummate in our behavior & sphere of activity. We will train ourselves, having undertaken the training rules, seeing danger in the slightest faults. Thats how we should train ourselves.

AFTER THE PIMOKKHA

169

Tyana-gth
The Verse to Tyana
(LEAD ER) Handa maya tyana-gthyo bhamase:

[Chinda sota] parakkamma Kme panda brhmaa. Nappahya muni kme Nekattam-upapajjati.
Having striven, brhman, cut the stream. Expel sensual passions. Without abandoning sensual passions, a sage encounters no oneness of mind.

Kayir ce kayirthena Sithilo hi paribbjo Akata dukkaa seyyo Kata-ca sukata seyyo

Dahamena parakkame Bhiyyo kirate raja. Pacch tappati dukkaa. Ya katv nnutappati.

If somethings to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. Its better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, when youve done it, you dont regret.

Kuso yath duggahito Hatthamevnukantati Smaa dupparmaha Nirayypakahati. Ya-kici sithila kamma Sakiliha-ca ya vata Sakassara brahma-cariya Na ta hoti, mahapphalanti.
Just as sharp-bladed grass, if wrongly held, wounds the very hand that holds it the contemplative life, if wrongly grasped, drags you down to hell. Any slack act, or defiled observance, or fraudulent holy life bears no great fruit.

170

Anumodan
(LEAD ER)

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

Sabbtiyo vivajjantu Sabba-rogo vinassatu M te bhavatvantaryo Sukh dghyuko bhava. Abhivdana-slissa Nicca vuhpacyino Cattro dhamm vahanti yu vao sukha, bala.
May all distresses be averted, may every disease be destroyed, May there be no dangers for you, May you be happy & live long. For one of respectful nature who constantly honors the worthy, Four qualities increase: long life, beauty, happiness, strength.
Note: These stanzas are chanted as part of every anumodana. If two or more monks are chanting, they should repeat the two lines beginning Sabbitiyo... three times before going on to the lines beginning Abhivadana-silissa.... On some occasions, the leader will omit his solo part and will lead the entire group in chanting the following verses as a prelude to the passage beginning Sabbityo....

ANUMODAN

171

Sabba-roga-vinimutto Sabba-veram-atikkanto

Sabba-santpa-vajjito Nibbuto ca tuva bhava.

May you be: freed from all disease, safe from all torment, beyond all animosity, & unbound.

II Adsi me aksi me ti-mitt sakh ca me: Petna dakkhia dajj Pubbe katam-anussara. Na hi rua v soko v Y va paridevan Na ta petnam-atthya Eva tihanti tayo. *Aya-ca kho dakkhi dinn Saghamhi supatihit Dgha-ratta hityassa hnaso upakappati. So ti-dhammo ca aya nidassito Petna-pj ca kat ur Bala-ca bhikkhnam-anuppadinna: Tumhehi pua pasuta anappakanti.
He gave to me, he acted on my behalf, and he was my relative, companion, friend: Offerings should be given for the dead when one reflects (thus) on what was done in the past. For no weeping or sorrowing or any kind of lamentation benefit the dead whose relatives keep acting in that way. * But when this offering is given, well-placed in the Sagha, it works for their long-term benefit and they profit immediately. In this way the proper duty to relatives has been shown and great honor has been done to the dead and the monks have been given strength: Youve acquired merit thats not small.
Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse on Those Outside the Wall) , Khuddakapatha 8. They are often chanted on occasions when donors dedicate merit to the dead. A common practice is for the leader to begin chanting at the asterisk, omitting the first four lines.

172

ANUMODAN

III Aggato ve pasannna Agga dhamma vijnata Agge buddhe pasannna Dakkhieyye anuttare Agge dhamme pasannna Virgpasame sukhe Agge saghe pasannna Puakkhette anuttare Aggasmi dna dadata Agga pua pavahati Agga yu ca vao ca Yaso kitti sukha bala. Aggassa dt medhv Agga-dhamma-samhito Deva-bhto manusso v Aggappatto pamodatti.
For one with confidence, realizing the supreme Dhamma to be supreme, With confidence in the supreme Buddha, unsurpassed in deserving offerings, With confidence in the supreme Dhamma, the happiness of dispassion & calm, With confidence in the supreme Sagha, unsurpassed as a field of merit, Having given gifts to the supreme, one develops supreme merit, supreme long life & beauty, status, honor, happiness, strength. Having given to the supreme, the intelligent person, firm in the supreme Dhamma, Whether becoming a deva or a human being, rejoices, having attained the supreme.
Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the Supreme), Anguttara Nikaya 5:32.

IV yudo balado dhro Sukhassa dt medhv Vaado paibhado Sukha so adhigacchati.

ANUMODAN

173

yu datv bala vaa Sukha-ca paibhado Dghyu yasav hoti Yattha yatthpapajjatti.
The enlightened person, having given life, strength, beauty, quick-wittedness The intelligent person, a giver of happiness attains happiness himself. Having given life, strength, beauty, happiness,& quick-wittedness, He has long life & status wherever he arises.
Note: These verses are from the Bhojana-dananumodana Sutta (Discourse on Rejoicing in the Gift of Food), Anguttara Nikaya 5:37.

V yu vaa yasa kitti Sagga ucckulnata Ratiyo patthaynena Ur aparpar Appamda pasasanti Pua-kiriysu pait. Appamatto ubho atthe Adhiggahti paito Dihe dhamme ca yo attho Yo cattho samparyiko. Atthbhisamay dhro Paitoti pavuccatti.
Long life, beauty, status, honor, heaven, high birth: To those who delight in aspiring for these things in great measure, continuously, the wise praise heedfulness in the making of merit. The wise person, heedful, acquires a two-fold welfare: welfare in this life & welfare in the next. By breaking through to his welfare he is called enlightened, wise.
Note: These verses are from the Ittha Sutta (Discourse on What is Welcome), Anguttara Nikaya 5:43. They are rarely chanted, and are included here for the sake of completeness.

174

ANUMODAN

VI Bhutt bhog bha bhacc Viti padsu me Uddhagg dakkhi dinn Atho paca bal kat Upahit slavanto Saat brahmacrino. Yad-attha bhogam-iccheyya Paito gharam-vasa So me attho anuppatto Kata ananutpiya. Eta anussara macco Ariya-dhamme hito naro Idheva na pasasanti Pecca sagge pamodatti.
My wealth has been enjoyed, My dependents supported, protected from calamities by me. I have given lofty offerings, and performed the five oblations. I have provided for the virtuous, the restrained, leaders of the holy life. For whatever aim a wise householder would desire wealth, that aim have I attained. I have done what will not lead to future distress. When this is recollected by a mortal, a person established in the Dhamma of the Noble Ones, He is praised in this life and, after death, rejoices in heaven.
Note: These verses are from the Adiya Sutta (Discourse on Benefits to be Obtained), Anguttara Nikaya 5:41. The five oblations are gifts/offerings given to ones relatives, guests, the dead, kings (taxes paid to the government), and devas. This passage is often chanted when donors are dedicating a donation to a relative or friend long deceased.

VII Dna-ca peyya-vajja-ca Samnattat ca dhammesu Ete kho sagah loke Ete ca sagah nssu Labhetha mna pja v Yasm ca sagah ete Tasm mahatta papponti Attha-cariy ca y idha Tattha tattha yathraha Rathass va yyato. Na mt putta-kra Pit v putta-kra. Samavekkhanti pait Psas ca bhavanti teti.

ANUMODAN

175

Generosity, kind words, beneficial action, and treating all consistently, in line with what each deserves: These bonds of fellowship (function) in the world like the linchpin in a moving cart. Now, if these bonds of fellowship were lacking, a mother would not receive the honor & respect owed by her child, nor would a father receive what his child owes him. But because the wise show regard for these bonds of fellowship, they achieve greatness and are praised.
Note: These verses are from the Sangaha-vatthu Sutta (Discourse on the Bonds of Fellowship), Anguttara Nikaya 4:32.

VIII Kle dadanti sapa Vada vta-macchar. Klena dinna ariyesu Uju-bhtesu tdisu Vippasanna-man tassa Vipul hoti dakkhi. Ye tattha anumodanti Veyyvacca karonti v Na tena dakkhi on Te-pi puassa bhgino. Tasm dade appaivna-citto Yattha dinna mahapphala. Puni para-lokasmi Patih honti pinanti.
Those with discernment, responsive, free from stinginess, give in the proper season. Having given in the proper season With hearts inspired by the Noble Onesstraightened, Such Their offering bears an abundance. Those who rejoice in that gift, or give assistance, They too have a share of the merit, and the offering is not depleted by that. Therefore, with an unhesitant mind, one should give where the gift bears great fruit. Merit is what establishes living beings in the next life.
Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts), Anguttara Nikaya 5:36. They are often chanted when large groups of people organize a donation for a special occasion, such as a kathina.

176

ANUMODAN

IX Ratanattaynubhvena Ratanattaya-tejas Dukkha-roga-bhay ver Sok sattu cupaddav Anek antarypi Vinassantu asesato. Jaya-siddhi dhana lbha Sotthi bhgya sukha bala Siri yu ca vao ca Bhoga vuh ca yasav Sata-vass ca y ca Jva-siddh bhavantu te.
Through the power of the Triple Gem, through the majesty of the Triple Gem, May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish without a trace. Triumph, success, wealth, & gain, Safety, luck, happiness, strength, Glory, long life, & beauty, Fortune, increase, & status, A lifespan of 100 years, And success in your livelihood: May they be yours.
Note: This selection is frequently chanted when a gift is being dedicated to the Sangha as a whole (Sangha-dana). The same is true of the following selection, which is one of the few pieces that Dhammayut monks will chant in Sanyoga style.

X Sabba-buddhnubhvena sabba-dhammnubhvena sabba-saghnubhvena buddha-ratana dhammaratana sagha-ratana tia ratanna nubhvena caturstisahassadhammakkhandhnubhvena piakatynubhvena jinasvaknubhvena:

ANUMODAN

177

Sabbe te rog sabbe te bhay sabbe te antary sabbe te upaddav sabbe te dunnimitt sabbe te avamagal vinassantu. yu-vahako dhana-vahako siri-vahako yasa-vahako bala-vahako vaa-vahako sukha-vahako hotu sabbad. Dukkha-roga-bhay ver Sok sattu cupaddav Anek antarypi Vinassantu ca tejas. Jaya-siddhi dhana lbha Sotthi bhgya sukha bala Siri yu ca vao ca Bhoga vuh ca yasav Sata-vass ca y ca Jva-siddh bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat. Sabba-buddhnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat. Sabba-dhammnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat. Sabba-saghnubhvena Sad sotth, bhavantu te.
Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sagha, the power of the Triple Gemthe gem of the Buddha, the gem of the Dhamma, the gem of the Saghathe power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victors disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty, & happiness. May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish through (the Triple Gems) majesty. Triumph, success, wealth, & gain, safety, luck, happiness, strength, glory, long life, & beauty, fortune, increase, & status, a lifespan of 100 years, and success in your livelihood: May they be yours.

178

ANUMODAN

May there be every good blessing, may all the devas protect you, Through the power of all the Buddhas (Dhamma, Sagha) may you always be well.

XI So attha-laddho sukhito Arogo sukhito hohi S attha-laddh sukhit Arog sukhit hohi Te attha-laddh sukhit Arog sukhit hotha Viruho buddha-ssane. Saha sabbehi tibhi. Viruh buddha-ssane. Saha sabbehi tibhi. Viruh buddha-ssane. Saha sabbehi tibhi.

May he gain his aims, be happy, and flourish in the Buddhas teachings. May you, together with all your relatives, be happy and free from disease. May she gain her aims, be happy.... May they gain their aims, be happy....
Note: The above verses are frequently chanted after an ordination, or when a lay person has undertaken the practice of the eight precepts or has taken the five preepts for the first time. If one man has ordained or taken the precepts, chant only the two lines beginning So attha-laddho... three times. If one woman, chant only the two lines beginning Sa attha-laddha... three times. If more than one person, chant only the two lines beginning Te attha-laddha... three times.

XII Yasmi padese kappeti Slavantettha bhojetv Y tattha devat su T pjit pjayanti Tato na anukampanti Devatnukampito poso Vsa paita-jtiyo Saate brahma-crino Tsa dakkhiam-dise. Mnit mnayanti na. Mt putta va orasa. Sad bhadrni passati.

ANUMODAN

179

In whatever place a wise person makes his dwelling, there providing food for the virtuous, the restrained, leaders of the holy life He should dedicate that offering to the devas there. They, receiving honor, will honor him; Being respected, will show him respect. As a result, they will feel sympathy for him, like that of a mother for her child. A person with whom the devas sympathize always sees things go auspiciously.
Note: These verses are from the Maha-Parinibbana Suttanta (Great Discourse on the Total Unbinding), Digha Nikaya 16. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming.

* * *

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

180

Mah-magala-cakkava
The Great Universe of Blessings

Siri-dhiti-mati-tejo-jayasiddhi-mahiddhimahguparimita-pudhikrassa sabbantarya-nivraa-samatthassa bhagavato arahato samm-sambuddhassa dvattisa-mahpurisa-lakkhanubhvena


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

astynubyajannubhvena
through the power of his 80 minor characteristics,

ahuttara-sata-magalnubhvena
through the power of his 108 blessings,

chabbaa-rasiynubhvena ketumlnubhvena
through the power of his sixfold radiance, through the power of the aura surrounding his head,

dasa-pramitnubhvena dasa-upapramitnubhvena dasa-paramattha-pramitnubhvena


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

sla-samdhi-panubhvena
through the power of his virtue, concentration, & discernment,

buddhnubhvena dhammnubhvena saghnubhvena


through the power of the Buddha, Dhamma, & Sagha,

tejnubhvena iddhnubhvena balnubhvena


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

eyya-dhammnubhvena
through the power of his Dhammas that can be known,

catursti-sahassa-dhammakkhandhnubhvena
through the power of the 84,000 divisions of his Dhamma,

ANUMODAN

181

nava-lokuttara-dhammnubhvena
through the power of his nine transcendent Dhammas,

ahagika-maggnubhvena
through the power of his eightfold path,

aha-sampattiynubhvena
through the power of his eight meditative attainments,

chaabhinubhvena catu-sacca-nubhvena
through the power of his six cognitive skills, through the power of his knowledge of the four noble truths,

dasa-bala-nubhvena
through the power of his knowledge of the ten strengths,

sabbauta-nubhvena
through the power of his omniscience,

mett-karu-mudit-upekkhnubhvena
through the power of his goodwill, compassion, empathetic joy, & equanimity,

sabba-parittnubhvena
through the power of all protective chants,

ratanattaya-saranubhvena:
through the power of refuge in the Triple Gem:

Tuyha sabba-roga-sokupaddava-dukkhadomanass-upys vinassantu,


May all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed,

sabba-antarypi vinassantu, sabba-sakapp tuyha samijjhantu,


may all obstructions be destroyed, may all your resolves succeed,

dghayut tuyha hotu sata-vassa-jvena samagiko hotu sabbad.


may you live long, always attaining 100 years.

ksa-pabbata-vana-bhmi-gag-mahsamudd rakkhak devat sad tumhe, anurakkhantu.


May the protective devas of the sky, the mountains, the forests, the land, the River Ganges, & the great ocean always protect you.

182

Breath Meditation: Seven Steps


There are seven basic steps: 1. Start out with three or seven long in-&-out breaths, thinking budwith the in-breath, and dho with the out. Keep the meditation syllable as long as the breath. 2. Be clearly aware of each in-&-out breath. 3. Observe the breath as it goes in & out, noticing whether its comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesnt feel comfortable, change it until it does. For instance, if breathing in long & out long is uncomfortable, try breathing in short & out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body. To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes, and out into the air. (If you are female, begin with the left side first, because the male & female nervous systems are different.) Then let the breath from the base of the skull spread down over both shoulders, past your elbows & wrists, to the tips of your fingers, and out into the air. Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs & liver, all the way down to the bladder & colon. Inhale the breath right at the middle of the chest and let it go all the way down to your intestines. Let all these breath sensations spread so that they connect & flow together, and youll feel a greatly improved sense of well-being. 4. Learn four ways of adjusting the breath: a. in long & out long, b. in long & out short, c. in short & out long, d. in short & out short.

MEDITATION

183

Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition & your breath are always changing. 5. Become acquainted with the bases or focal points for the mind the resting spots of the breathand center your awareness on whichever one seems most comfortable. A few of these bases are: a. the tip of the nose, b. the middle of the head, c. the palate, d. the base of the throat, e. the breastbone (the tip of the sternum), f. the navel (or a point just above it). If you suffer from frequent headaches or nervous problems, dont focus on any spot above the base of the throat. And dont try to force the breath or put yourself into a trance. Breathe freely & naturally. Let the mind be at ease with the breathbut not to the point where it slips away. 6. Spread your awarenessyour sense of conscious feeling throughout the entire body. 7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, youll 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 heartyou should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation. Phra Ajaan Lee Dhammadharo

184

The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted, but if placed in the heart of a Noble One, it is bound to be genuinely pure & authentic, something that at the same time can be neither effaced nor obscured. So as long as we are devoting ourselves merely to the theoretical study of the Dhamma, it cant serve us well. Only when we have trained our hearts to eliminate their chameleonstheir defilementswill it benefit us in full measure. And only then will the true Dhamma be kept pure, free from distortions & deviations from its original principles. Phra Ajaan Mun Bhridatto

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

185

The Council Chant


This chant, which apparently was composed as an abbreviated reenactment of the First Council, is frequently recited at ceremonies connected with making merit for the dead. The first part begins with an expanded version of the conversation between Ven. MahKassapa and Ven. Upli at the First Council, briefly reported in Cullavagga XI, in which Ven. MahKassapa questions Ven. Upli about the origins of the Pimokkha rules. After treating the origins of the first prjika rule, the chant then quotes the first passage of the entire Vinaya Piaka. The second part quotes the first passage in the Suttanta Piaka, the beginning of the Brahmajla Sutta (DN 1). The last part quotes the first passage from each of the seven books of the Abhidhamma Piaka, giving an elided version of the beginning of the Dhtukath (Discourse on Properties). In the following transcription, the underlined syllables are those that are highlighted in the two main styles of chanting in Thailand. In the Magadha style, these syllables are pronounced with a falling tone; in the Sayoga style, they are pronounced with a rising tone.

Vinaya
[Yantena Bhagavat] jnat passat arahat Sammsambuddhena, pahama prjika kattha paattanti?
Where was the first prjika rule formulated by the Blessed Onethe One who knows, the One who sees, the Worthy One, Rightly Self-awakened?

Vesliya paattanti.
It was formulated in Vesl.

Ka rabbhti?
Whom did it concern?

Sudinna Kalantaputta rabbhti.


It concerned Sudinna the Kalanta-son.

Kismi vatthusmi?

186

THE COUNCIL CHANT

With regard to what incident?

Sudinno Kalantaputto pura-dutiyikya methuna dhamma paisevati. Tasmi vatthusminti.


Sudinna the Kalanta-son engaged in sexual intercourse with his former wife: with regard to that incident.

Tena samayena Buddho Bhagav verajya viharati naeru-pucimanda-mle, mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi.
On that occasion the Awakened One, the Blessed One, was staying at Veraja at the foot of Naerus nimba tree with a large community of monks, approximately 500 monks.

Assosi kho verajo brhmao, Samao khalu bho Gotamo sakyaputto sakyakul pabbajito, verajya viharati naeru-pucimanda-mle, mahat bhikkhusaghena saddhi paca-mattehi bhikkhu-satehi.
A brhman of Veraja heard, They say that Gotama the contemplativea son of the Sakyans who has gone forth from a Sakyan familyis staying at Veraja at the foot of Neerus nimba tree with a large community of monks, approximately 500 monks.

Ta kho pana bhavanta Gotama eva kalyo kitti-saddo abbhuggato, Itipi so bhagav araha samm-sambuddho, vijj-caraa-sampanno sugato lokavid anuttaro purisa-damma-srathi satth devamanussna buddho bhagavti.
Now this fine report of the honorable Gotamas reputation has spread far & wide: He is a Blessed One, a Worthy One, a Rightly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

So ima loka sadevaka samraka sabrahmaka, sassamaa-brhmai paja sadeva-

THE COUNCIL CHANT

187

manussa saya abhi sacchikatv pavedeti.


He makes knownhaving realized it through direct knowledgethis world with its devas, mras, & brahms, its generations with their contemplatives & brhmans, their rulers & common people.

So dhamma deseti di-kalya majjhekalya pariyosna-kalya, sttha sabyajana kevala-paripua parisuddha brahma-cariya pakseti:
He explains the Dhamma fine in the beginning, fine in the middle, fine in the end; he expounds the holy life both in its particulars & in its essence, entirely complete, surpassingly pure.

Sdhu kho pana tathrpna arahata dassana hotti.


It is good to see a Worthy One of that sort.

Sutta
[Evam-me suta,] eka samaya Bhagav, antar ca Rjagaha antar ca Nlanda addhna-maggapaipanno hoti, mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi.
I have heard that on one occasion the Blessed One was traveling on the highway between Rjagaha and Nlanda with a large community of monks, approximately 500 monks.

Suppiyo-pi kho paribbjako, antar ca Rjagaha antar ca Nlanda addhna-magga-paipanno hoti, saddhi antevsin Brahmadattena mavena.
And Suppiya the wanderer was traveling on the highway between Rjagaha and Nlanda with his apprentice, Brahmadatta the young brhman.

Tatra suda Suppiyo paribbjako, aneka-pariyyena,

188

THE COUNCIL CHANT

Buddhassa avaa bhsati, dhammassa avaa bhsati, saghassa avaa bhsati. Suppiyassa pana paribbjakassa antevs Brahmadatto mavo, anekapariyyena, Buddhassa vaa bhsati, dhammassa vaa bhsati, saghassa vaa bhsati.
Along the way, Suppiya the wanderer spoke in many ways in dispraise of the Buddha, in dispraise of the Dhamma, in dispraise of the Sagha. But Suppiya the wanderers apprentice, Brahmadatta the young brhman, spoke in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Sagha.

Itiha te ubho cariyantevs aam-aassa ujuvipaccanika-vc, Bhagavanta pihito pihito anubandh honti bhikkhu-saghassa.
Thus both of these, mentor & apprentice, speaking in direct contradiction to each other, followed right behind the Blessed One and the community of monks.

Abhidhamma
Dhamma-saga [Kusal dhamm] akusal dhamm abykat dhamm.
Skillful qualities, unskillful qualities, neutral qualities.

Katame dhamm kusal?


Which qualities are skillful?

Yasmi samaye kmvacara kusala citta uppanna hoti, somanassa-sahagata asampayutta, rprammaa v saddrammaa v, gandhrammaa v rasrammaa v,

THE COUNCIL CHANT

189

phohabbrammaa v dhammrammaa v, ya ya v panrabbha,


On whatever occasion a skillful mind-state on the level of sensuality has arisen, accompanied by pleasure, associated with knowledge, based on a form, a sound, an aroma, a flavor, a tactile sensation, or an idea, or whatever the instigation,

tasmi samaye phasso hoti avikkhepo hoti, ye v pana tasmi samaye ae-pi atthi paicca-samuppann, arpino dhamm: ime dhamm kusal.
and on that occasion the contact is not scattered; and whatever other formless, dependently-arisen qualities there are on that occasion: These qualities are skillful.

Vibhaga [Pacakkhandh,] rpakkhandho, vedankkhandho, sakkhandho, sakhrakkhandho, viakkhandho.


Five aggregates: form-aggregate, feeling-aggregate, perception-aggregate, fabrication-aggregate, consciousness-aggregate.

Tatha katamo rpakkhandho?


With regard to that, which is the form-aggregate?

Yakici rpa attngata-paccuppanna, ajjhatta v bahiddh v, orika v sukhuma v, hna v pata v, ya dre v santike v, tadekajjha abhisahitv abhisakhipitv: Aya vuccati rpakkhandho.
Any form that is past, future, or present; internal or external, blatant or subtle, common or sublime, far or near: That, heaped & gathered into one, is called the form-aggregate.

190

THE COUNCIL CHANT

Dhtu-kath [Sagaho asagaho,] sagahitena asagahita, asagahitena sagahita, sagahitena sagahita, asagahitena asagahita.
Classified, unclassified, unclassified with the classified, classified with the unclassified, classified with the classified, unclassified with the unclassified,

Sampayogo vippayogo, sampayuttena vippayutta, vippayuttena sampayutta asagahita.


Association, disassociation, disassociated with the associated, unclassified as associated with the disassociated.

Puggala-paatti [Cha paattiyo:] khandha-paatti, yatanapaatti, dhtu-paatti, sacca-paatti, indryapaatti, puggala-paatti.


Six formulations: aggregate-formulation, sense media-formulation, propertyformulation, truth-formulation, faculty-formulation, individual-formulation.

Kittvat puggalna puggala-paatti?


To what extent is there the individual-formulation of individuals?

Samaya-vimutto asamaya-vimutto, kuppa-dhammo akuppa-dhammo, parihna-dhammo aparihnadhammo, cetan-bhabbo anurakkhan-bhabbo,


Released dependent on occasion, released not dependent on occasion, subject to provocation, not subject to provocation, subject to decline, not subject to decline, capable through intention, capable through maintaining,

puthujjano gotrabh, bhayparato abhayparato, bhabbgamano abhabbgamano, niyato aniyato, paipannako phale hito, arah arahattya paipanno.

THE COUNCIL CHANT

191

run-of-the-mill, having changed lineage [to becoming noble], having given up fear, not having given up fear, capable of coming, incapable of coming, certain, uncertain, practicing, standing in the fruit [of the path], Worthy, practicing for worthiness.

Kath-vatthu [Puggalo upalabbhati,] sacchikatthaparamatthenti?


Is the individual delineated as a real and ultimate fact?

mant.
Affirmative.

Yo sacchikattho, tato so puggalo upalabbhati, sacchikattha-paramatthenti?


Is the individual delineated as a real and ultimate fact in the same way that a real fact [is delineated]?

Na heva vattabbe.
No, its not to be said that way.

jnhi niggaha.* Haci puggalo upalabbhati, sacchikattha-paramatthena, tena vata re vattabbe: Yo sacchikattho paramattho, tato so puggalo upalabbhati, sacchikattha-paramatthenti. Micch.
Understand that you are refuted. If the individual is delineated as a real and ultimate fact, thenyou foolit should be said that the individual is delineated as a real and ultimate fact in the same way that a real fact [is delineated]. So youre wrong.
* The Royal Thai Chanting Book has no period here, and places a comma after haci.

192

THE COUNCIL CHANT

Yamaka [Ye keci kusal dhamm,] sabbe te kusala-ml. Ye v pana kusala-ml, sabbe te dhamm kusal.
All skillful qualities are skillful-rooted. All things are skillful-rooted are skillful qualities.

Ye keci kusal dhamm, sabbe te kusala-mlena ekaml. Ye v pana kusala-mlena eka-ml, sabbe te dhamm kusal.
All skillful qualities are single-rooted with a skillful root. All things singlerooted with a skillful root are skillful qualities.

Mahpahna [Hetu-paccayo,] rammaa-paccayo,


Root-cause condition, support condition,

Adhipati-paccayo, Anantara-paccayo,
dominant condition, immediate condition,

Samanantara-paccayo, Saha-jta-paccayo,
quite-immediate condition, born-simultaneously condition,

Aamaa-paccayo, Nissaya-paccayo,
reciprocal condition, dependence condition,

Upanissaya-paccayo, Pure-jta-paccayo,
immediate-dependence condition, born-before condition,

Pacch-jta-paccayo, sevana-paccayo,
born-after condition, habit condition,

Kamma-paccayo, Vipka-paccayo, hra-paccayo,


action condition, result condition, nutriment condition,

Indriya-paccayo, Jhna-paccayo, Magga-paccayo,


faculty condition, jhna condition, path condition,

THE VICTORS CAGE

193

Sampayutta-paccayo, Vippayutta-paccayo,
conjoined-with condition, disjoined-from condition,

Atthi-paccayo, Natthi-paccayo,
condition when existing, condition when not existing,

Vigata-paccayo, Avigata-paccayo.
condition when without, condition when not without.

Jinapajara Gth
The Victors Cage

Jaysangat Buddh Jetv Mra savhana Catu-saccsabha rasa Ye pivisu narsabh


The Buddhas, noble men who drank the nectar of the four noble truths, having come to the victory seat, having defeated Mra together with his mount:

Tahakardayo Buddh Aha-vsati nyak Sabbe patihit mayha Matthake te munissar


These Buddhas28 leaders, sovereign sages beginning with Tahakara are all established on the crown of my head.

Sse patihito mayha Buddho dhammo dvilocane Sagho patihito mayha Ure sabba-gukaro
The Buddha is established in my head, the Dhamma in my two eyes, the Saghathe mine of all virtuesis established in my chest.

Hadaye me Anuruddho Srputto ca dakkhie Koao pihi-bhgasmi Moggallno ca vmake


Anuruddha is in my heart, and Srputta on my right. Koaa is behind me, and Moggallna on my left.

Dakkhie savane mayha Kassapo ca Mahnmo

su nanda-Rhulo Ubhsu vma-sotake

194

THE VICTORS CAGE

nanda & Rhula are in my right ear, Kassapa & Mahnma are both in my left ear.

Kesante pihi-bhgasmi Nisinno siri-sampanno

Suriyo-va pabhakaro Sobhito muni-pugavo

Sobhita, the noble sage, sits in consummate glory, shining like the sun all over the hair at the back of my head.

Kumra-kassapo thero So mayha vadane nicca

Mahes citta-vdako Patihsi gukaro

Elder Kumrakassapagreat sage, brilliant speaker, a mine of virtue is constantly in my mouth.

Puo Agulimlo ca Ther paca ime jt

Upl Nanda-Sval Nale tilak mama

These five eldersPua, Agulimla, Upl, Nanda, & Svalhave arisen as auspicious marks at the middle of my forehead.

Sessti mahther Etesti mahther Jalant sla-tejena

Vijit jina-svak Jitavanto jinoras Agam-agesu sahit

The rest of the 80 great eldersvictorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtueare established in the various parts of my body.

Ratana purato si Dhajagga pacchato si Khandha-Mora-parittaca kse chadana si

Dakkhie Metta-suttaka Vme Agulimlaka niya-suttaka Ses pkra-sahit

The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the Agulimla Paritta to the left. The Khandha & Mora Parittas and the niya Sutta are a roof in space. The remaining suttas are established as a rampart.

Jinbala-sayutt Vta-pittdi-sajt

Satta-pkra-lakat Bhirajjhattupaddav

ANUMODANA

195

Ases vinaya yantu

Ananta-jina-tejas

Bound by the Victors authority & strength, seven ramparts arrayed against them, may all misfortunes within & withoutcaused by such things as wind or bilebe destroyed without trace through the unending Victors majesty.

Vasato me sakiccena Sad Sambuddha-pajare Jina-pajara-majjhamhi Viharanta mahtale Sad plentu ma sabbe Te mah-purissabh
As I dwell, in all my affairs, always in the cage of the Self-awakened One, l iving on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men.

Iccevamanto sugutto surakkho Jinnubhvena jitupaddavo Dhammnubhavena jitrisagho Saghnubhvena jitantaryo Saddhammnubhva-plito carmi jina-pajare-ti.
Thus am I utterly well-sheltered, well-protected. Through the power of the Victor, misfortunes are vanquished. Through the power of the Dhamma, the enemy horde is vanquished. Through the power of the Sagha, dangers are vanquished. Guarded by the power of the True Dhamma, I go about in the Victors Cage.

* * * Yndha bhtni samgatni Bhummni v yniva antalikkhe Sabbe va bht suman bhavantu Athopi sakkacca suantu bhsita. Subhsita kicipi vo bhaemu Pue satuppdakara appa Dhammpadesa anukrakna

196

ANUMODANA

Tasm hi bhtni samentu sabbe. Metta karotha mnusiy pajya Bhtesu bha kata-bhattikya Div ca ratto ca haranti ye bali Paccopakra abhikakhamn. Te kho manuss tanuknubhv Bht visesena mahiddhik ca dissamn manujehi t Tasm hi ne rakkhatha appamatt.
Whatever spirits have gathered here, on the earth, in the sky may you all be happy & listen intently to what I say. I will tell you something well-spoken, not evil, engendering mindfulness in merit, instructing Dhamma to those who comply, so may all spirits be attentive. Show good will to the human race who have firmly shown loyalty to the spirits. Day & night they give offerings, strongly desiring your help in return. Those human beings have little power while spirits are of great might in their own special ways recognized & specified by human beings so, being heedful, protect them.

* * * Sta uha paihanti Sirisape ca makase Tato vt-tapo ghoro Tato va-migni ca Sisire cpi vuhiyo Sajto paihaati

ANUMODANA

197

Leatthaca sukhatthaca Jhyitu vipassitu Vihra-dna saghassa Agga Buddhehi vaita Tasm hi paito poso Sampassa attham-attano Vihre kraye ramme Vsayettha bahussute Tesa annaca pnaca Vattha-sensanni ca Dadeyya ujubhtesu Vippasannena cetas Te tassa dhamma desenti Sabba-dukkhpandana Ya so dhammam-idhaya Parinibbtyansavoti.
It wards off cold & heat, then beasts & wild animals, rains in the cold season, then wards off terrible wind & heat. For the sake of shelter, for the sake of ease to practice jhna, to gain insight, the gift of a dwelling to the Sangha is praised by the Awakened Ones as foremost. So a wise person, seeing his own benefit, will have delightful dwellings built for the learned to stay in. He, with a clear, bright awareness, should give them those who have become straightforward food, drink, clothing, & lodgings. They teach him the Dhamma, dispelling all stress, so that he, knowing the Dhamma here, will without effluent be totally unbound.

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