Samatha Chanting Book 2.1 PDF

Samatha
C hanting Book
Published
by the
Samatha Trust
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With thanks to all those from the various traditions of Pali chanting
from whom we have learned chanting in the past, or will do so in the future.
Sdhu sdhu sdhu
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Chanting Book
This book is one of a series published from time to time by the Samatha Trust.
The Samatha Trust was founded in 1973 and is a registered charity.
The Samatha Centre

Greenstreete
Llangunllo
Powys
LD7 1SP
www.samatha.org
First published in 2008

Second Edition 2014
ISBN 978-0-9514223-4-2
This Book may be freely copied

for non-commercial distribution.
Printed by: Oxford University Computing Services - Printing Department
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CONTENTS
1 BEGINNINGS
THE THREE REFUGES AND FIVE PRECEPTS..................................................................................................... 2
RECOLLECTION OF THE TRIPLE GEM Iti pi so................................................................................................. 3
2 PJ - OFFERING VERSES
Vandmi cetiya.......................................................................................................................................................... 4
TRANSFERENCE OF MERIT Ettvat................................................................................................................... 6
3 PARITTA, AND OTHER CHANTS OF BLESSING

AND PROTECTION
INVITATION TO THE DEVAS Samant cakkavesu (or: Pharitvna metta).................................................... 8
BUDDHAMAGALAGTH Sambuddho............................................................................................................. 8
AHAVSATITATHGATAVANDAN Homage to the Twenty Eight Buddhas Vande....................................... 9
METTASUTTA............................................................................................................................................................ 10
MAGALASUTTA..................................................................................................................................................... 11
RATANASUTTA......................................................................................................................................................... 12
MAHJAYAMAGALAGTH Mah-kruiko ntho... Jayanto bodhiy mle... Sakkatv Buddha-ratana...
Ya kici ratana... N atthi me... Sabb tiyo vivajjantu... Nakkhatta-yakkha-bhtna... Sabbe
Buddh bala-ppatt...................................................................................................................................................... 15
JAYAPARITTA The Victory Protection Jayanto bodhiy mle............................................................................... 16
JINAPAJARAGTH (Thai version) Jaysangat Buddh................................................................................. 17
JINAPAJARAGTH (Sinhalese version) Jaysangat Buddh......................................................................... 18
SAMBUDDHE AHAVSACDIGTH Sambuddhe..................................................................................... 20
NAMOKRAHAKAGTH Eight Verses of Homage (Namo)........................................................................... 20
NIYAPARITTA Vipassissa nam atthu........................................................................................................ 21
KHANDHAPARITTA Virpakkhehi me.................................................................................................................. 24
MORAPARITTA The Peacock Paritta Udet aya cakkhum................................................................................. 25
JAYAMAGALAGTH The Buddhas Victories Paritta Bhu sahassam........................................................ 26
CULLAMAGALACAKKAVA Sabba-buddhnubhvena................................................................................. 27
RATANATTAYNUBHVDIGTH Ratana-ttaynubhvena........................................................................... 27
SMAERAPAH Questions to a Smaera Ekan nma ki?......................................................................... 28
THE THIRTY- TWO PARTS OF THE BODY . ....................................................................................................... 28
BODHIPDAGTH Imasmi rja........................................................................................................................ 29
DHAJAGGAPARITTA Arae................................................................................................................................. 29
ABHAYAPARITTA Yan dunnimitta...................................................................................................................... 29
DEVATUYYOJANAGTH Dukkhappatt......................................................................................................... 30
BOJJHAGAPARITTA Bojjhago........................................................................................................................... 30
BLESSING Bhavatu sabba-magala...................................................................................................................... 31
ANUMODAN Yath vri-vah............................................................................................................................... 31
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4 CHANTS FOR RECOLLECTION
SPREADING THE BRAHMAVIHRAS Aha sukhito homi................................................................................ 33
THE TEN PERFECTIONS.......................................................................................................................................... 34
PAICCASAMUPPDA Conditioned Arising......................................................................................................... 35
PASUKLA Anicc vata sakhr........................................................................................................................ 36
ABHIDHAMMASAKHEPA The Abhidhamma in Brief Kusal dhamm............................................................ 37
MAHPAHNA Hetu-paccayo........................................................................................................................... 38
MTIK (DHAMMASAGAMTIKPH) The Abhidhamma Triplet Mtik Kusal dhamm............ 39
LOKUTTARAJHNAPHA Transcendent Jhna Kusal dhamm................................................................... 40
THE MEANINGS OF SAMDHI Pariggahahena samdhi................................................................................... 43
5 SUTTAS
DHAMMACAKKAPPAVATTANASUTTA The Turning of the Wheel of Dhamma................................................. 45
ANATTALAKKHAASUTTA The Marks of Anatt............................................................................................... 49
DITTAPARIYYASUTTA The Fire Sermon........................................................................................................ 52
FROM THE SATIPAHNA SUTTA The Foundations of Mindfulness................................................................. 54
METTNISASASUTTAPHA The Benefits of Metta....................................................................................... 56
MAHASAMAYASUTTA The Great Gathering........................................................................................................ 57
6 PRECEPTS AND REQUESTS

AHAGA-SLA The Eight Precepts.................................................................................................................... 65
JVAHAMAKA SLA The Eight Precepts ending with Right Livelihood......................................................... 65
REQUESTING THE FIVE (OR EIGHT) PRECEPTS............................................................................................... 66
REQUESTING PARITTA CHANTING...................................................................................................................... 66
REQUESTING A DHAMMA TALK.......................................................................................................................... 66
7 MORNING AND EVENING CHANTING

MORNING CHANTING...................................................................................................................................... 67
RATANATTAYAVANDAN Yo so Bhagav........................................................................................................... 67
RATANATTAYANAMAKKRAPHA Araha samm..................................................................................... 67
BUDDHBHITHUTI Yo so Tathgato..................................................................................................................... 68
DHAMMBHITHUTI Yo so svkkhto................................................................................................................... 68
SAGHBHITHUTI Yo so supaipanno.................................................................................................................. 69
AROUSING SAVEGA Buddho susuddho............................................................................................................. 69
PATTIDNAGTH Transference of What has been Gained Y devat santi...................................................... 71
EVENING CHANTING. ...................................................................................................................................... 72

RATANATTAYAVANDAN Yo so Bhagav........................................................................................................... 72
RATANATTAYANAMAKKRAPHA Araha samm..................................................................................... 72
BUDDHNUSSATI Recollection of the Buddha Ta kho pana............................................................................. 73
BUDDHBHIGTI Buddhvrahanta......................................................................................................................... 73
DHAMMNUSSATI Recollection of the Dhamma Svkkhto............................................................................... 74
DHAMMBHIGTI Svkkhtatdi.......................................................................................................................... 74
SAGHNUSSATI Recollection of the Sangha Supaipanno................................................................................ 75
SAGHBHIGTI Sad-dhamma-jo.......................................................................................................................... 75
UDDISSANDHIHNAGTH Verses of Dedication of Merit and Aspiration Imin pua-kammena........ 76
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8 TRANSLATIONS, SUMMARIES, SOURCES AND COMMENTS
Recollection of the Qualities of the Buddha ............................................................................................................... 78
Recollection of the Qualities of the Dhamma.............................................................................................................. 79
Recollection of the Qualities of the Sangha................................................................................................................. 79
Pj.............................................................................................................................................................................. 79
Invitation to the Devas................................................................................................................................................. 79
Homage to the Twenty Eight Buddhas........................................................................................................................ 80
Mettasutta..................................................................................................................................................................... 80
Magalasutta................................................................................................................................................................ 81
The Occasion of the Magalasutta . ............................................................................................................................ 82
Ratanasutta................................................................................................................................................................... 83
Mahjayamagalagth................................................................................................................................................ 84
Jayaparitta.................................................................................................................................................................... 84
Jinapajaragth........................................................................................................................................................... 84
Sambuddhe Ahavsacdigth................................................................................................................................. 84
Eight Verses of Homage (Namo)................................................................................................................................. 84
niyaparitta............................................................................................................................................................ 84
Khandhaparitta............................................................................................................................................................. 85
Moraparitta................................................................................................................................................................... 85
Jayamagalagth........................................................................................................................................................ 85
Cullamagalacakkava............................................................................................................................................... 85
Ratanattaynubhvdigth......................................................................................................................................... 85
Smaerapaha............................................................................................................................................................ 86
The Thirty-two Parts of the Body................................................................................................................................ 86
Dhajaggaparitta............................................................................................................................................................ 86
Devatuyyojanagth................................................................................................................................................... 86
Bojjhagaparitta........................................................................................................................................................... 86
Anumodan.................................................................................................................................................................. 87
Paiccasamuppda........................................................................................................................................................ 87
Pasukla.................................................................................................................................................................... 87
The Abhidhamma Triplet Mtik................................................................................................................................ 88
Lokuttarajhnapha Transcendent Jhna.................................................................................................................. 88
The Meanings of Samdhi........................................................................................................................................... 88
Dhammacakkappavattanasutta..................................................................................................................................... 89
Anattalakkhaasutta..................................................................................................................................................... 89
dittapariyyasutta...................................................................................................................................................... 89
From the Satipahnasutta . ........................................................................................................................................ 90
Mettnisasasuttapha............................................................................................................................................... 91
Mahasamayasutta......................................................................................................................................................... 91
Requesting a Dhamma Talk......................................................................................................................................... 92
Arousing Savega....................................................................................................................................................... 93
APPENDIX: TIPS ON CHANTING

Pali Pronunciation........................................................................................................................................................ 94
Chanting as Group Practice......................................................................................................................................... 95
Rhythm and Syllables.................................................................................................................................................. 95
Double Consonants and Nasals in Thai Chanting Style............................................................................................... 96
Sub-appendix for the Really Keen: The Thai Tone System and its Effect on Chanting.............................................. 98
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8
HOMAGE TO THE TRIPLE GEM
Araha samm-sambuddho Bhagav

Buddha Bhagavanta abhivdemi
Svkkhto Bhagavat dhammo

Dhamma namassmi
Supaipanno Bhagavato svaka-sagho

Sagha nammi
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1 BEGINNINGS
THREE REFUGES AND FIVE PRECEPTS

NAMAKKRA
Homage
Namo tassa Bhagavato arahato samm-sambuddhassa.
SARAAGAMANA
The Three Refuges
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.
I go to the Buddha as a refuge, the Dhamma as a refuge, the Sangha as a refuge.
For the second time... For the third time...
PACA SLA
The Five Precepts
Ptipt verama-sikkh-pada samdiymi.
Adinndn verama-sikkh-pada samdiymi.
Kmesu micch-cr verama-sikkh-pada samdiymi.
Mus-vd verama-sikkh-pada samdiymi.
Sur-meraya-majja-pamda-hn verama-sikkh-pada samdiymi.
I undertake the training rule of refraining from killing living beings.
I undertake the training rule of refraining from taking what is not given.
I undertake the training rule of refraining from sexual misconduct.
I undertake the training rule of refraining from false speech.
I undertake the training rule of refraining from intoxicants which cause heedlessness
(or refraining from states of heedlessness caused by intoxicants).
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RECOLLECTION OF THE TRIPLE GEM
NAMAKKRA
Homage

BUDDHNUSSATI
Recollection of the Qualities of the Buddha
Iti pi so Bhagav araha samm-sambuddho vijj-

caraa-sampanno sugato loka-vid anuttaro purisa-
damma-srathi satth deva-manussna Buddho
Bhagav ti.
DHAMMNUSSATI
Recollection of the Qualities of the Dhamma
Svkkhto Bhagavat dhammo sandihiko akliko ehi-

passiko opanayiko paccatta veditabbo vih ti.
SAGHNUSSATI
Recollection of the Qualities of the Sangha
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-karaeyyo anuttara
pua-kkhetta lokass ti.
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2 PJ
OFFERING VERSES
SALUTATION TO THE THREE CETIYAS
Vandmi cetiya sabba sabba-hnesu patihita

Srrika-dhtu mah-bodhi buddha-rpa sakala sad.
Saluting all cetiyas, wheresoever established: the Relics, the Bodhi Tree and all images of the Buddha.
PADPAPJ
Offering of Lights
Ghana-sra-ppadittena dpena tama-dhasin

Tiloka-dpa sambuddha pjaymi tamo-nuda.
Brightly shining lights removing darkness as a pj to the Enlightened One who dispels the darkness of the
Three Worlds.
DHPAPJ
Offering of Incense
Gandha-sambhra-yuttena dhpenha sugandhin

Pjaye pjaneyyan ta pj-bhjanam uttama.
Incense, compounded of aromatic substances, pleasingly scented a pj to the Buddha as the true vessel of
honour. (The vessel for incense, filled with fragrances, is compared to the Buddha who is a supreme vessel for pj
i.e. filled with Dhamma qualities.)
PUPPHAPJ
Offering of Flowers
Vaa-gandha-guopeta eta kusuma-santati

Pjaymi munindassa sir-pda-saroruhe.
Colourful and scented flowers as a pj to the Enlightened Lord.
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Pjemi Buddha kusumen anena
Puena-m-etena ca hotu mokkha.
Puppha milyti yath idam me
Kyo tath yti vinsa-bhva.
Pjemi dhamma kusumen anena

Pjemi sagha kusumen anena

Through the merit of honouring the Triple Gem may there be Freedom. As these flowers are fading away, so this
body of mine is moving towards dissolution.
PNYAPJ
Offering of Drink
Sugandha stala kappa pasanna-madhura subha

Pnyam eta Bhagav paigahtu-m-uttama.
Pure, cool liquid, clear and sweet: may the Lord accept this reverent offering.
HRAPJ
Offering of Food
Adhivsetu no Bhante bhojana upanmita.

Anukampa updya paigahtu-m-uttama.
Let the Lord in his compassion receive our offering of food.
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ACKNOWLEDGEMENT OF INATTENTION
Kyena vc cittena pamdena may kata.

Accaya khama me Bhante bhri-paa Tathgata.
This is an acknowledgement to the Tathgata of actions done negligently with body, speech and mind.
WISH FOR GOOD FRIENDS, NIBBNA
Imin pua-kammena m me bla-samgamo.

Sata samgamo hotu yva nibbna-pattiy.
Ima me pua sava-kkhayvaha hotu.
Through this skilful action, may we have the companionship of good friends until reaching Nibbna
and may we be freed from defilements.
TRANSFERENCE OF MERIT
Ettvat ca amhehi sambhata pua-sampada

Sabbe devnumodantu sabba-sampatti-siddhiy.

Sabbe sattnumodantu sabba-sampatti-siddhiy.1

Sabbe bhtnumodantu sabba-sampatti-siddhiy.1
A wish for all devas, humans and other beings to take joy in this good fortune of ours and thereby
gain merit to bring them goodness and good fortune.
Ida me tina hotu. Sukhit hontu tayo.

Let this merit be of benefit to my relatives and may they be happy.
Sdhu sdhu sdhu
1 The order of the second and third verses is often reversed, putting bht before satt.
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3 PARITTA, AND OTHER CHANTS OF
BLESSING AND PROTECTION
INVITATION TO THE DEVAS
Samant cakka-vesu atrgacchantu devat.

Sad-dhamma muni-rjassa suantu sagga-mokkha-da.1
Sagge kme ca rpe giri-sikhara-tae c antalikkhe vimne,

Dpe rahe ca gme taru-vana-gahane geha-vatthumhi khette
Bhumm c yantu dev jala-thala-visame yakkha-gandhabba-ng.
Tihant santike ya muni-vara-vacana sdhavo me suantu.
Dhamma-ssavanaklo ayam bhadant.

1 An alternative version of the first two lines:

Pharitvna metta samett bhadant
Avikkhittacitt paritta bhaantu.
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BUDDHAMAGALAGTH
Handa maya Buddha-magala-gthyo bhamase.
Sambuddho dipada seho nisinno c eva majjhime

Koao pubba-bhge ca gaeyye ca Kassapo
Sriputto ca dakkhie haratiye Upli ca
Pacchime pi ca nando byabbe ca Gavampati
Moggallno ca uttare sne pi ca Rhulo:
Ime kho magal buddh sabbe idha patihit
Vandit te ca amhehi sakkrehi ca pjit.
Etesa nubhvena sabba-sotth bhavantu no.
Icc evam accanta-namassaneyya
Namassamno ratana-ttaya ya
Pubhisanda vipula alattha,
Tassnubhvena hatantaryo.
May all obstacles be dispelled.
AHAVSATITATHGATAVANDAN
Homage to the Twenty Eight Buddhas
Vande Tahakara Buddha vande Medhakara muni

Saraakara muni vande Dpakara jina name
Vande Koaa-satthra vande Magala-nyaka
Vande Sumana-sambuddha vande Revata-nyaka
Vande Sobhita-sambuddha Anomadassi muni name
Vande Paduma-sambuddha vande Nrada-nyaka
Padumuttara muni vande vande Sumedha-nyaka
Vande Sujta-sambuddha Piyadassi muni name
Atthadassi muni vande Dhammadassi jina name
Vande Siddhattha-satthra vande Tissa-mah-muni
Vande Phussa-mah-vra vande Vipassi-nyaka
Sikhi mah-muni vande vande Vessabhu-nyaka
Kakusandha muni vande vande Kongamana jina
Kassapa Sugata vande vande Gotama-nyaka
Ahavsat ime Buddh nibbnmata-dyak
Name te siras nicca te ma rakkhantu sabbad.
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METTASUTTA
Yassnubhvato yakkh n eva dassenti bhisana

Yamhi c evnuyujanto rattin-divam atandito
Sukha supati sutto ca ppa kici na passati,
Evam-di-guopeta parittan ta bhama he.
Karayam attha-kusalena yan ta santa pada abhisamecca

Sakko uj ca su-h-uj ca suvaco c assa mudu anatimn
Santussako ca subharo ca appa-kicco ca sallahuka-vutti
Sant indriyo 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-bht atthi 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 paigha-sa na-m-aassa dukkham iccheyya.
Mt yath niya putta yus eka-puttam anurakkhe
Evam pi 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 yvat assa vigata-middho.
Eta sati adhiheyya: brahmam eta vihra idha-m-hu.
Dihi ca anupagamma slav dassanena sampanno
Kmesu vineyya gedha na hi jtu gabbha-seyya punar-et ti.
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MAGALASUTTA
Evam me suta. Eka samaya Bhagav Svatthiya viharati Jeta-vane

Anthapiikassa rme. Atha kho aatar devat abhikkantya rattiy abhikkanta-
va kevala-kappa Jeta-vana obhsetv, yena Bhagav ten upasakami.
Upasakamitv Bhagavanta abhivdetv ekam anta ahsi. Ekam anta hit
kho s devat Bhagavanta gthya ajjhabhsi:
Bah dev manuss ca magalni acintayu

kakhamn sotthna. Brhi magalam uttama.
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.
Gravo ca nivto ca santuh ca kataut
Klena dhamma-ssavana, etam magalam uttama.
Khant ca sovacassat samana ca dassana
Klena dhamma-skacch, etam magalam uttama.
Tapo ca brahma-cariya ca ariya-saccna dassana
Nibbna-sacchi-kiriy ca, etam magalam uttama.
Phuhassa loka-dhammehi citta yassa na kampati
Asoka viraja khema, etam magalam uttama.
Etdisni katvna sabbattha-m-aparjit
Sabbattha sotthi gacchanti, tan tesam magalam uttaman ti.
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RATANASUTTA
Yndha bhtni samgatni

Bhummni v yni va antalikkhe
Sabbe va bht suman bhavantu;
Atho pi sakkacca suantu bhsita:
Tasm hi bht nismetha sabbe

Metta karotha mnusiy pajya
Div ca ratto ca haranti ye bali
Tasm hi ne rakkhatha appamatt.
Ya kici 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 Sakyamun samhito
Na tena dhammena sam atthi kici.
Idam pi dhamme ratana pata;
Yam Buddha-seho parivaay suci

Samdhim nantarika am hu,
Samdhin tena samo na vijjati.
Idam pi dhamme ratana pata;
Ye puggal aha satam pasatth,

Cattri etni yugni honti.
Te dakkhieyy sugatassa svak.
Etesu dinnni maha-pphalni.
Idam pi saghe ratana pata;
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Ye suppayutt manas dahena
Nikkmino Gotama-ssanamhi,
Te patti-patt amata vigayha
Laddh mudh nibbuti bhujamn.
Yath inda-khlo pahavi sito siy

Catubbhi vtehi asampakampiyo,
Tath pama sap-purisa vadmi,
Yo ariya-saccni avecca passati.
Ye ariya-saccni vibhvayanti
Gambhra-paena sudesitni,
Kicpi te honti bhusa-ppamatt,
Na te bhava ahamam diyanti.
Sah va assa dassana-sampadya

Tay assu dhamm jahit bhavanti:
Sakkya-dihi vicikicchita ca
Sla-bbata v pi yad atthi kici
Cath apyehi ca vippamutto
Cha cbhihnni abhabbo ktu.
Kicpi so kamma karoti ppaka

Kyena vc uda cetas v
Abhabbo so tassa paicchadya.
Abhabbat diha-padassa vutt.
Vana-ppagumbe yath phussitagge

Gimhna-mse pahamasmi gimhe,
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Tath pama dhamma-vara adesay
Nibbna-gmi parama hitya.
Varo vara vara-do varharo

Anuttaro dhamma-vara adesay.
Kha pura; nava n atthi sambhava.

Viratta-citt yatike bhavasmi
Te kha-bj avirhi-chand
Nibbanti dhr yathyam padpo.

Tathgata deva-manussa-pjita
Buddha namassma. Suvatthi hotu.

Dhamma namassma. Suvatthi hotu.

Sagha namassma. Suvatthi hotu.
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MAHJAYAMAGALAGTH
An invocation of blessings
Each section in this may be chanted on its own, or in any combination with others.
Mah-kruiko ntho hitya sabba-pina

Pretv pram sabb patto sambodhim uttama.
Etena sacca-vajjena hotu me1 jaya-magala.
Jayanto bodhiy mle Sakyna nandi-vahano,

Eva mayha2 jayo hotu, jayassu jaya-magala.
Sakkatv Buddha-ratana osadha uttama vara

Hita deva-manussna Buddha-tejena sotthin,
Nassant upaddav sabbe dukkh vpasamentu me.1
Sakkatv dhamma-ratana osadha uttama vara
Parihpasamana dhamma-tejena sotthin,
Nassant upaddav sabbe bhay vpasamentu me.1
Sakkatv sagha-ratana osadha uttama vara
huneyya phuneyya sagha-tejena sotthin,
Nassant upaddav sabbe rog vpasamentu me.1
Ya kici ratana loke vijjati vividh puthu,

Ratana Buddha-sama n atthi, tasm sotth bhavantu me.1
Ratana dhamma-sama n atthi, tasm sotth bhavantu me.1
Ratana sagha-sama n atthi, tasm sotth bhavantu me.1
N atthi me saraa aa: Buddho me saraa vara.

N atthi me saraa aa: dhammo me saraa vara.
N atthi me saraa aa: sagho me saraa vara.
Sabb tiyo vivajjantu, sabba-rogo vinassatu,

M me1 bhavatvantaryo, sukh dghyuko aha3.
Bhavatu sabba-magala. Rakkhantu sabba-devat.
1 me for self; or te for others.
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2 mayha for self; tuyha for others.
3 aha for self; bhava for others.
Sabba-buddhnubhvena sad sotth bhavantu me1.
Sabba-dhammnubhvena sad sotth bhavantu me1.
Sabba-saghnubhvena sad sotth bhavantu me1.
Nakkhatta-yakkha-bhtna ppa-ggaha-nivra
Parittassnubhvena hantu mayha2 upaddave.
Devo vassatu klena sassa-sampatti hotu ca

Phto bhavatu loko ca rj bhavatu dhammiko.
Sabbe Buddh bala-ppatt paccekna ca ya bala

Arahantna ca tejena rakkha bandhmi sabbaso.
JAYAPARITTA
The Victory Protection
Mah-kruiko ntho hitya sabba-pina

Pretv pram sabb patto sambodhim uttama.
Jayanto bodhiy mle Sakyna nandi-vahano,

Eva tva vijayo hohi. Jayassu jaya-magale.
Aparjita-pallake sse pahavi-pokkhare
Abhiseke sabba-buddhna agga-ppatto pamodati.
Sunakkhatta sumagala supabhta suhuhita
Sukhao sumuhutto ca suyiha brahma-crisu.
Padakkhia kya-kamma vc-kamma padakkhia
Padakkhia mano-kamma paidh te padakkhi.
Padakkhini katvna labhant atthe padakkhie.
1 me for self; or te for others.

16 2 mayha for self; tuyha for others.
JINAPAJARAGTH (Thai version)
Handa maya jina-pajara-gthyo bhamase.
Jaysangat buddh jetv Mra savhana

Catu-saccsabha rasa ye pivisu narsabh.
Tahakardayo buddh aha-vsati nyak
Sabbe patihit mayha matthake te munissar.
Sse patihito mayha Buddho dhammo dvi-locane
Sagho patihito mayha ure sabba-gukaro.
Hadaye me Anuruddho Sriputto ca dakkhie
Koao pihi-bhgasmi Moggallno ca vmake,
Dakkhie savane mayha su nanda-Rhulo
Kassapo ca Mahnmo ubh su vma-sotake.
Kesante pihi-bhgasmi suriyo va pabhakaro
Nisinno siri-sampanno Sobhito muni-pugavo.
Kumrakassapo thero mahes citta-vdako
So mayha vadane nicca patihsi gukaro.
Puo Agulimlo ca Upl Nanda-Sval
Ther paca ime jt nale tilak mama.
Sessti mah-ther vijit jina-svak,
Ete sti mah-ther jitavanto jinoras
Jalant sla-tejena agam-agesu sahit.
Ratana purato si dakkhie Metta-suttaka
Dhajagga pacchato si vme Agulimlaka.
Khandha-mora-paritta ca niya-suttaka
kse chadana si ses pkra-sahit.
Jin nn vara-sayutt sattappkra-lakat
Vta-pittdi-sajt bhirajjhattupaddav
Ases vinaya yantu ananta-jina-tejas.
Vasato me sakiccena sad sambuddha-pajare.
Jina-pajara-majjh amhi viharanta mah-tale.
Sad plentu ma sabbe te mah-purissabh.
Icc eva manto sugutto surakkho
Jinnubhvena jitpaddavo
Dhammnubhvena jitrisagho
Saghnubhvena jitantaryo
Sad-dhammnubhva-plito carmi jina-pajare ti.
17
JINAPAJARAGTH (Sinhalese version)
Jaysangat vr jetv Mra savhini

Catu-saccmata-rasa ye pivisu narsabh.
Tahakardayo buddh aha-vsati nyak
Sabbe patihit mayha matthake me munissar.
Sire patihit buddh dhammo ca mama locane
Sagho patihito mayha ure sabba-gukaro.
Hadaye Anuruddho ca Sriputto ca dakkhie
Koao pihi-bhgasmi Moggallno si vmake.
Dakkhie savane mayha hu nanda-Rhul
Kassapo ca Mahnmo ubhosu vma-sotake.
Kesante pihi-bhgasmi suriyo viya pabhakaro
Nisinno siri-sampanno Sobhito muni-pugavo.
Kumrakassapo nma mahes citra-vdako
So mayha vadane nicca patihsi gukaro.
Puo Agulimlo ca Upl Nanda-Sval
Ther paca ime jt lale tilak mama.
Sessti mah-ther vijit jina-svak
Jalant sla-tejena aga-m-agesu sahit.
Ratana purato si dakkhie Metta-suttaka
Dhajagga pacchato si vme Agulimlaka.
Khandha-Mora-paritta ca niya-suttaka
ksa-cchadana si ses pkra-sait.
Jinn bala-sayutte dhamma-pkra-lakate
Vasato me catu-kiccena sad sambuddha-pajare.
Vta-pittdi-sajt bhirajjhattupaddav
Ases vilaya yantu ananta-gua-tejas.
Jina-pajara-majjhaha viharanta mah-tale
Sad plentu ma sabbe te mah-purissabh.
Icc evam accanta-kato surakkho
Jinnubhvena jitpapaddavo
18
Buddhnubhvena hatrisagho
Carmi sad-dhammnubhva-plito.
Dhammnubhvena hatrisagho
Saghnubhvena hatrisagho
Saddhamma-pkra-parikkhito smi
Ahriy aha-dissu honti
Etthantare aha-nth bhavanti
Uddha vitna va jin hit me.
Bhindanto mra-sena mama sirasi hito bodhim ruyha satth

Moggallno si vme vasati bhuja-tae dakkhie Sriputto
Dhammo majjhe urasmi viharati bhavato mokkhato mora-yoni
Sampatto bodhi-satto caraa-yuga-gato bhnu lokeka-ntho.
Sabbvamagala-m-upaddava-dunnimitta
Sabbti-roga-gaha-dosa-m-asesa-nind
Sabbantarya-bhaya-dussupina akanta
Buddhnubhva-pavarena paytu nsa.
Dhammnubhva-pavarena paytu nsa.
Saghnubhva-pavarena paytu nsa.
19
SAMBUDDHE AHAVSACDIGTH
Sambuddhe ahavsa ca dvdasa ca sahassake

Paca-sata-sahassni nammi siras aha.
Tesa dhamma ca sagha ca darena nammi ha.
Nama-krnubhvena hantv sabbe upaddave
Anek antary pi vinassantu asesato.
Sambuddhe paca-pasa ca catu-vsati-sahassake
Dasa-sata-sahassni nammi siras aha.
Sambuddhe navuttarasate aha-cattsa-sahassake
Vsati-sata-sahassni nammi siras aha.
NAMOKRAHAKAGTH
Eight Verses of Homage
Namo arahato samm- sambuddhassa mahesino.

Namo uttama-dhammassa svkkhtass eva ten idha.
Namo mah-saghass pi visuddha-sla-dihino.
Namo omtyraddhassa ratana-ttayassa sdhuka.
Namo omakttassa tassa vatthu-ttayassa pi.
Namo-kra-ppabhvena vigacchantu upaddav.
Namo-krnubhvena suvatthi hotu sabbad.
Namo-krassa tejena vidhimhi homi tejav.
20
NIYAPARITTA
Appasannehi nthassa ssane sdhu-sammate
Amanussehi caehi sad kibbisa-kribhi
Parisna catassannam ahisya ca guttiy
Yan desesi mah-vro parittan tam bhama se.
Vipassissa nam atthu cakkhumantassa sirmato.

Sikhissa pi nam atthu sabba-bhtnukampino.
Vessabhussa nam atthu nhtakassa tapassino.
Nam atthu Kakusandhassa Mra-sena-ppamaddino.
Kongamanassa nam atthu brhmaassa vusmato.
Kassapassa nam atthu vippamuttassa sabbadhi.
Agrasassa nam atthu 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.
1
Vijj-caraa-sampanna Buddha vandma Gotaman ti.
Namo me sabba-buddhna uppannna mahesina:

Tahakaro mah-vro Medhakaro mah-yaso
Saraakaro loka-hito Dpakaro jutin-dharo
Koao jana-pmokho Magalo purissabho
Sumano sumano dhro Revato rati-vahano
Sobhito gua-sampanno Anomadass-januttamo
Padumo loka-pajjoto Nrado vara-srath
Padumuttaro satta-sro Sumedho appaipuggalo
Sujto sabba-lokaggo Piyadass narsabho
Atthadass kruiko Dhammadass tamo-nudo
Siddhattho asamo loke Tisso ca vadata varo
Phusso ca vara-do buddho Vipass ca anpamo
Sikh sabba-hito satth Vessabh sukha-dyako
Kakusandho sattha-vho Kongamano raajaho
Kassapo siri-sampanno Gotamo Sakya-pugavo.
Ete c ae ca sambuddh aneka-sata-koayo,

Sabbe buddh asama-sam, sabbe buddh mahiddhik,
1 This line is chanted if the chant is to end here.
21
Sabbe dasa-balpet vesrajjeh upgat:
Sabbe te paijnanti sabha hnam uttama.
Sha-nda nadant ete parissu visrad.
Brahma-cakka pavattenti loke appaivattiya.
Upet buddha-dhammehi ahrasahi nyak
Dvattisa-lakkhapet- stynubyajan-dhar,
Byma-ppabhya suppabh sabbe te muni-kujar
Buddh sabbauno ete sabbe khsav jin
Maha-ppabh mah-tej mah-pa maha-bbal
Mah-kruik dhr sabbesna sukhvah
Dp nth patih ca t le ca pina
Gat bandh mah-asss sara ca hitesino
Sadevakassa lokassa sabbe ete paryan.
Tesha siras pde vandmi purisuttame,
Vacas manas c eva vandm ete tathgate
Sayane sane hne gamane cpi sabbad.
Sad sukhena rakkhantu buddh santi-kar tuva.
Tehi tva rakkhito santo mutto sabba-bhayena ca
Sabba-roga-vinimutto sabba-santpa-vajjito
Sabba-veram atikkanto nibbuto ca tuva bhava.
Tesa saccena slena khanti-mett-balena ca.

Te pi tumhe anurakkhantu rogyena sukhena ca.
Puratthimasmi dis-bhge santi bht mahiddhik:
Dakkhiasmi dis-bhge santi dev mahiddhik:
Pacchimasmi dis-bhge santi ng mahiddhik:
Uttarasmi dis-bhge santi yakkh mahiddhik:
Purima-disa Dhataraho, dakkhiena Viruhako,
Pacchimena Virpakkho, Kuvero uttara disa.
Cattro te mah-rj loka-pl yasassino:
ksah ca bhummah dev ng mahiddhik:

Etena sacca-vajjena hotu te jaya-magala.
22

Ratana Buddha-sama n atthi: tasm sotth bhavantu te.
Ratana dhamma-sama n atthi: tasm sotth bhavantu te.
Ratana sagha-sama n atthi: tasm sotth bhavantu te.
Sakkatv Buddha-ratana osadha uttama vara

Hita deva-manussna Buddha-tejena sotthin,
Nassant upaddav sabbe dukkh vpasamentu te.
Sakkatv dhamma-ratana osadha uttama vara
Parihpasamana dhamma-tejena sotthin,
Nassant upaddav sabbe bhay vpasamentu te.
Sakkatv sagha-ratana osadha uttama vara
huneyya phuneyya sagha-tejena sotthin,
Nassant upaddav sabbe rog vpasamentu te.
Sabb tiyo vivajjantu. Sabba-rogo vinassatu.

M te bhavatv antaryo. Sukh dghyuko bhava.
Abhivdana-slissa nicca vuhpacyino
Cattro dhamm vahanti: yu vao sukha bala.
23
KHANDHAPARITTA
Sabbsvisa-jtna dibba-mantgada viya

Yan nseti visa ghora sesa cpi parissaya
a-kkhettamhi sabbattha sabbad sabba-pina
Sabbaso pi nivreti parittan tam bhama se.
Virpakkhehi me metta. Metta Erpathehi me.

Chabyputtehi me metta. Metta Kahgotamakehi ca.
Apdakehi me metta. Metta di-pdakehi me.
Catu-ppadehi me metta. Metta bahu-ppadehi me.
M ma apdako hisi. M ma hisi dipdako.
M ma catu-ppado hisi. M ma hisi bahu-ppado.
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 sarab msik. Kat me rakkh. Kat me paritt.
Paikkamantu bhtni. So ha namo Bhagavato, namo sattanna samm-sambuddhna.
24
MORAPARITTA
Prentam bodhi-sambhre nibbatta mora-yoniya

Yena savihitrakkha mah-satta vane-car
Cirassa vyamant pi neva sakkhisu gahita
Brahma-mantan ti akkhta parittan tam bhama se.
Udet aya cakkhum eka-rj

Harissa-vao pahavi-ppabhso:
Ta ta namassmi harissa-vaa pahavi-ppabhsa.
Ta-y-ajja gutt viharemu divasa.
Ye brhma veda-gu sabba-dhamme
Te me namo te ca ma playantu.
Nam atthu Buddhna, nam atthu bodhiy,
Namo vimuttna, namo vimuttiy.
Ima so paritta katv moro carati esan.
Apet aya cakkhum eka-rj
Harissa-vao pahavi-ppabhso:
Ta ta namassmi harissa-vaa pahavi-ppabhsa.
Ta-y-ajja gutt viharemu ratti.
Ye brhma veda-gu sabba-dhamme
Te me namo te ca ma playantu.
Nam atthu Buddhna, nam atthu bodhiy,
Namo vimuttna, namo vimuttiy,
Ima so paritta katv moro vsam akappay ti.
25
JAYAMAGALAGTH
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 pan avakam 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-path Agulimlavanta
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.
Nandopananda-bhujaga vibudha mahiddhi

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 dinadine sarate matand
Hitvnaneka-vividhni c upaddavni
26 Mokkha sukha adhigameyya naro sapao.
CULLAMAGALACAKKAVA
The Lesser Sphere of Blessings
Sabba-buddhnubhvena sabba-dhammnubhvena sabba-

saghnubhvena - Buddha-ratana Dhamma-ratana Sagha-
ratana - tia ratanna nubhvena catursti-sahassa-dhamma-
kkhandhnubhvena piaka-ttaynubhvena jina-svaknubhvena sabbe
te rog sabbe te bhay sabbe te antary sabbe te upaddav sabbe te
dunnimitt sabbe te avamagal vinassantu. yu-vahako1 dhana-
vahako siri-vahako yasa-vahako bala-vahako vaa-vahako
sukha-vahako hotu sabbad.
Dukkha-roga-bhay ver sok sattu c upaddav

Anek antary pi vinassantu ca tejas.
Jaya-siddhi dhana lbha sotthi bhgya sukha bala
Siri yu ca vao ca bhoga vuh ca yasav
Sata-vass ca y ca jva-siddh bhavantu te.
Sabba-buddhnubhvena sad sotth bhavantu te.
Sabba-dhammnubhvena sad sotth bhavantu te.
Sabba-saghnubhvena sad sotth bhavantu te.
RATANATTAYNUBHVDIGTH
By the Power of the Triple Gem
Ratana-ttaynubhvena ratana-ttaya-tejas
Dukkha-roga-bhay ver sok sattu c upaddav
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.
Sabba-buddhnubhvena sad sotth bhavantu te.
1 Change o ending to if addressed to a woman here and on all the words up to hotu. 27
SMAERAPAH
Ekan nma ki? Sabbe satt hra-hitik.
Dve nma ki? Nma ca rpa ca.
Ti nma ki? Tisso vedan.
Cattri nma ki? Cattri ariya-saccni.
Paca nma ki? Pac updna-kkhandh.
Cha nma ki? Ajjhattikni yatanni.
Satta nma ki? Satta bojjhag.
Aha nma ki? Ariyo ahagiko maggo.
Nava nma ki? Nava sattvs.
Dasa nma ki? Dasah agehi samanngato arah ti
vuccat ti.
THE THIRTY TWO PARTS OF THE BODY

Handa maya dvattiskra-pha bhamase.
Aya kho me kyo uddha pda-tal adho kesa-matthak taca-pariyanto pro
nna-ppakrassa asucino. Atthi imasmi kye:
ANULOMA - forward order
Kes lom nakh dant taco

Masa nahr ah ahi-mija vakka
Hadaya yakana kilomaka pihaka papphsa
Anta anta-gua udariya karsa mattha-luga
Pitta semha pubbo lohita sedo medo
Assu vas kheo sighnik lasik mutta.
PAILOMA - reverse order
Mutta lasik sighnik kheo vas assu

Medo sedo lohita pubbo semha pitta
Mattha-luga karsa udariya anta-gua anta
Papphsa pihaka kilomaka yakana hadaya
Vakka ahi-mija ah nahr masa
Taco dant nakh lom kes.
Evam aya me kyo uddha pda-tal adho kesa-matthak taca-pariyanto pro
nna-ppakrassa asucino.
28
BODHIPDAGTH
Imasmi rja-semn khette samant
Satayo-jana-sata-sahassni
Buddha-jla-parikkhette
Rakkhantu surakkhantu.
Repeat, substituting the following for Buddha each time:
dhamma, pacceka-buddha, sagha
DHAJAGGAPARITTA
Arae rukkha-mle v sugre va bhikkhavo
Anussaretha sambuddha bhaya tumhka no siy.
No ce Buddha sareyytha loka-jeha narsabha
Atha dhamma sareyytha niyynika sudesita.
No ce dhamma sareyytha niyynika sudesita
Atha sagha sareyytha pua-kkhetta anuttara.
Eva Buddha sarantna dhamma sagha ca bhikkhavo
Bhaya v chambhitatta v loma-haso na hessat ti.
ABHAYAPARITTA
Verses of Protection from Fear
and from nightmares of the sleeping or waking mind
Yan dunnimitta avamagala ca yo cmanpo sakuassa saddo

Ppa-ggaho dussupina akanta Buddhnubhvena vinsam entu.

Ppa-ggaho dussupina akanta dhammnubhvena vinsam entu.

Ppa-ggaho dussupina akanta saghnubhvena vinsam entu.
29
DEVATUYYOJANAGTH
Verses for Bidding the Devas Depart
Dukkha-ppatt ca niddukkh bhaya-ppatt ca nibbhay

Soka-ppatt ca nissok hontu sabbe pi pino.
Sabbe devnumodantu sabba-sampatti-siddhiy.
Dna dadantu saddhya, sla rakkhantu sabbad,
Bhvanbhirat hontu, gacchantu devatgat.
May those in pain be free from pain, those in fear be free from fear,
Those in grief be free from grief, so may it be for all beings
BOJJHAGAPARITTA
Sasre sasarantna sabba-dukkha-vinsane
Satta dhamme ca bojjhage mra-sena-ppamaddino
Bujjhitv ye p ime satt ti-bhavmuttak uttam
Ajti ajarbydhi amata nibbhaya gat
Evam-di-gupeta aneka-gua-sagaha
Osadha ca ima manta bojjhagan tam bhama he.
Bojjhago sati-sakhto dhammna vicayo tath
Viriyam pti passaddhi bojjhag ca tathpare
Samdhupekkha-bojjhag satt ete sabba-dassin
Munin sammad-akkht bhvit bahul-kat
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
Cunda-ttherena taeva bhapetvna sdara
Sammoditv ca bdh tamh vuhsi hnaso.
Pahn te ca bdh tiannam pi mahesina
Magghata-kiles va pattnuppatti-dhammata.
30
A BLESSING
Sabba-buddhnubhvena sad sotth bhavantu te1.


ANUMODAN
Yath vri-vah pr pariprenti sgara,
Evam eva ito dinna petna upakappati.
Icchita patthita tumha khippam eva samijjhatu.
Sabbe prentu sakapp cando paaraso yath.
Mai joti-raso yath.
(The above is chanted by the most senior person alone.)
Just as the rivers full of water fill the ocean full,

even so does what is given here benefit the dead (petas).
May whatever you want or wish for quickly come to be.
May all your wishes be fulfilled as the moon comes to fullness upon the fifteenth day,
or as the radiant wish-fulfilling gem.
Sabb tiyo vivajjantu. Sabba-rogo vinassatu.

M te bhavatv antaryo. Sukh dghyuko bhava.
Abhivdana-slissa nicca vuhpacyino
Cattro dhamm vahanti: yu vao sukha bala.
May all distress be averted. May all diseases be destroyed.
May nothing hinder you. May you be happy, living long.
Four qualities increase for one of respectful nature who honours elders:
life and beauty, happiness and strength.
1 Me can be substituted for te to invoke blessings on oneself, or no (i.e. on us) if chanted by a group.
31
32
4 CHANTS FOR RECOLLECTION
SPREADING THE BRAHMAVIHRAS
Handa maya brahma-vihra-pharaa karomase.

Loving kindness
Aha sukhito homi.

Niddukkho homi.
Avero homi.
Abypajjho homi.
Angho homi.
Sukh attna pariharmi.
May I be happy, free from suffering, free from enmity, free from ill will,
free from trouble and stress. May I be happy and preserve myself.
Sabbe satt sukhit hontu.

Sabbe satt aver hontu.
Sabbe satt abypajjh hontu.
Sabbe satt angh hontu.
Sabbe satt sukh attna pariharantu.
May all beings be happy, free from enmity, free from ill will,
free from trouble and stress. May all beings be happy and preserve themselves.
Compassion
Sabbe satt sabba-dukkh pamuccantu.

May all beings be freed from all suffering.
Joy in the joy of others
Sabbe satt laddha-sampattito m vigacchantu.

May all beings not be parted from the good they have gained.
Equanimity
Sabbe satt kamma-ssak / kamma-dyd kamma-yon / kamma-bandh kamma-

paisara. / Ya kamma karissanti / kalya v ppaka v / tassa dyd
bhavissanti.
All beings are owners of their kamma, heirs of their kamma, born of their kamma, kin to their kamma,
have kamma as their refuge. Whatever kamma they do, whether good or bad, to that they will be heirs.
33
THE TEN PERFECTIONS
Honouring the Buddhas possession of the ten or thirty perfections (pram)
(Sampanno iti pi so Bhagav)
Dna-pram-sampanno
Dna-upapram-sampanno
Dna-paramatthapram-sampanno
Mett maitr karu mudit upekkh pram-sampanno iti pi so Bhagav
and so on for
sla
nekkhamma
pa
viriya
khant
sacca
adhihna
mett
upekkh
dasa
iti pi so Bhagav
Buddha saraa gacchmi
(Nammi ha)
The perfections of dna/giving, sla/harmless conduct, freedom from desire, wisdom, strength, patience,
truth, resolve, mett/lovingkindness, equanimity and all ten together.
34
PAICCASAMUPPDA
Conditioned Arising
Avijj-paccay sakhr
sakhra-paccay via
via-paccay nma-rpa
nma-rpa-paccay sayatana
sayatana-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 dukkha-kkhandhassa samudayo hoti.
Avijjya tveva asesa-virga-nirodh sakhra-nirodho

sakhra-nirodh via-nirodho
via-nirodh nma-rpa-nirodho
nma-rpa-nirodh sayatana-nirodho
sayatana-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 dukkha-kkhandhassa nirodho hoti.
Yad have ptubhavanti dhamm tpino jhyato brhmaassa,
Ath assa kakh vapayanti sabb yato pajnti sahetu-dhamma.
Ath assa kakh vapayanti sabb yato khaya paccayna avedi.
Vidhpaya tihati mra-sena sro va obhsayam antalikkhan ti.
35
PASUKLA
Anicc vata sakhr uppda-vaya-dhammino.
Uppajjitv nirujjhanti. Tesa vpasamo sukho.
36
ABHIDHAMMASAKHEPA
The Abhidhamma in Brief
DHAMMASAGA
Kusal dhamm akusal dhamm abykat dhamm. Katame dhamm kusal?

Yasmi samaye kmvacara kusala citta uppanna hoti somanassa-sahagata
a-sampayutta rprammaa v saddrammaa v gandhrammaa v
rasrammaa v phohabbrammaa v dhammrammaa v ya ya v
panrabbha, tasmi samaye phasso hoti avikkhepo hoti ye v pana tasmi
samaye ae pi atthi paicca-samuppann arpino dhamm: ime dhamm kusal.
VIBHAGA
Paca-kkhand: rpa-kkhando vedan-kkhando sa-kkhando sakhra-kkhando

via-kkhando. Tattha katamo rpa-kkhando? Ya kici rpa attngata-
paccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v
pata v ya dre v santike v tad ekajjha abhisahitv abhisakhipitv:
aya vuccati rpa-kkhando.
DHTUKATH
Sagaho asagaho sagahitena asagahita asagahitena sagahita sagahitena

sagahita asagahitena asagahita sampayogo vippayogo sampayuttena
vippayutta vippayuttena sampayutta asagahita.
PUGGALAPAATTI
Cha paattiyo: khanda-paatti yatana-paatti dhtu-paatti sacca-paatti

indriya-paatti puggala-paatti. Kittvat puggalna puggala-paatti?
Samaya-vimutto asamaya-vimutto kuppa-dhammo akuppa-dhammo parihna-
dhammo aparihna-dhammo cetanbhabbo anurakkhabhabbo puthujjano
gotrabh bhayparato abhayparato bhabbgamano abhabbgamano niyato aniyato
paipannako phale hito arah arahattya paipanno.
37
KATHVATTHU
Puggalo upalabbhati saccikaha-paramatthen ti? mant. Yo saccikaho

paramattho tato so puggalo upalabbhati saccikaha-paramatthen ti? Na h eva
vattabbe. jnhi niggaha. Haci puggalo upalabbhati saccikaha-paramatthena
tena vata re vattabbe yo saccikaho paramattho tato so puggalo upalabbhati
saccikaha-paramatthen ti micch.
YAMAKA
Ye keci kusal dhamm sabbe te kusala-ml ye v pana kusala-ml sabbe te

dhamm kusal. Ye keci kusal dhamm sabbe te kusala-mlena eka-ml ye v
pana kusala-mlena eka-ml sabbe te dhamm kusal.
MAHPAHNA
Hetu-paccayo rammaa-paccayo adhipati-paccayo anantara-paccayo samanantara-

paccayo sahajta-paccayo aa-m-aa-paccayo nissaya-paccayo upanissaya-
paccayo purejta-paccayo pacchjta-paccayo sevana-paccayo kamma-paccayo
vipka-paccayo hra-paccayo indriya-paccayo jhna-paccayo magga-paccayo
sampayutta-paccayo vippayutta-paccayo atthi-paccayo natthi-paccayo vigata-
paccayo avigata-paccayo.
38
MTIK (DHAMMASAGAMTIKPH)
The Abhidhamma Triplet Mtik
Kusal dhamm akusal dhamm abykat dhamm

Sukhya vedanya sampayutt dhamm dukkhya vedanya sampayutt dhamm
adukkha-m-asukhya vedanya sampayutt dhamm
Vipk dhamm vipka-dhamma-dhamm n eva vipka-na-vipka-dhamma-
dhamm
Updinnupdniy dhamm anupdinnupdniy dhamm anupdinnnupdniy
dhamm
Sakhiliha-sakilesik dhamm asakiliha-sakilesik dhamm
asakilihsakilesik dhamm
Savitakka-savicr dhamm avitakka-vicra-matt dhamm avitakkvicr dhamm
Pti-sahagat dhamm sukha-sahagat dhamm upekkh-sahagat dhamm
Dassanena pahtabb dhamm bhvanya pahtabb dhamm n eva dassanena na
bhvanya pahtabb dhamm
Dassanena pahtabba-hetuk dhamm bhvanya pahtabba-hetuk dhamm n eva
dassanena na bhvanya pahtabba-hetuk dhamm
caya-gmino dhamm apacaya-gmino dhamm n evcaya-gmino npacaya-
gmino dhamm
Sekkh dhamm asekkh dhamm n eva 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
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.
39
LOKUTTARAJHNAPHA
Transcendent Jhna
The Four Ways
Kusal dhamm, akusal dhamm, abykat dhamm. Katame dhamm kusal?

Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-
gatna pahnya pahamya bhmiy-pattiy vivicc eva kmehi pe... pahama
jhna upasapajja viharati
dukkh-paipada dandhbhia
dukkh-paipada khippbhia
sukh-paipada dandhbhia
sukh-paipada khippbhia:
tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal.
Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika

apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vitakka-
vicrna vpasam pe... dutiya jhna pe... tatiya jhna pe... catuttha
jhna pe... pahama jhna pe... pacama jhna upasapajja viharati
dukkh-paipada dandhbhia pe...
dukkh-paipada khippbhia pe...
sukh-paipada dandhbhia pe...
sukh-paipada khippbhia:
Emptiness

apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vivicc eva
kmehi pe... pahama jhna upasapajja viharati
dukkh-paipada dandhbhia suata
dukkh-paipada khippbhia suata
sukh-paipada dandhbhia suata
sukh-paipada khippbhia suata:
40
vicrna vpasam pe... dutiya jhna pe... tatiya jhna pe... catuttha jhna
pe... pahama jhna pe... pacama jhna upasapajja viharati
dukkh-paipada dandhbhia suata pe...
dukkh-paipada khippbhia suata pe...
sukh-paipada dandhbhia suata pe...
sukh-paipada khippbhia suata:
Without Goal

dukkh-paipada dandhbhia appaihita
dukkh-paipada khippbhia appaihita
sukh-paipada dandhbhia appaihita
sukh-paipada khippbhia appaihita:

dukkh-paipada dandhbhia appaihita pe...
dukkh-paipada khippbhia appaihita pe...
sukh-paipada dandhbhia appaihita pe...
sukh-paipada khippbhia appaihita:
41
The Four Overlordships

dukkh-paipada dandhbhia chanddhipateyya
viriydhipateyya cittdhipateyya vimasdhipateyya
dukkh-paipada khippbhia chanddhipateyya
viriydhipateyya cittdhipateyya vimasdhipateyya
sukh-paipada dandhbhia chanddhipateyya viriydhipateyya
cittdhipateyya vimasdhipateyya
sukh-paipada khippbhia chanddhipateyya viriydhipateyya
cittdhipateyya vimasdhipateyya:

dukkh-paipada dandhbhia chanddhipateyya
viriydhipateyya cittdhipateyya vimasdhipateyya pe...
dukkh-paipada khippbhia chanddhipateyya
sukh-paipada dandhbhia chanddhipateyya viriydhipateyya
cittdhipateyya vimasdhipateyya pe...
sukh-paipada khippbhia chanddhipateyya viriydhipateyya
cittdhipateyya vimasdhipateyya pe...
adukkha-m-asukh-paipada dandhbhia chanddhipateyya
adukkha-m-asukh-paipada khippbhia chanddhipateyya
viriydhipateyya cittdhipateyya vimasdhipateyya:
42
THE MEANINGS OF SAMDHI
Api ca pacavsati samdhissa samdhih
Pariggahahena samdhi parivrahena samdhi

Pariprahena samdhi ekaggahena samdhi
Avikkhepahena samdhi anvilahena samdhi
Anijanahena samdhi vimuttahena samdhi
Ekatt upahna-vasena cittassa hitatt samdhi
Sama esat ti samdhi visama n esat ti samdhi

Sama esitatt samdhi visama n esitatt samdhi
Sama diyat ti samdhi visama n diyat ti samdhi
Sama diatt samdhi visama andiatt samdhi
Sama paipajjat ti samdhi visama na paipajjat ti samdhi
Sama paipannatt samdhi visama na paipannatt samdhi
Sama jhyat ti samdhi visama jhpet ti samdhi
Sama jhtatt samdhi visama jhpitatt samdhi
Samo ca hito ca sukho c ti samdhi
43
44
5 SUTTAS
DHAMMACAKKAPPAVATTANASUTTA
Anuttara abhisambodhi sambujjhitv Tathgato

Pahama ya adesesi dhamma-cakka anuttara
Sammad eva pavattento loke appaivattiya
Yatthkkht ubho ant pai-patti ca majjhim
Catsv riya-saccesu visuddha a-dassana
Desita dhamma-rjena samm-sambodhi-kittana
Nmena vissuta sutta dhamma-cakka-ppavattana
Veyykaraa-phena sagtan tam bhama se.
Evam me suta. Eka samaya Bhagav Brasiya viharati Isipatane Migadye. Tatra
kho Bhagav paca-vaggiye bhikkh mantesi:
Dve me bhikkhave ant pabbajitena na sevitabb. Yo c ya kmesu kma-

sukhalliknuyogo hno gammo pothujjaniko anariyo anattha-sahito, yo c ya atta-
kilamathnuyogo dukkho anariyo anattha-sahito, ete te bhikkhave ubho ante anupagamma
majjhim paipad Tathgatena abhisambuddh cakkhu-kara a-kara upasamya
abhiya sambodhya nibbnya savattati.
Katam ca s bhikkhave majjhim paipad Tathgatena abhisambuddh cakkhu-kara

a-kara upasamya abhiya sambodhya nibbnya savattati?
Ayam eva ariyo ahagiko maggo seyyathda: samm-dihi samm-sakappo samm-
vc samm-kammanto samm-jvo samm-vymo samm-sati samm-samdhi.
Aya kho s bhikkhave majjhim paipad Tathgatena abhisambuddh cakkhu-kara
a-kara upasamya abhiya sambodhya nibbnya savattati.
Ida kho pana bhikkhave dukkha ariya-sacca:

jti pi dukkh jar pi dukkh maraam pi dukkha soka-parideva-dukkha-
domanassupys pi dukkh, appiyehi sampayogo dukkho piyehi vippayogo dukkho, yam
p iccha na labhati tam pi dukkha, sakhittena pacupdna-kkhandh dukkh.
Ida kho pana bhikkhave dukkha-samudayo ariya-sacca:

yya tah pono-bhavik 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.
45
Ida kho pana bhikkhave dukkha-nirodha-gmin paipad ariya-sacca:
ayam eva ariyo ahagiko maggo seyyathda: samm-dihi samm-sakappo samm-
vc samm-kammanto samm-jvo samm-vymo samm-sati samm-samdhi.
Ida dukkha ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu

udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Ta kho pan ida dukkha ariya-sacca parieyyan ti me bhikkhave pubbe
ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi
loko udapdi.
Ta kho pan ida dukkha ariya-sacca paritan ti me bhikkhave pubbe ananussutesu
dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Ida dukkha-samudayo ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu

cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Ta kho pan ida dukkha-samudayo ariya-sacca pahtabban ti me bhikkhave pubbe
loko udapdi.
Ta kho pan ida dukkha-samudayo ariya-sacca pahnan ti me bhikkhave pubbe
loko udapdi.
Ida dukkha-nirodho ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu

cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Ta kho pan ida dukkha-nirodho ariya-sacca sacchi-ktabban ti me bhikkhave pubbe
loko udapdi.
Ta kho pan ida dukkha-nirodho ariya-sacca sacchi-katan ti me bhikkhave pubbe
loko udapdi.
Ida dukkha-nirodha-gmin paipad ariya-saccan ti me bhikkhave pubbe ananussutesu
dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Ta kho pan ida dukkha-nirodha-gmin paipad ariya-sacca bhvetabban ti me
bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi
vijj udapdi loko udapdi.
Ta kho pan ida dukkha-nirodha-gmin paipad ariya-sacca bhvitan ti me

bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi
vijj udapdi loko udapdi.
46
Yvakva ca me bhikkhave imesu catsu ariya-saccesu evan ti-parivaa dvdaskra
yathbhta a-dassana na suvisuddha ahosi, n eva 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
yathbhta a-dassana suvisuddha ahosi, athha bhikkhave sadevake loke
samrake sabrahmake sassamaa-brhmaiy pajya sadeva-manussya anuttara samm-
sambodhi abhisambuddho paccasi. a ca pana me dassana udapdi: Akupp
me vimutti, ayam antim jti, n atthi dni punabhavo ti.
Idam avoca Bhagav attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu.
Imasmi ca pana veyykaraasmi bhaamne yasmato Koaassa viraja

vtamala dhamma-cakkhu udapdi:
Ya kici samudaya-dhamma sabban ta nirodha-dhamman ti.
Pavattite ca Bhagavat dhamma-cakke Bhumm dev saddam anussvesu: Etam

Bhagavat Brasiya Isipatane Migadye anuttara dhamma-cakka pavattita
appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v
lokasmin ti.
47
Bhummna devna sadda sutv Ctummah-rjik dev saddam anussvesu.
Ctummah-rjikna devna sadda sutv Tvatis dev saddam anussvesu,
Tvatisna devna sadda sutv Ym dev saddam anussvesu, Ymna
devna sadda sutv Tusit dev saddam anussvesu, Tusitna devna sadda
sutv Nimma-rat dev saddam anussvesu, Nimma-ratna devna sadda sutv
Paranimmita-vasa-vatt dev saddam anussvesu, Paranimmita-vasa-vattna devna
sadda sutv *Brahma-kyik dev saddam anussvesu*: Etam Bhagavat Brasiya
Isipatane Migadye anuttara dhamma-cakka pavattita appaivattiya samaena v
brhmaena v devena v mrena v brahmun v kenaci v lokasmin ti.
Itiha tena khaena tena muhuttena yva brahma-lok saddo abbhuggacchi. Aya ca dasa-
sahass loka-dhtu sakampi sampakampi sampavedhi. Appamo ca oro obhso loke
pturahosi atikkamm eva devna devnubhva.
Atha kho Bhagav udna udnesi:

Asi vata bho Koao, asi vata bho Koao ti.
Itih ida yasmato Koaassa A-koao tveva nma ahos ti.
* When the 16 additional heaven realms are included the text below replaces the phrase between the two
asterisks above.
Brahma-prisajj dev saddam anussvesu, Brahma-prisajjna devna sadda

sutv Brahma-purohit dev saddam anussvesu, Brahma-purohitna devna sadda
sutv Mah-brahm dev saddam anussvesu, Mah-brahmna devna sadda
sutv Parittbh dev saddam anussvesu, Parittbhna devna sadda sutv
Appambh dev saddam anussvesu, Appambhna devna sadda sutv
bhassar dev saddam anussvesu, bhassarna devna sadda sutv Paritta-subh
dev saddam anussvesu, Paritta-subhna devna sadda sutv Appama-subh
dev saddam anussvesu, Appama-subhna devna sadda sutv Subha-kihak
dev saddam anussvesu, Subha-kihakna devna sadda sutv [Asai-satt dev
saddam anussvesu, Asai-sattna devna sadda sutv1] Vehapphal dev saddam
anussvesu, Vehapphalna devna sadda sutv Avih dev saddam anussvesu,
Avihna devna sadda sutv Atapp dev saddam anussvesu, Atappna devna
sadda sutv Sudass dev saddam anussvesu, Sudassna devna sadda sutv
Sudass dev saddam anussvesu, Sudassna devna sadda sutv Akaihak dev
saddam anussvesu:
1 The Asaisatt devas are included only in the Thai version.

48
ANATTALAKKHAASUTTA
Yan ta sattehi dukkhena eyya anattalakkhaa

Atta-vdtta-sana sammad eva vimocana
Sambuddho ta paksesi diha-saccna yogina
Uttari paivedhya bhvetu am uttama.
Yan tesa diha-dhammna en upaparikkhata
Sabbsavehi cittni vimuccisu asesato
Tath nusrena ssana ktum icchata
Sdhna attha-siddhattha ta suttanta bhama se.
Evam me suta. Eka samaya Bhagav Brasiya viharati Isipatane

Migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi:
Rpa bhikkhave anatt. Rpa ca h ida bhikkhave att abhavissa na-y-ida

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 h ida bhikkhave att abhavissa na-y-ida 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.
Sa anatt. Sa ca h ida bhikkhave att abhavissa na-y-ida 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 h ida bhikkhave att abhavissasu na-y-ida

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. Via ca h ida bhikkhave att abhavissa na-y-ida

via bdhya savatteyya, labbhetha ca vie eva me via hotu,
eva me via m ahos ti. Yasm ca kho bhikkhave via anatt, tasm
49
via bdhya savattati. Na ca labbhati vie eva me via hotu,
eva me via m ahos ti.
Ta ki maatha bhikkhave: rpa nicca v anicca v? ti. Anicca
Bhante. Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante.
Yam pannicca dukkha viparima-dhamma kalla nu ta samanupassitu
eta mama, eso ham asmi, eso me att? ti. No h eta Bhante.
Ta ki maatha bhikkhave: vedan nicc v anicc v? ti. Anicc Bhante.

Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante. Yam
pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu eta
mama, eso ham asmi, eso me att? ti. No h eta Bhante.
Ta ki maatha bhikkhave: sa nicc v anicc v? ti. Anicc Bhante.

Ta ki maatha bhikkhave: sakhr nicc v anicc v? ti. Anicc Bhante.

Ta ki maatha bhikkhave: via nicca v anicca v? ti. Anicca

Bhante. Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante.
Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu
eta mama, eso ham asmi, eso me att? ti. No h eta Bhante.
Tasmtiha bhikkhave ya kici rpa attngata-paccuppanna ajjhatta v

bahiddh v orika v sukhuma v hna v pata v yan dre santike v,
sabba rpa n eta mama, n eso ham asmi, na me so att ti: evam eta
yathbhta samma-ppaya dahabba.
Y kci vedan attngata-paccuppann ajjhatt v bahiddh v orik v

sukhum v hn v pat v y dre santike v sabb vedan n eta mama,
n eso ham asmi, na me so att ti: evam eta yathbhta samma-ppaya
dahabba.
Y kci sa attngata-paccuppann ajjhatt v bahiddh v orik v sukhum
50
v hn v pat v y dre santike v sabb sa n eta mama, n eso ham
asmi, na me so att ti: evam eta yathbhta samma-ppaya dahabba.
Ye keci sakhr attngata-paccuppann ajjhatt v bahiddh v orik v

sukhum v hn v pat v ye dre santike v sabbe sakhr n eta mama,
n eso ham asmi, na me so att ti: evam eta yathbhta samma-ppaya
dahabba.
Ya kici via attngata-paccuppanna ajjhatta v bahiddh v orika

v sukhuma v hna v pata v yan dre santike v sabba via n
eta mama, n eso ham asmi, na me so att ti: evam eta yathbhta samma-
ppaya dahabba.
Eva passa bhikkhave sutav ariyasvako rpasmi pi nibbindati, vedanya

pi nibbindati, saya pi nibbindati, sakhresu pi nibbindati, viasmi pi
nibbindati. Nibbinda virajjati, virg vimuccati, vimuttasmi vimuttam iti a
hoti; kh jti vusita brahma-cariya kata karaya npara itthatty ti
pajnt ti.
Idam avoca Bhagav. Attaman paca-vaggiy bhikkh Bhagavato bhsita

abhinandu. Imasmi ca pana veyykaraasmi bhaamne paca-vaggiyna
bhikkhna anupdya savehi cittni vimuccis ti.
51
DITTAPARIYYASUTTA
Veneyya-damanopye sabbaso prami gato
Amogha-vacano Buddho abhiynussako
Cinurpato cpi dhammena vinaya paja
Ciggi-pricariyna sambojjhraha-yogina
Yam ditta-pariyya desayanto mano-hara
Te sotro vimocesi asekkhya vimuttiy.
Tath evopaparikkhya via sotum icchata
Dukkhat-lakkhaopya ta suttanta bhama se.
Evam 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 cakkhu-via ditta cakkhu-
samphasso ditto, yam p ida cakkhu-samphassa-paccay uppajjati vedayita
sukha v dukkha v adukkha-m-asukha v tam pi ditta. Kena ditta?
ditta rgaggin dosaggin mohaggin ditta jtiy jar-maraena sokehi
paridevehi dukkhehi domanassehi upysehi dittan ti vadmi.
Sota ditta sadd ditt sota-via ditta sota-samphasso ditto, yam p

ida sota-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-
m-asukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin
mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi
upysehi dittan ti vadmi.
Ghna ditta gandh ditt ghna-via ditta ghna-samphasso ditto,

yam p ida ghna-samphassa-paccay uppajjati vedayita sukha v dukkha
v adukkha-m-asukha v tam pi ditta. Kena ditta? ditta rgaggin
dosaggin mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi
domanassehi upysehi dittan ti vadmi.
Jivh ditt ras ditt jivh-via ditta jivh-samphasso ditto, yam

p ida jivh-samphassa-paccay uppajjati vedayita sukha v dukkha
v adukkha-m-asukha v tam pi ditta. Kena ditta? ditta rgaggin
dosaggin mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi
domanassehi upysehi dittan ti vadmi.
Kyo ditto phohabb ditt kya-via ditta kya-samphasso ditto,
52
yam p ida kya-samphassa-paccay uppajjati vedayita sukha v dukkha v
adukkha-m-asukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin
mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi
Mano ditto dhamm ditt mano-via ditta mano-samphasso ditto, yam

p ida mano-samphassa-paccay uppajjati vedayita sukha v dukkha v
adukkha-m-asukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin
mohaggin, ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi
Eva passa bhikkhave sutav ariya-svako cakkhusmi pi nibbindati rpesu

pi nibbindati cakkhu-vie pi nibbindati cakkhu-samphasse pi nibbindati, yam
p ida cakkhu-samphassa-paccay uppajjati vedayita sukha v dukkha v
adukkha-m-asukha v tasmi pi nibbindati.
Sotasmi pi nibbindati saddesu pi nibbindati sota-vie pi nibbindati sota-

samphasse pi nibbindati, yam p ida sota-samphassa-paccay uppajjati vedayita
sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati.
Ghnasmi pi nibbindati gandhesu pi nibbindati ghna-vie pi nibbindati

ghna-samphasse pi nibbindati, yam p ida ghna-samphassa-paccay uppajjati
vedayita sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati.
Jivhya pi nibbindati rasesu pi nibbindati jivh-vie pi nibbindati jivh-

samphasse pi nibbindati, yam p ida jivh-samphassa-paccay uppajjati vedayita
sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati.
Kyasmi pi nibbindati phohabbesu pi nibbindati kya-vie pi nibbindati

kya-samphasse pi nibbindati, yam p ida kya-samphassa-paccay uppajjati
Manasmi pi nibbindati dhammesu pi nibbindati mano-vie pi nibbindati

mano-samphasse pi nibbindati, yam p ida mano-samphassa-paccay uppajjati
Nibbinda virajjati virg vimuccati vimuttasmi vimuttam iti a hoti; kh
jti vusita brahma-cariya kata karaya npara itthatty ti pajnt ti.
Idam avoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandu.

Imasmi ca pana veyykaraasmi bhaamne tassa bhikkhu-sahassassa
anupdya savehi cittni vimuccis ti.
53
FROM THE SATIPAHNA SUTTA
Atthi kho tena Bhagavat jnat passat arahat samm-sambuddhena ekyano

aya maggo sammad-akkhto sattna visuddhiy soka-paridevna
samatikkamya, dukkha-domanassna atthagamya, yassa adhigamya,
nibbnassa sacchi-kiriyya, yad ida cattro sati-pahn.
Katame cattro? Idha bhikkhu kye kynupass viharati, tp sampajno

satim vineyya loke abhijjh-domanassa. Vedansu vedannupass viharati,
tp sampajno satim vineyya loke abhijjh-domanassa. Citte cittnupass
viharati, tp sampajno satim vineyya loke abhijjh-domanassa. Dhammesu
dhammnupass viharati, tp sampajno satim vineyya loke abhijjh-
domanassa.
Contemplation of body
Katha ca bhikkhu kye kynupass viharati? Idha bhikkhu ajjhatta v kye

kynupass viharati, bahiddh v kye kynupass viharati, ajjhatta-bahiddh
v kye kynupass viharati. Samudaya-dhammnupass v kyasmi viharati,
vaya-dhammnupass v kyasmi viharati, samudaya-vaya-dhammnupass v
kyasmi viharati. Atthi kayo ti v pan assa sati paccupahit hoti, yvad-eva
a-mattya paissati-mattya. Anissito ca viharati na ca kici loke updiyati.
Eva kho bhikkhu kye kynupass viharati.
Contemplation of feelings
Katha ca bhikkhu vedansu vedannupass viharati? Idha bhikkhu ajjhatta v

vedansu vedannupass viharati, bahiddh v vedansu vedannupass viharati,
ajjhatta-bahiddh v vedansu vedannupass viharati. Samudaya-dhammnupass
v vedansu viharati, vaya-dhammnupass v vedansu viharati, samudaya-vaya-
dhammnupass v vedansu viharati. Atthi vedan ti v pan assa sati paccupahit
hoti, yvad-eva a-mattya paissati-mattya. Anissito ca viharati na ca kici loke
updiyati. Eva kho bhikkhu vedansu vedannupass viharati.
54
Contemplation of mind
Katha ca bhikkhu citte cittnupass viharati? Idha bhikkhu ajjhatta v citte

cittnupass viharati, bahiddh v citte cittnupass viharati, ajjhatta-bahiddh v
citte cittnupass viharati. Samudaya-dhammnupass v cittasmi viharati, vaya-
dhammnupass v cittasmi viharati, samudaya-vaya-dhammnupass v cittasmi
viharati. Atthi cittan ti v pan assa sati paccupahit hoti, yvad-eva a-mattya
paissati-mattya. Anissito ca viharati na ca kici loke updiyati. Eva kho bhikkhu
citte cittnupass viharati.
Contemplation of dhamm
Katha ca bhikkhu dhammesu dhammnupass viharati? Idha bhikkhu ajjhatta

v dhammesu dhammnupass viharati, bahiddh v dhammesu dhammnupass
viharati, ajjhatta-bahiddh v dhammesu dhammnupass viharati. Samudaya-
dhammnupass v dhammesu viharati, vaya-dhammnupass v dhammesu
viharati, samudaya-vaya-dhammnupass v dhammesu viharati. Atthi dhamm
ti v pan assa sati paccupahit hoti, yvad-eva a-mattya paissati-mattya.
Anissito ca viharati na ca kici loke updiyati. Eva kho bhikkhu dhammesu
dhammnupass viharati.
Aya kho tena Bhagavat jnat passat arahat samm-sambuddhena, ekyano

maggo sammad-akkhto, sattna visuddhiy, soka-paridevna samatikkamya,
dukkha-domanassna atthagamya, yassa adhigamya, nibbnassa sacchi-
kiriyya, yad ida cattro sati-pahn ti.
55
METTNISASASUTTAPHA
Evam me suta. Eka samaya Bhagav Svatthiya viharati Jetavane
Anthapiikassa rme. Tatra kho Bhagav bhikkh mantesi: Bhikkhavo
ti. Bhadante ti te bhikkh Bhagavato paccasosu. Bhagav etad avoca:
Mettya bhikkhave ceto-vimuttiy sevitya bhvitya bahul-katya yn-

katya vatthu-katya anuhitya paricitya susamraddhya ekdasnisas
pikakh. Katame ekdasa? Sukha supati, sukha paibujjhati, na
ppaka supina passati, manussna piyo hoti, amanussna piyo hoti,
devat rakkhanti, nssa aggi v visa v sattha v kamati, tuvaa citta
samdhiyati, mukha-vao vippasdati, asammuho kla karoti, uttari
appaivijjhanto brahma-lokpago hoti. Mettya bhikkhave ceto-vimuttiy
sevitya bhvitya bahul-katya yn-katya vatthu-katya anuhitya
paricitya susamraddhya ime ekdasnisas pikakh ti.
Idam avoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandun ti.
56
MAHSAMAYASUTTA
Dullabha dassana yassa sambuddhassa abhihaso

Lokamhi andhabhtasmi dullabhuppdasatthuno
Sakkesu Kapilavatthusmi viharanta mahvane
Tan dassanya sambuddha bhikkhusagha ca nimmala
Dasad sagaeyysu lokadhtsu devat
Anek appameyy va modamn samgat
Tsa piya manpa ca cittassodaggiyvaha
Ya so desesi sambuddho hsayanto ti me suta
Devakyappahsattha ta suttanta bhamase.
Eva me suta:
Eka samaya Bhagav
Sakkesu viharati Kapilavatthusmi Mah-vane
mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi sabbeheva arahantehi.
Dasahi ca loka-dhthi devat yebhuyyena sannipatit honti Bhagavanta dassanya
bhikkhu-sagha ca.
Atha kho catunna Suddhvsa-kyikna devna etad ahosi:
Aya kho Bhagav Sakkesu viharati Kapilavatthusmi Mah-vane

mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi sabbeheva arahantehi
dasahi ca loka-dhthi devat yebhuyyena sannipatit honti Bhagavanta dassanya
bhikkhu-sagha ca.
Yan nna mayam pi yena Bhagav ten upasakameyyma.
Upasakamitv Bhagavato santike pacceka-gth bhseyymti.
Atha kho t devat

seyyath pi nma balav puriso sammijita v bha pasreyya,
pasrita v bha sammijeyya,
evam eva Suddhvsesu devesu antarahit Bhagavato purato pturahasu.
Atha kho t devat Bhagavanta abhivdetv ekam anta ahasu.
Ekam anta hit kho ek devat Bhagavato santike ima gtha abhsi:
57
Mah samayo pavanasmi. Deva-ky samgat:
gatamha ima dhamma-samaya dakkhitye va aparjita-saghanti.
Atha kho apar devat Bhagavato santike ima gtha abhsi:
Tatra bhikkhavo samdahasu, citta attano ujukam akasu.

Srathva nettni gahetv indriyni rakkhanti paitti.
Chetv khla chetv palgha inda-khla ohacca-m-anej,

Te caranti suddh vimal cakkhumat sudant susu ngti.
Ye keci Buddha saraa gatse na te gamissanti apyabhmi.

Pahya mnusa deha deva-kya paripressantti.
Atha kho Bhagav bhikkhu mantesi,

yebhuyyena bhikkhave dasasu loka-dhtsu devat sannipatit Tath-gata dassanya
bhikkhu-sagha ca.
Ye pi te bhikkhave ahesu atta-m-addhna arahanto samm-sambuddh,
tesam pi Bhagavantna eta-param yeva devat sannipatit ahesu,
seyyath pi mayha etarahi.
Ye pi te bhikkhave bhavissanti angata-m-addhna arahanto samm-sambuddh, tesam
pi Bhagavantna eta-param yeva devat sannipatit bhavissanti,
seyyath pi mayha etarahi.
cikkhissmi bhikkhave deva-kyna nmni.
Kittayissmi bhikkhave deva-kyna nmni.
Desissmi bhikkhave deva-kyna nmni.
Ta sutha. Sdhuka manasikarotha. Bhsissmti.
Evam Bhanteti kho te bhikkh bhagavato paccassosu.
Bhagav etad avoca:
58
Silokam anukassmi yattha bhumm tad assit,
Ye sit giri-gabbhara pahitatt samhit.
Puth shva salln loma-hasbhisambhuno,

Odta-manas suddh vippasanna-m-anvil.
Bhiyyo paca-sate atv vane Kpilavatthave,

Tato mantayi Satth svake ssane rate:
Deva-ky abhikkant. Te vijntha bhikkhavo.

Te ca tappam akaru sutv Buddhassa ssana.
Tesa pturahu a amanussna dassana.

Appeke satam addakkhu, sahassa atha sattari.
Sata eke sahassna amanussnam addasu,
Appeke nantam addakkhu: dis sabb phu ahu.
Ta ca sabba abhiya vavakkhitvna Cakkhum,

Tato mantayi Satth svake ssane rate:
Deva-ky abhikkant. Te vijntha bhikkhavo,

Ye voha kittayissmi girhi anupubbaso.
Satta sahass va yakkh bhumm Kpilavatthav,

Iddhimanto jutimanto vaavanto yasassino.
Modamn abhikkmu bhikkhna samiti vana.
Cha-sahass Hemavat yakkh nnatta-vaino,

Stgir ti-sahass yakkh nnatta-vaino,

Iccete soasa sahass yakkh nnatta-vaino,

59
Vessmitt paca-sat yakkh nnatta-vaino,
Kumbhro Rjagahiko Vepullassa nivesana

Bhiyyo na sata-sahassa yakkhna payirupsati
Kumbhro Rjagahiko so pga samiti vana.

Purima ca disa rj Dhataraho passati,
Gandhabbna dhipati mah-rj yasassi so.
Putt pi tassa bahavo Inda-nm maha-bbal,

Dakkhia ca disa rj Viruho tap passati.

Kumbhana dhipati mah-rj yasassi so.

Pacchima ca disa rj Virpakkho passati.

Ngna dhipati mah-rj yasassi so.

Uttara ca disa rj Kuvero tap passati.

Yakkhna dhipati mah-rj yasassi so.

Purima-disa Dhataraho, dakkhiena Viruhako,

Pacchimena Virpakkho, Kuvero uttara disa.
60
Cattro te mah-rj samant caturo dis.
Daddallamn ahasu vane Kpilavatthave.
Tesa myvino ds g vacanik sah

My Kueu Veeu Vi ca Viuo saha
Candano Kmaseho ca Kinnughau Nighau ca,

Pando Opamao ca deva-sto ca Mtali,
Cittaseno ca gandhabbo Nao Rj Janosabho

g Pacasikho ceva Timbar Suriyavaccas.
Ete cae ca rjno gandhabb saha rjubhi

Athg Nbhas ng Vesl saha Tacchak.

Kambalassatar g Pyg saha tibhi.
Ymn Dhatarah ca g ng yasassino.

Ervao mah-ngo so pga samiti vana.
Ye ngarje sahas haranti

Dibb dij pakkhi visuddha-cakkh,
Vehyas te vana-majjha-patt.
Citr Supa iti tesa nma.
Abhayan tad nga-rjnam si.

Supaato khemam aksi Buddho.
Sahhi vchi upavhayant,
Ng Supa saraam agasu Buddha.
61
Jit Vajira-hatthena samudda asur sit.
Bhtaro Vsavassete iddhimanto yasassino.
Klakach mahbhism asur Dnaveghas:

Vepacitti Sucitti ca Pahrdo Namuc saha
Sata ca Bali-puttna sabbe Veroca-nmak.

Sannayhitv bali sena Rhubhaddam upgamu:
Samayo dni bhaddan te bhikkhna samiti vana.
po ca dev Pahav ca Tejo Vyo tad gamu.

Varu Vru dev Somo ca Yasas saha.
Mett-karu-kyik g dev yasassino.
Dasete dasadh ky sabbe nnatta-vaino,

Ve ca dev Sahal ca Asam ca duve Yam.

Candasspanis dev candam g purakkhit.
Suriyasspanis dev suriyam g purakkhit.

Nakkhattni purakkhitv g Mandabalhak.
Vasna vsavo seho Sakko pga purindado.

Athg Sahabh dev jalam aggi-sikh-r-iva,

Arihak ca Roj ca umm-puppha-nibhsino.
Varu Sahadhamm ca Accut ca Anejak.

Sleyya-rucir g. g Vsavanesino.

62
Samn Mah-samn mnus mnusuttam.
Khi-padsik g. g Mano-padsik.
Athg Harayo dev ye ca lohita-vsino.

Prag Mah-prag g dev yasassino.

Sukk Karumh Aru g Veghanas saha.

Odta-gayh pmokkh g dev Vicakkha.
Sadmatt Hragaj Missak ca yasassino.

Thanaya g Pajunno, yo dis abhivassati.

Khemiy Tusit Ym Kahak ca yasassino

Lambitak Lma-seh Joti-nm ca sav.
Nimma-ratino g. Athg Para-nimmit.


Sahete deva-niky sabbe nnatta-vaino,
Nmanvayena gachu ye cae sadis saha:
Pavuttha-jtim akkhla ogha-tiam an-sava,

Dakkhemogha-tara nga canda va asittita.
Subrahm Paramatto ca putt iddhimato saha,

Sanakumro Tisso ca so pga samiti vana.
63
Sahassa-Brahma-lokna Mah-brahmbhitihati.
Upapanno jutimanto bhism-kyo yasassi so.
Dasettha issar g pacceka-vasavattino,

Tesa ca majjhato g Hrito parivrito.
Te ca sabbe abhikkante sInde deve sa-Brahmake,

Mra-sen abhikkmi passa Kahassa mandiya.
Etha. Gahatha. Bandhatha. Rgena bandhamatthu vo.

Samant parivretha. M vo mucittha koci na.
Iti tattha mah-seno kaha-sena apesayi,

Pin talam hacca sara katvna bherava,
Yath pvussako megho thanayanto sa-vijjuko.

Tad so paccudvatti, sakuddho asayavase.
Ta ca sabba abhiya vavakkhitvna Cakkhum

Tato mantay Satth svake ssane rate:
Mra-sen abhikkant. Te vijntha bhikkhavo.

Te ca tappam akaru sutv Buddhassa ssana.
Vta-rgehi pakkmu. Nesa lomam pi ijayu.

Sabbe vijita-sagm bhaytt yasassino
Modanti saha bhtehi svak te jane sutti.
64
6 PRECEPTS AND REQUESTS
AHAGA SLA
The Eight Precepts
Ptipt verama-sikkh-pada samdiymi.
Adinndn verama-sikkh-pada samdiymi.
Abrahma-cariy verama-sikkh-pada samdiymi.
Mus-vd verama-sikkh-pada samdiymi.
Sur-meraya-majja-pamda-hn verama-sikkh-pada samdiymi.
Vikla-bhojan verama-sikkh-pada samdiymi.
Nacca-gta-vdita-viska-dassana-ml-gandha-vilepana-dhraa-maana-vibhsana-hn
verama-sikkh-pada samdiymi.
Ucc-sayana-mah-sayan verama-sikkh-pada samdiymi.
I undertake the training rule of refraining from sexual activity.
I undertake the training rule of refraining from intoxicants which cause heedlessness.
I undertake the training rule of refraining from eating at the wrong time.
I undertake the training rule of refraining from watching improper dancing, singing and music, and from
adornment by wearing garlands, or decorating with perfumes and cosmetics. [This includes jewellery and
the like, but not anything medicinal.]
I undertake the training rule of refraining from sleeping on a high or great bed.
JVAHAMAKA SLA
The Eight Precepts ending with Right Livelihood
Ptipt verama-sikkhpada samdiymi.
Adinndn verama-sikkhpada samdiymi.
Kmesu micchcr verama-sikkhpada samdiymi.
Musvd verama-sikkhpada samdiymi.
Pisua-vc verama-sikkhpada samdiymi.
Pharusa-vc verama-sikkhpada samdiymi.
Samphapalp verama-sikkhpada samdiymi.
Micch-jv verama-sikkhpada samdiymi.
I undertake the training rule of refraining from sexual misconduct.
I undertake the training rule of refraining from engaging in speech intended to divide.
I undertake the training rule of refraining from engaging in speech intended to harm.
I undertake the training rule of refraining from pointless speech.
I undertake the training rule of refraining from wrong means of livelihood.
65
REQUESTING THE FIVE (OR EIGHT) PRECEPTS
Maya Bhante visu visu rakkhanatthya ti-saraena
Lay person or people:
saha paca slni ycma.
Dutiyam pi maya Bhante visu visu rakkhanatthya ti-saraena saha
paca slni ycma.
Tatiyam pi maya Bhante visu visu rakkhanatthya ti-saraena saha
paca slni ycma.
(Anuggaha katv sla detha no Bhante.)
The monk recites the Homage to the Buddha all three times together or one line at a time, then the lay
people do likewise. The lay people repeat each refuge after the monk.
Monk: Ti-saraa-gamana nihita.

Lay people: ma Bhante.
The lay people repeat each precept after the monk.
Monk: Imni paca sikkh-padni slena sugati yanti, slena bhoga-

sampad slena nibbuti yanti. Tasm sla visodhaye.
Lay people: Sdhu, sdhu, sdhu.1
REQUESTING PARITTA CHANTING

Vipatti-paibhya sabba-sampatti-siddhiy
Sabba-dukkha-vinsya paritta brtha magala.
Sabba-bhaya-vinsya paritta brtha magala.
Sabba-roga-vinsya paritta brtha magala.
REQUESTING A DHAMMA TALK

Brahm ca lokdhipat Sahampat
Katajal an-adhivara aycatha:
Santdha sattppa-rajakkha-jtik;
Desetu dhamma anukamp ima paja.
1 The eight precepts can be requested in the same way as the five precepts, substituting aha eight for
paca five in the request, and omitting the words visu visu. After the repetition of the precepts after
the monk, the monk says: Imni aha sikkh-padni samdiymi and the lay people repeat this three
66 times. The rest follows in the same way as for the five precepts.
7 MORNING AND EVENING CHANTING
MORNING CHANTING
This more or less follows the usual current practice at Thai temples. The Mahniky sect generally start with the
following Ratanattayavandan. The Thammayut omit it but have a longer chant by the leader following the three
prostrations.
RATANATTAYAVANDAN
Salutation to the Triple Gem
Yo so Bhagav araha samm-sambuddho / svkkhto yena

Bhagavat dhammo / supaipanno yassa Bhagavato svaka-
sagho: / ta maya Bhagavanta sadhamma sasagha /
imehi sakkrehi yathraha ropitehi abhipjayma. / Sdhu no,
Bhante, Bhagav sucira-parinibbuto pi / pacchim-janatnukampa-
mnas / ime sakkre duggata-pakra-bhte paiggahtu /
amhka dgharatta hitya sukhya.
RATANATTAYANAMAKKRAPHA
Homage to the Triple Gem
Araha samm-sambuddho Bhagav.

Buddha Bhagavanta abhivdemi. (Bow once.)
Svkkhto Bhagavat dhammo.

Dhamma namassmi. (Bow once.)
Supaipanno Bhagavato svaka-sagho.

Sagha nammi. (Bow once.)
PUBBABHGANAMAKKRAPHA
Preliminary Homage to the Buddha
Handa dni maya ta Bhagavanta vcya abhithuti

pubba-bhga-namakkra karomase.
Namo tassa Bhagavato arahato samm-sambuddhassa. / Namo

tassa Bhagavato arahato samm-sambuddhassa. / Namo tassa
Bhagavato arahato samm-sambuddhassa.
67
BUDDHBHITHUTI
Supreme Praise of the Buddha
Handa maya Buddhbhithuti karomase.
Yo so Tathgato araha samm-sambuddho / vijj-caraa-

sampanno sugato loka-vid / anuttaro purisa-damma-srathi
satth deva-manussna Buddho Bhagav, / yo ima
loka sadevaka samraka sabrahmaka / sassamaa-
brhmai paja sadeva-manussa saya abhi sacchi-
katv pavedesi, / yo dhamma desesi di-kalya majjhe-
kalya pariyosna-kalya / sttha sabyajaa kevala-
paripua parisuddha brahma-cariya paksesi: / tam
aha Bhagavanta abhipjaymi, tam aha Bhagavanta
siras nammi. (Bow once.)
DHAMMBHITHUTI
Supreme Praise of the Dhamma
Handa maya dhammbhithuti karomase.
Yo so svakkhto Bhagavat dhammo / sandihiko akliko ehi-

passiko / opanayiko paccatta veditabbo vihi: / tam aha
dhamma abhipjaymi, tam aha dhamma siras nammi.
(Bow once.)
SAGHBHITHUTI
Supreme Praise of the Sangha
Handa maya saghbhithuti karomase.
Yo so 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
ajal-karayo / anuttara pua-kkhetta lokassa: / tam
aha sagha abhipjaymi, tam aha sagha siras
nammi. (Bow once.)
68
AROUSING SAVEGA
preceded by VERSES HONOURING THE TRIPLE GEM
Handa maya ratana-ttaya-ppama-gthyo c eva

savega-vatthu-paridpaka-pha ca bhamase.
Buddho susuddho karu-mahaavo

Yo ccanta-suddha-bbara-a-locano
Lokassa pppakilesa-ghtako,
Vandmi Buddha aham darena ta.
Dhammo padpo viya tassa satthuno

Yo magga-pkmata-bheda-bhinnako
Lokuttaro yo ca tad-attha-dpano,
Vandmi dhamma aham darena ta.
Sagho sukhettbhyatikhetta-saito
Yo diha-santo sugatnubodhako
Lola-ppahno ariyo sumedhaso,
Vandmi sagha aham darena ta.
Icc evam ekantabhipjaneyyaka

Vatthu-ttaya vandayatbhisakhata
Pua may ya mama sabb upaddav
M hontu ve tassa pabhva-siddhiy.
Idha Tathgato loke uppanno araha samm-sambuddho

/ dhammo ca desito niyyniko upasamiko parinibbniko
sambodha-gm sugata-ppavedito. / Mayan ta dhamma
sutv eva jnma:
Jti pi dukkh, jar pi dukkh, maraam pi dukkha, / soka-

parideva-dukkha-domanassupys pi dukkh, / appiyehi
sampayogo dukkho, piyehi vippayogo dukkho, yam p iccha
na labhati tam pi dukkha, / sakhittena pacupdna-
kkhandh dukkh, / seyyathda:
69
rppdna-kkhandho
vedanpdna-kkhandho
sapdna-kkhandho
sakhrpdna-kkhandho
vipdna-kkhandho,
yesa pariya / dharamno so Bhagav / eva bahula svake
vineti. / Evam bhg ca pan assa Bhagavato svakesu anussan /
bahul pavattati:
Rpa anicca.
Vedan anicc.
Sa anicc.
Sakhr anicc.
Via anicca.
Rpa anatt.
Vedan anatt.
Sa anatt.
Sakhr anatt.
Via anatt.
Sabbe sakhr anicc.
Sabbe dhamm anatt ti.
Te maya / otimha jtiy jar-maraena / sokehi paridevehi

dukkhehi domanassehi upysehi / dukkhoti dukkha-paret: /
app eva nm imassa kevalassa dukkha-kkhandhassa antakiriy
payeth ti. / Ciraparinibbutam pi ta Bhagavanta saraa
gat / dhamma ca bhikkhu-sagha ca. / Tassa Bhagavato
ssana / yath-satti yath-bala manasikaroma / anupaipajjma.
/ S s no paipatti. / Imassa kevalassa dukkha-kkhandhassa
antakiriyya savattatu.
70
PATTIDNAGTH
Transference of what has been Gained
Handa maya patti-dna-gthyo bhamase.
Y devat santi vihra-vsin

Thpe ghare bodhi-ghare tahi tahi,
T dhamma-dnena bhavantu pjit
Sotthi karonte dha vihra-maale.
Ther ca majjh navak ca bhikkhavo
Srmik dna-pat upsak
Gm ca des nigam ca issar
Sappa-bht sukhit bhavantu te.
Jalbuj ye pi ca aa-sambhav
Saseda-jt atha vopaptik
Niyynika dhamma-vara paicca, te
Sabbe pi dukkhassa karontu sakhaya.
htu cira sata dhammo dhamma-ddhar ca puggal.

Sagho hotu samaggo va atthya ca hitya ca
Amhe rakkhatu sad-dhammo sabbe pi dhamma-crino
Vuhi samppueyyma dhamme ariya-ppavedite.
Pasann hontu sabbe pi pino Buddha-ssane
Sammdhra pavecchanto kle devo pavassatu.
Vuhi-bhvya sattna samiddha netu medani.
Mt pit ca atraja nicca rakkhanti puttaka.
Eva dhammena rjno paja rakkhantu sabbad.
71
EVENING CHANTING
This more or less follows the usual current practice at Thai temples. The Mahniky sect generally start with
the following Ratanattayavandana. The Thammayut omit it but have a longer chant by the leader following the
three prostrations.
RATANATTAYAVANDAN
Salutation to the Triple Gem
Yo so Bhagav araha samm-sambuddho, / svkkhto yena

Bhagavat dhammo, / supaipanno yassa Bhagavato svaka-
sagho: / ta maya Bhagavanta sadhamma sasagha /
imehi sakkrehi yathraha ropitehi abhipjayma. / Sdhu no
Bhante, Bhagav sucira-parinibbuto pi / pacchim-janatnukampa-
mnas / ime sakkre duggata-pakra-bhte paiggahtu /
amhka dgharatta hitya sukhya.
RATANATTAYANAMAKKRAPHA
Homage to the Triple Gem
Araha samm-sambuddho Bhagav.

Buddha Bhagavanta abhivdemi. (Bow once.)
Svkkhto Bhagavat dhammo.

Dhamma namassmi. (Bow once.)
Supaipanno Bhagavato svaka-sagho.

Sagha nammi. (Bow once.)
PUBBABHGANAMAKKRAPHA
Preliminary Homage to the Buddha
Handa dni maya ta Bhagavanta vcya abhigyitu

pubba-bhga-nama-kkra c eva Buddhnussati-naya ca
karomase.
Namo tassa Bhagavato arahato samm-sambuddhassa. / Namo

tassa Bhagavato arahato samm-sambuddhassa. / Namo tassa
Bhagavato arahato samm-sambuddhassa.
72
BUDDHNUSSATI
Recollection of the Buddha
Ta kho pana Bhagavanta eva kalyo kitti-saddo

abbhuggato: / iti pi so Bhagav araha samm-sambuddho /
vijj-caraa-sampanno sugato loka-vid / anuttaro purisa-damma-
srathi satth deva-manussna Buddho Bhagav ti.
BUDDHBHIGTI
Supreme Praise of the Buddha
Handa maya Buddhbhigti karomase.
Buddhvrahanta-varatdi-gubhiyutto
Suddhbhia-karuhi samgatatto
Bodhesi yo sujanata kamala va sro,
Vandm aha tam araa siras jinenda.
Buddho yo sabba-pna saraa khemam uttama

Pahamnussati-hna vandmi ta sirenaha.
Buddhassh asmi dso1 va, Buddho me smikissaro
Buddho dukkhassa ght ca vidht ca hitassa me.
Buddhassha niyydemi sarra jvita c ida.
Vandanto ha2 carissmi Buddhass eva subodhita.
Etena sacca-vajjena vaheyya satthu ssane.
Buddha me vandamnena3 ya pua pasuta idha,
Sabbe pi antary me mhesu tassa tejas.
Kyena vcya va cetas v

Buddhe kukamma pakata may ya,
(bowing)
Buddho paiggahatu accayan ta
Klantare savaritu va Buddhe.
1 Wonen chant ds.

2 Wonen chant vandant ha.
3 Wonen chant vandant ha.
73
DHAMMNUSSATI
Recollection of the Dhamma
Handa maya dhammnussatinaya karomase.
Svkkhto Bhagavat dhammo / sandihiko akliko

ehi-passiko / opanayiko paccatta veditabbo vih ti.
DHAMMBHIGTI
Supreme Praise of the Dhamma
Handa maya dhammbhigti karomase.
Svkkhtatdi-gua-yoga-vasena seyyo
Yo magga-pka-pariyatti-vimokkha-bhedo
Dhammo kuloka-patan tadadhri-dhr,
Vandm aha tama-hara vara-dhammam eta.
Dhammo yo sabba-pna saraa khemam uttama

Dutiynussati-hna, vandmi ta sirenaha.
Dhammassh asmi dso1 va, dhammo me smikissaro.
Dhammo dukkhassa ght ca vidht ca hitassa me.
Dhammassha niyydemi sarra jvita c ida.
Vandanto ha2 carissmi dhammass eva sudhammata.
Etena sacca-vajjena vaheyya satthu ssane.
Dhamma me vandamnena3 ya pua pasuta idha

(bowing)
Dhamme kukamma pakata may ya,
Dhammo paiggahatu accayan ta
Klantare savaritu va dhamme.
1 Women chant: ds
74 2 Women chant: vandantha
3 Women chant: vandamnya
SAGHNUSSATI
Recollection of the Sangha
Handa maya saghnussatinaya karomase.
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
ajal-karayo / anuttara pua-kkhetta lokass ti.
SAGHBHIGTI
Supreme Praise of the Sangha
Handa maya saghbhigti karomase.
Sad-dhamma-jo supaipatti-gudi-yutto
Yo ha-bbidho ariya-puggala-sagha-seho
Sldi-dhamma-pavarsaya-kya-citto,
Vandm aha tam ariyna gaa susuddha.
Sagho yo sabba-pna saraa khemam uttama

Tatiynussati-hna, vandmi ta sirenaha.
Saghassh asmi dso1 va, sagho me smikissaro.
Sagho dukkhassa ght ca vidht ca hitassa me.
Saghassha niyydemi sarra jvita c ida.
Vandanto ha2 carissmi saghass opaipannata.
Etena saccavajjena vaheyya satthu ssane.
Sagha me vandamnena3 ya pua pasuta idha,

Saghe kukamma pakata may ya,
(bowing)
Sagho paiggahatu accayan ta
Klantare savaritu va saghe.
1 Women chant: ds
2 Women chant: vandantha 75
3 Women chant: vandamnya
UDDISSANDHIHNAGTH
Verses of Dedication of Merit and Aspiration
Handa maya uddissandhihna-gthyo bhamase.
Imin pua-kammena upajjhy guuttar

cariypakr ca mt-pit ca tak
Suriyo candim rj guavant nar pi ca
Brahma-Mr ca Ind ca loka-pl ca devat
Yamo mitt manuss ca majjhatt verik pi ca:
Sabbe satt sukh hontu puni pakatni me
Sukha ca ti-vidha dentu khippa ppetha vomata.
Imin pua-kammena imin uddissena ca

Khippha sulabhe ceva tahpdna-chedana.
Ye santne hn dhamm yva nibbnato mama
Nassantu sabbad yeva yattha jto bhave bhave.
Uju-citta sati-pa sallekho viriyamhin
Mr labhantu noksa ktu ca viriyesu me.
Buddhdhipavaro ntho, dhammo ntho varuttamo,
Ntho pacceka-buddho ca sagho nthottaro mama:
Tesottamnubhvena Mroksa labhantu m.
76
77
8 TRANSLATIONS, SUMMARIES, SOURCES AND COMMENTS
Pali texts are traditionally learnt by ear and then explained briefly by word of mouth before any
detailed translation is seen. Until modern times very few people (East or West) read texts with
the eyes i.e. without verbalizing them either aloud or to themselves. The effect of reading them
with the eyes can often be very different to that intended. Their purpose is to arouse joy and faith
or to provide material for contemplation and wisdom, not to be a subject for thinking and mental
proliferation or for views and judgement.
The translations here and throughout the book are no more than attempts to give some sense of a
meaning which is often many-layered and untranslatable. For this reason alternative translations,
where known, are listed below. References to the sources of texts give the page numbers of the Pali
Text Society editions, which are also indicated in some of the translations.
Abbreviations:
A Aguttaranikya
BD Book of the Discipline
D Dghanikya
Dhs Dhammasaga
Kh Khuddakapha
M Majjhimanikya
Pais Paisambhidmagga
S Sayuttanikya
Sn Suttanipta
Vin Vinayapiaka
Vism Visuddhimagga
Recollection of the qualities of the Buddha

The Lord is indeed thus:
An Arahat;
Completely self-awakened;
Perfect in knowing and doing (i.e. in understanding and skill in means
(compassion); in other words, in vipassan and samatha seeing what is needed
and knowing how to do it);
Going along well (or well-gone);
One who can see all worlds;
An incomparable trainer of those ready for training;
Teacher of gods and men;
Awake;
The Lord.
This is found in many places in the Suttas, including M I 37 and A III 285. Vism Ch.7 (1) gives a
detailed commentary.
78
Recollection of the Qualities of the Dhamma
Wonderfully taught is the Lords teaching:
Visible here and now (Nibbna is timeless, or it is all around, here and now no
need to wait for some other time or place!);
Instantaneous (i.e. there is no gap between attainment and the resulting
transformation);
Inviting (its quality everywhere is come, see!);
Leading onwards (the whole path leads onwards, and Stream-entry is irreversible,
and leads ultimately to Arahatship);
To be seen by the wise, each for himself (i.e. no-one, not even a Buddha, can make
you attain: you must do it for yourself).
This occurs at M I 38, A III 286 and elsewhere. Vism Ch.7 (2) gives a detailed commentary.
Recollection of the qualities of the Sangha

Of good conduct is the Community of Hearers of the Lord;
Of straight conduct is the Community of Hearers of the Lord;
Of conduct conforming with the Path is the Community of Hearers of the Lord;
Of right conduct is the Community of Hearers of the Lord;
That is to say, the four pairs of men, the eight kinds of noble individuals (in other
words, as four pairs, those attaining both Path and Fruit of Stream Entry, Once
Return, Never Return, and Arahatship; or, as eight kinds of individual, those
attaining the Path of Stream Entry and those attaining the Fruit of Stream Entry
taken separately, and similarly for the other three Paths and Fruits);
This, indeed, is the Community of Hearers of the Lord: worthy of veneration with
offerings, worthy of hospitality, worthy of gifts, worthy of respectful greeting an
incomparable field in which merit grows for the whole world.
This occurs at M I 38, A III 286 and elsewhere. Vism Ch.7 (3) gives a detailed commentary. All
three Recollections are translated in Buddhist Meditation: an Anthology of Texts from the Pali Canon
by Sarah Shaw, p.112.
Pj
The last line is from the Tirokuasutta, Kh VII.
Invitation to the Devas

An invitation to listen to the teaching of the Buddha addressed firstly to the devas in world systems
all around and then to those in the various levels of this one as well as those in various places on
earth. It concludes with the repetition three times of the declaration: this is the time to hear the
Dhamma.
79
Homage to the Twenty-eight Buddhas
This chant pays homage to the twenty-eight Buddhas that preceded, and include, Gotama; and
wishes for their protection.
Mettasutta
He who is skilled in welfare, who wishes to attain that calm state (nibbna), should
act in this way: he should be able, upright, perfectly upright, of noble speech, gentle
and humble.
Contented, easily supported, with few duties, of simple livelihood, with senses
calmed, discreet, not impudent, he should not be greedily attached to families.
He should not pursue the slightest thing for which other wise men might blame him.
May all beings be happy and secure, may their hearts be wholesome!
Whatever living beings there be: feeble or strong, tall, stout or medium, short, small
or large, without exception; seen or unseen, those dwelling far or near, those who
are born or those who are yet to be born, may all beings be happy!
Let one not deceive another, nor despise any person, whatsoever, in any place. Let
him not wish any harm to another out of anger or ill-will.
Just as a mother would protect her only child at the risk of her own life, even so, let
him cultivate a boundless heart towards all beings.
Let his thoughts of boundless love pervade the whole world: above, below and
across without any obstruction, without any hatred, without any enmity.
Whether he stands, walks, sits or lies down, as long as he is awake, he should

develop this mindfulness. This they say is the noblest living here in this world.
Not falling into wrong views, endowed with sla and insight, by discarding
attachment to sense desires, he never again knows rebirth.
Sn 143 - 152, Kh IX. There are very many translations of this, for example in Being Nobody, Going
Nowhere by Ayya Khema, What the Buddha said by Walpola Rahula, the Amaravati Chanting Book
; and Buddhist Meditation by Sarah Shaw discusses it further, p.166ff.
80
Magalasutta
Thus have I heard. On one occasion the Lord was staying at Svatthi, in Jetas Grove,
at Anthapiikas monastery. And then, late on a beautiful night, a certain minor
deva of surpassing beauty, after making Jetas grove shine with radiance, approached
the Lord, and, having paid respect to the Lord, stood at one side. Having stood at
one side, the deva addressed the Lord in verses:
Many gods and men have tried to find magalas,

Which bring safety. Tell, then, the supreme magala.
Not associating with fools, associating with the wise,

Honouring those worthy of honour: this is the supreme magala.
Living in a suitable place, having made merit in the past,

Directing oneself aright: this is the supreme magala.
Great learning, a craft, well-learnt discipline,

Any well-spoken speech: this is the supreme magala.
Looking after ones parents, kindness towards ones wife and children,
An occupation that causes no disturbance: this is the supreme magala.
Generosity, living according to Dhamma, kindness to ones relatives,

Faultless actions: this is the supreme magala.
Not delighting in, abstaining from, wrongdoing; abstaining from intoxicating drink;
Not careless about practice: this is the supreme magala.
Respect, humility, contentment, gratefulness,

Hearing Dhamma at the right time: this is the supreme magala.
Acceptance, being easily spoken to, seeing monks,

Discussing Dhamma at the right time: this is the supreme magala.
Self control, the Brahmafaring, seeing the Noble Truths,

Seeing Nibbna directly: this is the supreme magala.
When he experiences worldly ups and downs, his mind does not waver.
It is sorrowless, stainless, safe: this is the supreme magala.
By performing suchlike deeds, they go everywhere unconquered,

Everywhere in safety: that is their supreme magala.
Sn 258 - 269; Kh V. The latter is translated by amoli Bhikkhu as The Minor Readings and
Illustrator: the sutta is on p.2, the commentary, which explains the occasion of the sutta, on p.95.
81
The occasion of the Magalasutta:
It seems that people in India used to meet to listen to story-tellers, and to talk afterwards. At one
such gathering, a discussion arose about what brings good fortune. All sorts of things were favoured
by one person or another, such as seeing a black cat, overhearing a particular word, a conjunction
of the planets, or a host of other things seen, heard, smelt, tasted or touched. This discussion got
heated, and was carried out into the town and beyond. So, a tremendous debate started up, and
factions formed, and wherever you went people would be speculating and arguing about good
omens.
The devas of the Realm of the Four Kings overheard all this, and they, too, took to speculating about
good omens. From there, the debate spread like wild fire through the heavenly realms, upwards to
the highest heaven and outwards to ten thousand world systems; and thus a great tumult arose about
good omens, with divisions and factions everywhere.
Investigations and debate went on among gods and men for twelve years, without reaching any
agreement about what brings good fortune. At last the devas of the Thirty-Three assembled and,
taking counsel together, decided to consult Sakka, their wise ruler.
So they formally entered his presence, and paid homage before his throne, where he sat resplendent
with raiment and regalia befitting the occasion, surrounded by thousands of beautiful attendants.
They told him of the tumultuous debate about good omens, and that neither they nor others had
come to any conclusion; and they respectfully asked him to give his verdict.
But wise Sakka asked where the debate had started. They said they had heard it from the devas of
the Realm of the Four Kings; and the devas of the Realm of the Four Kings told where they had
heard it, and so on until it was clear that the argument had started in the human world. Sakka asked,
Where is the Fully Enlightened One living?, and they replied, In the human world, sire. Sakka
gently enquired, Has anyone asked the Lord? They shook their heads, and Sakka said, Good sirs,
why do you make light with a glow worm, rejecting a fire? You are passing over the Lord who is
the teacher of every kind of good omen, and imagine that I should be asked instead. Let us ask the
Lord, and we will surely get a splendid answer.
So he commanded a minor deva, Go, ask the Lord. And that deva decorated himself as befits such
an occasion, and then, flaring like a lightning flash, vanished from the Heaven of the Thirty-Three,
and appeared in Jetas Grove, making it shine with radiance. He approached the Lord, and, having
paid respect to the Lord, stood at one side. Having stood at one side, the deva addressed the Lord in
verses
The discussion preceding the sutta concerns external omens whereas the things which lead to good
fortune as identified by the Buddha are things done by oneself.
82
Ratanasutta
The two introductory verses invite all beings of earth or sky to be happy and kind and listen well
to what is said in the following verses. They are asked to practise metta towards the human beings
who constantly bring offerings and to protect them carefully.
There follow nine verses on the Buddha, Dhamma and Sangha.Each ends with the two lines:
This sublime wealth is found in the Buddha/Dhamma/Sangha.

By this truth may there be happiness and good fortune.
The first of these verses concerns the Buddha, declaring that whatever precious things there are
here or in the heavens, the Tathgata is more precious and without an equal. Here and throughout
the word ratana which means literally jewel and more generally wealth or riches, is extended
to mean anything precious or valuable heavenly riches or spiritual wealth, as it were.
The next two verses are in praise of the Dhamma. It is that ceasing of defilements, dispassion,
deathlessness, subtleness which the Sage of the Sakyas attained in concentration. Nothing at all is
the equal of that Dhamma. That concentration which the Buddha praised as pure is said to give
direct results. No other concentration is the equal of that concentration.
Then come six verses praising the Sangha. The first indicates that what is meant by Sangha here
is all those on the eight stages from stream-entry to arahat. They are the disciples of the Buddha,
worthy of offerings and whatever is offered them bears great fruit. They are described as devoting
themselves with a firm mind to the Buddhas teaching and as reaching their goal, free from sense
objects, plunging into the Deathless and enjoying a bliss without cost. Such persons who have
penetrated and seen the Noble Truths are as unshakable as a locking post (Indras pillar) with its
base sunk deep into the ground. Even if they are very heedless, they will not take an eighth rebirth.
From the moment of vision they have abandoned three things: seeing aggregates as real, doubt, and
attachment to doing right. Very bad acts are impossible for them and if they do something wrong,
they never conceal it.
Then come three more verses as a kind of climax. Two concern both the Buddha and Dhamma.
Like a forest with treetops in flower in the heat of the first month of summer is the most excellent
Dhamma which he taught and the most excellent one, knower of the most excellent, giver of the
most excellent, bringer of the most excellent, unsurpassed has taught the most excellent Dhamma.
(Vara means both excellent and also a gift or boon.) The last of the three refers again to the
Sangha, but now specifically to those who have achieved the goal the old has perished; the new
is not produced. Detached as to future rebirth, with seeds destroyed, without desire to proliferate,
those heroes enter nibbna just as this lamp blows out (nibbanti).
Sn 222 - 238, Kh VI. This sutta was recited by the Buddha at Vesli to remove the distress caused
by cholera. The three concluding verses ask all beings of earth or sky to revere the Buddha, the
Dhamma and the Sangha respectively and each concludes with a wish for happiness and good
fortune.
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Mahjayamagalagth
The last two lines are traditionally used when tying blessing thread.
Jayaparitta
These verses can repeat until an auspicious time has been reached. The first three lines are
optional, and are not included in the repetition if the chant is repeated.
Jinapajaragth
The Jinapajara establishes a protective enclosure. This is made up of Buddhas and Arahats called
Conquerors (as they have conquered defilements) linked to various parts of the body of the person
and protective chants placed around, above and below. At the end of the chanting, blessing is
invoked to destroy all misfortunes, inimical qualities and obstacles by the power of the Buddha,
Dhamma and Sangha. It can be chanted for oneself or for others.
Sambuddhe Ahavsacdigth
Homage is offered to 512,028 Buddhas together with their Dhamma and Sangha. By the power of
this homage (namo) all troubles are destroyed and all obstacles completely perish. Similarly for
1,024,055 Buddhas and a third time with 2,048,109 Buddhas.
Eight Verses of Homage (Namo)

This is a play on AUM and OM and NAMO and OMAKA.
The chant was composed by King Mongkut (Rma IV) of Thailand.
niyaparitta
This is an extract of some of the verses from the niyasutta of the Dghanikya together with
some added blessings.
Khandhaparitta
This is the final portion of the Ahirjasutta (A V 342f.) and Ahi(metta)sutta (A II 72), also given at
Vin II 110 and as the Khaajtaka (or Khandhajtaka) at Ja II 144-148.
This is one of the oldest protective chants, as such, specifically given by the Buddha for protection
against the bite of snakes and other such creatures. It refers to spreading loving-kindness to the
four clans of serpent and to other beings whether legless or going on two, four or many feet. It
concludes with homage to the seven Buddhas.
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Moraparitta
This is the text of the verses of the Morajtaka (Ja II 33-36), the story of the Golden Peacock.
A brahminical mantra (brahmamanta) addressed to the rising and setting sun for protection by day
and by night respectively is combined with a more Buddhist one offered to the true brahmins i.e.
the Buddhas, giving homage and seeking protection.
Jayamagalagth
These nine verses declare that through various good qualities the Buddha overcame eight
opponents:
through giving, Mra, with a thousand arms and a thousand weapons, and his
terrible army;
through patience and discipline, the terrible, impatient yakkha avaka;
through metta, Ngiri, the crazed elephant, cruel as a thunderbolt;
through psychic powers, cruel-handed Angulimla with raised sword;
through his serene and peaceful bearing, Cic, who faked pregnancy and made
false allegations against him;
with the lamp of wisdom, Saccaka, bent on dispute, who had abandoned truth and
was completely blinded;
through psychic powers, the powerful serpent Nandopananda, whom he sent
Moggallna to tame;
through the medicine of true knowledge, the mighty Brahma Baka, bitten by the
serpent of misconceived views.
Each verse ends: by the power of this deed may victory and blessings be yours.
Cullamagalacakkava
The Lesser Sphere of Blessings
This chant invokes the power of all Buddhas, all their Dhammas, all their Sanghas; that of the
Three Jewels Buddha, Dhamma and Sangha; that of the 84,000 Dhamma teachings; that of the
Threefold Scripture and that of the Arahat disciples of the Buddha to destroy all kinds of troubles,
fears and dangers and to bring about many kinds of blessing and good fortune.
This is a blessing to be chanted for a single individual.
Ratanattaynubhvdigth
Verses beginning by the Power of the Triple Gem
By the power of the Triple Gem, by the might of the Triple Gem, may dukkha,
disease, danger, enmity and distress be destroyed.
May success, prosperity, security, happiness, strength, long life and beauty increase.
May you have all blessings, may devas guard you well, by the power of all the
Buddhas and Dhammas and Sanghas may you always have well-being.
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Smaerapaha
Kh IV. A numerically ordered catechism for a novice.
The Thirty Two Parts of the Body

Satipahnasutta, M I 57 and Mahsatipahnasutta, D II 293 and elsewhere. These only give 31
parts; the full 32 are found in the Canon only at Pais I 6f. See also Buddhist Meditation by Sarah
Shaw, p.142f.
Dhajaggaparitta
The Banner Safeguard
In the forest or at the root of the tree or an empty place, bhikkhus, if you call to
mind the Buddha, you will have no fear; if not the Buddha, then the Dhamma; if
not the Dhamma, then the Sangha. For those who recollect the Triple Gem, fear and
terror will not arise.
S I 220. These verses close the Dhajaggasutta, in which the Buddha compares the recollection of the
Triple Gem to a banner carried in battle by the devas to sustain the courage of their troops.
Devatuyyojanagth
This can be chanted towards the end of a session of chanting to let the devas depart after inviting
them with the Invitation to the Devas.
Bojjhagaparitta
The Enlightenment factor called mindfulness, investigation of dhammas too, and
the Enlightenment factors vigour, joy and tranquillity, also the two remaining
Enlightenment factors of concentration and equanimity these seven were taught
perfectly by the all-seeing Sage and, when developed and frequently practised, bring
about higher knowledge, Nibbna and Enlightenment by the speaking of this
truth, may you ever have safety.
On one occasion, when the Lord saw that Moggallna and Kassapa were ill and in
pain, he taught to them the seven Enlightenment factors. They felt delight in that
and were at that moment freed from their sickness by the speaking of this truth,
may you ever have safety.
Once when the King of Dhamma himself was afflicted by an illness he got the Elder
Cunda to chant the same seven factors with devotion. He rejoiced and immediately
arose from that disease by the speaking of this truth, may you ever have safety.
Those diseases were abandoned by those three Great Sages, just as defilements
destroyed by the Path can arise no more by the speaking of this truth, may you
ever have safety.
This is sometimes chanted for people who are ill.

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Anumodan
The first two lines are from the Tirokuasutta, Kh VII.
The following four chants (Paiccasamuppda, Pasukla, Abhidhammasakhepa and Mtik) are
often used at funerals and memorials.
Paiccasamuppda
Conditioned Arising
The Buddha spent the first seven days after the enlightenment seated in a single cross-legged
posture, enjoying the happiness of liberation. He emerged from that samdhi, as the Udna
mentions, to contemplate conditioned arising. He spent the three watches of the night contemplating
conditioned arising as processes of arising, as processes of cessation and both together. The
three verses here are those he uttered at the end of each of the three watches respectively. They
are found at the beginning of BD Vol IV and in the Udna at the very beginning. (Cf. also Vin I
(Mahvagga).)
(End of the first watch)

Truly when dhammas appear to the brahmin who is energetic and meditating,
then all his doubts depart because he understands dhamma(s) as having cause(s);
(End of the second watch)
then all his doubts depart because he has known the destruction of conditions;
(End of the third watch, i.e. at dawn)
he abides dispersing Mras army, as the sun lights up the sky.
The exposition of paicca-samuppda - dependent origination or conditioned arising - is found in

many places in the suttas, for example D II 55, M I 261, S II 1.
Pasukla
Cast-off Rags
Compounded things are indeed impermanent Of nature to arise and decay.

After arising they cease And the calming of them is happiness.
D II 157 (Mahparinibbnasutta) and II 199 (Mahsudassanasutta) and elsewhere.
Each of these is a key extract from one of the seven books of the Abhidamma.
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The Abhidhamma Triplet Mtik
Dhs 1 - 2.
Lokuttarajhnapha
Transcendent Jhna
This is a chant based on the section of the first book of the Abhidhamma which describes the
transcendent jhna of the path of stream-entry. It is this which leads out of the round of rebirths
and abandons fixed views. It can be of any of the four or five jhnas, but always refers to the
combination of 60 states beginning with contact and ending with non-distraction (i.e. concentration)
and must always be reached by one of four ways, depending on whether the way which suppresses
hindrances is pleasant or painful and whether the direct experience which follows occurs swiftly or
slowly.
The chant is subsequently repeated three times. The first time the transcendent jhna is described
as empty because it is produced by the experience of emptiness and retains that quality. The second
time it is described as without goal because it is reached without any deliberate directing of the
mind. Finally it is accompanied also with one of the four rulerships purpose, strength, mind and
investigation. One or other of these has generated the jhna and continues to flavour it.
Dhs 72ff.
The Meanings of Samdhi

Twenty-five ways of looking at the nature of samdhi (concentration/mental unification). The first
three are shared with the other four faculties: each faculty embraces the others, supports the others
and helps bring them to fulfilment. Then come the one-pointed, undistracted, purified, stable and
liberated aspects of samdhi, culminating in the statement that it is the fixing of the mind due to the
establishment of unity.
Then follow eight pairs, involving plays on the meaning of the first part of the word samdhi
taking that as sama peace or even and its opposite visama. In four of these samdhi is so-called
(in the weakest level of access concentration) because it seeks the peace (of absorption) but does
not seek absence of peace. (In the middle level of access) it takes hold of the peace (of absorption)
but does not take hold of the absence of peace. (In the highest level of access) it progresses towards
the peace (of absorption) but does not progress towards the absence of peace. Lastly there is also
a play on the meanings of the verb jhyati to meditate or to burn: samdhi is so-called (at the
moment of reaching absorption) because it meditates peacefully/evenly and because it brings
about the burning up of the hindrances. etc. Each of these four pairs is followed by a second pair
indicating that samdhi in absorption comes because of previously seeking peace and not its
absence, or taking hold of peace not its absence, or progressing towards peace not towards its
absence, or because it meditates evenly and burns up the hindrances.
After the twenty-five ways it concludes with the simple statement that samdhi is peaceful and
beneficial and happy.
Pais I 269.
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Dhammacakkappavattanasutta
The Sutta on Setting Turning the Wheel of the Dhamma
Vin I 10 - 12 (Mahvagga), S V 420 - 424. There are many translations of this sutta, eg in The Life
of the Buddha by amoli, The First Discourse of the Buddha by Dr. Rewata Dhamma, What the
Buddha Taught by Walpola Rahula, and Pain and its Ending: the Four Noble Truths in the Theravda
Buddhist Canon by Carol S. Anderson, pp.64 - 67.
Anattalakkhaasutta
Discourse on the Mark/Sign of Anatta
After the Buddha had given the First Sermon on the last day of the month (the Full Moon day) to
the first five disciples in the Animal Park at Benares and Koaa understood, he continued to
teach and on the following four days the stainless eye of Dhamma arose to the remaining four
disciples. So they had now all seen the truths. On the fifth day of the month the Discourse on the
Mark of Anatta was taught to them and as this explanation was being given, their minds were
completely freed from distorting tendencies.
The discourse applies the mark of anatta to each of the five aggregates if they were not anatta,
they would not lead to distress and they would be subject to our control. Since they are not
permanent, each is unsatisfactory and subject to change and each should be understood as that
is not mine, that am I not, that is not my self. Whoever sees that is disenchanted with the five
aggregates and becomes detached from them. As a result of detachment, he becomes free and
knows I am free in regard to what has been freed. He understands that birth is destroyed, the
religious life has been lived, what needed doing has been done, there is no more of existence like
this.
S III 66f. See also Vin I 13f. i.e. BD IV 20f.
dittapariyyasutta
The Fire Sermon
This discourse was given to the three Kassapa brothers and their thousand disciples who had been
recently won over by the Buddha and joined the Sangha. They had previously been fire-worshippers
and as this explanation was being given, their minds were completely freed from distorting
tendencies.
The Buddha declares that each of the six senses, their objects, the corresponding consciousnesses
and consequential contacts and feelings are on fire. They are on fire with the three fires of greed,
hate and delusion. They are on fire with birth, old age and death, with sorrows, lamentations,
sufferings, miseries and despairs. Seeing that, the noble disciple who has heard the teaching
is disenchanted with the world of the senses and becomes detached from that. As a result
of detachment, he becomes free and knows I am free in regard to what has been freed. He
understands that birth is destroyed, the religious life has been lived, what needed doing has been
done, there is no more of existence like this.
S IV 19. See also Vin I 34f. (The dittapariyyasutta at S IV 168 is different.)
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From the Satipahnasutta
The Foundations of Mindfulness Sutta
Knowing and seeing, the Exalted One, attained to Truth, perfectly enlightened by himself, rightly
expounded this path that leads in one direction, for the purification of beings, for the surmounting
of grief and lamentation, for the disappearance of suffering and pain, for the attainment of the way,
for the realization of nibbna: that is, the four foundations of mindfulness.
What four?
Here a monk practises contemplating the body in the body, ardent, mindful and clearly
comprehending, having put away longing and discontent with the world. He practises contemplating
feeling in feelings, ardent, mindful and clearly comprehending, having put away longing and
discontent with the world. He contemplates mind in the mind, ardent, mindful and clearly
comprehending, having put away longing and discontent with the world. He contemplates dhamma
in dhammas, ardent, mindful and clearly comprehending, having put away longing and discontent
with the world.
And how does a monk practise contemplating the body in the body?
Here a monk practises contemplating the body in the body, internally; or he practises contemplating
the body in the body, externally; or he practises contemplating the body in the body both internally
and externally. He practises contemplating the arising of dhammas in the body, or the ceasing of
dhammas in the body or he practises contemplating the arising and ceasing of dhammas in the body.
Or else mindfulness that there is a body is established in him, just enough to know and remember.
And he practises independent, clinging to nothing in the world. In this way a monk practises
contemplating the body in the body.
And how does a monk practise contemplating feeling in feelings?
Here a monk practises contemplating feeling among feelings internally, externally and both
internally and externally. He practises contemplating the arising of dhammas in feelings, or the
ceasing of dhammas in feelings or he practises contemplating the arising and ceasing of dhammas
in feelings. Or else mindfulness that there is a feeling is established in him, just enough to know
and remember. And he practises independent, clinging to nothing in the world. In this way a monk
practises contemplating feeling among feelings.
And how does a monk practise contemplating the mind in the mind?
Here a monk practises contemplating mind in the mind internally, externally and both internally
and externally. He practises contemplating the arising of dhammas in the mind, or the ceasing
of dhammas in the mind or he practises contemplating the arising and ceasing of dhammas in
the mind. Or else mindfulness that there is mind is established in him, just enough to know and
remember. And he practises independent, clinging to nothing in the world. In this way a monk
practises contemplating the mind in the mind.
And how does a monk practise contemplating dhamma in dhammas?
Here a monk practises contemplating dhamma in dhammas internally, externally and both internally
and externally. He practises contemplating the arising of dhamma in dhammas, the ceasing of
dhamma in dhammas or he practises contemplating the arising and ceasing of dhamma in dhammas.
Or else mindfulness that there are dhammas is established in him, just enough to know and
remember. And he practises independent, clinging to nothing in the world. In this way a monk
practises contemplating dhamma in dhammas.
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This is the path that leads in one direction rightly expounded by the Exalted One, attained to
Truth, perfectly enlightened by himself, knowing and seeing: for the purification of beings, for
the surmounting of grief and lamentation, for the disappearance of suffering and pain, for the
attainment of the way, for the realization of nibbna: that is, the four foundations of mindfulness.
Satipahnasutta, M I 57 and Mahsatipahnasutta, D II 293. Translations are found in many
places.
Mettnisasasuttapha
Sutta on the Benefits of Metta
Thus have I heard. Once the Lord was staying at Savatthi in the Jeta Grove, Anathapindikas Park.
There the Lord addressed the monks, Monks. Venerable sir, the monks replied. The Lord said:
Monks, when the mind-deliverance of loving-kindness is cultivated, developed, made much of,
made the vehicle, made the foundation, regularly and repeatedly practised, and properly undertaken,
eleven blessings can be expected. What are the eleven? One sleeps at ease, wakes at ease, dreams
no bad dreams, one is dear to human beings, one is dear to non-human beings, devas protect one,
fire, poison and weapons do not affect one, the mind quickly enters concentration, the appearance
of ones face is serene and bright, one dies unconfused, if one penetrates no higher one will be
reborn in the Brahma world. Monks, when the mind-deliverance of loving-kindness is cultivated,
developed, much practised, made the vehicle, made the foundation, regularly and repeatedly
practised, and properly undertaken, these eleven blessings can be expected. Thus spoke the Lord.
The monks were pleased and delighted in the Lords words.
A V 342. Also translated in Buddhist Meditation by Sarah Shaw, p.171.
The Mahasamaya-sutta
The word mahasamaya means both a great occasion and a great gathering and the Mahasamaya-
sutta includes both of these.
On one occasion the Buddha was staying in the great wood at Kapilavatthu with some 500
monks, all of them arahats. Devas from the ten world-systems had gathered round to see the Buddha
and the sangha. Seeing this, four devas in their final existence before attaining arahatship - came
from the Pure Abodes to appear before the Buddha and each recited a verse, marvelling at the great
assembly. Then the Buddha, acknowledging that all Buddhas of the past and of the future would also
experience such a gathering, describes the different kinds of devas in the assembly.
There are those from spirit realms, dwelling in caves, who become visible in huge numbers
to the monks in all directions. Many thousands of yakkhas have come, from different mountain
ranges. The kings of the four directions are there, accompanied by their great retinues, musicians
and other attendants of all kinds. The nga (serpent) kings from the great lakes and rivers are all
present, as are the garuda kings from above who would normally swoop down upon the ngas
but not now: for both take refuge in the Buddha and are at peace with one another. Fallen deities
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of the ghostly realms with powerful armies have also approached, together with devas of the four
elements rejoicing at the gathering of monks. Devas from all the ascending realms are there and
furthermore the brahmas from all the brahma realms, culminating in Great Brahma himself.
When all these devas have gathered, the tempter Mra appears with his army, urging them
to surround the gathering and bind them, letting none escape. But, seeing that none have been
distracted, Mra retreats. The Buddha enjoins the arahats to be aware of Mra (as, previously, of the
different groups of devas) and not a hair on their bodies is raised. The monks rejoice with all the
other beings.
Requesting a Dhamma talk

A request for Dhamma teaching, based on Brahma Sahampatis request to the Buddha: There are
beings here with little dust in their eyes: teach the dhamma; show mercy to these people.
Arousing Savega
The chant begins with a declaration that a Buddha has appeared and Dhamma is known. Now a
Tathgata has appeared in the world, one far from defilements, perfectly enlightened by his own
efforts and Dhamma has been taught, which leads out of sasra, gives tranquillity, tends towards
final nibbna, leads to full awakening, and is proclaimed by the Well-Gone. Having heard this
Teaching, we know:
Birth is dukkha, old age is dukkha, death is dukkha; sorrow, lamentation, pain, grief and despair are
dukkha; association with what is disliked is dukkha, separation from what is liked is dukkha, not
getting what one wants is dukkha; in short, the five aggregates of grasping are dukkha.
While he lived, the Lord frequently trained his followers to thoroughly comprehend the five
aggregates and this instruction occurred frequently among his followers: materiality is anicca and
so for the other aggregates; then again materiality is anatta, all things constructing or constructed
are anicca; all dhammas are anatta.
Aspirations follow:
May we, beset by old age, sickness and death, overcome by dukkha, experience the end of this
whole mass of dukkha. We have gone for refuge to the Lord who long ago entered parinibbna and
to the Dhamma and to the Sangha of Bhikkhus and we attend to the teaching of the Lord to the best
of our ability. We practise as did the followers of old. Just exactly that is our practice. May it lead to
the end of this whole mass of dukkha.
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APPENDIX: TIPS ON CHANTING
Over the years we have been fortunate to learn chants from a range of sources and it has been our
custom to learn the chant in the style as taught rather than to reduce everything to a uniform style.
So, for example, some of our chants derive from Cambodia (Iti pi so, Mettasutta, 28 Buddhas), from
Thailand (Buddhamagalagth, Magalasutta, and many others), from Sri Lanka (the Offering
Verses) and from Burma (24 Paccayas). Needless to say, despite our efforts to follow the sources
as closely as possible, the results have a discernibly English quality to them! Nevertheless, this
approach has helped to preserve a sense of the subtlety and diversity both between and within the
different traditions of Pali chanting.
These tips are intended as a guide for those who would like to sharpen up their chanting technique
as a form of mindfulness practice, although what really matters in chanting is the heart and not the
technique. The tips are presented here roughly in the order in which it might be most helpful to
work with them.
Pali Pronunciation
Pali written in Roman letters is pronounced largely as one would expect from English, with the
following clarifications:
Vowels are of two lengths:
Short Long
a as in cat as in father
or, at the end of words, as in about as in machine
i as in hit as in rule
u as in put e as in gain
o as in more, or French au
Consonants are mostly as in English, except:
c like English ch like ny in canyon
and like ng in sang v rather softer than English v; near w
, h, , h, ,
These retroflex consonants have no English equivalent. They are sounded by curling the tip of the
tongue back against the palate. But an English pronunciation will do fine.
kh, gh, ch, jh, h, h, th, dh, ph, bh

Each of these combinations with h represents a single consonant, one with a marked puff of air after
it. For example, Pali t is ideally pronounced like the t at the end of the English word at, or like a
French t, and Pali th like the t at the beginning of tea, emphasising the puff of air.
th as t in tongue. It is never pronounced as in English the.

ph as p in palate. It is never pronounced as in English photo.
All other combinations with h, as for instance lh, mh, vh and yh are two separate consonants,
with the h pronounced separately. Double consonants are pronounced double, for example tt is
pronounced like the two ts in English hot tea, ss like the c and s in lettuce soup.
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Chanting as Group Practice
The following principles are helpful in developing chanting as a group practice as well as
improving the quality of the chanting.
Breathing
Some chants, like English songs, have natural breaks at the end of and sometimes in the middle of
lines, where it is appropriate to take a breath. In many chants, however, the sound of the chanting
is continuous and unbroken, except in some cases at specific stop points near the beginning or end.
In these chants each chanter needs to breathe at a different time from others so that no silent gaps
occur between words or at the ends of lines. To breathe, stop chanting for one or more syllables,
and take as long an in-breath as you wish dont snatch a breath between words or lines; but be
mindful of the people on each side of you and try to take your in-breaths while they are continuing
to chant. This is mindfulness of breathing internally, externally and internally and externally
together.
Most of the chants that we do in Samatha are in this continuous style, apart from a few like
the refuges and precepts and the Offering Verses. Chants like the Iti pi so, the Mettasutta,
the Magalasutta and the Mahjayamagalagth and indeed most paritta chants are chanted
continuously.
Volume
Always chant more quietly than the loudest chanter in the group and more loudly than the quietest.
Follow the leader
Always listen carefully to the group, and in particular to the leader. Follow the leader in speed,
volume, pitch and style. The leader is always right. (This is particularly important as variations
develop in Samatha modes of chanting particular chants, so different leaders lead differently.)
Conversely, the leader needs to give a clear lead throughout the chant, not only in the lead-ins
(indicated in bold in the text of the chants). This is particularly important in the trickier parts of
chants.
Internalisation
The better you know the chant, the more effectively you can use it as a practice. Learning by heart
makes a big difference, and gets easier the more you do.
Rhythm and Syllables
Pali poetry takes its rhythm from the pattern of long and short syllables. In chanting poetry, and in
many prose chants too, a long syllable is chanted twice the length of a short one, i.e. two beats as
opposed to one, which brings this rhythm out clearly.
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To work out for yourself which syllables are short and which long:
First divide the chant into syllables. Ignore spaces between words. All syllables start with a single
consonant where possible, taking it from the end of the previous word if necessary. Double
consonants are pronounced double, and where two consonants occur together, the first finishes the
previous syllable and the second starts the next one. So icc eva is broken into syllables: ic - ce
- va, and chanted that way. Remember that kh, gh etc. are single consonants (see p.84). (br, and
sometimes tr and dr, are generally treated as a single consonants too.)
Short syllables are ones ending in a short vowel (a, i, u).
Long syllables are all others, i.e. they contain: a long vowel (, , , e, o),
or a vowel plus ( cannot begin a syllable)
or they end in a consonant.
Here is the beginning of the Mettasutta, with hyphens between the syllables. Spaces between words
and even between lines must be ignored. Long syllables are in bold.
Yas-s-nu-bh-va-to -yak-kh -n e-va das-sen-ti -bhi-sa-na

-Yam-hi -c e-v-nu-yu-jan-to -rat-tin-di-va-m a-tan-di-to
-Su-kha -su-pa-ti -sut-to -ca -p-pa -ki-ci -na -pas-sa-ti,
-E-va-m-di-gu-o-pe-ta -pa-rit-tan -ta -bha--ma -he.
Ka-ra--ya-m at-tha-ku-sa-le-na -yan -ta -san-ta -pa-da -a-bhi-sa-mec-ca
-Sak-ko -u-j -ca -su-hu-j -ca -su-va-co -c as-sa -mu-du -a-na-ti-m-n
-San-tus-sa-ko -ca -su-bha-ro -ca -ap-pa-kic-co -ca -sal-la-hu-ka-vut-ti
-San-tin-dri-yo -ca -ni-pa-ko -ca -ap-pa-gab-bho -ku-le-su -a-na-nu-gid-dho;
Double consonants and nasals in Thai chanting style
Especially in slow chanting of verse, for example in the style in which we usually chant the
Buddhamagalagth and the Bojjhagaparitta, double consonants often have a nasal sound (n,
, , m or (ng)) between them which is hummed, for example: sabmbe with the m hummed
between the two bs. So while English is always sung on vowels, punctuated by consonants, Thai
chanting allows for some humming too. (This kind of humming also occurs in Sri Lankan and
other kinds of Pali chanting but not necessarily in the same places as it would in Thai.)
A good place to start learning to make these nasals (which we often produce in English without
necessarily noticing) is to say bmbmbmbmb keeping the lips closed throughout. Notice what you
are doing with the back of the tongue to make the b sounds. Now try sabmbe also without opening
the lips between the two bs.
The same can be done with tt: try tntntntntnt, this time keeping the front of the tongue in the same
position throughout: the back of the tongue moves up and down in the same way as with bmb.
Then try it in satnt.
95
In each case the nasal used will be formed in the same way as the consonants on each side of it,
just with the air expelled through the nose instead of being blocked off completely. So the following
combinations occur:
kk(h) can be chanted kk(h) gg(h) can be chanted gg(h)
cc(h) tc(h) jj(h) dj(h)
(h) (h) (h) (h)
tt(h) tnt(h) dd(h) dnd(h)
pp(h) pmp(h) bb(h) bmb(h)
ss tns
tr tntr
This is never applied to yy or ll. On the other hand, a nasal before a consonant is sometimes
hummed in the same way. As an example, here are the nasals in the Buddhamagalagth as Ven.
Silananda chanted it, hummed either on one or two notes as indicated by the hyphens. A superscript
nasal instead of a nasal already there indicates that the nasal is hummed on a different note from the
vowel before it.
Sambuddho dipada seho nisinno ceva madn-njhime

Koao pubbabhge ca gaeyye ca Katn-nsapo
Sriputnto ca dakkhie haratiye Upli ca
pa chime pi ca na do
tn n-n
byabbe ca Gavam-mpati
Moggallno ca uttare sne pi ca Rhulo
ime kho magal budndh sabmbe idha pati-hit
vandit te ca amhehi sakkrehi ca pjit
etesa nubhvena sabmbasotth bhavan-ntu no

itnc evam atncantanamatn-nsaneyya
namatnsamno ratanatn-ntaya ya
pubhisanda vipula alatntha
tatnsnubhvena hatantaryo
96
Sub-appendix for the really keen
The Thai tone system and its effect on chanting
The Thai style of chanting often shows some influence of the tone system of the Thai language in
the rise and fall of the pitch. The patterns described here are what you would expect if you applied
the Thai tone rules systematically to Pali chanting as written in the Thai alphabet. In practice they
represent tendencies or potentials, and whether they are applied or not varies sometimes even
for the same chanter chanting the same chant on different occasions. So to get the feel of these
principles would enable you to vary your tune in some Thai style chants (for example the Mtik,
Spreading the Brahmaviharas, the Dhammacakkappavattanasutta) in the way that Thai monks do,
and to pick up the ups and downs of some Thai chants very quickly.
For each syllable there is one tone. (Syllables are as described above.) The base pitch is the pitch
from which the tones deviate as described below, and could be considered a mid tone. In the
examples below, the syllable in bold is the one with the tone that is described in the rule, so for
example in rule 1. the bold syllables have a rising tone.
The rules work with groups of consonants. The grouping is systematic, and understanding the
system may help to remember the groups. One division is between voiced and voiceless consonants.
Voiced ones involve vibration of the vocal chords and voiceless ones do not. Try saying sssss and
zzzzz with a hand on your throat and feel the difference. z is voiced, s is not. A second division
is between aspirates - the ones with a slight puff of air after them - and others. Aspirates are the
ones represented with an h: kh, gh, ch, etc. There is also a separate group of nasals, where the
mouth is blocked off and the air goes out through the nose: /, , , n, m. (The groups are listed in
Pali alphabetical order, which goes from the back of the mouth to the front.)
1. Rising tone: (this is a good one to start to get the feel of first)
starts on the base pitch and rises to the pitch above it half-way through the syllable. In
some chants it seems to go the other way round: starts above the base pitch and drops down
to it half-way through the syllable.
e.g. hoti, hetu, sam-, sam-, so, sukha
Syllable
type: syllables beginning with kh, ch, h, th, ph, s, h (i.e. voiceless aspirates + s + h) and ending in
a long vowel or a nasal (, , , n, m) have a rising tone.
2. Low tone:
the whole syllable is below the base pitch.
e.g. bahiddh, ajjhatt, sabbe, satt, paccuppann, pahtabb, upekkh
Syllable
type: syllables beginning with any of the consonants in 1. or k, c, , t, p or a vowel (i.e. any
voiceless consonant, or a vowel) and ending in a consonant other than a nasal, or in a short
vowel
97
3. High tone:
the whole syllable is above the base pitch.
e.g. vippasanna, vipk, updniy, na
Syllable
type: syllables beginning with any consonant other than those mentioned so far (i.e. any voiced
consonant), ending in either just a short vowel or a short vowel plus a non-nasal consonant
4. Falling tone: (this is not very common)

starts on the base pitch and falls to the pitch below half-way through the syllable.
e.g. mett, nekkhamma
Syllable
type: syllables beginning with voiced consonants as in 3. with a long vowel and a final consonant
- not common in Pali
5. Mid tone:
the base pitch.
Syllable
type: all other syllable types: syllables starting with voiced consonants or voiceless non-aspirated
consonants or with vowels, and ending in a long vowel or a nasal.
Summary: Initial consonant Rest of syllable

1. Rising tone: kh, ch, h, th, ph, s, h (voiceless aspirates + s + h) VV or VN
2. Low tone: kh, ch, h, th, ph, s, h

k, c, , t, p or no C (voiceless Cs or no C) VC
3. High tone: any other consonant (voiced Cs) V or VC
4. Falling tone: any other consonant (voiced Cs) VVC

V = short vowel; VV = long vowel; N = nasal; C = non-nasal consonant
98
99
100

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Samatha

Sdhu sdhu sdhu

The Samatha Centre

First published in 2008

This Book may be freely copied

Printed by: Oxford University Computing Services - Printing Department

3 PARITTA, AND OTHER CHANTS OF BLESSING

6 PRECEPTS AND REQUESTS

7 MORNING AND EVENING CHANTING

EVENING CHANTING. ...................................................................................................................................... 72

APPENDIX: TIPS ON CHANTING

Araha samm-sambuddho Bhagav

Svkkhto Bhagavat dhammo

Supaipanno Bhagavato svaka-sagho

THREE REFUGES AND FIVE PRECEPTS

Dutiyam pi Buddha saraa gacchmi.

Tatiyam pi Buddha saraa gacchmi.

Namo tassa Bhagavato arahato samm-sambuddhassa.

Iti pi so Bhagav araha samm-sambuddho vijj-

Svkkhto Bhagavat dhammo sandihiko akliko ehi-

Supaipanno Bhagavato svaka-sagho uju-paipanno

SALUTATION TO THE THREE CETIYAS

Vandmi cetiya sabba sabba-hnesu patihita

Ghana-sra-ppadittena dpena tama-dhasin

Gandha-sambhra-yuttena dhpenha sugandhin

Vaa-gandha-guopeta eta kusuma-santati

Pjemi dhamma kusumen anena

Pjemi sagha kusumen anena

Sugandha stala kappa pasanna-madhura subha

Adhivsetu no Bhante bhojana upanmita.

Kyena vc cittena pamdena may kata.

WISH FOR GOOD FRIENDS, NIBBNA

Imin pua-kammena m me bla-samgamo.

Ettvat ca amhehi sambhata pua-sampada

Ettvat ca amhehi sambhata pua-sampada

Ettvat ca amhehi sambhata pua-sampada

Ida me tina hotu. Sukhit hontu tayo.

Sdhu sdhu sdhu

INVITATION TO THE DEVAS

Samant cakka-vesu atrgacchantu devat.

Sagge kme ca rpe giri-sikhara-tae c antalikkhe vimne,

Dhamma-ssavanaklo ayam bhadant.

1 An alternative version of the first two lines:

Sambuddho dipada seho nisinno c eva majjhime

May all obstacles be dispelled.

Vande Tahakara Buddha vande Medhakara muni

Yassnubhvato yakkh n eva dassenti bhisana

Karayam attha-kusalena yan ta santa pada abhisamecca

Evam me suta. Eka samaya Bhagav Svatthiya viharati Jeta-vane

Bah dev manuss ca magalni acintayu

Yndha bhtni samgatni

Tasm hi bht nismetha sabbe

Ya kici vitta idha v hura v

Khaya virga amata pata

Yam Buddha-seho parivaay suci

Ye puggal aha satam pasatth,

Yath inda-khlo pahavi sito siy

Sah va assa dassana-sampadya

Kicpi so kamma karoti ppaka

Vana-ppagumbe yath phussitagge

Varo vara vara-do varharo

Kha pura; nava n atthi sambhava.

Yndha bhtni samgatni