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Chanting
Guide
Pali Passages with English Translations
P R I N T E D I N T H E U N I T E D S TAT E S O F A M E R I C A
Contents
Pronunciation iii
MORNING CHANTING 1
E V E N I N G C H A N T I N G 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 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
fiditta-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
ii CONTENTS
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
fisaha Pj 159
Mgha Pj 162
Veneration 165
Homage to the Buddhas Footprints 166
The Buddhas Last Words 167
AFTER THE PIMOKKHA
Sluddesa-pha (The Virtue Summary) 168
Tyana-gth (The Verse to Tyana) 169
A N U M O D A N 170
Mah-magala-cakkava (The Great Universe of Blessings) 180
M E D I TAT I O N
Breath Meditation: Seven Steps 182
iv
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 o as in go
e as in they u as in glue
i as in machine ay as in Aye!
Consonants
Consonants are generally pronounced as they are in English, with a few unex-
pected twists:
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 hsuch 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 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1/2 1 1
In this book, wherever possible, many of the long compound words have been
broken down with hyphens into their component words to make them easier to
read 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 fol-
lowing the hyphen and not with the vowel preceding it. Thus, for instance,
dhammam-eta would scan as dham-ma-me-ta.; and tam-araa as ta-ma-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
Morning Chanting
* * *
Idha tathgato loke uppanno araha samm-
sambuddho,
Here, One attained to the Truth, Worthy & Rightly Self-awakened, has
appeared in the world,
Dhammo ca desito niyyniko upasamiko
parinibbniko sambodhagm sugatappavedito.
and Dhamma is explained, leading out [of samsara], calming, tending
toward total 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 7
(Bhikkhna sikkh-sjva-sampann.)
(fully endowed with the bhikkhus training & livelihood.) NOV I CES OMI T
THIS PHRASE.
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 HERS)
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
(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-bhesajja-
parikkhra paisevmi,
Considering them thoughtfully, I use medicinal requisites for curing the
sick:
Yvadeva uppannna veyybdhikna
vedanna paightya,
simply to counteract any pains of illness that have arisen,
Abypajjha-paramatyti.
and for maximum freedom from disease.
12
Evening Chanting
(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
( B O W D O W N & S AY )
(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
(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
( B O W D O W N & S AY )
(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
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
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
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.
(KARU COMPASSION)
Sabbe satt sabba-dukkh pamuccantu.
May all living beings be freed from all stress & pain.
(MUD I T EMPAT HETI C 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 kamma-
yon 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
Dedication of Merit
Puassidni katassa Ynani katni me
Tesa-ca bhgino hontu 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 Mayha mt-pitdayo
Dih me cpyadih v 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 Te-bhumm catu-yonik
Paceka-catu-vokr 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 Anumodantu te saya
Ye cima nappajnanti Dev tesa nivedayu.
If they know of my dedication of merit, may they themselves rejoice,
and if they do not know, may the devas inform them.
May dinnna-puna Anumodana-hetun
Sabbe satt sad hontu Aver sukha-jvino.
By reason of their rejoicing in my gift of merit,
may all beings always live happily, free from animosity.
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
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:
(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.
(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
Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion
Anatta-lakkhaa Sutta
The Discourse on the Not-self Characteristic
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.
58 DISCOURSES
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,
60 DISCOURSES
fiditta-pariyya Sutta
The Fire Discourse
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.
DISCOURSES 63
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,
DISCOURSES 67
Mah-samaya Sutta
The Great Meeting
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.
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:
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.
Dhamma-niyma Sutta
The Orderliness of the Dhamma
Magga-vibhaga Sutta
An Analysis of the Path
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 garu-
kara, 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 feel-
ings of endearment, engender feelings of respect, leading to a sense of fellow-
ship, a lack of disputes, harmony, & a state of unity. Which six?
[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.
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.
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
96 DISCOURSES
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.
98 DISCOURSES
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-dukkha-
domanassupys sambhavanti.
With birth as a condition, then aging & death, sorrow, lamentation, pain,
distress, & despair come into play.
Evam-etassa kevalassa dukkhakkhandhassa,
samudayo hoti.
Thus is the origination of this entire mass of suffering & stress.
Avijjyatveva asesa-virga-nirodh sakhra-
nirodho.
Now from the remainderless fading & 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.
DISCOURSES 99
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-dukkha-
domanassupys 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.
100 MERIT FOR THE DECEASED
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.
102 MERIT FOR THE DECEASED
Noble Wealth
Yassa saddh tathgate Acal supatihit,
Sla-ca yassa kalya 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 Ujubhta-ca dassana
Adaiddoti ta hu Amoghan-tassa jvita.
MERIT FOR THE DECEASED 103
An Auspicious Day
Atta nnvgameyya Nappaikakhe angata.
Yadattam-pahnanta 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 Ko ja maraa suve.
Na hi no sagarantena 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.
104 MERIT FOR THE DECEASED
* * *
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.
106 MERIT FOR THE DECEASED
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.
110 BLESSINGS
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.
112 BLESSINGS
Sambuddhe
The Buddhas
Namo-kra-ahaka
The Homage Octet
Magala Sutta
The Discourse on Blessings
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
BLESSINGS 121
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
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.
124 BLESSINGS
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.
BLESSINGS 125
Vaaka Paritta
The Baby Quails Protection
Dhajagga Paritta
The Top-of-the-Banner-Staff Protection
finiya Paritta
Homage to the Seven Past Buddhas
Vipassissa namatthu Cakkhumantassa sirmato.
Sikhissa pi namatthu Sabba-bhtnukampino.
Homage to Vipass, possessed of vision & splendor.
Homage to Sikh, sympathetic to all beings.
Vessabhussa namatthu Nhtakassa tapassino.
Namatthu Kakusandhassa
Mra-senappamaddino.
Homage to Vesabh, cleansed, austere.
Homage to Kakusandha, crusher of Mras host.
Kongamanassa namatthu
Brhmaassa vusmato.
Kassapassa namatthu 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 Yathbhta vipassisu
Te jan apisu Mahant vtasrad
Those unbound in the world, who have seen things as they have come to be,
great Ones of gentle speech, thoroughly mature,
128 BLESSINGS
Agulimla Paritta
Ven. Angulimalas Protection
Bojjhaga Paritta
The Factor-for-Awakening Protection
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 fiavaka, 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:
132 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
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.
* * *
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.
136 BLESSINGS
The monk then recites the following passage three times, after which
the lay people repeat it three times:
The monk then recites the following passages line by line, with the
lay people reciting line by line after him.
The monk then recites the precepts line by line, with the lay people
reciting them line by line after him.
The monk then recites the following passage three times, after which
the lay people repeat it three times:
The monk then recites the following passages line by line, with the
lay people reciting line by line after him.
The monk then recites the precepts line by line, with the lay people
reciting them line by line after him.
The monk then recites the following passage three times, after which
the nun repeats it three times:
The monk then recites the following passages line by line, with the
nun reciting line by line after him.
The monk then recites the precepts line by line, with the nun reciting
them line by line after him.
Requesting a Discourse
Brahm ca lokdhipat sahampati
Katajal andhivara aycatha:
Santdha sattpparajakkha-jtik
Desetu dhamma anukampima paja.
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.
148 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.
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.
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.
Formal Offerings
Food
Forest Cloth
To four or more monks. Repeat Namo... three times, then:
Imni maya bhante, pasukla-cvarni,
saparivrni, bhikkhu-saghassa, oojayma.
Sdhu no bhante, bhikkhu-sagho, imni, pasukla-
cvarni, saparivrni, paiggahtu, amhka,
dgha-ratta, hitya, sukhya.
152 FORMAL OFFERINGS
Kahina Cloth
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.
154 FORMAL OFFERINGS
Viskha 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.
fisha 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.
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.
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.
166 HOMAGE
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.
Sluddesa-pha
The Virtue Summary
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 re-
straint 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
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 fol-
lowing verses as a prelude to the passage beginning Sabbityo....
ANUMODAN 171
Sabba-roga-vinimutto Sabba-santpa-vajjito
Sabba-veram-atikkanto Nibbuto ca tuva bhava.
May you be: freed from all disease, safe from all torment, beyond all
animosity, & unbound.
II
Adsi me aksi me 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.
Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse
on Those Outside the Wall) , Khuddakapatha 8. They are often chanted on occa-
sions 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
Note: These verses are from the Ittha Sutta (Discourse on What is Welcome), Angut-
tara 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 rela-
tives, guests, the dead, kings (taxes paid to the government), and devas. This pas-
sage is often chanted when donors are dedicating a donation to a relative or friend
long deceased.
VII
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 organ-
ize 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.
Sabba-buddhnubhvena sabba-dhammnubhvena
sabba-saghnubhvena buddha-ratana dhamma-
ratana sagha-ratana tia ratanna
nubhvena caturstisahassa-
dhammakkhandhnubhvena piakatynubhvena
jinasvaknubhvena:
ANUMODAN 177
XI
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
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
Mah-magala-cakkava
The Great Universe of Blessings
Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-
mahguparimita-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-dukkha-
domanass-upys vinassantu,
May all your diseases, griefs, misfortunes, pains, distresses, & despairs
be destroyed,
sabba-antarypi vinassantu,
sabba-sakapp tuyha samijjhantu,
may all obstructions be destroyed, may all your resolves succeed,
dghayut tuyha hotu sata-vassa-jvena
samagiko hotu sabbad.
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
Breathe whichever way is most comfortable for you. Or, better yet,
learn to breathe comfortably all four ways, because your physical con-
dition & 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 ex-
isting 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 knowl-
edge already within you, so that it can become a basis for the skills lead-
ing 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
Vinaya
Sutta
Abhidhamma
Dhamma-saga
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 form-
less, dependently-arisen qualities there are on that occasion: These qualities
are skillful.
Vibhaga
Dhtu-kath
Puggala-paatti
Kath-vatthu
* The Royal Thai Chanting Book has no period here, and places a comma after haci.
192 THE COUNCIL CHANT
Yamaka
Mahpahna
[Hetu-paccayo,] firammaa-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, fisevana-paccayo,
born-after condition, habit condition,
Kamma-paccayo, Vipka-paccayo, fihra-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
finanda & Rhula are in my right ear, Kassapa & Mahnma are both in my
left ear.
Kesante pihi-bhgasmi Suriyo-va pabhakaro
Nisinno siri-sampanno Sobhito muni-pugavo
Sobhita, the noble sage, sits in consummate glory, shining like the sun all
over the hair at the back of my head.
Kumra-kassapo thero Mahes citta-vdako
So mayha vadane nicca Patihsi gukaro
Elder Kumrakassapagreat sage, brilliant speaker, a mine of virtue is
constantly in my mouth.
Puo Agulimlo ca Upl Nanda-Sval
Ther paca ime jt Nale tilak mama
These five eldersPua, Agulimla, Upl, Nanda, & Svalhave
arisen as auspicious marks at the middle of my forehead.
Sessti mahther Vijit jina-svak
Etesti mahther Jitavanto jinoras
Jalant sla-tejena 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 Dakkhie Metta-suttaka
Dhajagga pacchato si Vme Agulimlaka
Khandha-Mora-parittaca finiya-suttaka
fikse chadana si Ses pkra-sahit
The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga
Sutta is behind, the Agulimla Paritta to the left. The Khandha & Mora
Parittas and the finiya Sutta are a roof in space. The remaining suttas
are established as a rampart.
Jinbala-sayutt Satta-pkra-lakat
Vta-pittdi-sajt Bhirajjhattupaddav
ANUMODANA 195
* * *
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
* * *