c

CHANTING

x / -
,

DHAMMAYUI
 Contents
Pronunciation / iii

MORNING CHANTING / 1

EVENING CHANTING / 13

REFLECTIONS
Contemplation of the Body / 25
Five Subjects for Frequent Recollection / 27
The Verses on Friends / 28
The Verses on Respect / 29
The Verses on the Noble Truths / 29
The Guardian Meditations / 31
Ten Reflections / 32
Ovada-patimokkha Gatha / 34
The Sublime Attitudes / 35
Dedication of Merit / 38

REFUGE
Buddharh saranarh gacchami... / 41
N atthi me saranarh annarh... / 42
Maha-karuniko natho... / 42
Bahurh ve saranarh yanti... / 43

DISCOURSES
Dhamma-cakkappavattana Suttarh
(Setting the Wheel of Dhamma in Motion) / 45
Anatta-lakkhana Suttarh
(The Not-self Characteristic) / 55

Aditta-pariyaya Suttarh
(The Fire Discourse) / 64

Dhamma-niyama Suttarh

(The Orderliness of the Dhamma) / 73

Magga-vibhahga Suttarh
(An Analysis of the Path) / 75
Gotami Suttarh
(The Discourse to Gotami) / 81
Paticca Samuppada
(Dependent Origination) / 83
n

BLESSINGS
Devas
Invitation to the / 85
Namakara-siddhi Gatha
(The Verses on Success through Homage) / 86
Sambuddhe
(TheBuddhas) / 87
Namo-kara-atthakarh
(The Homage Octet) / 89
Mahgala Suttarh
(The Discourse on Good Fortune) / 90
Cha Ratana Paritta Gatha
(The Six Protective Verses from the Discourse on Treasures) / 92
Karaniya Metta Sutta
(The Discourse on Lovingkindness) / 95
Khandha Paritta

(The Group Protection) / 97

Mora Paritta

(The Peacock s Protection) / 98

Vattaka Paritta
(The Baby Quail s Protection) / 100

Dhajagga Paritta
(The Top-of-the-Banner-Staff Protection) / 101

Atanatiya Paritta
(Homage to the Seven Past Buddhas) / 102
Ahgulimala Paritta

(Ven. Angulimala s Protection) / 103

Bojjhahga Paritta
(The Factor-of Awakening Protection) / 104

Buddha-jaya-mahgala Gatha
(The Verses of the Buddha s Auspicious Victories) / 105
Jaya Paritta
(The Victory Protection) / 108

Abhaya Paritta

(The Danger-free Protection) / 109

Sakkatva buddha-ratanarh...
(Having revered the jewel of the Buddha...) / 110
Dukkhappatta...
(Who have fallen into suffering...) / 111
Bhavatu sabba-mahgalarh...
(May there be every blessing...) / 112
 Ill

VERSES
The Heart (Mano pubbangama dhamma...) / 113
The Three Inspired Verses (Yada have...) I 114
The Housebuilder (Aneka-jati-sansaram...) I 115
The Mountain (Yathapi sela vipula...) / 115
Noble Wealth (Yassa saddha tathagate...) / 116
An Auspicious Day (Atitarh nanvagameyya...) I 117
The Three Characteristics (Sabbe sankhara anicca ti...) / 118

Compounded Things (Anicca vatasankhara...) I 119

The Burden (Bhara have puncakkliandha...) / 120

Non-complacency (Appamado amatarii padarii...) I 120

FORMAL REQUESTS
Taking the Five Precepts / 121

Taking the Eight Precepts / 124

Ordination for an Eight-Precept Nun / 127

Requesting a Discourse / 131

Requesting Blessings / 131

Requesting Forgiveness / 132

FORMAL OFFERINGS
Food / 135
General Items (after noon) / 136
"Forest Cloth" / 136
Declaration to the Bhikkhu Sahgha / 137
Rains Bathing Cloth / 138
Candles / 139
Kathina Cloth / 139

Lodgings / 140

HOMAGE
VisakhaPuja / 141
Visakha Atthami / 145
AsalhaPuja / 149

MaghaPuja / 153
Veneration / 156

Homage to the Buddha s Footprints / 157

The Buddha s Last Words / 158

MEDITATION
Breath Meditation: Seven Steps / 159
(Chanting
 Morning Chanting
Araham samma-sambuddho bhagava.
The Blessed One is
Worthy & Rightly Self-awakened.
Buddharh bhagavantarh abhivademi.
/ bow down before the Awakened, Blessed One.
(BOW DOWN)
Svakkhato bhagavata dhammo.
The Dhamma is
well-expounded by the Blessed One.
Dhammam namassami.
I
pay homage to the Dhamma.
(BOW DOWN)
Supatipanno bhagavato savaka-sangho.
The Sangha of the Blessed One s disciples has practiced well.

Sahgharh namami.
/
pay respect to the Sangha.
(BOW DOWN)

INVOCATION (by leader):

Yam-amha kho mayarh bhagavantarh saranarh gata,
We have gone for refuge to the Blessed One,

(uddissa pabbajita) yo no bhagava sattha

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

yassa ca mayarh bhagavato dhammarh rocema.

and in whose Dhamma we delight.
Imehi sakkarehi tarh bhagavantarh sasaddhammarh
sasavaka-sahgharh abhipujayama.
With these offerings we worship most highly that Blessed One together with
the True Dhamma & the Sangha of his disciples.
Handa mayarh buddhassa bhagavato pubba-bhaga-
namakararh karoma se:
Now let us chant the preliminary passage in homage to the Awakened One,
the Blessed One:

(ALL)
[Narno tassa] bhagavato arahato samma-
sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-
awakened One.

Praise for the Buddha

(LEADER):
Handa mayarh buddhabhithutirh karoma se:
Now let us give high praise to the Awakened One:

(ALL): [Yo so tathagato] araharh samma-sambuddho,

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

Vijja-carana-sampanno sugato lokavidu,

consummate in knowledge & conduct, one who has gone the good way,
knower of the cosmos,
Anuttaro purisa-damma-sarathi sattha deva-
manussanarh buddho bhagava;
unexcelled trainer of those who can be taught, teacher of human & divine
beings; awakened; blessed;

Yo imam lokarh sadevakarh samarakarh

sabrahmakarh,
Sassamana-brahmanirh pajarh sadeva-manussarh
sayarh abhinna sacchikatva pavedesi.
who made known having realized it through direct knowledge this world
with its &
devas, maras, brahmas, its generations with their contemplatives
& priests, their riders & common people;
Yo dhammarh desesi adi-kalyanarh majjhe-

kalyanam pariyosana-kalyanarh;
who explained the Dhammafine in the beginning, fine in the middle, fine

in the end;

Sattharh sabyanjanarh kevala-paripunnarh

parisuddharh brahma-cariyarh pakasesi:

who expounded the holy life
both in its
particulars & in its essence, entirely

complete, surpassingly pure:

Tam-aharh bhagavantarh abhipujayami,
Tam-aharh bhagavantarh sirasa namami.
7worship most highly that Blessed One,
To that Blessed One I bow my head down.
(BOW DOWN)

Praise for the Dhamma

(LEADER):
Handa rnayarh dhammabhithutirh karoma se:
Now let us give high praise to the Dhamma:
(ALL): [Yo so svakkhato] bhagavata dhammo,
The Dhamma well-expounded by the Blessed One,
Sanditthiko akaliko ehipassiko,
to be seen here & now, timeless, inviting all to come & see,
Opanayiko paccattarh veditabbo vinnuhi:
leading inward, to be seen by the wise for themselves:
Tam-aharh dhammarh abhipujayami,
Tam-aharh dhammarh sirasa namami.
/ worship most highly that Dhamma,
To that Dhamma I bow my head down.
(BOW DOWN)
4

Praise for the Sangha

(LEADER): Handa mayarh sahghabhithutirh karoma se:

Now let us give high praise to the Sangha:

(ALL): [Yo so supatipanno] bhagavato savaka-sahgho,

The Sangha of the Blessed One s
disciples who have practiced well,

Uju-patipanno bhagavato savaka-sahgho,

the Sangha of the Blessed One s disciples who have practiced
straightforwardly,

Naya-patipanno bhagavato savaka-sahgho,

the Sangha of the Blessed One s disciples who have practiced methodically,

Samici-patipanno bhagavato savaka-sahgho,

the Sangha of the Blessed One s disciples who have practiced masterfully,
Yadidarh cattari purisa-yugani attha purisa-puggala:
i.e., the four pairs the eight types of Noble Ones:
Esa bhagavato savaka-sahgho-
That is the Sangha of the Blessed One s disciples

Ahuneyyo pahuneyyo dakkhineyyo anjali-karaniyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
Anuttaram punnakkhettarh lokassa:
the incomparable field of merit for the world:

Tam-aharh sahgharh abhipujayami,

Tam-aharh sahgham sirasa namami.
/
worship most highly that Sangha,
To that Sangha I bow my head down.
(BOW DOWN)
 Salutation to the Triple Gem
&
The Topics for Chastened Dispassion

(LEADER)
Handa mayarh ratanattayappanama-gathayo ceva
samvega-vatthu-paridipaka-pathanca bhanama se:
Now let us recite the stanzas in salutation to the Triple Gem together with
the passage on the topics inspiring a sense of chastened dispassion:

(ALL)
[Buddho susuddho] karuna-mahannavo,
Yoccanta-suddhabbara-nana-locano.
Lokassa papupakilesa-ghatako:
Vandami buddham aham-adarena tarn.

The Buddha, well-purified, with ocean-like compassion,

Possessed of the eye of knowledge completely purified,

Destroyer of the evils &

corruptions of the world:
I revere that Buddha with devotion.

Dhammo padipo viya tassa satthuno,

Yo magga-pakamata-bhedabhinnako,
Lokuttaro yo ca tad-attha-dlpano:
Vandami dhammarh aham-adarena tarn.

The Teacher s Dhamma, like a lamp,

divided into Path, Fruition, & the Deathless,

both transcendent (itself) & showing the way to that goal:

I revere that Dhamma with devotion.

Sangho sukhettabhyatikhetta-sannito,
Yo dittha-santo sugatanubodhako,

Lolappahino ariyo sumedhaso:

Vandami sangharh aham-adarena tarn.

The Sangha, called afield better than the best,

who have seen peace, awakening after the one gone the good way,
who have abandoned carelessness the noble ones, the wise:
I revere that Sangha with devotion.

Iccevam-ekant abhipujaneyyakarh,
Vatthuttayarh vandayatabhisankhatarh,
Punnarh maya yam mama sabbupaddava,
Ma hontu ve tassa pabhava-siddhiya.
By the power of the merit I have made
in giving revererice to the Triple Gem
worthy of only the highest homage,
may all my obstructions cease to be.

Idha tathagato loke uppanno araharh samma-

sambuddho,
Here, One attained to the Truth, Worthy & Rightly Self-awakened, has
appeared in the world,
Dhammo ca desito niyyaniko upasamiko
parinibbaniko sambodhagami sugatappavedito.
And Dhamma is explained, leading out (ofsamsara), calming, tending
toward total Nibbana, going to self-awakening, declared by one who has

gone the good way.

Mayan-tarn dhammarh sutva evarh janama,

Having heard the Dhamma, we know this:

Jatipi dukkha jarapi dukkha maranampi dukkharh,

Birth is
stressful, ageing is
stressful, death is stressful,

Soka-parideva-dukkha-domanassupayasapi dukkha,
Sorrow, lamentation, pain, distress, & despair are stressful,
 7

Appiyehi sampayogo dukkho piyehi vippayogo

dukkho yamp iccharh na labhati tampi dukkharh,
Association with things disliked is stressful, separation from things liked is

stressful, not getting what one wants is stressful,

Sankhittena pancupadanakkhandha dukkha,

In short, the five aggregates for clinging are stressful,

Seyyathldam:
Namely:

Rupupadanakkhandho,
Form as an aggregate for clinging,

Vedanupadanakkhandho,
Feeling as an aggregate for clinging,

Sannupadanakkhandho,
Perception as an aggregate for clinging,

Safikharupadanakkhandho,
Mental processes as an aggregate for clinging,

Vinnanupadanakkhandho.
Consciousness as an aggregate for clinging.

Yesarh parinnaya,
Dharamano so bhagava,
Evarh bahularh savake vineti,
So that they might fully understand this, the Blessed One, while still alive,

often instructed his listeners in this way;

Evarh bhaga ca panassa bhagavato savakesu

anusasanl,
Bahularh pavattati:
Many times did he emphasize this part of his admonition:

"Ruparh aniccam, "Form is inconstant,

Vedana anicca, Feeling is inconstant,

8

Sanfia articca, Perception is inconstant,

Sahkhara anicca, Mental processes are inconstant,

Vinfianarh aniccam, Consciousness is inconstant,

Ruparh anatta, Form is

not-self,

Vedana anatta, Feeling is

not-self,

Sanfia anatta, Perception is

not-self,

Sahkhara anatta, Mental processes are not-self,

Vinhanarh anatta, Consciousness is

not-self,

Sabbe Sahkhara anicca, All processes are inconstant,

Sabbe dhamma anattati.

"
"

All phenomena are not-self.

Te (WOMEN: Ta ) mayarh,
Otinnamha jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi,
Dukkh otinna dukkha-pareta,
All of us, beset by birth, aging, & death, by sorrows, lamentations, pains,
distresses, & despairs, beset by stress, overcome with stress, (consider),

"Appeva nam imassa kevalassa

dukkhakkhandhassa antakiriya pafinayethati!"
"O, that the end of this entire mass of suffering & stress might be known!"
*
(MONKS & NOVICES)
Cira-parinibbutampi tarn bhagavantam uddissa
arahantarh samma-sambuddham,
Saddha agarasma anagariyarh pabbajita.
Though the total Liberation of the Blessed
One, the Worthy One, the
Rightly Self-awakened One, was long ago, we have gone forth in faith from
home to homelessness in dedication to him.

Tasmirh bhagavati brahma-cariyarh carama,

We practice that Blessed One s holy life,
(Bhikkhunarh sikkha-sajiva-samapanna.
Fully endowed with the bhikkhus training
& livelihood.)
Tarn no brahma-cariyarh,
Imassa kevalassa dukkhakkhandhassa antakiriyaya
sarhvattatu.
May this holy life of ours bring about the end of this entire mass of suffering
& stress.
*
(OTHERS)
Cira-parinibbutampi tarn bhagavantarh saranarh gata,
Dhammanca bhikkhu-sanghahca,
the total Liberation of the Blessed One, the Worthy One, the
Though
Rightly Self-awakened One, was long ago, we have gone for refuge in him,
in the Dhanima, & in the Bhikkhu Sangha,

Tassa bhagavato sasanarh yatha-sati yatha-balarh

manasikaroma,
Anupatipajjama,
We attend to the instruction of the Blessed One, as far as our inindfulness
& strength will allow, and we practice accordingly.
Sa sa no patipatti,
Imassa kevalassa dukkhakkhandhassa antakiriyaya
sarhvattatu.
May this practice of ours bring about the end of this entire mass of suffering
& stress.
10

Reflection at the Moment of Using the Requisites

(LEADER)
Handa mayarh tarikhanika-paccavekkhana-patham
bhanama se:
*

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

(ALL)
[Patisarikha yoniso] civaram patisevami,
Considering it
thoughtfully, I use the robe,

Yavadeva sitassa patighataya,

Simply to counteract the cold,

Unhassa patighataya,
To counteract the heat,

Damsa-makasa-vatatapa-sirimsapa-samphassanarh
patighataya,
To counteract the touch offlies, mosquitoes, wind, sun, & reptiles;
Yavadeva hirikopina-paticchadan attharh.
Simply for the purpose of covering the parts of the body that cause shame.

Patisankha yoniso pindapatam patisevami,

Considering it
thoughtfully, 1 use alms food,

Neva davaya na madaya na mandanaya na

vibhusanaya,
Not playfully, nor for intoxication, nor for putting on bulk, nor for
beautification,

Yavadeva imassa kayassa thitiya yapanaya

vihirhsuparatiya brahma-cariyanuggahaya,
But simply for the survival & continuance of this body, for ending its
afflictions, for the support of the holy life,
 11

Iti
purananca vedanarh patihahkhami navanca
vedanarh na uppadessami,
(Thinking,) Thus will I destroy old feelings (of hunger) and not create new
feelings (from overeating).
Yatra ca me bhavissati anavajjata ca phasu-viharo
cati.
I will maintain mi/self, be blameless, & live in comfort.

Patisankha yoniso senasanarh patisevami,

Considering it
thoughtfully, I use the lodging,

Yavadeva sitassa patighataya,

Simply to counteract the cold,

Unhassa patighataya,
To counteract the heat,

Damsa-makasa-vatatapa-sirimsapa-samphassanarh
patighataya,
To counteract the touch offlies, mosquitoes, wind, sun, & reptiles;

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

Patisankha yoniso gilana-paccaya-bhesajja-

parikkhararh patisevami,
Considering them thoughtfully, I use medicinal requisites for curing the

sick,

Yavadeva uppannanarh veyyabadhikanarh

vedananarh patighataya,
Simply to counteract any pains of illness that have arisen,

Abyapajjha-paramatayati.
And for maximum freedom from disease.
12

The Lord Buddha taught that his Dhamma, when

placed in
the heart of an
ordinary run-of-the-mill person, is bound to be
thoroughly corrupted, but if placed in the heart of a Noble One,
it isbound to be genuinely pure & authentic, that
something
at the same time can be neither nor obscured.
effaced

So as long as we are devoting ourselves to the

merely
theoretical study of the Dhamma, it can t serve us well. Only
when we have trained our hearts to eliminate their
chameleons their defilements will it
benefit us in full
measure. And only then will the true Dhamma be kept pure,
free from distortions & deviations from its original principles.

-Phra Ajaan Mun Bhuridatto

 23

Evening Chanting

Araharh samma-sambuddho bhagava.

The Blessed One is Worthy & Rightly Self-awakened.
Buddharh bhagavantarh abhivademi.
7 bow down before the Awakened, Blessed One.
(BOW DOWN)
Svakkhato bhagavata dhammo.
The Dhamma is
well-expounded by the Blessed One.
Dhammarh namassami.
I pay homage to the Dhamma.
(BOW DOWN)
Supatipanno bhagavato savaka-sangho.
The Sangha of the Blessed One s disciples has practiced well.

Sahgharh namami.
/
pay respect to the Sangha.
(BOW DOWN)

INVOCATION (by leader):

Yam-amha kho mayarh bhagavantarh saranarh gata,
We have gone for refuge to the Blessed One,

(uddissa pabbajita) yo no bhagava sattha

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

yassa ca mayarh bhagavato dhammarh rocema.

and in whose Dhamma we delight.
Irnehi sakkarehi tarn bhagavantarh sasaddhammarh
sasavaka-sahgharh abhipujayama.
With these offerings we worship most highly that Blessed One together with
the True Dhamma & the Sangha of his disciples.
24

Handadani mayantarh bhagavantarh vacaya

abhigayitumpubba-bhaga-namakaranceva
buddhanussati-nayanca karoma se:
Now let us chant the preliminary passage in homage to the Blessed One,

together with the guide to the recollection of the Buddha:

(ALL)
[Namo bhagavato arahato samma-
tassa]
sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened

One.

A Guide to the Recollection of the Buddha

[Tarn kho pana bhagavantarh] evarh kalyano kitti-

saddo abbhuggato,
This fine report of the Blessed One s& wide:
reputation has spread far

Itipi so bhagava araham samma-sambuddho,

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

Vijja-carana-sampanno sugato lokavidu,

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

Anuttaro purisa-damma-sarathi sattha deva-

manussanarh buddho bhagavati.
unexcelled trainer of those who can be taught, teacher of human & divine
beings; awakened; blessed.
 15

Verses in Celebration of the Buddha

(LEADER)
Handa mayarh buddhabhigitim karoma se:

Now let us chant in celebration of the Buddha:

(ALL)
[BuddhVarahantaj-varatadigunabhiyutto,
The Buddha, endowed with such virtues as highest worthiness:
Suddhabhinana-karunahi samagatatto,
In him, purity, supreme knowledge, & compassion converge.
Bodhesi yo sujanatarh kamalarh va sure,
He awakens good people like the sun does the lotus.

Vandam aham tam-aranarh sirasa jinendam.

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

Buddho yo sabba-paninam
Saranam khemam-uttamarh.
The Buddha who for all beings is the secure, the highest refuge,

Pathamanussatitthanam
Vandami tarn sirenaham,
The first theme for recollection: I revere him with my head.

Buddhassahasmi daso (WOMEN: dasi) va

Buddho me samikissaro.
I am the Buddha s servant, the Buddha is
my sovereign master,
Buddho dukkhassa ghata ca
Vidhata ca hitassa me.
The Buddha is a destroyer of suffering & a provider of welfare for me.
Buddhassaham niyyademi
Sariranjivitancidam.
To the Buddlia I dedicate this body & this life of mine.
18

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

Dutiyanussatitthanarh
Vandami tarn sirenaharh,
The second theme for recollection: I revere it with my head.

Dhammassahasmi daso (dasl) va

Dhammo me samikissaro.
I am the Dhamma s servant, the Dhamma is
my sovereign master,
Dhammo dukkhassa ghata ca
Vidhata ca hitassa me.
The Dhamma is a destroyer of suffering & a provider of welfare for me.
Dhammassaharh niyyademi
Sariranjivitancidarh.
To the Dhamma I dedicate this body & this life of mine.
Vandanto harh (Vandanti harh) carissami
Dhammasseva sudhammatarh.
/ will fare with reveren.ce for the Dhamma s genuine Tightness .

N atthi me saranarh ahriarh,

Dhammo me saranarh vararh:
/ have no other refuge, the Dhamma is
my foremost refuge:

Etena sacca-vajjena,
Vaddheyyam satthu-sasane.
By the speaking of this truth, may I grow in the Teacher s instruction.

Dhammarh me vandamanena (vandamanaya)

Yam punnarh pasutarh idha,
Sabbe pi antaraya me,
Mahesurh tassa tejasa.
the power of the merit here produced by my reverence for the
Through
Dhamma, may all my obstructions cease to be.

(BOW DOWN AND SAY)

 19

Kayena vacaya va cetasa va,

Dhamme kukammam pakatam maya yam,
Dhammo patigganhatu accayantam,
Kalantare sarhvaritum va dhamme.
Whatever bad kamma I have done to the Dhamma
by body, by speech, or by mind,
may the Dhamma accept my admission of it,
so that in the future I may show restraint toward the Dhamma.

A Guide to the Recollection of the Sangha

(LEADER)
Handa may am sahghanussati-nayam karoma se:
Now let us recite the guide to the recollection of the Sangha:
(ALL)

[Supatipanno] bhagavato savaka-sahgho,

The Sangha of the Blessed One s disciples who have practiced well,

Uju-patipanno bhagavato savaka-sahgho,

the Sangha of the Blessed One s
disciples who have practiced
straightforwardly,

Naya-patipanno bhagavato savaka-sahgho,

the Sangha of the Blessed One s
disciples who have practiced methodically,

Samici-patipanno bhagavato savaka-sahgho,

the Sangha of the Blessed One s disciples who have practiced masterfully,

Yadidam cattari purisa-yugani attha purisa-puggala:

i.e., the four pairs the eight types of Noble Ones:
Esa bhagavato savaka-sahgho
That is the Sangha of the Blessed One s disciples

Ahuneyyo pahuneyyo dakkhineyyo afvjali-karaniyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
20

Anuttararh punnakkhettam lokassati.

the incomparable field of merit for the world.

Verses in Celebration of the Sangha

(LEADER)
Handa mayarh sarighabhigitirh karoma se:
Now let us chant in celebration of the Sahglia:

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

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

Siladidhamma-pavarasaya-kaya-citto:
Guided in body & mind by such principles as morality:
Vandam aharh tam-ariyana-ganam susuddharh.
/ revere that group of Noble Ones well-purified.

Sarigho yo sabba-paninarh
Saranarh khernam-uttamarh.
The Sangha that for all beings is the secure, the highest refuge,

Tatiyanussatitthanam
Vandami tarn sirenaharh,
The third theme for recollection: I revere it with my head.

Sanghassahasmi daso (dasi) va

Sangho me samikissaro.
/ am the Sangha s servant, the Sangha is my sovereign master,

Sangho dukkhassa ghata ca

Vidhata ca hitassa me.
The Sangha is a destroyer of suffering & a provider of welfare for me.
 21

Sanghassaharh niyyademi
Sariranjivitancidam.
To the Sarigha I dedicate this body & this life of mine.
Vandanto ham (Vandanti ham) carissami
Sanghassopatipannatarh.
/ will fare with reverence for the Sahgha s good practice.

N atthi me saranarh annarh,

Sarigho me saranam vararh:

I have no other refuge, the Sahgha is
my foremost refuge:

Etena sacca-vajjena,
Vaddheyyarh satthu-sasane.
By the speaking of this truth, may I grow in the Teacher s instruction.

Sangham me vandamanena (vandamanaya)

Yam
punnarh pasutarh idha,
Sabbe pi antaraya me,
Mahesurh tassa tejasa.
Through the power of the merit here produced by my reverence for the

Sangha, may all my obstructions cease to be.

(BOW DOWN AND SAY)

Kayena vacaya va cetasa va,

Sarighe kukammam pakatarh maya yam,

Sangho patigganhatu accayantarh,
Kalantare samvariturh va sahghe.
Whatever bad kamma I have done to the Sangha
by body, by speech, or by mind,
may the Sangha accept my admission of it,
so that in the future I may show restraint toward the Sangha.
22

Reflection after Using the Requisites

(LEADER)
Handa mayarh atita-paccavekkhana-patham bhanama
se:
Now let us recite the passage for reflection on the
past (use of the requisites):

(ALL)
[Ajja maya] apaccavekkhitva yam civararh
paribhuttarh,
Whatever robe I used today without consideration,

Tarn yavadeva sitassa patighataya,

Was simply to counteract the cold,

Unhassa patighataya, To counteract the heat,

Damsa-makasa-vatatapa-sirimsapa-samphassanam
patighataya,
To counteract the touch offlies, mosquitoes, wind, sun, & reptiles;
Yavadeva hirikopina-paticchadan attham.
Simply for the purpose of covering the parts of the body that cause shame.

Ajja maya apaccavekkhitva yo pindapatto

paribhutto,
Whatever alms food I used today without consideration,

So neva davaya na madaya na mandanaya na

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

for beautification,
Yavadeva imassa kayassa thitiya yapanaya
vihirhsuparatiya brahma-cariyanuggahaya,
But simply for the survival & continuance of this body, for ending its
afflictions, for the support of the holy life,
 23

Iti
purananca vedanarh patihankhami navanca
vedanarh na uppadessami,
(Thinking,) Thus will I
destroy old feelings (of hunger) and not create new
feelings (from overeating).

Yatra ca me bhavissati anavajjata ca phasu-viharo

cati.
/ will & live in comfort.
maintain myself, be blameless,

Ajja maya apaccavekkhitva yam senasanam

paribhuttam,
Whatever lodging I used today without consideration,

Tarn yavadeva sitassa patighataya,

Was simply to counteract the cold,

Unhassa patighataya, To counteract the heat,

Pamsa-makasa-vatatapa-sirimsapa-samphassanarh
patighataya,
To counteract the touch offlies, mosquitoes, wind, sun, & reptiles;
Yavadeva utuparissaya-vinodanarh
patisallanaram attham.
Simply for protection from the inclemencies of weather and for the
enjoyment of seclusion.

Ajja maya apaccavekkhitva yo gilana-paccaya-

bhesajja-parikkharo paribhutto,
Whatever medicinal requisite for curing the sick I used today without
consideration,

So yavadeva uppannanam veyyabadhikanam

vedananam patighataya,
Was simply to counteract any pains of illness that had arisen,

Abyapajjha-paramatayati.
And for maximum freedom from disease.
24

The practice of the Dhamma in keeping with the Dhamma

that he gave with utter compassion unequalled by that of
anyone else in the world: This is the true to the
homage
Buddha. The seeing of the truth that lies within you,
using
discernment step by step at all times: This is the seeing of the
Buddha step by step. The seeing of the truth with the full heart
using discernment: This is the seeing of the Buddha in full.
The true Buddha, the true Dhamma, lie with the heart. To
attend to your own heart is to attend to the Buddha. To watch
over your own heart with mindfulness &
discernment is to see
the Buddha, Dhamma, & Saiigha in a genuine way.

Phra Ajaan Maha Boowa Nanasampanno

eflectwns
*
 25

Contemplation of the Body

(LEADER)
Handa mayarh kayagata-sati-bhavana-patharh
bhanama se:
Let us now recite the passage on mindfulness immersed in the body.

(ALL)
Ayarh kho me kayo, This body of mine,

Uddharh padatala, from the soles of the feet on up,

Adho kesa-matthaka, from the crown of the head
on down,

Taca-pariyanto, surrounded by skin,

Puro nanappakarassa asucino,
filled with all sorts of unclean things.
Atthi imasmim kaye: In this body there is:

Kesa Hair of the head,

Loma Hair of the body,
Nakha Nails,
Danta Teeth,
Taco Skin,
Marhsam Flesh,

Nharu Tendons,
Atthi Bones,

Atthiminjam Bone marrow,

Vakkam Spleen,

Hadayam Heart,
Yakanarh Liver,

Kilomakam Membranes,
26

Pihakarh Kidneys,
Papphasam Lungs,
Antarh Large intestines,
Antagunam Small intestines,

Udariyarh Gorge,
Karlsarh Feces,
Matthake matthalungarh Brain,
Pittarh Gall,
Semharh Phlegm,
Pubbo Lymph,
Lohitam Blood,
Sedo Sweat,
Medo Fat,
Assu Tears,
Vasa Oil,
Khelo Saliva,

Singhanika Mucus,
Lasika Oil in the joints,
Muttarh Urine.

Evam-ayarh me kayo: Such is

body of mine:
this

Uddharh padatala, from the soles of the feet on up,

Adho kesa-matthaka, from the crown of the head
on down,

Taca-pariyanto, surrounded by skin,

Puro nanappakarassa asucino.
filled with all sorts of unclean things.
 27

Five Subjects for Frequent Recollection

(LEADER)
Handa mayarh abhinha-paccavekkhana-patharh
bhanama se:
Let us now recite the passage for frequent recollection:

(ALL)
Jara-dhammomhi jararh anatito.
I am subject to ageing. Ageing is unavoidable.

Byadhi-dhammomhi byadhirh anatito.

/ am subject to illness. Illness is unavoidable.

Marana-dhammomhi maranarh anatito.

c

/ am subject to death. Death is unavoidable.

Sabbehi me piyehi manapehi nana-bhavo vina-bhavo.

I will
grow different, separate from all
that is dear &
appealing to me.
Kammassakomhi kamma-dayado kamma-yoni
kamma-bandhu kamma-patisarano.
/ am the owner born
of my actions, heir to my actions,

of my actions, related through my actions, and live

dependent on my actions.

Yam kammarh karissami kalyanam va papakam

va tassa dayado bhavissami.
Whatever I do, for good or for evil, to that will I fall

heir.

Evam amhehi abhinham paccavekkhitabbam.

We should often reflect on this.
28

The Verses on Friends

Annadatthu haro mitto

One who makes friends only to cheat them,
Yo ca mitto vaci-paramo,
one who is good only in word,

Anupiyanca yo ahu,
one who flatters & cajoles,

Apayesu ca yo sakha,
and a companion in ruinous fun:
Etc amitte cattaro Iti
vinriaya pandito
These four the wise know as non-friends.
Araka parivajjeyya Avoid them from afar,
Maggarh patibhayam yatha. like a dangerous road.
Upakaro ca yo mitto, A friend who is helpful,
Sukha-dukkho ca yo sakha,
one who shares in your sorrows & joys,

Atthakkhayi ca yo mitto,
one who points you to worthwhile things,
Yo ca mittanukampako,
one sympathetic to friends:

Etepi mitte cattaro Iti

vinnaya pandito
These four, the wise know as true friends.
Sakkaccarh payirupaseyya
Attend to them earnestly,
Mata puttarh va orasarh. as a mother her child.
 29

The Verses on Respect

Satthu-garu dhamma-garu
One with respect for the Buddha & Dhamma,
Sahghe ca tibba-garavo,
and strong respect for the Sangha,

Samadhi-garu atapi,
one who is ardent, with respect for concentration,

Sikkhaya tibba-garavo,
and strong respect for the Training,

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

Patisanthara-garavo:
and shows respect in welcoming guests:
Abhabbo parihanaya,
A person like this cannot decline,
Nibbanasseva santike,
stands right in the presence ofNibbana.

The Verses on the Noble Truths

Ye dukkharh nappajananti
Those who don t discern suffering,
Atho dukkhassa sambhavarh suffering s cause,
Yattha ca sabbaso dukkharh Asesarh uparujjhati,
and where it
totally stops, without trace,
30

Tanca maggam na jananti,

who don t understand the path,

Dukkhupasama-gaminarh
the way to the stilling of suffering:

Ceto-vimutti-hma te

They are far from release of awareness,

Atho panria-vimuttiya,
and release of discernment.

Abhabba te anta-kiriyaya

Incapable of making an end,

Te ve jati-jarupaga. they ll return to birth & aging again.
Ye ca dukkharh pajananti
While those who do discern suffering,
Atho dukkhassa sambhavam, suffering s cause,

Yattha ca sabbaso dukkharh Asesarh uparujjhati,

and where it
totally stops, without trace,
Tanca maggam pajananti, who understand the path,

Dukkhupasama-gaminarh:
the way to the stilling of suffering:

Ceto-vimutti-sampanna
They are consummate in release of awareness,

Atho panna-vimuttiya,
and in release of discernment.

Bhabba te anta-kiriyaya
Capable of making an end,
Na te jati-jarupagati.

they won t return to birth & aging ever again.

 31

The Guardian Meditations

Buddhanussati metta ca
Asubham maranassati,
Iccima catur arakkha
Katabba ca vipassana
These four meditations recollection of the Buddha,
loving-kindness, the foulness of the body,
and mindfulness of death are guardians & means of
insight that should be done.
Visuddha-dhamma-santano
Anuttaraya bodhiya
Yogato ca pabodha ca
Buddho Buddho ti
nay ate.
The Buddha is
unfailingly pure. Because of his
unexcelled Awakening, and because he trains others to

awaken, he is known as the Awakened/Awakening One.

Naranara-tiracchana-
bheda satta sukhesino,
Sabbe pi sukhino hontu
Sukhitatta ca khemino.
All living beings human, non-human, & animal who
are searching for happiness: May they all be happy and,
through their happiness, secure.
Kesa-lomadi-chavanam
Ayam eva samussayo
32

Kayo sabbo pi jeguccho

Vannadito patikkulo,
This conglomeration
of things from dead bodies, like hair of
the head &
hair of the body: The
body as a whole is
disgusting and, in terms of such things as its colors,

unclean.

Jivit indriy upaccheda-

sahkhata-maranam siya,
Sabbesarh pidha pamnam
Tanhi dhuvam na jivitam.
Death, the destruction of the faculty of life, will come to all

beings. Death is certain, but life is not.

Ten Reflections

Dasa ime bhikkhave dhamma,

Pabbajitena abhinham paccavekkhitabba,
Those gone forth should frequently on these ten
reflect

things.
Katame dasa?
Which ten?
1) Vevanniyamhi ajjhupagatoti.
/ have left the social order.

2) Parapatibaddha me jivikati.
My life needs the support of others.

3) Anno me akappo karamyoti.

I must change the way I behave.
 33

4) Kacci nu kho me atta silato na upavadatiti?

Can I fault myself with regard to the precepts?

5) Kacci nu kho mam anuvicca vinnu sabrahma-can

silato na upavadantiti?
Can my knowledgeable fellows in the holy life,
on
close examination, fault me with regard to the

precepts?
6) Sabbehi me piyehi manapehi nana-bhavo vina-
bhavoti.
7 will grow different, separate from
all that is dear &
appealing to me.

7)Kammassakomhi kamma-dayado kamma-yoni

kamma-bandhu kamma-patisarano. Yam kammarh
karissami kalyanam va papakarh va tassa dayado
bhavissamiti.
J am the owner of my actions, heir to my actions, born

of my actions, related through my actions, and live

dependent on my actions. Whatever I do, for good or

for evil, to that will I fall heir.

8) Katham-bhutassa me rattin-diva vitipatantiti?

What am I becoming as the days & the nights fly
past?
9) Kacci nu kho ham sunnagare abhiramamiti?
an empty dwelling in which I delight?
Is there

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

Alam-ariya-nana-dassana-viseso adhigato,
So harh pacchime kale sabrahma-carihi puttho,
34

Na mahku bhavissamiti?
Have I attained a superior human state, a truly

noble knowledge & vision, such that when my fellows

in the holy life
ask me near the hour of my death, I

will not feel ashamed?

Ime kho bhikkhave dasa dhamma pabbajitena
abhinharh paccavekkhitabbati.
These are the ten things on which those gone forth
should frequently reflect.

Ovada-patimokkha Gatha

Khanti paramarh tapo titikkha

Nibbanarh paramaih vadanti buddha,
Na hi pabbajito parupaghati
Sarnano hoti pararh vihethayanto
Patient forbearance is the highest austerity.

Liberation is
highest: that s what the Buddhas say.
He is no monk who harms another;
nor a contemplative, he who oppresses another.

Sabba-papassa akaranam,
Kusalassupasampada,
Sacitta-pariyodapanarh:
Etarh buddhana-sasanarh.
The non-doing of all evil,
The performance of what is skillful,
 35

The cleansing of one s own mind:

This is the Buddhas teaching.

Anupavado anupaghato
Patimokkhe ca samvaro
Mattanfiuta ca bhattasmirh
Pantanca sayan asanam.
Adhicitte ca ayogo:
Etarh buddhana-sasananti.
Not reviling, not injuring,
Restraint in line with the monastic code,
Moderation in food,

Dwelling in seclusion,
Devotion to the heightened mind:
This is the Buddhas teaching.

The Sublime Attitudes

Aharh sukhito homi May I be happy.

Niddukkho homi May I be free from stress & pain.
Avero homi May I be free from animosity.
Abyapajjho homi May I be free from oppression.
Anigho homi May I be free from trouble.
Sukhi attanam pariharami May I look after myself
with ease.
36

(METTA GOOD WILL)

Sabbe satta sukhita hontu.

May all living beings be happy.

Sabbe satta avera hontu.

May all living beings be free from animosity.

Sabbe satta abyapajjha hontu.

May all living beings be free from oppression.

Sabbe satta anigha hontu.
May all living beings be free from trouble.
Sabbe satta sukhi attanam pariharantu.
May all living beings look after themselves with ease.

(KARUNA COMPASSION)
Sabbe satta sabba-dukkha pamuccantu.
May all living beings be freed from all stress & pain.
(MUDITA APPRECIATION)
Sabbe satta laddha-sampattito ma
vigacchantu.
May all living beings not be deprived of the good
fortune they have attained.
(UPEKKHA EQUANIMITY)
Sabbe satta kammassaka kamma-dayada kamma-
yoni kamma-bandhu kamma-patisarana.
All living beings are the owners of their actions, heir
to their actions, born of their actions, related
through
their actions, and live dependent on their actions.
Yam kammarh karissanti kalyanam va papakarh
va tassa dayada bhavissanti.
Whatever they do, for good or for evil, to that will

they fall heir.

 37

* * *

[Sabbe satta sada hontu]

Aver a sukha-jivino.

May all beings live happily,

always free from animosity.
Katarh punna-phalarh mayharh
Sabbe bhagi bhavantu te.

May all share in the blessings

springing from the good I have done.

[Hotu sabbarh sumarigalarh]

May there be every good blessing.
Rakkhantu sabba-devata
May the devas protect you.
Sabba-buddhanubhavena
Through the power of all the Buddhas,
Sotthi hontu nirantararh
May you forever be well.
Hotu sabbarh sumangalarh
May there be every good blessing.
Rakkhantu sabba-devata
May the devas protect you.
Sabba-dhamrnanubhavena
Through the power of all the Dhamma,
Sotthi hontu nirantararh
May you forever be well
Hotu sabbarh sumangalarh
May there be every good blessing.
38

Rakkhantu sabba-devata
May the devas protect you.

Sabba-sanghanubhavena
Through the power of all the Sangha,
Sotthi hontu nirantaram

May you forever be well.

Dedication of Merit
Pufinassidani katassa Yananfiani katani me
Tesanca bhagino hontu Sattanantappamanaka.
May all beings without limit, without end-
have a share in the merit just now made,
and in whatever other merit I have made.

Ye piya gunavanta ca Mayham mata-pitadayo

Dittha me capyadittha va Anne majjhatta-verino;
Those who are dear& kind to me
beginning with my mother & father
whom I have seen or never seen;
and others, neutral or hostile;

Satta titthanti lokasmim Te-bhumma catu-yonika

Panc eka-catuvokara Samsaranta bhavabhave:
beings established in the cosmos
the three realms, the four modes of birth,
with five, one, or four aggregates
wandering on from realm to realm:

Natam ye pattidanam-me Anumodantu te sayam

Ye cimarh nappajananti Deva tesam nivedayum.
If they knowof my dedication of merit,
may they themselves rejoice,
And if they do not know,

may the devas inform them.

Maya dirmana-punnanarh Anumodana-hetuna
Sabbe satta sada hontu Aver a sukha-jivino
By reason of their rejoicing
in my gift of merit,
may all beings always live happily,
free from animosity.

Khemappadanca pappontu Tesasa sijjhatarh subha.

May they attain the Serene State,

and their radiant hopes be fulfilled.

The Four Dhamma Summaries

(Dhammuddesa)

1. Upaniyati loko, The world is swept away.

Addhuvo. It does not endure.

2. Atano loko, The world offers no shelter.

Anabhissaro. There is no one in charge.

3. Assako loko, The world has nothing of its own.

Sabbarh pahaya gamaniyarh.
One has to pass on,

leaving everything behind.

4. Uno loko, The world is
insufficient,

Atitto, insatiable,

Tanha daso. a slave to craving.

40

Even though the mind is

intangible, it has influence over the

body & all things in the world. It is

capable of bringing
everything in the world under its control. Still, it isn t so

vicious or savage as to lack all sense of

good evil. When a &
person of good intentions trains the mind to enter correctly into
the path of the Buddha s teachings, it will be tractable & quick to
learn, developing the wisdom
bring the body, which may be
to

behaving without any principles, back into line. In addition, it

can cleanse itself to be bright &
dam, free from defilements, able
to realize by itself truths that are subtle & profound, bringing
dazzling light into this world so dark with blindness.

This is because the true substance of the mind has been, from
the very beginning, something bright & clear. But because of the
preoccupations that have seeped into it and clouded it, the
brightness of the mind has been temporarily darkened, making the
world dark as well. If the mind were originally dark, there
probably wouldn t be anyone able to cleanse it to the point where
it could to the light of discernment at
give rise all.

So whether the world is to be dark or bright, whether it is to

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

individual. We as individuals should thus first train our own
minds well, and then train the minds of others. The world will
then be free from turmoil.

Phra Ajaan Thate Desaransi

efuqe
^ *~/
 41

(LEADER): Handa rnayarh buddhassa bhagavato

pubba-bhaga-nama-kararh karoma se:
Now let us chant the preliminary passage in homage to the
Awakened One, the Blessed One:

(ALL): [Namo bhagavato arahato samma-

tassa]
sambuddhassa. (Three times)
Homage to the Blessed
One, the Worthy One,
the Rightly Self-awakened One.

(LEADER): Handa mayarh sarana-gamana-patharh

bhanama se:

(ALL):
Buddharh saranarh gacchami.
/
go to the Buddha for refuge.

Dhammarh saranarh gacchami.

/
go to the Dhamma for refuge.

Sahgharh saranarh gacchami.

/ go to the Sangha for refuge.

Dutiyampi buddharh saranarh gacchami.

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

Tatiyampi sahgharh saranarh gacchami.

A third time, I
go to the Sangha for refuge.
42

(LEADER): Handa mayarh sacca-kiriya gathayo

bhanama se:

(ALL):
N atthi me saranarh annarh
Buddho me saranarh vararh
Etena sacca-vajjena Sotthi me hotu sabbada.
I have no other refuge,
The Buddha is my formeost refuge.
Through the speaking of this truth, may 1 be blessed always.
N atthi me saranarh annarh
Dhammo me saranarh vararh
Etena sacca-vajjena Sotthi me hotu sabbada.
/ have no other refuge,
The Dhamma is my formeost refuge.
Through the speaking of this truth, may I be blessed always.
N atthi me saranarh annarh

Sahgho me saranarh vararh

Etena sacca-vajjena Sotthi me hotu sabbada.
/ have no other refuge,
The Sangha is
my formeost refuge.

Through the speaking of this truth, may I be blessed always.

(LEADER):Handa mayarh maha-karunikonati-adika-

gathayo bhanama se:
(ALL):
Maha-karuniko natho Atthaya sabba-paninarh
Puretva parami sabba Patto sambodhim-uttamarh.
Etena sacca-vajjena Ma hontu sabbupaddava.
(The Buddha), our protector, with great compassion,
For the welfare of all beings,
Having fulfilled all the perfections,
 43

Attained the highest self-awakening.

Through the speaking of this truth, may all troubles cease to be.

Maha-karuniko natho Hitaya sabba-paninarh

Puretva parami sabba Patto sambodhim-uttamarh.
Etena sacca-vajjena Ma hontu sabbupaddava.
(The Buddha), our protector, with great compassion,
For the benefit of all beings,
Having fulfilled all the perfections,
Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.
Maha-karuniko natho Sukhaya sabba-paninarh
Puretva parami sabba Patto sambodhim-uttamarh.
Etena sacca-vajjena Ma hontu sabbupaddava.
(The Buddha), our protector, with great compassion,
For the happiness of all beings,
Having fulfilled all the perfections,
Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.

(LEADER):Handa mayarh khemakhema-sarana-

gamana-paridipika-gathayo bhanama se:
(ALL):
Bahurh ve saranarh yanti
Pabbatani vanani ca,

Arama-rukkha-cetyani
Manussa bhaya-tajjita.
Many are those who go for refuge
to mountains, forests,
Parks, trees, & shrines:

People threatened with danger.

N etarh kho saranarh khemarh
N etarh saranam-uttamarh,
44

N etarh saranam-agamma,
Sabba-dukkha pamuccati.
That not the secure refuge,
is

That is not the highest refuge,

That is not the refuge, having gone to which,
One gains release from all
suffering.
Yo ca buddhanca dhammanca
Sanghanca saranarh gato,
Cattari ariya-saccani

Sammapparinaya passati:
But a person who, liaving gone to the Buddha,
Dhanuna, & Sahghafor refuge,
Sees the four Noble Truths
with right discernment:

Dukkharh dukkha-samuppadarh,
Dukkhassa ca atikkamarh,
Ariyanc atthahgikarh maggarh,
Dukkhupasama-gaminarh.
Stress, the cause of stress,
The transcending of stress,
And the Noble Eightfold Path,
The way to the stilling of stress.
Etarh kho saranarh khemarh
Etarh saranam-uttamarh,
Etarh saranam-agamma,
Sabba-dukkha pamuccati.
That the secure refuge,
is

That is the highest refuge,

That is the refuge, having gone to which,
One gains release from all suffering.
Discourses
 45

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

[Evam-me sutarh,] Ekarh samayam Bhagava,

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

monks:
"Dveme bhikkhave anta pabbajitena na sevitabba,
"There are these two extremes that are not to be indulged in by one who has

gone forth
Yo cayarh kamesu kama-sukhallikanuyogo,
Hino gammo pothujjaniko anariyo anattha-sanhito,
That which is devoted to sensual pleasure in sensual objects: base, vulgar,
common, ignoble, unprofitable;
Yo cayarh atta-kilamathanuyogo,
Dukkho anariyo anattha-sanhito.
and that which is devoted to self-affliction: painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante anupagamma,

Majjhima patipada tathagatena abhisambuddha,
Cakkhu-karani nana-karam upasamaya abhinnaya
sambodhaya nibbanaya sarhvattati.
Avoiding both of these extremes, the middle way realized by the Tathagata

producing vision, producing knowledge leads to calm, to direct knowledge,

to self-awakening, to Liberation.
Katama ca sa bhikkhave majjhima patipada

tathagatena abhisambuddha,
46

Cakkhu-karani nana-karani upasamaya abhinnaya

sambodhaya nibbanaya sarhvattati.
And what is the middle way realized by the Tathagata that producing
vision, producing knowledge leads to calm, to direct knowledge, to self-

awakening, to Unbinding?

Ayam-eva ariyo atthangiko maggo,

Seyyathidam, Samma-ditthi samma-sahkappo,
Samma-vaca samma-kammanto samma-ajivo,
Samma-vayamo samma-sati samma-samadhi.
Precisely this Noble Eightfold Path: right view, right aspiration, right
speech, right action, right livelihood, right effort, right mindfulness, right
concentration.

Ayarh kho bhikkhave majjhima patipada

sa

tathagatena abhisambuddha,
Cakkhu-karani nana-karani upasamaya abhinnaya
sambodhaya nibbanaya sarhvattati.
This is the middle way realized by the Tathagata that producing vision,
producing knowledge leads to calm, to direct knowledge, to self-

awakening, to Liberation.

Idarh kho pana bhikkhave dukkharh ariya-saccarh,

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

Jatipi dukkha jarapi dukkha maranampi dukkham,

Birth is stressful, ageing is
stressful, death is stressful,

Soka-parideva-dukkha-domanassupayasapi dukkha,
& despair are stressful,
Sorrow, lamentation, pain, distress,

Appiyehi sampayogo dukkho piyehi vippayogo

dukkho yamp iccham na labhati tampi dukkham,
Association with things disliked is stressful, separation from things liked is

stressful, not getting what

one wants is stressful,

Sahkhittena pancupadanakkhandha dukkha.

 47

In short, the five aggregates for clinging are stressful.

Idarh kho pana bhikkhave dukkha-samudayo ariya-

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

Yayarh tanha ponobbhavika nandi-raga-sahagata

tatra tatrabhinandini,

Seyyathidarh,
Kama-tanha bhava-tanha vibhava-tanha,
the craving that makes for further becoming accompanied by passion &
delight, relishing now here &
now there i.e., craving for sensual pleasure,
craving for becoming, craving for non-becoming.
Idarh kho pana bhikkhave dukkha-nirodho ariya-
saccarh,
And this, monks, is the noble truth of the stopping of stress:

Yo tassa yeva tanhaya asesa-viraga-nirodho cago

patinissaggo mutti analayo,
the remainderless fading & stopping, renunciation, relinquishment release,
,

& letting go of that very craving.

Idarh kho pana bhikkhave dukkha-nirodha-gamim-

patipada ariya-saccarh,
And this, monks, is the noble truth of the way of practice leading to the

stopping of stress:

Ayam-eva ariyo atthahgiko maggo,

Seyyathidarh, Samma-ditthi samma-sahkappo,
Samma-vaca samma-kamrnanto samma-ajivo,
Samma-vayamo samma-sati samma-samadhi.
precisely this Noble Eightfold Path right view, right aspiration, right

speech, right action, right livelihood, right effort, right mindfulness, right
concentration.
48

Idam dukkham ariya-saccanti me bhikkhave,

Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panna udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This is the noble

truth of stress.

Tarn kho pan idarh dukkham ariya-saccam

parinrieyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panna udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This noble truth

of stress is to be comprehended.
Tarn kho pan idam dukkham ariya-saccam
parinnatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panna udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This noble truth

of stress has been comprehended.

Idam dukkha-samudayo ariya-saccanti me
bhikkhave, Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panna udapadi
vijja udapadi aloko udapadi.
 49

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

arose within me with regard to things never heard before: This is the noble

truth of the origination of stress.

Tarn kho pan idam dukkha-samudayo ariya-saccarh

pahatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi nanam udapadi panna udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This noble truth

of the origination of stress is to be abandoned.

Tarn kho pan idam dukkha-samudayo ariya-saccarh

pahmanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi nanam udapadi panfia udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose,
knowledge arose, illumination
arose within me with regard to things never heard before: This noble truth
of the origination of stress has been abandoned.

Idam dukkha-nirodho ariya-saccanti me bhikkhave,

Pubbe ananussutesu dhammesu,
Cakkhum udapadi nanam udapadi panna udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose,
knowledge arose, illumination
arose within me with regard to things never heard before: This is the noble

truth of the stopping of stress.

Tarn kho pan idam dukkha-nirodho ariya-saccarh

sacchikatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
50

Cakkhurh udapadi nanarh udapadi panna udapadi

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

arose within me with regard to things never heard before: This noble truth

of the stopping of stress is to be directly experienced.

Tarn kho pan idarh dukkha-nirodho ariya-saccarh

sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panfia udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This noble truth

of the stopping of stress has been directly experienced.

Idarh dukkha-nirodha-gamim-patipada ariya-saccanti
me bhikkhave, Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panfia udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This is the noble

truth of the way of practice leading to the stopping of stress/

Tarh kho pan idarh dukkha-nirodha-gamim-patipada
ariya-saccarh bhavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhurh udapadi nanarh udapadi panna udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This noble
truth

to be developed.
of the of practice leading to the stopping of stress
is
way
Tarn kho pan idarh dukkha-nirodha-gamini-patipada
ariya-saccarh bhavitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi nanarh udapadi panfia udapadi
vijja udapadi aloko udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination

arose within me with regard to things never heard before: This noble truth

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

Yavakivafica me bhikkhave imesu catusu ariya-

saccesu,
Evan-ti-parivattarh dvadas akararh yathabhutarh
nana-dassanam na suvisuddharh ahosi,
Neva tavaham bhikkhave sadevake loke samarake
sabrahmake,
Sassamana-brahmaniya pajaya sadeva-manussaya,
Anuttararh samma-sambodhirh abhisambuddho
paccannasirh.
And, monks, as long as this knowledge & vision of mine with its three

rounds & twelve permutations concerning these four noble truths as they
actually are was not pure, I did not claim to have directly awakened to the

right self-awakening unexcelled in the cosmos with its deities, Maras, &
Brahmas, with its contemplatives & priests, its royalty & common people.
Yato ca kho me bhikkhave imesu catusu ariya-
saccesu,
Evan-ti-parivattam dvadas akaram yathabhutarh
nana-dassanarh suvisuddharh ahosi,
Athaharh bhikkhave sadevake loke samarake
sabrahmake,
52

Sassamana-brahmaniya pajaya sadeva-manussaya,

Anuttararh samma-sambodhirh abhisambuddho
paccannasim.
But as soon as this knowledge & vision of mine with its three rounds &
twelve permutations concerning these four noble truths as they
actually
are was truly pure, then I did claim to have directly awakened to the right
self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas,
with its contemplatives &
priests, its royalty & commonfolk.
Nananca pana me dassanarh udapadi,
Akuppa me vimutti, Ayam-antima jati,
N atthidani punabbhavoti."
The knowledge & vision arose in me: Unprovoked is
my release. This is the
last birth. There is now no further becoming."

Idam-avoca Bhagava,
Attamana panca-vaggiya bhikkhu Bhagavato
bhasitarh abhinandurh.
That is what the Blessed One said. Glad at heart, the group offive monks
delighted at his words.
Imasminca pana veyya-karanasmirh bhannamane,
Ayasmato Kondannassa virajarh vitamalam dhamma-
cakkhurh udapadi,
And while this explanation was being given, there arose to Ven. Kondanna
the dustless, stainless D ham ma eye:
Yankinci samudaya-dhammam sabban-tam nirodha-
dhammanti.
"Whatever is
subject to origination is all
subject to cessation."

Pavattite ca Bhagavata dhamma-cakke,

Bhumma deva saddamanussavesum,
Now when the Blessed One had set the Wheel of Dhamrna in motion, the

earth deities cried out:

 53

"Etam-Bhagavata Baranasiyarh isipatane migadaye

anuttararh dhamma-cakkarh pavattitarh,
Appativattiyarh samanena va brahmanena va devena
va rnarena va brahmuna va kenaci va lokasminti."
"At Varanasi, in the Game
Refuge at Isipatana, the Blessed One has set in
motion the unexcelled Wheel ofDhamma that cannot be stopped by priest or
"

contemplative, deity, Mara, Brahma, or anyone at all in the cosmos.

Bhummanarh devanarh saddarh sutva,

Catummaharajika deva saddamanussavesurh.

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

Catummaharajikanarh devanarh saddarh sutva,

Tavatirhsa deva saddamanussavesurh.
On hearing the cry of the deities of the Heaven of the Four Kings, the deities
of the Heaven of the Thirty-three took up the cry.

Tavatirhsanarh devanarh saddarh sutva,

Yama deva saddamanussavesurh.
On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama
deities took up the cry.

Yamanarh devanarh saddarh sutva,

Tusita deva saddamanussavesurh.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.

Tusitanarh devanarh saddarh sutva,

Nimmanarati deva saddamanussavesurh.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up
the cry.

Nimmanaratinarh devanarh saddarh sutva,

Paranimmita-vasavatti deva saddamanussavesurh.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti
deities took up the cry.
54

Paranimmita-vasavattinarh devanarh saddarh sutva,

Brahma-kayika deva saddamanussavesurh,
On hearing the cry of the Paranimmita-vasavatti deities, the deities of
Brahma s retinue took up the cry:

"Etam-Bhagavata Baranasiyarh isipatane migadaye

anuttararh dhamma-cakkarh pavattitarh,

Appativattiyarh samanena va brahmanena va devena

va marena va brahmuna va kenaci va lokasminti."
"At Varanasi, in the Game
Refuge at Isipatana, the Blessed One has set in
motion the unexcelled Wheel ofDharnnm that cannot be stopped by priest or
contemplative, deity, Mara, Brahma, or anyone at all in the cosmos."
khanena tena muhuttena,
Itiha tena

Yava brahma-loka saddo abbhuggacchi.

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

Ayanca dasa-sahassi loka-dhatu,

Sankampi sampakampi sampavedhi,
And this ten-thousandfold cosmos shivered & quivered & quaked,
Appamano ca olaro obhaso loke paturahosi,
Atikkammeva devanarh devanubhavarh.
while a great, measureless radiance appeared in the cosmos, surpassing the

effulgence of the deities.

Atha kho Bhagava udanarh udanesi,
"Annas! vata bho Kondanno,

Annas! vata bho Kondannoti."

Then the Blessed One exclaimed: "So
you really know, Kondanna? So you
know?"
really

Itihidarh ayasmato Kondannassa,

Anna-kondanno tveva namarh, ahositi.
And how Yen. Kondanna
tliat is acquired the name Anna- Kondanna
Kondanna who knows.
 55

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

[Evam-me sutarh,] Ekarh samayarh Bhagava,

Baranasiyarh viharati isipatane migadaye.
Tatra kho Bhagava panca-vaggiye bhikkhu amantesi.
I have heard tliat on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group offive
monks:

"Rupam bhikkhave anatta.

Rupanca hidarh bhikkhave atta abhavissa,

Nayidarh rupam abadhaya sarhvatteyya,
Labbhetha ca rupe,
Evarh me rupam hotu evarh me rupam ma ahositi.
"The
body, monks, is not self. If the body were the self,
this body would not
lend itself to dis-ease. It would be possible (to say) with regard to the body,
Let my body be thus. Let my body not be thus.
Yasma ca kho bhikkhave rupam anatta,
Tasma rupam abadhaya samvattati,
Na ca labbhati rupe,
Evarh me rupam hotu evarh me rupam ma ahositi.
But precisely because the body is not self,
the body lends itself to dis-ease.

And it isnot possible (to say) with regard to the body, Let my body be thus.
Let my body not be thus.
Vedana anatta.
Vedana ca hidarh bhikkhave atta abhavissa,

Nayidarh vedana abadhaya sarhvatteyya,

Labbhetha ca vedanaya,
Evarh me vedana hotu evarh me vedana ma ahositi.
56

Feeling is not self. Iffeeling were the self,

this feeling would not lend itself
to dis-ease. It would be possible (to say) with regard to feeling, Let my
feeling be thus. Let mi/ feeling not be thus.

Yasma ca kho bhikkhave vedana anatta,

Tasma vedana abadhaya sarhvattati,
Na ca labbhati vedanaya,
Evarh me vedana hotu evarh me vedana ma ahositi.
But precisely because feeling is not self, feeling lends itself to dis-ease. And
not possible (to say) with regard
it is to feeling, Let my feeling be thus. Let

my feeling not be thus.

Sarina anatta.
Sanna ca hidarh bhikkhave atta abhavissa,
Nayidarh sanna abadhaya sarhvatteyya,
Labbhetha ca sannaya,
Evarh me sanna hotu evarh me sanna ma ahositi.
Perception is not self. If perception were the self, this perception would not
lend itself to dis-ease. It would be possible (to say) with regard to

perception, Let mi/ perception be thus. Let my perception not be thus.

Yasma ca kho bhikkhave sanna anatta,
Tasma sanna abadhaya sarhvattati,
Na ca labbhati sannaya,
Evarh me sanna hotu evarh me sanna ma ahositi.
But precisely because perception is not self, perception lends itself to dis
ease. And not possible (to say) with regard to perception, Let
it is
my
perception be thus. Let my perception not be thus.
Sahkhara anatta.
Sahkhara ca hidarh bhikkhave atta abhavissarhsu,

Nayidarh sahkhara abadhaya sarhvatteyyum,

Labbhetha ca sarikharesu,
 57

Evarh me sarikhara hontu evarh me sankhara ma

ahesunti.
Mental processes are not self. If mental processes were the self, these mental
processes would not lend themselves to dis-ease. It would be possible (to say)
with regard to mental processes, Let my mental processes be thus. Let my
mental processes not be thus.

Yasma ca kho bhikkhave sankhara anatta,

Tasma sankhara abadhaya samvattanti,
Na ca labbhati sankharesu,
Evarh me sankhara hontu evarh me sankhara ma
ahesunti.
But precisely because mental processes are not self,
mental processes lend
themselves to dis-ease. Andnot possible (to
it is say) with regard to mental
processes, Let my mental processes be thus. Let my mental processes not be
thus.

Vinnanarh anatta.
Vinnananca hidarh bhikkhave atta abhavissa,

Nayidam vinnanarh abadhaya samvatteyya,

Labbhetha ca vinnane,
Evarh me vinnanarh hotu evarh me vihhanam ma
ahoslti.
Consciousness is not self. If consciousness were the self,
this consciousness
would not lend itself to dis-ease. It would be possible with regard to
(to say)

consciousness, Let my consciousness be thus. Let my consciousness not be

thus.

Yasma ca kho bhikkhave vinnanarh anatta,

Tasma vihhanam abadhaya samvattati,
Na ca labbhati vinhane,
Evarh me vinnanarh hotu evarh me vinnanarh ma
*

ahoslti.
58

But precisely because consciousness is not consciousness lends

self, itself to
dis-ease. And not possible (to say) with regard to consciousness, Let
it is

my consciousness be thus. Let my consciousness not be thus.

Tarn kirn mannatha bhikkhave ruparh niccarh va

aniccarh vati."
How do you construe thus, monks Is the
body constant or inconstant?"
"

Aniccarh bhante."
"Inconstant, lord."

Yam-pananiccam dukkharh va tarn sukharh vati/

"And is that which is inconstant easeful or stressful?"
7
"Dukkharh bhante/
lord."
"Stressful,

Yam-pananiccarh dukkharh viparinama-dhammarh,

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

"And is it
fitting to regard what is inconstant, stressful, subject to change
as: This is mine. This is
my self. This is what I am ?"

7
"No hetarh bhante/
"No, lord."

Tarn kirn mannatha bhikkhave vedana nicca va

7
anicca vati/
"How do you construe thus, monks Is
feeling constant or inconstant?"
7
"Anicca bhante/
"Inconstant, lord."

Yam-pananiccarh dukkharh va tarn sukharh vati/

And is that which is inconstant easeful or stressful?
7
"Dukkharh bhante/
lord."
"Stressful,

Yam-pananiccarh dukkharh viparinama-dhammarh,

Kallarh nu tarn samanupassiturh,
 59

Etarh mama eso ham-asmi eso me attati."

"And is it
fitting to regard what is inconstant, stressful, subject to change
as: This is mine. This is
my self.
This is what I am ?"

"No hetam bhante."

"No, lord."

"Tarn kim mannatha bhikkhave sanna nicca va anicca

vati."

"How do you construe thus, monks Is perception constant or

inconstant?"

"

"Anicca bhante.
"Inconstant, lord."

"Yam-pananiccam dukkharh va tarn sukham vati."

"And is that which is inconstant easeful or stressful?"

"Dukkharh bhante."
lord."
"Stressful,

"Yam-pananiccarh dukkharh viparinama-dhammarh,

Kallarh nu tarh samanupassiturh,
Etarh mama eso ham-asmi eso me attati."

"And is it
fitting to regard what is inconstant, stressful, subject to change
as: This is mine. This is
my self.
This is what I am ?"

"No hetam bhante."

"No, lord."

"Tarn kim mannatha bhikkhave sahkhara nicca va

anicca vati."

"How do you construe thus, monks Are mental processes constant or

inconstant?"

"Anicca bhante."

"Inconstant, lord."

Yam-pananiccarh dukkharh va tarn sukham vati."

"And is that which is inconstant easeful or stressful?"

60

7
"Dukkharh bhante/
lord."
"Stressful,

Yam-panamccarh dukkharh viparinama-dhammarh,

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

"And is it
fitting to regard what is inconstant, stressful, subject to change
as: This is mine. This is
my self.
This is what I am ?"

7
"No hetarh bhante/
"No, lord."

Tarn kirh marinatha bhikkhave vihhanarh niccarh va

aniccarh vati."

"How do you construe thus, monks Is consciousness constant or

inconstant?"

"Aniccarh bhante."

"Inconstant, lord."

Yam-pananiccarh dukkharh va tarn sukharh vati."

"And is that which is inconstant easeful or stressful?"

"Dukkharh bhante."
lord."
"Stressful,

Yam-pananiccarh dukkharh viparinama-dhammarh,

Kallarh nu tarn samanupassiturh,
Etarh mama eso ham-asmi eso me attati."

"And is it fitting to regard what is inconstant, stressful, subject to change

as: This is mine. This is my self. This is what I am ?

"No hetarh bhante."

"No, lord."

"Tasmatiha bhikkhave yahkinci ruparh atitanagata-

paccuppannarh,
Ajjhattarh va bahiddha va,
Olarikarh va sukhumarh va,
 61

Hinarh va panitarh va, Yandure santike va,

Sabbarh ruparh,
Thus, monks, any body whatsoever past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: every body

Netarh mama neso ham-asmi na meso attati,

Evam-etarh yathabhutarh sammapparinaya

datthabbarh.
is to be seeri as it
actually is with right discernment as: This is not mine.
This is not mi/ self.
This is not what I am.

Ya vedana atitanagata-paccuppanna,
kaci

Ajjhatta va bahiddha va,

Olarika va sukhuma va,
Hina va panlta va, Ya dure santike va,
Sabba vedana,
Any feeling whatsoever past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: every feeling

Netarh mama neso ham-asmi na meso attati,

Evam-etarh yathabhutarh sammappannaya

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

Ya kaci sanna atitanagata-paccuppanna,

Ajjhatta va bahiddha va,
Olarika va sukhuma va,
Hina va panlta va, Ya dure santike va,
Sabba sanna,
Any perception whatsoever past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: every perception

Netam mama neso ham-asmi na meso attati,

62

Evam-etarh yathabhutarh sammappanriaya

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

Ye keci sahkhara atltanagata-paccuppanna,

Ajjhatta va bahiddha va,
Olarika va sukhuma va,
Hina va panita va, Ye dure santike va,
Sabbe sankhara,
Any mental processes whatsoever past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: all mental

processes

Netarh mama neso ham-asmi na meso attati,

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

Yahkinci vinnanarh atitanagata-paccuppannarh,

Ajjhattarh va bahiddha va,
Olarikarh va sukhumarh va,
Hinarh va panltarh va, Yandure santike va,
Sabbarh vinnanarh,
Any consciousness whatsoever past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: even/
consciousness

Netarh mama neso ham-asmi na meso attati,

Evam-etarh yathabhutarh sammappannaya
datthabbarh.
is to be seen as it
actually is with right discernment as: This is not mine.
This is not my self. This is not what I am.
 63

Evarh passarh bhikkhave sutava ariya-savako,

Rupasmim pi nibbindati,
Vedanaya pi nibbindati,
Sannaya pi nibbindati,
Sankharesu pi nibbindati,
Vinnanasmirh pi nibbindati.
Seeing thus, the instructed Noble disciple grows disenchanted with the
body, disenchanted with feeling, disenchanted with perception, disenchanted
with mental processes, & disenchanted with consciousness.
Nibbindam virajjati, Viraga vimuccati,
Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmirh vimuttam-iti rianarh hoti,

Khma jati, Vusitarh brahma-cariyarh,
Katarh karamyarh, Napararh itthattayati pajanatiti."
With release, there is the knowledge, Released. He discerns that, Birth is

depleted, the holy life fulfilled , the task done. There is

nothing further for
this world.

Idam-avoca Bhagava,
Attamana panca-vaggiya bhikkhu Bhagavato
bhasitarh abhinandurh.
That is what the Blessed One said. Glad at heart, the group offive monks
delighted at his words.
Imasminca pana veyya-karanasmirh bhannamane,
Panca-vaggiyanarh bhikkhunarh anupadaya,
Asavehi cittani vimuccirhsuti.
And while this explanation was being given, the hearts of the group offive
monks, through lack of clinging, were released from the mental effluents.
64

Aditta-pariyaya Sutta
The Fire Discourse

[Evam-me sutarh,] Ekarh samayarh Bhagava,

Gayayarh viharati gayasise,
Saddhirh bhikkhu-sahassena,
Tatra kho Bhagava bhikkhu amantesi.
/ have heard that on one occasion the Blessed One was staying in Gaya, at
Gaya Head, with 1,000 monks. There he addressed the monks:

"Sabbarh bhikkhave adittarh,

Kinca bhikkhave sabbarh adittarh.
Cakkhurh bhikkhave adittarh,

Rupa aditta,
Cakkhu-viririanarh adittarh,

Cakkhu-samphasso aditto,
"Monks, the All is
aflame. What All is aflame? The eye is
aflame. Forms
are aflame. Consciousness at the eye is
aflame. Contact at the eye is
aflame.

Yamp idarh cakkhu-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkham-asukharh va,
Tampi adittarh.
And whatever there is that arises in dependence on contact at the eye,

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

aflame.
J

Kena adittarh. Aflame with what?

Adittarh rag aggina dos aggina moh aggina,
Adittarh jatiya jara-maranena,
 65

Sokehi paridevehi dukkhehi domanassehi upayasehi

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

Aflame, I tell
you, with birth, ageing, & death, with sorrows, lamentations,

pains, distresses, & despairs.

Sotarh adittarh,
Sadda aditta,
Sota-vinnanarh adittarh,
Sota-samphasso aditto,
The ear is
aflame. Sounds are aflame. Consciousness at the ear is
aflame.
Contact at the ear is
aflame.

Yamp idarh sota-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkham-asukharh va,

Tampi adittarh.
And whatever there is that arises in dependence on contact at the ear,

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

aflame.

Kena adittarh. Aflame with what?

Adittarh rag aggina dos aggina moh aggina,
Adittarh jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi
adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion.

Aflame, I tell i/ou, with birth, ageing, & death, with sorrows, lamentations,

pains, distresses, & despairs.

Ghanarh adittarh,
Gandha aditta,
Ghana-vinnanarh * adittarh,
66

Ghana-samphasso aditto,
The nose is
aflame. Odors are aflame. Consciousness at the nose is aflame.
Contact at the nose is
aflame.

Yamp idarh ghana-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkham va adukkham-asukham va,

Tampi adittarh.
And whatever there is that arises in dependence on contact at the nose,

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

aflame.

Kena adittarh. Aflame with what?

Adittarh rag aggina dos aggina moh aggina,
Adittarh jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi
adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion.
Aflame, I tell
you, with birth, ageing, & death, with sorrows, lamentations,

pains, distresses, & despairs.

Jivha aditta,
Rasa aditta,

Jivha-vinnanarh adittarh,
Jivha-samphasso aditto,
The tongue is
aflame. Flavors are aflame. Consciousness at the tongue is

aflame. Contact at the tongue is

aflame.

Yamp idarh jivha-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkham-asukham va,

Tampi adittarh.
 67

And whatever there is that arises in dependence on contact at the tongue,

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

aflame.
Kena adittarh. Aflame with what?
Adittarh rag aggina dos aggina moh aggina,
Adittarh jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi
adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion.

Aflame, I tell you, with birth, ageing, & death, with sorrows, lamentations,

pains, distresses, & despairs.

Kayo aditto,
Photthabba* aditta,

Kaya-virinanarh adittarh,
Kaya-samphasso aditto,
The body is aflame. Tactile sensations are aflame. Consciousness at the

body is aflame. Contact at the body is

aflame.

Yamp idarh kaya-samphassa-paccaya uppajjati

vedayitam,
Sukharh va dukkharh va adukkham-asukharh va,
Tampi adittarh.
And whatever there is that arises in dependence on contact at the body,
experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is

aflame.

Kena adittarh. Aflame with what?

Adittarh rag aggina dos aggina moh aggina,
Adittarh jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi
adittanti vadami.
68

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

Aflame, 1 tell
you, with birth, ageing, & death, with sorrows, lamentations,
pains, distresses, & despairs.
Mano aditto,
Dhamma aditta,
Mano-vinrianarh adittarh,
Manosamphasso aditto,
The intellect is aflame. Ideas are aflame. Consciousness at the intellect is

aflame. Contact at the intellect is aflame.

Yamp idarh mano-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkham-asukharh va,
Tarnpi adittarh.
And whatever there is that arises in dependence on contact at the intellect,

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

aflame.

Kena adittarh. Aflame with what?

Adittarh rag aggina dos aggina moh aggina,
Adittarh jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi
adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion.

Aflame, I tell
you, with birth, ageing & death, with sorrows, lamentations,

pains, distresses, & despairs.

Evarh passarh bhikkhave sutava ariya-savako,
Cakkhusmirh pi nibbindati,
Rupesu pi nibbindati,
Cakkhu-vinnane pi nibbindati,
Cakkhu-samphasse pi nibbindati,
 69

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

Yamp idarh cakkhu-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkharn-asukharh va,
Tasmirh pi nibbindati.
And whatever there is that arises in dependence on contact at the eye,
experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too,
he grows disenchanted.

Sotasmirh pi nibbindati,
Saddesu pi nibbindati,
Sota-virinane pi nibbindati,

Sota-samphasse pi nibbindati,
He grows disenchanted with the ear, disenchanted with sounds,
disenchanted with consciousness at the ear, disenchanted with contact at
the ear.

Yamp idam sota-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkharn-asukharh va,
Tasmirh pi nibbindati.
And whatever there is that arises in dependence on contact at the ear,

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

he grows disenchanted.

Ghanasmirh pi nibbindati,
Gandhesu pi nibbindati,
Ghana-vinnane pi nibbindati,
Ghana-samphasse pi nibbindati,
70

He grows disenchanted with the nose, disenchanted with odors,

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

Yamp idarh ghana-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkham-asukham va,
Tasmirh pi nibbindati.
And whatever there is that arises in dependence on contact at the nose,
experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too,
he grows disenchanted.

Jivhaya pi nibbindati,
Rasesu pi nibbindati,
Jivha-vinnane pi nibbindati,
Jivha-samphasse pi nibbindati,
He grows disenchanted with the tongue, disenchanted with flavors,
disenchanted with consciousness at the tongue, disenchanted with contact
at the tongue.

Yamp idarh jivha-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkham-asukham va,
Tasmirh pi nibbindati.
And whatever there is that arises in dependence on contact at the tongue,
experienced as pleasure, pain, or neither-pleasure-nor-pain: With tliat, too,

he grows disenchanted.

Kayasmirh pi nibbindati,
Photthabbesu pi nibbindati,
Kaya-vinnane pi nibbindati,
Kaya-samphasse pi nibbindati,
 71

He grows disenchanted with the body, disenchanted with tactile sensations,

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

Yamp idarh kaya-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkharh va adukkham-asukharh va,
Tasmirh pi nibbindati.
And whatever there is that arises in dependence on contact at the body,
experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too,

he grows disenchanted.

Manasmirh pi nibbindati,
Dhammesu pi nibbindati,
Mano-vinnane pi nibbindati,
Mano-samphasse pi nibbindati,
He grows disenchanted with the intellect, disenchanted with ideas,
disenchanted with consciousness at the intellect, disenchanted with contact
at the intellect.

Yamp idarh mano-samphassa-paccaya uppajjati

vedayitarh,
Sukharh va dukkham va adukkham-asukharh va,
Tasmirh pi nibbindati.
And whatever there is that arises in dependence on contact at the intellect,

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

he grows disenchanted.

Nibbindarh virajjati, Viraga vimuccati,

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

Vimuttasmirh vimuttam-iti rianarh hoti,

Khina jati, Vusitarh brahma-cariyarh,
Katarh karamyarh, Napararh itthattayati pajanatlti."
72

With knowledge, Released. He discerns that, Birth is

release, there is the

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

Idam-avoca Bhagava,
Attamana te bhikkhu Bhagavato bhasitarh
abhinandurh.
That is what the Blessed One said. Glad at heart, the monks delighted at his
words.

Imasminca pana veyya-karanasmirh bhannamane,

Tassa bhikkhu-sahassassa anupadaya,
Asavehi cittani vimuccirhsuti.
And while this explanation was being given, the hearts of the 1,000 monks,

through lack of clinging, were released from the mental effluents.

 73

Dhamma-niyama Sutta
The Discourse on the Orderliness of the Dhamma

[Evam-me sutarh,] Ekarh samayarh Bhagava,

Savatthiyarh viharati, Jetavane Anathapindikassa,
arame.
/ have heard that at one time the Blessed One was staying in
Savatthi at Jeta s Grove, Anathapindika s park.
Tatra kho Bhagava bhikkhu amantesi bhikkhavo ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhu Bhagavato paccassosurh.

"Yes, lord," the monks responded to him.

Bhagava etad-avoca.
The Blessed One said,

va bhikkhave Tathagatanarh anuppada va

"Uppada

Tathagatanam, thitava sa dhatu dhammatthitata

dhamma-niyamata: Sabbe sarikhara aniccati.
"Whether or not there the arising of Tathagatas, this property
is

stands this steadfastness of the Dhamma, this orderliness of the

Dhamma: All processes are inconstant.

Tarn Tathagato abhisambujjhati abhisameti.

Abhisambujjhitva abhisametva acikkhati deseti,
pannapeti patthappeti, vivarati vibhajati uttani-karoti:
Sabbe sankhara aniccati.
The Tathagata directly awakens to that, breaks through to that.
Directly awakening & breaking through to that, he declares it,
teaches it, describes it, sets it
forth. He reveals it, explains it, &
makes it
plain: All processes are inconstant.

Uppada va bhikkhave Tathagatanarh anuppada va

Tathaeatanam,
j thitava sa dhatu dhammatthitata

dhamma-niyamata: Sabbe sahkhara dukkhati.

74

Whether or not there the arising of Tathagatas, this property

is

stands this steadfastness of the Dhamma, this orderliness

of the
Dhamma: All processes are stressful.

Tarn Tathagato abhisambujjhati abhisameti.

Abhisambujjhitva abhisametva acikkhati deseti,
pannapeti patthappeti, vivarati vibhajati uttam-karoti:
Sabbe sarikhara dukkhati.
The Tathagata directly awakens to that, breaks through to that.
Directly awakening & breaking through to that, he declares it,
teaches it, describes it, sets it
forth. He reveals it, explains it, &
makes it
plain: All processes are stressful.

Uppada va bhikkhave Tathagatanam anuppada va

Tathagatanam, thitava sa dhatu dhammatthitata
dhamma-niyamata: Sabbe dhamma anattati.
Whether or not there the arising of Tathagatas, this property
is

stands this steadfastness of the Dhamma, this orderliness of the

Dhamma: All phenomena are not-self.

Tarn Tathagato abhisambujjhati abhisameti.

Abhisambujjhitva abhisametva acikkhati deseti,
pannapeti patthappeti, vivarati vibhajati uttani-karoti:
Sabbe dhamma anattati/
The Tathagata directly awakens to that, breaks through to that.

Directly awakening & breaking through to that, he declares it,

teaches it, describes it, sets it

forth. He reveals it, explains it, &
makes it
plain: All phenomena are not-self."

Idam-avoca Bhagava.
Attamana te bhikkhu Bhagavato bhasitarh,
abhinandunti.
That is what the Blessed One said. Glad at heart, the monks
delighted at his words.
 75

Magga-vibhanga Sutta
An Analysis of the Path

[Evam-me sutarh,] Ekarh samayarh Bhagava,

Savatthiyarh viharati, Jetavane Anathapindikassa,
arame.
/ have heard that at one time the Blessed One was staying in
Savatthi at Jeta s Grove, Anathapindika s
park.

Tatra kho Bhagava bhikkhu amantesi bhikkhavo ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhu Bhagavato paccassosurh.

"Yes, lord," the monks responded to him.

Bhagava etad-avoca.
The Blessed One said,

Ariyarh vo bhikkhave atthahgikarh maggarh

"

desissami vibhajissami. Tarn sunatha sadhukarh

manasi-karotha bhasissamiti.
"I will teach & analyse for you the Noble Eightfold Path. Listen &
pay close attention. I will speak."

Evam-bhanteti kho te bhikkhu Bhagavato

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

Bhagava etad-avoca.
The Blessed One said,

"Katamo ca bhikkhave ariyo atthahgiko maggo?

"Now what, monks, is the Noble Eightfold Path?

Seyyathldam, Samma-ditthi samma-sahkappo,

Samma-vaca samma-kammanto samma-ajivo,
Samma-vayamo samma-sati samma-samadhi.
76

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

livelihood, right effort, right mindfulness, right concentration.

Katama ca bhikkhave samma-ditthi?

And what, monks, is
right view?
Yam kho bhikkhave dukkhe nanarh dukkha-
samudaye nanarh dukkha-nirodhe nanarh dukkha-
nirodha-gaminiya patipadaya nanarh.
Knowledge with regard to stress, knowledge with regard to the
origination of stress, knowledge with regard to the stopping of
stress, knowledge with regard to the way of practice leading to the
stopping of stress:

Ayarh vuccati bhikkhave samma-ditthi.

This, monks, is called right view.

Katamo ca bhikkhave samma-sahkappo?

And what, monks, is
right aspiration?
Yo kho bhikkhave nekkhamma-sahkappo abyapada-
sahkappo avihirhsa-sahkappo.
Aspiring to freedom from sensuality, aspiring to freedom from ill

will, aspiring to harmlessness:

Ayarh vuccati bhikkhave samma-sahkappo.

This, monks, is called right aspiration.

Katama ca bhikkhave samma-vaca?

And what is
right speech?

Ya kho bhikkhave musavada veramani, pisunaya

vacaya veramani, pharusaya vacaya veramani,
samphappalapa veramani.
Abstaining from lying, abstaining from divisive speech, abstaining
from abusive speech, abstaining from idle chatter:
Ayarh
j
vuccati bhikkhave samma-vaca.
This, monks, is called right speech.

Katamo ca bhikkhave samma-kammanto?

 77

And what, monks, is

right action?

Ya kho bhikkhave panatipata veramani, adinnadana

veramani, abrahma-cariya veramani.
Abstaining from taking life, abstaining from stealing, abstaining
from sexual intercourse.
Ayarh vuccati bhikkhave samma-kammanto.
This, monks, is called right action.

Katamo ca bhikkhave samma-ajivo?

And what, monks, is
right livelihood?
Idha bhikkhave ariya-savako rniccha-ajivarh pahaya,
Samma-ajivena jivikarh kappeti.
There is the case where a noble disciple, having abandoned dishonest
livelihood, keeps his life going with right livelihood:

Ayarh vuccati bhikkhave samma-ajivo.

This, monks, is called right livelihood.

Katamo ca bhikkhave samma-vayamo?

And what, monks, is
right effort?

Idha bhikkhave bhikkhu anuppannanarh papakanam

akusalanam dhammanarh anuppadaya, chandarh
janeti vayamati viriyarh arabhati cittarh pagganhati
padahati.
There is the case where a monk
generates desire, endeavors,
activates persistence, upholds &
exerts his intent for the sake of the

non-arising of evil, unskillful qualities that have not yet arisen.

Uppannanarh papakanarh akusalanarh dhammanarh

pahanaya, chandarh janeti vayamati viriyarh arabhati
cittarh pagganhati padahati.
He generates desire, endeavors, activates persistence, upholds &
exerts his intent for the sake of the abandonment of evil, unskillful
qualities that have arisen.
78

Anuppannanarh kusalanarh dhammanarh uppadaya,

chandarh janeti vayamati viriyarh arabhati cittarh

pagganhati padahati.
He generates desire, endeavors, activates persistence, upholds &
exerts his intent for the sake of the arising of skillful qualities that
have not yet arisen.

Uppannanarh kusalanarh dhammanarh, thitiya

asammosaya bhiyyo-bhavaya vepullaya bhavanaya
paripuriya, chandarh janeti vayamati viriyarh arabhati
cittarh pagganhati padahati.
He generates desire, endeavors, activates persistence, upholds &
exerts his intent for the maintenance, non- confusion, increase,

plenitude, development, & culmination of skillful qualities that have

arisen:

Ayarh vuccati bhikkhave samma-vayamo.

This, monks, is called right effort.

Katama ca bhikkhave samma-sati?

And what, monks, is
right mindfulness?

Idha bhikkhave bhikkhu kaye kayanupassi viharati,

atapi sampajano satima vineyya loke abhijjha-
domanassarh.
There is the case where a monk remains focused on the body in & of
itself ardent, aware, & mindful putting away greed & distress
with reference to the world.

Vedanasu vedananupassi viharati, atapi sampajano

satima vineyya loke abhijjha-domanassarh.
He remains focused on feelings in & of themselves ardent, aware,
& mindful putting away greed & distress with reference to the
world.
Citte cittanupassi viharati, atapi sampajano satima
vineyya loke abhijjha-domanassarh.
 79

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

mindful putting away greed & distress with reference to the world.
Dhammesu dhammanupassi viharati, atapl

sampajano satima vineyya loke abhijjha-

domanassarh.
He remains focused on mental qualities in & of themselves ardent,
aware, & mindful putting away greed & distress with reference to
the world.

Ayarh vuccati bhikkhave samma-sati.

This, monks, is called right rnindfulness.

Katamo ca bhikkhave samma-samadhi?

And what, monks, is
right concentration?

Idha bhikkhave bhikkhu vivicc eva kamehi vivicca

akusalehi dhammehi, sa-vitakkarh sa-vicaram

vivekajam-piti-sukham pathamam jhanarh

upasampajja viharati.
There is the case where a monk quite withdrawn from sensual
pleasures, withdrawn from unskillful (mental) qualities enters &
remains in the first jhana:
rapture &
pleasure born from
withdrawal, accompanied by directed thought evaluation. &
Vitakka-vicaranarh vupasama, ajjhattarh

sampasadanarh cetaso ekodi-bhavarh avitakkarh

avicararh, samadhijam-piti-sukharh dutiyarh jhanarh
upasampajja viharati.
With the stilling of directed thought & evaluation, he enters &
remains in the second jhana:
rapture & pleasure born of
concentration, one-pointedness of awareness free from directed
thought &
evaluation internal assurance.

Pitiya ca viraga, upekkhako ca viharati sato ca

sampajano, sukhanca kayena patisamvedeti,

80

yan-tarh ariya acikkhanti upekkhako satima sukha-

vihariti, tatiyarh jhanarh upasampajja viharati.
With the fading of rapture, he remains in equanimity, mindful & fully
aware, and physically sensitive of pleasure. He enters & remains in
the third jhana, and of him the Noble Ones declare, Equanimous &

mindful, he has a pleasurable abiding.

Sukhassa ca pahana dukkhassa ca pahana, pubbe va
somanassa-domanassanam atthangama, adukkham-
asukharh upekkha-sati-parisuddhirh, catuttharh
jhanarh upasampajja viharati.
With the the abandoning of pleasure & pain as with the earlier

disappearance of elation & distress he enters & remains in the

fourth jhana: purity of equanimity & mindfulness, neither pleasure

nor pain.

Ayarh vuccati bhikkhave samma-samadhiti."

This, monks, is called right concentration."

Idam-avoca Bhagava.
Attamana te bhikkhu Bhagavato bhasitarh,
abhinandunti.
That is what the Blessed One said. Glad at heart, the monks
delighted at his words.
 81

Gotami Sutta
The Discourse to Gotami

[Evam-me sutarh,] Ekarh samayarh Bhagava,

Vesaliyarh viharati, Maha-vane kutagarasalayarh,
/ have heard that at one time the Blessed One was staying at Vesdli, in the
Peaked Roof Hall in the Great Forest.

Atha kho Mahapajapati Gotami, Yena Bhagava

ten upasarikami, Upasankamitva Bhagavantarh
abhivadetva ekam-antarh atthasi.
Then Mahapajapati Gotami approached the Blessed One and, on
approaching, having bowed down to the Blessed One, stood to one side.

Ekam-antarh thita kho Mahapajapati Gotami

Bhagavantarh etad-avoca: "Sadhu me bhante
Bhagava sahkhittena dhammarh desetu, Yam-aharh
Bhagavato dhammarh sutva, Eka vupakattha
appamatta atapini pahitatta vihareyyanti."
As she was standing to one side, she said to the Blessed One: would be "It

good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief
such that, having heard the Dhamma from the Blessed One, I
might dwell
alone, secluded, uncomplacent, earnest, & resolute."

kho tvarh Gotami dhamme janeyyasi,

"Ye

Ime dhamma saragaya sarhvattanti no viragaya.

"Gotami, the qualities of which you may know, These qualities lead to

passion, not to dispassion;

Sarhyogaya sarhvattanti no visarhyogaya.

to being fettered, not to being unfettered;

Acayaya sarhvattanti no apacayaya.

to self-aggrandizement, not to self-effacement;

Mahicchataya sarhvattanti no appicchataya.

82

to overweening ambition, not to modesty;

Asantutthiya sarhvattanti no santutthiya.

to discontent, not to contentment;

Sanganikaya sarhvattanti no pavivekaya.

to entanglement, not to seclusion;

Kosajjaya sarhvattanti no viriyarambhaya.

to laziness, not to activated persistence;,

Dubbharataya sarhvattanti no subharatayati.

to being burdensome, not to being unburdensome :

Ekarhsena Gotami dhareyyasi, N eso dhammo n eso

vinayo n etarh satthu-sasananti. You may definitely hold, This is

not the Dhamma, this is not the Vinaya, this is not the Teacher s instruction.

Ye ca kho tvarh Gotami dhamme janeyyasi,

Ime dhamma viragaya sarhvattanti no saragaya.
As for the qualities of which you may know, These qualities lead to

dispassion, not to passion;

Visarhyogaya sarhvattanti no sarhyogaya.

to being unfettered, not to being fettered;

Apacayaya sarhvattanti no acayaya.

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

Appicchataya sarhvattanti no mahicchataya.

to modesty, not to ovenueaning ambition;

Santutthiya sarhvattanti no asantutthiya.

to contentment, not to discontent;

Pavivekaya sarhvattanti no sahganikaya.

to seclusion, not to entanglement;

Viriyarambhaya sarhvattanti no kosajjaya.

to activated persistence, not to laziness;

Subharataya sarhvattanti no dubbharatayati.

to being unburdensome, not to being burdensome :
 83

Ekarhsena Gotami dhareyyasi, Eso dhammo eso

vinayo etaih satthu-Sasananti. You may definitely hold, This
is the Dhamma, this is the Vinaya, this is the Teacher s instruction."

Idam-avoca Bhagava. Attamana Mahapajapati

Gotami Bhagavato bhasitam, abhinanditi.
That is what the Blessed One said. Glad at heart,
Mahapajapati Gotami
delighted at his words.

Paticca Samuppada
Dependent Origination
Avijja-paccaya sankhara,
With ignorance as a condition there are processes.

Sankhara-paccaya vinnanam,
With processes as a condition there is
(sensory) consciousness.

Vinriana-paccaya nama-ruparh,
With (sensory) consciousness as a condition there are name &form.

Nama-rupa-paccaya salayatanam,
With name &form as a condition there are the six sense media.

Salayatana-paccaya phasso, Phassa-paccaya vedana,

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

Vedana-paccaya tanha, Tanha-paccaya upadanam,

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

Upadana-paccaya bhavo, Bhava-paccaya jati,

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

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

domanassupayasa sambhavanti. With birth as a condition, then

ageing & death, sorrow, lamentation, pain, distress, & despair come into play.
84

Evam-etassa kevalassa dukkhakkhandhassa, samudayo

hoti. Thus is the origination of this entire mass of suffering & stress.
Avijjayatveva asesa-viraga-nirodha sahkhara-nirodho,
Now from the remainderless fading & stopping of that very ignorance there
is the stopping of processes.

Sahkhara-nirodha vinnana-nirodho,
From the stopping of processes there is the stopping of
(sensory) consciousness.
Vinnana-nirodha nama-rupa-nirodho, From the stopping of

(sensory) consciousness there is the stopping of name & form.

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

Salayatana-nirodha phassa-nirodho,
From the stopping of the six sense media there is the stopping of contact.

Phassa-nirodha vedana-nirodho,
From the stopping of contact there is the stopping offeeling.

Vedana-nirodha tanha-nirodho,
From the stopping offeeling there is the stopping of craving.

Tanha-nirodha upadana-nirodho,
From the stopping of craving there is the stopping of clinging.

Upadana-nirodha bhava-nirodho,
From the stopping of clinging there is the stopping of becoming.

Bhava-nirodha jati-nirodho,
From the stopping of becoming there is the stopping of birth.

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

domanassupayasa nirujjhanti. From the stopping of birth,
then ageing & death, sorrow, lamentation, pain, distress, & despair all stop.

Evam-etassa kevalassa dukkhakkhandhassa, nirodho

hoti. Thus is the stopping of this entire mass of suffering & stress.
 85

An Invitation to the Devas

Samanta cakkavalesu Atragacchantu devata

Saddhammarh muni-rajassa
Sunantu sagga-mokkhadarh
From around the galaxies may the devas come here.

May they listen to the True Dhamma of the King of Sages,

Leading to heaven & emancipation.
Sagge kame ca rupe
Giri-sikharatate c antalikkhe vimane
Dipe ratthe ca game
Taruvana-gahane geha-vatthumhi khette
Those in the heavens of sensuality &form,
On peaks& mountain precipices, in palaces floating in the sky,
In islands, countries, & towns,
In groves of trees & thickets, around homesites & fields.

Bhurnma cayantu deva

Jala-thala-visame yakkha-gandhabba-naga
Titthanta santike yam
Muni-vara-vacanarh sadhavo me sunantu*

And the earth-devas, spirits, heavenly minstrels, & nagas

In water, on land, in badlands, & nearby:
May they come & listen with approval
As I recite the word of the excellerit sage.

Dhammassavana-kalo ayam-bhadanta.
Dhammassavana-kalo ayam-bhadanta.
Dhammassavana-kalo ayam-bhadanta.
This is the time to listen to the Dhamma, Venerable Sirs.

This is the time to listen to the Dhamma, Venerable Sirs.

This is the time to listen to the Dhamma, Venerable Sirs.

86

Namakara-siddhi Gatha
Hie Verses on Success through Homage

Yo cakkhuma moha-malapakattho
Samarh va buddho sugato vimutto
Marassa pasa vinimocayanto
Papesi khemarh janatarh vineyyarh.
The One with Vision, with the stain of delusion removed,

Self-awakened, Well-Gone, & Released,

Freed from the snares of Mortal Temptation,
He leads humanity from evil to security.

Buddharh varantarh sirasa namami

Lokassa nathanca vinayakanca.
Tan-tejasa te jaya-siddhi hotu
Sabb antaraya ca vinasamentu.
/
pay homage with my head to that excellent Buddha,
The Protector & Mentor for the world,
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.

Dhammo dhajo yo viya tassa satthu

Dassesi lokassa visuddhi-maggarh

Niyyaniko dhamma-dharassa dhari

Satavaho santikaro sucinno.
The Teacher s Dhamma, like a banner,
Shows the path of purity to the ivorld.

Leading out, upholding those who uphold it,

Rightly accomplished, it brings pleasure, makes peace.
Dhammarh varantarh sirasa namami
Mohappadalam upasanta-daharh.
 87

Tan-tejasa te jaya-siddhi hotu

Sabb antaraya ca vinasamentu.
/ pay homage with my head to that excellent Dhamma,
Which pierces delusion and makes fever grow calm.
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.

Saddhamma-sena sugatanugo yo
Lokassa papupakilesa-jeta
Santo sayarh santi-niyojako ca
Svakkhata-dhammarh viditam karoti.
The True Dhamma s army, following the One Well-Gone,
Is victor over the evils & corruptions of the world.
Self-calmed, it is
calming & without fetter,
And makes the well-taught Dhamma be known.

Sarigham varantarh sirasa namami

Buddhanubuddham sama-sila-ditthirh.

Tan-tejasa te jaya-siddhi hotu

Sabb antaraya ca vinasamentu.
/ pay homage with my head to that excellent Sangha,
Awakened after the Awakened, harmonious in virtue & view.
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.

Sambuddhe
Tlie Buddhas

Sambuddhe atthavisanca Dvadasahca sahassake

Panca-sata-sahassani Namami sirasa aharh.
I
pay homage with my head to the 512,028 Buddhas.

Tesarh dhammanca sahghanca

88

Adarena namami ham.

Namakaranubhavena Hantva sabbe upaddave
Aneka antarayapi Vinassantu asesato.
/
pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all
misfortunes,
May countless dangers be destroyed without trace.

Sambuddhe panca-pannasanca
Catuvisati sahassake
Dasa-sata-sahassani Namami sirasa aharh.
/
pay homage with my head to the 1,024,055 Buddhas.
Tesarh dhammanca sahghanca
Adarena namami ham.
Namakaranubhavena Hantva sabbe upaddave
Aneka antarayapi Vinassantu asesato.
/
pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroi/ed without trace.

Sambuddhe navuttarasate Atthacattalisa sahassake

Visati-sata-sahassani Namami sirasa aharh.
/
pay homage with my head to the 2,048,109 Buddhas.
Tesarh dhammanca sanghanca
Adarena namami ham.
Namakaranubhavena Hantva sabbe upaddave
Aneka antarayapi Vinassantu asesato.
/
pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.
 89

Namo-kara-atthakam
The Homage Octet

Namo arahato samma- Sambuddhassa mahesino

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

Namo uttama-dhammassa Svakkhatasseva tenidha

Homage to the highest Dhamma, well-taught by him here.
Namo maha-sanghassapi Visuddha-sila-ditthino
And homage to the Great Sangha, pure in virtue & view.
Namo omatyaraddhassa Ratanattayassa sadhukarh
Homage to the Triple Gem beginning auspiciously with AUM.
Namo omakatitassa Tassa vatthuttayassapi
And homage to those three objects that have left
base things behind.

Namo-karappabhavena Vigacchantu upaddava

By the potency of this homage, may misfortunes disappear.
Namo-karanubhavena Suvatthi hotu sabbada
By the potency of this homage, may there always be well-being.

Namo-karassa tejena Vidhimhi homi, tejava.

By the power of this homage, may success in this ceremony be mine.
90

Mangala Suttam
The Discourse on Good Fortune

[Evam-me sutarh,] Ekam samayarh Bhagava,

Savatthiyam viharati, Jetavane Anathapindikassa,
arame.
7 have heard that at one time the Blessed One was staying in
Savatthi at J eta s Grove, Anathapindika s park.
Atha kho annatara devata, abhikkantaya rattiya
abhikkanta-vanna kevala-kappam Jetavanam
obhasetva, yena Bhagava ten upasankami.
Then a certain devata, extreme of the night, her extreme
in the far
radiance lighting up the entirety of Jeta s Grove, approached the
Blessed One.

Upasahkamitva Bhagavantam abhivadetva ekam-

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

Ekam-antarh thita kho sa devata Bhagavantam

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

deva manussa ca
"Bahu
mahgalani acintayum
Akankhamana sotthanam bruhi mahgalam-uttamam.
"Many
devas & humans beings give thought to good fortune,
Desiring well-being. Tell, then, the highest good fortune."

"Asevana ca balanam panditanafica sevana

Puja ca pujaniyanam etam-mahgalam-uttamam.
consorting with fools, consorting with the wise,
"Not

Paying homage to those who deserve homage:

This is the highest good fortune.
 91

Patirupa-desa-vaso ca pubbe ca kata-puhnata

Atta-samma-panidhi ca etam-mahgalam-uttamarh.
Living in a civilized country, having made merit in the past,

Directing oneself rightly:

This is the highest good fortune.

Bahu-saccanca sippanca vinayo ca susikkhito

Subhasita ca ya vaca etam-maiigalam-uttamarh.
Broad knowledge, skill, discipline well-mastered,
Words well-spoken:
This is the highest good fortune.

Mata-pitu-upatthanarh putta-darassa sangaho

Anakula ca kammanta etam-mahgalam-uttamam.
Support for one s parents, assistance to one s wife & children,
Jobs that are not left unfinished:
This is the highest good fortune.

Danahca dhamma-cariya ca natakananca sangaho

Anavajjani kammani etam-marigalam-uttamarh.
Generosity, living by the Dhamma, assistance to one s relatives,
Deeds that are blameless:
This is the highest good fortune.
Arati virati papa majja-pana ca sannamo
Appamado ca dhammesu etam-mahgalam-uttamarh.
Avoiding, abstaining from evil; refraining from intoxicants,
Being uncomplacent with regard to qualities of the mind:
This is the highest good fortune.

Garavo ca nivato ca santutthi ca katannuta

Kalena dharnmassavanarh etain-mangalam-uttamam.
Respect, humility, contentment, gratitude,
Hearing the Dhamma on timely occasions:
This is the highest good fortune.

KhantI ca sovacassata samanananca dassanarh

Kalena dhamma-sakaccha etam-mangalam-uttamarh.
Patience, composure, seeing contemplatives,
92

Discussing the Dhamma on timely occasions:

This is the highest good fortune.
Tapo ca brahma-cariyanca ariya-saccana-dassanarh
Nibbana-sacchi-kiriya ca etam-marigalam-uttamarh.
Austerity, celibacy, seeing the Noble Truths,
Realizing Liberation:
This is the highest good fortune.
Phutthassa loka-dhammehi cittarh yassa na kampati
Asokarh virajarh khemarh etam-mangalam-uttamarh.
A mind that, when touched by the ways of the world,
Is unshaken, sorrowless, dustless, secure:
This is the highest good fortune.
Etadisani katvana sabbattham-aparajita
Sabbattha sotthirh gacchanti
tan-tesarh marigalam-uttamanti."
Everywhere undefeated when doing these things,
People go everywhere in well-being:
This is their highest good fortune."

Cha Ratana Paritta Gatha

Tlie Six Protective Verses from the Discourse on Treasures

Yankinci vittarh idha va hurarh va

Saggesu va yam ratanarh panitarh
Na no samarh atthi tathagatena.
Whatever wealth in this world or the next,
Whatever exquisite treasure in the heavens,

Is not, for us, equal to the Tathagata.

Idam-pi buddhe ratanarh panitarh

Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Buddha.
 93

this truth may there be well-being.

By
Khayarh viragarh amatarh pamtarh
Yad-ajjhaga sakyamuni samahito
Na tena dhammena sam atthi kind.
The exquisite Deathless dispassion, ending-
Discovered by the Sakyan Sage while in concentration:
There is nothing equal to that Dhamma.

Idam-pi dhamme ratanarh panltarh

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

Yam-buddha-settho parivannayi sucirh

Samadhim-anantarik ahnam-ahu
Samadhina tena samo na vijjati.
What the excellent Awakened One extolled as pure

And called the concentration ofunmediated knowing:

No equal to that concentration can be found.
Idam-pi dhamme ratanarh pamtarh
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Dhamma.
By may there be well-being.
this truth

Ye puggala attha satarh pasattha

Cattari etani yugani honti
Te dakkhineyya sugatassa savaka
Etesu dinnani mahapphalani.
The eight persons the four pairs-

praised by those at peace:

They, disciples of the One Well-Gone, deserve offerings.

What is
given to them bears great fruit.

Idam-pi sahghe ratanarh pamtarh

94

Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Sangha.
By this truth there be well-being.
may
Ye suppayutta manasa dalhena
Nikkamino gotama-sasanamhi
Te pattipatta amatarh vigayha
Laddha mudha nibbutirh bhunjamana.
Those who, devoted, firm-minded,

Apply themselves to Gotama s

message,
On attaining their goal, plunge into the Deathless,
Freely enjoying the Liberation they ve gained.

Idam-pi sarighe ratanarh panltarh

Etena saccena suvatthi hotu.
77ns, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.

Khinarh puranarh navarh n atthi sambhavarh

Viratta-cittayatike bhavasmim
Te khina-bija avirulhi-chanda
Nibbanti dhira yatha yam-padipo.
Ended the old, there no new taking birth.
is

Dispassioned their minds toward further becoming,

They, with no seed, no desire for growth,
The wise, they go out like this flame.

Idam-pi sahghe ratanarh panitarh

Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
 95

Karamya Metta Suit a

The Discourse on Lovingkindness

Karamyam-attha-kusalena
yantarh santarh padarh abhisarnecca,
This is to be done In/ one skilled in aims
Who wants to break through to the state of peace:

Sakko uju ca suhuju ca

suvaco cassa mudu anatimam,
Be capable, upright, & straightforward,
Easy to instruct, gentle, & not conceited,
Santussako ca subharo ca
appakicco ca sallahuka-vutti,
Content & easy to support, with few duties, living lightly,

Santindriyo ca nipako ca
appagabbho kulesu ananugiddho.
With peaceful faculties, masterful, modest, & no greed for
supporters.
Na ca khuddarh samacare kinci
yena vinnu pare upavadeyyurh.
Do not do the slightest thing that the wise would later censure.

Sukhino va khemino hontu

sabbe satta bhavantu sukhitatta.
Think: Happy & secure, may all beings be happy at heart.
Ye keci pana-bhutatthi
tasa va thavara va anavasesa,
Whatever beings there may be, weak or strong, without exception,

Digha va ye mahanta va
majjhima rassaka anuka-thula,
Long, large, middling, short, subtle, blatant,
96

Dittha va ye
J ca adittha
ye ca dure vasanti avidure,
Seen & unseen, near &far,
Bhuta va sambhavesi va
sabbe satta bhavantu sukhitatta.
Born & seeking birth: May all beings be happy at heart.
Na paro pararh nikubbetha
natimannetha katthaci narh kind,
Let no one deceive another or despise
anyone anywhere,

Byarosana patigha-sanna
nannam-annassa dukkham-iccheyya.
Or through anger or irritation wish for another to suffer.

Mata yatha niyarh puttarh

ayusa eka-puttam-anurakkhe,
As a mother would risk her life
to protect her child, her only child,

Evam-pi sabba-bhutesu
mana-sambhavaye aparimanam.
Even so should one cultivate a limitless heart with regard to all beings.

Mettanca sabba-lokasmim
mana-sambhavaye aparimanam,
With good will for the entire cosmos, cultivate a limitless heart:

Uddharh adho ca tiriyanca

asambadharh averarh asapattarh.
Above, below, & all around, unobstructed, without enmity or hate.

Titthan caram nisinno va

sayano va yavatassa vigatam-iddho,
Whether standing, walking, sitting, or lying down,
as long as one is alert,

Etarh satirh adhittheyya

 97

brahmam-etarh vihararh idham-ahu.

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

Ditthinca anupagamma
silava dassanena sampanno,
Not taken with views, but virtuous & consummate in vision,

Kamesu vineyya gedharh,

Na hi jatu gabbha-seyyarh punaretiti.
Having subdued desire for sensual pleasures,
One never again will lie in the womb.

Khandha Paritta
The Group Protection

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

Apadakehi me mettarh
Mettarh di-padakehi me
Catuppadehi me mettarh
Mettarh bahuppadehi me
/ have good will for footless beings, two-footed, four-footed, &
many-footed beings.
Ma marh apadako hirhsi

Ma marh hirhsi di-padako

Ma marh catuppado hirhsi
Ma marh hirhsi bahuppado
98

May footless beings, two-footed beings, four-footed beings, &

many-footed beings do me no harm.
Sabbe satta sabbe pana
Sabbe bhuta ca kevala
Sabbe bhadrani passantu
Ma kind papam agama
May all creatures, all breathing things, all beings each & every
one meet with good fortune. May none of them come to any evil.

Appamano Buddho, Appamano Dhammo,

Appamano Sarigho,
The Buddha, Dhamma, & Sangha are limitless.

Pamana-vantani sirirh-sapani,
Ahi vicchika sata-padi unnanabhi sarabu musika,
There is a limit to creeping things snakes, scorpions, centipedes,
spiders, lizards, & rats.

Kata me rakkha, Kata me paritta,

Patikkamantu bhutani.
/ have made tliis
protection, I have made this spell. May the beings

depart.
So ham namo Bhagavato,
Namo sattannam Samma-sambuddhanarh.
/
pay homage to the Blessed One, homage to the seven Rightly Self-
awakened Ones.

Mora Paritta
Hie Peacock s Protection

Udetayancakkhuma eka-raja
Harissa-vanno pathavippabhaso
Tarn tarn namassami
 99

harissa-vannarh pathavippabhasarh

Tayajja gutta viharemu divasarh.

Tlie One King, rising, with Vision,

Golden-hued, illumining the Earth:

I
pay homage to you,
Golden-hued, illumining the Earth.
Guarded today by you, may I live through the day.
Ye brahmana vedagu sabba-dhamme
Te me namo te ca mam palayantu.
Namatthu buddhanam namatthu bodhiya.
Namo vimuttanarh namo vimuttiya.
Those Brahmins who are knowers of all truths,
I
pay homage to them; may they keep watch over me.
Homage to the Awakened Ones. Homage to Awakening.
Homage to the Released Ones. Homage to Release.

Imam so parittarh katva Moro carati esana.

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

Apetayancakkhuma eka-raja
Harissa-vanno pathavippabhaso
Tarn tarn namassami
harissa-vannarh pathavippabhasarh

Tayajja gutta viharemu rattirh

The One King, setting, with Vision,
Golden-hned, illumining the Earth:
I
pay homage to you,
Golden-hued, illumining the Earth.
Guarded today by you, may I live through the night.
Ye brahmana vedagu sabba-dhamme
Te me namo te ca mam palayantu.
200

Namatthu buddhanam namatthu bodhiya

Namo vimuttanam namo vimuttiya
Those Brahmins who are knowers of all truths,
I
pay homage to them; may they keep watch over me.
Homage to the Awakened Ones, Homage to Awakening.
Homage to the Released Ones, to Release.
Homage
Imam so parittarh katva Moro vasamakappayiti.
Having made this protection, the peacock arranges his nest.

Vattaka Paritta
The Baby Quail s Protection

Atthi loke sila-guno Saccarh soceyy anuddaya

Tena saccena kahami Sacca-kiriyam-anuttararh
There is in this world the quality of virtue,
Truth, purity, tenderness.
In accordance with this truth I will make
An unsurpassed vow of truth.

Avajjitva dhamma-balarh Saritva pubbake jine

Sacca-balam-avassaya Sacca-kiriyam-akasa harh
Sensing the strength of the Dhamma,
Calling to mind the victors of the past,
In dependence on the strength of truth,
I made an unsurpassed vow of truth:
Santi pakkha apattana Santipada avancana
Mata pita ca nikkhanta Jata-veda patikkama
Here are wings with no feathers,
Here are feet that can t walk.
My mother & father have left me.
Fire, go back!
Saha sacce kate mayharh Mahapajjalito sikhi
 102

Vajjesi solasa karisani Udakarh patva yatha sikhi

Saccena me same n atthi Esa me sacca-paramiti.

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

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

Itipi so bhagava araharh samma-sambuddho,

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

Vijja-carana-sampanno sugato lokavidu,

consummate in knowledge & conduct, one who has gone the good way,
knower of the cosmos,
Anuttaro purisa-damma-sarathi sattha deva-
manussanarh buddho bhagavati.
unexcelled trainer of those who can be taught, teacher of human & divine
beings; awakened; blessed.

Svakkhato bhagavata dhammo,

The Dhamma is well-expounded by the Blessed One,
Sanditthiko akaliko ehipassiko,
fa be seen here & now, timeless, inviting all to come & see,
Opanayiko paccattam veditabbo vinnuhiti.
leading inward, to be seen by the wise for themselves.

Supatipanno bhagavato savaka-sangho,

The Sangha of the Blessed One s disciples who have practiced well,

Uju-patipanno bhagavato savaka-sangho,

102

the Sangha of the Blessed One s disciples who have practiced

straightforwardly,

Naya-patipanno bhagavato savaka-sangho,

the Sangha of the Blessed One s disciples who have practiced methodically,

Samici-patipanno bhagavato savaka-sangho,

the Sangha of the Blessed One s disciples who have practiced masterfully,
Yadidam cattari purisa-yugani attha purisa-puggala:
i.e., the four pairs the eight types of Noble Ones:
Esa bhagavato savaka-sarigho-
That is the Sangha of the Blessed One s disciples

Ahuneyyo pahuneyyo dakkhineyyo anjali-karaniyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
Anuttaram punnakkhettarh lokassati.
the incomparable field of merit for the world.

Atanatiya Paritta
Homage to the Seven Past Buddhas

Vipassissa namatthu Cakkhumantassa sirimato

Sikhissa pi namatthu Sabba-bhutanukampino
Homage to Vipassi, possessed of vision & splendor.
to Sikhl, to all beings.
Homage sympathetic
Vessabhussa namatthu Nhatakassa tapassino
Namatthu Kakusandhassa
Mara-senappamaddino
Homage to Vesabhii, cleansed, austere.

Homage to Kakusandha, crusher of Mara s host.

Konagamanassa namatthu
Brahmanassa vusimato
Kassapassa namatthu Vippamuttassa sabbadhi
 103

Homage to Konagamana, the Brahmin who lived the life perfected.

Homage to Kassapa, entirely released.

Angirasassa namatthu Sakya-puttassa sirimato
Yo imam dhammam-adesesi
Sabba-dukkhapanudanarh.
Homage to Anglrasa, splendid son of the Sakyans,
who taught this Dhamma the dispelling of all stress.
Ye capi nibbuta loke Yathabhutarh vipassisurh
Te jana apisuna Mahanta vitasarada
Those unbound in the world, who have seen things as they are,
Great Ones of gentle speech, thoroughly mature,

Hitarh deva-manussanarh Yam namassanti Gotamarh

Vijja-carana-sampannarh Mahantarh vitasaradarh

Even they pay homage to Gotama, the benefit of human & heavenly beings,

Consummate in knowledge & conduct, the Great One, thoroughly mature.

Vijja-carana-sampannarh
Buddharh vandama Gotamanti
We revere the Buddha Gotama, consummate in knowledge & conduct.

Angulimala Paritta
Ven. Angulimala s Protection

Yato harh bhagini ariyaya jatiya jato,

Nabhijanami sancicca panarh jivita voropeta,

Tena saccena sotthi te hotu sotthi gabbhassa.
Sister, since being born in the Noble Birth,
I am not aware that I have intentionally deprived a being of life.

By this truth may you be well,

And so may the child in your womb.
104

Bojjhanga Paritta
Hie Factor-of- Awakening Protection

Bojjhango sati-sankhato Dhammanam vicayo tatha

Viriyam-piti-passaddhi- Bojjhanga ca tathapare

Samadh upekkha-bojjhariga
Satt ete sabba-dassina
Munina sammadakkhata Bhavita bahulikata
Sarhvattanti abhinnaya Nibbanaya ca bodhiya
Etena sacca-vajjena Sotthi te hotu sabbada.
The factors of Awakening include mind/illness,
Investigation of qualities,
Persistence, rapture, & serentiy factors of Awakening, plus
Concentration & equanimity factors of Awakening.
These seven, which the All-seeing Sage
Has rightly taught, when developed & matured,
Bring about heightened knowledge, Liberation, & Awakening.

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

Ekasmirh samaye natho Moggallananca Kassaparh

Gilane dukkhite disva Bojjhange satta desayi
Te ca tarn abhinanditva Roga muccirhsu tamkhane
Etena sacca-vajjena Sotthi te hotu sabbada.
At one time, our Protector seeing that Moggallana & Kassapa
Were sick & in pain taught them the seven factors of Awakening.
They, delighting in that, were instantly freed from their illness.

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

Ekada dhamma-raja pi Gelannenabhipilito

Cundattherena tanneva Bhanapetvana sadararh
Sammoditva ca abadha Tamha vutthasi thanaso
 105

Etena sacca-vajjena Sotthi te hotu sabbada.

Once, when the Dharnma King was afflicted with fever,
He had the Elder Cunda recite that very teaching with devotion.
And as he approved, he rose up from that disease.

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

Pahlna te ca abadha Tinnannam-pi mahesinam

Maggahata-kilesa va Pattanuppattidhammatarh
Etena sacca-vajjena Sotthi te hotu sabbada.
Those diseases were abandoned by the three great seers,

Just as defilements are demolished bi/ the Path

In accordance with step-by-step attainment.

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

Buddha-j ay a-mangala Gatha

Tlie Verses of the Buddha s Auspicious Victories

Bahurh sahassam-abhinimmita-savudhantam
Grimekhalam udita-ghora-sasena-maram
Danadi-dhamma-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mangalani
[Tan-tejasa bhavatu te jaya-mangal aggam].
Creating a form with 1,000 arms, each equipped with a weapon,
Mara, on the elephant Girimekhala,
uttered a frightening roar together with his troops.
The Lord of Sages defeated him by means of such qualities as generosity:

By the power of this, may you have victory blessings.

[By the power of this, may you have the highest victory blessing.]

Maratirekam-abhiyujjhita-sabba-rattim
Ghorampan alavaka-makkham-athaddha-yakkham
Khanti-sudanta-vidhina jitava munindo
206

Tan-tejasa bhavatu te jaya-mahgalani.

Even more frightful than Mara making war all night
Was Alavaka, the arrogant unstable ogre.
The Lord of Sages defeated him by means of well-trained endurance:
By the power of this, may you have victory blessings.

Nalagirirh gaja-vararh atimattabhutarh

Davaggi-cakkam-asaniva sudarunantarh
Mett ambuseka-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
Nalagiri, the excellent elephant, when maddened,
Was very horrific, like a forest fire, a
flaming discus, a lightning bolt.
The Lord of Sages defeated him by sprinkling the water of good will:
By the power of this, may you have victory blessings.

Ukkhitta-khaggam-atihattha sudarunantarh
Dhavan-ti-yojana-path ahguli-malavantarh
Iddhibhisahkhata-mano jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
Very horrific, with a sword upraised in his expert hand,
Garlanded-ioith-Fingers ran three leagues along the path.
The Lord of Sages defeated him with mind-fashioned marvels:
By the power of this, may you have victory blessings.

Katvana kattham-udararh iva gabbhiniya

Cihcaya duttha-vacanam jana-kaya-majjhe

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

By the power of this, may you have victory blessings.

 107

Saccam vihaya mati-saccaka-vada-ketum

Vadabhiropita-manam ati-andhabhutam
Panna-padipa-jalito jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
Saccaka, whose provocative views had abandoned the truth,

Delighting in argument, had become thoroughly blind.

The Lord of Sages defeated him with the light of discernment:

By the power of this, may you have victory blessings.

Nandopananda-bhuj agarh vibudharh mahiddhim

Puttena thera-bhujagena damapayanto
Iddhupadesa-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
Nandopananda was a serpent with great power but wrong views.
The Lord of Sages defeated him by means of a display of marvels,

sending his son (Moggallana), the serpent-elder, to tame him:

By the power of this, may you have victory blessings.

Duggaha-ditthi-bhuj agena sudattha-hattham

Brahmam visuddhi-jutim-iddhi-bakabhidhanam
Nanagadena vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mahgalani.
His hands bound tight by the serpent of wrongly held views,
Baka, the Brahma, thought himself pure in his radiance & power.
The Lord of Sages defeated him by means of his words of knowledge:

By the power of this, may you have victory blessings.

Etapi buddha-jaya-mahgala-attha-gatha
Yo vacano dinadine sarate matandi
Hitvan aneka-vividhani c upaddavani
Mokkham sukham adhigameyya naro sapanno.
208

These eight verses of the Buddha s victory blessings:

Whatever person of discernment
Recites or recalls them day after day without lapsing,

Destroying all kinds of obstacles,

Will attain emancipation & happiness.

Jay a Paritta
The Victory Protection

Maha-karuniko natho Hitaya sabba-paninarh

Puretva parami sabba Patto sambodhim-uttamarh
Etena sacca-vajjena Hotu te jaya-mangalarh
(The Buddha), our protector, with great compassion,
For the welfare of all beings,
Having fulfilled all the perfections,
Attained the highest self-awakening.
Through the speaking of this truth,
may you have a victory blessing.

Jayanto bodhiya mule Sakyanarh nandi-vaddhano

Evarh tvam vijayo hohi Jayassu jaya-mangale
Victorious at the foot of the Bodhi tree,
Was he who increased the Sakyans delight.
May you have the same sort of victory,
May you win victory blessings.

Aparajita-pallanke Sise pathavi-pokkhare

Abhiseke sabba-buddhanarh Aggappatto pamodati
At the head of the lotus leaf of the world
On the undefeated seat
Consecrated by all the Buddhas,
He rejoiced
J
in the utmost attainment.

Sunakkhattarh sumangalam Supabhatam suhutthitarh

Sukhano sumuhutto ca Suyittharh brahmacarisu
 209

Padakkhinarh kaya-kammarh
Vaca-kammarh padakkhinam
Padakkhinarh mano-kammarh
Panidhi te padakkhina
Padakkhinani katvana Labhantatthe, padakkhine
A lucky star is, a lucky blessing,
it

a lucky dawn, a lucky sacrifice,

a lucky instant, a lucky moment,
a lucky offering: i.e., a rightful bodily act
a rightful verbal act, a rightful mental act,

your rightful intentions

with regard to those who lead the chaste life.

Doing these rightful things,

your rightful aims are achieved.

Abhaya Paritta
The Danger-free Protection

Yan-dunnimittarh avamahgalanca
Yo camanapo sakunassa saddo
Papaggaho dussupinarh akantarh
Buddhanubhavena vinasamentu
Whatever unlucky portents & omens, ill

And whatever distressing bird calls,

Evil planets, upsetting nightmares:

By the Buddha s power may they be destroyed.

Yan-dunnimittarh avamahgalanca
Yo camanapo sakunassa saddo
Papaggaho dussupinarh akantarh
Dhammanubhavena vinasamentu
110

Whatever unlucky portents & ill omens,

And whatever distressing bird calls,

Evil planets, upsetting nightmares:

By the Dhamma s power may they be destroyed.

Yan-dunnimittarh avamahgalanca
Yo camanapo sakunassa saddo
Papaggaho dussupinarh akantarh
Saiighanubhavena vinasamentu
Whatever unlucky portents & ill omens,
And whatever distressing bird calls,

Evil planets, upsetting nightmares:

By the Sangha s power may they be destroyed.

Sakkatva buddha-ratanarh Osatharh uttamarh vararh

Hitarh deva-manussanarh Buddha-tejena sotthina
Nassant upaddava sabbe Dukkha vupasamentu te.

Having revered the jewel of the Buddha,

The highest, most excellent medicine,

The welfare of human & heavenly beings:
Through the Buddha s might & safety
May all obstacles vanish,
May your sufferings grow totally calm.

Sakkatva dhamma-ratanarh Osatharh uttamarh vararh

Parilahupasamanarh Dhamma-tejena sotthina
Nassant upaddava sabbe Bhaya vupasamentu te.

Having revered the jewel of the Dhanima,

The highest, most excellent medicine,
The stiller offeverish passion:
 Ill

Through the Dhamma s might & safety

May all obstacles vanish,
May your fears grow totally calm.

Sakkatva sangha-ratanarh Osatharh uttamarh vararh

Ahuneyyarh pahuneyyarh Sarigha-tejena sotthina
Nassant upaddava sabbe Roga vupasamentu te.

Having revered the jewel of the Sangha,

The highest, most excellent medicine,

Worthy of gifts, worthy of hospitality:

Through the Sangha s might & safety
May all obstacles vanish,
May your diseases grow totally calm.

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

who have fallen into sorrow be without sorrow.

Ettavata ca amhehi Sambhatarh punna-sampadarh

Sabbe devanumodantu Sabba-sampatti-siddhiya.
For the sake of all attainment & success
May all heavenly beings rejoice
In the extent to which we have gathered a consummation of merit.

Danarh dadantu saddhaya Silarh rakkhantu sabbada

Bhavanabhirata hontu Gacchantu devatagata.
May they give gifts with conviction, may they always maintain virtue,
May they delight in meditation, may they go to a heavenly destination.
212

Sabbe buddha balappatta Paccekananca yam balam

Arahantananca tejena Rakkharh bandhami sabbaso.
From the strength attained by all the Buddhas,
The strength of the Private Buddhas,
By the power of the arahants,
I bind this protection all around.

Bhavatu sabba-marigalam Rakkhantu sabba-devata

May there be every blessing. May all heavenly beings protect you.
Sabba-buddhanubhavena Sada sotthi bhavantu te.

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

Bhavatu sabba-mangalam Rakkhantu sabba-devata

May there be every blessing. May all heavenly beings protect you.
Sabba-dhammanubhavena Sada sotthi bhavantu te.

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

Bhavatu sabba-mangalam Rakkhantu sabba-devata

May there be every blessing. May all heavenly beings protect you.

Sabba-sarighanubhavena Sada sotthi bhavantu te.

Through the power of all the Sahghas, may you always be well.
wses
 213

The Heart

Mano-pubbangama dhamma
Mano-settha mano-maya,
Phenomena are preceded by the heart,
Ruled by the heart,
Made of the heart.
Manasa ce padutthena
Bhasati va karoti va,
Tatonam dukkham-anveti
Cakkam va vahato padarh.
Ifone speaks or acts with a corrupted heart,
Suffering follows one,
As the wheel of the chariot
Follows the foot of the animal drawing it.

Mano-pubbangama dhamma
Mano-settha mano-maya,
Phenomena are preceded by the heart,
Ruled by the heart,
Made of the heart.
Manasa ce pasannena
Bhasati va karoti va,
Tato nam sukham-anveti
Chaya va anapayiniti.
If one speaks or acts with
a bright heart,

Happiness follows one,

Like a shadoiv that never leaves.
214

The Three Inspired Verses

Yada have patubhavanti dhamma,

Atapino jhayato brahmanassa,
Athassa kahkha vapayanti sabba,
Yato pajanati sahetu-dhammarh.
As phenomena grow clear
To the Brahmin, ardent, absorbed,
His doubts all vanish
When he discerns what has a cause.

Yada have patubhavanti dhamma,

Atapino jhayato brahmanassa,
Athassa karikha vapayanti sabba,
Yato khayarh paccayanarh avedi.
As phenomena grow clear
To the Brahmin, ardent, absorbed,
His doubts all vanish
When he penetrates the end of conditions.

Yada have patubhavanti dhamma,

Atapino jhayato brahmanassa,
Vidhupayarh titthati mara-senarh,
Surova obhasayam-antalikkhanti.
As phenomena grow clear
To the Brahmin, ardent, absorbed,
He stands, routing the troops of Mara,
Like the sun that illumines the ski/.
 215

The House Builder

Aneka-jati-sansararh Sandhavissarh anibbisam,

Gahakaram gavesanto Dukkha jati punappunarh,
Through the round of many births
I wandered without
finding
The house builder I was seeking.
Painful is birth again & again.
Gahakaraka ditthosi Puna-geharh na kahasi.
House builder, you are seen!
You will not build a house again.

Sabba phasuka bhagga Gahakutarh visankhatam

te

Visankhara-gatam cittarh Tanhanarh khayam-ajjhaga

All your rafters broken,
The ridge pole destroyed,
Gone to the Unformed, the mind
Has attained the end of craving.

The Mountain

Yathapi sela vipula Nabharh ahacca pabbata

Sarnanta anupariyeyyum Nippothenta catuddisa
Like gigantic boulders,
Mountains reaching to the sky
Moving in from all sides,
crushing the four directions,
Evarh maccu ca
jara ca Adhivattanti panino

Khattiye brahmane vesse Sudde candala-pukkuse

In the same way, ageing & death
Roll over living beings:
Noble warriors, priests, merchants,
workers, outcastes, & scavengers.
116

Na kind parivajjeti Sabbam-evabhimaddati

Na tattha hatthinarh bhumi Na rathanam na pattiya
Na capi manta-yuddhena Sakka jeturh dhanena va
They spare nothing,
They trample everything.
Here elephants can hold no ground
Nor can chariots or infantry.
Nor can a battle of spells
Or wealth win out.

Tasma hi pandito poso Sampassarh attham-attano

Buddhe Dhamme ca Sanghe ca
Dhiro saddharh nivesaye
So a wise person,
Seeing his own good,
Secures firm conviction
In the Buddha, Dhamrna, & Sangha.
Yo dhammacari kayena Vacaya uda cetasa
Idh eva narh pasarhsati Pecca sagge parnodati.
He who practices the Dhamma
In thought, word, &
deed,
receives praise here on earth
And after death rejoices in heaven.

Noble Wealth

Yassa saddha tathagate Acala supatitthita,

Silanca yassa kalyanarh Ariya-kantarh pasarhsitarh
One whose conviction in the Tathagata
Is unshakable, well-established,
Whose virtue admirable,
is

Praised, cherished by the Noble Ones,

Sanghe pasado yassatthi Ujubhutanca dassanarh

 127

Adaliddoti tarn ahu Amoghan-tassa jlvitam

Who has faith in the Sangha, straightforwardness, vision:
"He is not poor," they say. His life has not been in vain.
Tasma saddhanca sllanca
Pasadarh dhamma-dassanam
Anuyunjetha medhavi Sararh buddhana-sasananti
So conviction & virtue, faith, & dhamrna-vision
Should be cultivated by the wise,
Remembering the Buddhas teachings.

An Auspicious Day
Atltarh nanvagameyya Nappatikankhe anagatam
Yad atitam-pahmantarh Appattanca anagatam
He would not range after the past,
Nor wonder about the future.
What past has been left behind,
is

The future is as yet unreached.

Paccuppannanca yo dhammarh
Tatha tatha vipassati
Asamhiram asankupparh Tarn viddha manubruhaye
Whatever phenomenon is present,
he clearly sees right there, right there.
Unvancjuished, unshaken,
That is how he develops the mind.

Ajjeva kiccam-atapparh Ko janna rnaranarh suve

Na hi no sangarantena Mahasenena maccuna
Doing his duty ardently, today,
For who knows? tomorrow death may come.
There no bargaining
is

With Death & his mighty horde.

Evarh viharim-atapirh Aho-rattam-atanditarh
118

Tarn ve bhaddeka-ratto ti Santo acikkhate muniti.

Whoever lives thus ardently,

relentlessly both day & night,

has truly had an auspicious day:
Thus says the Peaceful Sage.

The Three Characteristics

Sabbe sankhara anicca ti Yada pannaya passati,

Atha nibbindati dukkhe: Esa maggo visuddhiya.
All processes are inconstant:
When one sees this with discernment,
One grows disenchanted with stress
This is the path to purity.

Sabbe sankhara dukkha ti Yada pannaya passati,

Atha nibbindati dukkhe: Esa maggo visuddhiya.
All processes are stressful:
When one sees this with discernment,
One grows disenchanted with stress
This is the path to purity.

Sabbe dhamma anatta ti Yada pannaya passati,

Atha nibbindati dukkhe: Esa maggo visuddhiya.
All phenomena are not-self:
When one sees this with discernment,
One grows disenchanted with stress-
This is the path to purity.

Appaka te manussesu Ye jana para-gamino

Athayam itara paja Tiram-evanudhavati.
Few are the human beings who go to the Further Shore,
These others simply scurry around on this shore.

Ye ca kho sammadakkhate
Dhamme dhammanuvattino
 119

Te jana paramessanti Maccudheyyarh suduttararh.

But those who practice the Dhamma
In line with the well-taught Dhamma,
They will cross over Death s realm, so hard to transcend.
Kanharh dhammarh vippahaya
Sukkarh bhavetha pandito.
Oka anokam-agamma Viveke yattha duramarh
Abandoning dark practices,
The wise person should develop the bright,
Having gone from home to no-home
In seclusion, so hard to relish.

Tatrabhiratim-iccheyya Hitva kame akincano.

Pariyodapeyya attanarh Citta-klesehi pandito

There he should wish for delight,
Having discarded sensuality he who has nothing.
He should cleanse himself,
the wise one, of mental defilement.

Yesarh sambodhiyangesu Samma cittarh subhavitam

Adana-patinissagge Anupadaya ye rata,

Khln asava jutimanto Te loke parinibbuta ti.

Whose minds are well-developed

In the factors of Awakening,
Who delight in non-clinging,
Relinquishing grasping,
Glorious, free of effluent:
Thei/ are unbound in the world.

* * *

Anicca vata sankhara Uppada-vaya-dhammino

Uppajjitva nirujjhanti Tesam vupasamo sukho
Inconstant are compounded things. Their nature: to arise & pass away.

They disband as they are arising. Their total stilling is bliss.

220

The Burden

Bhara have pancakkhandha Bharaharo ca puggalo.

Bharadanam dukkharh loke
Bhara-nikkhepanam sukharh.
The five aggregates are truly a burden,
And the individual is what carries the burden.
To take up the burden is to suffer in the world.
To throw off the burden is bliss.

Nikkhipitva garurh bharam Annarh bhararh anadiya

Sa-mularh tanharh abbulha Nicchato parinibbuto ti.
Having thrown off the heavy burden,
and not taking on another,
One pulls out craving, root & all-
Free from desire, totally unbound.

Non-complacency

Appamado amatarh padarh Parnado maccuno padarh

Non-complacency, the path to the Deathless.
Complacency, the path to death.

Appammatta ne miyyanti Ye pamatta yatha mata.

The non-complacent do not die.
The complacent are as if already dead.
Etarh vesesato natva, Appamadamhi panditati.
Knowing this distinction,
The wise are established in non-complacency.
 vrmal

equests
 122

Taking the Five Precepts

THE REQUEST: Mayarh bhante, ti-saranena saha panca
silani yacama.
Venerable Sir, we request the Three Refuges & the Five Precepts.
Dutiyampi may am bhante...
Venerable Sir, a second time...

Tatiyampi mayarh bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after
which the lay people repeat it three times:

Namo tassa bhagavato arahato

samma-sambuddhassa.
Homage to the BlessedOne, the Worthy One,
the Rightly Self-awakened One.

The monk then passages line by

recites the following line, with the

lay people reciting line by line after him.

Buddharh saranam gacchami.

I go to the Buddha for refuge.

Dhammarh saranam gacchami.

I go to the Dhamma for refuge.

Sangham saranam gacchami.

/
go to the Sangha for refuge.

Dutiyampi buddham saranam gacchami.

A second time, I go to the Buddha for refuge.
Dutiyampi dhammam saranam gacchami.
A second tune, I go to the Dhamma for refuge.
222

Dutiyampi sangharh saranam gacchami.

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

The monk then says: Ti-sarana-gamanarh nitthitarh.

This ends the going for refuge.

The lay people respond: Ama bhante.

Yes, Venerable Sir.

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

Panatipata veramani sikkha-padam samadiyami.

/ undertake the training rule to refrain from taking life.

Adinnadana veramani sikkha-padam samadiyami.

/ undertake the training rule to refrain from
stealing.

Kamesu micchacara veramani sikkha-padam

samadiyami.
/ undertake the training rule to refrain from sexual misconduct.
Musavada veramani sikkha-padam samadiyami.
/ undertake the training rule to refrain from telling lies.

Sura-meraya-majja-pamadatthana veramani sikkha-

padam samadiyami.
/ undertake the training rule to refrain from intoxicating liquors &
drugs that lead to carelessness.
 123

The monk then concludes with the following:

Imani panca sikkha-padani:

These are the five training rules.

Silena sugatirh yanti.

Through virtue they go to a good bourn.
Silena bhoga-sampada.
Through virtue is wealth attained.

Silena nibbutirh yanti.

Through virtue they go to Liberation.

Tasma silarh visodhaye.

Therefore we should purify our virtue.

(BOW THREE TIMES)

124

Taking the Eight Precepts

THE REQUEST: Mayarh bhante, ti-saranena saha attha

sllani yacama.
Venerable Sir, we request the Three Refuges & the Eight Precepts.
Dutiyampi mayarh bhante...
Venerable Sir, a second time...

Tatiyampi mayarh bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after
which the lay people repeat it three times:

Namo tassa bhagavato arahato

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

The monk then recites the following passages line

by line, with the
lay people reciting line by line after him.

Buddharh saranarh gacchami.

I
go to the Buddha for refuge.

Dhammarh saranarh gacchami.

/
go to the Dhammafor refuge.

Sahgharh saranarh gacchami.

/
go to the Sangha for refuge.

Dutiyampi buddharh saranarh gacchami.

A second time, I go to the Buddha for refuge.
Dutiyampi dhammarh saranarh gacchami.
 125

A second time, I
go to the Dhammafor refuge.

Dutiyampi sahgharh saranarh gacchami.

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

Tatiyampi sahgharh saranarh gacchami.

A third time, I go to the Sanghafor refuge.

The monk then says: Ti-sarana-gamanarh nitthitarh.

This ends the going for refuge.

The lay people respond: Ama bhante.

Yes, Venerable Sir.

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

Panatipata veramani sikkha-padarh samadiyami.

7 undertake the training rule to refrain from taking life.

Adinnadana veramam sikkha-padarh samadiyami.

/ undertake the training rule to refrain from stealing.

Abrahma-cariya veramani sikkha-padarh

samadiyami.
/ undertake the training rule to refrain from sexual intercourse.

Musavada veramani sikkha-padarh samadiyami.

7 undertake the training rule to refrain from telling lies.

Sura-meraya-majja-pamadatthana veramam sikkha-

padarh samadiyami.
226

/ undertake the training rule to refrain from

intoxicating liquors &
drugs that lead to carelessness.

Vikala-bhojana veramani sikkha-padam samadiyami.

/ undertake the training rule to refrain from eating after noon &
before dawn.

Nacca-gita-vadita-visuka-dassana mala-gandha-
vilepana-dharana-mandana-vibhusanatthana
veramani sikkha-padam samadiyami.
/ undertake the training rule to refrain from dancing,
singing,
music, watching shows, wearing garlands, beautifying myself with
perfumes & cosmetics.
Uccasayana-mahasayana veramani sikkha-padam
samadiyami.
/ undertake the
training rule to refrain from high & luxurious seats
& beds.
Imani attha sikkha-padani samadiyami.
/ undertake these eight precepts.

Imani attha sikkha-padani samadiyami.

/ undertake these eight precepts.

Imani attha sikkha-padani samadiyami.

/ undertake these eight precepts.

(BOW THREE TIMES)

 127

Ordination for an Eight-Precept Nun

Araharh samma-sambuddho bhagava.

The Blessed One is
Worthy & Rightly Self-awakened.
Buddharh bhagavantam abhivademi.
/ bow down before the Awakened, Blessed One.
(BOW DOWN)
Svakkhato bhagavata dhammo.
The Dhamma is
well-expounded by the Blessed One.
Dhammarh namassami.
I
pay homage to the Dhamma.
(BOW DOWN)
Supatipanno bhagavato savaka-sahgho.
The Sangha of the Blessed One s disciples has practiced well.

Sangham namami.
/ pay respect to the Sangha.
(BOW DOWN)

Namo tassa bhagavato arahato

samma-sambuddhassa. (Three times.)
Homage to the Blessed
One, the Worthy One,
the Rightly Self-awakened One.

Esaharh bhante, sucira-parinibbutampi, tarn

bhagavantam saranarh gacchami, dhammanca
bhikkhu-sanghanca, pabbajjarh mam sahgho dharetu,
ajjatagge panupetarh saranarh gatarh.
Venerable sir, I take refuge in the Blessed One though he long ago
attained Liberation together with the Dhamma & the Bhikkhu
128

Sangha. May Sangha regard me as one gone forth, having

the
attained refuge from this day forward.

Aharh bhante, ti-saranena saha attha silani yacami.

Venerable Sir, I request the Three Refuges & the Eight Precepts.
Dutiyampi aham bhante...
Venerable Sir, a second time...

Tatiyampi aham bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after
which the nun repeats it three times:

Namo tassa bhagavato arahato

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

The monk then recites the following passages line by line, with the
nun reciting line by line after him.

Buddharh saranarh gacchami.

I
go to the Buddha for refuge.

Dhammam saranarh gacchami.

I
go to the Dhammafor refuge.

Sahgharh saranarh gacchami.

I
go to the Sangha for refuge.

Dutiyampi buddharh saranarh gacchami.

A second time, I go to the Buddha for refuge.
Dutiyampi dhammarh saranarh gacchami.
A second time, I go to the Dhammafor refuge.
Dutiyampi sahgharh saranarh gacchami.
 229

A second time, I go to the Sanghafor refuge.

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

The monk then says: Ti-sarana-gamanarh nitthitarh.

This ends the going for refuge.

The nun responds: Ama bhante.

Yes, Venerable Sir.

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

Panatipata veramam sikkha-padarh samadiyami.

I undertake the training rule to refrain from taking life.

Adinnadana veramam sikkha-padarh samadiyami.

I undertake the training rule to refrain from stealing.

Abrahma-cariya veramani sikkha-padarh

samadiyami.
I undertake the training rule to refrain from sexual intercourse.

Musavada veramam sikkha-padarh samadiyami.

I undertake the training rule to refrain from telling lies.

Sura-meraya-majja-pamadatthana veramani sikkha-

padarh samadiyami.
/ undertake the training rule to refrain from intoxicating liquors &
drugs that lead to carelessness.

Vikala-bhojana veramani sikkha-padarh samadiyami.

130

/ undertake the training rule to refrain from eating after noon &
before dawn.

Nacca-gita-vadita-visuka-dassana mala-gandha-
vilepana-dharana-mandana-vibhusanatthana
x

veramani sikkha-padam samadiyami.

/undertake the training ride to refrain from dancing, singing,
music, watching shows, wearing garlands, beautifying myself with
perfumes & cosmetics.
Uccasayana-mahasayana veramani sikkha-padarh
samadiyami.
/ undertake the training ride to refrain from high & luxurious seats
& beds.
Imani attha sikkha-padani samadiyami.
/ undertake these eight precepts.

Imani attha sikkha-padani samadiyami.

/ undertake these eight precepts.

Imani attha sikkha-padani samadiyami.

/ undertake these eight precepts.

(BOW THREE TIMES)

 231

Requesting a Discourse

Brahma ca lokadhipatl sahampati

Kat anjali andhivararh ayacatha:
Santidha sattapparajakkha-jatika
Desetu dhammarh anukampimarh pajarh.

The Brahma Sahampati, Lord of the World,

With hands palm-to-palm before his heart, requested a blessing:
There are beings here with only a dust in their eyes.
little

Please teach the Dhamma out of compassion for them.

Requesting Blessings

Vipatti-patibahaya sabba-sampatti-siddhiya,
Sabba-dukkha-vinasaya parittarh brutha mahgalarh.
Vipatti-patibahaya sabba-sampatti-siddhiya,
Sabba-bhaya-vinasaya parittarh brutha mangalarh.
Vipatti-patibahaya sabba-sampatti-siddhiya,
Sabba-roga-vinasaya parittarh brutha mangalarh.

For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all pain, may you chant a blessing & protection.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all danger, may you chant a blessing & protection.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all illness, may you chant a blessing & protection.
232

Requesting Forgiveness
(Front the Triple Gem)

Repeat Namo... three times.

Ratanattaye pamadena, dvarattayena katarh,
Sabbarh aparadharh khamatu no bhante.
May the Triple Gem forgive us for any wrong we have done out of
carelessness in thought, word, or deed.

(From a Senior Monk)

Repeat Namo... three times.

[Mahathere]* pamadena, dvarattayena katarh,
Sabbarh aparadharh khamatu no bhante.
(Three times.)
Venerable Sir, may you forgive us for any wrong we have done you out of
carelessness in thought, word, or deed.

Bow down & stay there while the monk says:

Aharh khamami, tumhehi pi me khamitabbarh.
I
forgive you; may you all also forgive me.

Respond:
Khamama bhante.
We forgive you, Venerable Sir.

The monk will then recite a blessing, after which all say:
Sadhu bhante.
Very good, Venerable Sir.

(BOW THREE TIMES)

 133

*
Mahathere is used
for very senior &
highly respected monks.
Change it to There for somewhat less senior monks,

Upajjhaye for one s preceptor,

Acariye for one s teacher, and
Ayasmante for monks in general.

(When one person is asking forgiveness)

Repeat Namo... three times.

[Mahathere]* pamadena, dvarattayena katarh,
Sabbarh aparadharh khamatha me bhante.
(Three times.)
Venerable Sir, may you forgive me for any wrong I have done you out of
carelessness in thought, word, or deed.

Bow down & stay there while the monk says:

Aharh khamami, taya pi me khamitabbam.
I forgive you; may you also forgive me.

Respond:
Khamami bhante.
I
forgive you, Venerable Sir.

The monk will then recite a blessing, after which say:

Sadhu bhante.
Very good, Venerable Sir.

(BOW THREE TIMES)

134

Choose to do only the good.

A warning to prepare yourselffor the future conduct of your
life
is the best substitute for a blessing and the most reasonable.
If you do good, then even if you don t receive blessings, you ll
have to do well. If you do evil, then no matter what blessings
can be contrived, they can t make you do well. To do evil is

like tossing a rock in the water: It will have to sink imme

diately. No one, no matter how charismatic, can come and
charm or plead with the rock to float back up to the surface. If

you do you will have to sink, spoiling your dignity, your

evil,

character, and your reputation, like a heavy rock sunk down

into the mud.

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

is bound to
float as an iridescence over the surface. To do good
adds to your dignity and to your reputation. People will be
sure to praise and respect you, to exalt you like the oil that

floats over water. Even if you should have enemies intent on

hating you, reviling you to make you sink, they won t have
any effect and will simply fall victim to their own efforts.

So make up your mind to be courageous in doing only the

good, without fear or apprehension for any obstacle whatsoever.
The person who trusts in the Triple Gem, the person with true
happiness, the person who prospers, achieving his or her desired

goals, is the person who does only the good.

Chao Khun Nararat Rajamdnit

vrmal

ermqs
 235

Formal Offerings

Food

To four or more monks. Repeat Namo... three times, then:

Imani mayarh bhante, bhattani, saparivarani,

bhikkhu-sahghassa, onojayama. Sadhu no bhante,
bhikkhu-sangho, imani, bhattani, saparivarani,
patigganhatu, amhakarh, dlgha-rattarh, hitaya,
sukhaya.
We present these foods of ours, together with their

accompanying articles, to the Bhikkhu Sangha. May

the Bhikkhu Sangha accept these foods, together with

their accompanying articles, for our long-term welfare

& happiness.
To three monks or less. Repeat Namo... three times, then:

Imani mayarh bhante, bhattani, saparivarani,

silavantassa, onojayama. Sadhu no bhante, silavanto,
imani, bhattani, saparivarani, patigganhatu,
amhakarh, dlgha-rattarh, hitaya, sukhaya.
We present these foods of ours, together with their

accompanying articles, to the virtuous ones. May the

virtuous ones accept these foods, together with their

accompanying articles, for our long-term welfare &

happiness.
136

General Items (after noon)

To four or more monks. Repeat Namo... three times, then:

Imani mayarh bhante, sarigha-danani, bhikkhu-

sanghassa, onojayama. Sadhu no bhante, bhikkhu-
sangho, imani sangha-danani, patigganhatu,
amhakarh, digha-rattam, hitaya, sukhaya.
We present these Sangha gifts of ours to the Bhikkhu
Sangha. May the Bhikkhu Sangha accept these

Sangha gifts for our long-term welfare & happiness.

To three monks or less. Repeat Namo... three times, then:
Imani mayarh bhante, sangha-danani, silavantassa,
onojayama. Sadhu no bhante, silavanto, imani
sangha-danani, patigganhatu, amhakarh, digha-
rattam, hitaya, sukhaya.
We present these Sangha gifts of ours to the virtuous
ones. May the virtuous ones accept these Sangha

gifts for our long-term welfare & happiness.

"Forest Cloth"

To four or more monks. Repeat Namo... three times, then:

Imani mayarh bhante, pahsukula-civarani,

saparivarani, bhikkhu-sanghassa, onojayama. Sadhu
no bhante, bhikkhu-sahgho, imani, pansukula-
civarani, saparivarani, patigganhatu, amhakarh,
digha-rattam, hitaya, sukhaya.
 237

We present these cast-off cloths of ours, together with

their accompanying articles, to the Bhikkhu Sangha.

May the Bhikkhu Sangha accept these cast-off cloths,

together with their accompanying articles, for our

long-term welfare & happiness.

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

Imani mayarh bhante, pansukula-civarani,

saparivarani, sllavantassa, onojayama. Sadhu no
bhante, silavanto, imani, pansukula-civarani,
saparivarani, patigganhatu, amhakarh, digha-rattarh,
hitaya, sukhaya.
We present these cast-off cloths of ours, together with

their accompanying articles, to the virtuous ones.

May the virtuous ones accept these cast-off cloths,

together with their accompanying articles, for our

long-term welfare & happiness.

Declaration for a Gift to the Bhikkhu Sangha

(to be made by one of the monks)

Repeat Namo... three times, then: Yagghe bhante sahgho

janeyya: Ayarh pathama-bhago therassa papunati.
Avasesa bhaga amhakarh papunantu. Bhikkhu ca
(samanera ca gahattha ca)* yatha-sukharh
paribhunjantu.
May the Sangha please pay attention: The first share [of this gift]
goes to the senior monk. May the remaining shares be ours. May the
138

monks, (the novices, & the lay people)* [living here] use these things
as they please.
*
Omit or include the references to novices & lay people as is

appropriate.

Rains Bathing Cloth

To four or more monks. Repeat Namo... three times, then:

Imani mayarh bhante, vassavasika-civarani,

saparivarani, bhikkhu-sanghassa, onojayama. Sadhu
no bhante, bhikkhu-sahgho, imani, vassavasika-
civarani, saparivarani, patigganhatu, amhakarh,
digha-rattarh, hitaya, sukhaya.
We present these Rains bathing cloths of ours,

together with their accompanying articles, to the

Bhikkhu Sangha. May the Bhikkhn Sangha accept
these Rains bathing cloths, together with their

accompanying articles, for our long-term welfare &

happiness.
To three monks or less. Repeat Namo... three times, then:
Imani mayarh bhante, vassavasika-civarani,
saparivarani, silavantassa, onojayama. Sadhu no
bhante, silavanto, imani, vassavasika-civarani,
saparivarani, patigganhatu, amhakarh, digha-rattarh,
hitaya, sukhaya.
We present these Rains bathing cloths of ours,

together with their accompanying articles, to the

virtuous ones. May the virtuous ones accept these
 239

Rains bathing cloths, together with their

accompanying articles, for our long-term welfare &

happiness.

Candles

Repeat Namo... three times, then:

Imani mayarh bhante, drpa-dhupa-puppha-varani,
ratanattayasseva, abhipujema. Amhakarh,
ratanattayassa puja, digha-rattarh, hita-sukhavaha
hotu, asavakkhayappattiya, sarhvattatu.
We offer these excellent candles, incense sticks, &
flowers in homage to the Triple Gem. May our

homage of the Triple Gem bring about our long-term-

welfare & happiness; may it lead to the attainment of

the ending of defilement.

Kathina Cloth

Repeat Namo... three times, then:

Imam bhante, saparivararh, kathina-civara-dussarh,
sahghassa, onojayama. Sadhu no bhante, sahgho,
imam, saparivararh, kathina-civara-dussarh,
patigganhatu, patiggaherva ca, imina dussena,
kathinarh attharatu, amhakarh, digha-rattarh, hitaya,

sukhaya.
240

Venerable Sirs, we present this kathina-robe doth,

together with its
accompanying articles, to the

Sangha. May the Sangha please accept this kathina-

robe cloth, together with its
accompanying articles,
and having accepted it, spread the kathina with this
cloth for our long-term
welfare & happiness.

Lodgings

Repeat Namo... three times, then:

Imani mayarh bhante, senasanani, agatanagatassa,
catuddisassa, bhikkhu-sarighassa, onojayama. Sadhu
no bhante, bhikkhu-sahgho, imani, senasanani,
patigganhatu, amhakarh, digha-rattam, hitaya,
sukhaya.
We present these lodgings to the Bhikkhu Sangha of
the four directions, both those who have come & those
who have yet to come. May the Bhikkhu Sangha

accept these lodgings for our long-term welfare &

happiness.
 141

Visakha Puja

(LEADER): Handa mayarh buddhassa bhagavato pubba-

bhaga-namakararh karoma se:
Now let us chant the preliminary passage in homage to the Awakened
One, the Blessed One:

(ALL)
[Namo bhagavato arahato samma-
tassa]
sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-
awakened One.

Yam-amha kho mayarh, Bhagavantarh saranam gata, yo

no Bhagava sattha, yassa ca mayarh Bhagavato
dhammarh rocema:
The Blessed One to whom we have gone for refuge, who is

our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagava, majjhimesu janapadesu

ariyakesu manussesu uppanno, khattiyo jatiya, gotamo
gottena;
was born in the Middle Country, the Ariyaka race, the noble

warrior class, & the Gotama lineage.

Sakya-putto Sakya-kula pabbajito, sadevake loke
samarake sabrahmake, sassamana-brahmaniya pajaya
sadeva-manussaya, anuttararh samma-sambodhirh
abhisambuddho.
242

A member of the Sakyan clan, he left

his Sakyan family, went
forth into the homeless life,
& attained Right Self-Awakening
unsurpassed in the cosmos with its Devas, Maras, &
Brahmas, its generations with their contemplatives & priests,
their rulers & common people.
Nissarhsayarh kho so Bhagava, araharh samma-
sambuddho, vijja-carana-sampanno sugato loka-vidu,
anuttaro purisa-damma-sarathi sattha deva-
manussanarh buddho bhagava.
There is no doubt that the Blessed One worthy and rightly
is

self-awakened, consummate in knowledge & conduct, one

who has gone the good way, a knower of the cosmos,
unexcelled as a trainer for those who can be taught, the

teacher for human & divine beings; awakened & blessed.

Svakkhato kho pana, tena Bhagavata dhammo,
sanditthiko akaliko ehi-passiko, opanayiko paccattarh
veditabbo vinnuhi.

And that the Dhamma is

well-taught by the Blessed One, to
be seen here & now, timeless, inviting all to come & see,
leading inward, to be realized by the wise for themselves.

Supatipanno kho panassa, Bhagavato savaka-sahgho,

uju-patipanno Bhagavato savaka-sahgho, naya-
patipanno Bhagavato savaka-sahgho, samici-patipanno
Bhagavato savaka-sahgho, yadidarh cattari purisa-

yugani attha purisa-puggala.

 243

And that the Community of the Blessed One s disciples the

four pairs, the eight types of Noble Ones have practiced

well, have practiced straightforwardly, have practiced

methodically, have practiced masterfully.

Ayarh kho pana patima, tarn Bhagavantarh uddissa

kata patitthapita, yavadeva dassanena, tarn

Bhagavantarh anussaritva, pasada-sarhvega-

patilabhaya.
This image dedicated to the Blessed One has been fashioned &
placed here so that, in seeing it, we will remember him and
gain a sense of inspiration &
chastened dispassion.

[Ayarh kho pana thupo, tarn Bhagavantarh uddissa kato

patitthapito, yavadeva dassanena, tarn Bhagavantarh
anussaritva, pasada-sarhvega-patilabhaya.

This stupa dedicated to the Blessed One has been fashioned &
placed here so that, in seeing it, we will remember him and
gain a sense of inspiration &
chastened dispassion.]

Mayarh kho etarahi, imam visakha-punnami-kalarh,

tassa Bhagavato jati-sambodhi-nibbana-kala-sammatarh
patva, imam thanarh sampatta.

Now, on this full moon day of Visakha recognized as the

date of the Blessed One s birth, Awakening, & total
Liberation we have gathered together in this place.
244

Ime danda-dlpa-dhupadi-sakkare gahetva, attano

kayarh sakkar upadhanarh karitva,
We take these offerings candles, incense, & so forth and
make our bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta, imam

patima-ghararh [thuparh] tikkhatturh padakkhinarh
karissama, yatha-gahitehi sakkarehi pujarh kurumana.

Reflecting on the Blessed One s virtues as they actually are,

we will circumambulate this image-shelter [stupa] three

times, paying homage to him with the offerings we hold.

Sadhu no bhante Bhagava, sucira-parinibbutopi,

natabbehi gunehi atlt arammanataya pannayamano,

Although the Blessed One long ago attained total Liberation,

he is still discernable through our remembrance of his

perceivable virtues.

Ime amhehi gahite sakkare patigganhatu, amhakarh

digha-rattarh hitaya sukhaya.

May he accept the offerings we hold, for the sake of our long-
term welfare & happiness.
 245

Visakha Atthami

(LEADER): Handa mayarh buddhassa bhagavato pubba-

bhaga-namakararh karorna se:
Now let us chant the preliminary passage in homage to the Awakened
One, the Blessed One:

(ALL)
[Namo bhagavato arahato sarnrna-
tassa]
sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-
awakened One.

Yam-amha kho mayarh, Bhagavantarh saranam gata, yo

no Bhagava sattha, yassa ca mayarh Bhagavato
dhammam rocema:
The Blessed One towhom we have gone for refuge, who is

our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagava, majjhimesu janapadesu

ariyakesu manussesu uppanno, khattiyo jatiya, gotamo
gottena;
was born in the Middle Country, the Ariyaka race, the noble

warrior class & the Gotama lineage.

Sakya-putto Sakya-kula pabbajito, sadevake loke
samarake sabrahmake, sassamana-brahmaniya pajaya
sadeva-manussaya, anuttararh samma-sambodhirh
abhisambuddho.
246

A member of the Sakyan clan, he left his Sakyan family, went

forth into the homeless life
& attained Right Self-Awakening
unsurpassed in the cosmos with its Devas, Maras &
Brahmas, its generations with their contemplatives & priests,
their rulers & common people.
Nissarhsayarh kho so Bhagava, araham samma-
sambuddho, vijja-carana-sampanno sugato loka-vidu,
anuttaro purisa-damma-sarathi sattha deva-
manussanam buddho bhagava.
There is no doubt that the Blessed One worthy and Rightly
is

Self-Awakened, consummate in knowledge & conduct, one

who has gone the good way, a knower of the cosmos,
unexcelled as a trainer for those who can be taught, the
teacher for human & divine beings; awakened & blessed.
Svakkhato kho pana, tena Bhagavata dhammo,
sanditthiko akaliko ehi-passiko, opanayiko paccattarh
veditabbo vinnuhi.

And that the Dhamma is

well-taught by the Blessed One, to
be seen here & now, timeless, inviting all to come & see,
leading inward, to be realized by the wise for themselves.

Supatipanno kho panassa, Bhagavato savaka-sahgho,

uju-patipanno bhagavato savaka-sahgho, naya-
patipanno bhagavato savaka-sahgho, samici-patipanno
bhagavato savaka-sahgho, yadidarh cattari purisa-

yugani attha purisa-puggala.

 247

And that the Community of the Blessed One s disciples the

four pairs, the eight types of Noble Ones have practiced

well, have practiced straightforwardly, have practiced

methodically, have practiced masterfully.

Ayarh kho pana patima, tarn Bhagavantarh uddissa

kata patitthapita, yavadeva dassanena, tarn

Bhagavantarh anussaritva, pasada-sarhvega-

patilabhaya.
This image dedicated to the Blessed One has been fashioned &
placed here so that, in seeing it, we will remember him and
gain a sense of inspiration &
chastened dispassion.

[Ayarh kho pana thupo, tarn Bhagavantarh uddissa kato

patitthapito, yavadeva dassanena, tarh Bhagavantarh
anussaritva, pasada-sarhvega-patilabhaya.

This stupa dedicated to the Blessed One has been fashioned &
placed here so that, in seeing it, we will remember him and
gain a sense of inspiration &
chastened dispassion.]

Mayarh kho etarahi, imam visakha-punnamito pararh

atthaml-kalarh, tassa Bhagavato sarlrajjhapana-kala-
sammatarh patva, imam thanarh sampatta.
Now, on this eighth day after the full moon day of Visakha
recognized as the date of the Blessed One s cremation we
have gathered together in this place.
148

Ime danda-dlpa-dhupadi-sakkare gahetva, attano

kayarh sakkar upadhanarh karitva,
We take these offerings candles, incense, & so forth and
make our bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta, imam

patima-ghararh [thuparh] tikkhatturh padakkhinarh
karissama, yatha-gahitehi sakkarehi pujarh kurumana.

Reflecting on the Blessed One s virtues as

they actually are,
we will circumambulate this image-shelter
[stupa] three
times, paying homage to him with the offerings we hold.

Sadhu no bhante bhagava, sucira-parinibbutopi,

natabbehi gunehi atit arammanataya pannayamano,

Although the Blessed One long ago attained total Liberation,

he is still discernable through our remembrance of his

perceivable virtues.

Ime amhehi gahite sakkare patigganhatu, amhakarh

digha-rattarh hitaya sukhaya.

May he accept the offerings we hold, for the sake of our long-
term welfare & happiness.
 149

Asalha Puja

(LEADER): Handa mayarh buddhassa bhagavato pubba-

bhaga-namakararh karoma se:
Now let us chant the preliminary passage in homage to the Awakened
One, the Blessed One:

(ALL)
[Namo bhagavato arahato samma-
tassa]
sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-
awakened One.

Yam-amha kho rnayarh, Bhagavantarh saranam gata, yo

no Bhagava sattha, yassa ca mayarh Bhagavato
dhammarh rocema:
The Blessed One to whom we have gone for refuge, who is

our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagava, araharh samma-sambuddho,

sattesu karunnarh paticca, karunayako hitesi,

anukamparh upadaya, asalha-punnamiyarh,

Baranasiyarh isipatane migadaye, panca-vaggiyanarh
bhikkunarh, anuttararh dhamma-cakkarh pathamarh
pavattetva, cattari ariya-saccani pakasesi.
is a Worthy One, Rightly Self-awakened. Through his

compassion & sympathy for living beings, compassionately

desiring their welfare, he first set the unexcelled Wheel of
Dhamma in motion on the full moon night of the month of
250

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

near Varanasi, and proclaimed the Pour Noble Truths to the

Group of Five Monks.

Tasminca kho samaye, parica-vaggiyanarh bhikkhunarh
pamukho, ayasma Anria-kondanno, Bhagavantarh
dhammarh sutva, virajarh vitamalarh dhamma-
cakkhurh patilabhitva, "Yahkinci
samudaya-dhammarh
sabban-tarh nirodha-dhammanti."

At that time, the leader of the Group of Five Monks-

Venerable Anna-Kondanno having listened to the Blessed

One s teaching, gained the vision ofDhamma that,

"Whatever is
subject to origination is all
subject to
cessation."

Bhagavantarh upasampadarh yacitva, Bhagavatoyeva

santike, ehi-bhikkhu-upasampadarh patilabhitva,
Bhagavato dhamma-vinaye ariya-savaka-sahgho, loke
pathamarh uppanno ahosi.

Having asked for ordination, he gained the Come-Bhikkhu

ordination in the Blessed One s very presence, and so became
the world s first noble disciple in the Blessed One s doctrine
& discipline.
Tasmincapi kho samaye, sahgha-ratanarh loke
pathamarh uppannam ahosi. Buddha-ratanarh
dhamma-ratanarh sahgha-ratanarh, tiratanarh

sampunnarh ahosi.
 151

And at that time the Gem of the Sangha first appeared in the
world, making the Triple Gem the Gem of the Buddha, the
Gem Dhamma, & the Gem of the Sangha complete.
of the

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

Bhagavato dhamma-cakkappavattana-kala-
sammatanca, ariya-savaka-sangha-uppatti-kala-
sammatanca, ratanattaya-sampurana-kala-sammatanca
patva, imam thanam sampatta,
Now, on this full moon day of Asalha recognized as the
date of the Blessed Ones setting the Wheel of Dhamma in

motion, the date of the arising of the Gommunity of the Noble

Disciples, and of the completion of the Triple Gem we have

gathered together in this place.

Ime danda-dipa-dhupadi-sakkare gahetva, attano
kayarh sakkar upadhanam karitva,
We take these offerings candles, incense, & so forth and
make our bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta, imam

patima-gharam [thupam] tikkhattum padakkhinarh

karissama, yatha-gahitehi sakkarehi pujam kurumana.

Reflecting on the Blessed One s virtues as they actually are,

we will circumambulate this image shelter [stupa] three
times, paying homage to him with the offerings we hold.
152

Sadhu no bhante Bhagava, sucira-parinibbutopi,

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

Ime amhehi gahite sakkare, patigganhatu, amhakarh

digha-rattam hitaya sukhaya.

May he accept the offerings we hold,

for the sake of our long-
term welfare & happiness.
 153

Magha Puja
(LEADER): Handa rnayarh buddhassa bhagavato pubba-
bhaga-namakaram karoma se:
Now us chant the preliminary passage in homage to the
let Awakened
One, the Blessed One:

(ALL)
[Narno tassa] bhagavato arahato samma-
sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-
awakened One.

magha-punnami sampatta, magha-nakkhattena

Ajjayarh
punna-cando yutto, yattha Tathagato araharh samma-
sambuddho, caturangike savaka-sannipate, ovada-
patimokkharh uddisi.
Today is the full moon day in the month of Magha, the date

on which the Tathagata the Worthy One, Rightly Self-

awakened held the four-factored meeting of his disciples and

gave the Patimokkha Exhortation.

Tada hi addha-terasani bhikkhu-satani, sabbesarhyeva

khlnasavanarh, sabbe te ehi-bhikkhuka, sabbepi te

anamantitava, Bhagavato santikarh agata, Veluvane
kalandaka-nivape, magha-punnamiyarh vaddhamana-
kacchayaya.
At that time, 1,250 monks all entirely free of defilements,
all
recipients of the Come-Bhikkhu ordination, all unnotified
254

of the meeting came to the Blessed One s presence in the

Squirrels Feeding Ground in the Bamboo forest on the

afternoon of the full moon day in Magha.

Tasminca sannipate, Bhagava visuddh uttam uposatham
akasi, ovada-patimokkham uddisi.

In that meeting, the Blessed One

an utterly pure full
led

moon observance and gave the Patimokkha Exhortation.

Ayarh amhakarh Bhagavato, ekoyeva savaka-sannipato

ahosi, caturarigiko, addha-terasani bhikkhu-satani,
sabbesarh yeva khinasavanarh.

This was the only time our Blessed One held a four-factored

meeting with his disciples, 1,250 monks, all

entirely free of

defilement.

Mayandani, imam magha-punnami-nakkhatta-

samayarh, takkalasadisarh sampatta, sucira-
parinibbutampi tarn Bhagavantarh samanussaramana,
imasmim tassa Bhagavato sakkhi-bhute cetiye,

Now, on this same date the full moon day in Magha-

remembering the Blessed One, even though he long ago
gained Total Liberation, we have come to this memorial to

him.

Ime danda-dipa-dhupadi-sakkare gahetva, attano

kayarh sakkar upadhanarh karitva,
 155

We take these offerings candles, incense, & so forth and

make our bodies a vessel for them.

Tassa Bhagavato yatha-bhucce gune anussaranta, imam

patima-ghararh [thupam] tikkhatturh padakkhinarh
karissama, yatha-gahitehi sakkarehi pujarh kurumana.

Reflecting on the Blessed One s virtues as they actually are,

we will circumambulate image shelter [stupa] three
this

times, paying homage to him with the offerings we hold.

Sadhu no bhante Bhagava, sasavaka-sangho, sucira-

parinibbutopi, gunehi dharamano,

Although the Blessed One, together with that Community of

his Noble Disciples, long ago attained total Liberation, they

are remembered through their virtues.

Ime amhehi gahite sakkare patigganhatu, amhakam

dlgha-rattam hitaya sukhaya.

May he accept the offerings we hold, for the sake of our long-
term welfare & happiness.
256

Veneration
Ukasa, dvara-tayena katarh,
sabbarh aparadharh khamatu no (me) bhante.
We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong
we (I) have done with the three doors (of body, speech, & mind).
Vandami bhante cetiyarh, sabbarh sabbattha thane,
supatitthitam sarirahka-dhaturh,
maha-bodhirh buddha-ruparh, sakkarattham.
7revere every stupa established in every place, every Relic
of the Buddha s body,
every Great Bodhi tree, every Buddha image that is an object of veneration.
Aham vandami dhatuyo, aharh vandami sabbaso,
iccetarh ratana-tayam, aharh vandami sabbada.
/ revere the relics. I revere them everywhere. I always revere the Triple Gem.

Buddha-puja maha-tejavanto, Dhamma-puja

mahappanno, Sahgha-puja maha-bhogavaho.
Homage to the Buddha brings great glory. Homage to the Dhamma, great
discernment. Homage to the Sangha, great wealth.
Buddham Dhammarh Sahgham,
jivitam yava-nibbanam saranam gacchami.
/ go to the Buddha, Dhamma, & Sangha as
my life & refuge until reaching
Liberation.

Parisuddho aharh bhante, parisuddhoti mam,

Buddho Dhammo Sahgho dharetu.
I am morally pure. May the Buddha, Dhamma, & Sangha recognize me as
morally pure.
Sabbe satta sada hontu, avera sukha-jivino.
May all living beings always live happily free from enmity.
,

Katarh punna-phalarh mayharh, sabbe bhagi bhavantu te.

May all share in the blessings springing from the good I have done.
 257

Homage to the Buddha s Footprints

(LEADER): Handa mayarh pada-lanjana-patharh
bhanama se: Let us now repeat the footprint passage.

(ALL):

Vandami buddharh bhava-para-tinnarh,

Ti-loka-keturh ti-bhav eka-natham,
Yo loka-settho sakalam kilesarh,
Chetvana bodhesi janarh anantam.
/ revere the Buddha, who
has crossed over becoming,
The banner of the threefold cosmos,
The sole protector of the three levels of becoming,
The foremost in the world
Who, having destroyed the entirety of defilement,
Has led countless people to Awakening.

Yam nammadaya nadiya puline ca tire,

Yam sacca-bandha-girike sumanacal agge,
Yam tattha yonaka-pure munino ca padarh:
Tarn pada-lanjanam-aharh sirasa namami.
/
pay homage with my head to the footprints
That the Sage left in the sands by the Nammada River,
On Saccabandha Mountain, on Sumana s unshakeable
summit,
& in Yonaka-pura.

Suvanna-malike suvanna-pabbate
Sumana-kute yonaka-pure nammadaya nadiya,
Pafica pada-varam thanarh aharh vandami durato.
I reverefrom afar the places of the five foremost footprints:
On Suvannamalika Mountain, on Gold Mount,
On Sumana s Peak, in Yonakapura,
& by the Nammada River.
158

Iccevam-accanta-namassaneyyam,
Namassamano ratanattayam yam,
Punnabhisandarh vipulam alattham,
Tassanubhavena hat antarayo.
In paying homage thus to the Triple Gem,
worthy of the highest homage,
A vast amount of merit is accumulated:
By its be destroyed.
power, may danger

The Buddha s Last Words

Amantayami vo bhikkhave,
Pativedayami vo bhikkhave:
/ address you, monks,
I
inform you, monks:

Khaya-vaya-dhamma sarikhara,
Appamadena sampadethati.
Processes are subject to passing away.
Become consummate
Through non-complacency.