Chanting Book

VOLUME TWO
Suttas, Parittas and Funeral Chanting

FOR FREE DISTRIBUTION VOLUME TWO Suttas, Parittas and Funeral Chanting
Pli I English
Vol2-Chanting Book-Cover.indd 1 12/05/2015 18:02

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Chanting Book Volume Two

Pli and English
Amaravati Publications
Amaravati Buddhist Monastery
St Margarets Lane
Great Gaddesden
Hemel Hempstead
Hertfordshire HP1 3BZ
UK
www.amaravati.org
(+44) (0)1442 842455
This book is offered for free distribution, please do not sell this book.
Also available for free download from:
www.forestsanghapublications.org
If you are interested in translating this text into another language,

please contact us at publications@amaravati.org
ISBN 978-1-78432-032-4

2015 Amaravati Buddhist Monastery
Project manager: Nicholas Halliday

Editors: Ajahn Amaro, Ajahn Gavesako
Typesetting: Venerable Gambhro
Cover lettering and design: Nicholas Halliday
This work is licensed under a Creative Commons

Attribution-NonCommercial-NoDerivs 3.0 Unported Licence.
http://creativecommons.org/licenses/by-nc-nd/3.0/
See page 80 for more details on your rights and restrictions under this licence.
Produced with the LATEX typesetting system. Typeset in Gentium Incantation,

Alegreya Sans and Ubuntu fonts.
Second edition, 100 copies, 2015

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Contents
Part 1 The Cardinal Suttas 1

Setting in Motion the Wheel of Dhamma
Dhammacakkappavattana Sutta . . . . . . . . . . . . 2/3
The Characteristic of Not-Self

Anatta-lakkhaa Sutta . . . . . . . . . . . . . . . . . 14 / 15
The Fire Sermon

ditta-pariyya Sutta . . . . . . . . . . . . . . . . . . 24 / 25

Part 2 Parittas 31
Invitation to the Devas . . . . . . . . . . . . . . . . . . . . . 32
Pubba-bhga-nama-kra-pho . . . . . . . . . . . . . . . 33
Saraa-gamana-pho . . . . . . . . . . . . . . . . . . . . . . 33
Nama-kra-siddhi-gth . . . . . . . . . . . . . . . . . . . . 34
Namo-kra-ahaka . . . . . . . . . . . . . . . . . . . . . . . . 35
Ratana-sutta . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
Magala-sutta . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

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Karaya-metta-sutta . . . . . . . . . . . . . . . . . . . . . . 40
Yakici ratana loke . . . . . . . . . . . . . . . . . . . . . . 41
Sambuddhe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42
Khandha-paritta . . . . . . . . . . . . . . . . . . . . . . . . . 43
Buddha-dhamma-sagha-gu . . . . . . . . . . . . . . . 44
Mora-paritta . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Vaaka-paritta . . . . . . . . . . . . . . . . . . . . . . . . . . 46
Abhaya-paritta . . . . . . . . . . . . . . . . . . . . . . . . . . 46
niya-paritta . . . . . . . . . . . . . . . . . . . . . . . . 47
Aguli-mla-paritta . . . . . . . . . . . . . . . . . . . . . . 47

Natthi me saraa aa . . . . . . . . . . . . . . . . . . 48
Sakkatv . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
Bojjhaga-paritta . . . . . . . . . . . . . . . . . . . . . . . 49
Jaya-magala-aha-gth . . . . . . . . . . . . . . . . . . . 50
Devat-uyyojana-gth . . . . . . . . . . . . . . . . . . . . . 51
Jaya-paritta . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
Bhavatu sabba-magala . . . . . . . . . . . . . . . . . . . 53
The Twenty-Eight Buddhas Protection

niya Paritta (long version) . . . . . . . . . . 54 / 55

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Part 3 Funeral Chanting 63

Dhamma-saga-mtik . . . . . . . . . . . . . . . . . . . . 64
Pahna-mtik-pho . . . . . . . . . . . . . . . . . . . . . 66
Vipassan-bhmi-pho . . . . . . . . . . . . . . . . . . . . 67
Pasu-kla for the dead . . . . . . . . . . . . . . . . . . . . 69
Pasu-kla for the living . . . . . . . . . . . . . . . . . . . . 69
Part 4 Appendix 71
Pli Phonetics and Pronunciation . . . . . . . . . . . . . 72
Glossary of Pli Terms . . . . . . . . . . . . . . . . . . . . . . 75

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List of First Lines
Acira vataya kyo . . . . . . . . . . . . . . . . . . . . . . 69

Anicc vata sakhr . . . . . . . . . . . . . . . . . . . . . . . 69
Asevan ca blna . . . . . . . . . . . . . . . . . . . . . . . . 38
Atthi loke sla-guo . . . . . . . . . . . . . . . . . . . . . . . . 46
Bhu sahassam-abhinimmita svudhan-ta . . . . 50
Bhavatu sabba-magala . . . . . . . . . . . . . . . . . . . 53
Bojjhago sati-sakhto . . . . . . . . . . . . . . . . . . . . 49
Buddha saraa gacchmi . . . . . . . . . . . . . . . . . 33
Dukkhappatt ca niddukkh . . . . . . . . . . . . . . . . . 51

Hetu-paccayo . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

Iti pi so bhagav . . . . . . . . . . . . . . . . . . . . . . . . . . 44
Karayam-attha-kusalena . . . . . . . . . . . . . . . . . . . 40
Kusal dhamm . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Mah-kruiko ntho . . . . . . . . . . . . . . . . . . . . . . 52
Namo arahato samm . . . . . . . . . . . . . . . . . . . . . . 35
Namo me sabbabuddhna . . . . . . . . . . . . . . . . . . 55
Namo tassa Bhagavato . . . . . . . . . . . . . . . . . . . . . . 33
Natthi me saraa aa . . . . . . . . . . . . . . . . . . 48
Pacakkhandh rpakkhandho . . . . . . . . . . . . . . . 67
Pharitvna metta samett bhadant . . . . . . . . . . 32

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Sakkatv buddha-ratana . . . . . . . . . . . . . . . . . . . 48
Samant cakka-vesu . . . . . . . . . . . . . . . . . . . . . . 32
Sambuddhe ahavsaca . . . . . . . . . . . . . . . . . . . . 42
Udetaya-cakkhum eka-rj . . . . . . . . . . . . . . . . 45
Vipassissa namatthu . . . . . . . . . . . . . . . . . . . . . . . 47
Virpakkhehi me metta . . . . . . . . . . . . . . . . . . . 43
Yan-dunnimitta avamagala-ca . . . . . . . . . . . . 46
Yakici ratana loke . . . . . . . . . . . . . . . . . . . . . . 41
Yakici vitta idha v hura v . . . . . . . . . . . . . 36
Yatoha bhagini ariyya jtiy jto . . . . . . . . . . . 47
Yo cakkhum moha-malpakaho . . . . . . . . . . . . . 34

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part 1
The Cardinal Suttas


setting in motion the wheel of dhamma the cardinal suttas
2 Setting in Motion the Wheel of Dhamma
[ solo introduction ]
This is the first teaching of the Tathgata on attaining to
unexcelled, perfect enlightenment.
Here is the perfect turning of the incomparable wheel of Truth,
inestimable wherever it is expounded in the world.
Disclosed here are the two extremes, and the Middle Way, with
the Four Noble Truths and the purified knowledge and vision
pointed out by the Lord of Dhamma.
Let us chant together this Sutta proclaiming the supreme,
independent enlightenment that is widely renowned as
The Turning of the Wheel of the Dhamma.
Thus have I heard.

Once when the Blessed One was staying in the deer sanctuary at Isipatana,
near Benares, he spoke to the group of five bhikkhus:

These two extremes, bhikkhus, should not be followed by one who has
gone forth: sensual indulgence, which is low, coarse, vulgar, ignoble, and
unprofitable; and self-torture, which is painful, ignoble, and unprofitable.
Bhikkhus, by avoiding these two extremes, the Tathgata has realized the
Middle Way, which gives vision and understanding, which leads to calm,
penetration, enlightenment, to Nibbna.
And what, bhikkhus, is the Middle Way realized by the Tathgata, which
gives vision and understanding, which leads to calm, penetration,
enlightenment, to Nibbna?


the cardinal suttas dhammacakkappavattana sutta
Dhammacakkappavattana Sutta 3
Anuttara abhisambodhi sambujjhitv tathgato
Pathama ya adesesi dhammacakka anuttara
Sammadeva pavattento loke appativattiya
Yatthkkht ubho ant paipatti ca majjhim
Catsvriyasaccesu visuddha adassana
Desita dhammarjena sammsambodhikittana
Nmena vissuta sutta dhammacakkappavattana
Veyykaraapthena sagtantam bhama se
[Eva me suta]
Eka samaya bhagav brasiya viharati isipatane migadye.

Tatra kho bhagav pacavaggiye bhikkh mantesi:

Dveme, bhikkhave, ant pabbajitena na sevitabb: yo cya kmesu
kma-sukhalliknuyogo; hno, gammo, pothujjaniko, anariyo,
anattha-sahito; yo cya atta-kilamathnuyogo; dukkho, anariyo,
anattha-sahito.
Ete te, bhikkhave, ubho ante anupagamma majjhim paipad

tathgatena abhisambuddh cakkhukara, akara, upasamya,
abhiya, sambodhya, nibbnya savattati.
Katam ca s, bhikkhave, majjhim paipad tathgatena

abhisambuddh cakkhukara akara, upasamya, abhiya,
sambodhya, nibbnya savattati.


4 It is just this Noble Eightfold Path, namely:
Right View, Right Intention, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, and Right Concentration.
Truly, bhikkhus, this Middle Way understood by the Tathgata produces

vision, produces knowledge, and leads to calm, penetration,
enlightenment, to Nibbna.
This, bhikkhus, is the Noble Truth of dukkha:
Birth is dukkha, ageing is dukkha, death is dukkha, grief, lamentation, pain,

sorrow and despair are dukkha, association with the disliked is dukkha,
separation from the liked is dukkha, not to get what one wants is dukkha.
In brief, clinging to the five khandhas is dukkha.
This, bhikkhus, is the Noble Truth of the cause of dukkha:
The craving which causes rebirth and is bound up with pleasure and lust,

ever seeking fresh delight, now here, now there; namely, craving for sense

pleasure, craving for existence, and craving for annihilation.
This, bhikkhus, is the Noble Truth of the cessation of dukkha:
The complete cessation, giving up, abandonment of that craving, complete

release from that craving, and complete detachment from it.
This, bhikkhus, is the Noble Truth of the way leading to the cessation of
dukkha:
Only this Noble Eightfold Path; namely, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
With the thought, This is the Noble Truth of dukkha, there arose in me,
bhikkhus, vision, knowledge, insight, wisdom, light, concerning things
unknown before.


Ayam-eva ariyo ahagiko maggo seyyathda: 5

Samm-dihi, samm-sakappo, samm-vc, samm-kammanto,
samm-jvo, samm-vymo, samm-sati, samm-samdhi.
Aya kho s, bhikkhave, majjhim paipad tathgatena

abhisambuddh cakkhukara akara, upasamya, abhiya,
sambodhya, nibbnya savattati.
Ida kho pana, bhikkhave, dukkha ariya-sacca:
Jtipi dukkh, jarpi dukkh, maranampi dukkha,

soka-parideva-dukkha-domanassupyspi dukkh, appiyehi
sampayogo dukkho, piyehi vippayogo dukkho, yampiccha na labhati
tampi dukkha, sakhittena pacupdnakkhand dukkh.
Ida kho pana, bhikkhave, dukkha-samudayo ariya-sacca:
Yya tah ponobbhavik nandi-rga-sahagat

tatra-tatrbhinandin seyyathda: kma-tah, bhava-tah,
vibhava-tah.
Ida kho pana, bhikkhave, dukkha-nirodho ariya-sacca:
Yo tass yeva tahya asesa-virga-nirodho, cgo, painissaggo, mutti,

anlayo.
Ida kho pana, bhikkhave, dukkha-nirodha-gmin paipad

ariya-sacca:
Ayam-eva ariyo ahagiko maggo seyyathdam: samm-dihi,

samm-sakappo, samm-vc, samm-kammanto, samm-jvo,
samm-vymo, samm-sati, samm-samdhi.
[Ida dukkha] ariya-saccanti me bhikkhave, pubbe ananussutesu

dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj
udapdi, loko udapdi.


6 With the thought, This is the Noble Truth of dukkha, and this dukkha has
to be understood, there arose in me, bhikkhus, vision, knowledge, insight,
wisdom, light, concerning things unknown before.
With the thought, This is the Noble Truth of dukkha, and this dukkha has
been understood, there arose in me, bhikkhus, vision, knowledge, insight,
wisdom, light, concerning things unknown before.
With the thought, This is the Noble Truth of the cause of dukkha, there
arose in me, bhikkhus, vision, knowledge, insight, wisdom, light,
concerning things unknown before.
With the thought, This is the Noble Truth of the cause of dukkha, and this
cause of dukkha has to be abandoned, there arose in me, bhikkhus, vision,
knowledge, insight, wisdom, light, concerning things unknown before.
With the thought, This is the Noble Truth of the cause of dukkha, and this
cause of dukkha has been abandoned, there arose in me, bhikkhus, vision,

With the thought, This is the Noble Truth of the cessation of dukkha,
there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light,
concerning things unknown before.
With the thought, This is the Noble Truth of the cessation of dukkha, and
this cessation of dukkha has to be realized, there arose in me, bhikkhus,
vision, knowledge, insight, wisdom, light, concerning things unknown
before.
With the thought, This is the Noble Truth of the cessation of dukkha, and
this cessation of dukkha has been realized, there arose in me, bhikkhus,
vision, knowledge, insight, wisdom, light, concerning things unknown
before.


Ta kho panida dukkha ariya-sacca parieyyanti me 7

bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a
udapdi, pa udapdi, vijj udapdi, loko udapdi.
Ta kho panida dukkha ariya-sacca paritanti me bhikkhave,

pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi,
pa udapdi, vijj udapdi, loko udapdi.
Ida dukkha-samudayo ariya-saccanti me bhikkhave, pubbe

ananussutesu dhammesu cakkhu udapdi, a udapdi, pa
udapdi, vijj udapdi, loko udapdi.
Ta kho panida dukkhasamudayo ariyasacca pahtabbanti me

Ta kho panida dukkha-samudayo ariya-sacca pahnanti me


Ida dukkha-nirodho ariya-saccanti me bhikkhave, pubbe

ananussutesu dhammesu cakkhu udapdi, a udapdi, pa
udapdi, vijj udapdi, loko udapdi.
Ta kho panida dukkha-nirodho ariya-sacca sacchiktabbanti me

udapdi, pa udapdi, vijj, udapdi loko udapdi.
Ta kho panida dukkha-nirodho ariya-sacca sacchikatanti me



8 With the thought, This is the Noble Truth of the way leading to the
cessation of dukkha, there arose in me, bhikkhus, vision, knowledge,
insight, wisdom, light, concerning things unknown before.
With the thought, This Noble Truth of the way leading to the cessation of
dukkha has to be developed, there arose in me, bhikkhus, vision,
With the thought, This Noble Truth of the way leading to the cessation of
dukkha has been developed, there arose in me, bhikkhus, vision,
So long, bhikkhus, as my knowledge and vision of reality regarding these

Four Noble Truths, in their three phases and twelve aspects, was not fully
clear to me, I did not declare to the world of spirits, demons, and gods, with
its seekers and sages, celestial and human beings, the realization of
incomparable, perfect enlightenment.

But when, bhikkhus, my knowledge and vision of reality regarding these

Four Noble Truths, in their three phases and twelve aspects, was fully clear
to me, I declared to the world of spirits, demons, and gods, with its seekers
and sages, celestial and human beings, that I had realized incomparable,
perfect enlightenment.
Knowledge and vision arose: Unshakeable is my deliverance; this is the

last birth, there will be no more renewal of being.
Thus spoke the Blessed One. Glad at heart, the group of five bhikkhus
approved of the words of the Blessed One.


Ida dukkha-nirodha-gmin paipad ariya-saccanti me bhikkhave, 9

pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi,
pa udapdi, vijj udapdi, loko udapdi.
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.
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.
[Yva kvaca me bhikkhave,] imesu catsu ariya-saccesu

evan-ti-parivaa dvdaskra yath-bhta a-dassana na
suvisuddha ahosi, neva tvha bhikkhave, sadevake loke samrake

sabrahmake sassamaa-brhmaiy pajya sadeva-manussya

anuttara samm-sambodhi abhisambuddho paccasi.
Yato ca kho me bhikkhave, imesu catsu ariya-saccesu

evan-ti-parivaa dvdaskra yath-bhta a-dassana
suvisuddham ahosi, athham bhikkhave, sadevake loke samrake
sabrahmake sassamaa-brhmaiy pajya sadeva-manussya
anuttara samm-sambodhi abhisambuddho paccasi.
aca pana me dassana udapdi, akupp me vimutti ayam-antim

jti, natthi dni punabbhavoti.
Idam-avoca bhagav. Attaman pacavaggiy bhikkh bhagavato

bhsita abhinandu.


10 As this exposition was proceeding, the spotless, immaculate vision of the

Dhamma appeared to the Venerable Koaa and he knew: Everything
that has the nature to arise has the nature to cease.
When the Blessed One had set in motion the Wheel of Dhamma, the
Earthbound devas proclaimed with one voice,
The incomparable Wheel of Dhamma has been set in motion by the Blessed
One in the deer sanctuary at Isipatana, near Benares, and no seeker,
brahmin, celestial being, demon, god, or any other being in the world can
stop it.
Having heard what the Earthbound devas said, the devas of the Four Great
Kings proclaimed with one voice
Having heard what the devas of the Four Great Kings said, the devas of the
Thirty-three proclaimed with one voice
Having heard what the devas of the Thirty-three said, the Yma devas
proclaimed with one voice

Having heard what the Yma devas said, the Devas of Delight proclaimed
with one voice
Having heard what the Devas of Delight said, the Devas Who Delight in
Creating, proclaimed with one voice
Having heard what the Devas Who Delight in Creating said, the Devas Who
Delight in the Creations of Others proclaimed with one voice
Having heard what the Devas Who Delight in the Creations of Others said,
the Brahma gods proclaimed in one voice,
The incomparable Wheel of Dhamma has been set in motion by the Blessed
One in the deer sanctuary at Isipatana, near Benares, and no seeker,
brahmin, celestial being, demon, god, or any other being in the world can
stop it.


Imasmica pana veyykaraasmi bhaamne yasmato 11

koaassa viraja vtamala dhammacakkhu udapdi: ya kici
samudaya-dhamma sabban-ta nirodha-dhammanti.
[Pavattite ca bhagavat] dhammacakke bhumm dev

saddamanussvesu:
Eta bhagavat brasiya isipatane migadye anuttara

dhammacakka pavattita appaivattiya samaena v brhmaena
v devena v mrena v brahmun v kenaci v lokasminti.
Bhummna devna sadda sutv, ctummahrjik dev

saddamanussvesu
Ctummahrjikna devna sadda sutv, tvatis dev

saddamanussvesu

Tvatisna devna sadda sutv, ym dev
saddamanussvesu

Ymna devna sadda sutv, tusit dev saddamanussvesu
Tusitna devna sadda sutv, nimmnarat dev

saddamanussvesum
Nimmnaratna devna sadda sutv, paranimmitavasavatt dev

saddamanussvesu
Paranimmitavasavattna devna sadda sutv, brahmakyik dev

saddamanussvesu:
Eta bhagavat brasiya isipatane migadye anuttara

dhammacakka pavattita appaivattiya samaena v brhmaena
v devena v mrena v brahmun v kenaci v lokasminti.


12 Thus in a moment, an instant, a flash, word of the Setting in Motion of the

Wheel of Dhamma went forth up to the Brahma world, and the
ten-thousandfold universal system trembled and quaked and shook, and a
boundless, sublime radiance surpassing the power of devas appeared on
earth.
Then the Blessed One made the utterance,
Truly, Koaa has understood, Koaa has understood! Thus it was

that the Venerable Koaa got the name A-Koaa: Koaa
Who Understands.
Thus ends the discourse on Setting in Motion the Wheel of Dhamma.


Itiha tena khaena, tena muhuttena, yva brahmalok saddo 13

abbhuggacchi. Ayaca dasa-sahass lokadhtu sakampi sampakampi
sampavedhi, appamo ca oro obhso loke pturahosi atikkammeva
devna devnubhva.
Atha kho bhagav udna udnesi:
Asi vata bho koao, asi vata bho koao ti. Iti hida
yasmato koaassa a-koao tveva nma ahos ti.
Dhammacakkappavattana-sutta nihita.


the characteristic of not-self the cardinal suttas
14 The Characteristic of Not-Self
All beings should take pains to understand the characteristic of
not-self, which provides matchless deliverance from self-view
and self-perception, as taught by the supreme Buddha.
This teaching is given so that those who meditate on
experienceable realities may arrive at perfect comprehension;
It is for the development of perfect understanding of these
phenomena, and for the investigation of all defiled
mind-moments.
The consequence of this practice is total deliverance, so, desirous
of bringing this teaching forth with its great benefit, let us now
recite this Sutta.
Thus have I heard.

At one time the Blessed One was dwelling at Benares in the deer park.

There he addressed the group of five bhikkhus:
Form, bhikkhus, is not-self. If, bhikkhus, form were self, then form would
not lead to affliction, and one might be able to say in regard to form, Let
my form be thus, let my form not be thus. But since, bhikkhus, form is
not-self, form therefore leads to affliction, and one is not able to say in
regard to form, Let my form be thus, let my form not be thus.
Feeling is not-self. If, bhikkhus, feeling were self, feeling would not lead to
affliction, and one might be able to say in regard to feeling, Let my feeling
be thus, let my feeling not be thus. But since, bhikkhus, feeling is not-self,
feeling therefore leads to affliction, and one is not able to say in regard to
feeling, Let my feeling be thus, let my feeling not be thus.


the cardinal suttas anatta-lakkhaa sutta
Anatta-lakkhaa Sutta 15
Yanta sattehi dukkhena eyya anattalakkhaa
Attavdattasaa sammadeva vimocana
Sambuddho ta paksesi dihasaccna yogina
Uttari paivedhya bhvetu amuttama
Yantesa dihadhammnam enupaparikkhata
Sabbsavehi cittni vimuccisu asesato
Tath nussrena ssana ktumicchata
Sdhna atthasiddhattha ta suttanta bhama se
[Eva me suta]
Eka samaya bhagav brasiya viharati isipatane migadye.

Tatra kho bhagav pacavaggiye bhikkh mantesi:

Rpa bhikkhave anatt, rpaca hida bhikkhave att abhavissa,
nayida rpa bdhya savatteyya, labbhetha ca rpe, eva me
rpa hotu, eva me rpa m ahos ti. Yasm ca kho bhikkhave
rpa anatt, tasm rpa bdhya savattati, na ca labbhati rpe,
eva me rpa hotu, eva me rpa m ahos ti.
Vedan anatt, vedan ca hida bhikkhave att abhavissa, nayida

vedan bdhya savatteyya, labbhetha ca vedanya, eva me
vedan hotu, eva me vedan m ahos ti. Yasm ca kho bhikkhave
vedan anatt, tasm vedan bdhya savattati, na ca labbhati
vedanya, eva me vedan hotu, eva me vedan m ahos ti.


16 Perception is not-self. If, bhikkhus, perception were self, perception would

not lead to affliction, and one might be able to say in regard to perception,
Let my perception be thus, let my perception not be thus. But since,
bhikkhus, perception is not-self, perception therefore leads to affliction,
and one is not able to say in regard to perception, Let my perception be
thus, let my perception not be thus.
Mental formations are not-self. If, bhikkhus, mental formations were self,
mental formations would not lead to affliction, and one might be able to
say in regard to mental formations, Let my mental formations be thus, let
my mental formations not be thus. But since, bhikkhus, mental
formations are not-self, mental formations therefore lead to affliction, and
one is not able to say in regard to mental formations, Let my mental
formations be thus, let my mental formations not be thus.
Consciousness is not-self. If, bhikkhus, consciousness were self,

consciousness would not lead to affliction, and one might be able to say in

regard to consciousness, Let my consciousness be thus, let my

consciousness not be thus. But since, bhikkhus, consciousness is not-self,
consciousness therefore leads to affliction, and one is not able to say in
regard to consciousness, Let my consciousness be thus, let my
consciousness not be thus.
What do you think about this, bhikkhus? Is form permanent or

impermanent?
Impermanent, Venerable Sir.
But is that which is impermanent painful or pleasurable?
Painful, Venerable Sir.
But is it fit to consider that which is impermanent, painful, of a nature to

change, as This is mine, I am this, this is my self ?
It is not, Venerable Sir.


Sa anatt, sa ca hida bhikkhave att abhavissa, nayida 17

sa bdhya savatteyya, labbhetha ca saya, eva me sa
hotu, eva me sa m ahos ti.
Yasm ca kho bhikkhave sa anatt, tasm, sa bdhya

savattati, na ca labbhati saya, eva me sa hotu, eva me
sa m ahos ti.
Sakhr anatt, sakhr ca hida bhikkhave att abhavissasu,

nayida sakhr bdhya savatteyyu, labbhetha ca sakhresu,
eva me sakhr hontu, eva me sakhr m ahesun ti.
Yasm ca kho bhikkhave sakhr anatt, tasm sakhr bdhya

savattanti, na ca labbhati sakhresu, eva me sakhr hontu,
eva me sakhr m ahesun ti.
Via anatt, viaca hida bhikkhave att abhavissa,

nayida vinam bdhya savatteyya, labbhetha ca vine

eva me via hotu, eva me via m ahos ti.
Yasm ca kho bhikkhave via anatt, tasm via bdhya

savattati, na ca labbhati vine, eva me via hotu, eva me
via m ahos ti.
[Ta ki maatha bhikkhave,] rpam nicca v anicca v ti.
Anicca bhante.
Yam pannicca, dukkha v ta sukha v ti.
Dukkha bhante.
Yam pannicca dukkha viparinma-dhamma, kalla nu ta

samanupassitu, eta mama, esohamasmi, eso me att ti.
No heta bhante.


18 What do you think about this, bhikkhus? Is feeling permanent or

impermanent?

What do you think about this, bhikkhus? Is perception permanent or

impermanent?



What do you think about this, bhikkhus? Are mental formations

permanent or impermanent?



Ta ki maatha bhikkhave, vedan nicc v anicc v ti. 19

Anicc bhante.
Dukkha bhante.

No heta bhante.
Ta ki maatha bhikkhave, sa nicc v anicc v ti.
Anicc bhante.
Dukkha bhante.

No heta bhante.
Ta ki maatha bhikkhave, sakhr nicc v anicc v ti.
Anicc bhante.
Dukkha bhante.

No heta bhante.


20 What do you think about this, bhikkhus? Is consciousness permanent or

impermanent?

Wherefore, bhikkhus, whatever form there is, past, future, present,

internal or external, gross or subtle, inferior or superior, whether it is far
or near, all form should, by means of right wisdom, be seen as it really is,
thus: This is not mine, I am not this, this is not my self.
Whatever feeling there is, past, future, present, internal or external, gross
or subtle, inferior or superior, whether it is far or near, all feeling should,

by means of right wisdom, be seen as it really is, thus: This is not mine, I
am not this, this is not my self.
Whatever perception there is, past, future, present, internal or external,

gross or subtle, inferior or superior, whether it is far or near, all feeling
should, by means of right wisdom, be seen as it really is, thus: This is not
mine, I am not this, this is not my self.
Whatever mental formations there are, past, future, present, internal or

external, gross or subtle, inferior or superior, whether they are far or near,
all mental formations should, by means of right wisdom, be seen as they
really are, thus: This is not mine, I am not this, this is not my self.


Ta ki maatha bhikkhave, via nicca v anicca v ti. 21

Anicca bhante.
Dukkha bhante.

samanupassitu eta mama, esohamasmi, eso me att ti.
No heta bhante.
[Tasm tiha bhikkhave] ya kici rpa attngata-paccuppanna

ajjhatta v bahiddh v orika v sukhuma v hna v pata
v yandre santike v, sabba rpa neta mama, nesohamasmi, na
me so att ti, evameta yathbhta sammappaya dahabba.
Y kci vedan attngata-paccuppann ajjhatt v bahiddh v

orik v sukhum v hn v pat v y dre santike v, sabb

vedan neta mama, nesohamasmi, na me so att ti, evameta
yathbhta sammappaya dahabba.
Y kci sa attngata-paccuppann ajjhatt v bahiddh v orik

v sukhum v hn v pat v y dre santike v, sabb sa
neta mama, nesohamasmi, na me so att ti, evameta yathbhta
sammappaya dahabba.
Ye keci sakhr attngata-paccuppann ajjhatt v bahiddh v

orik v sukhum v hn v pat v ye dre santike v, sabbe
sakhr neta mama, nesohamasmi, na me so att ti, evameta
yathbhta sammappaya dahabba.


22 Whatever consciousness there is, past, future, present, internal or external,

gross or subtle, inferior or superior, whether far or near, all consciousness
should, by means of right wisdom, be seen as it really is, thus: This is not
mine, I am not this, this is not my self.
Seeing in this way, bhikkhus, the wise noble disciple becomes disenchanted
with form, becomes disenchanted with feeling, becomes disenchanted with
perception, becomes disenchanted with mental formations, becomes
disenchanted with consciousness. Becoming disenchanted, their passions
fade away; with the fading of passion the heart is liberated; with liberation
there comes the knowledge: It is liberated, and they know: Destroyed is
birth, the Holy Life has been lived out, done is what had to be done, there is
no more coming into any state of being.
Thus spoke the Blessed One. Delighted, the group of five bhikkhus rejoiced
in what the Blessed One had said. Moreover, while this discourse was being
delivered, the minds of the five bhikkhus were freed from the defilements,

through clinging no more.
Thus ends the discourse on The Characteristic of Not-self.


Ya kici via attngata-paccuppanna ajjhatta v 23

bahiddh v orika v sukhuma v hna v pata v yandre
santike v, sabba via neta mama, nesohamasmi, na me so
att ti, evameta yathbhta sammappaya dahabba.
[Eva passa bhikkhave] sutv ariyasvako rpasmim pi nibbindati,

vedanya pi nibbindati, saya pi nibbindati, sakhresu pi
nibbindati, viasmim pi nibbindati, nibbinda virajjati, virg
vimuccati, vimuttasmi vimuttam iti a hoti, kh jti, vusita
brahmacariya, kata karaya, npara itthatty ti pajnt ti.
[Idam-avoca bhagav.] Attaman pacavaggiy bhikkh bhagavato

bhsita abhinandu. Imasmica pana veyykaraasmi
bhaamne pacavaggiyna bhikkhna anupdya savehi
cittni vimuccis ti.

Anattalakkhaa-sutta nihita.


the fire sermon the cardinal suttas
24 The Fire Sermon
With his skill in training the trainable, the All-transcendent
Buddha, lucid speaker, teacher of the highest knowledge,
He who expounds to the people the Dhamma and Vinaya that is
fitting and worthy, teaching with this wonderful parable about
fire, meditators of the highest skill;
He has liberated those who listen with the liberation that is
utterly complete, through true investigation, with wisdom
and attention.
Let us now recite this Sutta which describes the characteristics
of dukkha.
Thus have I heard.

At one time the Blessed One was staying near Gay at Gay Head together
with a thousand bhikkhus. There the Blessed One addressed the bhikkhus

thus:
Bhikkhus, everything is burning. And what, bhikkhus, is everything that is

burning?
The eye, bhikkhus, is burning, forms are burning, eye consciousness is

burning, eye contact is burning, the feeling that arises from eye contact,
whether it is pleasant, painful, or neutral, that too is burning. With what is
it burning? I declare that it is burning with the fires of passion, hatred, and
delusion; it is burning with birth, ageing, and death, with sorrow,
lamentation, pain, grief, and despair.
The ear is burning, sounds are burning, ear consciousness is burning, ear
contact is burning, the feeling that arises from ear contact, whether it is
pleasant, painful, or neutral, that too is burning. With what is it burning? I
declare that it is burning with the fires of passion, hatred, and delusion; it
is burning with birth, ageing, and death, with sorrow, lamentation, pain,
grief, and despair.


the cardinal suttas ditta-pariyya sutta
ditta-pariyya Sutta 25
Veneyyadamanopye sabbaso prami gato
Amoghavacano buddho abhiynussako
Cinurpato cpi dhammena vinaya paja
Ciggipricariyna sambojjhrahayogina
Yamdittapariyya desayanto manohara
Te sotro vimocesi asekkhya vimuttiy
Tathevopaparikkhya via sotumicchata
Dukkhatlakkhaopya ta suttanta bhama se
[Eva me suta]
Eka samaya bhagav gayya viharati gaysse saddhi

bhikkhu-sahassena. Tatra kho bhagav bhikkh mantesi:

Sabba bhikkhave ditta. Kica bhikkhave sabba ditta.
Cakkhu bhikkhave ditta, rp ditt, cakkhuvia ditta,

cakkhusamphasso ditto, yampida cakkhusamphassapaccay
uppajjati vedayita sukha v dukkha v adukkhamasukha v
tam pi ditta. Kena ditta. ditta rgaggin dosaggin
mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi
domanassehi upysehi dittanti vadmi.
Sota ditta, sadd ditt, sotavia ditta, sotasamphasso

ditto, yampida sotasamphassapaccay uppajjati vedayita sukha
v dukkha v adukkhamasukha v tam pi ditta. Kena ditta.
ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena
sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.


26 The nose is burning, odours are burning, nose consciousness is burning,

nose contact is burning, the feeling that arises from nose contact, whether
it is pleasant, painful, or neutral, that too is burning. With what is it
burning? I declare that it is burning with the fires of passion, hatred, and
The tongue is burning, tastes are burning, tongue consciousness is

burning, tongue contact is burning, the feeling that arises from tongue
contact, whether it is pleasant, painful, or neutral, that too is burning.
With what is it burning? I declare that it is burning with the fires of
passion, hatred, and delusion; it is burning with birth, ageing, and death,
with sorrow, lamentation, pain, grief, and despair.
The body is burning, tangible objects are burning, body consciousness is

burning, body contact is burning, the feeling that arises from body contact,
whether it is pleasant, painful, or neutral, that too is burning. With what is

it burning? I declare that it is burning with the fires of passion, hatred, and

The mind is burning, mental states are burning, mind consciousness is

burning, mind contact is burning, the feeling that arises through mind
contact, whether it is pleasant, painful, or neutral, that too is burning.
With what is it burning? I declare that it is burning with the fires of
passion, hatred, and delusion; it is burning with birth, ageing, and death,
with sorrow, lamentation, pain, grief, and despair.
Seeing thus, bhikkhus, the wise noble disciple becomes disenchanted with
the eye, disenchanted with forms, disenchanted with eye consciousness,
disenchanted with eye contact, and the feeling that arises from eye contact
whether it is pleasant, painful, or neutral that too they become
disenchanted with.


Ghna ditta, gandh ditt, ghnavia ditta, 27

ghnasamphasso ditto, yampida ghnasamphassapaccay uppajjati
vedayita sukha v dukkha v adukkhamasukha v tam pi
ditta. Kena ditta. ditta rgaggin dosaggin mohaggin,
ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi
upysehi dittanti vadmi.
Jivh ditt, ras ditt, jivhviam ditta, jivhsamphasso

ditto, yampida jivhsamphassapaccay uppajjati vedayita sukha
v dukkha v adukkhamasukha v tam pi ditta. Kena ditta.
ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena
sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Kyo ditto, phohabb ditt, kyavia ditta,

kyasamphasso ditto, yampida kyasamphassapaccay uppajjati

Mano ditto, dhamm ditt, manovia ditta,

manosamphasso ditto, yampida manosamphassapaccay uppajjati
[Eva passa bhikkhave] sutv ariyasvako cakkhusmi pi

nibbindati, rpesu pi nibbindati, cakkhuvie pi nibbindati,
cakkhusamphassepi nibbindati, yampida cakkhusamphassapaccay
tasmi pi nibbindati.


28 They become disenchanted with the ear, disenchanted with sounds,

disenchanted with ear consciousness, disenchanted with ear contact, and
the feeling that arises from ear contact whether it is pleasant, painful, or
neutral that too they become disenchanted with.
They become disenchanted with the nose, disenchanted with odours,

disenchanted with nose consciousness, disenchanted with nose contact,
and the feeling that arises from nose contact whether it is pleasant,
painful, or neutral that too they become disenchanted with.
They become disenchanted with the tongue, disenchanted with tastes,

disenchanted with tongue consciousness, disenchanted with tongue
contact, and the feeling that arises from tongue contact whether it is
pleasant, painful, or neutral that too they become disenchanted with.
They become disenchanted with the body, disenchanted with tangible

objects, disenchanted with body consciousness, disenchanted with body
contact, and the feeling that arises from body contact whether it is

They become disenchanted with the mind, disenchanted with mental

states, disenchanted with mind consciousness, disenchanted with mind
contact, and the feeling that arises from mind contact whether it is
Becoming disenchanted, their passions fade away; with the fading of

passion the heart is liberated; with liberation there comes the knowledge:
It is liberated, and they know: Destroyed is birth, the Holy Life has been
lived out, done is what had to be done, there is no more coming into any
state of being.
Thus spoke the Blessed One; delighted, the bhikkhus rejoiced in what the
Blessed One had said. Moreover, while this discourse was being uttered, the
minds of those thousand bhikkhus were freed from the defilements,
without any further attachment.
Thus ends The Fire Sermon.


Sotasmi pi nibbindati, saddesu pi nibbindati, sotavie pi 29

nibbindati, sotasamphassepi nibbindati, yampida
sotasamphassapaccay uppajjati vedayita sukha v dukkha v
adukkhamasukha v tasmi pi nibbindati.
Ghnasmi pi nibbindati, gandhesu pi nibbindati, ghnavie pi

nibbindati, ghnasamphassepi nibbindati, yampida
ghnasamphassapaccay uppajjati vedayita sukha v dukkha v
Jivhya pi nibbindati, rasesu pi nibbindati, jivhvie pi nibbindati,

jivhsamphassepi nibbindati, yampida jivhsamphassapaccay
tasmi pi nibbindati.
Kyasmi pi nibbindati, phohabbesu pi nibbindati, kyavie pi

nibbindati, kyasamphassepi nibbindati, yampida

kyasamphassapaccay uppajjati vedayita sukha v dukkha v
Manasmi pi nibbindati, dhammesu pi nibbindati, manovie pi

nibbindati, manosamphassepi nibbindati, yampida
manosamphassapaccay uppajjati vedayita sukha v dukkha v
Nibbinda virajjati, virg vimuccati, vimuttasmi, vimuttam iti

a hoti, kh jti, vusita brahmacariya, kata karaya,
npara itthatty ti pajnt ti.
[Idam-avoca bhagav.] Attaman te bhikkh bhagavato bhsita

abhinandu. Imasmica pana veyykaraasmi bhaamne tassa
bhikkhu-sahassassa anupdya savehi cittni vimuccis ti.
dittapariyya-sutta nihita.



part 2
Parittas


parittas
32 Invitation to the Devas
A. Pharitvna metta samett bhadant

Avikkhitta-citt paritta bhaantu
B. Samant cakka-vesu
Atrgacchantu devat
Sagge kme ca rpe

Giri-sikhara-tae cantalikkhe vimne
Dpe rahe ca gme
Taru-vana-gahane geha-vatthumhi khette
Bhumm cyantu dev
Jala-thala-visame yakkha-gandhabba-ng
Tihant santike ya
Muni-vara-vacana sdhavo me suantu

Dhammassavana-klo ayam-bhadant
[ three times, or ]
Buddha-dassana-klo ayam-bhadant
Dhammassavana-klo ayam-bhadant
Sagha-payirpsana-klo ayam-bhadant


parittas
Pubba-bhga-nama-kra-pho 33
Namo tassa bhagavato arahato samm-sambuddhassa

Saraa-gamana-pho
Buddha saraa gacchmi

Dhamma saraa gacchmi
Sagha saraa gacchmi
Dutiyam pi buddha saraa gacchmi

Dutiyam pi dhamma saraa gacchmi

Dutiyam pi sagha saraa gacchmi

Tatiyam pi buddha saraa gacchmi
Tatiyam pi dhamma saraa gacchmi
Tatiyam pi sagha saraa gacchmi


parittas
34 Nama-kra-siddhi-gth
Yo cakkhum moha-malpakaho
Sma va buddho sugato vimutto
Mrassa ps vinimocayanto
Ppesi khema janata vineyya
Buddha varan-ta siras nammi
Lokassa ntha-ca vinyaka-ca
Tan-tejas te jaya-siddhi hotu
Sabbantary ca vinsamentu
Dhammo dhajo yo viya tassa satthu

Dassesi lokassa visuddhi-magga
Niyyniko dhamma-dharassa dhr
Stvaho santi-karo sucio
Dhamma varan-ta siras nammi

Mohappadla upasanta-dha
Saddhamma-sen sugatnugo yo
Lokassa pppakilesa-jet
Santo saya santi-niyojako ca
Svkkhta-dhamma vidita karoti
Sagha varan-ta siras nammi
Buddhnubuddha sama-sla-dihi


parittas
Namo-kra-ahaka 35
Namo arahato samm

Sambuddhassa mahesino
Namo uttama-dhammassa
Svkkhtasseva tenidha
Namo mah-saghasspi
Visuddha-sla-dihino
Namo omty-raddhassa
Ratanattayassa sdhuka
Namo omakttassa
Tassa vatthuttayassa-pi
Namo-krappabhvena
Vigacchantu upaddav

Namo-krnubhvena

Suvatthi hotu sabbad
Namo-krassa tejena
Vidhimhi homi tejav


parittas
36 Ratana-sutta
Yakici vitta idha v hura v

Saggesu v ya ratana pata
Na no sama atthi tathgatena
Idam-pi buddhe ratana pata
Etena saccena suvatthi hotu
Khaya virga amata pata

Yad-ajjhag sakya-mun samhito
Na tena dhammena samatthi kici
Idam-pi dhamme ratana pata
Yam buddha-seho parivaay suci

Samdhim-nantarikaam-hu

Samdhin tena samo na vijjati
Idam-pi dhamme ratana pata
Ye puggal aha sata pasah

Cattri etni yugni honti
Te dakkhieyy sugatassa svak
Etesu dinnni mahapphalni
Idam-pi saghe ratana pata


parittas
Ye suppayutt manas dahena 37

Nikkmino gotama-ssanamhi
Te patti-patt amata vigayha
Laddh mudh nibbuti bhujamn
Kha pura nava natthi sambhava

Viratta-cittyatike bhavasmi
Te kha-bj aviruhi-chand
Nibbanti dhr yathyam padpo


parittas
38 Magala-sutta
Asevan ca blna
Paitna-ca sevan
Pj ca pjanyna
Etam magalam-uttama
Pairpa-desa-vso ca
Pubbe ca kata-puat
Atta-samm-paidhi ca
Etam magalam-uttama
Bhu-sacca-ca sippa-ca,
Vinayo ca susikkhito
Subhsit ca y vc
Etam magalam-uttama

Mt-pitu-upahna
Putta-drassa sagaho
Ankul ca kammant
Etam magalam-uttama
Dna-ca dhamma-cariy ca
takna-ca sagaho
Anavajjni kammni
Etam magalam-uttama
rat virat pp
Majja-pn ca saamo
Appamdo ca dhammesu
Etam magalam-uttama


parittas
Gravo ca nivto ca 39
Santuh ca kataut
Klena dhammassavana
Etam magalam-uttama
Khant ca sovacassat
Samana-ca dassana
Klena dhamma-skacch
Etam magalam-uttama
Tapo ca brahma-cariya-ca
Ariya-saccna-dassana
Nibbna-sacchikiriy ca
Etam magalam-uttama
Phuhassa loka-dhammehi

Citta yassa na kampati

Asoka viraja khema

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


parittas
40 Karaya-metta-sutta
Karayam-attha-kusalena
Yan-ta santa pada abhisamecca
Sakko uj ca suhuj ca
Suvaco cassa mudu anatimn
Santussako ca subharo ca
Appakicco ca sallahuka-vutti
Santindriyo ca nipako ca
Appagabbho kulesu ananugiddho
Na ca khudda samcare kici

Yena vi pare upavadeyyu
Sukhino v khemino hontu
Sabbe satt bhavantu sukhitatt

Ye keci pa-bhtatthi
Tas v thvar v anavases
Dgh v ye mahant v
Majjhim rassak auka-thl
Dih v ye ca adih
Ye ca dre vasanti avidre
Bht v sambhaves v
Sabbe satt bhavantu sukhitatt
Na paro para nikubbetha

Ntimaetha katthaci na kici
Byrosan paighasa
Nam-aassa dukkham-iccheyya


parittas
Mt yath niya putta 41

yus eka-puttam-anurakkhe
Evampi sabba-bhtesu
Mnasam-bhvaye aparima
Metta-ca sabba-lokasmi
Mnasam-bhvaye aparima
Uddha adho ca tiriya-ca
Asambdha avera asapatta
Tiha-cara nisinno v
Sayno v yvatassa vigata-middho
Eta sati adhiheyya
Brahmam-eta vihra idham-hu
Dihica anupagamma

Slav dassanena sampanno

Kmesu vineyya gedha

Na hi jtu gabbha-seyya punaretti
Yakici ratana loke
Yakici ratana loke vijjati vividha puthu
Ratana buddha-sama natthi tasm sotth bhavantu te/me
Ratana dhamma-sama natthi tasm sotth bhavantu te/me
Ratana sagha-sama natthi tasm sotth bhavantu te/me


parittas
42 Sambuddhe
Sambuddhe ahavsaca dvdasaca sahassake
Paca-sata-sahassni nammi siras aha
Tesa dhammaca saghaca darena nammiha
Namakrnubhvena hantv sabbe upaddave
Anek antarypi vinassantu asesato
Sambuddhe paca-pasaca catuvsati sahassake
Dasa-sata-sahassni nammi siras aha

Sambuddhe navuttarasate ahacattsa sahassake
Vsati-sata-sahassni nammi siras aha


parittas
Khandha-paritta 43
Virpakkhehi me metta metta erpathehi me
Chaby-puttehi me metta metta kah-gotamakehi ca
Apdakehi me metta metta dipdakehi me
Catuppadehi me metta metta bahuppadehi me
M ma apdako hisi m ma hisi dipdako
M ma catuppado hisi m ma hisi bahuppado
Sabbe satt sabbe p sabbe bht ca keval
Sabbe bhadrni passantu m kici ppam-gam
Appamo buddho appamo dhammo

Appamo sagho pamavantni sirisapni

Ahi-vicchik sata-pad u-nbh sarabh msik
Kat me rakkh kat me paritt paikkamantu bhtni
Soha namo bhagavato namo sattanna
Samm-sambuddhna


parittas
44 Buddha-dhamma-sagha-gu
Iti pi so bhagav araha samm-sambuddho

Vijj-caraa-sampanno sugato loka-vid
Anuttaro purisa-damma-srathi
Satth devamanussna buddho bhagavti
Svkkhto bhagavat dhammo sandihiko akliko ehi-passiko

Opanayiko paccatta veditabbo vihti
Supaipanno bhagavato svaka-sagho

Uju-paipanno bhagavato svaka-sagho
ya-paipanno bhagavato svaka-sagho
Smci-paipanno bhagavato svaka-sagho
Yad-ida cattri purisa-yugni aha purisa-puggal
Esa bhagavato svaka-sagho

huneyyo phuneyyo dakkhieyyo ajali-karayo
Anuttara puakkhetta lokassti


parittas
Mora-paritta 45
Udetaya-cakkhum eka-rj
Harissa-vao pahavippabhso
Ta ta namassmi
Harissa-vaa pahavippabhsa
Tayajja gutt viharemu divasa
Ye brhma vedagu sabba-dhamme
Te me namo te ca ma playantu
Namatthu buddhna namatthu bodhiy
Namo vimuttna namo vimuttiy
Ima so paritta katv moro carati esan ti
Apetaya-cakkhum eka-rj

Harissa-vao pahavippabhso
Ta ta namassmi
Harissa-vaa pahavippabhsa
Tayajja gutt viharemu ratti
Ye brhma vedagu sabba-dhamme
Te me namo te ca ma playantu
Namatthu buddhna namatthu bodhiy
Namo vimuttna namo vimuttiy
Ima so paritta katv moro vsam-akappay ti


parittas
46 Vaaka-paritta
Atthi loke sla-guo sacca soceyyanudday
Tena saccena khmi sacca-kiriyam-anuttara
vajjitv dhamma-bala saritv pubbake jine
Sacca-balam-avassya sacca-kiriyam-aksaha
Santi pakkh apattan santi pd avacan
Mt pit ca nikkhant jta-veda paikkama
Saha sacce kate mayha mah-pajjalito sikh
Vajjesi soasa karsni udaka patv yath sikh
Saccena me samo natthi es me sacca-pram ti

Abhaya-paritta

Yan-dunnimitta avamagala-ca
Yo cmanpo sakuassa saddo
Ppaggaho dussupina akanta
Buddhnubhvena vinsamentu
Dhammnubhvena vinsamentu
Saghnubhvena vinsamentu


parittas
niya-paritta 47
Vipassissa namatthu cakkhumantassa sirmato
Sikhissa pi namatthu sabba-bhtnukampino
Vessabhussa namatthu nhtakassa tapassino
Namatthu kakusandhassa mra-senappamaddino
Kongamanassa namatthu brhmaassa vusmato
Kassapassa namatthu vippamuttassa sabbadhi
Agrasassa namatthu sakya-puttassa sirmato
Yo ima dhammam-adesesi sabba-dukkhpandana
Ye cpi nibbut loke yath-bhta vipassisu
Te jan apisu mahant vta-srad

Hita deva-manussna ya namassanti gotama
Vijj-caraa-sampanna mahanta vta-srada
Vijj-caraa-sampanna buddha vandma gotamanti
Aguli-mla-paritta
Yatoha bhagini ariyya jtiy jto

Nbhijnmi sacicca pa jvit voropet
Tena saccena sotthi te hotu sotthi gabbhassa
[ three times ]


parittas
48 Natthi me saraa aa
Natthi me saraa aa
Buddho me saraa vara
Etena sacca-vajjena
Hotu te jaya-magala
Natthi me saraa aa
Dhammo me saraa vara
Etena sacca-vajjena
Hotu te jaya-magala
Natthi me saraa aa
Sagho me saraa vara
Etena sacca-vajjena
Hotu te jaya-magala

Sakkatv
Sakkatv buddha-ratana osatha uttama vara
Hita deva-manussna buddha-tejena sotthin
Nassantupaddav sabbe dukkh vpasamentu te/me
Sakkatv dhamma-ratana osatha uttama vara
Parihpasamana dhamma-tejena sotthin
Nassantupaddav sabbe bhay vpasamentu te/me
Sakkatv sagha-ratana osatha uttama vara
huneyya phuneyya sagha-tejena sotthin
Nassantupaddav sabbe rog vpasamentu te/me


parittas
Bojjhaga-paritta 49
Bojjhago sati-sakhto dhammna vicayo tath
Viriyam-pti-passaddhi bojjhag ca tathpare
Samdhupekkha-bojjhag sattete sabba-dassin
Munin sammad-akkht bhvit bahulkat
Savattanti abhiya nibbnya ca bodhiy
Etena sacca-vajjena sotthi te hotu sabbad
Ekasmi samaye ntho moggallna-ca kassapa
Gilne dukkhite disv bojjhage satta desayi
Te ca ta abhinanditv rog muccisu ta-khae


Ekad dhamma-rj pi gelaenbhipito
Cundattherena ta-eva bhapetvna sdara
Sammoditv ca bdh tamh vuhsi hnaso
Pahn te ca bdh tiannam-pi mahesina
Magghata-kiles va pattnuppatti-dhammata


parittas
50 Jaya-magala-aha-gth
Bhu sahassam-abhinimmita svudhan-ta

Grmekhala udita-ghora-sasena-mra
Dndi-dhamma-vidhin jitav munindo
Tan-tejas bhavatu te jaya-magalni
Mrtirekam-abhiyujjhita-sabba-ratti
Ghoram-panavakam-akkhama-thaddha-yakkha
Khant-sudanta-vidhin jitav munindo
Ngiri gaja-vara atimatta-bhta

Dvaggi-cakkam-asanva sudruan-ta
Mettambu-seka-vidhin jitav munindo

Ukkhitta-khaggam-atihattha-sudruan-ta
Dhvan-ti-yojana-pathaguli- mlavanta
Iddhbhisakhata-mano jitav munindo
Katvna kaham-udara iva gabbhiny

Cicya duha-vacana jana-kya majjhe
Santena soma-vidhin jitav munindo
Sacca vihya-mati-saccaka-vda-ketu
Vdbhiropita-mana ati-andha-bhta
Pa-padpa-jalito jitav munindo


parittas
Nandopananda-bhujaga vibudha mahiddhi 51

Puttena thera-bhujagena dampayanto
Iddhpadesa-vidhin jitav munindo
Duggha-dihi-bhujagena sudaha-hattha
Brahma visuddhi-jutim-iddhi-bakbhidhna
gadena vidhin jitav munindo
Et pi buddha-jaya-magala-aha-gth
Yo vcano dina-dine saratem-atand
Hitvnaneka-vividhni cupaddavni
Mokkha sukha adhigameyya naro sapao

Devat-uyyojana-gth

Dukkhappatt ca niddukkh bhayappatt ca nibbhay
Sokappatt ca nissok hontu sabbe pi pino
Ettvat ca amhehi sambhata pua-sampada
Sabbe devnumodantu sabba-sampatti-siddhiy
Dna dadantu saddhya sla rakkhantu sabbad
Bhvanbhirat hontu gacchantu devat-gat
[Sabbe buddh] balappatt paccekna-ca ya bala
Arahantna-ca tejena rakkha bandhmi sabbaso


parittas
52 Jaya-paritta
Mah-kruiko ntho
Hitya sabba-pina
Pretv pram sabb
Patto sambodhim-uttama
Etena sacca-vajjena
Hotu te jaya-magala
Jayanto bodhiy mle
Sakyna nandi-vahano
Eva tva vijayo hohi
Jayassu jaya-magale
Aparjita-pallake
Sse pahavi-pokkhare

Abhiseke sabba-buddhna

Aggappatto pamodati
Sunakkhatta sumagala
Supabhta suhuhita
Sukhao sumuhutto ca
Suyiha brahma-crisu
Padakkhia kya-kamma
Vc-kamma padakkhia
Padakkhia mano-kamma
Paidhi te padakkhi
Padakkhini katvna
Labhantatthe padakkhie


parittas
Bhavatu sabba-magala 53
Bhavatu sabba-magala
Rakkhantu sabba-devat
Sabba-buddhnubhvena
Sad sotth bhavantu te/me
Sabba-dhammnubhvena
Sabba-saghnubhvena


parittas
54 The Twenty-Eight Buddhas Protection
We will now recite the discourse given by the Great Hero
(the Buddha), as a protection for virtue-loving human beings,
Against harm from all evil-doing, malevolent non-humans who are
displeased with the Buddhas Teachings.
Homage to all Buddhas, the mighty who have arisen:
Tahakara, the great hero, Medhakara, the renowned,
Saraakara, who guarded the world, Dpakara, the light-bearer,
Koaa, liberator of people, Magala, great leader of people,
Sumana, kindly and wise, Revata, increaser of joy,

Sobhita, perfected in virtues, Anomadass, greatest of beings,

Paduma, illuminer of the world, Nrada, true charioteer,
Padumuttara, most excellent of beings, Sumedha, the unequalled one,
Sujta, summit of the world, Piyadass, great leader of men,
Atthadass, the compassionate, Dhammadass, destroyer of darkness,
Siddhattha, unequalled in the world, and Tissa, speaker of Truth,
Phussa, bestower of blessings, Vipass, the incomparable,
Sikh, the bliss-bestowing teacher, Vessabh, giver of happiness,
Kakusandha, the caravan leader, Kogamana, abandoner of ills,
Kassapa, perfect in glory, Gotama, chief of the Sakyans.


parittas
niya Paritta (long version) 55
Appasannehi nthassa ssane sdhusammate
Amanussehi caehi sad kibbisakribhi
Parisnaca-tassannam ahisya ca guttiy
Yandesesi mahvro parittan-tam bhama se.
[Namo me sabbabuddhna] uppannna mahesina
Tahakaro mahvro medhakaro mahyaso
Saraakaro lokahito dpakaro jutindharo
Koao janapmokkho magalo purissabho
Sumano sumano dhro revato rativahano

Sobhito guasampanno anomadass januttamo

Padumo lokapajjoto nrado varasrath
Padumuttaro sattasro sumedho appaipuggalo
Sujto sabbalokaggo piyadass narsabho
Atthadass kruiko dhammadass tamonudo
Siddhattho asamo loke tisso ca vadata varo
Phusso ca varado buddho vipass ca anpamo
Sikh sabbahito satth vessabh sukhadyako
Kakusandho satthavho kogamano raajaho
Kassapo sirisampanno gotamo sakyapugavo


parittas
56 These and all self-enlightened Buddhas are also peerless ones,
All the Buddhas together, all of mighty power,
All endowed with the Ten Powers, attained to highest knowledge,
All of these are accorded the supreme place of leadership.
They roar the lions roar with confidence among their followers,
They observe with the divine eye, unhindered, all the world.
The leaders endowed with the eighteen kinds of Buddha-Dhamma,
The thirty-two major and eighty minor marks of a great being,
Shining with fathom-wide haloes, all these elephant-like sages,
All these omniscient Buddhas, conquerors free of corruption,
Of mighty brilliance, mighty power, of mighty wisdom, mighty strength,

Of mighty compassion and wisdom, bearing bliss to all,

Islands, guardians and supports, shelters and caves for all beings,
Resorts, kinsmen and comforters, benevolent givers of refuge,
These are all the final resting place for the world with its deities.
With my head at their feet I salute these greatest of humans.
With both speech and thought I venerate those Tathgatas,
Whether lying down, seated or standing, or walking anywhere.
May they ever guard your happiness, the Buddhas, bringers of peace,
And may you, guarded by them, at peace, freed from all fear,
Released from all illness, safe from all torments,
Having transcended hatred, may you gain cessation.


parittas
Ete cae ca sambuddh anekasatakoayo

57
Sabbe buddh asamasam sabbe buddh mahiddhik
Sabbe dasabalpet vesrajjehupgat
Sabbe te paijnanti sabhahnamuttama
Shanda nadantete parissu visrad
Brahmacakka pavattenti loke appaivattiya
Upet buddhadhammehi ahrasahi nyak
Dvattisa-lakkhapet stynubyajandhar
Bymappabhya suppabh sabbe te munikujar
Buddh sabbauno ete sabbe khsav jin
Mahappabh mahtej mahpa mahabbal

Mahkruik dhr sabbesna sukhvah

Dp nth patih ca t le ca pina
Gat bandh mahasss sara ca hitesino
Sadevakassa lokassa sabbe ete paryan
Tesha siras pde vandmi purisuttame
Vacas manas ceva vandmete tathgate
Sayane sane hne gamane cpi sabbad
Sad sukhena rakkhantu buddh santikar tuva
Tehi tva rakkhito santo mutto sabbabhayena ca
Sabba-rogavinimutto sabba-santpavajjito
Sabba-veramatikkanto nibbuto ca tuva bhava


parittas
58 By the power of their truth, their virtue and love,
May they protect and guard you in health and happiness.
In the Eastern quarter are beings of great power,
In the Southern quarter are deities of great power,
In the Western quarter are dragons of great power,
In the Northern quarter are spirits of great power,
In the East is Dhataraha, in the South is Viruhaka,

In the West is Virpakkha, Kuvera rules the North.

These Four Mighty Kings, far-famed guardians of the world,
May they all be your protectors in health and happiness.
Sky-dwelling and earth-dwelling gods and dragons of great power,
May they all be your protectors in health and happiness.
For me there is no other refuge, the Buddha is my excellent refuge:
By this declaration of truth may the blessings of victory be yours.
For me there is no other refuge, the Dhamma is my excellent refuge:
For me there is no other refuge, the Sagha is my excellent refuge:


parittas
Tesa saccena slena khantimettbalena ca

59
Tepi tumhe1 anurakkhantu rogyena sukhena ca
Puratthimasmi disbhge santi bht mahiddhik
Tepi tumhe anurakkhantu rogyena sukhena ca
Dakkhiasmi disbhge santi dev mahiddhik
Pacchimasmi disbhge santi ng mahiddhik
Uttarasmi disbhge santi yakkh mahiddhik
Purimadisa dhataraho dakkhiena viruhako

Pacchimena virpakkho kuvero uttara disa

Cattro te mahrj lokapl yasassino
ksah ca bhummah dev ng mahiddhik
Natthi me saraa aa buddho me saraa vara
Etena saccavajjena hotu te2 jayamagala
Natthi me saraa aa dhammo me saraa vara
Etena saccavajjena hotu te jayamagala
Natthi me saraa aa sagho me saraa vara
Etena saccavajjena hotu te jayamagala
1
If chanting for oneself, change tumhe to amhe here and in the lines below.
2
If chanting for oneself, change te to me here and in the lines below.


parittas
60 Whatever jewel may be found in the world, however splendid,
There is no jewel equal to the Buddha, therefore may you be blessed.
Whatever jewel may be found in the world, however splendid,
There is no jewel equal to the Dhamma, therefore may you be blessed.
Whatever jewel may be found in the world, however splendid,
There is no jewel equal to the Sagha, therefore may you be blessed.
If you venerate the Buddha jewel, the supreme, excellent protection,
Which benefits gods and humans, then in safety, by the Buddhas power,
All dangers will be prevented, your sorrows will pass away.
If you venerate the Dhamma jewel, the supreme, excellent protection,
Which calms all fevered states, then in safety, by the Dhammas power,

All dangers will be prevented, your fears will pass away.

If you venerate the Sagha jewel, the supreme, excellent protection,
Worthy of gifts and hospitality, then in safety, by the Saghas power,
All dangers will be prevented, your sicknesses will pass away.
May all calamities be avoided, may all illness pass away,
May no dangers threaten you, may you be happy and long-lived,
Greeted kindly and welcome everywhere.
May four things accrue to you: long life, beauty, bliss, and strength.


parittas

61
Ratana buddhasama natthi tasm sotth bhavantu te
Ratana dhammasama natthi tasm sotth bhavantu te
Ratana saghasama natthi tasm sotth bhavantu te
Sakkatv buddharatana osatha uttama vara
Hita devamanussna buddhatejena sotthin
Nassantupaddav sabbe dukkh vpasamentu te
Sakkatv dhammaratana osatha uttama vara
Parihpasamana dhammatejena sotthin

Nassantupaddav sabbe bhay vpasamentu te

Sakkatv sagharatana osatha uttama vara
huneyya phuneyya saghatejena sotthin
Nassantupaddav sabbe rog vpasamentu te
Sabbtiyo vivajjantu sabbarogo vinassatu
M te bhavatvantaryo sukh dghyuko bhava
Abhivdanaslissa nicca vuhpacyino
Cattro dhamm vahanti yu vao sukha bala



part 3
Funeral Chanting


funeral chanting
64 Dhamma-saga-mtik
Kusal dhamm
Akusal dhamm
Abykat dhamm
Sukhya vedanya sampayutt dhamm

Dukkhya vedanya sampayutt dhamm
Adukkhamasukhya vedanya sampayutt dhamm
Vipk dhamm
Vipka-dhamma-dhamm
Neva vipka na vipka-dhamma-dhamm
Updinnupdniy dhamm
Anupdinnupdniy dhamm

Anupdinnnupdniy dhamm

Sakiliha-sakilesik dhamm
Asakiliha-sakilesik dhamm
Asakilihsakilesik dhamm
Savitakka-savicr dhamm
Avitakka-vicra-matt dhamm
Avitakkvicr dhamm
Pti-saha-gat dhamm
Sukha-saha-gat dhamm
Upekkh-saha-gat dhamm
Dassanena pahtabb dhamm

Bhvanya pahtabb dhamm
Neva dassanena na bhvanya pahtabb dhamm


funeral chanting
Dassanena pahtabba-hetuk dhamm 65

Bhvanya pahtabba-hetuk dhamm
Neva dassanena na bhvanya pahtabba-hetuk dhamm
caya-gmino dhamm
Apacaya-gmino dhamm
Nevcaya-gmino npacaya-gmino dhamm
Sekkh dhamm
Asekkh dhamm
Neva sekkh nsekkh dhamm
Paritt dhamm
Mahaggat dhamm
Appam dhamm
Parittramma dhamm

Mahaggatramma dhamm
Appamramma dhamm
Hn dhamm
Majjhim dhamm
Pat dhamm
Micchatta-niyat dhamm
Sammatta-niyat dhamm
Aniyat dhamm
Maggramma dhamm
Magga-hetuk dhamm
Maggdhipatino dhamm


funeral chanting
66 Uppann dhamm
Anuppann dhamm
Uppdino dhamm
Att dhamm
Angat dhamm
Paccuppann dhamm
Attramma dhamm
Angatramma dhamm
Paccuppannramma dhamm
Ajjhatt dhamm
Bahiddh dhamm
Ajjhatta-bahiddh dhamm
Ajjhattramma dhamm

Bahiddhramma dhamm
Ajjhatta-bahiddhramma dhamm
Sanidassana-sappaigh dhamm
Anidassana-sappaigh dhamm
Anidassanppaigh dhamm
Pahna-mtik-pho
Hetu-paccayo, rammaa-paccayo, adhipati-paccayo,

anantara-paccayo, samanantara-paccayo, saha-jta-paccayo,
aam-aa-paccayo, nissaya-paccayo, upanissaya-paccayo,
pure-jta-paccayo, pacch-jta-paccayo, sevana-paccayo,
kamma-paccayo, vipka-paccayo, hra-paccayo, indriya-paccayo,


funeral chanting
jhna-paccayo, magga-paccayo, sampayutta-paccayo, 67

vippayutta-paccayo, atthi-paccayo, natthi-paccayo,
vigata-paccayo, avigata-paccayo.
Vipassan-bhmi-pho
Pacakkhandh:
Rpakkhandho, vedankkhandho, sakkhandho,

sakhrakkhandho, viakkhandho
Dv-dasyatanni:
Cakkhv-yatana rpyatana, sotyatana saddyatana,

ghnyatana gandhyatana, jivhyatana rasyatana,
kyyatana phohabbyatana, manyatana

dhammyatana

Ahrasa dhtuyo:
Cakkhu-dhtu rpa-dhtu cakkhu-via-dhtu, sota-dhtu

sadda-dhtu sota-via-dhtu, ghna-dhtu gandha-dhtu
ghna-via-dhtu, jivh-dhtu rasa-dhtu
jivh-via-dhtu, kya-dhtu phohabba-dhtu
kya-via-dhtu, mano-dhtu dhamma-dhtu
mano-via-dhtu
B-vsatindriyni:
Cakkhundriya sotindriya ghnindriya jivhindriya

kyindriya manindriya, itthindriya purisindriya
jvitindriya, sukhindriya dukkhindriya somanassindriya


funeral chanting
68 domanassindriya upekkhindriya, saddhindriya

viriyindriya satindriya samdhindriya paindriya,
anata-assm-tindriya aindriya atvindriya
Cattri ariya-saccni:
Dukkha ariya-sacca, dukkha-samudayo ariya-sacca,

dukkha-nirodho ariya-sacca, dukkha-nirodha-gmin paipad
ariya-sacca
Avijj-paccay sakhr, sakhra-paccay via,

via-paccay nma-rpa, nma-rpa-paccay sa-yatana,
sa-yatana-paccay phasso, phassa-paccay vedan,
vedan-paccay tah, tah-paccay updna,
updna-paccay bhavo, bhava-paccay jti, jti-paccay
jar-maraa soka-parideva-dukkha-domanassupys

sambhavanti

Evam-etassa kevalassa dukkhakkhandhassa samudayo hoti
Avijjya tv-eva asesa-virga-nirodh sakhra-nirodho,

sakhra-nirodh via-nirodho, via-nirodh
nma-rpa-nirodho, nma-rpa-nirodh sa-yatana-nirodho,
sa-yatana-nirodh phassa-nirodho, phassa-nirodh
vedan-nirodho, vedan-nirodh tah-nirodho, tah-nirodh
updna-nirodho, updna-nirodh bhava-nirodho,
bhava-nirodh jti-nirodho, jti-nirodh jar-maraa
soka-parideva-dukkha-domanassupys nirujjhanti
Evam-etassa kevalassa dukkhakkhandhassa nirodho hoti


funeral chanting
Pasu-kla for the dead 69
Anicc vata sakhr

Uppda-vaya-dhammino
Uppajjitv nirujjhanti
Tesa vpasamo sukho
Sabbe satt maranti ca

Marisu ca marissare
Tathevha marissmi
Natthi me ettha sasayo
Pasu-kla for the living

Acira vataya kyo
Pahavi adhisessati

Chuddho apeta-vio
Nirattha va kaligara



part 4
Appendix


pli phonetics and pronunciation appendix
72 Pli Phonetics and Pronunciation

Pli is the original scriptural language of Theravda Buddhism. It was a spoken
language, closely related to Sanskrit, with no written script of its own. As
written forms have emerged, they have been in the letterings of other languages
(e.g. Devanagari, Sinhalese, Burmese, Khmer, Thai, Roman). The Roman
lettering used here is pronounced as in English, with the following clarifications:
Vowels
Short Long Exceptions: e and o change to short

sounds in syllables ending in consonants.
a as in about as in faather
They are then pronounced as in geet and
i as in hiit as in machiine
o
ox, respectively.
u as in pu
ut as in ru
ule
e as in greey
o as in mo
ore

Consonants
c as in anccient (like ch but unaspirated)
, as ng in sang
ng
as ny in cany
nyon
v rather softer than the English v; near w
Aspirated consonants
bh ch dh h gh jh kh ph th h
These two-lettered notations with h denote an aspirated, airy sound, distinct

from the hard, crisp sound of the single consonant. They should be considered
as one unit.
However, the other combinations with h, i.e., lh, mh, h, and vh, do count as
two consonants (for example in the Pli words jivh or muho).


appendix pli phonetics and pronunciation
Examples 73
th as t in tongue. (Never pronounced as in th
the.)
ph as p in palate. (Never pronounced as in ph

photo.)
These are distinct from the hard, crisp sound of the single consonant, e.g. th as
in Th
Thomas (not as in th
thin) or ph as in p
puff (not as in ph
phone).
Retroex consonants
h h
These retroflex consonants have no English equivalents. They are sounded by

curling the tip of the tongue back against the palate.
Chanting technique
Once you have grasped the system of Pli pronunciation and the following
chanting technique, it allows you to chant a text in Pli from sight with the
correct rhythm.

Unstressed syllables end in a short a, i or u. All other syllables are stressed.

Stressed syllables take twice the time of unstressed syllables rather like two
beats in a bar of music compared to one. This is what gives the chanting its
particular rhythm.
BUD DHO SU SUD DHO KA RU MA HA A VO

1 1 1 1 1 1 1
Two details that are important when separating the syllables:
1. Syllables with double letters get divided in this way:
A NIC CA PUG GA L
1 1 1
(not A NI CCA) (not PU GGA L)
1
They are always enunciated separately, e.g. dd in uddeso as in mad dog, or gg
in maggo as in big gun.


pli phonetics and pronunciation appendix
74 2. Aspirated consonants like bh, dh etc. count as single consonant and dont
get divided (Therefore amhka, but sadhamma, not sadhamma or,
another example: Buddho and not Buddho).
Precise pronunciation and correct separation of the syllables is especially

important when someone is interested in learning Pli and to understand and
memorize the meaning of Suttas and other chants, otherwise the meaning of it
will get distorted.
An example to illustrate this:
The Pli word sukka means bright; sukkha means dry; sukha
happiness; suka parrot and ska bristles on an ear of barley.
So if you chant sukha with a k instead of a kh, you would chant parrot
instead of happiness.
A general rule of thumb for understanding the practice of chanting is to listen

carefully to what the leader and the group are chanting and to follow, keeping
the same pitch, tempo and speed. All voices should blend together as one.

Punctuation, tonal marks and pauses in this edition

[Square brackets] indicate parts usually chanted only by the leader, but
chanting customs differ in the various monasteries.
The slash / indicates variations of male of female forms according to the person
chanting them, or singular and plural forms when chanting alone or in a group.
The cantillation marks indicate changes in pitch, usually a full tone up or down:
High tone: noble Long low tone: homage

Low tone: blessed Long mid tone: guides
A note on hyphenation in the text
As an aid to understanding, some of the longer Pli words in the text have been
hyphenated into the words from which they are compounded. This does not
affect the pronunciation in any way.


appendix glossary of pli terms
Glossary of Pli Terms 75

Anatt Literally, not-self, i.e. impersonal, without individual essence; neither
a person nor belonging to a person. One of the three characteristics of
conditioned phenomena.
Anicca Transient, impermanent, unstable, having the nature to arise and pass
away. One of the three characteristics of conditioned phenomena.
Ajali A gesture of respect. The palms of both hands join together directly in
front of the chest, with the fingers aligned and pointing upwards.
Araha/Arahant Literally, worthy one a term applied to all enlightened

beings. As an epithet of the Buddha alone, Lord is used.
Ariyapuggal Noble Beings or Noble Disciples there are eight kinds: those
who are working on or who have achieved the four different stages of
realization.
Bhagav Bountiful, with good fortune when used as an epithet of the

Buddha, the Fortunate One, the Blessed One.
Bhikkhu A Buddhist monk who lives as an alms mendicant, abiding by 227

training precepts that define a life of renunciation and simplicity.
Brahm Celestial being; a god in one of the higher spiritual realms.
Buddha The Understanding One, the Awakened One, who knows things as they
are; a potential in every human being. The historical Buddha, Siddhattha
Gotama, lived and taught in India in the 5th century B.C.E.
Deva A celestial being. Less refined than a brahm; as a deva is still in a sensual
realm, albeit a very refined one.
Dhamma (Sanskrit: Dharma) The Teaching of the Buddha as contained in the

scriptures; not dogmatic in character, but more like a raft or vehicle to
convey the disciple to deliverance. Also, the Truth towards which that
Teaching points; that which is beyond words, concepts or intellectual
understanding. When written as dhamma, i.e. with lower case d, this
refers to an item or thing.


glossary of pli terms appendix
76 Dukkha Literally, hard to bear dis-ease, restlessness of mind, anguish,

conflict, unsatisfactoriness, discontent, stress, suffering. One of the three
characteristics of conditioned phenomena.
Factors of Awakening (bojjhaga) 1. mindfulness, 2. investigation of truth,

3. effort, 4. rapture, 5. tranquility, 6. concentration, 7. equanimity.
Foundations of Mindfulness (satipahna) Mindfulness of 1. kya (body),

2. vedan (feelings), 3. citta (mind), 4. dhamma (mind-objects).
Grounds of Birth (yoni) The four modes of generation by which beings take
birth: womb-born, egg-born, moisture-born and spontaneously born.
Holy Life (brahmacariya) Literally: the Brahma-conduct; usually referring to

the monastic life. Using this term emphasizes the vow of celibacy.
Jhna Mental absorption. A state of strong concentration focused on a single

physical or sensation or mental notion.
Kamma (Sanskrit: karma) Action, deed; actions created by habitual impulse,

intention, volition.

Khandh The five aggregates, physical or mental that is: rpa, vedan, sa,
sakhr, via. Attachment to any of these as, This is mine, I am this
or, This is my self is updna clinging or grasping.
Mra Personification of evil forces. During the Buddhas struggle for

enlightenment, Mra manifested frightening and enticing forms to try to
turn him back from his goal.
Nibbna (Sanskrit: Nirva) Literally, coolness the state of liberation from

all suffering and defilements, the goal of the Buddhist path.
Paccekabuddha Solitary Buddha someone enlightened by their own efforts

without relying on a teacher but who, unlike the Buddha, has no following
of disciples.
Paritta Verses chanted particularly for blessing and protection.
Parinibbna The Buddhas final passing away, i.e. final entering Nibbna.


appendix glossary of pli terms
Peaceful Sage (muni) An epithet of the Buddha. 77

Planes of Birth (bhmi) The three planes where rebirth takes place:
kmvacara-bhmi: the sensuous plane; rpvacara-bhmi: form plane;
arpvacara-bhmi: formless plane.
Pua Merit, the accumulation of good fortune, blessings, or well-being

resulting from the practice of Dhamma.
Rpa Form or matter. The physical elements that make up the body, i.e. earth,
water, fire and air (solidity, cohesion, temperature and vibration).
Sagha The community of those who practise the Buddhas Way.

More specifically, those who have formally committed themselves to the
lifestyle of mendicant monks and nuns. The four pairs, the eight kinds of
noble beings are those who are on the path to or who have realized the
fruition of the four stages of enlightenment: stream-entry, once-return,
non-return and arahantship.

Sakhr Formations, constructions, all conditioned things, or volitional

impulses, that is all mental states apart from feeling and perception that
colour ones thoughts and make them either good, bad or neutral.
Sa Perception, the mental function of recognition.
Tathgata Thus gone or Thus come one who has gone beyond suffering
and mortality; one who experiences things as they are, without delusion.
The epithet that the Buddha applied to himself.
Threefold bliss Mundane bliss, celestial bliss and Nibbnic bliss.
Triple Gem Buddha, Dhamma and Sagha.
Vedan Feeling physical and mental feelings that may be either pleasant,
unpleasant or neutral.
Via Sense consciousness the process whereby there is seeing, hearing,

smelling, tasting, touching and thinking.



We Wish Gratefully To Acknowledge The Following:
The late Venerable Dr. Saddhtissa and Mr. Maurice Walshe for
assistance with the English translation.
Melanie bhassar Davies for establishing the tonal system for

both the English and Pli chants.
All those Monks, Nuns and Lay People who have given generously
of their time and resources to produce this book.


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Second edition, 100 copies, 2015

Part 1 The Cardinal Suttas 1

The Characteristic of Not-Self

The Fire Sermon

Yakici ratana loke . . . . . . . . . . . . . . . . . . . . . . 41

The Twenty-Eight Buddhas Protection

Part 3 Funeral Chanting 63

Pasu-kla for the dead . . . . . . . . . . . . . . . . . . . . 69

Pasu-kla for the living . . . . . . . . . . . . . . . . . . . . 69

Glossary of Pli Terms . . . . . . . . . . . . . . . . . . . . . . 75

List of First Lines

Acira vataya kyo . . . . . . . . . . . . . . . . . . . . . . 69

The Cardinal Suttas

setting in motion the wheel of dhamma the cardinal suttas

2 Setting in Motion the Wheel of Dhamma

Thus have I heard.

near Benares, he spoke to the group of five bhikkhus:

the cardinal suttas dhammacakkappavattana sutta

Eka samaya bhagav brasiya viharati isipatane migadye.

Ete te, bhikkhave, ubho ante anupagamma majjhim paipad

Katam ca s, bhikkhave, majjhim paipad tathgatena

setting in motion the wheel of dhamma the cardinal suttas

4 It is just this Noble Eightfold Path, namely:

Truly, bhikkhus, this Middle Way understood by the Tathgata produces

This, bhikkhus, is the Noble Truth of dukkha:

Birth is dukkha, ageing is dukkha, death is dukkha, grief, lamentation, pain,

This, bhikkhus, is the Noble Truth of the cause of dukkha:

This, bhikkhus, is the Noble Truth of the cessation of dukkha:

The complete cessation, giving up, abandonment of that craving, complete

the cardinal suttas dhammacakkappavattana sutta

Ayam-eva ariyo ahagiko maggo seyyathda: 5

Aya kho s, bhikkhave, majjhim paipad tathgatena

Ida kho pana, bhikkhave, dukkha ariya-sacca:

Jtipi dukkh, jarpi dukkh, maranampi dukkha,

Ida kho pana, bhikkhave, dukkha-samudayo ariya-sacca:

 Yya tah ponobbhavik nandi-rga-sahagat 

Ida kho pana, bhikkhave, dukkha-nirodho ariya-sacca:

Yo tass yeva tahya asesa-virga-nirodho, cgo, painissaggo, mutti,

Ida kho pana, bhikkhave, dukkha-nirodha-gmin paipad

Ayam-eva ariyo ahagiko maggo seyyathdam: samm-dihi,

[Ida dukkha] ariya-saccanti me bhikkhave, pubbe ananussutesu

setting in motion the wheel of dhamma the cardinal suttas

the cardinal suttas dhammacakkappavattana sutta

Ta kho panida dukkha ariya-sacca parieyyanti me 7

Ta kho panida dukkha ariya-sacca paritanti me bhikkhave,

Ida dukkha-samudayo ariya-saccanti me bhikkhave, pubbe

Ta kho panida dukkhasamudayo ariyasacca pahtabbanti me

Ta kho panida dukkha-samudayo ariya-sacca pahnanti me

bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a

Ida dukkha-nirodho ariya-saccanti me bhikkhave, pubbe

Ta kho panida dukkha-nirodho ariya-sacca sacchiktabbanti me

Ta kho panida dukkha-nirodho ariya-sacca sacchikatanti me

setting in motion the wheel of dhamma the cardinal suttas

So long, bhikkhus, as my knowledge and vision of reality regarding these

Knowledge and vision arose: Unshakeable is my deliverance; this is the

the cardinal suttas dhammacakkappavattana sutta

Yya tah ponobbhavik nandi-rga-sahagat