Professional Documents
Culture Documents
Morning Chanting
Araha samm-sambuddho bhagav.
The Blessed One is Worthy & Rightly Self-awakened.
Dhamma namassmi.
I pay homage to the Dhamma.
(BOW DOWN)
Sagha nammi.
I pay respect to the Sangha.
(BOW DOWN)
MORNING CHANTING
Yo ima loka sadevaka samraka sabrahmaka, Sassamaa-brhmai paja sadeva-manussa saya abhi sacchikatv pavedesi.
who made knownhaving realized it through direct knowledgethis world with its devas, mras, & brahms, its generations with their contemplatives & brhmans, their rulers & common people;
MORNING CHANTING
dhammo,
MORNING CHANTING
Now let us give high praise to the Sangha: (ALL) [Yo so supaipanno] bhagavato svaka-sagho, The Sangha of the Blessed Ones disciples who have practiced well,
MORNING CHANTING
Salutation to the Triple Gem & The Topics for Chastened Dispassion
(LEAD ER)
[Buddho susuddho] karu-mahaavo, Yoccanta-suddhabbara-a-locano, Lokassa pppakilesa-ghtako: Vandmi buddha aham-darena ta.
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 padpo viya tassa satthuno, Yo magga-pkmata-bhedabhinnako, Lokuttaro yo ca tad-attha-dpano: Vandmi dhamma aham-darena ta.
The Teachers 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.
MORNING CHANTING
Iccevam-ekantabhipjaneyyaka, Vatthuttaya vandayatbhisakhata, Pua may ya mama sabbupaddav, M hontu ve tassa pabhva-siddhiy.
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.
Soka-parideva-dukkha-domanassupyspi dukkh,
Sorrow, lamentation, pain, distress, & despair are stressful,
MORNING CHANTING
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-piccha na labhati tampi dukkha,
Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,
Vedanpdnakkhandho,
The feeling clinging-aggregate,
Sapdnakkhandho,
The perception clinging-aggregate,
Sakhrpdnakkhandho,
The fabrication clinging-aggregate,
Vipdnakkhandho.
The consciousness clinging-aggregate.
MORNING CHANTING
Sa anicc, Perception is inconstant, Sakhr anicc, Fabrications are inconstant, Via anicca, Consciousness is inconstant, Rpa anatt, Form is not-self, Vedan anatt, Feeling is not-self, Sa anatt, Perception is not-self, Sakhr anatt, Fabrications are not-self, Via anatt, Consciousness is not-self, Sabbe sakhr anicc, All fabrications are inconstant, Sabbe dhamm anattti. All phenomena are not-self. Te (W OMEN: T ) maya, Otimha jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi, Dukkhoti dukkha-paret,
All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider),
MORNING CHANTING
(Bhikkhna sikkh-sjva-sampann.)
(Fully endowed with the bhikkhus training & livelihood.)
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MORNING CHANTING
Yvadeva hirikopina-paicchdanattha.
Simply for the purpose of covering the parts of the body that cause shame.
MORNING CHANTING
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(Thinking,) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating).
Uhassa paightya,
To counteract the heat,
asa-makasa-vttapa-sirisapa-samphassna paightya,
To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;
Abypajjha-paramatyti.
And for maximum freedom from disease.
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Evening Chanting
Araha samm-sambuddho bhagav.
The Blessed One is Worthy & Rightly Self-awakened.
Dhamma namassmi.
I pay homage to the Dhamma.
(BOW DOWN)
Sagha nammi.
I pay respect to the Sagha.
(BOW DOWN)
EVENING CHANTING
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EVENING CHANTING
[Buddhvrahanta]-varatdigubhiyutto,
The Buddha, endowed with such virtues as highest worthiness:
Suddhbhia-karuhi samgatatto,
In him, purity, supreme knowledge, & compassion converge.
EVENING CHANTING
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Buddha me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe-pi antary me, Mhesu tassa tejas.
Through the power of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be.
(BOW DOWN AND SAY)
Kyena vcya va cetas v, Buddhe kukamma pakata may ya, Buddho paiggahatu accayanta, Klantare savaritu 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.
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EVENING CHANTING
[Svkkhtat]digua-yogavasena seyyo,
Superior, through having such virtues as being well-expounded,
Yo magga-pka-pariyatti-vimokkha-bhedo,
Divided into Path & Fruit, study & emancipation,
EVENING CHANTING
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Dhamma me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe-pi antary me, Mhesu tassa tejas.
Through the power of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be.
(BOW DOWN AND SAY)
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EVENING CHANTING
Kyena vcya va cetas v, Dhamme kukamma pakata may ya, Dhammo paiggahatu accayanta, Klantare savaritu 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.
EVENING CHANTING
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[Saddhammajo] supaipatti-gudiyutto,
Born of the true Dhamma, endowed with such virtues as good practice,
Yohbbidho ariya-puggala-sagha-seho,
The supreme Sagha formed of the eight types of Noble Ones,
Sldidhamma-pavarsaya-kya-citto:
Guided in body & mind by such principles as virtue:
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EVENING CHANTING
Sagha me vandamnena (vandamnya) Ya pua pasuta idha, Sabbe-pi antary me, Mhesu tassa tejas.
Through the power of the merit here produced by my reverence for the Sagha, may all my obstructions cease to be.
(BOW DOWN AND SAY)
Kyena vcya va cetas v, Saghe kukamma pakata may ya, Sagho paiggahatu accayanta, Klantare savaritu va saghe.
Whatever bad kamma I have done to the Sagha by body, by speech, or by mind, may the Sagha accept my admission of it, so that in the future I may show restraint toward the Sagha.
EVENING CHANTING
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Yvadeva hirikopina-paicchdanattha.
Simply for the purpose of covering the parts of the body that cause shame.
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EVENING CHANTING
Abypajjha-paramatyti.
And for maximum freedom from disease.
REFLECTIONS
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This body of mine, from the soles of the feet on up, from the crown of the head on down, Taca-pariyanto, surrounded by skin, Pro nnappakrassa asucino, filled with all sorts of unclean things. Atthi imasmi kye: In this body there is: Kes Hair of the head, Lom Hair of the body, Nakh Nails, Dant Teeth, Taco Skin, Masa Flesh, Nhr Tendons, Ah Bones, Ahimija Bone marrow, Vakka Spleen, Hadaya Heart, Yakana Liver, Kilomaka Membranes, Aya kho me kyo, Uddha pdatal, Adho kesa-matthak,
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REFLECTIONS
Pihaka Kidneys, Papphsa Lungs, Anta Large intestines, Antagua Small intestines, Udariya Gorge, Karsa Feces, Matthake matthaluga Brain, Pitta Gall, Semha Phlegm, Pubbo Lymph, Lohita Blood, Sedo Sweat, Medo Fat, Assu Tears, Vas Oil, Kheo Saliva, Sighik Mucus, Lasik Oil in the joints, Mutta Urine. Evam-aya me kyo: Such is this body of mine: Uddha pdatal, from the soles of the feet on up, Adho kesa-matthak, from the crown of the head on down, Taca-pariyanto, surrounded by skin, Pro nnappakrassa asucino. filled with all sorts of unclean things.
REFLECTIONS
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Jar-dhammomhi jara anatto. I am subject to aging. Aging is unavoidable. Bydhi-dhammomhi bydhi anatto. I am subject to illness. Illness is unavoidable. Maraa-dhammomhi maraa anatto. I am subject to death. Death is unavoidable. Sabbehi me piyehi manpehi nn-bhvo vin-bhvo. I will grow different, separate from all that is dear & appealing to me. Kammassakomhi kamma-dydo kamma-yoni kamma-bandhu kamma-paisarao. 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. Ya kamma karissmi kalya v ppaka v tassa dydo bhavissmi. Whatever I do, for good or for evil, to that will I fall heir. Eva amhehi abhiha paccavekkhitabba. We should often reflect on this.
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REFLECTIONS
REFLECTIONS
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REFLECTIONS
Ta-ca magga na jnanti, who dont understand the path, Dukkhpasama-gmina, the way to the stilling of suffering: Ceto-vimutti-hn te, They are far from release of awareness, Atho pa-vimuttiy, and release of discernment. Abhabb te anta-kiriyya, Incapable of making an end, Te ve jti-jarpag. theyll return to birth & aging again. Ye ca dukkha pajnanti, While those who do discern suffering, Atho dukkhassa sambhava, sufferings cause, Yattha ca sabbaso dukkha Asesa uparujjhati, and where it totally stops, without trace, Ta-ca magga pajnanti, who understand the path, Dukkhpasama-gmina: the way to the stilling of suffering: Ceto-vimutti-sampann, They are consummate in release of awareness, Atho pa-vimuttiy, and in release of discernment. Bhabb te anta-kiriyya, Capable of making an end, Na te jti-jarpagti. they wont return to birth & aging, ever again.
REFLECTIONS
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REFLECTIONS
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. Jvitindriyupacchedasakhta-maraa siy, Sabbesa pdha pna Tahi dhuva na jvita. Death, the destruction of the faculty of life, will come to all beings. Death is certain, but life is not.
Ten Reflections
Dasa ime bhikkhave dhamm, Pabbajitena abhiha paccavekkhitabb, Those gone forth should frequently reflect on these ten things. Katame dasa? Which ten? 1) Vevaiyamhi ajjhpagatoti. I have left the social order. 2) Parapaibaddh me jvikti. My life needs the support of others. 3) Ao me kappo karayoti. I must change the way I behave. 4) Kacci nu kho me att slato na upavadatti? Can I fault myself with regard to the precepts?
REFLECTIONS
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5) Kacci nu kho ma anuvicca vi sabrahma-cr slato na upavadantti? Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to the precepts? 6) Sabbehi me piyehi manpehi nn-bhvo vinbhvoti. I will grow different, separate from all that is dear & appealing to me. 7) Kammassakomhi kamma-dydo kamma-yoni kamma-bandhu kamma-paisarao. Ya kamma karissmi kalya v ppaka v tassa dydo bhavissmti. 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-bhtassa me rattin-div vtipatantti? What am I becoming as the days & the nights fly past? 9) Kacci nu khoha sugre abhirammti? Is there an empty dwelling in which I delight? 10) Atthi nu kho me uttari-manussa-dhamm, Alam-ariya-a-dassana-viseso adhigato, Soha pacchime kle sabrahma-crhi puho, Na maku bhavissmti?
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REFLECTIONS
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 dhamm pabbajitena abhiha paccavekkhitabbti. These are the ten things on which those gone forth should frequently reflect.
REFLECTIONS
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Ovda-pimokkha Gth
Khant parama tapo ttikkh Nibbna parama vadanti buddh, Na hi pabbajito parpaght Samao hoti para vihehayanto. Patient forbearance is the highest austerity. Liberation is highest: thats what the Buddhas say. He is no monk who harms another; nor a contemplative, he who oppresses another. Sabba-ppassa akaraa, Kusalasspasampad, Sacitta-pariyodapana: Eta buddhna-ssana. The non-doing of all evil, the performance of what is skillful, the cleansing of ones own mind: this is the Buddhas teaching. Anpavdo anpaghto Pimokkhe ca savaro, Mattaut ca bhattasmi Panta-ca sayansana. Adhicitte ca yogo: Eta buddhna-ssananti. Not reviling, not injuring, restraint in line with the monastic code,
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REFLECTIONS
moderation in food, dwelling in seclusion, devotion to the heightened mind: this is the Buddhas teaching.
Aha sukhito homiMay I be happy. Niddukkho homiMay I be free from stress & pain. Avero homiMay I be free from animosity. Abypajjho homiMay I be free from oppression. Angho homiMay I be free from trouble. Sukh attna pariharmiMay I look after myself with ease. Sabbe satt sukhit hontu. May all living beings be happy. Sabbe satt aver hontu. May all living beings be free from animosity. Sabbe satt abypajjh hontu. May all living beings be free from oppression. Sabbe satt angh hontu. May all living beings be free from trouble. Sabbe satt sukh attna pariharantu. May all living beings look after themselves with ease.
REFLECTIONS
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(KARU COMPASSION)
Sabbe satt sabba-dukkh pamuccantu. May all living beings be freed from all stress & pain.
(MUD I T EMPAT HETI C JOY)
Sabbe satt laddha-sampattito m vigacchantu. May all living beings not be deprived of the good fortune they have attained.
(UP EKKH EQUANIMITY)
Sabbe satt kammassak kamma-dyd kammayon kamma-bandh kamma-paisara. All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions. Ya kamma karissanti kalya v ppaka v tassa dyd bhavissanti. Whatever they do, for good or for evil, to that will they fall heir. * * * [Sabbe satt sad hontu] Aver sukha-jvino. May all beings live happily, always free from animosity. Kata pua-phala mayha Sabbe bhg bhavantu te. May all share in the blessings springing from the good I have done. * * *
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REFLECTIONS
[Hotu sabba sumagala] May there be every good blessing. Rakkhantu sabba-devat May all the devas protect you. Sabba-buddhnubhvena Through the power of all the Buddhas, Sotth hontu nirantara may you forever be well. Hotu sabba sumagala May there be every good blessing. Rakkhantu sabba-devat May all the devas protect you. Sabba-dhammnubhvena Through the power of all the Dhamma, Sotth hontu nirantara may you forever be well. Hotu sabba sumagala May there be every good blessing. Rakkhantu sabba-devat May all the devas protect you. Sabba-saghnubhvena Through the power of all the Sangha, Sotth hontu nirantara may you forever be well.
REFLECTIONS
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Dedication of Merit
Puassidni katassa Tesa-ca bhgino hontu Ynani katni me Sattnantppamaka.
May all beingswithout limit, without endhave a share in the merit just now made, and in any other merit I have made.
Those who are dear & kind to mebeginning with my mother & father whom I have seen or never seen; and others, neutral or hostile;
beings established in the cosmosthe three realms, the four modes of birth, with five, one, or four aggregateswandering on from realm to realm:
If they know of my dedication of merit, may they themselves rejoice, And if they do not know, may the devas inform them.
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Refuge
(LEAD ER) Handa maya buddhassa bhagavato pubba-
REFUGE
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(LEAD ER)
(ALL)
Natthi me saraa aa Buddho me saraa vara, Etena sacca-vajjena Sotthi te [me] hotu sabbad.
I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, may they [I] be blessed always.
Natthi me saraa aa Dhammo me saraa vara,, Etena sacca-vajjena Sotthi te [me] hotu sabbad.
I have no other refuge, The Dhamma is my foremost refuge. Through the speaking of this truth, may they [I] be blessed always.
Natthi me saraa aa Sagho me saraa vara, Etena sacca-vajjena Sotthi te [me] hotu sabbad.
I have no other refuge, The Sagha is my foremost refuge. Through the speaking of this truth, may they [I] be blessed always.
Mah-kruiko ntho Atthya sabba-pina, Pretv pram sabb Patto sambodhim-uttama. Etena sacca-vajjena M hontu sabbupaddav.
(The Buddha), our protector, with great compassion, for the welfare of all beings, having fulfilled all the perfections,
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REFUGE
attained the highest self-awakening. Through the speaking of this truth, may all troubles cease to be.
(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.
Mah-kruiko ntho Sukhya sabba-pina, Pretv pram sabb Patto sambodhim-uttama. Etena sacca-vajjena M hontu sabbupaddav.
(The Buddha), our protector, with great compassion, for the happiness of all beings, having fulfilled all the perfections, attained the highest self-awakening. Through the power of this truth, may all troubles cease to be. (LEADER)
REFUGE
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Eta kho saraa khema Eta saraam-uttama, Eta saraam-gamma Sabba-dukkh 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.
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Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion
[Evam-me suta,] Eka samaya Bhagav, Brasiya viharati isipatane migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:
Ete te bhikkhave ubho ante anupagamma, Majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.
Avoiding both of these extremes, the middle way realized by the Tathagata producing vision, producing knowledgeleads to calm, to direct knowledge, to self-awakening, to Unbinding.
Katam ca s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.
DISCOURSES
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And what is the middle way realized by the Tathgata thatproducing vision, producing knowledgeleads to calm, to direct knowledge, to selfawakening, to Unbinding?
Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi.
Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Aya kho s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.
This is the middle way realized by the Tathgata thatproducing vision, producing knowledgeleads to calm, to direct knowledge, to selfawakening, to Liberation.
Soka-parideva-dukkha-domanassupyspi dukkh,
Sorrow, lamentation, pain, distress, & despair are stressful,
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-piccha na labhati tampi dukkha,
Association with what is unbeloved is stressful, separation from what is beloved is stressful, not getting what one wants is stressful,
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DISCOURSES
Yya tah ponobbhavik nandi-rga-sahagat tatra tatrbhinandin, Seyyathda, Kma-tah bhava-tah vibhava-tah,
the craving that makes for further becomingaccompanied by passion & delight, relishing now here & now therei.e., craving for sensuality, craving for becoming, craving for non-becoming.
Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi.
precisely this Noble Eightfold Pathright view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Ida dukkha ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
DISCOURSES
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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.
Ta kho panida dukkha ariya-sacca parieyyanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
Ta kho panida dukkha ariya-sacca paritanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
Ida dukkha-samudayo ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
Ta kho panida dukkha-samudayo ariya-sacca pahtabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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DISCOURSES
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.
Ta kho panida dukkha-samudayo ariya-sacca pahnanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
Ida dukkha-nirodho ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
Ta kho panida dukkha-nirodho ariya-sacca sacchiktabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
DISCOURSES
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Ida dukkha-nirodha-gmin-paipad ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
Ta kho panida dukkha-nirodha-gmin-paipad ariya-sacca bhvetabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
Ta kho panida dukkha-nirodha-gmin-paipad ariya-sacca bhvitanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
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.
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DISCOURSES
Evan-ti-parivaa dvdaskra yathbhta a-dassana na suvisuddha ahosi, Neva tvha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi.
And, monks, as long as thismy three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to bewas not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Mras, & Brahms, with its contemplatives & brhmans, its royalty & common people.
Yato ca kho me bhikkhave imesu catsu ariya-saccesu, Evan-ti-parivaa dvdaskra yathbhta a-dassana suvisuddha ahosi, Athha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi.
But as soon thismy three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to bewas truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Mras, & Brahms, with its contemplatives & brhmans, its royalty & commonfolk.
a-ca pana me dassana udapdi, Akupp me vimutti, Ayam-antim jti, Natthidni punabbhavoti.
The knowledge & vision arose in me: Unprovoked is my release. This is the last birth. There is now no further becoming.
Idam-avoca Bhagav,
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Imasmi-ca pana veyy-karaasmi bhaamne, yasmato Koaassa viraja vtamala dhammacakkhu udapdi,
And while this explanation was being given, there arose to Ven. Kondaa the dustless, stainless Dhamma eye:
Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti.
At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman or contemplative, deva, Mra, Brahm, or anyone at all in the cosmos.
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Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti.
At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman or contemplative, deva, Mra, Brahm, or anyone at all in the cosmos.
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Atha kho Bhagav udna udnesi, Asi vata bho Koao, Asi vata bho Koaoti.
Then the Blessed One exclaimed: So you really know, Kondaa? So you really know?
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Anatta-lakkhaa Sutta
The Discourse on the Not-self Characteristic
[Evam-me suta,] Eka samaya Bhagav, Brasiya viharati isipatane migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:
Rpa bhikkhave anatt. Rpa-ca hida bhikkhave att abhavissa, Nayida rpa bdhya savatteyya, Labbhetha ca rpe, Eva me rpa hotu eva me rpa m ahosti.
Form, monks, is not-self. If form were self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, Let my form be thus. Let my form not be thus.
Yasm ca kho bhikkhave rpa anatt, Tasm rpa bdhya savattati, Na ca labbhati rpe, Eva me rpa hotu eva me rpa m ahosti.
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.
Vedan anatt. Vedan ca hida bhikkhave att abhavissa, Nayida vedan bdhya savatteyya, Labbhetha ca vedanya, Eva me vedan hotu eva me vedan m ahosti.
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Feeling is not-self. If feeling were self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, Let my feeling be thus. Let my feeling not be thus.
Yasm ca kho bhikkhave vedan anatt, Tasm vedan bdhya savattati, Na ca labbhati vedanya, Eva me vedan hotu eva me vedan m ahosti.
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.
Sa anatt. Sa ca hida bhikkhave att abhavissa, Nayida sa bdhya savatteyya, Labbhetha ca saya, Eva me sa hotu eva me sa m ahosti.
Perception is not-self. If perception were self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, Let my perception be thus. Let my perception not be thus.
Yasm ca kho bhikkhave sa anatt, Tasm sa bdhya savattati, Na ca labbhati saya, Eva me sa hotu eva me sa m ahosti.
But precisely because perception is not-self, perception lends itself to disease. And it is not possible (to say) with regard to perception, Let my perception be thus. Let my perception not be thus.
Sakhr anatt. Sakhr ca hida bhikkhave att abhavissasu, Nayida sakhr bdhya savatteyyu, Labbhetha ca sakhresu, Eva me sakhr hontu eva me sakhr m ahesunti.
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Fabrications are not-self. If fabrications were self, these fabrications would not lend themselves to dis-ease. It would be possible (to say) with regard to fabrication, Let my fabrications be thus. Let my fabrications not be thus.
Yasm ca kho bhikkhave sakhr anatt, Tasm sakhr bdhya savattanti, Na ca labbhati sakhresu, Eva me sakhr hontu eva me sakhr m 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.
Via anatt. Via-ca hida bhikkhave att abhavissa, Nayida via bdhya savatteyya, Labbhetha ca vie, Eva me via hotu eva me via m ahosti.
Consciousness is not-self. If consciousness were self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, Let my consciousness be thus. Let my consciousness not be thus.
Yasm ca kho bhikkhave via anatt, Tasm via bdhya savattati, Na ca labbhati vie, Eva me via hotu eva me via m ahosti.
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.
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Anicca bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?
No heta bhante.
No, lord.
Anicc bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?
No heta bhante.
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No, lord.
Anicc bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?
No heta bhante.
No, lord.
Anicc bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
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No heta bhante.
No, lord.
Anicca bhante.
Inconstant, lord.
Dukkha bhante.
Stressful, lord.
Yam-pannicca dukkha viparima-dhamma, Kalla nu ta samanupassitu, Eta mama esoham-asmi eso me attti.
And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?
No heta bhante.
No, lord.
Tasmtiha bhikkhave ya-kici rpa attngatapaccuppanna, Ajjhatta v bahiddh v, Orika v sukhuma v, Hna v pata v, Yan-dre santike v, Sabba rpa,
Thus, monks, any form whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form
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Y kci vedan attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Y dre santike v, Sabb vedan,
Any feeling whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling
Y kci sa attngata-paccuppann, Ajjhatt v bahiddh v, Orik v sukhum v, Hn v pat v, Y dre santike v, Sabb sa,
Any perception whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception
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Ya-kici via attngata-paccuppanna, Ajjhatta v bahiddh v, Orika v sukhuma v, Hna v pata v, Yan-dre santike v, Sabba via,
Any consciousness whatsoeverpast, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness
Eva passa bhikkhave sutav ariya-svako, Rpasmi pi nibbindati, Vedanya pi nibbindati, Saya pi nibbindati, Sakhresu pi nibbindati, Viasmi pi nibbindati.
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Seeing thus, the instructed Noble disciple grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, & disenchanted with consciousness.
Nibbinda virajjati,
Virg vimuccati,
Vimuttasmi vimuttam-iti a hoti, Kh jti, Vusita brahma-cariya, Kata karaya, Npara itthattyti pajntti.
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.
Imasmi-ca pana veyy-karaasmi bhaamne, Paca-vaggiyna bhikkhna anupdya, savehi cittni vimuccisti.
And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from mental effluents.
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ditta-pariyya Sutta
The Fire Discourse
[Evam-me suta,] Eka samaya Bhagav, Gayya viharati gaysse, Saddhi bhikkhu-sahassena, Tatra kho Bhagav bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:
Sabba bhikkhave ditta, Ki-ca bhikkhave sabba ditta. Cakkhu bhikkhave ditta, Rp ditt, Cakkhu-via ditta, Cakkhu-samphasso ditto,
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.
Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
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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.
Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
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Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
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ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
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Mano-samphasso ditto,
The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.
Kena ditta. Aflame with what? ditta rgaggin dosaggin mohaggin, ditta jtiy jar-maraena, Sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Eva passa bhikkhave sutav ariya-svako, Cakkhusmi pi nibbindati, Rpesu pi nibbindati, Cakkhu-vie 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.
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Yam-pida ghna-samphassa-paccay uppajjati vedayita, Sukha v dukkha v adukkhama sukha v,Tasmi pi nibbindati.
And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
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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.
Nibbinda virajjati,
Virg vimuccati,
Vimuttasmi vimuttam-iti a hoti, Kh jti, Vusita brahma-cariya, Kata karaya, Npara itthattyti pajntti.
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.
Imasmi-ca pana veyy-karaasmi bhaamne, Tassa bhikkhu-sahassassa anupdya, savehi cittni vimuccisti.
And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from mental effluents.
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Mah-samaya Sutta
The Great Meeting
[Evam-me suta.] Eka samaya Bhagav, Sakkesu viharati Kapilavatthusmi Mahvane, mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhthi devat yebhuyyena sannipatit honti Bhagavanta dassanya bhikkhu-sagha-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 Sangha of approximately five hundred bhikkhus, all of them arahants. And most of the devats from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sangha.
Atha kho catunna suddhvsa-kyikna devna etad-ahosi, Aya kho Bhagav Sakkesu viharati Kapilavatthusmi Mahvane, mahat bhikkhu-saghena saddhi paca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhthi devat yebhuyyena sannipatit honti Bhagavanta dassanya bhikkhusagha-ca. Yannna mayam-pi yena Bhagav tenupasakameyyma, upasakamitv Bhagavato santike pacceka-gth bhseyymti.
Then the thought occurred to four devats 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 Sangha of about five hundred bhikkhus, all of them arahants. And most of the devats from ten world-
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systems have gathered in order to see the Blessed One & the Bhikkhu Sangha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence.
Atha kho t devat seyyath-pi nma balav puriso sammijita v bha pasreyya, pasrita v bha sammijeyya, evam-eva suddhvsesu devesu antarahit Bhagavato purato pturahasu. Atha kho t devat Bhagavanta abhivdetv ekam-anta ahasu. Ekam-anta hit kho ek devat Bhagavato santike ima gtha abhsi.
Then, just as a strong man might extend his flexed arm or flex his extended arm, those devats disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Having paid homage to the Blessed One, they stood to one side. As they were standing there, one devat recited this verse in the Blessed Ones presence:
Atha kho apar devat Bhagavato santike ima gtha abhsi. Tatra bhikkhavo samdahasu Citta attano ujukam-akasu Srath va nettni gahetv Indriyni rakkhanti paitti.
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Then another devat recited this verse in the Blessed Ones presence: There the bhikkhus are concentrated, have straightened their own minds. Like a charioteer holding the reins, the wise ones guard their faculties.
Atha kho apar devat Bhagavato santike ima gtha abhsi. Chetv khla chetv palgha Inda-khlam-ohaccam-anej, Te caranti suddh vimal Cakkhumat sudant susu-ngti.
Then another devat recited this verse in the Blessed Ones presence: Having cut through barrenness, cut the cross-bar, having uprooted Indras pillar, unstirred, they wander about pure, unstained, young ngas well tamed by the One with Vision.
Atha kho apar devat Bhagavato santike ima gtha abhsi. Ye keci Buddha saraa gatse Na te gamissanti apya-bhmi. Pahya mnusa deha Deva-kya paripressantti.
Then another devat recited this verse in the Blessed Ones 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.
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Atha kho Bhagav bhikkh mantesi, Yebhuyyena bhikkhave dasasu loka-dhtsu devat sannipatit honti Tathgata dassanya bhikkhusagha-ca. Ye-pi te bhikkhave ahesu attam-addhna arahanto Samm-sambuddh, tesam-pi Bhagavantna eta-paramyeva devat sannipatit ahesu, seyyath-pi mayha etarahi. Ye-pi te bhikkhave bhavissanti angatamaddhna arahanto Samm-sambuddh, tesam-pi Bhagavantna eta-paramyeva devat sannipatit bhavissanti, seyyath-pi mayha etarahi.
Then the Blessed One addressed the monks: Monks, most of the devats from ten world-systems have gathered in order to see the Tathgata & the Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly Selfawakened, at most had their devat-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devat-gathering like mine at the present.
cikkhissmi bhikkhave deva-kyna nmni. Kittayissmi bhikkhave deva-kyna nmni. Desissmi bhikkhave deva-kyna nmni. Ta sutha sdhuka manasikarotha bhsissmti. Evam-bhanteti kho te bhikkh Bhagavato paccassosu. Bhagav etad-avoca.
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:
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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 paca-sate atv Vane Kpilavatthave Tato mantayi Satth Svake ssane rate Deva-ky abhikkant Te vijntha bhikkhavo Te ca tappam-akaru Sutv Buddhassa ssana Tesam-pturahu a Amanussna dassana Appeke satam-addakkhu Sahassa atha sattari Sata eke sahassna Amanussnam-addasu Appekenantam-addakkhu Dis sabb phu ahu
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 Ones 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.
Ta-ca sabba abhiya Tato mantayi Satth Deva-ky abhikkant Ye voha kittayissmi
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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-sahass va yakkh Bhumm Kpilavatthav Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
7,000 yakkhas inhabiting the land of Kpilavastu, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.
Cha-sahass hemavat Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
6,000 yakkhas from the Himlayas, of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.
Stgir ti-sahass Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
From Mount Sta 3,000 yakkhas of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.
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Iccete soasa-sahass Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
These 16,000 yakkhas of varied hue powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.
Vessmitt paca-sat Yakkh nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
500 yakkhas from Vessmitta, of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.
Kumbhro Rjagahiko Vepullassa nivesana Bhiyyo na sata-sahassa Yakkhna payirupsati Kumbhro Rjagahiko Sopga samiti vana.
Kumbhra from Rjagaha, who dwells on Mount Vepulla, attended to by more than 100,000 yakkhas Kumbhra from Rjagaha: He, too, has come to the forest meeting.
Purima-ca disa rj Dhataraho passati Gandhabbna dhipati Mahrj yasassi so Putt-pi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
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And Dhataraha, 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.
Dakkhia-ca disa rj Virho tappassati Kumbhana dhipati Mahrj yasassi so Putt-pi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
And Virha, who rules as king of the Southern Direction, as lord of the kumbaas: 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.
Pacchima-ca disa rj Virpakkho passati Ngna dhipati Mahrj yasassi so Putt-pi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
And Virpakkha, who rules as king of the Western Direction, as lord of the ngas: 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.
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Putt-pi tassa bahavo Inda-nm mahabbal Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
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-disa Dhataraho Dakkhiena Virhako Pacchimena Virpakkho Kuvero uttara disa Cattro te mahrj Samant caturo dis Daddallamn ahasu Vane Kpilavatthave
Dhataraha from the Eastern Direction, Virhaka from the South, Virpakkha from the West, Kuvera from the Northern Direction: These four Great Kings encompassing the four directions, resplendent, stand in the Kpilavastu forest.
Tesa myvino ds g vacanik sah My Kueu Veeu Vi ca Viuo saha Candano Kma-seho ca Kinnughau Nighau ca Pando Opamao ca Deva-sto ca Mtali Cittaseno ca gandhabbo Nao rj Janosabho g Pacasikho ceva Timbar Suriyavacchas Ete cae ca rjno Gandhabb saha rjubhi Modamn abhikkmu Bhikkhna samiti vana.
Their deceitful vassals have also comedeceptive, treacherous My, Kueu, Veeu, Viu with Viua,
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Candana, the Chief of Sensuality, Kinnughau, Nighau, Panda, the Mimic, Mtali, the devas charioteer, Cittasena the gandhabba, King Naa, the Bull of the People, Pacasikha has come with Timbaru & Suriyavacchas. These & other kings, gandhabbas with their kings, rejoicing, have approached the monks forest meeting.
Vesl saha Tacchak Pyg saha tibhi g ng yasassino Sopga samiti vana.
Then there have also come ngas from Lake Nbhasa, Vesl & Tacchaka. Kambalas, Assataras, Paygas, & their kin. And from the River Ymuna comes the prestigious nga, Dhataraha. The great nga Eravaa: He, too, has come to the forest meeting.
Ye nga-rje sahas haranti Dibb dij pakkhi visuddha-cakkh Vehyas te vana-majjha-patt Citr Supa iti tesanma Abhayantad nga-rjnamsi Supaato khemam-aksi Buddho Sahhi vchi upavhayant Ng Supa saraam-akasu Buddha
They who swoop down swiftly on nga kings, divine, twice-born, winged, their eyesight pure: (Garuas) came from the sky to the midst of the forest. Citra & Supaa are their names. But the Buddha made the nga kings safe, made them secure from Supaa. Addressing one another with affectionate words, the ngas & Supaas made the Buddha their refuge.
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Jit vajira-hatthena Samudda asur sit Bhtaro Vsavassete Iddhimanto yasassino Klakaj mahbhism Asur Dnaveghas Vepacitti Sucitti ca Pahrdo Namuc saha Sata-ca Bali-puttna Sabbe Veroca-nmak Sannayhitv bali sena Rhu-bhaddam-upgamu Samayodni bhaddante Bhikkhna samita vana.
Defeated by Indra of the thunderbolt hand, Asuras dwelling in the ocean, Vsavas brotherspowerful, prestigious Greatly terrifying Klakajas, the Dnaveghasa asuras, Vepacitti & Sucitti, Pahrda, with Namuc, and Balis hundred sons, all named Veroca, arrayed with powerful armies have approached their honored Rhu [and said]: Now is the occasion, sir, of the monks forest meeting.
po ca dev Pahav ca Tejo Vyo tad-gamu Varu Vru dev Somo ca Yasas saha Mett-Karu-kyik g dev yasassino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Devas of water, earth, fire, & wind have come here. Varuas, Vruas, 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.
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Ve ca dev Sahal ca Asam ca duve Yam Candasspanis dev Candam-g purakkhit Suriyasspanis dev Suriyam-g purakkhit Nakkhattni purakkhitv g mandavalhak Vasna Vsavo seho Sakkopga purindado Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Veu (Viu) & Sahal, 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.
Athg Sahabh dev Jalam-aggi-sikhriva Arihak ca Roj ca Umm-pupphanibhsino Varu Sahadhamm ca Accut ca Anejak Sleyya-Rucir g g Vsavanesino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Then come the Sahabhu devas, blazing like crests of fire-flame. The Ariakas, Rojas, cornflower blue. Varuas & Sahadhammas, Accutas & Anejakas, Sleyyas & Ruciras, and Vasavanesis have come.
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These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.
Samn Mahsamn Mnus Mnusuttam Khi-padsik g g Mano-padsik Athg Harayo dev Ye ca Lohitavsino Prag Mahprag g dev yasassino Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
Samnas, Great Samnas, Mnusas, Super Mnusas, the devas corrupted by fun have come, as well as devas corrupted by mind. Then come green-gold devas and those wearing red. Pragas, Great Pragas, prestigious devas have come. These ten ten-fold hosts, all of varied hue, powerful, effulgent, glamorous, prestigious, rejoicing, have approached the monks forest meeting.
Sukk Karumh Aru g Veghanas saha Odtagayh pmokkh g dev Vicakkha Sadmatt Hragaj Missak ca yasassino Thanaya g Pajunno Yo dis abhivassati Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
White devas, ruddy-green devas, dawn-devas have come with the Veghanas headed by devas totally in white. The Vicakkhaas have come.
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Sadmatta, Hragajas, & 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.
Khemiy Tusit Ym Kahak ca yasassino Lambitak Lmaseh Jotinm ca sav Nimmnaratino g Athg Paranimmit Dasete dasadh ky Sabbe nnatta-vaino Iddhimanto jutimanto Vaavanto yasassino Modamn abhikkmu Bhikkhna samiti vana.
The Khemiyas, Tusitas, & Ymas, the prestigious Kahakas, Lambitakas & Lma chiefs, the Jotinmas & savas, the Nimmnaratis 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.
Sahete deva-niky Sabbe nnatta-vaino Nmanvayena gachu Ye cae sadis saha Pavuttha-jtim-akkhla Ogha-tiam-ansava Dakkhemoghatara nga Canda va asittita.
These 60 deva groups, all of varied hue, have come arranged in order, together with others in like manner [thinking:] Well 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.
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Subrahm Paramatto ca Sanakumro Tisso ca Sahassa-brahma-lokna Upapanno jutimanto Desettha issar g Tesa-ca majjhato g
Putt iddhimato saha Sopga samiti vana. Mah-brahmbhitihati Bhism-kyo yasassi so Pacceka-vasavattino Hrito parivrito.
Subrahm & Paramatta, together with sons of the Powerful One, Sanakumra & Tissa: They too have come to the forest meeting. Great Brahm, who stands over 1,000 Brahma worlds, who arose there spontaneously, effulgent: Prestigious is he, with a terrifying body. And ten brahm sovereigns, each the lord of his own realm and in their midst has come Harita surrounded by his retinue.
Te ca sabbe abhikkante Sinde deve sabrahmake Mra-sen abhikkmi Passa kahassa mandiya Etha gahatha bandhatha Rgena bandhamatthu vo Samant parivretha M vo mucittha koci na. Iti tattha mahseno Kaha-sena apesayi Pin talam-hacca Sara katvna bherava Yath pvussako megho Thanayanto savijjuko Tad so paccudvatti Sakuddho asaya-vase.
When all these devas with Indras & Brahms had come, Mras army came as well. Now look at the Dark Ones foolishness! [He said:] Come seize them! Bind them! Tie them down with passion! Surround them on every side! Dont let anyone at all escape! Thus the great warlord urged on his dark army, slapping the ground with his hand,
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making a horrendous din, as when a storm cloud bursts with thunder, lightning, & torrents of rain. But then he withdrewenraged, with none under his sway.
Ta-ca sabba abhiya Tato mantayi Satth Mra-sen abhikkant Te ca tappam-akaru Vtargehi pakkmu Sabbe vijita-sagm Modanti saha bhtehi,
Vavakkhitvna cakkhum Svake ssane rate Te vijntha bhikkhavo. Sutv Buddhassa ssana Nesa lomam-pi ijayu Bhaytt yasassino Svak te janesutti.
Realizing all this, the One-with-Vision felt moved to speak. The Teacher then said to them, disciples delighting in his instruction, Mras army has approached. Detect them, monks! Listening to the Awakened Ones 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 battleprestigious, past fear they rejoice with all beings: disciples outstanding among the human race.
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Dhamma-niyma Sutta
The Orderliness of the Dhamma
[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme.
I have heard that at one time the Blessed One was staying in Savatthi at Jetas Grove, Anathapindikas park.
Bhagav etad-avoca.
The Blessed One said,
Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat dhamma-niymat: Sabbe sakhr aniccti.
Whether or not there is the arising of Tathagatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All fabrications are inconstant.
Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe sakhr aniccti.
The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: All fabrications are inconstant.
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Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe sakhr dukkhti.
The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: All fabrications are stressful.
Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hitva s dhtu dhammahitat dhamma-niymat: Sabbe dhamm anattti.
Whether or not there is the arising of Tathagatas, this property standsthis steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.
Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe dhamm anattti.
The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: All phenomena are not-self.
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Magga-vibhaga Sutta
An Analysis of the Path
[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. Tatra kho Bhagav bhikkh mantesi bhikkhavoti. Bhadanteti te bhikkh Bhagavato paccassosu. Bhagav etad-avoca.
I have heard that at one time the Blessed One was staying in Savatthi at Jetas Grove, Anathapindikas park. There he addressed the monks, saying, Monks. Yes, lord, the monks responded to him. The Blessed One said,
Ariya vo bhikkhave ahagika magga desissmi vibhajissmi. Ta sutha sdhuka manasi-karotha bhsissmti.
I will teach & analyse for you the Noble Eightfold Path. Listen & pay close attention. I will speak.
Bhagav etad-avoca.
The Blessed One said,
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Y kho bhikkhave musvd verama, pisuya vcya verama, pharusya vcya verama, samphappalp verama.
Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter:
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Idha bhikkhave bhikkhu anuppannna ppakna akusalna dhammna anuppdya, chanda janeti vyamati viriya rabhati citta paggahti 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.
Uppannna ppakna akusalna dhammna pahnya, chanda janeti vyamati viriya rabhati citta paggahti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.
Anuppannna kusalna dhammna uppdya, chanda janeti vyamati viriya rabhati citta paggahti 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.
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Uppannna kusalna dhammna, hitiy asammosya bhiyyo-bhvya vepullya bhvanya pripriy, chanda janeti vyamati viriya rabhati citta paggahti 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:
Idha bhikkhave bhikkhu kye kynupass viharati, tp sampajno satim vineyya loke abhijjhdomanassa.
There is the case where a monk remains focused on the body in & of itself ardent, alert, & mindfulsubduing greed & distress with reference to the world.
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Idha bhikkhave bhikkhu vivicceva kmehi vivicca akusalehi dhammehi, sa-vitakka sa-vicra vivekajam-pti-sukha pahama jhna upasampajja viharati.
There is the case where a monkquite secluded from sensuality, secluded from unskillful (mental) qualitiesenters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
Vitakka-vicrna vpasam, ajjhatta sampasdana cetaso ekodi-bhva avitakka avicra, samdhijam-pti-sukha dutiya jhna 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 & evaluationinternal assurance.
Ptiy ca virg, upekkhako ca viharati sato ca sampajno, sukha-ca kyena paisavedeti, yan-ta ariy cikkhanti upekkhako satim sukhavihrti, tatiya jhna 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 pahn dukkhassa ca pahn, pubbe va somanassa-domanassna atthagam, adukkhamasukha upekkh-sati-prisuddhi, catuttha jhna upasampajja viharati.
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With the the abandoning of pleasure & painas with the earlier disappearance of joys & distresseshe enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
Srya-dhamma Sutta
Conditions for Amiability
[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme. Tatra kho Bhagav bhikkh mantesi, Bhikkhavo ti. Bhadanteti te bhikkh Bhagavato paccassosu. Bhagav etad-avoca: Chayime bhikkhave dhamm sry piya-kara garukara, sagahya avivdya smaggiy ek-bhvya savattanti. Katame cha?
I have heard that on one occasion the Blessed One was staying near Savatthi in Jetas Grove, Anathapindikas park. There he said to the monks, Monks! Yes, lord, the monks responded. 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, metta kya-kamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garukarao, sagahya avivdya smaggiy ek-bhvya savattati.
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[1] There is the case where a monk is set on bodily acts of good will 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 capara bhikkhave bhikkhuno, metta vackamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garu-karao, sagahya avivdya smaggiy ekbhvya savattati.
[2] Furthermore, the monk is set on verbal acts of good will 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 capara bhikkhave bhikkhuno, metta mano-kamma paccupahita hoti, sabrahmacrsu vi ceva raho ca. Ayam-pi dhammo sryo piyakarao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati.
[3] Furthermore, the monk is set on mental acts of good will 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 capara bhikkhave bhikkhu, ye te lbh dhammik dhamma-laddh, antamaso pattapariypanna-mattam-pi, tathrpehi lbhehi appaivibhattabhog hoti, slavantehi sabrahmacrhi sdhraa-bhog. Ayam-pi dhammo sryo piyakarao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati.
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[4] Furthermore, whatever righteous gains the monk may obtain in a righteous wayeven if only as much as the alms in his bowlhe 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 capara bhikkhave bhikkhu, yni tni slni akhani achiddni asabalni akammsni, bhujissni vipasahni aparmahni samadhisavattanikni. Tathrpesu slesu sla-smaagato viharati, sabrahmacrhi vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garu-karao, sagahya avivdya smaggiy ek-bhvya savattati.
[5] Furthermorewith reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentrationthe 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 capara bhikkhave bhikkhu, yya dihi ariy niyynik, niyyti takkarassa sammdukkhakkhayya, tathrpya dihiy dihismaagato viharati, sabrahmacrhi vi ceva raho ca. Ayam-pi dhammo sryo piya-karao garukarao, sagahya avivdya smaggiy ek-bhvya savattati.
[6] Furthermorewith reference to a view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stressthe monk dwells with such a view on a par with those of his fel-
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lows 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 dhamm sry piyakara garu-kara, sagahya avivdya smaggiy ek-bhvya savattantti.
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.
Gotam Sutta
The Discourse to Gotam
Atha kho Mahpajpati Gotam, Yena Bhagav tenupasakami, Upasakamitv Bhagavanta abhivdetv ekam-anta ahsi.
Then Mahpajpati Gotam approached the Blessed One and, on approaching, having bowed down to him, stood to one side.
Ekam-anta hit kho Mahpajpati Gotam Bhagavanta etad-avoca: Sdhu me bhante Bhagav sakhittena dhamma desetu, Yam-aha Bhagavato dhamma sutv, Ek vpakah
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Ye kho tva Gotami dhamme jneyysi, Ime dhamm sargya savattanti no virgya.
Gotami, the qualities of which you may know, These qualities lead to passion, not to dispassion;
Ye ca kho tva Gotami dhamme jneyysi, Ime dhamm virgya savattanti no sargya.
As for the qualities of which you may know, These qualities lead to dispassion, not to passion;
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Ekasena Gotami dhreyysi, Eso dhammo eso vinayo eta satthu-ssananti. You may definitely hold,
This is the Dhamma, this is the Vinaya, this is the Teachers instruction.
Paicca Samuppda
Dependent Co-arising
Avijj-paccay sakhr,
With ignorance as a condition there are fabrications.
Sakhra-paccay via,
With fabrications as a condition there is (sensory) consciousness.
Via-paccay nma-rpa,
With (sensory) consciousness as a condition there are name & form.
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Nma-rpa-paccay sayatana,
With name & form as a condition there are the six sense media.
Sakhra-nirodh via-nirodho,
From the stopping of fabrications there is the stopping of (sensory) consciousness.
Via-nirodh nma-rpa-nirodho,
From the stopping of (sensory) consciousness there is the stopping of name & form.
Nma-rpa-nirodh sayatana-nirodho,
From the stopping of name & form there is the stopping of the six sense media.
Sayatana-nirodh phassa-nirodho,
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From the stopping of the six sense media there is the stopping of contact.
Phassa-nirodh vedan-nirodho,
From the stopping of contact there is the stopping of feeling.
Vedan-nirodh tah-nirodho,
From the stopping of feeling there is the stopping of craving.
Tah-nirodh updna-nirodho,
From the stopping of craving there is the stopping of clinging.
Updna-nirodh bhava-nirodho,
From the stopping of clinging there is the stopping of becoming.
Bhava-nirodh jti-nirodho,
From the stopping of becoming there is the stopping of birth.
Heedfulness
Appamdo amata pada Pamdo maccuno pada.
Heedfulness, the path to the Deathless. Heedlessness, the path to death.
Appamdamhi paitti.
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Yad have ptubhavanti dhamm, tpino jhyato brhmaassa, Athassa kakh vapayanti sabb, Yato khaya paccayna avedi.
As phenomena grow clear to the Brahman, ardent, in jhana, his doubts all vanish when he penetrates the end of conditions.
Yad have ptubhavanti dhamm, tpino jhyato brhmaassa, Vidhpaya tihati mra-sena, Srova obhsayam-antalikkhanti.
As phenomena grow clear to the Brahman, ardent, in jhana, he stands, routing the troops of Mara, like the sun that illumines the sky.
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Through the round of many births I roamed without reward, without rest, seeking the house builder. Painful is birth again & again.
Gahakraka dihosi
Puna-geha na khasi.
House builder, you are seen! You will not build a house again.
The Mountain
Yathpi sel vipul Nabha hacca pabbat Samant anupariyeyyu Nippothent catuddis
Like massive boulders, mountains pressing against the sky moving in from all sides, crushing the four directions,
Eva jar ca maccu ca Adhivattanti pino Khattiye brhmae vesse Sudde cala-pukkuse.
In the same way, aging & death roll over living beings: Noble warriors, brahmans, merchants, workers, outcastes, & scavengers.
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Na kici parivajjeti Sabbam-evbhimaddati Na tattha hatthna bhmi Na rathna na pattiy Na cpi manta-yuddhena Sakk jetu dhanena v.
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.
Tasm hi paito poso Sampassa attham-attano Buddhe Dhamme ca Saghe ca Dhro saddha nivesaye.
So a wise person, seeing his own good, enlightened, secures conviction in the Buddha, Dhamma, & Sangha.
He who practices the Dhamma in thought, word, & deed, receives praise here on earth and after death rejoices in heaven.
Noble Wealth
Yassa saddh tathgate Sla-ca yassa kalya Acal supatihit, Ariya-kanta pasasita
One whose conviction in the Tathagata is unshakable, well-established, whose virtue is admirable, praised, cherished by the Noble Ones,
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who has faith in the Sangha, straightforwardness, vision: He is not poor, they say. His life has not been in vain.
An Auspicious Day
Atta nnvgameyya Yadattam-pahnanta Nappaikakhe angata Appatta-ca angata.
You shouldnt chase after the past, or place expectations on the future. What is past is left behind. The future is as yet unreached.
Doing your duty ardently today, forwho knows?tomorrow: death. There is no bargaining with Death & his mighty horde.
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Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day: So says the Peaceful Sage.
All fabrications are inconstant. When you see this with discernment, you grow disenchanted with stress: This is the path to purity.
Sabbe sakhr dukkhti Yad paya passati, Atha nibbindati dukkhe: Esa maggo visuddhiy.
All fabrications are stressful. When you see this with discernment, you grow disenchanted with stress: This is the path to purity.
All phenomena are not-self. When you see this with discernment, you grow disenchanted with stress: This is the path to purity.
Few are the human beings who go to the Further Shore. These others simply scurry around on this shore.
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But those who practice the Dhamma in line with the well-taught Dhamma, they will cross over Deaths realm, so hard to transcend.
Kaha dhamma vippahya Sukka bhvetha paito. Ok anokam-gamma Viveke yattha drama.
Abandoning dark practices, the wise person should develop the bright, having gone from home to no-home in seclusion, so hard to relish.
There he should wish for delight, having discarded sensualityhe who has nothing. He should cleanse himself, the wise one, of mental defilements.
Yesa sambodhiyagesu Samm citta subhvita dna-painissagge Anupdya ye rat, Khsav jutimanto Te loke parinibbutti.
Whose minds are well developed in the factors for Awakening, who, relinquishing grasping, delight in non-clinging, glorious, free of effluent: They, in the world, are unbound.
* * * Anicc vata sakhr Uppda-vaya-dhammino. Uppajjitv nirujjhanti Tesa vpasamo sukho. Sabbe satt maranti ca Marisu ca marissare. Tathevha marissmi Natthi me ettha sasayo.
How inconstant are fabrications! Their nature: to arise & pass away. They disband as they are arising. Their total stilling is bliss. All living beings are dying, have died, and will die. In the same way, I will die: I have no doubt about this.
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Sukhya vedanya sampayutt dhamm Dukkhya vedanya sampayutt dhamm Adukkham-asukhya vedanya sampayutt dhamm.
Phenomena conjoined with pleasant feeling, phenomena conjoined with painful feeling, phenomena conjoined with neither painful nor pleasant feeling.
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Phenomena accompanied with directed thought & evaluation, phenomena unaccompanied with directed thought but with a modicum of evaluation, phenomena unaccompanied with directed thought or evaluation.
Dassanena pahtabb dhamm Bhvanya pahtabb dhamm Neva-dassanena-na bhvanya pahtabb dhamm.
Phenomena to be abandoned through seeing, phenomena to be abandoned through developing, phenomena to be abandoned neither through seeing nor through developing.
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Sammattaniyat dhamm
109
[Hetu-paccayo], rammaa-paccayo,
Root-cause condition, support condition,
Adhipati-paccayo, Anantara-paccayo,
dominant condition, immediate condition,
Samanantara-paccayo, Saha-jta-paccayo,
quite-immediate condition, produced-simultaneously condition,
Aamaa-paccayo, Nissaya-paccayo,
reciprocal condition, dependence condition,
Upanissaya-paccayo, Pure-jta-paccayo,
immediate-dependence condition, produced-before condition,
Pacch-jta-paccayo, sevana-paccayo,
produced-after condition, habit condition,
Sampayutta-paccayo, Vippayutta-paccayo,
conjoined-with condition, disjoined-from condition,
Atthi-paccayo, Natthi-paccayo,
condition when existing, condition when not existing,
Vigata-paccayo, Avigata-paccayo.
condition when without, condition when not without.
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BLESSINGS
Sagge kme ca rpe Giri-sikharatae cantalikkhe vimne Dpe rahe ca gme 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.
Bhumm cyantu dev Jala-thala-visame yakkha-gandhabba-ng Tihant santike ya Muni-vara-vacana sdhavo me suantu.
And the earth-devas, spirits, heavenly minstrels, & nagas in water, on land, in badlands, & nearby: May they come & listen with approval as I recite the word of the excellent sage.
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Namakra-siddhi Gth
The Verses on Success through Homage
Yo cakkhum moha-malpakaho Sma va buddho sugato vimutto Mrassa ps vinimocayanto Ppesi khema janata vineyya.
The One with Vision, with the stain of delusion removed, self-awakened, Well-Gone, & Released, freed from the snares of Mortal Temptation, he leads humanity from evil to security.
Buddha varanta siras nammi Lokassa ntha-ca vinyaka-ca. Tan-tejas te jaya-siddhi hotu Sabbantary ca vinsamentu.
I pay homage with my head to that excellent Buddha, the Protector & Mentor for the world. By the power of this, may you have triumph & success, and may all your dangers be destroyed.
Dhammo dhajo yo viya tassa satthu Dassesi lokassa visuddhi-magga Niyyniko dhamma-dharassa dhr Stvaho santikaro sucio.
The Teachers Dhamma, like a banner, shows the path of purity to the world. leading out, upholding those who uphold it, rightly accomplished, it brings pleasure, makes peace.
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BLESSINGS
Saddhamma-sen sugatnugo yo Lokassa pppakilesa-jet Santo saya santi-niyojako ca Svkkhta-dhamma vidita karoti.
The True Dhammas 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.
Sagha varanta siras nammi Buddhnubuddha sama-sla-dihi. Tan-tejas te jaya-siddhi hotu Sabbantary ca vinsamentu.
I pay homage with my head to that excellent Sangha, awakened after the Awakened, harmonious in virtue & view. By the power of this, may you have triumph & success, and may all your dangers be destroyed.
Sambuddhe
The Buddhas
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I pay devoted homage to their Dhamma & Sangha. Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.
Tesa dhamma-ca sagha-ca darena nammiha. Namakrnubhvena Hantv sabbe upaddave Anek antarypi Vinassantu asesato.
I pay devoted homage to their Dhamma & Sangha. Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.
Tesa dhamma-ca sagha-ca darena nammiha. Namakrnubhvena Hantv sabbe upaddave Anek antarypi Vinassantu asesato.
I pay devoted homage to their Dhamma & Sangha. Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.
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BLESSINGS
Namo-kra-ahaka
The Homage Octet
Sambuddhassa mahesino.
And homage to those three objects that have left base things behind.
Namo-krassa tejena
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Magala Sutta
The Discourse on Blessings
[Evam-me suta,] Eka samaya Bhagav, Svatthiya viharati, Jetavane Anthapiikassa, rme.
I have heard that at one time the Blessed One was staying in Savatthi at Jetas Grove, Anathapindikas park.
Atha kho aatar devat, abhikkantya rattiy abhikkanta-va kevala-kappa Jetavana obhsetv, yena Bhagav tenupasakami.
Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jetas Grove, approached the Blessed One.
Not consorting with fools, consorting with the wise, Paying homage to those who deserve homage: This is the highest blessing.
Pairpa-desa-vso ca Atta-samm-paidhi ca
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BLESSINGS
Support for ones parents, assistance to ones wife & children, jobs that are not left unfinished: This is the highest blessing.
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Yakici vitta idha v hura v Saggesu v ya ratana pata Na no sama atthi tathgatena.
Whatever wealth in this world or the next, whatever exquisite treasure in the heavens, is not, for us, equal to the Tathagata.
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BLESSINGS
Ye puggal aha sata pasatth Cattri etni yugni honti Te dakkhieyy sugatassa svak Etesu dinnni mahapphalni.
The eight personsthe four pairs praised by those at peace: They, disciples of the One Well-Gone, deserve offerings. What is given to them bears great fruit.
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Ye suppayutt manas dahena Nikkmino gotama-ssanamhi Te pattipatt amata vigayha Laddh mudh nibbuti bhujamn.
Those who, devoted, firm-minded, apply themselves to Gotamas message, on attaining their goal, plunge into the Deathless, freely enjoying the Liberation theyve gained.
Kha pura nava natthi sambhava Viratta-cittyatike bhavasmi Te kha-bj aviruhi-chand Nibbanti dhr yathyam-padpo.
Ended the old, there is no new taking birth. Dispassioned their minds toward further becoming, they, with no seed, no desire for growth, the enlightened go out like this flame.
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BLESSINGS
Dih v ye ca adih
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BLESSINGS
Khandha Paritta
The Group Protection
Sabbe satt sabbe p Sabbe bht ca keval Sabbe bhadrni passantu M kici ppamgam.
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May all creatures, all breathing things, all beingseach & every onemeet with good fortune. May none of them come to any evil.
Kat me rakkh, Kat me paritt, Paikkamantu bhtni. Soha namo Bhagavato, Namo sattanna Samm-sambuddhna.
I have made this protection, I have made this spell. May the beings depart. I pay homage to the Blessed One, homage to the seven Rightly Self-awakened Ones.
Mora Paritta
The Peacocks Protection
Udetaya-cakkhum eka-rj Harissa-vao pahavippabhso Ta ta namassmi harissa-vaa pahavippabhsa Tayajja gutt viharemu divasa.
The One King, rising, with Vision, golden-hued, illumining the Earth: I pay homage to you, golden-hued, illumining the Earth. Guarded today by you, may I live through the day.
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BLESSINGS
Namo vimuttna
namo vimuttiy.
Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me. Homage to the Awakened Ones. Homage to Awakening. Homage to the Released Ones. Homage to Release.
Having made this protection, the peacock sets out in search for food.
Apetaya-cakkhum eka-rj Harissa-vao pahavippabhso Ta ta namassmi harissa-vaa pahavippabhsa Tayajja gutt viharemu ratti
The One King, setting, with Vision, golden-hued, illumining the Earth: I pay homage to you, golden-hued, illumining the Earth. Guarded today by you, may I live through the night.
Ye brhma vedagu sabba-dhamme Te me namo te ca ma playantu. Namatthu buddhna namatthu bodhiy Namo vimuttna namo vimuttiy
Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me. Homage to the Awakened Ones, Homage to Awakening. Homage to the Released Ones, Homage to Release.
Moro vsamakappayti.
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Vaaka Paritta
The Baby Quails Protection
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.
Here are wings with no feathers. Here are feet that cant walk. My mother & father have left me. Fire, go back!
Saha sacce kate mayha Vajjesi soasa karsni Saccena me samo natthi
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.
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BLESSINGS
Dhajagga Paritta
The Top-of-the-Banner-Staff Protection
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niya Paritta
Homage to the Seven Past Buddhas
Homage to Vipass, possessed of vision & splendor. Homage to Sikh, sympathetic to all beings.
Homage to Kongamana, the Brahman who lived the life perfected. Homage to Kassapa, entirely released.
Those unbound in the world, who have seen things as they are, great Ones of gentle speech, thoroughly mature,
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BLESSINGS
Agulimla Paritta
Ven. Angulimalas Protection
Yatoha bhagini ariyya jtiy jto, Nbhijnmi sacicca pa jvit voropet, 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.
Bojjhaga Paritta
The Factor-for-Awakening Protection
Bojjhago sati-sakhto Dhammna vicayo tath Viriyam-pti-passaddhi- Bojjhag ca tathpare Samdhupekkha-bojjhag Sattete sabba-dassin Munin sammadakkht Bhvit bahulkat Savattanti abhiya Nibbnya ca bodhiy. Etena sacca-vajjena Sotthi te hotu sabbad.
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The factors for Awakening include mindfulness, investigation of qualities, persistence, rapture, & serenity 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, Liberation, & Awakening. By the saying of this truth, may you always be well.
Moggallna-ca Kassapa Bojjhage satta desayi Rog muccisu takhae. Sotthi te hotu sabbad.
At one time, our Protectorseeing that Moggallana & Kassapa were sick & in paintaught 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.
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 rose up from that disease. By the saying of this truth, may you always be well.
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.
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BLESSINGS
Buddha-jaya-magala Gth
The Verses of the Buddhas Victory Blessings
Bhu sahassam-abhinimmita-svudhanta Grmekhala udita-ghora-sasena-mra Dndi-dhamma-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalagga. [Tan-tejas bhavatu te jaya-magalni.]
Creating a form with 1,000 arms, each equipped with a weapon, Mara, on the elephant Girimekhala, uttered a frightening roar together with his troops. The Lord of Sages defeated him by means of such qualities as generosity: By the power of this, may you have the highest victory blessing. [By the power of this, may you have victory blessings.]
Ngiri gaja-vara atimattabhta Dvaggi-cakkam-asanva sudruanta Mettambuseka-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalagga.
Ngiri, the excellent elephant, when maddened, was very horrific, like a forest fire, a flaming discus, a lightning bolt. The Lord of Sages defeated him by sprinkling the water of good will: By the power of this, may you have the highest victory blessing.
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Katvna kaham-udara iva gabbhiny Cicya duha-vacana jana-kya-majjhe Santena soma-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalagga.
Having made a wooden belly to appear pregnant, Cica made a lewd accusation in the midst of the gathering. The Lord of Sages defeated her with peaceful, gracious means: By the power of this, may you have the highest victory blessing.
Sacca vihya mati-saccaka-vda-ketu Vdbhiropita-mana ati-andhabhta Pa-padpa-jalito jitav munindo Tan-tejas bhavatu te jaya-magalagga.
Saccaka, whose provocative views had abandoned the truth, delighting in argument, had become thoroughly blind. The Lord of Sages defeated him with the light of discernment: By the power of this, may you have the highest victory blessing.
Nandopananda-bhujaga vibudha mahiddhi Puttena thera-bhujagena dampayanto Iddhpadesa-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalagga.
Nandopananda was a serpent with great power but wrong views. The Lord of Sages defeated him by means of a display of marvels, sending his son (Moggallana), the serpent-elder, to tame him:
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BLESSINGS
By the power of this, may you have the highest victory blessing.
Duggha-dihi-bhujagena sudaha-hattha Brahma visuddhi-jutim-iddhi-bakbhidhna gadena vidhin jitav munindo Tan-tejas bhavatu te jaya-magalagga.
His hands bound tight by the serpent of wrongly held views, Baka, the Brahma, thought himself pure in his radiance & power. The Lord of Sages defeated him by means of his words of knowledge: By the power of this, may you have the highest victory blessing.
Etpi buddha-jaya-magala-aha-gth Yo vcano dinadine sarate matand Hitvnaneka-vividhni cupaddavni Mokkha sukha adhigameyya naro sapao.
These eight verses of the Buddhas victory blessings: Whatever person of discernment recites or recalls them day after day without lapsing, destroying all kinds of obstacles, will attain emancipation & happiness.
Jaya Paritta
The Victory Protection
(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.
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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.
Sunakkhatta sumagala Supabhta suhuhita Sukhao sumuhutto ca Suyiha brahmacrisu Padakkhia kya-kamma Vc-kamma padakkhia Padakkhia mano-kamma Paidh te padakkhi Padakkhini katvna Labhantatthe, padakkhie.
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 chaste life. Doing these rightful things, your rightful aims are achieved.
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BLESSINGS
Abhaya Paritta
The Danger-free Protection
Yan-dunnimitta avamagala-ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Buddhnubhvena vinsamentu.
Whatever unlucky portents & ill omens, and whatever distressing bird calls, evil planets, upsetting nightmares: By the Buddhas power may they be destroyed.
Yan-dunnimitta avamagala-ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Dhammnubhvena vinsamentu.
Whatever unlucky portents & ill omens, and whatever distressing bird calls, evil planets, upsetting nightmares: By the Dhammas power may they be destroyed.
Yan-dunnimitta avamagala-ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Saghnubhvena vinsamentu.
Whatever unlucky portents & ill omens, and whatever distressing bird calls, evil planets, upsetting nightmares: By the Saghas power may they be destroyed. * * *
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Nassantupaddav sabbe
Having revered the jewel of the Buddha, the highest, most excellent medicine, the welfare of human & heavenly beings: Through the Buddhas might & safety, may all obstacles vanish. May your sufferings grow totally calm.
Sakkatv dhamma-ratana Osatha uttama vara Parihpasamana Dhamma-tejena sotthin Nassantupaddav sabbe Bhay vpasamentu te.
Having revered the jewel of the Dhamma, the highest, most excellent medicine, the stiller of feverish passion: Through the Dhammas might & safety, may all obstacles vanish. May your fears grow totally calm.
Sakkatv sagha-ratana Osatha uttama vara huneyya phuneyya Sagha-tejena sotthin Nassantupaddav sabbe Rog vpasamentu te.
Having revered the jewel of the Sagha, the highest, most excellent medicine, worthy of gifts, worthy of hospitality: Through the Saghas might & safety, may all obstacles vanish. May your diseases grow totally calm. * * *
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BLESSINGS
For the sake of all attainment & success may all heavenly beings rejoice in the extent to which we have gathered a consummation of merit.
Dna dadantu saddhya Bhvanbhirat hontu Sla rakkhantu sabbad Gacchantu devatgat.
May they give gifts with conviction, may they always maintain virtue, may they delight in meditation, may they go to a heavenly destination.
Sabbe buddh balappatt Paccekna-ca ya bala Arahantna-ca tejena Rakkha bandhmi sabbaso.
From the strength attained by all the Buddhas, The strength of the Private Buddhas, By the power of the arahants, I bind this protection all around. * * *
Sabba-saghnubhvena
Through the power of all the Sagha, may you always be well.
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FORMAL REQUESTS
Ti-saraa-gamana nihita.
This ends the going for refuge.
ma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the lay people reciting them line by line after him.
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I undertake the training rule to refrain from intoxicating liquors & drugs that lead to heedlessness. The monk then concludes with the following:
Slena bhoga-sampad.
Through virtue is wealth attained.
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FORMAL REQUESTS
FORMAL REQUESTS
141
Ti-saraa-gamana nihita.
This ends the going for refuge.
ma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the lay people reciting them line by line after him.
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FORMAL REQUESTS
FORMAL REQUESTS
143
Dhamma namassmi.
I pay homage to the Dhamma.
(BOW DOWN)
Sagha nammi.
I pay respect to the Sangha.
(BOW DOWN)
Esha bhante, sucira-parinibbutampi, ta bhagavanta saraa gacchmi, dhamma-ca bhikkhu-sagha-ca, pabbajja ma sagho dhretu, ajjatagge pnupeta saraa gata.
Venerable sir, I take refuge in the Blessed Onethough he long ago attained Liberationtogether with the Dhamma & the Bhikkhu
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FORMAL REQUESTS
Sangha. May the Sangha regard me as one gone forth, having attained refuge from this day forward.
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Ti-saraa-gamana nihita.
This ends the going for refuge.
ma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the nun reciting them line by line after him.
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FORMAL REQUESTS
FORMAL REQUESTS
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Requesting a Discourse
Brahm ca lokdhipat sahampati Katajal andhivara aycatha: Santdha sattpparajakkha-jtik Desetu dhamma anukampima paja.
The Brahm 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-paibhya sabba-sampatti-siddhiy, Sabba-dukkha-vinsya paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-bhaya-vinsya paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-roga-vinsya paritta brtha magala.
For warding off misfortune, for the achievement of all good fortune, for the dispelling of all pain, may you chant a blessing & protection. For warding off misfortune, for the achievement of all good fortune, for the dispelling of all danger, may you chant a blessing & protection. For warding off misfortune, for the achievement of all good fortune, for the dispelling of all illness, may you chant a blessing & protection.
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FORMAL REQUESTS
Requesting Forgiveness
(From the Triple Gem)
Repeat Namo... three times.
Khamma bhante.
We forgive you, Venerable Sir. The monk will then recite a blessing, after which all say:
Sdhu bhante.
Very good, Venerable Sir.
(BOW THREE TI MES)
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* Mahathere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhye for ones preceptor, cariye for ones teacher, and yasmante for monks in general.
Khammi bhante.
I forgive you, Venerable Sir. The monk will then recite a blessing, after which you say:
Sdhu bhante.
Very good, Venerable Sir.
(BOW THREE TI MES)
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Formal Offerings
Food
To four or more monks. Repeat Namo... three times, then:
Imni [etni] maya bhante, bhattni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni [etni], bhattni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these [those] foods of ours, together with their accompanying articles, to the Bhikkhu Sangha. May the Bhikkhu Sangha 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:
Imni [etni] maya bhante, bhattni, saparivrni, slavantna, oojayma. Sdhu no bhante, slavanto, imni [etni], bhattni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. 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 slantna to slavato, and slavanto to slav.
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Imni maya bhante, sagha-dnni, bhikkhusaghassa, oojayma. Sdhu no bhante, bhikkhusagho, imni sagha-dnni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these Sangha gifts of ours to the Bhikkhu Sangha. May the Bhikkhu Sangha accept these, our Sangha gifts, for our long-term welfare & happiness.
To three monks or less. Repeat Namo... three times, then:
Imni maya bhante, sagha-dnni, slavantna, oojayma. Sdhu no bhante, slavanto, imni sagha-dnni, paiggahtu, amhka, dgharatta, hitya, sukhya. We present these Sangha gifts of ours to the virtuous ones. May the virtuous ones accept these, our Sangha gifts, for our long-term welfare & happiness.
For one monk, change slantna to slavato, and slavanto to slav.
Forest Cloth
To four or more monks. Repeat Namo... three times, then:
Imni maya bhante, pasukla-cvarni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, pasuklacvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya.
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FORMAL OFFERINGS
We present these cast-off cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May the Bhikkhu Sangha accept these cast-off cloths of ours, together with their accompanying articles, for our long-term welfare & happiness.
To two or three monks. Repeat Namo... three times, then:
Imni maya bhante, pasukla-cvarni, saparivrni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni, pasukla-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. 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 Sangha (to be made by one of the monks)
Yagghe bhante sagho jneyya: Aya pahama-bhgo therassa pputi. Avases bhg amhka ppuantu. Bhikkh ca (smaer ca gahah ca)* yath-sukha paribhujantu.
Repeat Namo... three times, then: May the Sangha please pay attention: The first share [of this gift] goes to the senior monk. May the remaining shares be ours. May the
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monks, (the novices, & the lay people)* [living here] use these things as they please. * Omit or include the references to novices & lay people as is appropriate.
Kahina Cloth
Repeat Namo... three times, then:
Ima bhante, saparivra, kahina-cvara-dussa, saghassa, oojayma. Sdhu no bhante, sagho, ima, saparivra, kahina-cvara-dussa, paiggahtu, paiggahetv ca, imin dussena, kahina attharatu, amhka, dgha-ratta, hitya, sukhya. Venerable Sirs, we present this kathina-robe cloth, together with its accompanying articles, to the Sangha. May the Sangha please accept this kathinarobe cloth of ours, together with its accompanying articles, and having accepted it, spread the kathina with this cloth for our long-term welfare & happiness.
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FORMAL OFFERINGS
Imni maya bhante, vassvsika-cvarni, saparivrni, bhikkhu-saghassa, oojayma. Sdhu no bhante, bhikkhu-sagho, imni, vassvsikacvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. We present these Rains bathing cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May the Bhikkhu Sangha 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:
Imni maya bhante, vassvsika-cvarni, saparivrni, slavantassa, oojayma. Sdhu no bhante, slavanto, imni, vassvsika-cvarni, saparivrni, paiggahtu, amhka, dgha-ratta, hitya, sukhya. 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.
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Viskha Pj
Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se:
(LEAD ER) Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: (ALL)
Yam-amha kho maya, Bhagavanta saraam gat, yo no Bhagav satth, yassa ca maya Bhagavato dhamma rocema: The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight: Ahosi kho so Bhagav, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jtiy, gotamo gottena; was born in the Middle Country, the Ariyaka race, the noble warrior class, & the Gotama lineage. Sakya-putto Sakya-kul pabbajito, sadevake loke samrake sabrahmake, sassamaa-brhmaiy pajya sadeva-manussya, anuttara sammsambodhi abhisambuddho.
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A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life, & attained Right SelfAwakening unsurpassed in the cosmos with its Devas, Maras, & Brahmas, its generations with their contemplatives & brahmans, their rulers & common people. Nissasaya kho so Bhagav, araha sammsambuddho, vijj-caraa-sampanno sugato loka-vid, anuttaro purisa-damma-srathi satth devamanussna buddho bhagav. 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. Svkkhto kho pana, tena Bhagavat dhammo, sandihiko akliko ehi-passiko, opanayiko paccatta veditabbo vihi. 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. Supaipanno kho panassa, Bhagavato svaka-sagho, uju-paipanno Bhagavato svaka-sagho, yapaipanno Bhagavato svaka-sagho, smcipaipanno Bhagavato svaka-sagho, yadida cattri purisa-yugni aha purisa-puggal.
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And that the Community of the Blessed Ones disciples the four pairs, the eight types of Noble Oneshave practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully. Aya kho pana paim, ta Bhagavanta uddissa kat patihpit, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savegapailbhya. 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. [Aya kho pana thpo, ta Bhagavanta uddissa kato patihpito, yvadeva dassanena, ta Bhagavanta anussaritv, pasda-savegapailbhya. 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.] Maya kho etarahi, ima viskha-puam-kla, tassa Bhagavato jti-sambodhi-nibbna-klasammata patv, ima hna sampatt. Now, on this full moon day of Visakharecognized as the date of the Blessed Ones birth, Awakening, & total Liberationwe have gathered together in this place. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkrpadhna karitv, We take these offeringscandles, incense, & so forthand make our bodies a vessel for them.
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Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed Ones virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sucira-parinibbutopi, tabbehi guehi attrammaatya payamno, Although the Blessed One long ago attained total Liberation, he is still discernable through our remembrance of his perceivable virtues. Ime amhehi gahite sakkre paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.
HOMAGE
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sha Pj
Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se:
(LEAD ER) Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: (ALL)
Yam-amha kho maya, Bhagavanta saraam gat, yo no Bhagav satth, yassa ca maya Bhagavato dhamma rocema: The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight: Ahosi kho so Bhagav, araha samm-sambuddho, sattesu krua paicca, karuyako hites, anukampa updya, sha-puamiya, Brasiya isipatane migadye, paca-vaggiyna bhikkhna, anuttara dhamma-cakka pahama pavattetv, cattri ariya-saccni paksesi. 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
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Asalha, in the Deer Refuge at the Meeting Place of the Seers near Varanasi, and proclaimed the Four Noble Truths to the Group of Five Monks. Tasmi-ca kho samaye, paca-vaggiyna bhikkhna pamukho, yasm A-koao, Bhagavato dhamma sutv, viraja vtamala dhamma-cakkhu pailabhitv, Yakici samudaya-dhamma sabban-ta nirodhadhammanti. At that time, the leader of the Group of Five Monks Venerable Aa-Kondaahaving listened to the Blessed Ones teaching, gained the vision of Dhamma that, Whatever is subject to origination is all subject to cessation. Bhagavanta upasampada ycitv, Bhagavatoyeva santike, ehi-bhikkhu-upasampada pailabhitv, Bhagavato dhamma-vinaye ariya-svaka-sagho, loke pahama uppanno ahosi. Having asked for ordination, he gained the Come-Bhikkhu ordination in the Blessed Ones very presence, and so became the worlds first noble disciple in the Blessed Ones Dhamma & discipline. Tasmi-cpi kho samaye, sagha-ratana loke pahama uppanna ahosi. Buddha-ratana dhamma-ratana sagha-ratananti, tiratana sampua ahosi.
HOMAGE
161
And at the time the Gem of the Sangha first appeared in the world, making the Triple Gemthe Gem of the Buddha, the Gem of the Dhamma, & the Gem of the Sanghacomplete. Maya kho etarahi, ima sha-puam-kla, tassa Bhagavato dhamma-cakkappavattana-klasammata-ca, ariya-svaka-sagha-uppatti-klasammata-ca, ratanattaya-sampuraa-klasammata-ca patv, ima hna sampatta, Now, on this full moon day of Asalharecognized as the date of the Blessed Ones 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 daa-dpa-dhpdi-sakkre gahetv, attano kya sakkrpadhna karitv, We take these offeringscandles, incense, & so forthand make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed Ones virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sucira-parinibbutopi, tabbehi guehi attrammaatya payamno,
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Although the Blessed One long ago attained total Liberation, he is still discernable through the remembrance of his perceivable virtues. Ime amhehi gahite sakkre, paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.
Mgha Pj
Handa maya buddhassa bhagavato pubba-bhga-namakra karoma se:
(LEAD ER) Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: (ALL)
Ajjya mgha-puam sampatt, mghanakkhattena pua-cando yutto, yattha Tathgato araha samm-sambuddho, cturagike svakasannipte, ovda-pimokkha uddisi. Today is the full moon day in the month of Magha, the date on which the Tathagatathe Worthy One, Rightly Self-awakenedheld the four-factored meeting of his disciples and gave the Patimokkha Exhortation.
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Tad hi aha-terasni bhikkhu-satni, sabbesayeva khsavna, sabbe te ehibhikkhuk, sabbe-pi te anmantitva, Bhagavato santika gat, Veuvane kalandaka-nivpe, mghapuamiya vahamna-kacchyya. At that time, 1,250 monksall entirely free of defilements, all recipients of the Come-Bhikkhu ordination, all unnotified of the meetingcame to the Blessed Ones presence in the Squirrels Feeding Ground in the Bamboo Forest on the afternoon of the full moon day in Magha. Tasmi-ca sannipte, Bhagav visuddhuttamuposatha aksi, ovda-pimokkha uddisi. And in that meeting, the Blessed One led an utterly pure full moon observance and gave the Patimokkha Exhortation. Aya amhka Bhagavato, ekoyeva svakasannipto ahosi, cturagiko, aha-terasni bhikkhu-satni, sabbesa yeva khsavna. This was the only time our Blessed One held a fourfactored meeting with his disciples, 1,250 monks, all entirely free of defilement. Mayandni, ima mgha-puam-nakkhattasamaya, takklasadisa sampatt, suciraparinibbutampi ta Bhagavanta samanussaramn, imasmi tassa Bhagavato sakkhi-bhte cetiye, Now, on this same datethe full moon day in Magha remembering the Blessed One, even though he long ago
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gained Total Liberation, we have come to this memorial to him. Ime daa-dpa-dhpdi-sakkre gahetv, attano kya sakkrpadhna karitv, We take these offeringscandles, incense, & so forthand make our bodies a vessel for them. Tassa Bhagavato yath-bhucce gue anussarant, ima paim-ghara [thpa] tikkhattu padakkhia karissma, yath-gahitehi sakkrehi pja kurumn. Reflecting on the Blessed Ones virtues as they actually we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold. Sdhu no bhante Bhagav, sasvaka-sagho, suciraparinibbutopi, guehi dharamno, Although the Blessed One, together with that Community of his Noble Disciples, long ago attained total Liberation, they are remembered through their virtues. Ime amhehi gahite sakkre paiggahtu, amhka dgha-ratta hitya sukhya. May he accept the offerings we hold, for the sake of our long-term welfare & happiness.
HOMAGE
165
Veneration
Uksa, dvra-tayena kata, sabba apradha khamatu no (me) bhante.
We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong we (I) have done with the three doors (of body, speech, & mind).
Vandmi bhante cetiya, sabba sabbattha hne, supatihita srraka-dhtu, mah-bodhi buddha-rpa, sakkrattha.
I revere every stupa established in every place, every relic of the Buddhas body, every Great Bodhi tree, every Buddha image that is an object of veneration.
Aha vandmi dhtuyo, aha vandmi sabbaso, icceta ratana-taya, aha vandmi sabbad.
I revere the relics. I revere them everywhere. I always revere the Triple Gem.
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Handa maya pda-lajana-pha bhama se: Let us now repeat the footprint passage.
(ALL)
Vandmi buddha bhava-pra-tia, Ti-loka-ketu ti-bhaveka-ntha, Yo loka-seho sakala kilesa, Chetvna bodhesi jana ananta.
I revere the Buddha, who has crossed over becoming, the banner of the threefold cosmos, the sole protector of the three levels of becoming, the foremost in the world who, having destroyed the entirety of defilement, has led countless people to Awakening.
Ya Ya Ya Ta
nammadya nadiy puline ca tre, sacca-bandha-girike sumancalagge, tattha yonaka-pure munino ca pda: pda-lajanam-aha siras nammi.
I pay homage with my head to the footprints that the Sage left in the sands by the Nammada River, on Saccabandha Mountain, on Sumanas unshakeable summit, & in Yonaka-pura.
Suvaa-mlike suvaa-pabbate Sumana-ke yonaka-pure nammadya nadiy, Paca pda-vara hna aha vandmi durato.
I revere from afar the places of the five foremost footprints: on Suvannamalika Mountain, on Gold Mount, on Sumanas Peak, in Yonakapura, & by the Nammada River.
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168
Sluddesa-pha
The Virtue Summary
(LEAD ER) Handa maya sluddesa-pha bhama se:
[Bhsitam-ida] tena Bhagavat jnat passat arahat samm-sambuddhena: Sampanna-sl bhikkhave viharatha sampanna-pimokkh. Pimokkha-savara-savut viharatha cragocara-sampann. Aumattesu vajjesu bhaya-dassv samdya sikkhatha sikkhpadesti. Tasm tihamhehi sikkhitabba: Sampanna-sl viharissma sampanna-pimokkh. Pimokkhasavara-savut viharissma cra-gocarasampann. Aumattesu vajjesu bhaya-dassv samdya sikkhissma sikkhpadesti. Eva-hi no sikkhitabba.
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. Thats how we should train ourselves.
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Tyana-gth
The Verse to Tyana
(LEAD ER) Handa maya tyana-gthyo bhama se:
[Chinda sota] parakkamma Kme panda brhmaa. Nappahya muni kme Nekattam-upapajjati.
Having striven, brahman, cut the stream. Expel sensual passions. Without abandoning sensual passions, a sage encounters no oneness of mind.
Kayir ce kayirthena Sithilo hi paribbjo Akata dukkaa seyyo Kata-ca sukata seyyo
Dahamena parakkame Bhiyyo kirate raja. Pacch tappati dukkaa. Ya katv nnutappati.
If somethings to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. Its better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, when youve done it, you dont regret.
Kuso yath duggahito Hatthamevnukantati Smaa dupparmaha Nirayypakahati. Ya-kici sithila kamma Sakiliha-ca ya vata Sakassara brahma-cariya Na ta 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.
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(LEAD ER)
Yath vrivah pr Pariprenti sgara Evam-eva ito dinna Petna upakappati Icchita patthita tumha Khippam-eva samijjhatu Sabbe prentu sakapp, Cando paaraso yath Mai jotiraso yath.
Just as rivers full of water fill the ocean full, Even so does that here given benefit the dead (the hungry shades). May whatever you wish or want quickly come to be, May all your aspirations be fulfilled, as the moon on the fifteenth (full moon) day, or as a radiant, bright gem. (ALL)
Sabbtiyo vivajjantu Sabba-rogo vinassatu M te bhavatvantaryo Sukh dghyuko bhava. Abhivdana-slissa Nicca vuhpacyino Cattro dhamm vahanti yu vao sukha, bala.
May all distresses be averted, may every disease be destroyed, May there be no dangers for you, May you be happy & live long. For one of respectful nature who constantly honors the worthy, Four qualities increase: long life, beauty, happiness, strength.
Note: These stanzas are chanted as part of every anumodana. If two or more monks are chanting, they should repeat the two lines beginning Sabbitiyo... three times before going on to the lines beginning Abhivadana-silissa.... On some occasions, the leader will omit his solo part and will lead the entire group in chanting the following verses as a prelude to the passage beginning Sabbityo....
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Sabba-roga-vinimutto Sabba-veram-atikkanto
May you be: freed from all disease, safe from all torment, beyond all animosity, & unbound.
II Adsi me aksi me ti-mitt sakh ca me Petna dakkhia dajj Pubbe katam-anussara. Na hi rua v soko v Y va paridevan Na ta petnam-atthya Eva tihanti tayo. *Aya-ca kho dakkhi dinn Saghamhi supatihit Dgha-ratta hityassa hnaso upakappati. So ti-dhammo ca aya nidassito Petna-pj ca kat ur Bala-ca bhikkhnam-anuppadinna Tumhehi pua pasuta anappakanti.
He gave to me, he acted on my behalf, and he was my relative, companion, friend. Offerings should be given for the dead when one reflects (thus) on what was done in the past. For no weeping or sorrowing or any kind of lamentation benefit the dead whose relatives keep acting in that way. * But when this offering is given, well-placed in the Sangha, it works for their long-term benefit and they profit immediately. In this way the proper duty to relatives has been shown and great honor has been done to the dead and the monks have been given strength: Youve acquired merit thats not small.
Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse on Those Outside the Wall) , Khuddakapatha 8. They are often chanted on occasions when donors dedicate merit to the dead. A common practice is for the leader to begin chanting at the asterisk, omitting the first four lines.
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III Aggato ve pasannna Agga dhamma vijnata Agge buddhe pasannna Dakkhieyye anuttare Agge dhamme pasannna Virgpasame sukhe Agge saghe pasannna Puakkhette anuttare Aggasmi dna dadata Agga pua pavahati Agga yu ca vao ca Yaso kitti sukha bala. Aggassa dt medhv Agga-dhamma-samhito Deva-bhto manusso v Aggappatto pamodatti.
For one with confidence, realizing the supreme Dhamma to be supreme, With confidence in the supreme Buddha, unsurpassed in deserving offerings, With confidence in the supreme Dhamma, the happiness of dispassion & calm, With confidence in the supreme Sangha, unsurpassed as a field of merit, Having given gifts to the supreme, one develops supreme merit, supreme long life & beauty, status, honor, happiness, strength. Having given to the supreme, the intelligent person, firm in the supreme Dhamma, Whether becoming a deva or a human being, rejoices, having attained the supreme.
Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the Supreme), Anguttara Nikaya 5:32.
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yu datv bala vaa Sukha-ca paibhado Dghyu yasav hoti Yattha yatthpapajjatti.
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 Bhojana-dananumodana Sutta (Discourse on Rejoicing in the Gift of Food), Anguttara Nikaya 5:37.
V yu vaa yasa kitti Sagga ucckulnata Ratiyo patthaynena Ur aparpar Appamda pasasanti Pua-kiriysu pait. Appamatto ubho atthe Adhiggahti paito Dihe dhamme ca yo attho Yo cattho samparyiko. Atthbhisamay dhro Paitoti pavuccatti.
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 Ittha Sutta (Discourse on What is Welcome), Anguttara Nikaya 5:43. They are rarely chanted, and are included here for the sake of completeness.
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VI Bhutt bhog bha bhacc Viti padsu me Uddhagg dakkhi dinn Atho paca bal kat Upahit slavanto Saat brahmacrino. Yad-attha bhogam-iccheyya Paito gharam-vasa So me attho anuppatto Kata ananutpiya. Eta anussara macco Ariya-dhamme hito naro Idheva na pasasanti Pecca sagge pamodatti.
My wealth has been enjoyed, My dependents supported, protected from calamities by me. I have given lofty offerings, and performed the five oblations. I have provided for the virtuous, the restrained, leaders of the holy life. For whatever aim a wise householder would desire wealth, that aim have I attained. I have done what will not lead to future distress. When this is recollected by a mortal, a person established in the Dhamma of the Noble Ones, He is praised in this life and, after death, rejoices in heaven.
Note: These verses are from the Adiya Sutta (Discourse on Benefits to be Obtained), Anguttara Nikaya 5:41. The five oblations are gifts/offerings given to ones 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.
VII Dna-ca peyya-vajja-ca Samnattat ca dhammesu Ete kho sagah loke Ete ca sagah nssu Labhetha mna pja v Yasm ca sagah ete Tasm mahatta papponti Attha-cariy ca y idha Tattha tattha yathraha Rathass va yyato. Na mt putta-kra Pit v putta-kra. Samavekkhanti pait Psas ca bhavanti teti.
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Generosity, kind words, beneficial action, and treating all consistently, in line with what each deserves: 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 Sangaha-vatthu Sutta (Discourse on the Bonds of Fellowship), Anguttara Nikaya 4:32.
VIII Kle dadanti sapa Vada vta-macchar. Klena dinna ariyesu Uju-bhtesu tdisu Vippasanna-man tassa Vipul hoti dakkhi. Ye tattha anumodanti Veyyvacca karonti v Na tena dakkhi on Te-pi puassa bhgino. Tasm dade appaivna-citto Yattha dinna mahapphala. Puni para-lokasmi Patih honti pinanti.
Those with discernment, responsive, free from stinginess, give in the proper season. Having given in the proper season With hearts inspired by the Noble Onesstraightened, Such Their offering bears an abundance. Those who rejoice in that gift, or give assistance, They too have a share of the merit, and the offering is not depleted by that. Therefore, with an unhesitant mind, one should give where the gift bears great fruit. Merit is what establishes living beings in the next life.
Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts), Anguttara Nikaya 5:36. They are often chanted when large groups of people organize a donation for a special occasion, such as a kathina.
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IX Ratanattaynubhvena Ratanattaya-tejas Dukkha-roga-bhay ver Sok sattu cupaddav Anek antarypi Vinassantu asesato Jaya-siddhi dhana lbha Sotthi bhgya sukha bala Siri yu ca vao ca Bhoga vuh ca yasav Sata-vass ca y ca Jva-siddh bhavantu te.
Through the power of the Triple Gem, through the radiant energy of the Triple Gem, May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish without a trace. Triumph, success, wealth, & gain, Safety, luck, happiness, strength, Glory, long life, & beauty, Fortune, increase, & status, A lifespan of 100 years, And success in your livelihood: May they be yours.
Note: This selection is frequently chanted when a gift is being dedicated to the Sangha as a whole (Sangha-dana). The same is true of the following selection, which is one of the few pieces that Dhammayut monks will chant in Sanyoga style.
X Sabba-buddhnubhvena sabba-dhammnubhvena sabba-saghnubhvena buddha-ratana dhammaratana sagha-ratana tia ratanna nubhvena caturstisahassadhammakkhandhnubhvena piakatynubhvena jinasvaknubhvena:
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Sabbe te rog sabbe te bhay sabbe te antary sabbe te upaddav sabbe te dunnimitt sabbe te avamagal vinassantu. yu-vahako dhana-vahako siri-vahako yasa-vahako bala-vahako vaa-vahako sukha-vahako hotu sabbad. Dukkha-roga-bhay ver Sok sattu cupaddav Anek antarypi Vinassantu ca tejas Jaya-siddhi dhana lbha Sotthi bhgya sukha bala Siri yu ca vao ca Bhoga vuh ca yasav Sata-vass ca y ca Jva-siddh bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-buddhnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-dhammnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-saghnubhvena Sad sotth, bhavantu te.
Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sangha, the power of the Triple Gemthe gem of the Buddha, the gem of the Dhamma, the gem of the Sanghathe power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victors 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 Gems) radiant energy. 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.
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ANUMODAN
May there be every good blessing, may all the devas protect you, Through the power of all the Buddhas (Dhamma, Sangha) may you always be well.
XI So attha-laddho sukhito Arogo sukhito hohi S attha-laddh sukhit Arog sukhit hohi Te attha-laddh sukhit Arog sukhit hotha Viruho buddha-ssane. Saha sabbehi tibhi. Viruh buddha-ssane. Saha sabbehi tibhi. Viruh buddha-ssane. Saha sabbehi tibhi.
May he gain his aims, be happy, and flourish in the Buddhas 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 preepts for the first time. If one man has ordained or taken the precepts, chant only the two lines beginning So attha-laddho... three times. If one woman, chant only the two lines beginning Sa attha-laddha... three times. If more than one person, chant only the two lines beginning Te attha-laddha... three times.
XII Yasmi padese kappeti Slavantettha bhojetv Y tattha devat su T pjit pjayanti Tato na anukampanti Devatnukampito poso Vsa paita-jtiyo Saate brahma-crino Tsa dakkhiam-dise. Mnit mnayanti na. Mt putta va orasa. Sad bhadrni passati.
ANUMODAN
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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. A person with whom the devas sympathize always sees things go auspiciously.
Note: These verses are from the Maha-Parinibbana Suttanta (Great Discourse on the Total Unbinding), Digha Nikaya 16. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming.
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XIII Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-buddhnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-dhammnubhvena Sad sotth bhavantu te. Bhavatu sabba-magala Rakkhantu sabba-devat Sabba-saghnubhvena Sad sotth, bhavantu te.
May there be every good blessing, may all the devas protect you, Through the power of all the Buddhas (Dhamma, Sangha) may you always be well.
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Mah-magala-cakkava
The Great Universe of Blessings
astynubyajannubhvena
through the power of his 80 minor characteristics,
ahuttara-sata-magalnubhvena
through the power of his 108 blessings,
chabbaa-rasiynubhvena ketumlnubhvena
through the power of his sixfold radiance, through the power of the aura surrounding his head,
sla-samdhi-panubhvena
through the power of his virtue, concentration, & discernment,
eyya-dhammnubhvena
through the power of the Dhammas that can be known,
catursti-sahassa-dhammakkhandhnubhvena
through the power of the 84,000 divisions of the Dhamma,
ANUMODAN
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nava-lokuttara-dhammnubhvena
through the power of the nine transcendent Dhammas,
ahagika-maggnubhvena
through the power of the eightfold path,
aha-sampattiynubhvena
through the power of his eight meditative attainments,
chaabhinubhvena catu-sacca-nubhvena
through the power of his six cognitive skills, through the power of his knowledge of the four noble truths,
dasa-bala-nubhvena
through the power of his knowledge of the ten strengths,
sabbauta-nubhvena
through the power of his omniscience,
mett-karu-mudit-upekkhnubhvena
through the power of his good will, compassion, empathetic joy, & equanimity,
sabba-parittnubhvena
through the power of all protective chants,
ratanattaya-saranubhvena
through the power of refuge in the Triple Gem:
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MEDITATION
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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 breathand center your awareness on whichever one seems most comfortable. A few of these bases are: a. the tip of the nose, b. the middle of the head, c. the palate, d. the base of the throat, e. the breastbone (the tip of the sternum), f. the navel (or a point just above it). If you suffer from frequent headaches or nervous problems, dont focus on any spot above the base of the throat. And dont try to force the breath or put yourself into a trance. Breathe freely & naturally. Let the mind be at ease with the breathbut not to the point where it slips away. 6. Spread your awarenessyour sense of conscious feeling throughout the entire body. 7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, youll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around & about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations & harmful ones are mixed together by their very nature. To summarize: (a) for the sake of improving the energy already 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 heartyou should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation. Phra Ajaan Lee Dhammadharo
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The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted, but if placed in the heart of a Noble One, it is bound to be genuinely pure & authentic, something that at the same time can be neither effaced nor obscured. So as long as we are devoting ourselves merely to the theoretical study of the Dhamma, it cant serve us well. Only when we have trained our hearts to eliminate their chameleonstheir defilementswill it benefit us in full measure. And only then will the true Dhamma be kept pure, free from distortions & deviations from its original principles. Phra Ajaan Mun Bhridatto
The practice of the Dhamma in keeping with the Dhamma that he gave with utter compassion unequalled by that of anyone else in the world: This is the true homage to the Buddha. The seeing of the truth that lies within you, using discernment step by step at all times: This is the seeing of the Buddha step by step. The seeing of the truth with the full heart using discernment: This is the seeing of the Buddha in full. The true Buddha, the true Dhamma, lie with the heart. To attend to your own heart is to attend to the Buddha. To watch over your own heart with mindfulness & discernment is to see the Buddha, Dhamma, & Sagha in a genuine way. Phra Ajaan Maha Boowa asampanno