A

Chanting

Guide

Pāli Passages with English Translations

Drawn from the Pāli Canon

The Dhammayut Order

in the United States of America

Copyright 1994 The Dhammayut Order in the United States of America; Fourth edition, revised, 2017

This work is licensed under the Creative Commons Attribution-NonCommercial 4.0 Unported. To see a copy of this license visit http://creativecommons.org/licenses/by-nc/4.0/. “Commercial” shall mean any sale, whether for commercial or non-profit purposes or entities.

Questions about this book may be addressed to

Metta Forest Monastery

Valley Center, CA 92082-1409

U.S.A.

Additional resources

More Dhamma talks, books and translations are available at dhammatalks.org.

Printed copy

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Pronunciation

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

Vowels

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

a as in father

o as in go

e as in they

u as in glue

i as in machine

ay as in Aye!

Consonants

Consonants are generally pronounced as they are in English, with a few unexpected twists:

c as in ancient

p unaspirated, as in spot

k unaspirated, as in skin

ph as in upholstery

kh as in backhand

t unaspirated, as in stop

ṁ & ṅ as ng

th as in Thomas

ñ as in cañon

v as w

Certain two-lettered notations—bh, dh, ḍh, gh, jh—denote an aspirated sound, somewhat in the throat, that we do not have in English and that the Thais do not have in their language, either. The Thai solution to this problem is to pronounce bh as a throaty ph, dh as a throaty th, and gh as a throaty kh.

Pāli also contains retroflex consonants, indicated with a dot under the letter: ḍ, ḍh, ḷ, ṇ, ṭ, ṭh. These have no English equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone.

Scanning

The meters of Pāli poetry consists of various patterns of full-length syllables alternating with half-length syllables.

Full-length syllables:

contain a long vowel (ā, e, ī, o, ū, ay); or

end with ṁ; or

end with a consonant followed by a syllable beginning with a consonant (e.g., Bud-dho, Dham-mo, Saṅ-gho).

(In this last case, the consonant clusters mentioned above—bh, dh, ḍh, gh, jh, kh, ph, th, ṭh—count as single consonants, while other combinations containing h—such as ḷh & mh—count as double.)

Half-length syllables end in a short vowel.

Thus, a typical line of verse would scan as follows:

Van - dā - ma - haṁ ta - ma - ra - ṇaṁ si - ra - sā ji - nen - daṁ

…with the bolded syllables receiving a full-length beat, and the others only a half-length.

In this book, wherever possible, many of the long compound words have been broken down with hyphens into their component words to make them easier to read and—for anyone studying Pāli—to understand. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d) and followed by a vowel, the consonant forms a syllable together with the vowel following the hyphen and not with the vowel preceding it. Thus, for instance, dhammam-etaṁ would scan as dham-ma-me-taṁ, and tam-araṇaṁ as ta-ma-ra-ṇaṁ.

If all these rules seem daunting, the best course is simply to listen carefully to the group and to chant along, following as closely as possible their tempo, rhythm, and pitch. All voices, ideally, should blend together as one.

Chanting Styles

The two most prominent Thai chanting styles are Magadha (Makhot) and Saṁyoga (Saṁyok). The above scanning rules apply to both styles, although Magadha pauses at commas, periods, and the ends of lines, whereas Saṁyoga does not. As for pronunciation, Saṁyoga has no retroflex consonants; it uses rising tones in syllables where Magadha uses falling tones; and it pronounces:

b & bh as an aspirated p (as in pin)

d & dh as an aspirated t (as in tin)

g & gh as an aspirated k (as in kin)

j & jh as ch

ñ as y

Morning Chanting

Arahaṁ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṁ bhagavantaṁ abhivādemi.

I bow down before the Awakened, Blessed One.

(Bow down)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṁ namassāmi.

I pay homage to the Dhamma.

(Bow down)

Supaṭipanno bhagavato sāvaka-saṅgho.

The Saṅgha of the Blessed One’s disciples has practiced well.

Saṅghaṁ namāmi.

I pay respect to the Saṅgha.

(Bow down)

Dedication

(Leader)

Yam-amha kho mayaṁ bhagavantaṁ saraṇaṁ gatā,

We have gone for refuge to the Blessed One,

(uddissa pabbajitā) yo no bhagavā satthā

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

yassa ca mayaṁ bhagavato dhammaṁ rocema.

and in whose Dhamma we delight.

Imehi sakkārehi taṁ bhagavantaṁ sasaddhammaṁ sasāvaka-saṅghaṁ abhipūjayāma.

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

Handa mayaṁ buddhassa bhagavato pubba-bhāga-namakāraṁ karomase:

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

(All)

[Namo tassa] bhagavato arahato sammā-

sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

Praise for the Buddha

(Leader)

Handa mayaṁ buddhābhithutiṁ karomase:

Now let us give high praise to the Awakened One:

(All)

[Yo so tathāgato] arahaṁ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

Anuttaro purisa-damma-sārathi satthā deva-manussānaṁ buddho bhagavā;

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

Yo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ,

Sassamaṇa-brāhmaṇiṁ pajaṁ sadeva-manussaṁ sayaṁ abhiññā sacchikatvā pavedesi.

who made known—having realized it through direct knowledge—this world with its devas, māras, & brahmās, this generation with its contemplatives & brāhmans, its rulers & common people;

Yo dhammaṁ desesi ādi-kalyāṇaṁ majjhe-kalyāṇaṁ pariyosāna-kalyāṇaṁ;

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

Sātthaṁ sabyañjanaṁ kevala-paripuṇṇaṁ parisuddhaṁ brahma-cariyaṁ pakāsesi:

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

Tam-ahaṁ bhagavantaṁ abhipūjayāmi,

Tam-ahaṁ bhagavantaṁ sirasā namāmi.

I worship most highly that Blessed One,

to that Blessed One I bow my head down.

(Bow down)

Praise for the Dhamma

(Leader)

Handa mayaṁ dhammābhithutiṁ karomase:

Now let us give high praise to the Dhamma:

(All)

[Yo so svākkhāto] bhagavatā dhammo,

The Dhamma well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṁ veditabbo viññūhi:

pertinent, to be seen by the observant for themselves:

Tam-ahaṁ dhammaṁ abhipūjayāmi,

Tam-ahaṁ dhammaṁ sirasā namāmi.

I worship most highly that Dhamma,

to that Dhamma I bow my head down.

(Bow down)

Praise for the Saṅgha

(Leader)

Handa mayaṁ saṅghābhithutiṁ karomase:

Now let us give high praise to the Saṅgha:

(All)

[Yo so supaṭipanno] bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced straightforwardly,

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced methodically,

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced masterfully,

Yadidaṁ cattāri purisa-yugāni aṭṭha purisa-puggalā:

i.e., the four pairs—the eight types—of noble ones:

Esa bhagavato sāvaka-saṅgho—

That is the Saṅgha of the Blessed One’s disciples—

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṁ puññakkhettaṁ lokassa:

the incomparable field of merit for the world:

Tam-ahaṁ saṅghaṁ abhipūjayāmi,

Tam-ahaṁ saṅghaṁ sirasā namāmi.

I worship most highly that Saṅgha,

to that Saṅgha I bow my head down.

(Bow down)

Salutation to the Triple Gem &
The Topics for Chastened Dispassion

(Leader)

Handa mayaṁ ratanattayappaṇāma-gāthāyo c’eva saṁvega-vatthu-paridīpaka-pāṭhañ-ca bhaṇāmase:

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] karuṇā-mahaṇṇavo,

Yoccanta-suddhabbara-ñāṇa-locano,

Lokassa pāpūpakilesa-ghātako:

Vandāmi buddhaṁ aham-ādarena taṁ.

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 padīpo viya tassa satthuno,

Yo magga-pākāmata-bhedabhinnako,

Lokuttaro yo ca tad-attha-dīpano:

Vandāmi dhammaṁ aham-ādarena taṁ.

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.

Saṅgho sukhettābhyatikhetta-saññito,

Yo diṭṭha-santo sugatānubodhako,

Lolappahīno ariyo sumedhaso:

Vandāmi saṅghaṁ aham-ādarena taṁ.

The Saṅgha, called a field better than the best,

who have seen peace, awakening after the one gone the good way,

who have abandoned heedlessness—the noble ones, the wise:

I revere that Saṅgha with devotion.

Iccevam-ekant’abhipūjaneyyakaṁ,

Vatthuttayaṁ vandayatābhisaṅkhataṁ,

Puññaṁ mayā yaṁ mama sabbupaddavā,

Mā hontu ve tassa pabhāva-siddhiyā.

By the power of the merit I have made

in giving reverence to the Triple Gem

worthy of only the highest homage,

may all my obstructions cease to be.

* * *

Idha tathāgato loke uppanno arahaṁ sammā-sambuddho,

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

Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito.

and Dhamma is explained, leading out (of saṁsāra), calming, tending toward total unbinding, going to self-awakening, declared by one who has gone the good way.

Mayan-taṁ dhammaṁ sutvā evaṁ jānāma,

Having heard the Dhamma, we know this:

Jāti-pi dukkhā jarā-pi dukkhā maraṇam-pi dukkhaṁ,

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

Soka-parideva-dukkha-domanass’upāyāsāpi dukkhā,

sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-p’icchaṁ na labhati tam-pi dukkhaṁ.

association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful.

Saṅkhittena pañc’upādānakkhandhā dukkhā,

In short, the five clinging-aggregates are stressful,

Seyyathīdaṁ:

namely:

Rūpūpādānakkhandho,

the form clinging-aggregate,

Vedanūpādānakkhandho,

the feeling clinging-aggregate,

Saññūpādānakkhandho,

the perception clinging-aggregate,

Saṅkhārūpādānakkhandho,

the fabrication clinging-aggregate,

Viññāṇūpādānakkhandho.

the consciousness clinging-aggregate.

Yesaṁ pariññāya, Dharamāno so bhagavā,

Evaṁ bahulaṁ sāvake vineti,

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

Evaṁ bhāgā ca panassa bhagavato sāvakesu anusāsanī,

Bahulaṁ pavattati:

many times did he emphasize this part of his admonition:

“Rūpaṁ aniccaṁ,

“Form is inconstant,

Vedanā aniccā,

feeling is inconstant,

Saññā aniccā,

perception is inconstant,

Saṅkhārā aniccā,

fabrications are inconstant,

Viññāṇaṁ aniccaṁ,

consciousness is inconstant,

Rūpaṁ anattā,

form is not-self,

Vedanā anattā,

feeling is not-self,

Saññā anattā,

perception is not-self,

Saṅkhārā anattā,

fabrications are not-self,

Viññāṇaṁ anattā,

consciousness is not-self.

Sabbe saṅkhārā aniccā,

All fabrications are inconstant.

Sabbe dhammā anattāti.”

All phenomena are not-self.”

Te (Women: Tā ) mayaṁ,

Otiṇṇāmha jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi,

Dukkh’otiṇṇā dukkha-paretā,

All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider),

“Appeva nām’imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti!”

“O, that the end of this entire mass of suffering & stress might be known!”

* (Monks & Novices)

Cira-parinibbutam-pi taṁ bhagavantaṁ uddissa arahantaṁ sammā-sambuddhaṁ,

Saddhā agārasmā anagāriyaṁ pabbajitā,

Having gone forth in faith from home to homelessness in dedication to the Blessed One, the Worthy One, the Rightly Self-awakened One, even though he was long ago totally unbound,

Tasmiṁ bhagavati brahma-cariyaṁ carāma,

we practice that Blessed One’s holy life,

(Bhikkhūnaṁ sikkhā-sājīva-samāpannā.)*

(fully endowed with the bhikkhus’ training & livelihood.)

* novices omit this phrase.

Taṁ no brahma-cariyaṁ,

Imassa kevalassa dukkhakkhandhassa antakiriyāya

saṁvattatu.

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

* (Others)

Cira-parinibbutam-pi taṁ bhagavantaṁ saraṇaṁ gatā,

Dhammañ-ca bhikkhu-saṅghañ-ca,

Having gone for refuge in the Blessed One, the Worthy One, the Rightly Self-awakened One—even though he was long ago totally unbound—as well as in the Dhamma & in the Bhikkhu Saṅgha,

Tassa bhagavato sāsanaṁ yathā-sati yathā-balaṁ manasikaroma,

Anupaṭipajjāma.

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

Sā sā no paṭipatti,

Imassa kevalassa dukkhakkhandhassa antakiriyāya

saṁvattatu.

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

Reflection at the Moment of Using the Requisites

(Leader)

Handa mayaṁ taṅkhaṇika-paccavekkhaṇa-pāṭhaṁ bhaṇāmase:

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

(All)

[Paṭisaṅkhā yoniso] cīvaraṁ paṭisevāmi,

Considering it thoughtfully, I use the robe,

Yāvadeva sītassa paṭighātāya,

simply to counteract the cold,

Uṇhassa paṭighātāya,

to counteract the heat,

Ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ paṭighātāya,

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

Yāvadeva hirikopina-paṭicchādan’atthaṁ.

simply for the purpose of covering the parts of the body that cause shame.

Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevāmi,

Considering it thoughtfully, I use alms food,

N’eva davāya na madāya na maṇḍanāya na vibhūsanāya,

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

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsuparatiyā brahma-cariyānuggahāya,

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

Iti purāṇañ-ca vedanaṁ paṭihaṅkhāmi navañ-ca vedanaṁ na uppādessāmi,

(thinking,) “Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating).”

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

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

Paṭisaṅkhā yoniso senāsanaṁ paṭisevāmi,

Considering it thoughtfully, I use the lodging,

Yāvadeva sītassa paṭighātāya,

simply to counteract the cold,

Uṇhassa paṭighātāya,

to counteract the heat,

Ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ paṭighātāya,

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

Yāvadeva utuparissaya-vinodanaṁ paṭisallānārām’atthaṁ.

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

Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṁ paṭisevāmi,

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

Yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya,

simply to counteract any pains of illness that have arisen,

Abyāpajjha-paramatāyāti.

and for maximum freedom from disease.

Evening Chanting

Arahaṁ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṁ bhagavantaṁ abhivādemi.

I bow down before the Awakened, Blessed One.

(Bow down)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṁ namassāmi.

I pay homage to the Dhamma.

(Bow down)

Supaṭipanno bhagavato sāvaka-saṅgho.

The Saṅgha of the Blessed One’s disciples has practiced well.

Saṅghaṁ namāmi.

I pay respect to the Saṅgha.

(Bow down)

Dedication

(Leader)

Yam-amha kho mayaṁ bhagavantaṁ saraṇaṁ gatā,

We have gone for refuge to the Blessed One,

(uddissa pabbajitā) yo no bhagavā satthā

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

yassa ca mayaṁ bhagavato dhammaṁ rocema.

and in whose Dhamma we delight.

Imehi sakkārehi taṁ bhagavantaṁ sasaddhammaṁ sasāvaka-saṅghaṁ abhipūjayāma.

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

Handadāni mayantaṁ bhagavantaṁ vācāya abhigāyituṁ pubba-bhāga-namakārañ-c’eva buddhānussati-nayañ-ca karomase:

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

(All)

[Namo tassa] bhagavato arahato sammā-

sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

A Guide to the Recollection of the Buddha

[Taṁ kho pana bhagavantaṁ] evaṁ kalyāṇo kitti-saddo abbhuggato,

This fine report of the Blessed One’s reputation has spread far & wide:

Itipi so bhagavā arahaṁ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

Anuttaro purisa-damma-sārathi satthā deva-manussānaṁ buddho bhagavāti.

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

Verses in Celebration of the Buddha

(Leader)

Handa mayaṁ buddhābhigītiṁ karomase:

Now let us chant in celebration of the Buddha:

(All)

[Buddh’vārahanta]-varatādiguṇābhiyutto,

The Buddha, endowed with such virtues as highest worthiness:

Suddhābhiñāṇa-karuṇāhi samāgatatto,

In him, purity, supreme knowledge, & compassion converge.

Bodhesi yo sujanataṁ kamalaṁ va sūro,

He awakens good people as the sun does the lotus.

Vandām’ahaṁ tam-araṇaṁ sirasā jinendaṁ.

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

Buddho yo sabba-pāṇīnaṁ

Saraṇaṁ khemam-uttamaṁ.

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

Paṭhamānussatiṭṭhānaṁ

Vandāmi taṁ sirena’haṁ,

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

Buddhassāhasmi dāso (Women: dāsī) va

Buddho me sāmikissaro.

I am the Buddha’s servant; the Buddha is my sovereign master.

Buddho dukkhassa ghātā ca

Vidhātā ca hitassa me.

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

Buddhassāhaṁ niyyādemi

Sarīrañjīvitañ-c’idaṁ.

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

Vandanto’haṁ (Vandantī’haṁ) carissāmi

Buddhasseva subodhitaṁ.

I will fare with reverence for the Buddha’s genuine Awakening.

N’atthi me saraṇaṁ aññaṁ,

Buddho me saraṇaṁ varaṁ:

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

Etena sacca-vajjena,

Vaḍḍheyyaṁ satthu-sāsane.

By the speaking of this truth, may I grow in the Teacher’s instruction.

Buddhaṁ me vandamānena (vandamānāya)

Yaṁ puññaṁ pasutaṁ idha,

Sabbe’pi antarāyā me,

Māhesuṁ tassa tejasā.

Through the majesty of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be.

(Bow down & say)

Kāyena vācāya va cetasā vā,

Buddhe kukammaṁ pakataṁ mayā yaṁ,

Buddho paṭiggaṇhatu accayantaṁ,

Kāl’antare saṁvarituṁ va buddhe.

Whatever bad kamma I have done to the Buddha

by body, by speech, or by mind,

may the Buddha accept my admission of it,

so that in the future I may show restraint toward the Buddha.

A Guide to the Recollection of the Dhamma

(Leader)

Handa mayaṁ dhammānussati-nayaṁ karomase:

Now let us recite the guide to the recollection of the Dhamma:

(All)

[Svākkhāto] bhagavatā dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṁ veditabbo viññūhīti.

pertinent, to be seen by the observant for themselves.

Verses in Celebration of the Dhamma

(Leader)

Handa mayaṁ dhammābhigītiṁ karomase:

Now let us chant in celebration of the Dhamma:

(All)

[Svākkhātatā] diguṇa-yogavasena seyyo,

Superior, through having such virtues as being well-expounded,

Yo magga-pāka-pariyatti-vimokkha-bhedo,

Divided into Path & Fruit, study & emancipation,

Dhammo kuloka-patanā tadadhāri-dhārī.

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

Vandām’ahaṁ tama-haraṁ vara-dhammam-etaṁ.

I revere that foremost Dhamma, the destroyer of darkness.

Dhammo yo sabba-pāṇīnaṁ

Saraṇaṁ khemam-uttamaṁ.

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

Dutiyānussatiṭṭhānaṁ

Vandāmi taṁ sirena’haṁ,

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

Dhammassāhasmi dāso (dāsī) va

Dhammo me sāmikissaro.

I am the Dhamma’s servant; the Dhamma is my sovereign master.

Dhammo dukkhassa ghātā ca

Vidhātā ca hitassa me.

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

Dhammassāhaṁ niyyādemi

Sarīrañjīvitañ-c’idaṁ.

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

Vandanto’haṁ (Vandantī’haṁ) carissāmi

Dhammasseva sudhammataṁ.

I will fare with reverence for the Dhamma’s genuine rightness.

N’atthi me saraṇaṁ aññaṁ,

Dhammo me saraṇaṁ varaṁ:

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

Etena sacca-vajjena,

Vaḍḍheyyaṁ satthu-sāsane.

By the speaking of this truth, may I grow in the Teacher’s instruction.

Dhammaṁ me vandamānena (vandamānāya)

Yaṁ puññaṁ pasutaṁ idha,

Sabbe’pi antarāyā me,

Māhesuṁ tassa tejasā.

Through the majesty of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be.

(Bow down & say)

Kāyena vācāya va cetasā vā,

Dhamme kukammaṁ pakataṁ mayā yaṁ,

Dhammo paṭiggaṇhatu accayantaṁ,

Kāl’antare saṁvarituṁ 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 Saṅgha

(Leader)

Handa mayaṁ saṅghānussati-nayaṁ karomase:

Now let us recite the guide to the recollection of the Saṅgha:

(All)

[Supaṭipanno] bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced straightforwardly,

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced methodically,

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced masterfully,

Yadidaṁ cattāri purisa-yugāni aṭṭha purisa-puggalā:

i.e., the four pairs—the eight types—of noble ones:

Esa bhagavato sāvaka-saṅgho—

That is the Saṅgha of the Blessed One’s disciples—

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṁ puññakkhettaṁ lokassāti.

the incomparable field of merit for the world.

Verses in Celebration of the Saṅgha

(Leader)

Handa mayaṁ saṅghābhigītiṁ karomase:

Now let us chant in celebration of the Saṅgha:

(All)

[Saddhammajo] supaṭipatti-guṇādiyutto,

Born of the true Dhamma, endowed with such virtues as good practice,

Yoṭṭhābbidho ariya-puggala-saṅgha-seṭṭho,

The supreme Saṅgha formed of the eight types of Noble Ones,

Sīlādidhamma-pavarāsaya-kāya-citto:

Guided in body & mind by such principles as virtue:

Vandām’ahaṁ tam-ariyāna-gaṇaṁ susuddhaṁ.

I revere that group of Noble Ones well-purified.

Saṅgho yo sabba-pāṇīnaṁ

Saraṇaṁ khemam-uttamaṁ.

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

Tatiyānussatiṭṭhānaṁ

Vandāmi taṁ sirena’haṁ,

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

Saṅghassāhasmi dāso (dāsī) va

Saṅgho me sāmikissaro.

I am the Saṅgha’s servant, the Saṅgha is my sovereign master,

Saṅgho dukkhassa ghātā ca

Vidhātā ca hitassa me.

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

Saṅghassāhaṁ niyyādemi

Sarīrañjīvitañ-c’idaṁ.

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

Vandanto’haṁ (Vandantī’haṁ) carissāmi

Saṅghassopaṭipannataṁ.

I will fare with reverence for the Saṅgha’s genuine practice.

N’atthi me saraṇaṁ aññaṁ,

Saṅgho me saraṇaṁ varaṁ:

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

Etena sacca-vajjena,

Vaḍḍheyyaṁ satthu-sāsane.

By the speaking of this truth, may I grow in the Teacher’s instruction.

Saṅghaṁ me vandamānena (vandamānāya)

Yaṁ puññaṁ pasutaṁ idha,

Sabbe’pi antarāyā me,

Māhesuṁ tassa tejasā.

Through the majesty of the merit here produced by my reverence for the Saṅgha, may all my obstructions cease to be.

(Bow down & say)

Kāyena vācāya va cetasā vā,

Saṅghe kukammaṁ pakataṁ mayā yaṁ,

Saṅgho paṭiggaṇhatu accayantaṁ,

Kāl’antare saṁvarituṁ va saṅghe.

Whatever bad kamma I have done to the Saṅgha

by body, by speech, or by mind,

may the Saṅgha accept my admission of it,

so that in the future I may show restraint toward the Saṅgha.

Reflection after Using the Requisites

(Leader)

Handa mayaṁ atīta-paccavekkhaṇa-pāṭhaṁ bhaṇāmase:

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

(All)

[Ajja mayā] apaccavekkhitvā yaṁ cīvaraṁ paribhuttaṁ,

Whatever robe I used today without consideration,

Taṁ yāvadeva sītassa paṭighātāya,

was simply to counteract the cold,

Uṇhassa paṭighātāya,

to counteract the heat,

Ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ paṭighātāya,

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

Yāvadeva hirikopina-paṭicchādan’atthaṁ.

simply for the purpose of covering the parts of the body that cause shame.

Ajja mayā apaccavekkhitvā yo piṇḍapāto paribhutto,

Whatever alms food I used today without consideration,

So n’eva davāya na madāya na maṇḍanāya na vibhūsanāya,

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

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsuparatiyā brahma-cariyānuggahāya,

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

Iti purāṇañ-ca vedanaṁ paṭihaṅkhāmi navañ-ca vedanaṁ na uppādessāmi,

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

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

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

Ajja mayā apaccavekkhitvā yaṁ senāsanaṁ paribhuttaṁ,

Whatever lodging I used today without consideration,

Taṁ yāvadeva sītassa paṭighātāya,

was simply to counteract the cold,

Uṇhassa paṭighātāya,

to counteract the heat,

Ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ paṭighātāya,

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

Yāvadeva utuparissaya-vinodanaṁ paṭisallānārām’atthaṁ.

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

Ajja mayā apaccavekkhitvā yo gilāna-paccaya-bhesajja-parikkhāro paribhutto,

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

So yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya,

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

Abyāpajjha-paramatāyāti.

and for maximum freedom from disease.

Reflections

Contemplation of the Body

(Leader)

Handa mayaṁ kāyagatā-sati-bhāvanā-pāṭhaṁ bhaṇāmase:

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

(All)

Ayaṁ kho me kāyo,

This body of mine,

Uddhaṁ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino,

filled with all sorts of unclean things.

Atthi imasmiṁ kāye:

In this body there is:

Kesā Hair of the head,

Lomā Hair of the body,

Nakhā Nails,

Dantā Teeth,

Taco Skin,

Maṁsaṁ Flesh,

Nhārū Tendons,

Aṭṭhī Bones,

Aṭṭhimiñjaṁ Bone marrow,

Vakkaṁ Spleen,

Hadayaṁ Heart,

Yakanaṁ Liver,

Kilomakaṁ Membranes,

Pihakaṁ Kidneys,

Papphāsaṁ Lungs,

Antaṁ Large intestines,

Antaguṇaṁ Small intestines,

Udariyaṁ Gorge,

Karīsaṁ Feces,

Matthake matthaluṅgaṁ Brain,

Pittaṁ Gall,

Semhaṁ Phlegm,

Pubbo Lymph,

Lohitaṁ Blood,

Sedo Sweat,

Medo Fat,

Assu Tears,

Vasā Oil,

Kheḷo Saliva,

Siṅghāṇikā Mucus,

Lasikā Oil in the joints,

Muttaṁ Urine.

Evam-ayaṁ me kāyo:

Such is this body of mine:

Uddhaṁ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino.

filled with all sorts of unclean things.

Five Subjects for Frequent Recollection

(Leader)

Handa mayaṁ abhiṇha-paccavekkhaṇa-pāthaṁ bhaṇāmase:

Let us now recite the passage for frequent recollection:

(All)

Jarā-dhammomhi jaraṁ anatīto.

I am subject to aging. Aging is unavoidable.

Byādhi-dhammomhi byādhiṁ anatīto.

I am subject to illness. Illness is unavoidable.

Maraṇa-dhammomhi maraṇaṁ anatīto.

I am subject to death. Death is unavoidable.

Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.

I will grow different, separate from all that is dear & appealing to me.

Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions.

Yaṁ kammaṁ karissāmi kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissāmi.

Whatever I do, for good or for evil, to that will I fall heir.

Evaṁ amhehi abhiṇhaṁ paccavekkhitabbaṁ.

We should often reflect on this.

The Verses on Friends

Aññadatthu haro mitto

One who makes friends only to cheat them,

Yo ca mitto vacī-paramo,

one who is good only in word,

Anupiyañ-ca yo āhu,

one who flatters & cajoles,

Apāyesu ca yo sakhā:

and a companion in ruinous fun:

Ete amitte cattāro     Iti viññāya paṇḍito

These four the wise know as non-friends.

Ārakā parivajjeyya

Avoid them from afar,

Maggaṁ paṭibhayaṁ yathā.

like a dangerous road.

Upakāro ca yo mitto,

A friend who is helpful,

Sukha-dukkho ca yo sakhā,

one who shares in your sorrows & joys,

Atthakkhāyī ca yo mitto,

one who points you to worthwhile things,

Yo ca mittānukampako:

one sympathetic to friends:

Ete’pi mitte cattāro     Iti viññāya paṇḍito.

These four the wise know as true friends.

Sakkaccaṁ payirupāseyya,

Attend to them earnestly,

Mātā puttaṁ va orasaṁ.

as a mother her child.

The Verses on Respect

Satthu-garu dhamma-garu,

One with respect for the Buddha & Dhamma,

Saṅghe ca tibba-gāravo,

and strong respect for the Saṅgha,

Samādhi-garu ātāpī,

one who is ardent with respect for concentration,

Sikkhāya tibba-gāravo,

and strong respect for the Training,

Appamāda-garu bhikkhu,

one who sees danger and respects being heedful,

Paṭisanthāra-gāravo:

and shows respect in welcoming guests:

Abhabbo parihānāya,

A person like this cannot decline,

Nibbānass’eva santike.

stands right in the presence of Nibbāna.

The Verses on the Noble Truths

Ye dukkhaṁ nappajānanti

Those who don’t discern suffering,

Atho dukkhassa sambhavaṁ

suffering’s cause,

Yattha ca sabbaso dukkhaṁ     Asesaṁ uparujjhati,

and where it totally stops, without trace,

Tañ-ca maggaṁ na jānanti,

who don’t understand the path,

Dukkhūpasama-gāminaṁ

the way to the stilling of suffering:

Ceto-vimutti-hīnā te

They are far from release of awareness,

Atho paññā-vimuttiyā.

and release of discernment.

Abhabbā te anta-kiriyāya

Incapable of making an end,

Te ve jāti-jarūpagā.

they’ll return to birth & aging again.

Ye ca dukkhaṁ pajānanti

While those who do discern suffering,

Atho dukkhassa sambhavaṁ,

suffering’s cause,

Yattha ca sabbaso dukkhaṁ     Asesaṁ uparujjhati,

and where it totally stops, without trace,

Tañ-ca maggaṁ pajānanti,

who understand the path,

Dukkhūpasama-gāminaṁ:

the way to the stilling of suffering:

Ceto-vimutti-sampannā

They are consummate in release of awareness,

Atho paññā-vimuttiyā.

and in release of discernment.

Bhabbā te anta-kiriyāya

Capable of making an end,

Na te jāti-jarūpagāti.

they won’t return to birth & aging, ever again.

The Guardian Meditations

Buddhānussati mettā ca

Asubhaṁ maraṇassati,

Iccimā catur’ārakkhā

Kātabbā ca vipassanā

These four meditations—recollection of the Buddha, goodwill, the foulness of the body, and mindfulness of death—are guardians & means of insight that should be done.

Visuddha-dhamma-santāno

Anuttarāya bodhiyā

Yogato ca pabodhā ca

Buddho Buddho’ti ñāyate.

Endowed with pure qualities through his unexcelled Awakening, and from training others to awaken, he is known as the Awakened/Awakening One.

Narānara-tiracchāna-

bhedā sattā sukhesino,

Sabbe’pi sukhino hontu

Sukhitattā 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-lomādi-chavānaṁ

Ayam’eva samussayo

Kāyo sabbo’pi jeguccho

Vaṇṇādito paṭikkulo.

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.

Jīvit’indriy’upaccheda-

saṅkhāta-maraṇaṁ siyā,

Sabbesaṁ pīdha pāṇīnaṁ

Tañ-hi dhuvaṁ na jīvitaṁ.

Death, the destruction of the faculty of life, will come to all beings. That is certain, but life is not.

Ten Reflections

Dasa ime bhikkhave dhammā,

Pabbajitena abhiṇhaṁ paccavekkhitabbā,

Those gone forth should frequently reflect on these ten things.

Katame dasa?

Which ten?

1) Vevaṇṇiyamhi ajjhūpagatoti.

I have left the social order.

2) Parapaṭibaddhā me jīvikāti.

My life needs the support of others.

3) Añño me ākappo karaṇīyoti.

I must change the way I behave.

4) Kacci nu kho me attā sīlato na upavadatīti?

Can I fault myself with regard to the precepts?

5) Kacci nu kho maṁ anuvicca viññū sabrahma-cārī sīlato na upavadantīti?

Can my observant fellows in the holy life, on close examination, fault me with regard to the precepts?

6) Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvoti.

I will grow different, separate from all that is dear & appealing to me.

7) Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo. Yaṁ kammaṁ karissāmi kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissāmīti.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir.

8) Katham-bhūtassa me rattin-divā vītipatantīti?

What am I becoming as the days & the nights fly past?

9) Kacci nu kho’haṁ suññāgāre abhiramāmīti?

Is there an empty dwelling in which I delight?

10) Atthi nu kho me uttari-manussa-dhammā, alam-ariya-ñāṇa-dassana-viseso adhigato, so’haṁ pacchime kāle sabrahma-cārīhi puṭṭho, na maṅku bhavissāmīti?

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 dhammā pabbajitena abhiṇhaṁ paccavekkhitabbāti.

These are the ten things on which those gone forth should frequently reflect.

The Four Dhamma Summaries

1. Upanīyati loko.

The world is swept away.

Addhuvo.

It does not endure.

2. Atāṇo loko.

The world offers no shelter.

Anabhissaro.

There is no one in charge.

3. Assako loko.

The world has nothing of its own.

Sabbaṁ pahāya gamanīyaṁ.

One has to pass on, leaving everything behind.

4. Ūno loko,

The world is insufficient,

Atitto,

insatiable,

Taṇhā dāso.

a slave to craving.

Ovāda-pāṭimokkha Gāthā

Khantī paramaṁ tapo tītikkhā.

Nibbānaṁ paramaṁ vadanti buddhā.

Na hi pabbajito parūpaghātī;

Samaṇo hoti paraṁ viheṭhayanto.

Patient forbearance is the highest austerity.

Unbinding is highest: That’s what the Buddhas say.

He is no monk who harms another;

nor a contemplative, he who oppresses another.

Sabba-pāpassa akaraṇaṁ,

Kusalassūpasampadā,

Sacitta-pariyodapanaṁ:

Etaṁ buddhāna-sāsanaṁ.

The non-doing of all evil,

the performance of what is skillful,

the cleansing of one’s own mind:

This is the Buddhas’ teaching.

Anūpavādo anūpaghāto

Pāṭimokkhe ca saṁvaro

Mattaññutā ca bhattasmiṁ

Pantañ-ca sayan’āsanaṁ.

Adhicitte ca āyogo:

Etaṁ buddhāna-sāsananti.

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

(Mettā – Goodwill)

Ahaṁ sukhito homi

May I be happy.

Niddukkho homi

May I be free from stress & pain.

Avero homi

May I be free from animosity.

Abyāpajjho homi

May I be free from oppression.

Anīgho homi

May I be free from trouble.

Sukhī attānaṁ pariharāmi

May I look after myself with ease.

Sabbe sattā sukhitā hontu.

May all living beings be happy.

Sabbe sattā averā hontu.

May all living beings be free from animosity.

Sabbe sattā abyāpajjhā hontu.

May all living beings be free from oppression.

Sabbe sattā anīghā hontu.

May all living beings be free from trouble.

Sabbe sattā sukhī attānaṁ pariharantu.

May all living beings look after themselves with ease.

(Karuṇā – Compassion)

Sabbe sattā sabba-dukkhā pamuccantu.

May all living beings be freed from all stress & pain.

(Muditā – Empathetic Joy)

Sabbe sattā laddha-sampattito mā vigacchantu.

May all living beings not be deprived of the good fortune they have attained.

(Upekkhā – Equanimity)

Sabbe sattā kammassakā kamma-dāyādā kamma-yonī kamma-bandhū kamma-paṭisaraṇā.

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.

Yaṁ kammaṁ karissanti kalyāṇaṁ vā pāpakaṁ vā tassa dāyādā bhavissanti.

Whatever they do, for good or for evil, to that will they fall heir.

* * *

[Sabbe sattā sadā hontu]

Averā sukha-jīvino.

May all beings live happily,

always free from animosity.

Kataṁ puñña-phalaṁ mayhaṁ

Sabbe bhāgī bhavantu te.

May all share in the blessings

springing from the good I have done.

* * *

[Hotu sabbaṁ sumaṅgalaṁ]

May there be every good blessing.

Rakkhantu sabba-devatā

May all the devas protect you.

Sabba-buddhānubhāvena

Through the power of all the Buddhas,

Sotthī hontu nirantaraṁ

may you forever be well.

Hotu sabbaṁ sumaṅgalaṁ

May there be every good blessing.

Rakkhantu sabba-devatā

May all the devas protect you.

Sabba-dhammānubhāvena

Through the power of all the Dhamma,

Sotthī hontu nirantaraṁ

may you forever be well.

Hotu sabbaṁ sumaṅgalaṁ

May there be every good blessing.

Rakkhantu sabba-devatā

May all the devas protect you.

Sabba-saṅghānubhāvena

Through the power of all the Saṅgha,

Sotthī hontu nirantaraṁ

may you forever be well.

Sabba-patti-dāna Gāthā
Verses for Dedication of Merit

Puññass’idāni katassa

Yān’aññāni katāni me

Tesañ-ca bhāgino hontu

Sattānantāppamāṇakā.

May all beings—without limit, without end—have a share in the merit just now made, and in any other merit I have made.

Ye piyā guṇavantā ca

Mayhaṁ mātā-pitādayo

Diṭṭhā me cāpyadiṭṭhā vā

Aññe 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;

Sattā tiṭṭhanti lokasmiṁ

Te-bhummā catu-yonikā

Pañc’eka-catuvokārā

Saṁsarantā bhavābhave:

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:

Ñātaṁ ye pattidānam-me

Anumodantu te sayaṁ

Ye c’imaṁ nappajānanti

Devā tesaṁ nivedayuṁ.

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

Mayā dinnāna-puññānaṁ

Anumodana-hetunā

Sabbe sattā sadā hontu

Averā sukha-jīvino.

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

Khemappadañ-ca pappontu

Tesāsā sijjhataṁ subhā.

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

Devatādipattidāna Gāthā
Dedication of Merit to the Devas & Others

(Leader)

Handa mayaṁ pattidāna-gāthāyo bhaṇāmase:

Now let us recite the verse for dedicating merit:

(All)

Yā devatā santi vihāra-vāsinī

Thūpe ghare bodhi-ghare tahiṁ tahiṁ

Tā dhamma-dānena bhavantu pūjitā

Sotthiṁ karonthe’dha vihāra-maṇḍale.

May the devas dwelling in the temple,

the stupa, the buildings, the Bodhi-tree enclosure, here & there,

be honored with the gift of Dhamma.

May they bring about well-being here in the monastery.

Therā ca majjhā navakā ca bhikkhavo

Sārāmikā dānapatī upāsakā

Gāmā ca desā nigamā ca issarā

Sappāṇa-bhūtā sukhitā bhavantu te.

May elder, intermediate, & new monks,

temple attendants, donors, lay followers;

towns, cities, & principalities,

with their beings & spirits be happy.

Jalābujā ye’pi ca aṇḍa-sambhavā

Saṁseda-jātā athav’opapātikā

Niyyānikaṁ dhamma-varaṁ paṭicca te

Sabbe’pi dukkhassa karontu saṅkhayaṁ.

Whether born from a womb, from an egg,

from slime, or spontaneously arising:

May they, in dependence on the foremost Dhamma for leading out,

all make an end to suffering & stress.

Ṭhātu ciraṁ sataṁ dhammo

Dhammaddharā ca puggalā.

Saṅgho hotu samaggova

Atthāya ca hitāya ca.

Amhe rakkhatu saddhammo

Sabbe’pi dhammacārino.

Vuḍḍhiṁ sampāpuṇeyyāma,

Dhamme ariyappavedite.

May the Dhamma stand firm for long,

along with those individuals who maintain it.

May the Saṅgha live in harmony, for our welfare & benefit.

May the true Dhamma protect us,

together with all who practice the Dhamma.

May we flourish in the Dhamma taught by the noble ones.

Uddissanādhiṭṭhāna Gāthā
Verses for Dedicating Merit

Iminā puñña-kammena

Upajjhāyā guṇ’uttarā

By this act of merit, may my highly virtuous preceptors;

Ācariyūpakārā ca

Mātā pitā ca ñātakā piyā mamaṁ

teachers, benefactors, mother, father, & (my dear) relatives;

Suriyo candimā rājā

Guṇavantā narā-pi ca

the sun, the moon, the king; virtuous people;

Brahma-Mārā ca Indā ca

Loka-pālā ca devatā

Brahmas, Māras, & Indras; devas who are protectors of the cosmos;

Yamo mittā manussā ca

Majjhattā verikā-pi ca:

Yama; human beings friendly, neutral, & hostile:

Sabbe sattā sukhī hontu

Puññāni pakatāni me

Sukhaṁ ca tividhaṁ dentu

Khippaṁ pāpetha vo mataṁ.

May all beings be happy. May the meritorious deeds done by me give threefold happiness (in this life, in future lives, & Liberation).

May you all quickly attain your wish.

Iminā puñña-kammena

Iminā uddisena ca

Through this act of merit, through this dedication,

Khippāhaṁ sulabhe c’eva

Taṇh’upādāna-chedanaṁ.

may I quickly & easily reach the cutting through of craving & clinging.

Ye santāne hinā dhammā

Yāva nibbānato mamaṁ

Nassantu sabbadā yeva

Yattha jāto bhave bhave.

As long as I am on the way to unbinding,

may any low qualities in my character be entirely destroyed,

wherever I am born in one state of becoming after another.

Uju-cittaṁ sati-paññā

Sallekkho viriyamhinā

May I have an upright mind, mindfulness, discernment, strictness, persistence,

Mārā labhantu n’okāsāṁ

Kātuñ-ca viriyesu me.

and through my efforts, may Māras have no chance to do anything to me.

Buddh’ādi-pavaro nātho

Dhammo nātho var’uttamo,

Nātho pacceka-buddho ca

Saṅgho nāthottaro mamaṁ.

The Buddha is my foremost mainstay,

the Dhamma my excellent, high mainstay,

a Private Buddha is my mainstay,

the Saṅgha my superior mainstay.

Tesottamānubhāvena

Mār’okāsaṁ labhantu mā.

Through their superior power, may Māras get no opportunity.

* * *

Ākāsaṭṭhā ca bhummaṭṭhā

Deva-nāgā mahiddhikā

Puññan-taṁ anumodantu

Cīraṁ rakkhantu buddha-sāsanaṁ

May devas & nagas of great power, standing in space and on land rejoice in this merit.

May they long protect the Buddha’s teachings.

Refuge

(Leader)

Handa mayaṁ buddhassa bhagavato pubba-bhāga-nama-kāraṁ karomase:

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

(All)

[Namo tassa] bhagavato arahato sammā-

sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

(Leader)

Handa mayaṁ saraṇa-gamana-pāṭhaṁ bhaṇāmase:

(All)

Buddhaṁ saraṇaṁ gacchāmi.

I go to the Buddha for refuge.

Dhammaṁ saraṇaṁ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṁ saraṇaṁ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

(Leader)

Handa mayaṁ sacca-kiriyā gāthāyo bhaṇāmase:

(All)

N’atthi me saraṇaṁ aññaṁ

Buddho me saraṇaṁ varaṁ

Etena sacca-vajjena

Sotthi te [me] hotu sabbadā.

I have no other refuge,

The Buddha is my foremost refuge.

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

N’atthi me saraṇaṁ aññaṁ

Dhammo me saraṇaṁ varaṁ

Etena sacca-vajjena

Sotthi te [me] hotu sabbadā.

I have no other refuge,

The Dhamma is my foremost refuge.

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

N’atthi me saraṇaṁ aññaṁ

Saṅgho me saraṇaṁ varaṁ

Etena sacca-vajjena

Sotthi te [me] hotu sabbadā.

I have no other refuge,

The Saṅgha is my foremost refuge.

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

* * *

Mahā-kāruṇiko nātho

Atthāya sabba-pāṇinaṁ

Pūretvā pāramī sabbā

Patto sambodhim-uttamaṁ.

Etena sacca-vajjena

Mā hontu sabbupaddavā.

(The Buddha), our protector, with great compassion,

for the welfare of all beings,

having fulfilled all the perfections,

attained the highest self-awakening.

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

Mahā-kāruṇiko nātho

Hitāya sabba-pāṇinaṁ

Pūretvā pāramī sabbā

Patto sambodhim-uttamaṁ.

Etena sacca-vajjena

Mā hontu sabbupaddavā.

(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.

Mahā-kāruṇiko nātho

Sukhāya sabba-pāṇinaṁ

Pūretvā pāramī sabbā

Patto sambodhim-uttamaṁ.

Etena sacca-vajjena

Mā hontu sabbupaddavā.

(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.

* * *

Bahuṁ ve saraṇaṁ yanti

Pabbatāni vanāni ca,

Ārāma-rukkha-cetyāni

Manussā bhaya-tajjitā.

Many are those who go for refuge to mountains, forests,

parks, trees, & shrines: People threatened with danger.

N’etaṁ kho saraṇaṁ khemaṁ

N’etaṁ saraṇam-uttamaṁ,

N’etaṁ saraṇam-āgamma,

Sabba-dukkhā pamuccati.

That is not the secure refuge, that is not the highest refuge,

that is not the refuge, having gone to which,

one gains release from all suffering & stress.

Yo ca buddhañ-ca dhammañ-ca

Saṅghañ-ca saraṇaṁ gato,

Cattāri ariya-saccāni

Sammappaññāya passati:

But a person who, having gone to the Buddha,

Dhamma, & Saṅgha for refuge,

sees the four noble truths with right discernment:

Dukkhaṁ dukkha-samuppādaṁ,

Dukkhassa ca atikkamaṁ,

Ariyañ-c’aṭṭhaṅgikaṁ maggaṁ,

Dukkhūpasama-gāminaṁ.

Stress, the cause of stress, the transcending of stress,

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

Etaṁ kho saraṇaṁ khemaṁ

Etaṁ saraṇam-uttamaṁ,

Etaṁ saraṇam-āgamma,

Sabba-dukkhā pamuccati.

That is the secure refuge, that is the highest refuge,

that is the refuge, having gone to which,

one gains release from all suffering.

Discourses

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

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā,

Bārāṇasiyaṁ viharati isipatane migadāye.

Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.

I have heard that on one occasion the Blessed One was staying near Vārāṇasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

“Dve’me bhikkhave antā pabbajitena na sevitabbā,

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

Yo cāyaṁ kāmesu kāma-sukhallikānuyogo,

Hīno gammo pothujjaniko anariyo anattha-sañhito,

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

Yo cāyaṁ atta-kilamathānuyogo,

Dukkho anariyo anattha-sañhito.

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

Ete te bhikkhave ubho ante anupagamma,

Majjhimā paṭipadā Tathāgatena abhisambuddhā,

Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Avoiding both of these extremes, the middle way realized by the Tathāgata—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to unbinding.

Katamā ca sā bhikkhave majjhimā paṭipadā Tathāgatena abhisambuddhā,

Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

And what is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to unbinding?

Ayam-eva ariyo aṭṭhaṅgiko maggo,

Seyyathīdaṁ, Sammā-diṭṭhi sammā-saṅkappo,

Sammā-vācā sammā-kammanto sammā-ājīvo,

Sammā-vāyāmo sammā-sati sammā-samādhi.

Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Ayaṁ kho sā bhikkhave majjhimā paṭipadā Tathāgatena abhisambuddhā,

Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to unbinding.

Idaṁ kho pana bhikkhave dukkhaṁ ariya-saccaṁ:

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

Jāti-pi dukkhā jarā-pi dukkhā maraṇam-pi dukkhaṁ,

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

Soka-parideva-dukkha-domanass’upāyāsāpi dukkhā,

sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-p’icchaṁ na labhati tam-pi dukkhaṁ,

association with what is unbeloved is stressful, separation from what is beloved is stressful, not getting what one wants is stressful,

Saṅkhittena pañc’upādānakkhandhā dukkhā.

In short, the five clinging-aggregates are stressful.

Idaṁ kho pana bhikkhave dukkha-samudayo ariya-saccaṁ:

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

Yāyaṁ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī,

Seyyathīdaṁ,

Kāma-taṇhā bhava-taṇhā vibhava-taṇhā,

in other words, the craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensuality, craving for becoming, craving for non-becoming.

Idaṁ kho pana bhikkhave dukkha-nirodho ariya-saccaṁ:

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

Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo,

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

Idaṁ kho pana bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṁ:

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

Ayam-eva ariyo aṭṭhaṅgiko maggo,

Seyyathīdaṁ, Sammā-diṭṭhi sammā-saṅkappo,

Sammā-vācā sammā-kammanto sammā-ājīvo,

Sammā-vāyāmo sammā-sati sammā-samādhi.

precisely this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Idaṁ dukkhaṁ ariya-saccanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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.’

Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññeyyanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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.’

Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññātanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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.’

Idaṁ dukkha-samudayo ariya-saccanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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.’

Taṁ kho pan’idaṁ dukkha-samudayo ariya-saccaṁ pahātabbanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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.’

Taṁ kho pan’idaṁ dukkha-samudayo ariya-saccaṁ pahīnanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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.’

Idaṁ dukkha-nirodho ariya-saccanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṁ kho pan’idaṁ dukkha-nirodho ariya-saccaṁ sacchikātabbanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṁ kho pan‘idaṁ dukkha-nirodho ariya-saccaṁ sacchikatanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress.’

Taṁ kho pan‘idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṁ bhāvetabbanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of the way of practice leading to the cessation of stress is to be developed.’

Taṁ kho pan‘idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṁ bhāvitanti me bhikkhave,

Pubbe ananussutesu dhammesu,

Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of the way of practice leading to the cessation of stress has been developed.’

Yāvakīvañ-ca me bhikkhave imesu catūsu ariya-saccesu,

Evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathābhūtaṁ ñāṇa-dassanaṁ na suvisuddhaṁ ahosi,

N’eva tāvāhaṁ bhikkhave sadevake loke samārake sabrahmake,

Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,

Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.

And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, with its contemplatives & brāhmans, its royalty & common people.

Yato ca kho me bhikkhave imesu catūsu ariya-saccesu,

Evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathābhūtaṁ ñāṇa-dassanaṁ suvisuddhaṁ ahosi,

Athāhaṁ bhikkhave sadevake loke samārake sabrahmake,

Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,

Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.

But as soon this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, with its contemplatives & brāhmans, its royalty & commonfolk.

Ñāṇañ-ca pana me dassanaṁ udapādi,

‘Akuppā me vimutti, Ayam-antimā jāti,

N’atthidāni punabbhavoti.’”

The knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

Idam-avoca Bhagavā.

Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṁ abhinanduṁ.

That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words.

Imasmiñ-ca pana veyyā-karaṇasmiṁ bhaññamāne,

Āyasmato Koṇḍaññassa virajaṁ vītamalaṁ dhamma-cakkhuṁ udapādi,

And while this explanation was being given, there arose to Ven. Koṇḍañña the dustless, stainless Dhamma eye:

Yaṅ-kiñci samudaya-dhammaṁ sabban-taṁ nirodha-dhammanti.

“Whatever is subject to origination is all subject to cessation.”

Pavattite ca Bhagavatā dhamma-cakke,

Bhummā devā saddamanussāvesuṁ,

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

“Etam-Bhagavatā Bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhamma-cakkaṁ pavattitaṁ,

Appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.”

“At Vārāṇasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brāhman or contemplative, deva, Māra, Brahmā, or anyone at all in the cosmos.”

Bhummānaṁ devānaṁ saddaṁ sutvā,

Cātummahārājikā devā saddamanussāvesuṁ.

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

Cātummahārājikānaṁ devānaṁ saddaṁ sutvā,

Tāvatiṁsā devā saddamanussāvesuṁ.

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

Tāvatiṁsānaṁ devānaṁ saddaṁ sutvā,

Yāmā devā saddamanussāvesuṁ.

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

Yāmānaṁ devānaṁ saddaṁ sutvā,

Tusitā devā saddamanussāvesuṁ.

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

Tusitānaṁ devānaṁ saddaṁ sutvā,

Nimmānaratī devā saddamanussāvesuṁ.

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

Nimmānaratīnaṁ devānaṁ saddaṁ sutvā,

Paranimmita-vasavattī devā saddamanussāvesuṁ.

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

Paranimmita-vasavattīnaṁ devānaṁ saddaṁ sutvā,

Brahma-kāyikā devā saddamanussāvesuṁ,

On hearing the cry of the Paranimmita-vasavatti devas, the devas of Brahmā’s retinue took up the cry:

“Etam-Bhagavatā Bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhamma-cakkaṁ pavattitaṁ,

Appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.”

“At Vārāṇasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brāhman or contemplative, deva, Māra, Brahmā, or anyone at all in the cosmos.”

Itiha tena khaṇena tena muhuttena,

Yāva brahma-lokā saddo abbhuggacchi.

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

Ayañ-ca dasa-sahassī loka-dhātu,

Saṅkampi sampakampi sampavedhi,

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

Appamāṇo ca oḷāro obhāso loke pāturahosi,

Atikkammeva devānaṁ devānubhāvaṁ.

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

Atha kho Bhagavā udānaṁ udānesi,

“Aññāsi vata bho Koṇḍañño,

Aññāsi vata bho Koṇḍaññoti.”

Then the Blessed One exclaimed: “So you really know, Koṇḍañña? So you really know?”

Iti h’idaṁ āyasmato Koṇḍaññassa,

Añña-koṇḍañño’tveva nāmaṁ, ahosīti.

And that is how Ven. Kondañña acquired the name Añña-Koṇḍañña —Koṇḍañña who knows.

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

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā,

Bārāṇasiyaṁ viharati isipatane migadāye.

Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.

I have heard that on one occasion the Blessed One was staying near Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

“Rūpaṁ bhikkhave anattā.

Rūpañ-ca h’idaṁ bhikkhave attā abhavissa,

Nayidaṁ rūpaṁ ābādhāya saṁvatteyya,

Labbhetha ca rūpe,

Evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosīti.

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

Yasmā ca kho bhikkhave rūpaṁ anattā,

Tasmā rūpaṁ ābādhāya saṁvattati,

Na ca labbhati rūpe,

Evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosīti.

But precisely because form is not-self, form lends itself to dis-ease, and it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’

Vedanā anattā.

Vedanā ca h’idaṁ bhikkhave attā abhavissa,

Nayidaṁ vedanā ābādhāya saṁvatteyya,

Labbhetha ca vedanāya,

Evaṁ me vedanā hotu evaṁ me vedanā mā ahosīti.

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

Yasmā ca kho bhikkhave vedanā anattā,

Tasmā vedanā ābādhāya saṁvattati,

Na ca labbhati vedanāya,

Evaṁ me vedanā hotu evaṁ me vedanā mā ahosīti.

But precisely because feeling is not-self, feeling lends itself to dis-ease, and it is not possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’

Saññā anattā.

Saññā ca h’idaṁ bhikkhave attā abhavissa,

Nayidaṁ saññā ābādhāya saṁvatteyya,

Labbhetha ca saññāya,

Evaṁ me saññā hotu evaṁ me saññā mā ahosīti.

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

Yasmā ca kho bhikkhave saññā anattā,

Tasmā saññā ābādhāya saṁvattati,

Na ca labbhati saññāya,

Evaṁ me saññā hotu evaṁ me saññā mā ahosīti.

But precisely because perception is not-self, perception lends itself to dis-ease, and it is not possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’

Saṅkhārā anattā.

Saṅkhārā ca h’idaṁ bhikkhave attā abhavissaṁsu,

Nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ,

Labbhetha ca saṅkhāresu,

Evaṁ me saṅkhārā hontu evaṁ me saṅkhārā mā ahesunti.

Fabrications are not-self. If fabrications were self, these fabrications would not lend themselves to dis-ease, and it would be possible (to say) with regard to fabrication, ‘Let my fabrications be thus. Let my fabrications not be thus.’

Yasmā ca kho bhikkhave saṅkhārā anattā,

Tasmā saṅkhārā ābādhāya saṁvattanti,

Na ca labbhati saṅkhāresu,

Evaṁ me saṅkhārā hontu evaṁ me saṅkhārā mā ahesunti

But precisely because fabrications are not-self, fabrications lend themselves to dis-ease, and it is not possible (to say) with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’

Viññāṇaṁ anattā.

Viññāṇañ-ca h’idaṁ bhikkhave attā abhavissa,

Nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya,

Labbhetha ca viññāṇe,

Evaṁ me viññāṇaṁ hotu evaṁ me viññāṇaṁ mā ahosīti.

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

Yasmā ca kho bhikkhave viññāṇaṁ anattā,

Tasmā viññāṇaṁ ābādhāya saṁvattati,

Na ca labbhati viññāṇe,

Evaṁ me viññāṇaṁ hotu evaṁ me viññāṇaṁ mā ahosīti.

But precisely because consciousness is not-self, consciousness lends itself to dis-ease, and it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’

Taṁ kiṁ maññatha bhikkhave rūpaṁ niccaṁ vā aniccaṁ vāti.”

How do you construe thus, monks—Is form constant or inconstant?”

“Aniccaṁ bhante.”

“Inconstant, lord.”

“Yam-panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.”

“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ bhante.”

“Stressful, lord.”

“Yam-panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ,

Kallaṁ nu taṁ samanupassituṁ,

Etaṁ mama eso’ham-asmi eso me attāti.”

“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 h’etaṁ bhante.”

“No, lord.”

“Taṁ kiṁ maññatha bhikkhave vedanā niccā vā aniccā vāti.”

“How do you construe thus, monks—Is feeling constant or inconstant?”

“Aniccā bhante.”

“Inconstant, lord.”

“Yam-panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.”

“And is that which is inconstant easeful or stressful?

“Dukkhaṁ bhante.”

“Stressful, lord.”

“Yam-panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ,

Kallaṁ nu taṁ samanupassituṁ,

Etaṁ mama eso’ham-asmi eso me attāti.””

“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 h’etaṁ bhante.”

“No, lord.”

“Taṁ kiṁ maññatha bhikkhave saññā niccā vā aniccā vāti.”

“How do you construe thus, monks—Is perception constant or inconstant?”

“Aniccā bhante.”

“Inconstant, lord.”

“Yam-panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.”

“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ bhante.”

“Stressful, lord.”

“Yam-panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ,

Kallaṁ nu taṁ samanupassituṁ,

Etaṁ mama eso’ham-asmi eso me attāti.”

“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 h’etaṁ bhante.”

“No, lord.”

“Taṁ kiṁ maññatha bhikkhave saṅkhārā niccā vā aniccā vāti.”

“How do you construe thus, monks—Are fabrications constant or inconstant?”

“Aniccā bhante.”

“Inconstant, lord.”

“Yam-panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.”

“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ bhante.”

“Stressful, lord.”

“Yam-panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ,

Kallaṁ nu taṁ samanupassituṁ,

Etaṁ mama eso’ham-asmi eso me attāti.”

“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 h’etaṁ bhante.”

“No, lord.”

“Taṁ kiṁ maññatha bhikkhave viññāṇaṁ niccaṁ vā aniccaṁ vāti.”

“How do you construe thus, monks—Is consciousness constant or inconstant?”

“Aniccaṁ bhante.”

“Inconstant, lord.”

“Yam-panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.”

“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ bhante.”

“Stressful, lord.”

“Yam-panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ,

Kallaṁ nu taṁ samanupassituṁ,

Etaṁ mama eso’ham-asmi eso me attāti.”

“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 h’etaṁ bhante.”

“No, lord.”

“Tasmātiha bhikkhave yaṅ-kiñci rūpaṁ atītānāgata-paccuppannaṁ, Ajjhattaṁ vā bahiddhā vā,

Oḷārikaṁ vā sukhumaṁ vā, Hīnaṁ vā paṇītaṁ vā, Yan-dūre santike vā, Sabbaṁ rūpaṁ,

“Thus, monks, any form whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form —

N’etaṁ mama neso’ham-asmi na m’eso attāti,

Evam-etaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

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

Yā kāci vedanā atītānāgata-paccuppannā,

Ajjhattā vā bahiddhā vā, Oḷārikā vā sukhumā vā,

Hīnā vā paṇītā vā, Yā dūre santike vā, Sabbā vedanā,

Any feeling whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every feeling—

N’etaṁ mama neso’ham-asmi na m’eso attāti,

Evam-etaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

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

Yā kāci saññā atītānāgata-paccuppannā,

Ajjhattā vā bahiddhā vā, Oḷārikā vā sukhumā vā,

Hīnā vā paṇītā vā, Yā dūre santike vā, Sabbā saññā,

Any perception whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every perception—

N’etaṁ mama neso’ham-asmi na m’eso attāti,

Evam-etaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

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

Ye keci saṅkhārā atītānāgata-paccuppannā,

Ajjhattā vā bahiddhā vā, Oḷārikā vā sukhumā vā,

Hīnā vā paṇītā vā, Ye dūre santike vā, Sabbe saṅkhārā,

Any fabrications whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: All fabrications—

N’etaṁ mama neso’ham-asmi na m’eso attāti,

Evam-etaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

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

Yaṅ-kiñci viññāṇaṁ atītānāgata-paccuppannaṁ,

Ajjhattaṁ vā bahiddhā vā, Oḷārikaṁ vā sukhumaṁ vā,

Hīnaṁ vā paṇītaṁ vā, Yan-dūre santike vā,

Sabbaṁ viññāṇaṁ,

Any consciousness whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness—

N’etaṁ mama neso’ham-asmi na m’eso attāti,

Evam-etaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

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

Evaṁ passaṁ bhikkhave sutavā ariya-sāvako,

Rūpasmiṁ-pi nibbindati, Vedanāya-pi nibbindati,

Saññāya-pi nibbindati, Saṅkhāresu-pi nibbindati,

Viññāṇasmiṁ-pi nibbindati.

Seeing thus, the instructed noble disciple grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, & disenchanted with consciousness.

Nibbindaṁ virajjati,

Virāgā vimuccati,

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

Vimuttasmiṁ vimuttam-iti ñāṇaṁ hoti,

‘Khīṇā jāti,

Vusitaṁ brahma-cariyaṁ,

Kataṁ karaṇīyaṁ,

Nāparaṁ itthattāyāti’ pajānātīti.”

With release, there is the knowledge, ‘Released.’ He discerns that, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

Idam-avoca Bhagavā,

Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṁ abhinanduṁ.

That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words.

Imasmiñ-ca pana veyyā-karaṇasmiṁ bhaññamāne,

Pañca-vaggiyānaṁ bhikkhūnaṁ anupādāya,

Āsavehi cittāni vimucciṁsūti.

And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from effluents.

Āditta-pariyāya Sutta
The Fire Discourse

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā,

Gayāyaṁ viharati gayāsīse,

Saddhiṁ bhikkhu-sahassena,

Tatra kho Bhagavā bhikkhū āmantesi.

I have heard that on one occasion the Blessed One was staying in Gayā, at Gayā Head, with 1,000 monks. There he addressed the monks:

“Sabbaṁ bhikkhave ādittaṁ.

Kiñ-ca bhikkhave sabbaṁ ādittaṁ.

Cakkhuṁ bhikkhave ādittaṁ,

Rūpā ādittā,

Cakkhu-viññāṇaṁ ādittaṁ,

Cakkhu-samphasso āditto,

“Monks, All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.

Yam-p’idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tam-pi ādittaṁ. Kena ādittaṁ?

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. Aflame with what?

Ādittaṁ rāg’agginā dos’agginā moh’agginā,

Ādittaṁ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Sotaṁ ādittaṁ,

Saddā ādittā,

Sota-viññāṇaṁ ādittaṁ,

Sota-samphasso āditto,

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

Yam-p’idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tam-pi ādittaṁ. Kena ādittaṁ?

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. Aflame with what?

Ādittaṁ rāg’agginā dos’agginā moh’agginā,

Ādittaṁ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Ghānaṁ ādittaṁ,

Gandhā ādittā,

Ghāna-viññāṇaṁ ādittaṁ,

Ghāna-samphasso āditto,

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

Yam-p’idaṁ ghāna-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tam-pi ādittaṁ. Kena ādittaṁ?

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. Aflame with what?

Ādittaṁ rāg’agginā dos’agginā moh’agginā,

Ādittaṁ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Jivhā ādittā,

Rasā ādittā,

Jivhā-viññāṇaṁ ādittaṁ,

Jivhā-samphasso āditto,

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

Yam-p’idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tam-pi ādittaṁ. Kena ādittaṁ?

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. Aflame with what?

Ādittaṁ rāg’agginā dos’agginā moh’agginā,

Ādittaṁ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Kāyo āditto,

Phoṭṭhabbā ādittā,

Kāya-viññāṇaṁ ādittaṁ,

Kāya-samphasso āditto,

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

Yam-p’idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tam-pi ādittaṁ. Kena ādittaṁ?

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. Aflame with what?

Ādittaṁ rāg’agginā dos’agginā moh’agginā,

Ādittaṁ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Mano āditto,

Dhammā ādittā,

Mano-viññāṇaṁ ādittaṁ,

Mano-samphasso āditto,

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

Yam-p’idaṁ mano-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tam-pi ādittaṁ. Kena ādittaṁ?

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. Aflame with what?

Ādittaṁ rāg’agginā dos’agginā moh’agginā,

Ādittaṁ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Evaṁ passaṁ bhikkhave sutavā ariya-sāvako,

Cakkhusmiṁ-pi nibbindati,

Rūpesu-pi nibbindati,

Cakkhu-viññāṇe’pi nibbindati,

Cakkhu-samphasse’pi nibbindati,

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

Yam-p’idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tasmiṁ-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.

Sotasmiṁ-pi nibbindati,

Saddesu-pi nibbindati,

Sota-viññāṇe’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.

Yam-p’idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tasmiṁ-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.

Ghānasmiṁ-pi nibbindati,

Gandhesu-pi nibbindati,

Ghāna-viññāṇe’pi nibbindati,

Ghāna-samphasse’pi nibbindati,

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

Yam-p’idaṁ ghāna-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tasmiṁ-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.

Jivhāya-pi nibbindati,

Rasesu-pi nibbindati,

Jivhā-viññāṇe’pi nibbindati,

Jivhā-samphasse’pi nibbindati,

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

Yam-p’idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tasmiṁ-pi nibbindati.

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

Kāyasmiṁ-pi nibbindati,

Phoṭṭhabbesu-pi nibbindati,

Kāya-viññāṇe’pi nibbindati,

Kāya-samphasse’pi nibbindati,

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

Yam-p’idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tasmiṁ-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.

Manasmiṁ-pi nibbindati,

Dhammesu-pi nibbindati,

Mano-viññāṇe’pi nibbindati,

Mano-samphasse’pi nibbindati,

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

Yam-p’idaṁ mano-samphassa-paccayā uppajjati vedayitaṁ,

Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

Tasmiṁ-pi nibbindati.

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

Nibbindaṁ virajjati, Virāgā vimuccati,

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

Vimuttasmiṁ vimuttam-iti ñāṇaṁ hoti,

‘Khīṇā jāti,

Vusitaṁ brahma-cariyaṁ,

Kataṁ karaṇīyaṁ,

Nāparaṁ itthattāyāti’ pajānātīti.”

With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

Idam-avoca Bhagavā,

Attamanā te bhikkhū Bhagavato bhāsitaṁ abhinanduṁ.

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

Imasmiñ-ca pana veyyā-karaṇasmiṁ bhaññamāne,

Tassa bhikkhu-sahassassa anupādāya,

Āsavehi cittāni vimucciṁsūti.

And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from effluents.

Mahā-samaya Sutta
The Great Meeting

[Evam-me sutaṁ.] Ekaṁ samayaṁ Bhagavā, Sakkesu viharati Kapilavatthusmiṁ Mahāvane, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi sabbeh’eva arahantehi. Dasahi ca loka-dhātūhi devatā yebhuyyena sannipatitā honti Bhagavantaṁ dassanāya bhikkhu-saṅghañ-ca.

I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Saṅgha of approximately five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Saṅgha.

Atha kho catunnaṁ suddhāvāsa-kāyikānaṁ devānaṁ etad-ahosi, “Ayaṁ kho Bhagavā Sakkesu viharati Kapilavatthusmiṁ Mahāvane, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi sabbeh’eva arahantehi.

Dasahi ca loka-dhātūhi devatā yebhuyyena sannipatitā honti Bhagavantaṁ dassanāya bhikkhu-saṅghañ-ca. Yannūna mayam-pi yena Bhagavā ten’upasaṅkameyyāma, upasaṅkamitvā Bhagavato santike pacceka-gāthā bhāseyyāmāti.”

Then the thought occurred to four devatās of the ranks from the Pure Abodes: “The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Saṅgha of about five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems have gathered in order to see the Blessed One & the Bhikkhu Saṅgha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence.”

Atha kho tā devatā seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ sammiñjeyya, evam-eva suddhāvāsesu devesu antarahitā Bhagavato purato pāturahaṁsu. Atha kho tā devatā Bhagavantaṁ abhivādetvā ekam-antaṁ aṭṭhaṁsu. Ekam-antaṁ ṭhitā kho ekā devatā Bhagavato santike imaṁ gāthaṁ abhāsi.

Then, just as a strong man might extend his flexed arm or flex his extended arm, those devatās disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Having paid homage to the Blessed One, they stood to one side. As they were standing there, one devatā recited this verse in the Blessed One’s presence:

“Mahā-samayo pavanasmiṁ

Deva-kāyā samāgatā

Āgatamha imaṁ dhamma-samayaṁ

Dakkhitāyeva aparājita-saṅghanti.”

“A great meeting in the woods:

The deva hosts have assembled.

We have come to this Dhamma meeting

to see the unvanquished Saṅgha.”

Atha kho aparā devatā Bhagavato santike imaṁ gāthaṁ abhāsi.

“Tatra bhikkhavo samādahaṁsu

Cittaṁ attano ujukam-akaṁsu

Sārathī va nettāni gahetvā

Indriyāni rakkhanti paṇḍitāti.”

Then another devatā recited this verse in the Blessed One’s presence:

“There the bhikkhus are concentrated,

have straightened their own minds.

Like a charioteer holding the reins,

the wise ones guard their faculties.”

Atha kho aparā devatā Bhagavato santike imaṁ gāthaṁ abhāsi.

“Chetvā khīlaṁ chetvā palīghaṁ

Inda-khīlam-ohaccam-anejā,

Te caranti suddhā vimalā

Cakkhumatā sudantā susu-nāgāti.”

Then another devatā recited this verse in the Blessed One’s presence:

“Having cut through barrenness, cut the cross-bar,

having uprooted Indra’s pillar, unstirred,

they wander about pure, unstained,

young nāgas well tamed by the One with Vision.

Atha kho aparā devatā Bhagavato santike imaṁ gāthaṁ abhāsi.

“Ye keci Buddhaṁ saraṇaṁ gatāse

Na te gamissanti apāya-bhūmiṁ.

Pahāya mānusaṁ dehaṁ

Deva-kāyaṁ paripūressantīti.”

Then another devatā recited this verse in the Blessed One’s presence:

“Those who have gone to the Buddha for refuge

will not go to the plane of woe.

On discarding the human body,

they will fill the hosts of the devas.”

Atha kho Bhagavā bhikkhū āmantesi, “Yebhuyyena bhikkhave dasasu loka-dhātūsu devatā sannipatitā honti Tathāgataṁ dassanāya bhikkhu-saṅghañ-ca.

Ye’pi te bhikkhave ahesuṁ atītam-addhānaṁ arahanto Sammā-sambuddhā, tesam-pi Bhagavantānaṁ eta-paramāyeva devatā sannipatitā ahesuṁ, seyyathāpi mayhaṁ etarahi.

Ye’pi te bhikkhave bhavissanti anāgatam-addhānaṁ arahanto Sammā-sambuddhā, tesam-pi Bhagavantānaṁ eta-paramāyeva devatā sannipatitā bhavissanti, seyyathāpi mayhaṁ etarahi.

Then the Blessed One addressed the monks: “Monks, most of the devatās from ten world-systems have gathered in order to see the Tathāgata & the Bhikkhu Saṅgha. Those who, in the past, were Pure Ones, Rightly Self-awakened, at most had their devatā-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devatā-gathering like mine at the present.

Ācikkhissāmi bhikkhave deva-kāyānaṁ nāmāni.

Kittayissāmi bhikkhave deva-kāyānaṁ nāmāni.

Desissāmi bhikkhave deva-kāyānaṁ nāmāni. Taṁ suṇātha sādhukaṁ manasikarotha bhāsissāmīti.”

“Evam-bhante” ti kho te bhikkhū Bhagavato paccassosuṁ. Bhagavā etad-avoca.

“I will tell you the names of the deva hosts. I will describe to you the names of the deva hosts. I will teach you the names of the deva hosts. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks replied. The Blessed One said:

“Silokam-anukassāmi

Yattha bhummā tadassitā

Ye sitā giri-gabbharaṁ

Pahitattā samāhitā

Puthū sīhāva sallīnā

Loma-haṁsābhisambhuno

Odāta-manasā suddhā

Vippasannam-anāvilā

I recite a verse of tribute.

Those who live where spirits dwell,

who live in mountain caves, resolute, concentrated,

many, like hidden lions, who have overcome horripilation,

white-hearted, pure, serene, & undisturbed:

Bhiyyo pañca-sate ñatvā

Vane Kāpilavatthave

Tato āmantayi Satthā

Sāvake sāsane rate

‘Deva-kāyā abhikkantā

Te vijānātha bhikkhavo.’

Te ca ātappam-akaruṁ

Sutvā Buddhassa sāsanaṁ

Tesam-pāturahu ñāṇaṁ

Amanussāna dassanaṁ

Appeke satam-addakkhuṁ

Sahassaṁ atha sattariṁ

Sataṁ eke sahassānaṁ

Amanussānam-addasuṁ

Appekenantam-addakkhuṁ

Disā sabbā phuṭā ahuṁ

Knowing that more than 500 of them

had come to the forest of Kapilavastu,

the Teacher then said to them, disciples delighting in his instruction,

“The deva hosts have approached. Detect them, monks!”

Listening to the Awakened One’s instruction,

they made an ardent effort.

Knowledge appeared to them, vision of non-human beings.

Some saw 100, some 1,000, some 70,000,

some had vision of 100,000 non-human beings.

Some gained vision of innumerable devas filling every direction.

Tañ-ca sabbaṁ abhiññāya

Vavakkhitvāna cakkhumā

Tato āmantayi Satthā

Sāvake sāsane rate

‘Deva-kāyā abhikkantā

Te vijānātha bhikkhavo

Ye vohaṁ kittayissāmi

Girāhi anupubbaso.’

Realizing all this, the One-with-Vision felt moved to speak.

The Teacher then said to them,

disciples delighting in his instruction,

“The deva hosts have approached. Detect them, monks,

as I describe their glories, one by one.

Satta-sahassā va yakkhā

Bhummā Kāpilavatthavā

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

7,000 yakkhas inhabiting the land of Kāpilavastu,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Cha-sahassā hemavatā

Yakkhā nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

6,000 yakkhas from the Himālayas, of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Sātāgirā ti-sahassā

Yakkhā nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

From Mount Sāta 3,000 yakkhas of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Icc’ete soḷasa-sahassā

Yakkhā nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

These 16,000 yakkhas of varied hue

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Vessāmittā pañca-satā

Yakkhā nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

500 yakkhas from Vessāmitta, of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Kumbhīro Rājagahiko

Vepullassa nivesanaṁ

Bhiyyo naṁ sata-sahassaṁ

Yakkhānaṁ payirupāsati

Kumbhīro Rājagahiko

So-p’āga samitiṁ vanaṁ.

Kumbhīra from Rājagaha, who dwells on Mount Vepulla,

attended to by more than 100,000 yakkhas—

Kumbhīra from Rājagaha: He, too, has come to the forest meeting.

Purimañ-ca disaṁ rājā

Dhataraṭṭho pasāsati

Gandhabbānaṁ ādhipati

Mahārājā yasassi so

Puttāpi tassa bahavo

Inda-nāmā mahabbalā

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

And Dhataraṭṭha, who rules as king of the Eastern Direction,

as lord of the gandhabbas: A glorious, great king is he,

and many are his sons named Indra, of great strength.

Powerful, effulgent, glamorous, prestigious,

rejoicing, they have approached the monks’ forest meeting.

Dakkhiṇañ-ca disaṁ rājā

Virūḷho tappasāsati

Kumbhaṇḍānaṁ ādhipati

Mahārājā yasassi so

Puttāpi tassa bahavo

Inda-nāmā mahabbalā

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

And Virūḷha, who rules as king of the Southern Direction,

as lord of the kumbaṇḍas: A glorious, great king is he,

and many are his sons named Indra, of great strength.

Powerful, effulgent, glamorous, prestigious,

rejoicing, they have approached the monks’ forest meeting.

Pacchimañ-ca disaṁ rājā

Virūpakkho pasāsati

Nāgānaṁ ādhipati

Mahārājā yasassi so

Puttāpi tassa bahavo

Inda-nāmā mahabbalā

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

And Virūpakkha, who rules as king of the Western Direction,

as lord of the nāgas: A glorious, great king is he,

and many are his sons named Indra, of great strength.

Powerful, effulgent, glamorous, prestigious,

rejoicing, they have approached the monks’ forest meeting.

Uttarañ-ca disaṁ rājā

Kuvero tappasāsati

Yakkhānaṁ ādhipati

Mahārājā yasassi so

Puttāpi tassa bahavo

Inda-nāmā mahabbalā

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

And Kuvera, who rules as king of the Northern Direction,

as lord of the yakkhas: A glorious, great king is he,

and many are his sons named Indra, of great strength.

Powerful, effulgent, glamorous, prestigious,

rejoicing, they have approached the monks’ forest meeting.

Purima-disaṁ Dhataraṭṭho

Dakkhiṇena Virūḷhako

Pacchimena Virūpakkho

Kuvero uttaraṁ disaṁ

Cattāro te mahārājā

Samantā caturo disā

Daddallamānā aṭṭhaṁsu

Vane Kāpilavatthave

Dhataraṭṭha from the Eastern Direction, Virūḷhaka from the South,

Virūpakkha from the West, Kuvera from the Northern Direction:

These four Great Kings encompassing the four directions,

resplendent, stand in the Kāpilavastu forest.

Tesaṁ māyāvino dāsā

Āgū vañcanikā saṭhā

Māyā Kuṭeṇḍu Veṭeṇḍu

Viṭū ca Viṭuṭo saha

Candano Kāma-seṭṭho ca

Kinnughaṇḍu Nighaṇḍu ca

Panādo Opamañño ca

Deva-sūto ca Mātali

Cittaseno ca gandhabbo

Naḷo rājā Janosabho

Āgū Pañcasikho c’eva

Timbarū Suriyavacchasā

Ete c’aññe ca rājāno

Gandhabbā saha rājubhi

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

Their deceitful vassals have also come—deceptive, treacherous—

Māyā, Kuṭeṇḍu, Veṭeṇḍu, Viṭu with Viṭuṭa,

Candana, the Chief of Sensuality, Kinnughaṇḍu, Nighaṇḍu,

Panāda, the Mimic, Mātali, the deva’s charioteer,

Cittasena the gandhabba, King Naḷa, the Bull of the People,

Pañcasikha has come with Timbaru & Suriyavacchasā.

These & other kings, gandhabbas with their kings,

rejoicing, have approached the monks’ forest meeting.

Ath’āgū Nābhasā nāgā

Vesālā saha Tacchakā

Kambal’Assatarā āgū

Pāyāgā saha ñātibhi

Yāmunā Dhataraṭṭhā ca

Āgū nāgā yasassino

Erāvaṇṇo mahānāgo

So-p’āga samitiṁ vanaṁ.

Then there have also come nāgas from Lake Nābhasa,

Vesālī & Tacchaka.

Kambalas, Assataras, Payāgas, & their kin.

And from the River Yāmuna comes the prestigious nāga, Dhataraṭṭha.

The great nāga Eravaṇṇa: He, too, has come to the forest meeting.

Ye nāga-rāje sahasā haranti

Dibbā dijā pakkhi visuddha-cakkhū

Vehāyasā te vana-majjha-pattā

Citrā Supaṇṇā iti tesa’nāmaṁ

Abhayantadā nāga-rājānamāsi

Supaṇṇato khemam-akāsi Buddho

Saṇhāhi vācāhi upavhayantā

Nāgā Supaṇṇā saraṇam-akaṁsu Buddhaṁ

They who swoop down swiftly on nāga kings,

divine, twice-born, winged, their eyesight pure:

(Garuḍas) came from the sky to the midst of the forest.

Citra & Supaṇṇa are their names.

But the Buddha, giving safety to the nāga kings,

made them secure from Supaṇṇa.

Addressing one another with affectionate words,

the nāgas & Supaṇṇas made the Buddha their refuge.

Jitā vajira-hatthena

Samuddaṁ asurā sitā

Bhātaro Vāsavassete

Iddhimanto yasassino

Kālakañjā mahābhismā

Asurā Dānaveghasā

Vepacitti Sucitti ca

Pahārādo Namucī saha

Satañ-ca Bali-puttānaṁ

Sabbe Veroca-nāmakā

Sannayhitvā baliṁ senaṁ

Rāhu-bhaddam-upāgamuṁ

Samayo’dāni bhaddante

Bhikkhūnaṁ samitiṁ vanaṁ.

“Defeated by Indra of the thunderbolt hand,

Asuras dwelling in the ocean,

Vāsava’s brothers—powerful, prestigious—

Greatly terrifying Kālakañjas, the Dānaveghasa asuras,

Vepacitti & Sucitti, Pahārāda, with Namucī,

and Bali’s hundred sons, all named Veroca,

arrayed with powerful armies have approached their honored Rāhu

[and said]: ‘Now is the occasion, sir, of the monk’s forest meeting.’

Āpo ca devā Paṭhavī ca

Tejo Vāyo tad-āgamuṁ

Varuṇā Vāruṇā devā

Somo ca Yasasā saha

Mettā-Karuṇā-kāyikā

Āgū devā yasassino

Das’ete dasadhā kāyā

Sabbe nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

Devas of water, earth, fire, & wind have come here.

Varuṇas, Vāruṇas, Soma together with Yasa,

the prestigious devas of the hosts of goodwill & compassion have come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Veṇḍū ca devā Sahalī ca

Asamā ca duve Yamā

Candassūpanisā devā

Candam-āgū purakkhitā

Suriyassūpanisā devā

Suriyam-āgū purakkhitā

Nakkhattāni purakkhitvā

Āgū mandavalāhakā

Vasūnaṁ Vāsavo seṭṭho

Sakkop’āga purindado

Das’ete dasadhā kāyā

Sabbe nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

Veṇḍu (Visṇu) & Sahalī, Asama & the Yama twins,

the devas dependent on the moon, surrounding the moon have come.

The devas dependent on the sun, surrounding the sun have come.

Devas surrounding the zodiac stars

and the sprites of the clouds have come.

Sakka, chief of the Vasus, the ancient donor, has come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Ath’āgū Sahabhū devā

Jalam-aggi-sikhāriva

Ariṭṭhakā ca Rojā ca

Ummā-pupphanibhāsino

Varuṇā Sahadhammā ca

Accutā ca Anejakā

Sūleyya-Rucirā āgū

Āgū Vāsavanesino

Das’ete dasadhā kāyā

Sabbe nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

Then come the Sahabhu devas, blazing like crests of fire-flame.

The Ariṭṭakas, Rojas, cornflower blue.

Varuṇas & Sahadhammas, Accutas & Anejakas,

Sūleyyas & Ruciras, and Vasavanesis have come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Samānā Mahāsamānā

Mānusā Mānusuttamā

Khiḍḍā-padūsikā āgū

Āgū Mano-padūsikā

Ath’āgū Harayo devā

Ye ca Lohitavāsino

Pāragā Mahāpāragā

Āgū devā yasassino

Das’ete dasadhā kāyā

Sabbe nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

Samānas, Great Samānas, Mānusas, Super Mānusas,

the devas corrupted by fun have come,

as well as devas corrupted by mind.

Then come green-gold devas and those wearing red.

Pāragas, Great Pāragas, prestigious devas have come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Sukkā Karumhā Aruṇā

Āgū Veghanasā saha

Odātagayhā pāmokkhā

Āgū devā Vicakkhaṇā

Sadāmattā Hāragajā

Missakā ca yasassino

Thanayaṁ āgā Pajunno

Yo disā abhivassati

Das’ete dasadhā kāyā

Sabbe nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

White devas, ruddy-green devas, dawn-devas

have come with the Veghanas headed by devas totally in white.

The Vicakkhaṇas have come.

Sadāmatta, Hāragajas, & the prestigious multi-coloreds,

Pajunna, the thunderer, who brings rain to the lands:

These ten ten-fold hosts, all of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Khemiyā Tusitā Yāmā

Kaṭṭhakā ca yasassino

Lambitakā Lāmaseṭṭhā

Jotināmā ca āsavā

Nimmānaratino āgū

Ath’āgū Paranimmitā

Das’ete dasadhā kāyā

Sabbe nānatta-vaṇṇino

Iddhimanto jutimanto

Vaṇṇavanto yasassino

Modamānā abhikkāmuṁ

Bhikkhūnaṁ samitiṁ vanaṁ.

The Khemiyas, Tusitas, & Yāmas, the prestigious Kaṭṭhakas,

Lambitakas & Lāma chiefs, the Jotināmas & Āsavas,

the Nimmānaratis have come, as have the Paranimmitas.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent, glamorous, prestigious,

rejoicing, have approached the monks’ forest meeting.

Saṭṭh’ete deva-nikāyā

Sabbe nānatta-vaṇṇino

Nāmanvayena āgañchuṁ

Ye c’aññe sadisā saha

‘Pavuttha-jātim-akkhīlaṁ

Ogha-tiṇṇam-anāsavaṁ

Dakkhem’oghataraṁ nāgaṁ

Candaṁ va asitātitaṁ.’

These 60 deva groups, all of varied hue, have come arranged in order,

together with others in like manner [thinking:]

‘We’ll see the one who has transcended birth, who has no bounds,

who has crossed over the flood, fermentation-free,

the Mighty One, crossing over the flood,

like the moon emerging from the dark fortnight.’

Subrahmā Paramatto ca

Puttā iddhimato saha

Sanaṅkumāro Tisso ca

So-p’āga samitiṁ vanaṁ.

Sahassa-brahma-lokānaṁ

Mahā-brahmābhitiṭṭhati

Upapanno jutimanto

Bhismā-kāyo yasassi so

Das’ettha issarā āgū

Pacceka-vasavattino

Tesañ-ca majjhato āgā

Hārito parivārito.”

Subrahmā & Paramatta, together with sons of the Powerful One,

Sanaṅkumāra & Tissa: They too have come to the forest meeting.

Great Brahmā, who stands over 1,000 Brahmā worlds,

who arose there spontaneously, effulgent:

Prestigious is he, with a terrifying body.

Ten brahmā sovereigns, each the lord of his own realm, have come—

and in their midst has come Harita surrounded by his retinue.”

Te ca sabbe abhikkante

S’inde deve sabrahmake

Māra-senā abhikkāmi

Passa kaṇhassa mandiyaṁ

‘Etha gaṇhatha bandhatha

Rāgena bandhamatthu vo

Samantā parivāretha

Mā vo muñcittha koci naṁ.’

Iti tattha mahāseno

Kaṇha-senaṁ apesayi

Pāṇinā talam-āhacca

Saraṁ katvāna bheravaṁ

Yathā pāvussako megho

Thanayanto savijjuko.

Tadā so paccudāvatti

Saṅkuddho asayaṁ-vase.

When all these devas with Indras & Brahmās had come,

Māra’s army came as well.

Now look at the Dark One’s foolishness!

[He said:] ‘Come seize them! Bind them!

Tie them down with passion!

Surround them on every side!

Don’t let anyone at all escape!’

Thus the great warlord urged on his dark army,

slapping the ground with his hand,

making a horrendous din,

as when a storm cloud bursts with thunder,

lightning, & torrents of rain.

But then he withdrew—enraged,

with none under his sway.

Tañ-ca sabbaṁ abhiññāya

Vavakkhitvāna cakkhumā

Tato āmantayi Satthā

Sāvake sāsane rate

‘Māra-senā abhikkantā

Te vijānātha bhikkhavo.’

Te ca ātappam-akaruṁ

Sutvā Buddhassa sāsanaṁ.

Vītarāgehi pakkāmuṁ

Nesaṁ lomam-pi iñjayuṁ.

Sabbe vijita-saṅgāmā

Bhayātītā yasassino.

Modanti saha bhūtehi,

Sāvakā te janesutāti.”

Realizing all this,

the One-with-Vision felt moved to speak.

The Teacher then said to them,

disciples delighting in his instruction,

‘Māra’s army has approached. Detect them, monks!’

Listening to the Awakened One’s instruction,

they made an ardent effort.

The army retreated from those without passion,

without raising even a hair on their bodies.

Having all won the battle—prestigious, past fear—

they rejoice with all beings:

disciples outstanding among the human race.”

Magga-vibhaṅga Sutta
An Analysis of the Path

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā,

Sāvatthiyaṁ viharati, Jetavane Anāthapiṇḍikassa, ārāme. Tatra kho Bhagavā bhikkhū āmantesi “Bhikkhavo ti.” “Bhadante ti” te bhikkhū Bhagavato paccassosuṁ. Bhagavā etad-avoca.

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park. There he addressed the monks: “Monks.” “Yes, lord,” the monks responded to him. The Blessed One said,

“Ariyaṁ vo bhikkhave aṭṭhaṅgikaṁ maggaṁ desissāmi vibhajissāmi. Taṁ suṇātha sādhukaṁ manasi-karotha bhāsissāmīti.

“Monks, I will teach & analyse for you the noble eightfold path. Listen & pay close attention. I will speak.”

“Evam-bhante” ti kho te bhikkhū Bhagavato paccassosuṁ.

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

Bhagavā etad-avoca.

The Blessed One said,

“Katamo ca bhikkhave ariyo aṭṭhaṅgiko maggo?

“Now what, monks, is the noble eightfold path?

Seyyathīdam, Sammā-diṭṭhi sammā-saṅkappo,

Sammā-vācā sammā-kammanto sammā-ājīvo,

Sammā-vāyāmo sammā-sati sammā-samādhi.

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

Katamā ca bhikkhave sammā-diṭṭhi?

And what, monks, is right view?

Yaṁ kho bhikkhave dukkhe ñāṇaṁ dukkha-samudaye ñāṇaṁ dukkha-nirodhe ñāṇaṁ dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṁ.

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

Ayaṁ vuccati bhikkhave sammā-diṭṭhi.

This, monks, is called right view.

Katamo ca bhikkhave sammā-saṅkappo?

And what, monks, is right resolve?

Yo kho bhikkhave nekkhamma-saṅkappo abyāpāda-saṅkappo avihiṁsā-saṅkappo.

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

Ayaṁ vuccati bhikkhave sammā-saṅkappo.

This, monks, is called right resolve.

Katamā ca bhikkhave sammā-vācā?

And what is right speech?

Yā kho bhikkhave musāvādā veramaṇī,

pisuṇāya vācāya veramaṇī,

pharusāya vācāya veramaṇī,

samphappalāpā veramaṇī.

Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter:

Ayaṁ vuccati bhikkhave sammā-vācā.

This, monks, is called right speech.

Katamo ca bhikkhave sammā-kammanto?

And what, monks, is right action?

Yā kho bhikkhave pāṇātipātā veramaṇī,

adinnādānā veramaṇī,

abrahma-cariyā veramaṇī.

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

Ayaṁ vuccati bhikkhave sammā-kammanto.

This, monks, is called right action.

Katamo ca bhikkhave sammā-ājīvo?

And what, monks, is right livelihood?

Idha bhikkhave ariya-sāvako micchā-ājīvaṁ pahāya,

Sammā-ājīvena jīvikaṁ kappeti.

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

Ayaṁ vuccati bhikkhave sammā-ājīvo.

This, monks, is called right livelihood.

Katamo ca bhikkhave sammā-vāyāmo?

And what, monks, is right effort?

Idha bhikkhave bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya, chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti 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.

Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya, chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.

Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya, chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti 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.

Uppannānaṁ kusalānaṁ dhammānaṁ, ṭhitiyā asammosāya bhiyyo-bhāvāya vepullāya bhāvanāya pāripūriyā, chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti 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.

Ayaṁ vuccati bhikkhave sammā-vāyāmo.

This, monks, is called right effort.

Katamā ca bhikkhave sammā-sati?

And what, monks, is right mindfulness?

Idha bhikkhave bhikkhu kāye kāyānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṁ.

There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Vedanāsu vedanānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṁ.

He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Citte cittānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṁ.

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

Dhammesu dhammānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṁ.

He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Ayaṁ vuccati bhikkhave sammā-sati.

This, monks, is called right mindfulness.

Katamo ca bhikkhave sammā-samādhi?

And what, monks, is right concentration?

Idha bhikkhave bhikkhu vivicc’eva kāmehi vivicca akusalehi dhammehi, sa-vitakkaṁ sa-vicāraṁ vivekajam-pīti-sukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

There is the case where a monk—quite secluded from sensuality, secluded from unskillful (mental) qualities—enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

Vitakka-vicārānaṁ vūpasamā, ajjhattaṁ sampasādanaṁ cetaso ekodi-bhāvaṁ avitakkaṁ avicāraṁ, samādhijam-pīti-sukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

Pītiyā ca virāgā, upekkhako ca viharati sato ca sampajāno, sukhañ-ca kāyena paṭisaṁvedeti, yan-taṁ ariyā ācikkhanti upekkhako satimā sukha-vihārīti, tatiyaṁ jhānaṁ upasampajja viharati.

With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

Sukhassa ca pahānā dukkhassa ca pahānā, pubbe va somanassa-domanassānaṁ atthaṅgamā, adukkham-asukhaṁ upekkhā-sati-pārisuddhiṁ, catutthaṁ jhānaṁ upasampajja viharati.

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

Ayaṁ vuccati bhikkhave sammā-samādhīti.”

This, monks, is called right concentration.”

Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṁ, abhinandunti.

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

Aṭṭh’aṅgika-magga Gāthā
Verses on the Eightfold Path

Maggān’aṭṭh’aṅgiko seṭṭho

Saccānaṁ caturo padā.

Virāgo seṭṭho dhammānaṁ

Dipa-dānañ-ca cakkhumā.

Of paths, the eightfold is best. Of truths, the four sayings.

Of qualities, dispassion. Of two-footed beings, the one with the eyes to see.

Es’eva maggo n’atth’añño

Dassanassa visuddhiyā.

Etañ-hi tumhe paṭipajjatha

Mārassenappamohanaṁ.

Just this is the path—there is no other—to purify vision.

Follow it, and that will be for the bewilderment of Māra’s army.

Etañ-hi tumhe paṭipannā

Dukkhass’antaṁ karissatha.

Akkhāto vo mayā maggo

Aññāya salla-satthanaṁ.

Following it, you put an end to suffering & stress.

I have taught you this path having known—for your knowing—the extraction of arrows.

Tumhehi kiccaṁ ātappaṁ

Akkhātāro Tathāgatā.

Paṭipannā pamokkhanti

Jhāyino Māra-bandhanā.

It’s for you to strive ardently. Tathāgatas simply point out the way.

Those who practice, absorbed in jhāna: From Māra’s bonds they’ll be freed.

Satipaṭṭhāna Pāṭha
Passage on the Establishing of Mindfulness

Atthi kho tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena, ekāyano ayaṁ maggo sammadakkhāto, sattānaṁ visuddhiyā, soka-paridevānaṁ samatikkamāya, dukkha-domanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. Katame cattāro?

There is this direct path—rightly declared by the Blessed One, the One who Knows, the One who Sees, the Worthy One, Rightly Self-awakened—for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness. Which four?

Idha bhikkhu kāye kāyānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ, vedanāsu vedanānupassī viharati, ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṁ, cite cittānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṁ, dhammesu dhammānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṁ.

There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

[1] Kathañ-ca bhikkhu kāye kāyānupassī viharati? Idha bhikkhu ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati, samudaya dhammānupassī vā kāyasmiṁ viharati, vaya-dhammānupassī vā kāyasmiṁ viharati, samudaya-vaya-dhammānupassī vā kāyasmiṁ viharati. “Atthi kāyoti” vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇa-mattāya paṭissati-mattāya, anissito ca viharati na ca kiñci loke upādiyati. Evaṁ kho bhikkhu kāye kāyānupassī viharati.

And how does a monk remain focused on the body in & of itself? A monk remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in & of itself.

[2] Kathañ-ca bhikkhu vedanāsu vedanānupassī viharati? Idha bhikkhu ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassī viharati, samudaya- dhammānupassī vā vedanāsu viharati, vaya- dhammānupassī vā vedanāsu viharati, samudaya-vaya-dhammānupassī vā vedanāsu viharati. “Atthi vedanāti” vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇa-mattāya paṭissati-mattāya, anissito ca viharati na ca kiñci loke upādiyati. Evaṁ kho bhikkhu vedanāsu vedanānupassī viharati.

And how does a monk remain focused on feelings in & of themselves? A monk remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that ‘There are feelings’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on feelings in & of themselves.

[3] Kathañ-ca bhikkhu citte cittānupassī viharati? Idha bhikkhu ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhatta-bahiddhā vā citte cittānupassī viharati, samudaya-dhammānupassī vā cittasmiṁ viharati, vaya-dhammānupassī vā cittasmiṁ viharati, samudaya-vaya-dhammānupassī vā cittasmiṁ viharati. “Atthi cittanti” vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇa-mattāya paṭissati-mattāya, anissito ca viharati na ca kiñci loke upādiyati. Evaṁ kho bhikkhu citte cittānupassī viharati.

And how does a monk remain focused on the body in & of itself? A monk remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the mind in & of itself.

[4] Kathañ-ca bhikkhu dhammesu dhammānupassī viharati? Idha bhikkhu ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu dhammānupassī viharati, samudaya- dhammānupassī vā dhammesu viharati, vaya- dhammānupassī vā dhammesu viharati, samudaya-vaya-dhammānupassī vā dhammesu viharati. “Atthi dhammāti” vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇa-mattāya paṭissati-mattāya, anissito ca viharati na ca kiñci loke upādiyati. Evaṁ kho bhikkhu dhammesu dhammānupassī viharati.

And how does a monk remain focused on the body in & of itself? A monk remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on mental qualities in & of themselves.

Ayaṁ kho tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena, ekāyano ayaṁ maggo sammadakkhāto, sattānaṁ visuddhiyā, soka-paridevānaṁ samatikkamāya, dukkha-domanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.

There is this direct path—rightly declared by the Blessed One, the One who Knows, the One who Sees, the Worthy One, Rightly Self-awakened—for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness.

Ekāyanaṁ jāti-khay’anta-dassī

Maggaṁ pajānāti hitānukampī.

He who sees the destruction of birth,

compassionate for welfare, discerns the direct path.

Etena maggena tariṁsu pubbe

Tarissare c’eva taranti c’oghanti.

By this path they have crossed over before;

they will cross over; they are crossing over: the flood.

Ariyavaṁsika Sutta
Traditions of the Noble Ones

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati, Jetavane Anāthapiṇḍikassa, ārāme. Tatra kho Bhagavā bhikkhū āmantesi “Bhikkhavo ti.” “Bhadante ti” te bhikkhū Bhagavato paccassosuṁ. Bhagavā etad-avoca.

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park. There he addressed the monks: “Monks.” “Yes, lord,” the monks responded to him. The Blessed One said,

“Cattāro’me bhikkhave ariyavaṁsā, aggaññā rattaññā vaṁsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkiyanti na saṅkiyissanti appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame cattāro?

“These four traditions of the noble ones—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which four?

Idha bhikkhave bhikkhu santuṭṭho hoti itaritarena cīvarena, itaritara-cīvara-santuṭṭhiyā ca vaṇṇavādī, na ca cīvara-hetu anesanaṁ appaṭirūpaṁ āpajjati. Aladdhā ca cīvaraṁ na paritassati. Laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnava-dassāvī nissaraṇa-pañño paribhuñjati. Tāya ca pana itaritara-cīvara-santuṭṭhiyā, n’ev’attānukkaṅseti no paraṁ vambheti, yo hi tattha dakkho analaso sampajāno patissato. Ayam vuccati bhikkhave bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

“There is the case where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He doesn’t, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he isn’t agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old robe cloth at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Puna ca paraṁ bhikkhave bhikkhu santuṭṭho hoti itaritarena piṇḍapātena, itaritara-piṇḍapāta- santuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapāta-hetu anesanaṁ appaṭirūpaṁ āpajjati. Aladdhā ca piṇḍapātaṁ na paritassati. Laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnava-dassāvī nissaraṇa-pañño paribhuñjati. Tāya ca pana itaritara- piṇḍapāta-santuṭṭhiyā, n’ev’attānukkaṅseti no paraṁ vambheti, yo hi tattha dakkho analaso sampajāno patissato. Ayam vuccati bhikkhave bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

“And further, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He doesn’t, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he isn’t agitated. Getting almsfood, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old almsfood at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Puna ca paraṁ bhikkhave bhikkhu santuṭṭho hoti itaritarena senāsanena, itaritara-senāsana-santuṭṭhiyā ca vaṇṇavādī, na ca senāsana-hetu anesanaṁ appaṭirūpaṁ āpajjati. Aladdhā ca senāsanaṁ na paritassati. Laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnava-dassāvī nissaraṇa-pañño paribhuñjati. Tāya ca pana itaritara-senāsana-santuṭṭhiyā, n’ev’attānukkaṅseti no paraṁ vambheti, yo hi tattha dakkho analaso sampajāno patissato. Ayam vuccati bhikkhave bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

“And further, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He doesn’t, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he isn’t agitated. Getting lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old lodging at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Puna ca paraṁ bhikkhave bhikkhu bhāvanā-rāmo hoti bhāvanā-rato, pahānā-rāmo hoti pahānā-rato. Tāya ca pana bhāvanā-rāmatāya bhāvanā-ratiyā, pahānā-rāmatāya pahānā-ratiyā, n’ev’attānukkaṅseti no paraṁ vambheti, yo hi tattha dakkho analaso sampajāno patissato. Ayam vuccati bhikkhave bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

“And further, the monk finds pleasure & delight in developing (skillful qualities), finds pleasure & delight in abandoning (unskillful qualities). He doesn’t, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Ime kho bhikkhave cattāro ariyavaṁsā, aggaññā rattaññā vaṁsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkiyanti na saṅkiyissanti appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

“These are the four traditions of the noble ones—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—which are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans.

Imehi ca pana bhikkhave catūhi ariyavaṁsehi samannāgato bhikkhu, puratthimāya ce’pi disāya viharati, sv’eva aratiṁ sahati na taṁ arati sahati, pacchimāya ce’pi disāya viharati, sv’eva aratiṁ sahati na taṁ arati sahati, uttarāya ce’pi disāya viharati, sv’eva aratiṁ sahati na taṁ arati sahati, dakkhiṇāya ce’pi disāya viharati, sv’eva aratiṁ sahati na taṁ arati sahati. Taṁ kissa hetu? Arati-rati-saho hi bhikkhave dhīro ti.”

“And further, a monk endowed with these four traditions of the noble ones, if he lives in the east, conquers displeasure and is not conquered by displeasure. If he lives in the west… the north… the south, he conquers displeasure and is not conquered by displeasure. Why is that? Because the enlightened one endures both delight & displeasure.”

Idam-avoca Bhagavā. Idaṁ vatvāna sugato, athāparaṁ etad-avoca Satthā.

This is what the Blessed One said. Having said this, he said further:

Nāratī sahatī dhīraṁ

Nāratī dhīra saṁhati.

Dhīro ca aratī sahati

Dhīro hi aratiṁ-saho.

Sabba-kamma-vihāyinaṁ

Panuṇṇaṁ ko nivāraye.

N’ekkhaṁ jambonadasseva

Ko taṁ ninditum-arahati.

Devāpi nam pasaṁsanti

Brahmunāpi pasaṁsitoti.

Displeasure doesn’t conquer the enlightened one.

Displeasure doesn’t suppress the enlightened one.

The enlightened one conquers displeasure

because the enlightened one endures it.

Having cast away all deeds:

Who could obstruct him?

Like an ornament of finest gold:

Who is fit to find fault with him?

Even the devas praise him.

Even by Brahmā he’s praised.

Sārāṇīya-dhamma Sutta
Conditions for Amiability

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati, Jetavane Anāthapiṇḍikassa, ārāme. Tatra kho Bhagavā bhikkhū āmantesi, “Bhikkhavo ti.” “Bhadante ti” te bhikkhū Bhagavato paccassosuṁ. Bhagavā etad-avoca: “Chayime bhikkhave dhammā sārāṇīyā piya-karaṇā garu-karaṇā, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattanti. Katame cha?

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park. There he addressed the monks, “Monks!” “Yes, lord,” the monks responded to him. The Blessed One said: “Monks, these six conditions are conducive to amiability, engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six?

Idha bhikkhave bhikkhuno, mettaṁ kāya-kammaṁ paccupaṭṭhitaṁ hoti, sabrahmacārīsu āvi c’eva raho ca. Ayam-pi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattati.

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

Puna c’aparaṁ bhikkhave bhikkhuno, mettaṁ vacī-kammaṁ paccupaṭṭhitaṁ hoti, sabrahmacārīsu āvi c’eva raho ca. Ayam-pi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattati.

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

Puna c’aparaṁ bhikkhave bhikkhuno, mettaṁ mano-kammaṁ paccupaṭṭhitaṁ hoti, sabrahmacārīsu āvi c’eva raho ca. Ayam-pi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattati.

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

Puna c’aparaṁ bhikkhave bhikkhu, ye te lābhā dhammikā dhamma-laddhā, antamaso patta-pariyāpanna-mattam-pi, tathārūpehi lābhehi appaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇa-bhogī. Ayam-pi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattati.

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

Puna c’aparaṁ bhikkhave bhikkhu, yāni tāni sīlāni akhaṇḍāni achiddāni asabalāni akammāsāni, bhujissāni viññūpasaṭṭhāni aparāmaṭṭhāni samādhi-saṁvattanikāni. Tathārūpesu sīlesu sīla-sāmaññagato viharati, sabrahmacārīhi āvi c’eva raho ca. Ayam-pi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattati.

[5] “And further—with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration—the monk dwells with such virtues on a par with that of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna c’aparaṁ bhikkhave bhikkhu, yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā-dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi-sāmaññagato viharati, sabrahmacārīhi āvi c’eva raho ca. Ayam-pi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattati.

[6] “And further—with reference to a view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress—the monk dwells with such a view on a par with those of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

“Ime kho bhikkhave cha dhammā sārāṇīyā piya-karaṇā garu-karaṇā, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṁvattantīti.”

“These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.”

Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṁ, abhinandunti.

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

Bhikkhu-aparihāniya-dhamma Sutta
The Causes of Non-decline for Monks

[Evaṁ me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Rājagahe viharati, Gijjhakūṭe pabbate. Tatra kho Bhagavā bhikkhū āmantesi, “Satta vo bhikkhave aparihāniye dhamme desessāmi. Taṁ suṇātha sādhukaṁ manasi-karotha bhāsissāmīti.”

I have heard that on one occasion the Blessed One was staying in Rājagaha, on Vulture Peak Mountain. There he addressed the monks: “Monks, I will teach you the seven conditions that lead to no decline. Listen & pay close attention. I will speak.”

“Evaṁ bhante” ti kho te bhikkhū Bhagavato paccassosuṁ.

“As you say, lord,” the monks responded to the Blessed One.

Bhagavā etad-avoca, “Katame ca bhikkhave satta aparihāniyā dhammā?

The Blessed One said: “And which seven are the conditions that lead to no decline?

[1] Yāvakīvañ-ca bhikkhave bhikkhū, abhiṇha-sannipātā bhavissanti sannipāta-bahulā, vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni.

“As long as the monks meet often, meet a great deal, their growth can be expected, not their decline.

[2] Yāvakīvañ-ca bhikkhave bhikkhū, samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅgha-karaṇīyāni karissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni.

“As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Saṅgha business in harmony, their growth can be expected, not their decline.

[3] Yāvakīvañ-ca bhikkhave bhikkhū, apaññattaṁ na paññāpessanti, paññattaṁ na samucchindissanti, yathā-paññattesu sikkhāpadesu samādāya vattissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni.

“As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline.

[4] Yāvakīvañ-ca bhikkhave bhikkhū, ye te bhikkhū therā rattaññū cira-pabbajitā, saṅgha-pitaro saṅgha-pariṇāyakā, te sakkarissanti garu-karissanti mānessanti pūjessanti, tesañ-ca sotabbaṁ maññissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni.

“As long as the monks honor, respect, venerate, and do homage to the elder monks—those with seniority who have long been ordained, the fathers of the Saṅgha, leaders of the Saṅgha—regarding them as worth listening to, their growth can be expected, not their decline.

[5] Yāvakīvañ-ca bhikkhave bhikkhū, uppannāya taṇhāya ponobhavikāya na vasaṁ gacchissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni.

“As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline.

[6] Yāvakīvañ-ca bhikkhave bhikkhū, āraññakesu senāsanesu sāpekkhā bhavissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni.

“As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline.

[7] Yāvakīvañ-ca bhikkhave bhikkhū, paccattaññeva satiṁ upaṭṭhāpessanti, ‘Kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsuṁ vihareyyunti,’ vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni.

“As long as the monks each keep firmly in mind: ‘If there are any well-behaved companions in the holy life who have yet to come, may they come; and may the well-behaved companions in the holy life who have come live in comfort,’ their growth can be expected, not their decline.

Yāvakīvañ-ca bhikkhave ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuḍḍhiyeva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihānīti.”

“As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks’ growth can be expected, not their decline.”

Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṁ, abhinandunti.

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

Gotamī Sutta
The Discourse to Gotamī

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Vesāliyaṁ viharati, Mahā-vane kūṭāgārasālāyaṁ,

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

Atha kho Mahāpajāpati Gotamī, Yena Bhagavā ten’upasaṅkami. Upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ aṭṭhāsi.

Then Mahāpajāpati Gotamī approached the Blessed One and, on approaching, having bowed down to him, stood to one side.

Ekam-antaṁ ṭhitā kho Mahāpajāpati Gotamī Bhagavantaṁ etad-avoca: “Sādhu me bhante Bhagavā saṅkhittena dhammaṁ desetu, yam-ahaṁ Bhagavato dhammaṁ sutvā, ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyanti.”

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

“Ye kho tvaṁ Gotami dhamme jāneyyāsi, ‘Ime dhammā sarāgāya saṁvattanti no virāgāya.

“Gotami, the qualities of which you may know, ‘These qualities lead to passion, not to dispassion;

Saṁyogāya saṁvattanti no visaṁyogāya.

to being fettered, not to being unfettered;

Ācayāya saṁvattanti no apacayāya.

to accumulation, not to shedding;

Mahicchatāya saṁvattanti no appicchatāya.

to overweening ambition, not to modesty;

Asantuṭṭhiyā saṁvattanti no santuṭṭhiyā.

to discontent, not to contentment;

Saṅgaṇikāya saṁvattanti no pavivekāya.

to entanglement, not to seclusion;

Kosajjāya saṁvattanti no viriyārambhāya.

to laziness, not to activated persistence;

Dubbharatāya saṁvattanti no subharatāyāti.’

to being burdensome, not to being unburdensome’:

Ekaṁsena Gotami dhāreyyāsi, ‘N’eso dhammo n’eso vinayo n’etaṁ Satthu-sāsananti.’

You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’

Ye ca kho tvaṁ Gotami dhamme jāneyyāsi, ‘Ime dhammā virāgāya saṁvattanti no sarāgāya.

As for the qualities of which you may know, ‘These qualities lead to dispassion, not to passion;

Visaṁyogāya saṁvattanti no saṁyogāya.

to being unfettered, not to being fettered;

Apacayāya saṁvattanti no ācayāya.

to shedding, not to accumulation;

Appicchatāya saṁvattanti no mahicchatāya.

to modesty, not to overweening ambition;

Santuṭṭhiyā saṁvattanti no asantuṭṭhiyā.

to contentment, not to discontent;

Pavivekāya saṁvattanti no saṅgaṇikāya.

to seclusion, not to entanglement;

Viriyārambhāya saṁvattanti no kosajjāya.

to activated persistence, not to laziness;

Subharatāya saṁvattanti no dubbharatāyāti.’

to being unburdensome, not to being burdensome’:

Ekaṁsena Gotami dhāreyyāsi, ‘Eso dhammo eso vinayo etaṁ Satthu-sāsananti.’”

You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’”

Idam-avoca Bhagavā. Attamanā Mahāpajāpati Gotamī Bhagavato bhāsitaṁ, abhinandīti.

That is what the Blessed One said. Gratified, Mahāpajāpati Gotamī delighted in the Blessed One’s words.

Dhajagga Sutta
The Top of the Standard

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

I have heard that at one time the Blessed One was staying in Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park.

Tatra kho Bhagavā bhikkhū āmantesi “Bhikkhavo ti.”

There he addressed the monks: “Monks.”

“Bhadante ti” te bhikkhū Bhagavato paccassosuṁ.

“Yes, lord,” the monks responded to him.

Bhagavā etad-avoca:

The Blessed One said,

“Bhūta-pubbaṁ bhikkhave devāsura-saṅgāmo samupabyūḷho ahosi. Atha kho bhikkhave Sakko devānam’indo deve Tāvatiṁse āmantesi: “Sace mārisā devānaṁ saṅgāma-gatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, mam’eva tasmiṁ samaye dhajaggaṁ ullokeyyātha. Mamañ-hi vo dhajaggaṁ ullokayataṁ, yam-bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyissati.

The Blessed One said: “Once, monks, the devas & asuras were arrayed for battle. Then Sakka, lord of the devas, addressed the devas of the Thirty-three: ‘If, dear sirs, when the devas are engaged in battle, there should arise fear, terror, or horripilation, then on that occasion you should look up at the top of my standard. For when you look up at the top of my standard, any fear, terror, or horripilation you may have will be abandoned.

No ce me dhajaggaṁ ullokeyyātha, atha Pajāpatissa deva-rājassa dhajaggaṁ ullokeyyātha. Pajāpatissa hi vo deva-rājassa dhajaggaṁ ullokayataṁ, yam- bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyissati.

“‘If you don’t look up at the top of my standard, then you should look up at the top of the standard of Pajāpati the deva-king. For when you look up at the top of the standard of Pajāpati the deva-king, any fear, terror, or horripilation you may have will be abandoned.

No ce Pajāpatissa deva-rājassa dhajaggaṁ ullokeyyātha, atha Varuṇassa deva-rājassa dhajaggaṁ ullokeyyātha. Varuṇassa hi vo deva-rājassa dhajaggaṁ ullokayataṁ, yam-bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyissati.

“‘If you don’t look up at the top of the standard of Pajāpati the deva-king, then you should look up at the top of the standard of Varuṇa the deva-king. For when you look up at the top of the standard of Varuṇa the deva-king, any fear, terror, or horripilation you may have will be abandoned.

No ce Varuṇassa deva-rājassa dhajaggaṁ ullokeyyātha, atha Īsānassa deva-rājassa dhajaggaṁ ullokeyyātha. Īsānassa hi vo deva-rājassa dhajaggaṁ ullokayataṁ, yam-bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyissatīti.”

“‘If you don’t look up at the top of the standard of Varuṇa the deva-king, then you should look up at the top of the standard of Īsāna the deva-king. For when you look up at the top of the standard of Īsāna the deva-king, any fear, terror, or horripilation you may have will be abandoned.

Taṁ kho pana bhikkhave Sakkassa vā devānam- indassa dhajaggaṁ ullokayataṁ, Pajāpatissa vā deva-rājassa dhajaggaṁ ullokayataṁ, Varuṇassa vā deva-rājassa dhajaggaṁ ullokayataṁ, Īsānassa vā deva-rājassa dhajaggaṁ ullokayataṁ, yam-bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyethāpi no’pi pahiyyetha. Taṁ kissa hetu? Sakko hi bhikkhave devānam-indo avīta-rāgo avīta-doso avīta-moho, bhīru chambhī utrāsī palāyīti.

“Monks, in those who look up at the top of the standard of Sakka, lord of the devas; in those who look up at the top of the standard of Pajāpati the deva-king; in those who look up at the top of the standard of Varuṇa, the deva-king; or in those who look up at the top of the standard of Īsāna, the deva-king, any fear, terror, or horripilation they may have might be abandoned, or it might not. Why is that? Because Sakka, lord of the devas, is not free of passion, free of aversion, or free of delusion. He can be frightened, terrorized, cowardly, quick to flee.

Ahañ-ca kho bhikkhave evaṁ vadāmi: “Sace tumhākaṁ bhikkhave arañña-gatānaṁ vā rukkha-mūla-gatānaṁ vā suññāgāra-gatānaṁ vā, uppajjeyya bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, mam’eva tasmiṁ samaye anussareyyātha, ‘Itipi so Bhagavā arahaṁ sammā-sambuddho, vijjā-caraṇa-sampanno sugato loka-vidū, anuttaro purisa-damma-sārathi satthā deva-manussānaṁ buddho Bhagavāti.’ Mamaṁ hi vo bhikkhave anussarataṁ, yam-bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyissati.

“But, monks, I tell you this: If, when you have gone to the wilderness, to the foot of a tree, or to an empty dwelling, there should arise fear, terror, or horripilation, then on that occasion you should recollect me thus: ‘Indeed, the Blessed One is worthy & rightly Self-awakened, consummate in clear-knowing & conduct, Well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ For when you recollect me, monks, any fear, terror, or horripilation you may have will be abandoned.

No ce maṁ anussareyyātha, atha Dhammaṁ anussareyyātha, ‘Svākkhāto Bhagavatā Dhammo, sandiṭṭhiko akāliko ehi-passiko, opanayiko paccattaṁ veditabbo viññūhīti.’ Dhammaṁ hi vo bhikkhave anussarataṁ, yam-bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyissati.

“If you don’t recollect me, then you should recollect the Dhamma thus: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ For when you recollect the Dhamma, monks, any fear, terror, or horripilation you may have will be abandoned.

No ce Dhammaṁ anussareyyātha, atha Saṅghaṁ anussareyyātha, ‘Supaṭipanno Bhagavato sāvaka-saṅgho, uju-paṭipanno Bhagavato sāvaka-saṅgho, ñāya-paṭipanno Bhagavato sāvaka-saṅgho, sāmīci-paṭipanno Bhagavato sāvaka-saṅgho, yadidaṁ cattāri purisa-yugāni aṭṭha purisa-puggalā: Esa Bhagavato sāvaka-saṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo, anuttaraṁ puññakkhettaṁ lokassāti.’ Saṅghaṁ hi vo bhikkhave anussarataṁ, yam- bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahiyyissati.

“If you cannot recollect the Dhamma, then you should recollect the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples who have practiced well, practiced straightforwardly, practice methodically, practiced masterfully, i.e., the four pairs, the eight-types (of noble ones): That is the Saṅgha of the Blessed One’s disciples—worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the unexcelled field of merit for the world.’ For when you recollect the Saṅgha, monks, any fear, terror, or horripilation you may have will be abandoned.

Taṁ kissa hetu? Tathāgato hi bhikkhave arahaṁ sammā-sambuddho, vīta-rāgo vīta-doso vīta-moho, abhīru acchambhī anuttarāsī apalāyīti.”

“Why is that? Because the Tathāgata, worthy & rightly Self-awakened, is free of passion, free of aversion, free of delusion. He is fearless, cannot be terrorized, bold, not quick to flee.”

Idam-avoca Bhagavā. Idaṁ vatvāna sugato, athāparaṁ etad-avoca Satthā:

This is what the Blessed One said. Having said this, the One Well-gone, the Teacher, further said this:

“Araññe rukkha-mūle vā

Suññāgāreva bhikkhavo

Anussaretha sambuddhaṁ

Bhayaṁ tumhāka no siyā.

“In wilderness, monks, at the foot of a tree, or in an empty dwelling,

recollect the Buddha: You will have no fear.

No ce buddhaṁ sareyyātha

Loka-jeṭṭhaṁ narāsabhaṁ

Atha dhammaṁ sareyyātha

Niyyānikaṁ sudesitaṁ.

If you don’t recall the Buddha—best in the world, the bull of men—

then recollect the Dhamma, pertinent, well taught.

No ce dhammaṁ sareyyātha

Niyyānikaṁ sudesitaṁ

Atha saṅghaṁ sareyyātha

Puññakkhettaṁ anuttaraṁ.

If you don’t recall the Dhamma—pertinent, well taught—

then recollect the Saṅgha, the field of merit

unexcelled.

Evam-buddhaṁ sarantānaṁ

Dhammaṁ saṅghañ-ca bhikkhavo

Bhayaṁ vā chambhitattaṁ vā

Loma-haṁso na hessatīti.”

For those who have thus recalled the Buddha, Dhamma, & Saṅgha, monks,

there will be no terror, horripilation, or fear.”

Girimānanda Sutta
To Girimānanda

[Evam-me sutaṁ.] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā Girimānando, ābādhiko hoti dukkhito bāḷha-gilāno.

On one occasion the Blessed One was staying near Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Girimānanda was diseased, in pain, severely ill.

Atha kho āyasmā Ānando yena Bhagavā tenupasaṅkami. Upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ nisīdi. Ekam-antaṁ nisinno kho āyasmā Ānando Bhagavantaṁ etad-avoca, “Āyasmā bhante Girimānando, ābādhiko hoti dukkhito bāḷha-gilāno. Sādhu bhante Bhagavā yen’āyasmā Girimānando ten’upasaṅkamatu, anukampaṁ upādāyāti.”

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, Ven. Girimānanda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimānanda, out of sympathy for him.”

“Sace kho tvaṁ Ānanda, Girimānandassa bhikkhuno upasaṅkamitvā, dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati, yaṁ Girimānandassa bhikkhuno dasa saññā sutvā, so ābādho ṭhānaso paṭipassambheyya. Katamā dasa?

“Ānanda, if you go to the monk Girimānanda and tell him ten perceptions, it’s possible that when he hears the ten perceptions his disease may be allayed. Which ten?

Anicca-saññā anatta-saññā, asubha-saññā ādīnava-saññā, pahāna-saññā virāga-saññā, nirodha-saññā sabba-loke anabhirata-saññā, sabba-saṅkhāresu anicchā-saññā ānāpāna-sati.

The perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing.

[1] Katamā c’Ānanda anicca-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccanti.’ Iti imesu pañcasu upādānakkhandhesu, aniccānupassī viharati. Ayaṁ vuccat’Ānanda anicca-saññā.

And what is the perception of inconstancy? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.’ Thus he remains focused on inconstancy with regard to the five aggregates. This, Ānanda, is called the perception of inconstancy.

[2] Katamā c’Ānanda anatta-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Cakkhuṁ anattā rūpaṁ anattā. Sotaṁ anattā saddā anattā. Ghānaṁ anattā gandhā anattā. Jivhā anattā rasā anattā. Kāyo anattā phoṭṭhabbā anattā. Mano anattā dhammā anattāti.’ Iti imesu chasu ajjhattika-bāhiresu āyatanesu, anattānupassī viharati. Ayaṁ vuccat’Ānanda anatta-saññā.

And what is the perception of not-self? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘The eye is not-self; forms are not-self. The ear is not-self; sounds are not-self. The nose is not-self; aromas are not-self. The tongue is not-self; flavors are not-self. The body is not-self; tactile sensations are not-self. The intellect is not-self; ideas are not-self.’ Thus he remains focused on not-selfness with regard to the six inner & outer sense media. This is called the perception of not-self.

[3] Katamā c’Ānanda asubha-saññā? Idh’Ānanda bhikkhu imam-eva kāyaṁ uddhaṁ pādatalā, adho kesa-matthakā, taca-pariyantaṁ, pūraṁ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṁ kāye, kesā lomā nakhā dantā taco, maṁsaṁ nhārū aṭṭhī aṭṭhi-miñjaṁ, vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttanti.’ Iti imasmiṁ kāye, asubhānupassī viharati. Ayaṁ vuccat’Ānanda asubha-saññā.

And what is the perception of unattractiveness? There is the case where a monk ponders this very body—from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things: ‘There is in this body: hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints, urine.’ Thus he remains focused on unattractiveness with regard to this very body. This is called the perception of unattractiveness.

[4] Katamā c’Ānanda ādīnava-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Bahu-dukkho kho ayaṁ kāyo bahu-ādīnavo. Iti imasmiṁ kāye, vividhā ābādhā uppajjanti, seyyathīdaṁ: cakkhu-rogo, sota-rogo, ghāna-rogo, jivhā-rogo, kāya-rogo, sīsa-rogo, kaṇṇa-rogo, mukha-rogo, danta-rogo, kāso sāso pināso, ḍaho jaro kucchi-rogo, mucchā pakkhandikā sulā visūcikā, kuṭṭhaṁ gaṇḍo kilāso, soso apamāro, dandu kaṇḍu kacchu, rakhasā vitacchikā, lohitaṁ pittaṁ madhumeho, aṁsā piḷakā bhagandalā, pitta-samuṭṭhānā ābādhā, semha-samuṭṭhānā ābādhā, vāta-samuṭṭhānā ābādhā, sannipātikā ābādhā, utupariṇāmajā ābādhā, visama-parihārajā ābādhā, opakkamikā ābādhā, kamma-vipākajā ābādhā, sītaṁ uṇhaṁ, jighacchā pipāsā, uccāro passāvoti.’ Iti imasmiṁ kāye, ādīnavānupassī viharati. Ayaṁ vuccat’Ānanda ādīnava-saññā.

And what is the perception of drawbacks? There is the case where a monk— having gone to the wilderness, to the foot of a tree, or to an empty dwelling—reflects thus: ‘This body has many pains, many drawbacks. In this body many kinds of disease arise, such as: seeing-diseases, hearing- diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear- diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-diseases, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.’ Thus he remains focused on drawbacks with regard to this body. This is called the perception of drawbacks.

[5] Katamā c’Ānanda pahāna-saññā? Idh’Ānanda bhikkhu uppannaṁ kāma-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppannaṁ byāpāda-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppannaṁ vihiṁsā-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppann’uppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Ayaṁ vuccat’Ānanda pahāna-saññā.

And what is the perception of abandoning? There is the case where a monk doesn’t acquiesce to an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to an arisen thought of ill-will. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to an arisen thought of harmfulness. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to any arisen evil, unskillful qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning.

[6] Katamā c’Ānanda virāga-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Etaṁ santaṁ etaṁ paṇītaṁ, yad’idaṁ sabba-saṅkhāra-samatho, sabbūpadhi-paṭinissaggo, taṇhakkhayo virāgo nibbānanti.’ Ayaṁ vuccat’Ānanda virāga-saññā.

And what is the perception of dispassion? There is the case where a monk— having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘This is peace, this is exquisite—the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, unbinding.’ This is called the perception of dispassion.

[7] Katamā c’Ānanda nirodha-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Etaṁ santaṁ etaṁ paṇītaṁ, yad’idaṁ sabba-saṅkhāra-samatho, sabbūpadhi-paṭinissaggo, taṇhakkhayo nirodho nibbānanti.’ Ayaṁ vuccat’Ānanda nirodha-saññā.

And what is the perception of cessation? There is the case where a monk— having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘This is peace, this is exquisite—the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, cessation, unbinding.’ This is called the perception of cessation.

[8] Katamā c’Ānanda sabba-loke anabhirata-saññā? Idh’Ānanda bhikkhu, ye loke upāyupādānā, cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viramati na upādiyanto. Ayaṁ vuccat’Ānanda sabba-loke anabhirata-saññā.

And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.

[9] Katamā c’Ānanda sabba-saṅkhāresu anicchā-saññā? Idh’Ānanda bhikkhu sabba-saṅkhārehi aṭṭiyati harāyati jigucchati. Ayaṁ vuccat’Ānanda sabba-saṅkhāresu anicchā-saññā.

And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, & disgusted with all fabrications. This is called the perception of the undesirability of all fabrications.

[10] Katamā c’Ānanda ānāpāna-sati? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā, so sato’va assasati sato passasati.

And what is mindfulness of in-&-out breathing? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmīti’ pajānāti; dīghaṁ vā passasanto ‘dīghaṁ passasāmīti’ pajānāti.

Rassaṁ vā assasanto ‘rassaṁ assasāmīti’ pajānāti; rassaṁ vā passasanto rassaṁ passasāmīti’ pajānāti.

‘Sabba-kāya-paṭisaṁvedī assasissāmīti’ sikkhati; ‘sabba-kāya-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Passambhayaṁ kāya-saṅkhāraṁ assasissāmīti’ sikkhati; ‘passambhayaṁ kāya-saṅkhāraṁ passasissāmīti’ sikkhati.

Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

Pīti-paṭisaṁvedī assasissāmīti’ sikkhati; ‘pīti-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Sukha-paṭisaṁvedī assasissāmīti’ sikkhati; ‘sukha-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Citta-saṅkhāra-paṭisaṁvedī assasissāmīti’ sikkhati; ‘citta-saṅkhāra-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Passambhayaṁ citta-saṅkhāraṁ assasissāmīti’ sikkhati; ‘passambhayaṁ citta-saṅkhāraṁ passasissāmīti’ sikkhati.

He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

‘Citta-paṭisaṁvedī assasissāmīti’ sikkhati; ‘citta-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Abhippamodayaṁ cittaṁ assasissāmīti’ sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmīti’ sikkhati.

‘Samādahaṁ cittaṁ assasissāmīti’ sikkhati; ‘samādahaṁ cittaṁ passasissāmīti’ sikkhati.

‘Vimocayaṁ cittaṁ assasissāmīti’ sikkhati; ‘vimocayaṁ cittaṁ passasissāmīti’ sikkhati.

He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

‘Aniccānupassī assasissāmīti’ sikkhati; ‘aniccānupassī passasissāmīti’ sikkhati.

‘Virāgānupassī assasissāmīti’ sikkhati; ‘virāgānupassī passasissāmīti’ sikkhati.

‘Nirodhānupassī assasissāmīti’ sikkhati; ‘nirodhānupassī passasissāmīti’ sikkhati.

‘Paṭinissaggānupassī assasissāmīti’ sikkhati; ‘paṭinissaggānupassī passasissāmīti’ sikkhati.

Ayaṁ vuccat’Ānanda ānāpāna-sati.

He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’ This, Ānanda, is called mindfulness of in-&-out breathing.

Sace kho tvaṁ Ānanda, Girimānandassa bhikkhuno upasaṅkamitvā imā dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati, yaṁ Girimānandassa bhikkhuno imā dasa saññā sutvā, so ābādho ṭhānaso paṭipassambheyyāti.”

Now, Ānanda, if you go to the monk Girimānanda and tell him these ten perceptions, it’s possible that when he hears these ten perceptions his disease may be allayed.”

Atha kho āyasmā Ānando, Bhagavato santike imā dasa saññā uggahetvā, yen’āyasmā Girimānando ten’upasaṅkami. Upasaṅkamitvā āyasmato Girimānandassa imā dasa saññā abhāsi.

Then Ven. Ānanda, having learned these ten perceptions in the Blessed One’s presence, went to Ven. Girimānanda and told them to him.

Atha kho āyasmato Girimānandassa imā dasa saññā sutvā, so ābādho ṭhānaso paṭipassambhi. Vuṭṭhahi c’āyasmā Girimānando tamhā ābādhā. Tathā pahīno ca pan’āyasmato Girimānandassa, so ābādho ahosīti.

As Ven. Girimānanda heard these ten perceptions, his disease was allayed. And Ven. Girimānanda recovered from his disease. That was how Ven. Girimānanda’s disease was abandoned.

Dhamma-niyāma Sutta
The Orderliness of the Dhamma

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park.

Tatra kho Bhagavā bhikkhū āmantesi “Bhikkhavo ti.”

There he addressed the monks, saying, “Monks.”

“Bhadante ti” te bhikkhū Bhagavato paccassosuṁ.

“Yes, lord,” the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

“Uppādā vā bhikkhave Tathāgatānaṁ anuppādā vā Tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

‘Sabbe saṅkhārā aniccāti.’

“Whether or not there is the arising of Tathāgatas, this property stands— this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All fabrications are inconstant.’

Taṁ Tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

‘Sabbe saṅkhārā aniccāti.’

The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘All fabrications are inconstant.’

Uppādā vā bhikkhave Tathāgatānaṁ anuppādā vā Tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

‘Sabbe saṅkhārā dukkhāti.’

Whether or not there is the arising of Tathāgatas, this property stands— this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All fabrications are stressful.’

Taṁ Tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

‘Sabbe saṅkhārā dukkhāti.’

The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘All fabrications are stressful.’

Uppādā vā bhikkhave Tathāgatānaṁ anuppādā vā Tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

‘Sabbe dhammā anattāti.’

Whether or not there is the arising of Tathāgatas, this property stands— this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All phenomena are not-self.

Taṁ Tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

‘Sabbe dhammā anattāti.’”

The Tathāgata 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 Bhagavā.

Attamanā te bhikkhū Bhagavato bhāsitaṁ, abhinandunti.

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

Dhamma Synopses

Ovāda-pāṭimokkh’ādi Pāṭha
Passage on the Ovāda-pāṭimokkha, etc.

Udiṭṭhā kho tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena, Ovāda-pāṭimokkhaṁ tihi gāthāhi,

This was said by the Blessed One, the One who Knows, the One who Sees, the Worthy One, Rightly Self-awakened, in the three verses of the Ovāda-pāṭimokkha:

Khantī paramaṁ tapo tītikkhā.

Nibbānaṁ paramaṁ vadanti buddhā.

Na hi pabbajito parūpaghātī;

Samaṇo hoti paraṁ viheṭhayanto.

Patient forbearance is the highest austerity.

Unbinding is highest: that’s what the Buddhas say.

He is no monk who harms another;

nor a contemplative, he who oppresses another.

Sabba-pāpassa akaraṇaṁ

Kusalassūpasampadā

Sacitta-pariyodapanaṁ:

Etaṁ buddhāna-sāsanaṁ.

The non-doing of all evil, the performance of what is skillful,

the cleansing of one’s own mind: This is the Buddhas’ teaching.

Anūpavādo anūpaghāto

Pāṭimokkhe ca saṁvaro

Mattaññutā ca bhattasmiṁ

Pantañ-ca sayan’āsanaṁ.

Adhicitte ca āyogo:

Etaṁ buddhāna-sāsanan-ti.

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.

Aneka-pariyāyena kho pana tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena, sīlaṁ sammadakkhātaṁ samādhi sammadakkhāto paññā sammadakkhātā.

In many ways the Blessed One, the One who Knows, the One who Sees, the Worthy One, Rightly Self-awakened, has rightly declared virtue, rightly declared concentration, rightly declared discernment.

Kathañ-ca sīlaṁ sammadakkhātaṁ Bhagavatā?

And how has the Blessed One rightly declared virtue?

Heṭṭhimena-pi pariyāyena, sīlaṁ sammadakkhātaṁ Bhagavatā. Uparimena-pi pariyāyena, sīlaṁ sammadakkhātaṁ Bhagavatā.

The Blessed One has rightly declared virtue with a basic explanation, and the Blessed One has rightly declared virtue with a higher explanation.

Kathañ-ca heṭṭhimena pariyāyena, sīlaṁ sammadakkhātaṁ Bhagavatā?

And how has the Blessed One rightly declared virtue with a basic explanation?

“Idha ariya-sāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesu-micchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surā- meraya-majja-pamādaṭṭhānā paṭivirato hotīti.” Evaṁ kho heṭṭhimena pariyāyena, sīlaṁ sammadakkhātaṁ Bhagavatā.

“There is the case where a disciple of the noble ones abstains from taking life, abstains from taking what is not given, abstains from illicit sex, abstains from lying, abstains from distilled & fermented drinks that cause heedlessness.” In this way the Blessed One has rightly declared virtue with a basic explanation.

Kathañ-ca uparimena pariyāyena, sīlaṁ sammadakkhātaṁ Bhagavatā?

And how has the Blessed One rightly declared virtue with a higher explanation?

“Idha, bhikkhu sīlavā hoti, pāṭimokkha-saṁvara-saṁvuto viharati ācāra-gocara-sampanno, aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhati sikkhāpadesūti.” Evaṁ kho uparimena pariyāyena, sīlaṁ sammadakkhātaṁ Bhagavatā.

“There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.” In this way the Blessed One has rightly declared virtue with a higher explanation.

Kathañ-ca samādhi sammadakkhāto Bhagavatā?

And how has the Blessed One rightly declared concentration?

Heṭṭhimena-pi pariyāyena, samādhi sammadakkhāto Bhagavatā. Uparimena-pi pariyāyena, samādhi sammadakkhāto Bhagavatā.

The Blessed One has rightly declared concentration with a basic explanation, and the Blessed One has rightly declared concentration with a higher explanation.

Kathañ-ca heṭṭhimena pariyāyena, samādhi sammadakkhāto Bhagavatā?

And how has the Blessed One rightly declared concentration with a basic explanation?

“Idha ariya-sāvako vossagg’ārammaṇaṁ karitvā, labhati samādhiṁ labhati cittass’ekaggatanti.” Evaṁ kho heṭṭhimena pariyāyena, samādhi sammadakkhāto Bhagavatā.

“There is the case where a disciple of the noble ones, having made relinquishment his preoccupation, gains concentration and unification of awareness.” In this way the Blessed One has rightly declared concentration with a basic explanation.

Kathañ-ca uparimena pariyāyena, samādhi sammadakkhāto Bhagavatā?

And how has the Blessed One rightly declared concentration with a higher explanation?

“Idha bhikkhu vivicc’eva kāmehi vivicca akusalehi dhammehi, sa-vitakkaṁ sa-vicāraṁ vivekajam-pīti- sukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

“There is the case where a monk—quite secluded from sensuality, secluded from unskillful (mental) qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

Vitakka-vicārānaṁ vūpasamā, ajjhattaṁ sampasādanaṁ cetaso ekodi-bhāvaṁ avitakkaṁ avicāraṁ, samādhijam-pīti-sukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

“With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

Pītiyā ca virāgā, upekkhako ca viharati sato ca sampajāno, sukhañ-ca kāyena paṭisaṁvedeti, yan-taṁ ariyā ācikkhanti upekkhako satimā sukha-vihārīti, tatiyaṁ jhānaṁ upasampajja viharati.

“With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

Sukhassa ca pahānā dukkhassa ca pahānā, pubbe va somanassa-domanassānaṁ atthaṅgamā, adukkham- asukhaṁ upekkhā-sati-pārisuddhiṁ, catutthaṁ jhānaṁ upasampajja viharatīti.” Evaṁ kho uparimena pariyāyena, samādhi sammadakkhāto Bhagavatā.

“With the the abandoning of pleasure & pain—as with the earlier disappearance of joys & distresses—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.” In this way the Blessed One has rightly declared concentration with a higher explanation.

Kathañ-ca paññā sammadakkhātā Bhagavatā?

And how has the Blessed One rightly declared discernment?

Heṭṭhimena-pi pariyāyena, paññā sammadakkhātā Bhagavatā. Uparimena-pi pariyāyena, paññā sammadakkhātā Bhagavatā.

The Blessed One has rightly declared discernment with a basic explanation, and the Blessed One has rightly declared discernment with a higher explanation.

Kathañ-ca heṭṭhimena pariyāyena, paññā sammadakkhātā Bhagavatā?

And how has the Blessed One rightly declared discernment with a basic explanation?

“Idha ariya-sāvako paññavā hoti, uday’attha-gāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhaya-gāminiyāti.” Evaṁ kho heṭṭhimena pariyāyena, paññā sammadakkhātā Bhagavatā.

“There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising and passing away—noble, penetrating, leading to the right ending of stress.” In this way the Blessed One has rightly declared discernment with a basic explanation.

Kathañ-ca uparimena pariyāyena, paññā sammadakkhātā Bhagavatā?

And how has the Blessed One rightly declared discernment with a higher explanation?

“Idha bhikkhu ‘Idaṁ dukkhanti’ yathā-bhūtaṁ pajānāti, ‘Ayaṁ dukkha-samudayoti’ yathā-bhūtaṁ pajānāti, ‘Ayaṁ dukkha-nirodhoti’ yathā-bhūtaṁ pajānāti, ‘Ayaṁ dukkha-nirodha-gāminī paṭipadāti’ yathā-bhūtaṁ pajānātīti.” Evaṁ kho uparimena pariyāyena, paññā sammadakkhātā Bhagavatā.

“There is the case where a monk discerns, as it has come to be, that ‘This is stress.’… ‘This is the origination of stress.’… ‘This is the cessation of stress.’… ‘This is the way leading to the cessation of stress.’” In this way the Blessed One has rightly declared discernment with a higher explanation.

Sīla-paribhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhi-paribhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññā-paribhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathīdaṁ: kām’āsavā, bhav’āsavā, avijj’āsavā.

Concentration nurtured with virtue is of great fruit, great reward. Discernment nurtured with concentration is of great fruit, great reward. The mind nurtured with discernment is rightly released from the effluents, i.e., the effluent of sensuality, the effluent of becoming, the effluent of ignorance.

Bhāsitā kho pana Bhagavatā parinibbāna-samaye ayaṁ pacchima-vācā, “Handa-dāni bhikkhave āmantayāmi vo, vaya-dhammā saṅkhārā, appamādena sampādethāti.”

This final statement was spoken by the Blessed One at the time of his total unbinding, “Now, then, monks, I exhort you: All fabrications are subject to ending & decay. Reach consummation through heedfulness.”

Bhāsitañ’c’idaṁ Bhagavatā, “Seyyathāpi bhikkhave yāni kānici jaṅgalānaṁ pāṇānaṁ pada-jātāni, sabbāni tāni hatthi-pade samodhānaṁ gacchanti, hatthi-padaṁ tesaṁ aggam-akkhāyati, yadidaṁ mahantattena, evameva kho bhikkhave ye keci kusalā dhammā, sabbe te appamāda-mūlakā appamāda-samosaraṇā, appamādo tesaṁ aggam-akkhāyatīti.”

This was also spoken by the Blessed One, “Just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant’s footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.”

Tasmā tih’amhehi sikkhitabbaṁ, “Tibb’āpekkhā bhavissāma, adhisīla-sikkhā-samādāne, adhicitta-sikkhā-samādāne, adhipaññā-sikkhā-samādāne, appamādena sampadessāmāti.” Evañ-hi no sikkhitabbaṁ.

Therefore we should train ourselves: “We will have keen regard for training in heightened virtue, training in heightened mind, & training in heightened discernment. We will attain consummation through heedfulness.” That’s how we should train ourselves.

Dhamma-gārav’ādi Gāthā
Verses on Respect for the Dhamma, etc.

Ye ca atītā sambuddhā

Ye ca buddhā anāgatā

Yo c’etarahi sambuddho

Bahunnaṁ soka-nāsano.

Buddhas of the past, Buddhas yet to come, and he who is the Buddha now—grief-dispellers for many (beings)—

Sabbe saddhamma-garuno

Vihariṁsu vihāti ca

Athāpi viharissanti

Esā buddhāna dhammatā.

all have dwelled, are dwelling, and will dwell revering the True Dhamma: That is the nature of Buddhas.

Tasmā hi atta-kāmena

Mahattam-abhikaṅkhatā

Saddhammo garu-kātabbo

Saraṁ buddhāna sāsanaṁ.

Therefore, through love of yourself, desiring greatness, you should revere the True Dhamma, remembering the Buddhas’ message,

Duddadaṁ dadamānānaṁ

Dukkaraṁ kamma-kubbataṁ

Asanto nānukubbanti

Sataṁ dhammo duranvayo.

Tasmā satañ-ca asatañ-ca

Nānā hoti ito gati

Asanto nirayaṁ yanti

Santo sagga-parāyanā.

Those giving what is hard to give, the doers of action hard to do:

The untrue don’t follow them, the Dhamma of those true ones that’s hard to follow.

Thus for the true and untrue, the destination coming from that is different:

The untrue go to hell; the true, to heaven.

Na hi dhammo adhammo ca

Ubho sama-vipākino.

Adhammo nirayaṁ neti

Dhammo pāpeti suggatiṁ.

For Dhamma and non- don’t bear equal results.

Non-Dhamma leads you to hell; Dhamma, to a good destination.

Dhammo have rakkhati dhamma-cāriṁ.

Dhammo suciṇṇo sukham-āvahāti.

Es’ānisaṁso dhamme suciṇṇe:

Na duggatiṁ gacchati dhamma-cārī.

The Dhamma protects those who live by the Dhamma.

The Dhamma well-practiced brings bliss.

This—the reward when the Dhamma’s well-practiced:

one who lives by the Dhamma doesn’t go to a bad destination.

Na puppha-gandho paṭivātam-eti

Na candanaṁ tagara-mallikā vā.

Satañ-ca gandho paṭivātam-eti

Sabbā disā sappuriso pavāyati.

No flower’s scent goes against the wind—not sandalwood, jasmine, tagara.

But the scent of the good does go against the wind. The person of integrity wafts a scent in every direction.

Candanaṁ tagaraṁ vāpi

Uppalaṁ atha vassikī

Etesaṁ gandha-jātānaṁ

Sīla-gandho anuttaro.

Sandalwood, tagara, lotus, & jasmine: among these scents, the scent of virtue is unsurpassed.

Appa-matto ayaṁ gandho

Yvāyaṁ tagara-candani

Yo ca sīlavataṁ gandho

Vāti devesu uttamo.

Next to nothing, this scent—sandalwood, tagara—while the scent of virtuous conduct wafts to the devas, supreme.

Tesaṁ sampanna-sīlānaṁ

Appamāda-vihārinaṁ

Sammadaññā vimuttānaṁ

Māro maggaṁ na vindati.

Those consummate in virtue, dwelling in heedfulness, released through right knowing: Māra can’t follow their tracks.

Yathā saṅkāra-dhānasmiṁ

Ujjhitasmiṁ mahā-pathe

Padumaṁ tattha jāyetha

Suci-gandhaṁ manoramaṁ:

As in a pile of rubbish cast by the side of a highway a lotus might grow, clean-smelling, pleasing the heart,

Evaṁ saṅkāra-bhūtesu

Andha-bhūte puthujjane

Atirocati paññāya

Sammā-sambuddha-sāvako.

so in the midst of the rubbish-like, people run-of-the-mill & blind, there dazzles with discernment the disciple of the Rightly Self-Awakened One.

Merit for the Deceased

Paṭicca Samuppāda
Dependent Co-arising

Avijjā-paccayā saṅkhārā.

With ignorance as a condition there are fabrications.

Saṅkhāra-paccayā viññāṇaṁ.

With fabrications as a condition there is (sensory) consciousness.

Viññāṇa-paccayā nāma-rūpaṁ.

With (sensory) consciousness as a condition there are name & form.

Nāma-rūpa-paccayā saḷāyatanaṁ.

With name & form as a condition there are the six sense media.

Saḷāyatana-paccayā phasso. Phassa-paccayā vedanā.

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

With contact as a condition there is feeling.

Vedanā-paccayā taṇhā. Taṇhā-paccayā upādānaṁ.

With feeling as a condition there is craving.

With craving as a condition there is clinging.

Upādāna-paccayā bhavo. Bhava-paccayā jāti.

With clinging as a condition there is becoming.

With becoming as a condition there is birth.

Jāti-paccayā jarā-maraṇaṁ soka-parideva-dukkha-domanass’upāyāsā sambhavanti.

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

Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti.

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

Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho.

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

Saṅkhāra-nirodhā viññāṇa-nirodho.

From the stopping of fabrications there is the stopping of (sensory) consciousness.

Viññāṇa-nirodhā nāma-rūpa-nirodho.

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

Nāma-rūpa-nirodhā saḷāyatana-nirodho.

From the stopping of name & form there is the stopping of the six sense media.

Saḷāyatana-nirodhā phassa-nirodho.

From the stopping of the six sense media there is the stopping of contact.

Phassa-nirodhā vedanā-nirodho.

From the stopping of contact there is the stopping of feeling.

Vedanā-nirodhā taṇhā-nirodho.

From the stopping of feeling there is the stopping of craving.

Taṇhā-nirodhā upādāna-nirodho,

From the stopping of craving there is the stopping of clinging.

Upādāna-nirodhā bhava-nirodho.

From the stopping of clinging there is the stopping of becoming.

Bhava-nirodhā jāti-nirodho.

From the stopping of becoming there is the stopping of birth.

Jāti-nirodhā jarā-maraṇaṁ soka-parideva-dukkha-domanass’upāyāsā nirujjhanti.

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

Evam-etassa kevalassa dukkhakkhandhassa, nirodho hoti.

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

Heedfulness

Appamādo amataṁ padaṁ

Pamādo maccuno padaṁ.

Heedfulness, the path to the Deathless. Heedlessness, the path to death.

Appammattā ne miyyanti

Ye pamattā yathā matā.

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

Etaṁ vesesato ñatvā,

Appamādamhi paṇḍitāti.

Knowing this distinction, the wise are established in heedfulness.

The Three Inspired Verses

Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa,

Athassa kaṅkhā vapayanti sabbā,

Yato pajānāti sahetu-dhammaṁ.

As phenomena grow clear

to the Brāhman, ardent, in jhāna,

his doubts all vanish

when he discerns what has a cause.

Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa,

Athassa kaṅkhā vapayanti sabbā,

Yato khayaṁ paccayānaṁ avedi.

As phenomena grow clear

to the Brāhman, ardent, in jhāna,

his doubts all vanish

when he penetrates the end of conditions.

Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa,

Vidhūpayaṁ tiṭṭhati Māra-senaṁ,

Sūrova obhāsayam-antalikkhanti.

As phenomena grow clear

to the Brāhman, ardent, in jhāna,

he stands, routing Māra’s army,

as the sun,

illumining the sky.

The House Builder

Aneka-jāti-saṅsāraṁ

Sandhāvissaṁ anibbisaṁ,

Gahakāraṁ gavesanto

Dukkhā jāti punappunaṁ,

Through the round of many births I roamed

without reward, without rest, seeking the house builder.

Painful is birth again & again.

Gahakāraka diṭṭho’si

Puna-gehaṁ na kāhasi.

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

Sabbā te phāsukā bhaggā

Gahakūṭaṁ visaṅkhataṁ

Visaṅkhāra-gataṁ cittaṁ

Taṇhānaṁ khayam-ajjhagā.

All your rafters are broken, the ridgepole dismantled,

immersed in dismantling, the mind has attained the end of craving.

The Mountain

Yathāpi selā vipulā

Nabhaṁ āhacca pabbatā

Samantā anupariyeyyuṁ

Nippothentā catuddisā

Like massive boulders,

mountains pressing against the sky

moving in from all sides, crushing the four directions,

Evaṁ jarā ca maccu ca

Adhivattanti pāṇino

Khattiye brāhmaṇe vesse

Sudde caṇḍāla-pukkuse.

In the same way, aging & death roll over living beings:

noble warriors, brāhmans, merchants,

workers, outcastes, & scavengers.

Na kiñci parivajjeti

Sabbam-evābhimaddati.

Na tattha hatthīnaṁ bhūmi

Na rathānaṁ na pattiyā.

Na cāpi manta-yuddhena

Sakkā jetuṁ dhanena vā.

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.

Tasmā hi paṇḍito poso

Sampassaṁ attham-attano

Buddhe Dhamme ca Saṅghe ca

Dhīro saddhaṁ nivesaye.

So a wise person,

envisioning his own benefit,

enlightened, secures conviction

in the Buddha, Dhamma, & Saṅgha.

Yo dhammacārī kāyena

Vācāya uda cetasā

Idh’eva naṁ pasaṁsanti

Pecca sagge pamodati.

He who practices the Dhamma

in thought, word, & deed,

is praised here

and, after death, rejoices in heaven.

Noble Wealth

Yassa saddhā Tathāgate

Acalā supatiṭṭhitā

Sīlañ-ca yassa kalyāṇaṁ

Ariya-kantaṁ pasaṁsitaṁ

One whose conviction in the Tathāgata

is unshakable, well-established,

whose virtue is admirable,

praised, cherished by the Noble Ones,

Saṅghe pasādo yassatthi

Ujubhūtañ-ca dassanaṁ

Adaḷiddoti taṁ āhu

Amoghan-tassa jīvitaṁ.

who has faith in the Saṅgha, & vision made straight:

“Not poor,” they say of him. Not in vain his life.

Tasmā saddhañ-ca sīlañ-ca

Pasādaṁ dhamma-dassanaṁ

Anuyuñjetha medhāvī

Saraṁ buddhāna-sāsananti

So conviction & virtue, faith, & dhamma-vision

should be cultivated by the intelligent,

remembering the Buddhas’ teachings.

An Auspicious Day

Atītaṁ nānvāgameyya

Nappaṭikaṅkhe anāgataṁ

Yad’atītam-pahīnantaṁ

Appattañ-ca anāgataṁ

You shouldn’t chase after the past, or place expectations on the future.

What is past is left behind. The future is as yet unreached.

Paccuppannañ-ca yo dhammaṁ

Tattha tattha vipassati

Asaṁhiraṁ asaṅkuppaṁ

Taṁ viddhā manubrūhaye

Whatever phenomenon is present, you clearly see right there, right there.

Unvanquished, unshaken, that’s you you develop the mind.

Ajjeva kiccam-ātappaṁ

Ko jaññā maraṇaṁ suve

Na hi no saṅgarantena

Mahāsenena maccunā

Doing your duty ardently today, for—who knows?—tomorrow: death.

There is no bargaining with Death & his mighty horde.

Evaṁ vihārim-ātāpiṁ

Aho-rattam-atanditaṁ

Taṁ ve bhaddeka-ratto’ti

Santo ācikkhate munīti.

Whoever lives thus ardently, relentlessly both day & night,

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

The Three Characteristics

“Sabbe saṅkhārā aniccāti”

Yadā paññāya passati,

Atha nibbindati dukkhe:

Esa maggo visuddhiyā.

“All fabrications are inconstant.” When you see this with discernment,

you grow disenchanted with stress: This is the path to purity.

“Sabbe saṅkhārā dukkhāti”

Yadā paññāya passati,

Atha nibbindati dukkhe:

Esa maggo visuddhiyā.

“All fabrications are stressful.” When you see this with discernment,

you grow disenchanted with stress: This is the path to purity.

“Sabbe dhammā anattāti”

Yadā paññāya passati,

Atha nibbindati dukkhe:

Esa maggo visuddhiyā.

“All phenomena are not-self.” When you see this with discernment,

you grow disenchanted with stress: This is the path to purity.

Appakā te manussesu

Ye janā pāra-gāmino

Athāyaṁ itarā pajā

Tīram-evānudhāvati.

Few are the human beings who go to the Further Shore.

These others simply scurry along this shore.

Ye ca kho sammadakkhāte

Dhamme dhammānuvattino

Te janā pāramessanti

Maccudheyyaṁ suduttaraṁ.

But those who practice the Dhamma

in line with the well-taught Dhamma,

will cross over Death’s realm, so hard to transcend.

Kaṇhaṁ dhammaṁ vippahāya

Sukkaṁ bhāvetha paṇḍito,

Okā anokam-āgamma

Viveke yattha dūramaṁ.

Abandoning dark practices, the wise person should develop the bright,

having gone from home to no-home in seclusion, so hard to relish.

Tatrābhiratim-iccheyya

Hitvā kāme akiñcano.

Pariyodapeyya attānaṁ

Citta-klesehi paṇḍito.

There he should wish for delight,

discarding sensuality—he who has nothing.

He should cleanse himself, wise, of mental defilements.

Yesaṁ sambodhiyaṅgesu

Sammā cittaṁ subhāvitaṁ

Ādāna-paṭinissagge

Anupādāya ye ratā,

Khīṇ’āsavā jutimanto

Te loke parinibbutā’ti.

Whose minds are well developed in the factors for Awakening,

who, relinquishing grasping, delight in non-clinging,

resplendent, effluents ended : They, in the world, are unbound.

* * *

Aniccā vata saṅkhārā

Uppāda-vaya-dhammino.

Uppajjitvā nirujjhanti

Tesaṁ vūpasamo sukho.

Sabbe sattā maranti ca

Mariṅsu ca marissare.

Tath’evāhaṁ marissāmi

N’atthi me ettha saṅsayo.

How inconstant are fabrications! Their nature: to arise & pass away.

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

All living beings are dying, have died, and will die.

In the same way, I will die: I have no doubt about this.

Bhāra-sutta Gāthā
Verses from the Discourses on the Burden

Bhārā have pañcakkhandhā

Bhāra-hāro ca puggalo.

Burdens indeed are the five aggregates,

and the carrier of the burden is the person.

Bhār’ādānaṁ dukkhaṁ loke

Bhāra-nikkhepanaṁ sukhaṁ.

Taking up the burden in the world is stressful.

Casting off the burden is bliss.

Nikkhipitvā garuṁ bhāraṁ

Aññaṁ bhāraṁ anādiya.

Having cast off the heavy burden and not taking on another,

Samūlaṁ taṇhaṁ abbuyha

Nicchāto parinibbutoti.

pulling up craving, along with its root,

one is free from hunger, totally unbound.

Dhammasaṅgaṇī Mātikā Pāṭha
The List from the Dhamma Groupings

Kusalā dhammā Akusalā dhammā Abyākatā dhammā.

Skillful phenomena, unskillful phenomena, undeclared phenomena.

Sukhāya vedanāya sampayuttā dhammā Dukkhāya vedanāya sampayuttā dhammā Adukkham-asukhāya vedanāya sampayuttā dhammā.

Phenomena conjoined with pleasant feeling, phenomena conjoined with painful feeling, phenomena conjoined with neither painful nor pleasant feeling.

Vipākā dhammā Vipāka-dhamma-dhammā N’eva-vipāka-na-vipāka-dhamma-dhammā.

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

Upādinn’upādāniyā dhammā Anupādinn’upādāniyā dhammā Anupādinnānupādāniyā dhammā.

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

Saṅkiliṭṭha-saṅkilesikā dhammā Asaṅkiliṭṭha-saṅkilesikā dhammā Asaṅkiliṭṭhāsaṅkilesikā dhammā.

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

Sa-vitakka-sa-vicārā dhammā Avitakka-vicāra-mattā dhammā Avitakkāvicārā dhammā.

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

Pīti-sahagatā dhammā Sukha-sahagatā dhammā Upekkhā-sahagatā dhammā.

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

Dassanena pahātabbā dhammā Bhāvanāya pahātabbā dhammā N’eva-dassanena-na-bhāvanāya pahātabbā dhammā.

Phenomena to be abandoned through seeing, phenomena to be abandoned through developing, phenomena to be abandoned neither through seeing nor through developing.

Dassanena pahātabba-hetukā dhammā Bhāvanāya pahātabba-hetukā dhammā N’eva-dassanena-na-bhāvanāya pahātabba-hetukā dhammā.

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

Ācayagāmino dhammā Apacayagāmino dhammā N’evācayagāmino nāpacayagāmino dhammā.

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

Sekkhā dhammā Asekkhā dhammā N’eva-sekkhā-nāsekkhā dhamma.

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

Parittā dhammā Mahaggatā dhammā Appamāṇā dhammā.

Limited phenomena, expanded phenomena, immeasurable phenomena.

Parittārammaṇā dhammā Mahaggatārammaṇā dhammā Appamāṇārammaṇā dhammā.

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

Hīnā dhammā Majjhimā dhammā Paṇītā dhammā.

Lowly phenomena, middling phenomena, exquisite phenomena.

Micchattaniyatā dhammā Sammattaniyatā dhammā Aniyatā dhammā.

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

Maggārammaṇā dhammā Magga-hetukā dhammā Maggādhipatino dhammā.

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

Uppannā dhammā Anuppannā dhammā Uppādino dhammā.

Arisen phenomena, unarisen phenomena, phenomena bound to arise.

Atītā dhammā Anāgatā dhammā Paccuppannā dhammā.

Past phenomena, future phenomena, present phenomena.

Atītārammaṇā dhammā Anāgatārammaṇā dhammā Paccuppannārammaṇā dhammā.

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

Ajjhattā dhammā Bahiddhā dhammā Ajjhatta-bahiddhā dhammā.

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

Ajjhattārammaṇā dhammā Bahiddhārammaṇā dhammā Ajjhatta-bahiddhārammaṇā dhammā.

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

Sanidassana-sappaṭighā dhammā Anidassana-sappaṭighā dhammā Anidassanāppaṭighā dhammā.

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

[Hetu-paccayo], Ārammaṇa-paccayo,

Root-cause condition, support condition,

Adhipati-paccayo, Anantara-paccayo,

dominant condition, immediate condition,

Sam’anantara-paccayo, Saha-jāta-paccayo,

quite-immediate condition, born-simultaneously condition,

Aññamañña-paccayo, Nissaya-paccayo,

reciprocal condition, dependence condition,

Upanissaya-paccayo, Pure-jāta-paccayo,

immediate-dependence condition, born-before condition,

Pacchā-jāta-paccayo, Āsevana-paccayo,

born-after condition, habit condition,

Kamma-paccayo, Vipāka-paccayo, Āhāra-paccayo,

action condition, result condition, nutriment condition,

Indriya-paccayo, Jhāna-paccayo, Magga-paccayo,

faculty condition, jhāna condition, path condition,

Sampayutta-paccayo, Vippayutta-paccayo

conjoined-with condition, disjoined-from condition,

Atthi-paccayo, N’atthi-paccayo,

condition when existing, condition when not existing,

Vigata-paccayo, Avigata-paccayo.

condition when without, condition when not without.

The Council Chant

This chant, which apparently was composed as an abbreviated reenactment of the First Council, is frequently recited at ceremonies connected with making merit for the dead. The first part begins with an expanded version of the conversation between Ven. Mahā Kassapa and Ven. Upāli at the First Council, briefly reported in Cullavagga XI, in which Ven. Mahā Kassapa questions Ven. Upāli about the origins of the Pāṭimokkha rules. After treating the origins of the first pārājika rule, the chant then quotes the first passage of the entire Vinaya Piṭaka. The second part quotes the first passage in the Suttanta Piṭaka, the beginning of the Brahmajāla Sutta (DN 1). The last part quotes the first passage from each of the seven books of the Abhidhamma Piṭaka, giving an elided version of the beginning of the Dhātu-kathā (Discussion of Properties).

In the following transcription, the underlined syllables are those that are highlighted in the two main styles of chanting in Thailand. In the Magadha style, these syllables are pronounced with a falling tone; in the Saṁyoga style, with a rising tone.

Vinaya
Discipline

[“Yantena Bhagavatā] jānatā passatā arahatā Sammā-sambuddhena, paṭhamaṁ pārājikaṁ kattha paññattanti?”

“Where was the first pārājika rule formulated by the Blessed One—the One who knows, the One who sees, the Worthy One, Rightly Self-awakened?”

“Vesāliyaṁ paññattanti.”

“It was formulated in Vesālī.”

“Kaṁ ārabbhāti?”

“Whom did it concern?”

“Sudinnaṁ Kalantaputtaṁ ārabbhāti.”

“It concerned Sudinna the Kalanta-son.”

“Kismiṁ vatthusmiṁ?”

“With regard to what incident?”

“Sudinno Kalantaputto purāṇa-dutiyikāya methunaṁ dhammaṁ paṭisevati. Tasmiṁ vatthusminti.”

“Sudinna the Kalanta-son engaged in sexual intercourse with his former wife: with regard to that incident.”

Tena samayena Buddho Bhagavā verañjāyaṁ viharati naḷeru-pucimanda-mūle, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi.

“On that occasion the Awakened One, the Blessed One, was staying in Verañjā at the foot of Naḷeru’s nimba tree with a large community of monks, approximately 500 monks.

Assosi kho verañjo brāhmaṇo, “Samaṇo khalu bho Gotamo sakyaputto sakyakulā pabbajito, verañjāyaṁ viharati naḷeru-pucimanda-mūle, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi.

A brāhman of Verañjā heard, ‘They say that Gotama the contemplative—a son of the Sakyans who has gone forth from a Sakyan family—is staying in Verañjā at the foot of Neḷeru’s nimba tree with a large community of monks, approximately 500 monks.

Taṁ kho pana bhavantaṁ Gotamaṁ evaṁ kalyāṇo kitti-saddo abbhuggato, ‘Itipi so bhagavā arahaṁ sammā-sambuddho, vijjā-caraṇa-sampanno sugato lokavidū anuttaro purisa-damma-sārathi satthā deva-manussānaṁ buddho bhagavāti.

Now this fine report of the honorable Gotama’s reputation has spread far & wide: “He is a Blessed One, a Worthy One, a Rightly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ, sassamaṇa-brāhmaṇiṁ pajaṁ sadeva manussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

He makes known—having realized it through direct knowledge—this world with its devas, māras, & brahmās, this generation with its contemplatives & brāhmans, its rulers & common people.

So dhammaṁ deseti ādi-kalyāṇaṁ majjhe-kalyāṇaṁ pariyosāna-kalyāṇaṁ, sātthaṁ sabyañjanaṁ kevala-paripuṇṇaṁ parisuddhaṁ brahma-cariyaṁ pakāseti’:

He explains the Dhamma fine in the beginning, fine in the middle, fine in the end; he expounds the holy life both in its particulars & in its essence, entirely complete, surpassingly pure.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotīti.”

It is good to see a Worthy One of that sort.’”

Sutta
Discourses

[Evam-me sutaṁ,] ekaṁ samayaṁ Bhagavā, antarā ca Rājagahaṁ antarā ca Nālandaṁ addhāna-magga-paṭipanno hoti, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi.

I have heard that on one occasion the Blessed One was traveling on the highway between Rājagaha and Nālanda with a large Saṅgha of monks, approximately 500 monks.

Suppiyo’pi kho paribbājako, antarā ca Rājagahaṁ antarā ca Nālandaṁ addhāna-magga-paṭipanno hoti, saddhiṁ antevāsinā Brahmadattena māṇavena.

And Suppiya the wanderer was traveling on the highway between Rājagaha and Nālanda with his apprentice, Brahmadatta the young brāhman.

Tatra sudaṁ Suppiyo paribbājako, aneka-pariyāyena, Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati. Suppiyassa pana paribbājakassa antevāsī Brahmadatto māṇavo, aneka-pariyāyena, Buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.

Along the way, Suppiya the wanderer spoke in many ways in dispraise of the Buddha, in dispraise of the Dhamma, in dispraise of the Saṅgha. But Suppiya the wanderer’s apprentice, Brahmadatta the young brāhman, spoke in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha.

Itiha te ubho ācariy’antevāsī aññam-aññassa uju-vipaccanika-vācā, Bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhu-saṅghassa.

Thus both of these, mentor & apprentice, speaking in direct contradiction to each other, followed right behind the Blessed One and the Saṅgha of monks.

Abhidhamma
Higher Dhamma

Dhamma-saṅgaṇī
Classification of Qualities

[Kusalā dhammā] akusalā dhammā abyākatā dhammā.

Skillful qualities, unskillful qualities, neutral qualities.

Katame dhammā kusalā?

Which qualities are skillful?

Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti, somanassa-sahagataṁ ñāṇa-sampayuttaṁ, rūpārammaṇaṁ vā saddārammaṇaṁ vā, gandhārammaṇaṁ vā rasārammaṇaṁ vā, phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā, yaṁ yaṁ vā pan’ārabbha,

On whatever occasion a skillful mind-state on the level of sensuality has arisen, accompanied by pleasure, associated with knowledge, based on a form, a sound, an aroma, a flavor, a tactile sensation, or an idea, or whatever the instigation,

tasmiṁ samaye phasso hoti avikkhepo hoti, ye vā pana tasmiṁ samaye aññe’pi atthi paṭicca-samuppannā, arūpino dhammā: ime dhammā kusalā.

and on that occasion the contact is not scattered; and whatever other formless, dependently-arisen qualities there are on that occasion: These qualities are skillful.

Vibhaṅga
Analysis

[Pañcakkhandhā,] rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

Five aggregates: form-aggregate, feeling-aggregate, perception-aggregate, fabrication-aggregate, consciousness-aggregate.

Tatha katamo rūpakkhandho?

With regard to that, which is the form-aggregate?

Yaṅ-kiñci rūpaṁ atītānāgata-paccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre vā santike vā, tad’ekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā: Ayaṁ vuccati rūpakkhandho.

Any form that is past, future, or present; internal or external, blatant or subtle, common or sublime, far or near: That, heaped & gathered into one, is called the form-aggregate.

Dhātu-kathā
Dicussion of Properties

[Saṅgaho asaṅgaho,] saṅgahitena asaṅgahitaṁ, asaṅgahitena saṅgahitaṁ, saṅgahitena saṅgahitaṁ, asaṅgahitena asaṅgahitaṁ.

Classified, unclassified, unclassified with the classified, classified with the unclassified, classified with the classified, unclassified with the unclassified,

Sampayogo vippayogo, sampayuttena vippayuttaṁ, vippayuttena sampayuttaṁ asaṅgahitaṁ.

Association, disassociation, disassociated with the associated, unclassified as associated with the disassociated.

Puggala-paññatti
Designation of Individuals

[Cha paññattiyo:] khandha-paññatti, āyatana-paññatti, dhātu-paññatti, sacca-paññatti, indrīya-paññatti, puggala-paññatti.

Six designations: aggregate-designation, sense media-designation, property-designation, truth-designation, faculty-designation, individual-designation.

Kittāvatā puggalānaṁ puggala-paññatti?

To what extent is there the individual-designation of individuals?

Samaya-vimutto asamaya-vimutto, kuppa-dhammo akuppa-dhammo, parihāna-dhammo aparihāna-dhammo, cetanā-bhabbo anurakkhanā-bhabbo,

Released dependent on occasion, released not dependent on occasion, subject to provocation, not subject to provocation, subject to decline, not subject to decline, capable through intention, capable through maintaining,

puthujjano gotrabhū, bhayūparato abhayūparato, bhabb’āgamano abhabb’āgamano, niyato aniyato, paṭipannako phale ṭhito, arahā arahattāya paṭipanno.

run-of-the-mill, having changed lineage [to becoming noble], having given up fear, not having given up fear, capable of coming, incapable of coming, certain, uncertain, practicing, standing in the fruit [of the path], Worthy, practicing for worthiness.

Kathā-vatthu
Debate Topics

[“Puggalo upalabbhati,] sacchikattha-paramatthenāti?”

“Is the individual delineated as a real and ultimate fact?”

“Āmantā.”

“Affirmative.”

“Yo sacchikattho, tato so puggalo upalabbhati, sacchikattha-paramatthenāti?”

“Is the individual delineated as a real and ultimate fact in the same way that a real fact [is delineated]?”

“Na h’evaṁ vattabbe.”

“No, it’s not to be said that way.”

“Ājānāhi niggahaṁ.* Hañci puggalo upalabbhati, sacchikattha-paramatthena, tena vata re vattabbe: Yo sacchikattho paramattho, tato so puggalo upalabbhati, sacchikattha-paramatthenāti. Micchā.”

“Understand that you are refuted. If the individual is delineated as a real and ultimate fact, then—you fool—it should be said that the individual is delineated as a real and ultimate fact in the same way that a real fact [is delineated]. So you’re wrong.”

* The Royal Thai Chanting Book has no period here, and places a comma after “hañci.”

Yamaka
Pairs

[Ye keci kusalā dhammā,] sabbe te kusala-mūlā. Ye vā pana kusala-mūlā, sabbe te dhammā kusalā.

All skillful qualities are skillful-rooted. All things are skillful-rooted are skillful qualities.

Ye keci kusalā dhammā, sabbe te kusala-mūlena eka-mūlā. Ye vā pana kusala-mūlena eka-mūlā, sabbe te dhammā kusalā.

All skillful qualities are single-rooted with a skillful root. All things single-rooted with a skillful root are skillful qualities.

Mahāpaṭṭhāna
Great Causal Principles

[Hetu-paccayo,] Ārammaṇa-paccayo,

Root-cause condition, support condition,

Adhipati-paccayo, Anantara-paccayo,

dominant condition, immediate condition,

Samanantara-paccayo, Saha-jāta-paccayo,

quite-immediate condition, born-simultaneously condition,

Aññamañña-paccayo, Nissaya-paccayo,

reciprocal condition, dependence condition,

Upanissaya-paccayo, Pure-jāta-paccayo,

immediate-dependence condition, born-before condition,

Pacchā-jāta-paccayo, Āsevana-paccayo,

born-after condition, habit condition,

Kamma-paccayo, Vipāka-paccayo, Āhāra-paccayo,

action condition, result condition, nutriment condition,

Indriya-paccayo, Jhāna-paccayo, Magga-paccayo,

faculty condition, jhāna condition, path condition,

Sampayutta-paccayo, Vippayutta-paccayo,

conjoined-with condition, disjoined-from condition,

Atthi-paccayo, N’atthi-paccayo,

condition when existing, condition when not existing,

Vigata-paccayo, Avigata-paccayo.

condition when without, condition when not without.

Blessings

An Invitation to the Devas

To be used when chanting in the Magadha style:

Samantā cakkavāḷesu

Atr’āgacchantu devatā.

Saddhammaṁ muni-rājassa

Suṇantu sagga-mokkhadaṁ.

From all around the galaxies, may the devas come here.

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

leading to heaven & emancipation.

Sagge kāme ca rūpe

Giri-sikharataṭe c’antalikkhe vimāne,

Dīpe raṭṭhe ca gāme

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.

Bhummā c’āyantu devā

Jala-thala-visame yakkha-gandhabba-nāgā,

Tiṭṭhantā santike yaṁ:

Muni-vara-vacanaṁ sādhavo me suṇantu.

And the earth-devas, spirits, gandhabbas, & nāgas

in water, on land, in badlands, & standing nearby:

May they come & listen with approval

as I recite the word of the excellent sage.

Buddha-dassana-kālo ayam-bhadantā.

Dhammassavana-kālo ayam-bhadantā.

Saṅgha-payirupāsana-kālo ayam-bhadantā.

This is the time to see to the Buddha, venerable ones.

This is the time to listen to the Dhamma, venerable ones.

This is the time to attend to the Saṅgha, venerable ones.

To be used when chanting in the Saṁyoga style:

Pharitvāna mettaṁ samettā bhadantā

Avikkhitta-cittā parittaṁ bhaṇantu.

Having spread goodwill, benevolent venerable ones,

listen to protection with unscattered minds.

Sagge kāme ca rūpe

Giri-sikharataṭe c’antalikkhe vimāne,

Dīpe raṭṭhe ca gāme

Taruvana-gahane geha-vatthumhi khette,

Bhummā c’āyantu devā

Jala-thala-visame yakkha-gandhabba-nāgā,

Tiṭṭhantā santike yaṁ:

Muni-vara-vacanaṁ sādhavo me suṇantu.

Buddha-dassana-kālo ayam-bhadantā.

Dhammassavana-kālo ayam-bhadantā.

Saṅgha-payirupāsana-kālo ayam-bhadantā.*

* When chanting outside of a monastery, instead of chanting all three of these last lines, simply repeat, “Dhammassavana-kālo ayam-bhadantā” three times. This is custom is observed regardless of which style of chanting is used.

Namakāra-siddhi Gāthā
Verses on Success through Homage

Yo cakkhumā moha-malāpakaṭṭho

Sāmaṁ va buddho sugato vimutto

Mārassa pāsā vinimocayanto

Pāpesi khemaṁ janataṁ vineyyaṁ.

The One with Vision, with the stain of delusion removed,

Self-awakened, Well-Gone, & Released.

Releasing them from the Māra’s snare,

he leads humanity from evils to security.

Buddhaṁ varantaṁ sirasā namāmi

Lokassa nāthañ-ca vināyakañ-ca.

Tan-tejasā te jaya-siddhi hotu

Sabb’antarāyā ca vināsamentu.

I pay homage with my head to that excellent Buddha,

the Protector & Mentor for the world.

By the majesty of this, may you have triumph & success,

and may all your dangers be destroyed.

Dhammo dhajo yo viya tassa satthu

Dassesi lokassa visuddhi-maggaṁ

Niyyāniko dhamma-dharassa dhārī

Sātāvaho santikaro suciṇṇo.

The Teacher’s Dhamma, like a banner,

shows the path of purity to the world.

Leading out, upholding those who uphold it,

rightly accomplished, it brings pleasure, makes peace.

Dhammaṁ varantaṁ sirasā namāmi

Mohappadālaṁ upasanta-dāhaṁ.

Tan-tejasā te jaya-siddhi hotu

Sabb’antarāyā ca vināsamentu.

I pay homage with my head to that excellent Dhamma,

which pierces delusion and makes fever grow calm.

By the majesty of this, may you have triumph & success,

and may all your dangers be destroyed.

Saddhamma-senā sugatānugo yo

Lokassa pāpūpakilesa-jetā

Santo sayaṁ santi-niyojako ca

Svākkhāta-dhammaṁ viditaṁ 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 & unfettering,

and makes the well-taught Dhamma be known.

Saṅghaṁ varantaṁ sirasā namāmi

Buddhānubuddhaṁ sama-sīla-diṭṭhiṁ.

Tan-tejasā te jaya-siddhi hotu

Sabb’antarāyā ca vināsamentu.

I pay homage with my head to that excellent Saṅgha,

awakened following the Awakened One, harmonious in virtue & view.

By the majesty of this, may you have triumph & success,

and may all your dangers be destroyed.

Sambuddhe
The Buddhas

Sambuddhe aṭṭhavīsañ-ca

Dvādasañ-ca sahassake

Pañca-sata-sahassāni

Namāmi sirasā ahaṁ.

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

Tesaṁ dhammañ-ca saṅghañ-ca

Ādarena namāmi’haṁ.

Namakārānubhāvena

Hantvā sabbe upaddave

Anekā antarāyāpi

Vinassantu asesato.

I pay devoted homage to their Dhamma & Saṅgha.

Through the power of this homage,

having demolished all misfortunes,

may countless dangers be destroyed without trace.

Sambuddhe pañca-paññāsañ-ca

Catuvīsati sahassake

Dasa-sata-sahassāni

Namāmi sirasā ahaṁ.

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

Tesaṁ dhammañ-ca saṅghañ-ca

Ādarena namāmi’haṁ.

Namakārānubhāvena

Hantvā sabbe upaddave

Anekā antarāyāpi

Vinassantu asesato.

I pay devoted homage to their Dhamma & Saṅgha.

Through the power of this homage,

having demolished all misfortunes,

may countless dangers be destroyed without trace.

Sambuddhe navuttarasate

Aṭṭhacattāḷīsa sahassake

Vīsati-sata-sahassāni

Namāmi sirasā ahaṁ.

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

Tesaṁ dhammañ-ca saṅghañ-ca

Ādarena namāmi’haṁ.

Namakārānubhāvena

Hantvā sabbe upaddave

Anekā antarāyāpi

Vinassantu, asesato.

I pay devoted homage to their Dhamma & Saṅgha.

Through the power of this homage,

having demolished all misfortunes,

may countless dangers be destroyed without trace.

Namo-kāra-aṭṭhakaṁ
The Homage Octet

Namo Arahato Sammā-

Sambuddhassa mahesino.

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

Namo Uttama-dhammassa

Svākkhātasseva tenidha.

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

Namo Mahā-saṅghassāpi

Visuddha-sīla-diṭṭhino.

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

Namo omātyāraddhassa

Ratanattayassa sādhukaṁ.

Homage to the Triple Gem beginning auspiciously with AUM.

Namo omakātītassa

Tassa vatthuttayassapi.

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

Namo-kārappabhāvena

Vigacchantu upaddavā.

By the potency of this homage, may misfortunes disappear.

Namo-kārānubhāvena

Suvatthi hotu sabbadā.

By the potency of this homage, may there always be well-being.

Namo-kārassa tejena

Vidhimhi homi, tejavā.

By the majesty of this homage, may I be successful in this ceremony.

Maṅgala Sutta
The Discourse on Blessings

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā,

Sāvatthiyaṁ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

I have heard that at one time the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park.

Atha kho aññatarā devatā, abhikkantāya rattiyā abhikkanta-vaṇṇā kevala-kappaṁ Jetavanaṁ obhāsetvā, yena Bhagavā ten’upasaṅkami.

Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, approached the Blessed One.

Upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ aṭṭhāsi.

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

Ekam-antaṁ ṭhitā kho sā devatā Bhagavantaṁ gāthāya ajjhabhāsi.

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

“Bahū devā manussā ca

Maṅgalāni acintayuṁ

Ākaṅkhamānā sotthānaṁ

Brūhi maṅgalam-uttamaṁ.

“Many devas & humans beings give thought to blessing,

desiring well-being. Tell, then, the highest blessing.”

* “Asevanā ca bālānaṁ

Paṇḍitānañ-ca sevanā

Pūjā ca pūjanīyānaṁ

Etam-maṅgalam-uttamaṁ.

[The Buddha:] “Not consorting with fools, consorting with the wise,

paying homage to those who deserve homage: This is the highest blessing.

Paṭirūpa-desa-vāso ca

Pubbe ca kata-puññatā

Atta-sammā-paṇidhi ca

Etam-maṅgalam-uttamaṁ.

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

directing oneself rightly: This is the highest blessing.

Bāhu-saccañ-ca sippañ-ca

Vinayo ca susikkhito

Subhāsitā ca yā vācā

Etam-maṅgalam-uttamaṁ.

Broad knowledge, skill, discipline well-mastered,

words well-spoken: This is the highest blessing.

Mātā-pitu-upaṭṭhānaṁ

Putta-dārassa saṅgaho

Anākulā ca kammantā

Etam-maṅgalam-uttamaṁ.

Support for one’s parents, assistance to one’s wife & children,

jobs that are not left unfinished: This is the highest blessing.

Dānañ-ca dhamma-cariyā ca

Ñātakānañ-ca saṅgaho

Anavajjāni kammāni

Etam-maṅgalam-uttamaṁ.

Generosity, living by the Dhamma, assistance to one’s relatives,

deeds that are blameless: This is the highest blessing.

Āratī viratī pāpā

Majja-pānā ca saññamo

Appamādo ca dhammesu

Etam-maṅgalam-uttamaṁ.

Avoiding, abstaining from evil; refraining from intoxicants,

being heedful with regard to qualities of the mind: This is the highest blessing.

Gāravo ca nivāto ca

Santuṭṭhī ca kataññutā

Kālena dhammassavanaṁ

Etam-maṅgalam-uttamaṁ.

Respect, humility, contentment, gratitude,

hearing the Dhamma on timely occasions: This is the highest blessing.

Khantī ca sovacassatā

Samaṇānañ-ca dassanaṁ

Kālena dhamma-sākacchā

Etam-maṅgalam-uttamaṁ.

Patience, composure, seeing contemplatives,

discussing the Dhamma on timely occasions: This is the highest blessing.

Tapo ca brahma-cariyañ-ca

Ariya-saccāna-dassanaṁ

Nibbāna-sacchi-kiriyā ca

Etam-maṅgalam-uttamaṁ.

Austerity, celibacy, seeing the Noble Truths,

realizing unbinding: This is the highest blessing.

Phuṭṭhassa loka-dhammehi

Cittaṁ yassa na kampati

Asokaṁ virajaṁ khemaṁ

Etam-maṅgalam-uttamaṁ.

A mind that, when touched by the ways of the world,

is unshaken, sorrowless, dustless, secure: This is the highest blessing.

Etādisāni katvāna

Sabbattham-aparājitā

Sabbattha sotthiṁ gacchanti

Tan-tesaṁ maṅgalam-uttamanti.”

Everywhere undefeated when doing these things,

people go everywhere in well-being: This is their highest blessing.”

Cha Ratana Paritta Gāthā
The Six Protective Verses from the Discourse on Treasures

Yaṅ-kiñci vittaṁ idha vā huraṁ vā

Saggesu vā yaṁ ratanaṁ paṇītaṁ

Na no samaṁ atthi Tathāgatena.

Whatever wealth in this world or the next,

whatever exquisite treasure in the heavens,

is not, for us, equal to the Tathāgata.

Idam-pi Buddhe ratanaṁ paṇītaṁ

Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Buddha.

By this truth may there be well-being.

Khayaṁ virāgaṁ amataṁ paṇītaṁ

Yad-ajjhagā Sakyamunī samāhito

Na tena dhammena sam’atthi kiñci.

The exquisite deathless—dispassion, ending—

discovered by the Sakyan Sage while in concentration:

There is nothing equal to that Dhamma.

Idam-pi dhamme ratanaṁ paṇītaṁ

Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Dhamma.

By this truth may there be well-being.

Yam-buddha-seṭṭho parivaṇṇayī suciṁ

Samādhim-ānantarik’aññam-āhu

Samādhinā tena samo na vijjati.

What the excellent Awakened One extolled as pure

and called the concentration of unmediated knowing:

No equal to that concentration can be found.

Idam-pi dhamme ratanaṁ paṇītaṁ

Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Dhamma.

By this truth may there be well-being.

Ye puggalā aṭṭha sataṁ pasatthā

Cattāri etāni yugāni honti

Te dakkhiṇeyyā sugatassa sāvakā

Etesu dinnāni mahapphalāni.

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 saṅghe ratanaṁ paṇītaṁ

Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Saṅgha.

By this truth may there be well-being.

Ye suppayuttā manasā daḷhena

Nikkāmino gotama-sāsanamhi

Te pattipattā amataṁ vigayha

Laddhā mudhā nibbutiṁ bhuñjamānā.

Those who, devoted, firm-minded,

apply themselves to Gotama’s message,

on attaining their goal, plunge into the deathless,

freely enjoying the unbinding they’ve gained.

Idam-pi saṅghe ratanaṁ paṇītaṁ

Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Saṅgha.

By this truth may there be well-being.

Khīṇaṁ purāṇaṁ navaṁ n’atthi sambhavaṁ

Viratta-cittāyatike bhavasmiṁ

Te khīṇa-bījā aviruḷhi-chandā

Nibbanti dhīrā yathā’yam-padīpo.

Ended the old, there is no new taking birth.

Dispassioned their minds toward further becoming,

they—with no seed, no desire for growth,

enlightened—go out like this flame.

Idam-pi saṅghe ratanaṁ paṇītaṁ

Etena saccena suvatthi hotu.

This, too, is an exquisite treasure in the Saṅgha.

By this truth may there be well-being.

Karaṇīya Mettā Sutta
The Discourse on Goodwill

Karaṇīyam-attha-kusalena

yantaṁ santaṁ padaṁ abhisamecca,

This is to be done by one skilled in aims appreciating the state of peace:

Sakko ujū ca suhujū ca

suvaco c’assa mudu anatimānī,

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 khuddaṁ samācare kiñci

yena viññū pare upavadeyyuṁ.

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

Sukhino vā khemino hontu

sabbe sattā bhavantu sukhitattā.

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

Ye keci pāṇa-bhūtatthi

tasā vā thāvarā vā anavasesā,

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

Dīghā vā ye mahantā vā

majjhimā rassakā aṇuka-thūlā,

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

Diṭṭhā vā ye ca adiṭṭhā

ye ca dūre vasanti avidūre,

seen & unseen, living near & far,

Bhūtā vā sambhavesī vā

sabbe sattā bhavantu sukhitattā.

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

Na paro paraṁ nikubbetha

nātimaññetha katthaci naṁ kiñci,

Let no one deceive another or despise anyone anywhere,

Byārosanā paṭīgha-saññā

nāññam-aññassa dukkham-iccheyya.

or through anger or irritation wish for another to suffer.

Mātā yathā niyaṁ puttaṁ

āyusā eka-puttam-anurakkhe,

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

Evam-pi sabba-bhūtesu

māna-sambhāvaye aparimāṇaṁ.

even so should one cultivate the heart limitlessly with regard to all beings.

Mettañ-ca sabba-lokasmiṁ

māna-sambhāvaye aparimāṇaṁ,

With goodwill for the entire cosmos, cultivate the heart limitlessly:

Uddhaṁ adho ca tiriyañ-ca

asambādhaṁ averaṁ asapattaṁ.

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

Tiṭṭhañ-caraṁ nisinno vā

sayāno vā yāvatassa vigata-middho,

Whether standing, walking, sitting, or lying down, as long as one’s drowsiness is gone,

Etaṁ satiṁ adhiṭṭheyya

brahmam-etaṁ vihāraṁ idham-āhu.

one should be resolved on this mindfulness.

This is called a sublime abiding here.

Diṭṭhiñ-ca anupagamma

sīlavā dassanena sampanno,

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

Kāmesu vineyya gedhaṁ,

Na hi jātu gabbha-seyyaṁ punaretīti.

having subdued desire for sensual pleasures,

one never again will lie in the womb.

Khandha Paritta
The Group Protection

Virūpakkhehi me mettaṁ

Mettaṁ Erāpathehi me

Chabyā-puttehi me mettaṁ

Mettaṁ Kaṇhā-Gotamakehi ca

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

Apādakehi me mettaṁ

Mettaṁ di-pādakehi me

Catuppadehi me mettaṁ

Mettaṁ bahuppadehi me

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

Mā maṁ apādako hiṁsi

Mā maṁ hiṁsi di-pādako

Mā maṁ catuppado hiṁsi

Mā maṁ hiṁsi bahuppado

May footless beings, two-footed beings do me no harm.

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

Sabbe sattā sabbe pāṇā

Sabbe bhūtā ca kevalā

Sabbe bhadrāni passantu

Mā kiñci pāpam’āgamā.

May all creatures, all breathing things, all beings—each & every one—meet with good fortune. May none of them come to any evil.

* Appamāṇo Buddho, Appamāṇo Dhammo, Appamāṇo Saṅgho.

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

Pamāṇa-vantāni siriṁ-sapāni,

Ahi vicchikā sata-padī uṇṇānābhī sarabū mūsikā.

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

Katā me rakkhā, Katā me parittā.

Paṭikkamantu bhūtāni.

So’haṁ namo Bhagavato,

Namo sattannaṁ Sammā-sambuddhānaṁ.

I have made this protection, I have made this spell. May the beings depart.

I pay homage to the Blessed One, homage to the seven Rightly Self-awakened Ones.

Mora Paritta
The Peacock’s Protection

Udetayañ-cakkhumā eka-rājā

Harissa-vaṇṇo paṭhavippabhāso

Taṁ taṁ namassāmi

Harissa-vaṇṇaṁ paṭhavippabhāsaṁ

Tay’ajja guttā viharemu divasaṁ.

The One King, rising, with Vision, golden-hued, illumining the Earth:

I pay homage to you, golden-hued, illumining the Earth.

Guarded today by you, may I live through the day.

Ye brāhmaṇā vedagu sabba-dhamme

Te me namo te ca maṁ pālayantu.

Namatthu buddhānaṁ namatthu bodhiyā.

Namo vimuttānaṁ namo vimuttiyā.

Those Brahmans who are knowers of all truths,

I pay homage to them; may they keep watch over me.

Homage to the Awakened Ones. Homage to Awakening.

Homage to the Released Ones. Homage to Release.

Imaṁ so parittaṁ katvā

Moro carati esanā.

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

Apetayañ-cakkhumā eka-rājā

Harissa-vaṇṇo paṭhavippabhāso

Taṁ taṁ namassāmi

Harissa-vaṇṇaṁ paṭhavippabhāsaṁ

Tay’ajja guttā viharemu rattiṁ

The One King, setting, with Vision, golden-hued, illumining the Earth:

I pay homage to you, golden-hued, illumining the Earth.

Guarded today by you, may I live through the night.

Ye brāhmaṇā vedagu sabba-dhamme

Te me namo te ca maṁ pālayantu.

Namatthu buddhānaṁ namatthu bodhiyā

Namo vimuttānaṁ namo vimuttiyā

Those Brahmans who are knowers of all truths,

I pay homage to them; may they keep watch over me.

Homage to the Awakened Ones, Homage to Awakening.

Homage to the Released Ones, Homage to Release.

Imaṁ so parittaṁ katvā

Moro vāsamakappayīti.

Having made this protection, the peacock arranges his nest.

Vaṭṭaka Paritta
The Baby Quail’s Protection

Atthi loke sīla-guṇo

Saccaṁ soceyy’anuddayā

Tena saccena kāhāmi

Sacca-kiriyam-anuttaraṁ

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.

Āvajjitvā dhamma-balaṁ

Saritvā pubbake jine

Sacca-balam-avassāya

Sacca-kiriyam-akāsa’haṁ

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 pakkhā apattanā

Santi pādā avañcanā

Mātā pitā ca nikkhantā

Jāta-veda paṭikkama

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 mayhaṁ

Mahāpajjalito sikhī

Vajjesi soḷasa karīsāni

Udakaṁ patvā yathā sikhī

Saccena me samo n’atthi

Esā me sacca-pāramīti.

When I made my vow with truth,

the great crested flames

avoided the sixteen acres around me

as if they had come to a body of water.

My truth has no equal:

Such is my perfection of truth.

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

Itipi so bhagavā arahaṁ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

Anuttaro purisa-damma-sārathi satthā deva-manussānaṁ buddho bhagavāti.

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

Svākkhāto bhagavatā dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṁ veditabbo viññūhīti.

pertinent, to be seen by the observant for themselves.

Supaṭipanno bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced straightforwardly,

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced methodically,

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

the Saṅgha of the Blessed One’s disciples who have practiced masterfully,

Yadidaṁ cattāri purisa-yugāni aṭṭha purisa-puggalā:

i.e., the four pairs—the eight types—of noble ones:

Esa bhagavato sāvaka-saṅgho—

That is the Saṅgha of the Blessed One’s disciples—

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṁ puññakkhettaṁ lokassāti.

the incomparable field of merit for the world.

Āṭānāṭiya Paritta
Homage to the Seven Past Buddhas

Vipassissa namatthu

Cakkhumantassa sirīmato

Sikhissa-pi namatthu

Sabba-bhūtānukampino

Homage to Vipassī, possessed of vision & splendor.

Homage to Sikhī, sympathetic to all beings.

Vessabhussa namatthu

Nhātakassa tapassino

Namatthu Kakusandhassa

Māra-senappamaddino

Homage to Vesabhū, cleansed, austere.

Homage to Kakusandha, crusher of Māra’s host.

Konāgamanassa namatthu

Brāhmaṇassa vusīmato

Kassapassa namatthu

Vippamuttassa sabbadhi

Homage to Konāgamana, the Brahman who lived the life perfected.

Homage to Kassapa, everywhere released.

Aṅgīrasassa namatthu

Sakya-puttassa sirīmato

Yo imaṁ dhammam-adesesi

Sabba-dukkhāpanūdanaṁ.

Homage to Aṅgīrasa, splendid son of the Sakyans,

who taught this Dhamma—the dispelling of all stress.

Ye cāpi nibbutā loke

Yathābhūtaṁ vipassisuṁ

Te janā apisuṇā

Mahantā vītasāradā

Those unbound in the world, who have seen things as they have come to be,

Great Ones of gentle speech, thoroughly mature:

Hitaṁ deva-manussānaṁ

Yaṁ namassanti Gotamaṁ

Vijjā-caraṇa-sampannaṁ

Mahantaṁ vītasāradaṁ

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

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

Vijjā-caraṇa-sampannaṁ

Buddhaṁ vandāma Gotamanti

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

Aṅgulimāla Paritta
Ven. Angulimala’s Protection

Yato’haṁ bhagini ariyāya jātiyā jāto,

Nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā.

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.

Bojjhaṅga Paritta
The Factor-for-Awakening Protection

Bojjhaṅgo sati-saṅkhāto

Dhammānaṁ vicayo tathā

Viriyam-pīti-passaddhi-

Bojjhaṅgā ca tathāpare

Samādh’upekkha-bojjhaṅgā

Satt’ete Sabba-dassinā

Muninā sammadakkhātā

Bhāvitā bahulīkatā

Saṁvattanti abhiññāya

Nibbānāya ca bodhiyā.

Etena sacca-vajjena

Sotthi te hotu sabbadā.

The factors for Awakening include mindfulness, analysis of qualities, persistence, rapture, & calm factors for Awakening, plus concentration & equanimity factors for Awakening.

These seven, which the All-seeing Sage has rightly taught, when developed & matured, bring about heightened knowledge, unbinding, & Awakening.

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

Ekasmiṁ samaye Nātho

Moggallānañ-ca Kassapaṁ

Gilāne dukkhite disvā

Bojjhaṅge satta desayi

Te ca taṁ abhinanditvā

Rogā mucciṁsu taṁkhaṇe.

Etena sacca-vajjena

Sotthi te hotu sabbadā.

At one time, our Protector—seeing that Moggallāna & Kassapa were sick & in pain—taught them the seven factors for Awakening.

They, delighting in that, were instantly freed from their illness.

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

Ekadā Dhamma-rājā-pi

Gelaññenābhipīḷito

Cundattherena taññeva

Bhaṇāpetvāna sādaraṁ

Sammoditvā ca ābādhā

Tamhā vuṭṭhāsi ṭhānaso.

Etena sacca-vajjena

Sotthi te hotu sabbadā.

Once, when the Dhamma King was afflicted with fever, he had the Elder Cunda recite that very teaching with devotion.

And as he approved, he immediately rose up from that disease.

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

Pahīnā te ca ābādhā

Tiṇṇannam-pi mahesinaṁ

Maggāhata-kilesā va

Pattānuppattidhammataṁ.

Etena sacca-vajjena

Sotthi te hotu sabbadā.

Those diseases were abandoned by the three great seers, just as defilements are demolished by the Path in accordance with step-by-step attainment.

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

Buddha-jaya-maṅgala Gāthā
The Verses of the Buddha’s Victory Blessings

Bāhuṁ sahassam-abhinimmita-sāvudhantaṁ

Grīmekhalaṁ udita-ghora-sasena-māraṁ

Dānādi-dhamma-vidhinā jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

[Tan-tejasā bhavatu te jaya-maṅgalāni.]

Creating a form with 1,000 arms, each equipped with a weapon,

Māra, on the elephant Girimekhala, uttered a frightening roar together with his troops.

The Lord of Sages defeated him by means of such qualities as generosity:

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

[By the majesty of this, may you have victory blessings.]

Mārātirekam-abhiyujjhita-sabba-rattiṁ

Ghorampan’āḷavaka-makkham-athaddha-yakkhaṁ

Khantī-sudanta-vidhinā jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

Even more frightful than Māra making war all night was Āḷavaka, the arrogant unstable ogre.

The Lord of Sages defeated him by means of well-trained endurance:

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

Nāḷāgiriṁ gaja-varaṁ atimattabhūtaṁ

Dāvaggi-cakkam-asanīva sudāruṇantaṁ

Mett’ambuseka-vidhinā jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

Nāḷāgiri, the excellent elephant, when maddened, was very horrific,

like a forest fire, a flaming discus, a lightning bolt.

The Lord of Sages defeated him by sprinkling the water of goodwill:

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

Ukkhitta-khaggam-atihattha sudāruṇantaṁ

Dhāvan-ti-yojana-path’aṅgulimālavantaṁ

Iddhībhisaṅkhata-mano jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

Very horrific, with a sword upraised in his expert hand,

Garlanded-with-Fingers ran three leagues along the path.

The Lord of Sages defeated him with mind-fashioned marvels:

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

Katvāna kaṭṭham-udaraṁ iva gabbhinīyā

Ciñcāya duṭṭha-vacanaṁ jana-kāya-majjhe

Santena soma-vidhinā jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

Having made a wooden belly to appear pregnant,

Ciñcā made a lewd accusation in the midst of the gathering.

The Lord of Sages defeated her with peaceful, gracious means:

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

Saccaṁ vihāya mati-saccaka-vāda-ketuṁ

Vādābhiropita-manaṁ ati-andhabhūtaṁ

Paññā-padīpa-jalito jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

Saccaka, whose provocative views had abandoned the truth,

his mind delighting in argument, had become thoroughly blind.

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

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

Nandopananda-bhujagaṁ vibudhaṁ mahiddhiṁ

Puttena thera-bhujagena damāpayanto

Iddhūpadesa-vidhinā jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

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 (Moggallāna), the serpent-elder, to tame him:

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

Duggāha-diṭṭhi-bhujagena sudaṭṭha-hatthaṁ

Brahmaṁ visuddhi-jutim-iddhi-bakābhidhānaṁ

Ñāṇāgadena vidhinā jitavā munindo

Tan-tejasā bhavatu te jaya-maṅgal’aggaṁ.

His hands bound tight by the serpent of wrongly held views,

Baka, the Brahmā, thought himself pure in his radiance & power.

The Lord of Sages defeated him by means of his words of knowledge:

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

Etāpi buddha-jaya-maṅgala-aṭṭha-gāthā

Yo vācano dinadine sarate matandī

Hitvān’aneka-vividhāni c’upaddavāni

Mokkhaṁ sukhaṁ adhigameyya naro sapañño.

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.

Jaya Paritta
The Victory Protection

Mahā-kāruṇiko nātho

Hitāya sabba-pāṇinaṁ

Pūretvā pāramī sabbā

Patto sambodhim-uttamaṁ

Etena sacca-vajjena

Hotu te jaya-maṅgalaṁ

(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 bodhiyā mūle

Sakyānaṁ nandi-vaḍḍhano

Evaṁ tvam vijayo hohi

Jayassu jaya-maṅgale

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.

Aparājita-pallaṅke

Sīse paṭhavi-pokkhare

Abhiseke sabba-buddhānaṁ

Aggappatto pamodati

At the head of the lotus leaf of the world

on the undefeated seat consecrated by all the Buddhas,

he rejoiced in the utmost attainment.

Sunakkhattaṁ sumaṅgalaṁ

Supabhātaṁ suhuṭṭhitaṁ

Sukhaṇo sumuhutto ca

Suyiṭṭhaṁ brahmacārisu

Padakkhiṇaṁ kāya-kammaṁ

Vācā-kammaṁ padakkhiṇaṁ

Padakkhiṇaṁ mano-kammaṁ

Paṇidhī te padakkhiṇā

Padakkhiṇāni katvāna

Labhantatthe, padakkhiṇe

A lucky star it is, a lucky blessing,

a lucky dawn, a lucky sacrifice,

a lucky instant, a lucky moment,

a lucky offering: i.e., a rightful bodily act,

a rightful verbal act, a rightful mental act,

your rightful intentions with regard to those who lead the holy life.

Doing these rightful things,

your rightful aims are achieved.

Abhaya Paritta
The Danger-free Protection

Yan-dunnimittaṁ avamaṅgalañ-ca

Yo cāmanāpo sakuṇassa saddo

Pāpaggaho dussupinaṁ akantaṁ

Buddhānubhāvena vināsamentu

Whatever unlucky portents & ill omens,

and whatever distressing bird calls,

evil planets, upsetting nightmares:

By the Buddha’s power may they be destroyed.

Yan-dunnimittaṁ avamaṅgalañ-ca

Yo cāmanāpo sakuṇassa saddo

Pāpaggaho dussupinaṁ akantaṁ

Dhammānubhāvena vināsamentu

Whatever unlucky portents & ill omens,

and whatever distressing bird calls,

evil planets, upsetting nightmares:

By the Dhamma’s power may they be destroyed.

Yan-dunnimittaṁ avamaṅgalañ-ca

Yo cāmanāpo sakuṇassa saddo

Pāpaggaho dussupinaṁ akantaṁ

Saṅghānubhāvena vināsamentu

Whatever unlucky portents & ill omens,

and whatever distressing bird calls,

evil planets, upsetting nightmares:

By the Saṅgha’s power may they be destroyed.

* * *

Sakkatvā buddha-ratanaṁ

Osathaṁ uttamaṁ varaṁ

Hitaṁ deva-manussānaṁ

Buddha-tejena sotthinā

Nassant’upaddavā sabbe

Dukkhā vūpasamentu te.

Having revered the jewel of the Buddha,

the highest, most excellent medicine,

the welfare of human & heavenly beings:

Through the Buddha’s majesty & safety,

may all obstacles vanish.

May your sufferings grow totally calm.

Sakkatvā dhamma-ratanaṁ

Osathaṁ uttamaṁ varaṁ

Pariḷāhūpasamanaṁ

Dhamma-tejena sotthinā

Nassant’upaddavā sabbe

Bhayā vūpasamentu te.

Having revered the jewel of the Dhamma,

the highest, most excellent medicine,

the stiller of feverish passion:

Through the Dhamma’s majesty & safety,

may all obstacles vanish.

May your fears grow totally calm.

Sakkatvā saṅgha-ratanaṁ

Osathaṁ uttamaṁ varaṁ

Āhuneyyaṁ pāhuneyyaṁ

Saṅgha-tejena sotthinā

Nassant’upaddavā sabbe

Rogā vūpasamentu te.

Having revered the jewel of the Saṅgha,

the highest, most excellent medicine,

worthy of gifts, worthy of hospitality:

Through the Saṅgha’s majesty & safety,

may all obstacles vanish.

May your diseases grow totally calm.

Devatāyuyyojana Gāthā
Verses Ushering the Devas Back Home

Dukkhappattā ca niddukkhā

Bhayappattā ca nibbhayā

Sokappattā ca nissokā

Hontu sabbe’pi pāṇino.

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.

Ettāvatā ca amhehi

Sambhataṁ puñña-sampadaṁ

Sabbe devānumodantu

Sabba-sampatti-siddhiyā.

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

Dānaṁ dadantu saddhāya

Sīlaṁ rakkhantu sabbadā

Bhāvanābhiratā hontu

Gacchantu devatāgatā.

May they give gifts with conviction, may they always maintain virtue.

May they delight in meditation. May they go to a heavenly destination.

Sabbe Buddhā balappattā

Paccekānañ-ca yaṁ balaṁ

Arahantānañ-ca tejena

Rakkhaṁ bandhāmi sabbaso.

From the strength attained by all the Buddhas,

the strength of the Private Buddhas,

by the majesty of the arahants,

I bind this protection all around.

* * *

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

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

Sabba-buddhānubhāvena

Sadā sotthī bhavantu te.

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

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

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

Sabba-dhammānubhāvena

Sadā sotthī bhavantu te.

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

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

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

Sabba-saṅghānubhāvena

Sadā sotthī bhavantu te.

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

Formal Requests

Taking the Five Precepts

The Request:

Mayaṁ bhante, ti-saraṇena saha pañca sīlāni yācāma.

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

Dutiyam-pi mayaṁ bhante…

Venerable Sir, a second time…

Tatiyam-pi mayaṁ 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

sammā-sambuddhassa. (three times)

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.

Buddhaṁ saraṇaṁ gacchāmi.

I go to the Buddha for refuge.

Dhammaṁ saraṇaṁ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṁ saraṇaṁ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

The monk then says:

Ti-saraṇa-gamanaṁ niṭṭhitaṁ.

This ends the going for refuge.

The lay people respond:

Āma bhante.

Yes, Venerable Sir.

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

Pāṇātipātā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from stealing.

Kāmesu micchācārā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from sexual misconduct.

Musāvādā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to heedlessness.

The monk then concludes with the following:

Imāni pañca sikkhā-padāni:

These are the five training rules.

Sīlena sugatiṁ yanti.

Through virtue they go to a good destination.

Sīlena bhoga-sampadā.

Through virtue is wealth attained.

Sīlena nibbutiṁ yanti.

Through virtue they go to unbinding.

Tasmā sīlaṁ visodhaye.

Therefore we should purify our virtue.

(Bow three times)

Taking the Eight Precepts

The Request:

Mayaṁ bhante, ti-saraṇena saha aṭṭha sīlāni yācāma.

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

Dutiyam-pi mayaṁ bhante…

Venerable Sir, a second time…

Tatiyam-pi mayaṁ 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

sammā-sambuddhassa. (three times)

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.

Buddhaṁ saraṇaṁ gacchāmi.

I go to the Buddha for refuge.

Dhammaṁ saraṇaṁ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṁ saraṇaṁ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

The monk then says:

Ti-saraṇa-gamanaṁ niṭṭhitaṁ.

This ends the going for refuge.

The lay people respond:

Āma bhante.

Yes, Venerable Sir.

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

Pāṇātipātā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from stealing.

Abrahma-cariyā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from sexual intercourse.

Musāvādā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to heedlessness.

Vikāla-bhojanā veramaṇī sikkhā-padaṁ samādiyāmi.

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

Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from high & luxurious seats & beds.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

(Bow three times)

Ordination for an Eight-Precept Nun

Arahaṁ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṁ bhagavantaṁ abhivādemi.

I bow down before the Awakened, Blessed One.

(Bow down)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṁ namassāmi.

I pay homage to the Dhamma.

(Bow down)

Supaṭipanno bhagavato sāvaka-saṅgho.

The Saṅgha of the Blessed One’s disciples has practiced well.

Saṅghaṁ namāmi.

I pay respect to the Saṅgha.

(Bow down)

Namo tassa bhagavato arahato

sammā-sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

Esāhaṁ bhante, sucira-parinibbutam-pi, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañ-ca bhikkhu-saṅghañ-ca. Pabbajjaṁ maṁ saṅgho dhāretu, ajjatagge pānupetaṁ saraṇaṁ gataṁ.

Venerable sir, I take refuge in the Blessed One—even though he long ago was totally unbound—together with the Dhamma & the Bhikkhu Saṅgha. May the Saṅgha regard me as one gone forth, having attained refuge from this day forward.

Ahaṁ bhante, ti-saraṇena saha aṭṭha sīlāni yācāma.

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

Dutiyam-pi mayaṁ bhante…

Venerable Sir, a second time…

Tatiyam-pi mayaṁ 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

sammā-sambuddhassa. (three times)

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.

Buddhaṁ saraṇaṁ gacchāmi.

I go to the Buddha for refuge.

Dhammaṁ saraṇaṁ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṁ saraṇaṁ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Dutiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi buddhaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi dhammaṁ saraṇaṁ gacchāmi.

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

Tatiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

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

The monk then says:

Ti-saraṇa-gamanaṁ niṭṭhitaṁ.

This ends the going for refuge.

The nun responds:

Āma bhante.

Yes, Venerable Sir.

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

Pāṇātipātā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from stealing.

Abrahma-cariyā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from sexual intercourse.

Musāvādā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to heedlessness.

Vikāla-bhojanā veramaṇī sikkhā-padaṁ samādiyāmi.

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

Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṁ samādiyāmi.

I undertake the training rule to refrain from high & luxurious seats & beds.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭhasikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

(Bow three times)

Requesting a Discourse

Brahmā ca lokādhipatī sahampati

Kat’añjalī andhivaraṁ ayācatha:

Santīdha sattāpparajakkha-jātikā

Desetu dhammaṁ anukampimaṁ pajaṁ.

The Brahmā Sahampati, Lord of the World,

with hands palm-to-palm before his heart, requested a blessing:

There are beings here with only a little dust in their eyes.

Please teach the Dhamma out of compassion for them.

Requesting Blessings

Vipatti-paṭibāhāya

Sabba-sampatti-siddhiyā,

Sabba-dukkha-vināsāya

Parittaṁ brūtha maṅgalaṁ.

Vipatti-paṭibāhāya

Sabba-sampatti-siddhiyā,

Sabba-bhaya-vināsāya

Parittaṁ brūtha maṅgalaṁ.

Vipatti-paṭibāhāya

Sabba-sampatti-siddhiyā,

Sabba-roga-vināsāya

Parittaṁ brūtha maṅgalaṁ.

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.

Requesting Forgiveness

(From the Triple Gem)

Repeat Namo… three times.

Ratanattaye pamādena, dvārattayena kataṁ,

Sabbaṁ aparādhaṁ khamatu no bhante.

May the Triple Gem forgive us for any wrong we have done to it out of heedlessness in thought, word, or deed.

(From a Senior Monk)

Repeat Namo… three times.

[Mahāthere]* pamādena, dvārattayena kataṁ,

Sabbaṁ aparādhaṁ khamatu no bhante. (three times)

Venerable Sir, may you forgive us for any wrong we have done you out of heedlessness in thought, word, or deed.

Bow down & stay there while the monk says:

Ahaṁ khamāmi, tumhehi-pi me khamitabbaṁ.

I forgive you; may you all also forgive me.

Respond:

Khamāma bhante.

We forgive you, Venerable Sir.

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

Sādhu bhante.

Very good, Venerable Sir.

(Bow three times)

* Mahāthere is used for very senior & highly respected monks.

Change it to There for somewhat less senior monks,

Upajjhāye for one’s preceptor,

Ācariye for one’s teacher, and

Āyasmante for monks in general.

(When one person is asking forgiveness)

Repeat Namo… three times.

[Mahāthere]* pamādena, dvārattayena kataṁ,

Sabbaṁ aparādhaṁ khamatha me bhante. (three times)

Venerable Sir, may you forgive me for any wrong I have done you out of heedlessness in thought, word, or deed.

Bow down & stay there while the monk says:

Ahaṁ khamāmi, tayāpi me khamitabbaṁ.

I forgive you; may you also forgive me.

Respond:

Khamāmi bhante.

I forgive you, Venerable Sir.

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

Sādhu bhante.

Very good, Venerable Sir.

(Bow three times)

Formal Offerings

Food

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

Imāni [Etāni] mayaṁ bhante, bhattāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni [etāni], bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these [those] foods of ours, together with their accompanying articles, to the Bhikkhu Saṅgha. May the Bhikkhu Saṅgha accept these foods of ours, together with their accompanying articles, for our long-term welfare & happiness.

To two or three monks. Repeat Namo… three times, then:

Imāni [Etāni] mayaṁ bhante, bhattāni, saparivārāni, sīlavantānaṁ, oṇojayāma. Sādhu no bhante, sīlavanto, imāni [etāni], bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these [those] foods of ours, together with their accompanying articles, to the virtuous ones. May the virtuous ones accept these foods of ours, together with their accompanying articles, for our long-term welfare & happiness.

For one monk, change sīlantānaṁ to sīlavato, and sīlavanto to sīlavā.

General Items (after noon)

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

Imāni mayaṁ bhante, saṅgha-dānāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni saṅgha-dānāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these Saṅgha gifts of ours to the Bhikkhu Saṅgha. May the Bhikkhu Saṅgha accept these, our Saṅgha gifts, for our long-term welfare & happiness.

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

Imāni mayaṁ bhante, saṅgha-dānāni, sīlavantānaṁ, oṇojayāma. Sādhu no bhante, sīlavanto, imāni saṅgha-dānāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these Saṅgha gifts of ours to the virtuous ones. May the virtuous ones accept these, our Saṅgha gifts, for our long-term welfare & happiness.

For one monk, change sīlavantānaṁ to sīlavato, and sīlavanto to sīlavā.

“Forest Cloth”

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

Imāni mayaṁ bhante, paṅsukūla-cīvarāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, paṅsukūla-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these cast-off cloths of ours, together with their accompanying articles, to the Bhikkhu Saṅgha. May the Bhikkhu Saṅgha accept these cast-off cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.

To two or three monks. Repeat Namo… three times, then:

Imāni mayaṁ bhante, paṅsukūla-cīvarāni, saparivārāni, sīlavantānaṁ, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, paṅsukūla-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these cast-off cloths of ours, together with their accompanying articles, to the virtuous ones. May the virtuous ones accept these cast-off cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.

Declaration for a Gift to the Bhikkhu Saṅgha

(to be made by one of the monks)

Repeat Namo… three times, then:

Yagghe bhante saṅgho jāneyya: Ayaṁ paṭhama-bhāgo therassa pāpuṇāti. Avasesā bhāgā amhākaṁ pāpuṇantu. Bhikkhū ca (sāmaṇerā ca gahaṭṭhā ca)* yathā-sukhaṁ paribhuñjantu.

Venerable sirs, may the Saṅgha please pay attention: The first share [of this gift] goes to the senior monk. May the remaining shares be ours. May the monks, (novices, & lay people)* [living here] use these things as they please.

* Omit or include the references to novices & lay people as is appropriate.

Lodgings

Repeat Namo… three times, then:

Imāni mayaṁ bhante, senāsanāni, āgatānāgatassa, cātuddisassa, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, senāsanāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these lodgings of ours to the Bhikkhu Saṅgha of the four directions, both those who have come & those yet to come. May the Bhikkhu Saṅgha accept these lodgings of ours for our long-term welfare & happiness.

Kaṭhina Cloth

Repeat Namo… three times, then:

Imaṁ bhante, saparivāraṁ, kaṭhina-cīvara-dussaṁ, saṅghassa, oṇojayāma. Sādhu no bhante, saṅgho, imaṁ, saparivāraṁ, kaṭhina-cīvara-dussaṁ, paṭiggaṇhātu, paṭiggahetvā ca, iminā dussena, kaṭhinaṁ attharatu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present this kaṭhina-robe cloth, together with its accompanying articles, to the Saṅgha. May the Saṅgha please accept this kaṭhina-robe cloth of ours, together with its accompanyingarticles, and having accepted it, spread the kaṭhina with this cloth for our long-term welfare & happiness.

Rains Bathing Cloth

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

Imāni mayaṁ bhante, vassāvāsika-cīvarāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, vassāvāsika-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these Rains bathing cloths of ours, together with their accompanying articles, to the Bhikkhu Saṅgha. May the Bhikkhu Saṅgha accept these Rains bathing cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.

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

Imāni mayaṁ bhante, vassāvāsika-cīvarāni, saparivārāni, sīlavantānaṁ, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, vassāvāsika-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present these Rains bathing cloths of ours, together with their accompanying articles, to the virtuous ones. May the virtuous ones accept these Rains bathing cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.

Rains-residence Candle

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

Imāṁ bhante, Buddha-pūjāya, vassa-gataṁ, padīpaṁ, saṅghassa, oṇojayāma. Sādhu no bhante, saṅgho, imāṁ vassa-gataṁ, padīpaṁ, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present this Rains-residence candle,for homage to the Buddha, to the Saṅgha. May the Saṅgha accept this Rains-residence candle, for our long-term welfare & happiness.

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

Imāṁ bhante, Buddha-pūjāya, vassa-gataṁ, padīpaṁ, sīlavantānaṁ, oṇojayāma. Sādhu no bhante, sīlavanto, imāṁ vassa-gataṁ, padīpaṁ, paṭiggaṇhātu, amhākaṁ, dīgha-rattaṁ, hitāya, sukhāya.

Venerable sirs, we present this Rains-residence candle,for homage to the Buddha, to the virtuous ones. May the virtuous ones accept this Rains-residence candle, for our long-term welfare & happiness.

Homage

Visākha Pūjā

(Leader)

Handa mayaṁ buddhassa bhagavato pubba-bhāga-namakāraṁ karomase:

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

(All)

[Namo tassa] bhagavato arahato sammā-

sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

Yam-amha kho mayaṁ, Bhagavantaṁ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṁ Bhagavato dhammaṁ rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavā, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jātiyā, gotamo gottena.

was born in the Middle Country, the Ariyaka race, the noble warrior class, & the Gotama lineage.

Sakya-putto Sakya-kulā pabbajito, sadevake loke samārake sabrahmake, sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya, anuttaraṁ sammā-sambodhiṁ abhisambuddho.

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, Māras, & Brahmās, in this generation with its contemplatives & brāhmans, its rulers & common people.

Nissaṅsayaṁ kho so Bhagavā, arahaṁ sammā-sambuddho, vijjā-caraṇa-sampanno sugato loka-vidū, anuttaro purisa-damma-sārathi satthā deva-manussānaṁ buddho bhagavā.

There is no doubt that the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, teacher for human & divine beings; awakened & blessed.

Svākkhāto kho pana tena Bhagavatā dhammo, sandiṭṭhiko akāliko ehi-passiko, opanayiko paccattaṁ veditabbo viññūhi.

And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the observant for themselves.

Supaṭipanno kho panassa Bhagavato sāvaka-saṅgho, uju-paṭipanno Bhagavato sāvaka-saṅgho, ñāya-paṭipanno Bhagavato sāvaka-saṅgho, sāmīci-paṭipanno Bhagavato sāvaka-saṅgho, yadidaṁ cattāri purisa-yugāni aṭṭha purisa-puggalā.

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.

Ayaṁ kho pana paṭimā, taṁ Bhagavantaṁ uddissa katā patiṭṭhāpitā, yāvadeva dassanena, taṁ Bhagavantaṁ anussaritvā, pasāda-saṁvega-paṭilābhāya.

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.

[Ayaṁ kho pana thūpo, taṁ Bhagavantaṁ uddissa kato patiṭṭhāpito, yāvadeva dassanena, taṁ Bhagavantaṁ anussaritvā, pasāda-saṁvega-paṭilābhāya.

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

Mayaṁ kho etarahi, imaṁ visākha-puṇṇamī-kālaṁ, tassa Bhagavato jāti-sambodhi-nibbāna-kāla-sammataṁ patvā, imaṁ ṭhānaṁ sampattā.

Now, on this full-moon day of Visākha—recognized as the date of the Blessed One’s birth, Awakening, & Total unbinding—we have gathered together in this place.

Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṁ sakkār’ūpadhānaṁ karitvā,

We take these offerings—candles, incense, & so forth—and make our bodies a vessel for them.

Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṁ paṭimā-gharaṁ [thūpaṁ] tikkhattuṁ padakkhiṇaṁ karissāma, yathā-gahitehi sakkārehi pūjaṁ kurumānā.

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.

Sādhu no bhante Bhagavā, sucira-parinibbuto-pi, ñātabbehi guṇehi atīt’ārammaṇatāya paññāyamāno,

Even though the Blessed One was long ago totally unbound, he is still discernable through our remembrance of his perceivable virtues.

Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṁ dīgha-rattaṁ hitāya sukhāya.

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

Āsāḷha Pūjā

(Leader)

Handa mayaṁ buddhassa bhagavato pubba-bhāga-namakāraṁ karomase:

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

(All)

[Namo tassa] bhagavato arahato sammā-

sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

Yam-amha kho mayaṁ, Bhagavantaṁ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṁ Bhagavato dhammaṁ rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavā, arahaṁ sammā-sambuddho. Sattesu kāruññaṁ paṭicca, karuṇāyako hitesī, anukampaṁ upādāya, āsāḷha-puṇṇamiyaṁ, Bārāṇasiyaṁ isipatane migadāye, pañca-vaggiyānaṁ bhikkhūnaṁ, anuttaraṁ dhamma-cakkaṁ paṭhamaṁ pavattetvā, cattāri ariya-saccāni pakāsesi.

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 Āsāḷha, in the Deer Refuge at the Meeting Place of the Seers near Vārāṇasi, and proclaimed the four noble truths to the Group of Five Monks.

Tasmiñ-ca kho samaye, pañca-vaggiyānaṁ bhikkhūnaṁ pamukho, āyasmā Aññā-Koṇḍañño, Bhagavato dhammaṁ sutvā, virajaṁ vītamalaṁ dhamma-cakkhuṁ paṭilabhitvā, “Yaṅ-kiñci samudaya-dhammaṁ sabban-taṁ nirodha-dhammanti.”

At that time, the leader of the Group of Five Monks—Venerable Aññā-Koṇḍañña —having listened to theBlessed One’s teaching, gained the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”

Bhagavantaṁ upasampadaṁ yācitvā, Bhagavato yeva santike, ehi-bhikkhu-upasampadaṁ paṭilabhitvā, Bhagavato dhamma-vinaye ariya-sāvaka-saṅgho, loke paṭhamaṁ 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 Dhamma & discipline.

Tasmiñ-cāpi kho samaye, saṅgha-ratanaṁ loke paṭhamaṁ uppannaṁ ahosi. Buddha-ratanaṁ dhamma-ratanaṁ saṅgha-ratananti, tiratanaṁ sampuṇṇaṁ ahosi.

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

Mayaṁ kho etarahi, imaṁ āsāḷha-puṇṇamī-kālaṁ, tassa Bhagavato dhamma-cakkappavattana-kāla-sammatañ-ca, ariya-sāvaka-saṅgha-uppatti-kāla-sammatañ-ca, ratanattaya-sampuraṇa-kāla-sammatañ-ca patvā, imaṁ ṭhānaṁ sampattā,

Now, on this full-moon day of Āsāḷha—recognized as the date of the Blessed One’s setting the Wheel of Dhamma in motion, the date of the arising of the Community of the Noble Disciples, and of the completion of the Triple Gem—we have gathered together in this place.

Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṁ sakkār’ūpadhānaṁ karitvā,

We take these offerings—candles, incense, & so forth—and make our bodies a vessel for them.

Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṁ paṭimā-gharaṁ [thūpaṁ] tikkhattuṁ padakkhiṇaṁ karissāma, yathā-gahitehi sakkārehi pūjaṁ kurumānā.

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.

Sādhu no bhante Bhagavā, sucira-parinibbuto-pi, ñātabbehi guṇehi atīt’ārammaṇatāya paññāyamāno,

Even though the Blessed One long ago was totally unbound, he is still discernable through the remembrance of his perceivable virtues.

Ime amhehi gahite sakkāre, paṭiggaṇhātu, amhākaṁ dīgha-rattaṁ hitāya sukhāya.

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

Māgha Pūjā

(Leader)

Handa mayaṁ buddhassa bhagavato pubba-bhāga-namakāraṁ karomase:

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

(All)

[Namo tassa] bhagavato arahato sammā-

sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

Ajjāyaṁ māgha-puṇṇamī sampattā, māgha-nakkhattena puṇṇa-cando yutto, yattha Tathāgato arahaṁ sammā-sambuddho, cāturaṅgike sāvaka-sannipāte, ovāda-pāṭimokkhaṁ uddisi.

Today is the full moon day in the month of Māgha, the date on which the Tathāgata—the Worthy One, Rightly Self-awakened—held the four-factored meeting of his disciples and gave the Pāṭimokkha Exhortation.

Tadā hi aḍḍha-terasāni bhikkhu-satāni, sabbesaṁ-yeva khīṇāsavānaṁ, sabbe te ehi-bhikkhukā, sabbe’pi te anāmantitāva, Bhagavato santikaṁ āgatā, Veḷuvane kalandaka-nivāpe, māgha-puṇṇamiyaṁ vaḍḍhamānakacchāyāya.

At that time, 1,250 monks—all entirely free of defilements, all recipients of the Come-Bhikkhu ordination, all unnotified of the meeting—came to the Blessed One’s presence in the Squirrels’ Feeding Ground in the Bamboo Forest in the late afternoon of the full moon day in Māgha.

Tasmiñ-ca sannipāte,

Bhagavā visuddh’uttam’uposathaṁ akāsi,

ovāda-pāṭimokkhaṁ uddisi.

And in that meeting, the Blessed One led an utterly pure full-moon observance and gave the Pāṭimokkha Exhortation.

Ayaṁ amhākaṁ Bhagavato, ekoyeva sāvaka-sannipāto ahosi, cāturaṅgiko, aḍḍha-terasāni bhikkhu-satāni, sabbesaṁ-yeva khīṇāsavānaṁ.

This was the only time our Blessed One held a four-factored meeting with his disciples, 1,250 monks, all with effluents ended.

Mayan’dāni, imaṁ māgha-puṇṇamī-nakkhatta-samayaṁ, takkālasadisaṁ sampattā, sucira-parinibbutam-pi taṁ Bhagavantaṁ samanussaramānā, imasmiṁ tassa Bhagavato sakkhi-bhūte cetiye,

Now, on this same date—the full-moon day in Māgha—remembering the Blessed One, even though he long ago was totally unbound, we have come to this memorial to him.

Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṁ sakkār’ūpadhānaṁ karitvā,

We take these offerings—candles, incense, & so forth—and make our bodies a vessel for them.

Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṁ paṭimā-gharaṁ [thūpaṁ] tikkhattuṁ padakkhiṇaṁ karissāma, yathā-gahitehi sakkārehi pūjaṁ kurumānā.

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.

Sādhu no bhante Bhagavā, sasāvaka-saṅgho, sucira-parinibbutopi, guṇehi dharamāno,

Even though the Blessed One, together with that Community of his Noble Disciples, long ago was totally unbound, he is remembered through his virtues.

Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṁ dīgha-rattaṁ hitāya sukhāya.

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

Veneration

Ukāsa. Dvārattayena kataṁ,

sabbaṁ apāradhaṁ 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).

Vandāmi bhante cetiyaṁ, sabbaṁ sabbattha ṭhāne,

supatiṭṭhitaṁ sārīraṅka-dhātuṁ,

mahā-bodhiṁ buddha-rūpaṁ, sakkāratthaṁ.

I revere 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

Ahaṁ vandāmi dhātuyo. Ahaṁ vandāmi sabbaso,

Iccetaṁ ratanattayaṁ, ahaṁ vandāmi sabbadā.

I revere the relics. I revere them everywhere. I always revere the Triple Gem.

Buddha-pūjā mahā-tejavanto, Dhamma-pūjā mahappañño, Saṅgha-pūjā mahā-bhogāvaho.

Homage to the Buddha brings great majesty; homage to the Dhamma, great discernment; homage to the Saṅgha, great wealth.

Buddhaṁ Dhammaṁ Saṅghaṁ,

jīvitaṁ yāva-nibbānaṁ saraṇaṁ gacchāmi.

I go to the Buddha, Dhamma, & Saṅgha as my life & refuge until reaching unbinding.

Parisuddho ahaṁ bhante, parisuddhoti maṁ,

Buddho Dhammo Saṅgho dhāretu.

I am morally pure. May the Buddha, Dhamma, & Saṅgha recognize me as morally pure.

Sabbe sattā sadā hontu     Averā sukha-jīvino.

May all living beings always live happily, free from animosity.

Kataṁ puñña-phalaṁ mayhaṁ,

Sabbe bhāgī bhavantu te.

May all share in the blessings springing from the good I have done.

The Buddha’s Last Words

Āmantayāmi vo bhikkhave,

Paṭivedayāmi vo bhikkhave:

I address you, monks,

I inform you, monks:

Khaya-vaya-dhammā saṅkhārā,

Appamādena sampādethāti.

Fabrications are subject to passing away.

Become consummate

through heedfulness.

After the Pāṭimokkha

Sīluddesa-pāṭha
The Virtue Summary

(Leader) Handa mayaṁ sīluddesa-pāṭhaṁ bhaṇāmase:

[Bhāsitam-idaṁ] tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena: “Sampanna-sīlā bhikkhave viharatha sampanna-pāṭimokkhā. Pāṭimokkha-saṁvara-saṁvutā viharatha ācāra-gocara-sampannā. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhatha sikkhāpadesūti.”

Tasmā tih’amhehi sikkhitabbaṁ: “Sampanna-sīlā viharissāma sampanna-pāṭimokkhā. Pāṭimokkha-saṁvara-saṁvutā viharissāma ācāra-gocara-sampannā. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhissāma sikkhāpadesūti.” Evañ-hi no sikkhitabbaṁ.

This was said by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: “Live consummate in virtue, monks, and consummate in the Patimokkha. Live restrained with the restraint of the Patimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.”

Therefore we should train ourselves: “We will live consummate in virtue, consummate in the Patimokkha. We will live restrained with the restraint of the Patimokkha, consummate in our behavior & sphere of activity. We will train ourselves, having undertaken the training rules, seeing danger in the slightest faults.” That’s how we should train ourselves.

Tāyana-gāthā
The Verse to Tāyana

(Leader) Handa mayaṁ Tāyana-gāthāyo bhaṇāmase:

[Chinda sotaṁ] parakkamma

Kāme panūda brāhmaṇa

Nappahāya muni kāme

N’ekattam-upapajjati.

Having striven, brāhman, cut the stream. Dispel sensual passions.

Without abandoning sensual passions, a sage

encounters no oneness of mind.

Kayirā ce kayirāthenaṁ

Daḷhamenaṁ parakkame

Sithilo hi paribbājo

Bhiyyo ākirate rajaṁ.

Akataṁ dukkaṭaṁ seyyo

Pacchā tappati dukkaṭaṁ.

Katañ-ca sukataṁ seyyo

Yaṁ katvā nānutappati.

If something’s to be done, then work at it firmly,

for a slack going-forth kicks up all the more dust.

It’s better to leave a misdeed undone. A misdeed burns you afterward.

Better that a good deed be done that, when done, you don’t regret.

Kuso yathā duggahito

Hattham’evānukantati

Sāmaññaṁ dupparāmaṭṭhaṁ

Nirayāyūpakaḍḍhati.

Yaṅ-kiñci sithilaṁ kammaṁ

Saṅkiliṭṭhañ-ca yaṁ vataṁ

Saṅkassaraṁ brahma-cariyaṁ

Na taṁ hoti, mahapphalanti.

Just as sharp-bladed grass, if wrongly held,

wounds the very hand that holds it—

the contemplative life, if wrongly grasped, drags you down to hell.

Any slack act, or defiled observance, or fraudulent holy life

bears no great fruit.

Anumodanā

(Leader)

Yathā vārivahā pūrā

Paripūrenti sāgaraṁ

Evam-eva ito dinnaṁ

Petānaṁ upakappati.

Icchitaṁ patthitaṁ tumhaṁ

Khippameva samijjhatu

Sabbe pūrentu saṅkappā,

Cando paṇṇaraso yathā

Maṇi jotiraso yathā.

Just as rivers full of water

fill the ocean full,

even so does that here given

benefit the dead (the hungry ghosts).

May whatever you wish or want quickly come to be,

may all your aspirations be fulfilled,

as the moon on the fifteenth (full moon) day,

or as a radiant, bright gem.

(All)

Sabbītiyo vivajjantu

Sabba-rogo vinassatu

Mā te bhavatvantarāyo

Sukhī dīgh’āyuko bhava.

Abhivādana-sīlissa

Niccaṁ vuḍḍhāpacāyino

Cattāro dhammā vaḍḍhanti

Āyu vaṇṇo sukhaṁ, balaṁ.

May all distresses be averted.

may every disease be destroyed.

May there be no dangers for you.

May you be happy & live long.

For one of respectful nature who

constantly honors the worthy,

Four qualities increase:

long life, beauty, happiness, strength.

Note: These stanzas are chanted as part of every anumodana. If two or more monks are chanting, they should repeat the two lines beginning “Sabbitiyo…” three times before going on to the lines beginning “Abhivādana-sīlissa….” On some occasions, the leader will omit his solo part and will lead the entire group in chanting the following verses as a prelude to the passage beginning, “Sabbītiyo….”

Sabba-roga-vinimutto

Sabba-santāpa-vajjito

Sabba-veram-atikkanto

Nibbuto ca tuvaṁ bhava.

May you be: freed from all disease, safe from all torment,

beyond all animosity, & unbound.

II.

Aggato ve pasannānaṁ

Aggaṁ dhammaṁ vijānataṁ

Agge buddhe pasannānaṁ

Dakkhiṇeyye anuttare

Agge dhamme pasannānaṁ

Virāgūpasame sukhe

Agge saṅghe pasannānaṁ

Puññakkhette anuttare

Aggasmiṁ dānaṁ dadataṁ

Aggaṁ puññaṁ pavaḍḍhati

Aggaṁ āyu ca vaṇṇo ca

Yaso kitti sukhaṁ balaṁ.

Aggassa dātā medhāvī

Agga-dhamma-samāhito

Deva-bhūto manusso vā

Aggappatto pamodatīti.

With confidence,

realizing the supreme Dhamma to be supreme,

confidence in the supreme Buddha,

unsurpassed in deserving offerings,

confidence in the supreme Dhamma,

the bliss of stilling, dispassion,

confidence in the supreme Saṅgha,

unsurpassed as a field of merit,

having given gifts to the supreme,

one develops supreme merit,

supreme long life & beauty,

status, honor, bliss, & strength.

Having given to the supreme,

the wise person, firm in the supreme Dhamma,

whether becoming a deva or a human being,

rejoices, having attained the supreme.

Note: These verses are from the Aggappasāda Sutta (Discourse on Faith in the Supreme), Aṅguttara Nikāya 4:34.

III.

Āyudo balado dhīro

Vaṇṇado paṭibhāṇado

Sukhassa dātā medhāvī

Sukhaṁ so adhigacchati.

Āyuṁ datvā balaṁ vaṇṇaṁ

Sukhañ-ca paṭibhāṇado

Dīghāyu yasavā hoti

Yattha yatthūpapajjatīti.

The enlightened person, having given life, strength,

beauty, quick-wittedness—

the intelligent person, a giver of happiness—

attains happiness himself.

Having given life, strength, beauty,

happiness, & quick-wittedness,

he has long life & status wherever he arises.

Note: These verses are from the Bhojanā-dānānumodanā Sutta (Discourse on Rejoicing in the Gift of Food), Aṅguttara Nikāya 5:37.

IV.

Āyuṁ vaṇṇaṁ yasaṁ kittiṁ

Saggaṁ uccākulīnataṁ

Ratiyo patthayānena

Uḷārā aparāparā

Appamādaṁ pasaṁsanti

Puñña-kiriyāsu paṇḍitā

Appamatto ubho atthe

Adhiggaṇhāti paṇḍito

Diṭṭhe dhamme ca yo attho

Yo c’attho samparāyiko

Atthābhisamayā dhīro

Paṇḍito’ti pavuccatīti.

Long life, beauty, status, honor,

heaven, high birth:

To those who delight in aspiring for these things

in great measure, continuously,

the wise praise heedfulness

in the making of merit.

The wise person, heedful,

acquires a two-fold welfare:

welfare in this life & welfare in the next.

By breaking through to his welfare

he is called “enlightened, wise.”

Note: These verses are from the Iṭṭha Sutta (Discourse on What is Welcome), Aṅguttara Nikāya 5:43. They are rarely chanted, and are included here for the sake of completeness.

V.

Bhuttā bhogā bhaṭā bhaccā

Vitiṇṇā āpadāsu me

Uddhaggā dakkhiṇā dinnā

Atho pañca balī katā

Upaṭṭhitā sīlavanto

Saññatā brahmacārino

Yadatthaṁ bhogam-iccheyya

Paṇḍito gharam-āvasaṁ

So me attho anuppatto

Kataṁ ananutāpiyaṁ

Etaṁ anussaraṁ macco

Ariya-dhamme ṭhito naro

Idh’eva naṁ pasaṁsanti

Pecca sagge pamodatīti.

“My wealth has been enjoyed,

my dependents supported, protected from calamities by me.

I have given lofty offerings,

and performed the five oblations.

I have provided for the virtuous,

the restrained, followers of the holy life.

For whatever aim a wise householder

would desire wealth, that aim have I attained.

I have done what will not lead to future distress.”

When this is recollected by a mortal,

a person established in the Dhamma of the noble ones,

he is praised here and, after death, rejoices in heaven.

Note: These verses are from the Adiya Sutta (Discourse on Benefits to be Obtained), Aṅguttara Nikāya 5:41. The “five oblations” are gifts/offerings given to one’s relatives, guests, the dead, kings (taxes paid to the government), and devas. This passage is often chanted when donors are dedicating a donation to a relative or friend long deceased.

VI.

Dānañ-ca peyya-vajjañ-ca

Attha-cariyā ca yā idha

Samānattatā ca dhammesu

Tattha tattha yathārahaṁ.

Ete kho saṅgahā loke

Rathassāṇī va yāyato.

Ete ca saṅgahā nāssu

Na mātā putta-kāraṇā

Labhetha mānaṁ pūjaṁ vā

Pitā vā putta-kāraṇā.

Yasmā ca saṅgahā ete

Samavekkhanti paṇḍitā

Tasmā mahattaṁ papponti

Pāsaṁsā ca bhavanti teti.

Giving, kind words, beneficial action,

and consistency in the face of events,

in line with what’s appropriate in each case, each case.

These bonds of fellowship (function) in the world

like the linchpin in a moving cart.

Now, if these bonds of fellowship were lacking,

a mother would not receive

the honor & respect owed by her child,

nor would a father receive what his child owes him.

But because the wise show regard for these bonds of fellowship,

they achieve greatness and are praised.

Note: These verses are from the Saṅgaha-vatthu Sutta (Discourse on the Bonds of Fellowship), Aṅguttara Nikāya 4:32.

VII.

Kāle dadanti sapaññā

Vadaññū vīta-maccharā

Kālena dinnaṁ ariyesu

Uju-bhūtesu tādisu

Vippasanna-manā tassa

Vipulā hoti dakkhiṇā

Ye tattha anumodanti

Veyyāvaccaṁ karonti vā

Na tena dakkhiṇā onā

Te’pi puññassa bhāgino

Tasmā dade appaṭivāna-citto

Yattha dinnaṁ mahapphalaṁ

Puññāni para-lokasmiṁ

Patiṭṭhā honti pāṇinanti.

Those with discernment, responsive, free from stinginess,

give in the proper season.

Having given in the proper season

with hearts inspired by the noble ones—straightened, Such—

their offering bears an abundance.

Those who rejoice in that gift, or give assistance,

they too have a share of the merit,

and the offering is not depleted by that.

Therefore, with an unhesitant mind,

one should give where the gift bears great fruit.

Merit is what establishes living beings in the next life.

Note: These verses are from the Kāla-dāna Sutta (Discourse on Seasonable Gifts), Aṅguttara Nikāya 5:36. They are often chanted when large groups of people organize a donation for a special occasion, such as a kaṭhina.

VIII.

Ratanattayānubhāvena

Ratanattaya-tejasā

Dukkha-roga-bhayā verā

Sokā sattu c’upaddavā

Anekā antarāyāpi

Vinassantu asesato

Jaya-siddhi dhanaṁ lābhaṁ

Sotthi bhāgyaṁ sukhaṁ balaṁ

Siri āyu ca vaṇṇo ca

Bhogaṁ vuḍḍhī ca yasavā

Sata-vassā ca āyū ca

Jīva-siddhī bhavantu te.

Through the power of the Triple Gem,

through the majesty of the Triple Gem,

May suffering, disease, danger, animosity,

sorrow, adversity, misfortune

—obstacles without number—

vanish without a trace.

Triumph, success, wealth, & gain, safety, luck, happiness, strength,

glory, long life, & beauty, fortune, increase, & status,

a lifespan of 100 years, and success in your livelihood:

May they be yours.

Note: This passage is frequently chanted when a gift is being dedicated to the Saṅgha as a whole (Saṅgha-dāna). The same is true of the following passage, which is one of the few passages that Dhammayut monks will chant in Saṅyoga style.

IX.

Sabba-buddhānubhāvena sabba-dhammānubhāvena sabba-saṅghānubhāvena buddha-ratanaṁ dhamma-ratanaṁ saṅgha-ratanaṁ tiṇṇaṁ ratanānaṁ ānubhāvena caturāsītisahassa-dhammakkhandhānubhāvena piṭakatyānubhāvena jinasāvakānubhāvena:

Sabbe te rogā sabbe te bhayā sabbe te antarāyā sabbe te upaddavā sabbe te dunnimittā sabbe te avamaṅgalā vinassantu.

Āyu-vaḍḍhako dhana-vaḍḍhako siri-vaḍḍhako yasa-vaḍḍhako bala-vaḍḍhako vaṇṇa-vaḍḍhako sukha-vaḍḍhako hotu sabbadā.

Dukkha-roga-bhayā verā

Sokā sattu c’upaddavā

Anekā antarāyāpi

Vinassantu ca tejasā

Jaya-siddhi dhanaṁ lābhaṁ

Sotthi bhāgyaṁ sukhaṁ balaṁ

Siri āyu ca vaṇṇo ca

Bhogaṁ vuḍḍhī ca yasavā

Sata-vassā ca āyū ca

Jīva-siddhī bhavantu te.

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

Sabba-buddhānubhāvena

Sadā sotthī bhavantu te.

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

Sabba-dhammānubhāvena

Sadā sotthī bhavantu te.

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

Sabba-saṅghānubhāvena

Sadā sotthī, bhavantu te.

Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Saṅgha, the power of the Triple Gem—the gem of the Buddha, the gem of the Dhamma, the gem of the Saṅgha—the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor’s disciples:

May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed.

May there always be an increase of long life, wealth, glory, status, strength, beauty, & happiness.

May suffering, disease, danger, animosity,

sorrow, adversity, misfortune

—obstacles without number—

vanish through (the Triple Gem’s) majesty.

Triumph, success, wealth, & gain, safety, luck, happiness, strength,

glory, long life, & beauty, fortune, increase, & status,

a lifespan of 100 years, and success in your livelihood:

May they be yours.

May there be every good blessing, may all the devas protect you,

Through the power of all the Buddhas (Dhamma, Saṅgha)

may you always be well.

X.

So attha-laddho sukhito

Viruḷho buddha-sāsane

Arogo sukhito hohi

Saha sabbehi ñātibhi.

Sā attha-laddhā sukhitā

Viruḷhā buddha-sāsane

Arogā sukhitā hohi

Saha sabbehi ñātibhi.

Te attha-laddhā sukhitā

Viruḷhā buddha-sāsane

Arogā sukhitā hotha

Saha sabbehi ñātibhi.

May he gain his aims, be happy,

and flourish in the Buddha’s teachings.

May you, together with all your relatives,

be happy and free from disease.

May she gain her aims, be happy….

May they gain their aims, be happy….

Note: The above verses are frequently chanted after an ordination, or when a lay person has undertaken the practice of the eight precepts or has taken the five precepts for the first time. If one man has ordained or taken the precepts, chant only the two lines beginning “So attha-laddho…” three times. If one woman, chant only the two lines beginning “Sā attha-laddhā…” three times. If more than one person, chant only the two lines beginning “Te attha-laddhā…” three times.

XI.

Yasmiṁ padese kappeti

Vāsaṁ paṇḍita-jātiyo

Sīlavant’ettha bhojetvā

Saññate brahma-cārino

Yā tattha devatā āsuṁ

Tāsaṁ dakkhiṇam-ādise.

Tā pūjitā pūjayanti

Mānitā mānayanti naṁ.

Tato naṁ anukampanti

Mātā puttaṁ va orasaṁ.

Devatā’nukampito poso

Sadā bhadrāni passati.

In whatever place a wise person makes his dwelling,

—there providing food for the virtuous,

the restrained, leaders of the holy life—

he should dedicate that offering to the devas there.

They, receiving honor, will honor him;

being respected, will show him respect.

As a result, they will feel sympathy for him,

like that of a mother for her child, her son.

A person with whom the devas sympathize

always meets with auspicious things.

Note: These verses are from the Mahā-Parinibbāna Suttanta (Great Discourse on the Total Unbinding), Dīgha Nikāya 16. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a housewarming.

XII.

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

Sabba-buddhānubhāvena

Sadā sotthī bhavantu te.

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

Sabba-dhammānubhāvena

Sadā sotthī bhavantu te.

Bhavatu sabba-maṅgalaṁ

Rakkhantu sabba-devatā

Sabba-saṅghānubhāvena

Sadā sotthī, bhavantu te.

May there be every good blessing,

may all the devas protect you,

Through the power of all the Buddhas (Dhamma, Saṅgha)

may you always be well.

Vihāra-dāna Gāthā
Verses on Giving a Dwelling

Sītaṁ uṇhaṁ paṭihanti

Tato vāḷamigāni ca

Siriṁsape ca makase

Sisire cāpi vuṭṭhiyo.

Tato vātātapo ghoro

Sañjāto paṭihaññati.

Len’atthañ-ca sukh’atthañ-ca

Jhāyituñ-ca vipassituṁ

Vihāra-dānaṁ saṅghassa

Aggaṁ buddhehi vaṇṇitaṁ.

Tasmā hi paṇḍito poso

Sampassaṁ attham-attano

Vihāre kāraye ramme

Vāsayettha bahussute.

Tesaṁ annañ-ca pānañ-ca

Vatthasenāsanāni ca

Dadeyya ujubhūtesu

Vippasannena cetasā.

Te tassa dhammaṁ desenti

Sabba-dukkhāpanūdanaṁ

Yaṁ so dhammam-idh’aññāya

Parinibbātyanāsavoti.

They ward off from there

cold & heat & beasts & prey

& creeping things & mosquitoes & showers in the cold season.

When the terrifying hot wind has arisen,

it’s warded off from there.

For the sake of shelter, for the sake of ease

to do jhāna and to see insightfully,

the gift of a dwelling is praised as foremost

by the awakened ones.

So a wise person, envisioning his own benefit,

should have delightful dwellings built

so that the learned may stay there.

He should, with an awareness clear & bright,

give them—those who’ve become straightforward—

food & drink, clothing & accouterments.

They will teach him the Dhamma dispelling all stress

so that he—knowing the Dhamma right there—

totally unbinds, effluent-free.

Note: These verses from Cullavagga VI.1.5 are chanted when a donor has made a gift of a dwelling for the Saṅgha.

Nidhi-kaṇḍa-sutta Gāthā
Verses from the Discourse on the Reserve Fund

Nidhiṁ nidheti puriso

Gambhīre udakantike.

Atthe kicce samuppanne

Atthāya me bhavissati

Rājato vā duruttassa

Corato pīḷitassa vā

Iṇassa vā pamokkhāya

Dubbhikkhe āpadāsu vā.

Etad-atthāya lokasmiṁ

Nidhi nāma nidhīyati.

A person stashes a fund away, deep underground, at the water line:

“When a need or duty arises, this will provide for my needs,

for my release if I’m denounced by the king, molested by thieves,

in case of debt, famine, or accidents.”

With aims like this in the world a reserve fund is stashed away.

Tāvassunihito santo

Gambhīre udakantike

Na sabbo sabbadāyeva

Tassa taṁ upakappati.

Nidhi vā ṭhānā cavati

Saññā vāssa vimuyhati

Nāgā vā apanāmenti

Yakkhā vāpi haranti naṁ

Appiyā vāpi dāyādā

Uddharanti apassato.

Yadā puññakkhayo hoti

Sabbam-etaṁ vinassati.

But no matter how well it’s stored, deep underground, at the water line,

it won’t all always serve one’s need.

The fund gets shifted from its place, or one’s memory gets confused;

or—unseen—nāgas make off with it, spirits steal it,

or hateful heirs run off with it.

When one’s merit’s ended, it’s totally destroyed.

Yassa dānena sīlena

Saññamena damena ca

Nidhī sunihito hoti

Itthiyā purisassa vā

Cetiyamhi ca Saṅghe vā

Puggale atithīsu vā

Mātari pitari vāpi

Atho jeṭṭhamhi bhātari

Eso nidhi sunihito

Ajeyyo anugāmiyo.

Pahāya gamanīyesu

Etaṁ ādāya gacchati.

Asādhāraṇam-aññesaṁ

Acorāharaṇo nidhi.

But when a man or woman has laid aside a well-stored fund of generosity,

virtue, restraint, & self-control, with regard to a shrine, the Saṅgha,

a fine individual, guests, mother, father, or elder sibling:

That’s a well-stored fund. It can’t be wrested away.

It follows you along.

When, having left this world, for wherever you must go,

you take it with you.

This fund is not held in common with others,

& cannot be stolen by thieves.

Kayirātha dhīro puññāni

Yo nidhi anugāmiko.

Esa deva-manussānaṁ

Sabba-kāma-dado nidhi.

Yaṁ yaṁ devābhipatthenti

Sabbam-etena labbhati.

So, enlightened, you should make merit, the fund that will follow you along.

This is the fund that gives all they want to beings human, divine.

Whatever devas aspire to, that is all gained by this.

Suvaṇṇatā susaratā

Susaṇṭhānaṁ surūpatā

Ādhipaccaṁ parivāro

Sabbam-etena labbhati.

A fine complexion, fine voice, a body well-built, well-formed,

lordship, a following: That is all gained by this.

Padesa-rajjaṁ issariyaṁ

Cakkavatti-sukhaṁ piyaṁ

Deva-rajjam-pi dibbesu

Sabbam-etena labbhati.

Earthly kingship, supremacy, the bliss of an emperor,

kingship over devas in the heavens: That is all gained by this.

Mānussikā ca sampatti

Deva-loke ca yā rati

Yā ca nibbāna-sampatti

Sabbam-etena labbhati.

The attainment of the human state, any delight in heaven,

the attainment of unbinding: That is all gained by this.

Mitta-sampadam-āgamma

Yoniso ca payuñjato

Vijjā vimutti vasī-bhāvo

Sabbam-etena labbhati.

Excellent friends, appropriate application,

mastery of clear knowing & release: That is all gained by this.

Paṭisambhidā vimokkhā ca

Yā ca sāvaka-pāramī

Pacceka-bodhi buddha-bhūmi

Sabbam-etena labbhati.

Acumen, emancipations, the perfection of disciplehood,

private awakening, buddhahood: That is all gained by this.

Evaṁ mahatthikā esā

Yadidaṁ puñña-sampadā

Tasmā dhīrā pasaṁsanti

Paṇḍitā kata-puññatanti.

So powerful this, the accomplishment of merit.

Thus the wise, the enlightened, praise the fund of merit already made.

Tiro-kuḍḍa-kaṇḍa-sutta Gāthā
Hungry Shades Outside the Walls

Tiro-kuḍḍesu tiṭṭhanti

Sandhi-siṅghāṭakesu ca.

Dvāra-bāhāsu tiṭṭhanti

Āgantvāna sakaṁ gharaṁ.

Pahūte anna-pānamhi

Khajja-bhojje upaṭṭhite

Na tesaṁ koci sarati

Sattānaṁ kamma-paccayā.

Outside the walls they stand, & at crossroads. At door posts they stand,

returning to their old homes. But when a meal with plentiful food & drink is

served, no one remembers them: Such is the kamma of living beings.

Evaṁ dadanti ñātīnaṁ

Ye honti anukampakā

Suciṁ paṇītaṁ kālena

Kappiyaṁ pāna-bhojanaṁ

Idaṁ vo ñātīnaṁ hotu

Sukhitā hontu ñātayo.

Thus those who feel sympathy for their dead relatives give timely donations

of proper food & drink — exquisite, clean — [thinking:]

“May this be for our relatives. May our relatives be happy!”

Te ca tattha samāgantvā

Ñāti-petā samāgatā

Pahūte anna-pānamhi

Sakkaccaṁ anumodare

Ciraṁ jīvantu no ñātī

Yesaṁ hetu labhāmase.

Amhākañ-ca katā pūjā

Dāyakā ca anipphalā.

And those who have gathered there, the assembled shades of the relatives,

with appreciation give their blessing for the plentiful food & drink:

“May our relatives live long because of whom we have gained [this gift].

We have been honored, and the donors are not without reward!”

Na hi tattha kasi atthi

Gorakkh’ettha na vijjati

Vaṇijjā tādisī n’atthi

Hiraññena kayākayaṁ.

Ito dinnena yāpenti

Petā kāla-katā tahiṁ.

For there [in their realm] there’s no farming, no herding of cattle, no commerce, no trading with money. They live on what is given here,

hungry shades whose time here is done.

Uṇṇate udakaṁ vuṭṭhaṁ

Yathā ninnaṁ pavattati

Evam-eva ito dinnaṁ

Petānaṁ upakappati.

Yathā vārivahā pūrā

Paripūrenti sāgaraṁ

Evam-eva ito dinnaṁ

Petānaṁ upakappati.

As water raining on a hill flows down to the valley, even so does what is

given here benefit the dead. As rivers full of water fill the ocean full,

even so does what is given here benefit the dead.

*Adāsi me akāsi me

Ñāti-mittā sakhā ca me

Petānaṁ dakkhiṇaṁ dajjā

Pubbe katam-anussaraṁ.

Na hi ruṇṇaṁ vā soko vā

Yā vaññā paridevanā

Na taṁ petānam-atthāya

Evaṁ tiṭṭhanti ñātayo.

“He gave to me, she acted on my behalf, they were my relatives, companions,

friends”: Offerings should be given for the dead when one reflects thus on

things done in the past. For no weeping, no sorrowing, no other lamentation

benefits the dead whose relatives persist in that way.

**Ayañ-ca kho dakkhiṇā dinnā

Saṅghamhi suppatiṭṭhitā

Dīgha-rattaṁ hitāyassa

Ṭhānaso upakappati.

But when this offering is given, well-placed in the Sangha,

it works for their long-term benefit and they profit immediately.

So ñāti-dhammo ca ayaṁ nidassito

Petāna-pūjā ca katā uḷārā.

Balañ-ca bhikkhūnam-anuppadinnaṁ

Tumhehi puññaṁ pasutaṁ anappakanti.

In this way, the proper duty to relatives has been shown,

great honor has been done to the dead, and monks have been given strength:

The merit you’ve acquired isn’t small.

Mahā-maṅgala-cakkavāḷa
The Great Universe of Blessings

Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-

mahāguṇāparimita-puññādhikārassa

sabbantarāya-nivāraṇa-samatthassa

bhagavato arahato sammā-sambuddhassa

dvattiṁsa-mahāpurisa-lakkhaṇ’ānubhāvena

Through the power of the 32 marks of the Great Man belonging to the

Blessed One, the Worthy One, the Rightly Self-awakened One, who

through his accumulation of merit is endowed with glory, steadfastness of

intent, majesty, victorious power, great might, countless great virtues,

who settles all dangers & obstacles,

asītyānubyañjan’ānubhāvena

through the power of his 80 minor characteristics,

aṭṭh’uttara-sata-maṅgal’ānubhāvena

through the power of his 108 blessings,

chabbaṇṇa-raṁsiy’ānubhāvena ketumāl’ānubhāvena

through the power of his sixfold radiance,

through the power of the aura surrounding his head,

dasa-pāramit’ānubhāvena

dasa-upapāramit’ānubhāvena

dasa-paramattha-pāramit’ānubhāvena

through the power of his ten perfections, ten higher perfections,

& ten ultimate perfections,

sīla-samādhi-paññ’ānubhāvena

through the power of his virtue, concentration, & discernment,

buddh’ānubhāvena dhamm’ānubhāvena

saṅgh’ānubhāvena

through the power of the Buddha, Dhamma, & Saṅgha,

tej’ānubhāvena iddh’ānubhāvena bal’ānubhāvena

through the power of his majesty, might, & strength,

ñeyya-dhamm’ānubhāvena

through the power of his Dhammas that can be known,

caturāsīti-sahassa-dhammakkhandh’ānubhāvena

through the power of the 84,000 divisions of his Dhamma,

nava-lokuttara-dhamm’ānubhāvena

through the power of his nine transcendent Dhammas,

aṭṭhaṅgika-magg’ānubhāvena

through the power of his eightfold path,

aṭṭha-samāpattiy’ānubhāvena

through the power of his eight meditative attainments,

chaḷabhiññ’ānubhāvena catu-sacca-ñāṇ’ānubhāvena

through the power of his six cognitive skills,

through the power of his knowledge of the four noble truths,

dasa-bala-ñāṇ’ānubhāvena

through the power of his knowledge of the ten strengths,

sabbaññuta-ñāṇ’ānubhāvena

through the power of his omniscience,

mettā-karuṇā-muditā-upekkh’ānubhāvena

through the power of his goodwill, compassion, empathetic joy, & equanimity,

sabba-paritt’ānubhāvena

through the power of all protective chants,

ratanattaya-saraṇ’ānubhāvena

through the power of refuge in the Triple Gem:

Tuyhaṁ sabba-roga-sok’upaddava-dukkha-domanass-upāyāsā vinassantu

May all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed,

sabba-antarāyāpi vinassantu

sabba-saṅkappā tuyhaṁ samijjhantu

may all obstructions be destroyed, may all your resolves succeed,

dīghayutā tuyhaṁ hotu sata-vassa-jīvena

samaṅgiko hotu sabbadā.

may you live long, always attaining 100 years.

Ākāsa-pabbata-vana-bhūmi-gaṅgā-mahāsamuddā

ārakkhakā devatā sadā tumhe,

anurakkhantu.

May the protective devas of the sky, the mountains, the forests, the land,

the River Ganges, & the great ocean always protect you.

* * *

Yānīdha bhūtāni samāgatāni

Bhummāni vā yāniva antalikkhe

Sabbe va bhūtā sumanā bhavantu

Atho’pi sakkacca suṇantu bhāsitaṁ.

Subhāsitaṁ kiñci-pi vo bhaṇemu

Puññe sat’uppādakaraṁ apāpaṁ

Dhammūpadesaṁ anukārakānaṁ

Tasmā hi bhūtāni samentu sabbe.

Mettaṁ karotha mānusiyā pajāya

Bhūtesu bāḷhaṁ kata-bhattikāya

Divā ca ratto ca haranti ye baliṁ

Paccopakāraṁ abhikaṅkhamānā.

Te kho manussā tanukānubhāvā

Bhūtā visesena mahiddhikā ca

Ādissamānā manujehi ñātā

Tasmā hi ne rakkhatha appamattā.

Whatever spirits have gathered here,

—on the earth, in the sky—

may you all be happy

& listen intently to what I say.

I will tell you something well-spoken,

not evil, engendering mindfulness in merit,

instructing Dhamma to those who comply,

so may all spirits be attentive.

Show good will to the human race

who have firmly shown loyalty to the spirits.

Day & night they give offerings,

strongly desiring your help in return.

Those human beings have little power

while spirits are of great might

in their own special ways

recognized & specified by human beings

so, being heedful, protect them.

Jinapañjara Gāthā
The Victor’s Cage

Jay’āsan’āgatā Buddhā

Jetvā Māraṁ savāhanaṁ

Catu-saccāsabhaṁ rasaṁ

Ye piviṅsu narāsabhā

The Buddhas, noble men who drank the nectar of the four noble truths, having come to the victory seat, having defeated Māra together with his mount:

Taṇhaṅkar’ādayo Buddhā

Aṭṭha-vīsati nāyakā

Sabbe patiṭṭhitā mayhaṁ

Matthake te munissarā.

These Buddhas—28 leaders, sovereign sages beginning with Taṇhaṅkara—are all established on the crown of my head.

Sīse patiṭṭhito mayhaṁ

Buddho dhammo dvilocane

Saṅgho patiṭṭhito mayhaṁ

Ure sabba-guṇākaro.

The Buddha is established in my head, the Dhamma in my two eyes, the Saṅgha—the mine of all virtues—is established in my chest.

Hadaye me Anuruddho

Sāriputto ca dakkhiṇe

Koṇḍañño piṭṭhi-bhāgasmiṁ

Moggallāno ca vāmake.

Anuruddha is in my heart, and Sārīputta on my right. Koṇḍañña is behind me, and Moggallāna on my left.

Dakkhiṇe savane mayhaṁ

Āsuṁ Ānanda-Rāhulo

Kassapo ca Mahānāmo

Ubh’āsuṁ vāma-sotake.

Ānanda & Rāhula are in my right ear, Kassapa & Mahānāma are both in my left ear.

Kesato piṭṭhi-bhāgasmiṁ

[Kesante piṭṭhi-bhāgasmiṁ]

Suriyo-va pabhaṅkaro

Nisinno siri-sampanno

Sobhito muni-puṅgavo.

Sobhita, the noble sage, sits in consummate glory, shining like the sun behind a hair on my head [all over the hair at the back of my head].

Kumāra-kassapo thero

Mahesī citta-vādako

So mayhaṁ vadane niccaṁ

Patiṭṭhāsi guṇākaro.

Elder Kumārakassapa—great sage, brilliant speaker, a mine of virtue— is constantly in my mouth.

Puṇṇo Aṅgulimālo ca

Upālī Nanda-Sīvalī

Therā pañca ime jātā

Nalāṭe tilakā mama.

These five elders—Puṇṇa, Aṅgulimāla, Upālī, Nanda, & Sīvalī—have arisen as auspicious marks at the middle of my forehead.

Sesāsīti mahātherā

Vijitā jina-sāvakā

Etesīti mahātherā

Jitavanto jin’orasā

Jalantā sīla-tejena

Aṅgam-aṅgesu saṇṭhitā.

The rest of the 80 great elders—victorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtue—are established in the various parts of my body.

Ratanaṁ purato āsi

Dakkhiṇe Metta-suttakaṁ.

Dhajaggaṁ pacchato āsi

Vāme Aṅgulimālakaṁ.

Khandha-Mora-parittañca

Āṭānāṭiya-suttakaṁ

Ākāse chadanaṁ āsi

Sesā pākāra-saṇṭhitā.

The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the Aṅgulimāla Paritta to the left. The Khandha & Mora Parittas and the Āṭānāṭiya Sutta are a roof in space. The remaining suttas are established as a rampart.

Jinā nānā-varasaṁyuttā

[Jināṇābala-saṁyuttā]

Sattappākāra-laṅkatā

Vāta-pitt’ādi-sañjātā

Bāhir’ajjhatt’upaddavā

Asesā vinayaṁ yantu

Ananta-jina-tejasā.

Excellently bound in many ways by the Victor,

[Bound by the Victor’s authority & strength],

seven ramparts arrayed against them, may all misfortunes within & without—caused by such things as wind or bile—be destroyed without trace through the unending Victor’s majesty.

Vasato me sakiccena

Sadā Sambuddha-pañjare

Jina-pañjara-majjhamhi

Viharantaṁ mahītale

Sadā pālentu maṁ sabbe

Te mahā-purisāsabhā.

As I dwell, in all my affairs, always in the cage of the Self-awakened One, living on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men.

Iccevamanto sugutto surakkho.

Jinānubhāvena jit’upaddavo.

Dhammānubhāvena jitārisaṅgho.

Saṅghānubhāvena jit’antarāyo.

Saddhammānubhāva-pālito

carāmi jina-pañjare-ti.

Thus am I utterly well-sheltered, well-protected.

Through the power of the Victor, misfortunes are vanquished.

Through the power of the Dhamma, the enemy horde is vanquished.

Through the power of the Saṅgha, dangers are vanquished.

Guarded by the power of the True Dhamma,

I go about in the Victor’s Cage.

Meditation

Breath Meditation: Seven Steps

There are seven basic steps:

1. Start out with three or seven long in-&-out breaths, thinking bud- with the in-breath, and dho with the out. Keep the meditation syllable as long as the breath.

2. Be clearly aware of each in-&-out breath.

3. Observe the breath as it goes in & out, noticing whether it’s comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn’t feel comfortable, change it until it does. For instance, if breathing in long & out long is uncomfortable, try breathing in short & out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.

To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes, and out into the air. (If you are female, begin with the left side first, because the male & female nervous systems are different.)

Then let the breath from the base of the skull spread down over both shoulders, past your elbows & wrists, to the tips of your fingers, and out into the air.

Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs & liver, all the way down to the bladder & colon.

Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.

Let all these breath sensations spread so that they connect & flow together, and you’ll feel a greatly improved sense of well-being.

4. Learn four ways of adjusting the breath:

a. in long & out long,

b. in long & out short,

c. in short & out long,

d. in short & out short.

Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition & your breath are always changing.

5. Become acquainted with the bases or focal points for the mind—the resting spots of the breath—and center your awareness on whichever one seems most comfortable. A few of these bases are:

a. the tip of the nose,

b. the middle of the head,

c. the palate,

d. the base of the throat,

e. the breastbone (the tip of the sternum),

f. the navel (or a point just above it).

If you suffer from frequent headaches or nervous problems, don’t focus on any spot above the base of the throat. And don’t try to force the breath or put yourself into a trance. Breathe freely & naturally. Let the mind be at ease with the breath—but not to the point where it slips away.

6. Spread your awareness—your sense of conscious feeling—throughout the entire body.

7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, you’ll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around & about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations & harmful ones are mixed together by their very nature.

To summarize: (a) for the sake of improving the energy already existing in every part of your body, so that you can contend with such things as disease & pain; and (b) for the sake of clarifying the knowledge already within you, so that it can become a basis for the skills leading to release & purity of heart—you should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation.

— Phra Ajaan Lee Dhammadharo

Whoever—monk, nun, lay male follower, or female lay follower—keeps practicing the Dhamma in accordance with the Dhamma, whokeeps practicing masterfully, who live in accordance with the Dhamma: That is the person who worships, honors, respects, venerates, and pays homage to the Tathāgata with the highest homage. So you should train yourselves: ‘We will keep practicing the Dhamma in accordance with the Dhamma, we will keep practicing masterfully, we will live in accordance with the Dhamma.’ That is how you should train yourselves.

—MahāParinibbāna Sutta,

Dīgha Nikāya 16