~CHANTING

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DHAMMAYUI

CHANTING

GUIDE

Pali Passages with English Translations

(~&hein the (United StatesofAmerica

For free distribution

Inquiries concerning this book may be addressed to:

The SecretaryThe Dhammayut Order in the United States ofAmerica

c/o The Buddhist Temple ofAmerica5615 Howard Avenue

Ontario, CA 91762 U.S.A.

The Dhammayut Order in the United States ofAmerica 1994

This book may be copied or reprintedforfree distributionwithout permission from the copyright holder.

Otherwise, all rights reserved.

Printed in the United States ofAmerica

Contents

Pronunciation / iii

MORNING CHANTING / 1EVENING CHANTING / 13REFLECTIONS

Contemplation of the Body / 25Five Subjects for Frequent Recollection / 27The Verses on Friends / 28The Verses on Respect / 29The Verses on the Noble Truths / 29The Guardian Meditations / 31Ten Reflections / 32

Ovada-patimokkha Gatha / 34The Sublime Attitudes / 35Dedication of Merit / 38

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

DISCOURSES

Dhamma-cakkappavattana Suttarh

(Setting the Wheel of Dhamma in Motion) / 45Anatta-lakkhana Suttarh

(The Not-self Characteristic) / 55

Aditta-pariyaya Suttarh

(The Fire Discourse) / 64

Dhamma-niyama Suttarh(The Orderliness of the Dhamma) / 73

Magga-vibhahga Suttarh

(An Analysis of the Path) / 75Gotami Suttarh

(The Discourse to Gotami) / 81Paticca Samuppada(Dependent Origination) / 83

nBLESSINGSInvitation to the Devas / 85

Namakara-siddhi Gatha(The Verses on Success through Homage) / 86

Sambuddhe(TheBuddhas) / 87

Namo-kara-atthakarh

(The Homage Octet) / 89Mahgala Suttarh

(The Discourse on Good Fortune) / 90Cha Ratana Paritta Gatha(The Six Protective Verses from the Discourse on Treasures) / 92

Karaniya Metta Sutta

(The Discourse on Lovingkindness) / 95Khandha Paritta(The Group Protection) / 97

Mora Paritta

(The Peacock s Protection) / 98Vattaka Paritta

(The Baby Quail s Protection) / 100

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

Atanatiya Paritta

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

(Ven. Angulimala s Protection) / 103

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

Buddha-jaya-mahgala Gatha(The Verses of the Buddha s Auspicious Victories) / 105

Jaya Paritta

(The Victory Protection) / 108

Abhaya Paritta(The Danger-free Protection) / 109

Sakkatva buddha-ratanarh...

(Having revered the jewel of the Buddha...) / 110Dukkhappatta...(Who have fallen into suffering...) / 111

Bhavatu sabba-mahgalarh...(May there be every blessing...) / 112

Ill

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

Compounded Things (Anicca vatasankhara...) I 119The Burden (Bhara have puncakkliandha...) / 120

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

FORMAL REQUESTSTaking the Five Precepts / 121

Taking the Eight Precepts / 124Ordination for an Eight-Precept Nun / 127

Requesting a Discourse / 131

Requesting Blessings / 131

Requesting Forgiveness / 132

FORMAL OFFERINGSFood / 135General Items (after noon) / 136"Forest Cloth" / 136

Declaration to the Bhikkhu Sahgha / 137Rains Bathing Cloth / 138

Candles / 139Kathina Cloth / 139

Lodgings / 140

HOMAGEVisakhaPuja / 141Visakha Atthami / 145

AsalhaPuja / 149MaghaPuja / 153Veneration / 156

Homage to the Buddha s Footprints / 157The Buddha s Last Words / 158

MEDITATIONBreath Meditation: Seven Steps / 159

wPronunciation

Pali is the original language of the Theravadin Buddhist scriptures, the closest wehave to the dialect spoken by the Buddha himself. It has no written script of itsown, and so every country that has adopted Theravada Buddhism has used itsown script to transcribe it. In Thailand this has meant that Pali has picked upsome of the tones of the Thai language, as each consonant consonant cluster inthe Thai alphabet has a built-in tone high, medium, low, rising, or falling. Thisaccounts for the characteristic melody of Thai Pali chanting.

Vowels

Pali has two sorts of vowels, long a, e, i, o, u, & ay; and short a, i, & u. Unlikelong and shorts vowels in English, the length here refers to the actual amount oftime used to pronounce the vowel, and not to its quality. Thus a & a are bothpronounced like the a in father, simply that the sound a is held for approximatelytwice as long as the sound a. The same principle holds for ; & /, and for it & u.Thus, when chanting Pali, the vowels are pronounced as follows:

a as in father o as in goe as in they u as in gluei as in machine ay as in Aye!

Consonants

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

unexpected twists:

c as in ancient p unaspirated, as in spotk unaspirated, as in skin ph as in upholsterykh as in backhand t unaspirated, as in stoprh & n as ng th as in Thomasii as in canon v as w

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

VPali also contains retroflex consonants, indicated with a dot under the letter:

d, dh, 1, n, t, th. These have no English equivalent. They are sounded by curlingthe tip of the tongue back against the palate, producing a distinct nasal tone.

ScanningThe meters of Pali poetry consists of various patterns of full-length syllablesalternating with half-length syllables.

Full-length syllables:contain a long vowel (a, e, i, o, u, ay); or

end with m; orend with a consonant followed by a syllable beginning with aconsonant (e.g., Bud-dho, Dham-mo, Sah-gho).

(In this last case, the consonant clusters mentioned above bh, dh,dh, gh, jh, kh, ph, th, th count as single consonants, while other

combinations containing h such as Ih & mh count as double.)

Half-length syllables end in a short vowel.

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

Van - da - ma - ham ta - ma - ra - narh si - ra - sa ji - nen - dam1 11/21 1/2 1/2 1/2 1 1/2 1/2 11/21 1

In this book, wherever possible, many of the long compound words have beenbroken down with hyphens into their component words to make them easier toread and for anyone studying Pali to understand. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d)and followed by a vowel, the consonant forms a syllable together with the vowel

following the hyphen and not with the vowel preceding it. Thus, for instance,dhammam-etarh would scan as dham-nui-me-tam.; and tam-aranam as ta-ma-ni-num.

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

VI

Additional information on Buddhist

teachings can be downloadedfrom the

Internet Website Access to Insight at:

www.accesstoinsight.org.

Recordings of some of the chants in this book

can befound at:

www.mettaforest.org.

(Chanting

Morning Chanting

Araham samma-sambuddho bhagava.The Blessed One is Worthy & Rightly Self-awakened.Buddharh bhagavantarh abhivademi.

/ bow down before the Awakened, Blessed One.(BOW DOWN)

Svakkhato bhagavata dhammo.The Dhamma is well-expounded by the Blessed One.

Dhammam namassami.I pay homage to the Dhamma.

(BOW DOWN)Supatipanno bhagavato savaka-sangho.The Sangha of the Blessed One s disciples has practiced well.

Sahgharh namami./ pay respect to the Sangha.

(BOW DOWN)

INVOCATION (by leader):Yam-amha kho mayarh bhagavantarh saranarh gata,We have gonefor refuge to the Blessed One,

(uddissa pabbajita) yo no bhagava sattha(have goneforth on account of) the Blessed One who is our Teacher

yassa ca mayarh bhagavato dhammarh rocema.and in whose Dhamma we delight.Imehi sakkarehi tarh bhagavantarh sasaddhammarh

sasavaka-sahgharh abhipujayama.With these offerings we worship most highly that Blessed One together withthe True Dhamma & the Sangha of his disciples.

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

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

Praise for the Buddha

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

(ALL): [Yo so tathagato] araharh samma-sambuddho,He who has attained the Truth, the Worthy One, Rightly Self-awakened,

Vijja-carana-sampanno sugato lokavidu,consummate in knowledge & conduct, one who has gone the good way,knower of the cosmos,

Anuttaro purisa-damma-sarathi sattha deva-manussanarh buddho bhagava;unexcelled trainer of those who can be taught, teacher of human & divinebeings; awakened; blessed;

Yo imam lokarh sadevakarh samarakarhsabrahmakarh,Sassamana-brahmanirh pajarh sadeva-manussarh

sayarh abhinna sacchikatva pavedesi.who made known having realized it through direct knowledge this worldwith its devas, maras, & brahmas, its generations with their contemplatives& priests, their riders & common people;

Yo dhammarh desesi adi-kalyanarh majjhe-kalyanam pariyosana-kalyanarh;who explained the Dhammafine in the beginning, fine in the middle, finein the end;

Sattharh sabyanjanarh kevala-paripunnarhparisuddharh brahma-cariyarh pakasesi:who expounded the holy life both in its particulars & in its essence, entirelycomplete, surpassingly pure:

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

(BOW DOWN)

Praise for the Dhamma

(LEADER):Handa rnayarh dhammabhithutirh karoma se:Now let us give high praise to the Dhamma:

(ALL): [Yo so svakkhato] bhagavata dhammo,The Dhamma well-expounded by the Blessed One,Sanditthiko akaliko ehipassiko,to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccattarh veditabbo vinnuhi:leading inward, to be seen by the wisefor themselves:

Tam-aharh dhammarh abhipujayami,Tam-aharh dhammarh sirasa namami./ worship most highly that Dhamma,To that Dhamma I bow my head down.

(BOW DOWN)

4Praise for the Sangha

(LEADER): Handa mayarh sahghabhithutirh karoma se:Now let us give high praise to the Sangha:(ALL): [Yo so supatipanno] bhagavato savaka-sahgho,The Sangha of the Blessed One s disciples who have practiced well,

Uju-patipanno bhagavato savaka-sahgho,the Sangha of the Blessed One s disciples who have practicedstraightforwardly,

Naya-patipanno bhagavato savaka-sahgho,the Sangha of the Blessed One s disciples who have practiced methodically,

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

Esa bhagavato savaka-sahgho-That is the Sangha of the Blessed One s disciples

Ahuneyyo pahuneyyo dakkhineyyo anjali-karaniyo,worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttaram punnakkhettarh lokassa:the incomparable field of merit for the world:

Tam-aharh sahgharh abhipujayami,Tam-aharh sahgham sirasa namami./ worship most highly that Sangha,To that Sangha I bow my head down.

(BOW DOWN)

Salutation to the Triple Gem&

The Topics for Chastened Dispassion

(LEADER)Handa mayarh ratanattayappanama-gathayo ceva

samvega-vatthu-paridipaka-pathanca bhanama se:Now let us recite the stanzas in salutation to the Triple Gem together withthe passage on the topics inspiring a sense of chastened dispassion:

(ALL)[Buddho susuddho] karuna-mahannavo,Yoccanta-suddhabbara-nana-locano.

Lokassa papupakilesa-ghatako:Vandami buddham aham-adarena tarn.

The Buddha, well-purified, with ocean-like compassion,Possessed of the eye ofknowledge completely purified,

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

Dhammo padipo viya tassa satthuno,Yo magga-pakamata-bhedabhinnako,Lokuttaro yo ca tad-attha-dlpano:Vandami dhammarh aham-adarena tarn.

The Teacher s Dhamma, like a lamp,divided into Path, Fruition, & the Deathless,both transcendent (itself) & showing the way to that goal:I revere that Dhamma with devotion.

Sangho sukhettabhyatikhetta-sannito,Yo dittha-santo sugatanubodhako,Lolappahino ariyo sumedhaso:

Vandami sangharh aham-adarena tarn.The Sangha, called afield better than the best,who have seen peace, awakening after the one gone the good way,who have abandoned carelessness the noble ones, the wise:I revere that Sangha with devotion.

Iccevam-ekant abhipujaneyyakarh,Vatthuttayarh vandayatabhisankhatarh,Punnarh maya yam mama sabbupaddava,Ma hontu ve tassa pabhava-siddhiya.

By the power of the merit I have madein giving revererice to the Triple Gem

worthy of only the highest homage,may all my obstructions cease to be.

Idha tathagato loke uppanno araharh samma-

sambuddho,Here, One attained to the Truth, Worthy & Rightly Self-awakened, hasappeared in the world,

Dhammo ca desito niyyaniko upasamikoparinibbaniko sambodhagami sugatappavedito.And Dhamma is explained, leading out (ofsamsara), calming, tendingtoward total Nibbana, going to self-awakening, declared by one who has

gone the good way.

Mayan-tarn dhammarh sutva evarh janama,Having heard the Dhamma, we know this:

Jatipi dukkha jarapi dukkha maranampi dukkharh,Birth is stressful, ageing is stressful, death is stressful,

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

7Appiyehi sampayogo dukkho piyehi vippayogodukkho yamp iccharh na labhati tampi dukkharh,Association with things disliked is stressful, separation from things liked is

stressful, not getting what one wants is stressful,

Sankhittena pancupadanakkhandha dukkha,In short, thefive aggregates for clinging are stressful,

Seyyathldam:Namely:

Rupupadanakkhandho,Form as an aggregatefor clinging,

Vedanupadanakkhandho,Feeling as an aggregatefor clinging,

Sannupadanakkhandho,Perception as an aggregatefor clinging,

Safikharupadanakkhandho,Mental processes as an aggregatefor clinging,

Vinnanupadanakkhandho.Consciousness as an aggregatefor clinging.

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

often instructed his listeners in this way;

Evarh bhaga ca panassa bhagavato savakesuanusasanl,Bahularh pavattati:Many times did he emphasize this part of his admonition:

"Ruparh aniccam, "Form is inconstant,Vedana anicca, Feeling is inconstant,

8Sanfia articca, Perception is inconstant,

Sahkhara anicca, Mental processes are inconstant,Vinfianarh aniccam, Consciousness is inconstant,

Ruparh anatta, Form is not-self,Vedana anatta, Feeling is not-self,Sanfia anatta, Perception is not-self,Sahkhara anatta, Mental processes are not-self,Vinhanarh anatta, Consciousness is not-self,Sabbe Sahkhara anicca, All processes are inconstant,Sabbe dhamma anattati. " All phenomena are not-self. "Te (WOMEN: Ta ) mayarh,Otinnamha jatiya jara-maranena,Sokehi paridevehi dukkhehi domanassehi upayasehi,Dukkh otinna dukkha-pareta,All of us, beset by birth, aging, & death, by sorrows, lamentations, pains,distresses, & despairs, beset by stress, overcome with stress, (consider),

"Appeva nam imassa kevalassadukkhakkhandhassa antakiriya pafinayethati!""O, that the end of this entire mass of suffering & stress might be known!"

* (MONKS & NOVICES)Cira-parinibbutampi tarn bhagavantam uddissaarahantarh samma-sambuddham,Saddha agarasma anagariyarh pabbajita.Though the total Liberation of the Blessed One, the Worthy One, theRightly Self-awakened One, was long ago, we have goneforth in faith fromhome to homelessness in dedication to him.

Tasmirh bhagavati brahma-cariyarh carama,We practice that Blessed One s holy life,

(Bhikkhunarh sikkha-sajiva-samapanna.Fully endowed with the bhikkhus training & livelihood.)Tarn no brahma-cariyarh,Imassa kevalassa dukkhakkhandhassa antakiriyayasarhvattatu.

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

* (OTHERS)Cira-parinibbutampi tarn bhagavantarh saranarh gata,Dhammanca bhikkhu-sanghahca,Though the total Liberation of the Blessed One, the Worthy One, the

Rightly Self-awakened One, was long ago, we have gonefor refuge in him,

in the Dhanima, & in the Bhikkhu Sangha,Tassa bhagavato sasanarh yatha-sati yatha-balarhmanasikaroma,

Anupatipajjama,We attend to the instruction of the Blessed One, as far as our inindfulness& strength will allow, and we practice accordingly.Sa sa no patipatti,Imassa kevalassa dukkhakkhandhassa antakiriyayasarhvattatu.

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

10

Reflection at the Moment of Using the Requisites

(LEADER)Handa mayarh tarikhanika-paccavekkhana-pathambhanama se:

*

Now let us recite the passagefor reflection at the moment (of using therequisites):

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

Yavadeva sitassa patighataya,Simply to counteract the cold,

Unhassa patighataya,To counteract the heat,

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

Patisankha yoniso pindapatam patisevami,Considering it thoughtfully, 1 use alms food,

Neva davaya na madaya na mandanaya na

vibhusanaya,Not playfully, norfor intoxication, norfor putting on bulk, norfor

beautification,

Yavadeva imassa kayassa thitiya yapanayavihirhsuparatiya brahma-cariyanuggahaya,But simply for the survival & continuance of this body, for ending itsafflictions, for the support of the holy life,

11

Iti purananca vedanarh patihahkhami navancavedanarh na uppadessami,(Thinking,) Thus will I destroy old feelings (of hunger) and not create new

feelings (from overeating).

Yatra ca me bhavissati anavajjata ca phasu-viharocati.

I will maintain mi/self, be blameless, & live in comfort.

Patisankha yoniso senasanarh patisevami,Considering it thoughtfully, I use the lodging,

Yavadeva sitassa patighataya,Simply to counteract the cold,

Unhassa patighataya,To counteract the heat,

Damsa-makasa-vatatapa-sirimsapa-samphassanarhpatighataya,To counteract the touch offlies, mosquitoes, wind, sun, & reptiles;Yavadeva utuparissaya-vinodanampatisallanaranVattharh.Simplyfor protection from the inclemencies of weather andfor the

enjoyment of seclusion.

Patisankha yoniso gilana-paccaya-bhesajja-parikkhararh patisevami,Considering them thoughtfully, I use medicinal requisites for curing the

sick,

Yavadeva uppannanarh veyyabadhikanarhvedananarh patighataya,Simply to counteract any pains of illness that have arisen,

Abyapajjha-paramatayati.Andfor maximum freedom from disease.

12

The Lord Buddha taught that his Dhamma, when placed inthe 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 thatat the same time can be neither effaced nor obscured.

So as long as we are devoting ourselves merely to thetheoretical study of the Dhamma, it can t serve us well. Onlywhen we have trained our hearts to eliminate theirchameleons their defilements will it benefit us in fullmeasure. And only then will the true Dhamma be kept pure,freefrom distortions & deviationsfrom its original principles.

-Phra Ajaan Mun Bhuridatto

23

Evening Chanting

Araharh samma-sambuddho bhagava.The Blessed One is Worthy & Rightly Self-awakened.Buddharh bhagavantarh abhivademi.

7 bow down before the Awakened, Blessed One.

(BOW DOWN)Svakkhato bhagavata dhammo.

The Dhamma is well-expounded by the Blessed One.Dhammarh namassami.

I pay homage to the Dhamma.

(BOW DOWN)Supatipanno bhagavato savaka-sangho.The Sangha of the Blessed One s disciples has practiced well.

Sahgharh namami./ pay respect to the Sangha.

(BOW DOWN)

INVOCATION (by leader):Yam-amha kho mayarh bhagavantarh saranarh gata,We have gonefor refuge to the Blessed One,

(uddissa pabbajita) yo no bhagava sattha(have goneforth on account of) the Blessed One who is our Teacher

yassa ca mayarh bhagavato dhammarh rocema.and in whose Dhamma we delight.Irnehi sakkarehi tarn bhagavantarh sasaddhammarh

sasavaka-sahgharh abhipujayama.With these offerings we worship most highly that Blessed One together withthe True Dhamma & the Sangha of his disciples.

24

Handadani mayantarh bhagavantarh vacayaabhigayitumpubba-bhaga-namakarancevabuddhanussati-nayanca karoma se:Now let us chant the preliminary passage in homage to the Blessed One,together with the guide to the recollection of the Buddha:

(ALL)

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

A Guide to the Recollection of the Buddha

[Tarn kho pana bhagavantarh] evarh kalyano kitti-saddo abbhuggato,This fine report of the Blessed One s reputation has spreadfar & wide:

Itipi so bhagava araham samma-sambuddho,He is a Blessed One, a Worthy One, a Rightly Self-awakened One,

Vijja-carana-sampanno sugato lokavidu,consummate in knowledge & conduct, one who has gone the good way,knower of the cosmos,

Anuttaro purisa-damma-sarathi sattha deva-manussanarh buddho bhagavati.unexcelled trainer of those who can be taught, teacher ofhuman & divinebeings; awakened; blessed.

15

Verses in Celebration of the Buddha

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

(ALL)

[BuddhVarahantaj-varatadigunabhiyutto,The Buddha, endowed with such virtues as highest worthiness:

Suddhabhinana-karunahi samagatatto,In him, purity, supreme knowledge, & compassion converge.Bodhesi yo sujanatarh kamalarh va sure,He awakens good people like the sun does the lotus.

Vandam aham tam-aranarh sirasa jinendam./ revere with mi/ head that Peaceful One, the Conqueror Supreme.

Buddho yo sabba-paninamSaranam khemam-uttamarh.

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

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

Buddhassahasmi daso (WOMEN: dasi) vaBuddho me samikissaro.

I am the Buddha s servant, the Buddha is my sovereign master,

Buddho dukkhassa ghata caVidhata ca hitassa me.

The Buddha is a destroyer of suffering & a provider of welfarefor me.Buddhassaham niyyademi

Sariranjivitancidam.To the Buddlia I dedicate this body & this life of mine.

18

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

DutiyanussatitthanarhVandami tarn sirenaharh,

The second themefor recollection: I revere it with my head.

Dhammassahasmi daso (dasl) vaDhammo me samikissaro.

I am the Dhamma s servant, the Dhamma is my sovereign master,Dhammo dukkhassa ghata ca

Vidhata ca hitassa me.The Dhamma is a destroyer of suffering & a provider of welfarefor me.

Dhammassaharh niyyademiSariranjivitancidarh.

To the Dhamma I dedicate this body & this life of mine.Vandanto harh (Vandanti harh) carissami

Dhammasseva sudhammatarh./ will fare with reveren.cefor the Dhamma s genuine Tightness .

N atthi me saranarh ahriarh,Dhammo me saranarh vararh:

/ have no other refuge, the Dhamma is my foremost refuge:Etena sacca-vajjena,

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

Dhammarh me vandamanena (vandamanaya)Yam punnarh pasutarh idha,

Sabbe pi antaraya me,Mahesurh tassa tejasa.

Through the power of the merit here produced by my reverencefor the

Dhamma, may all my obstructions cease to be.

(BOW DOWN AND SAY)

19

Kayena vacaya va cetasa va,Dhamme kukammam pakatam maya yam,Dhammo patigganhatu accayantam,Kalantare sarhvaritum va dhamme.Whatever bad kamma I have done to the Dhamma

by body, by speech, or by mind,

may the Dhamma accept my admission of it,so that in thefuture I may show restraint toward the Dhamma.

A Guide to the Recollection of the Sangha

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

[Supatipanno] bhagavato savaka-sahgho,The Sangha of the Blessed One s disciples who have practiced well,

Uju-patipanno bhagavato savaka-sahgho,the Sangha of the Blessed One s disciples who have practicedstraightforwardly,

Naya-patipanno bhagavato savaka-sahgho,the Sangha of the Blessed One s disciples who have practiced methodically,

Samici-patipanno bhagavato savaka-sahgho,the Sangha of the Blessed One s disciples who have practiced masterfully,Yadidam cattari purisa-yugani attha purisa-puggala:i.e., thefour pairs the eight types ofNoble Ones:

Esa bhagavato savaka-sahghoThat is the Sangha of the Blessed One s disciples

Ahuneyyo pahuneyyo dakkhineyyo afvjali-karaniyo,worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

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Anuttararh punnakkhettam lokassati.the incomparable field of meritfor the world.

Verses in Celebration of the Sangha

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

(ALL)

[Saddhammajo] supatipatti-gunadiyutto,Born of the true Dhamma, endowed with such virtues as good practice,Yotthabbidho ariya-puggala-sangha-settho,The supreme Sangha formed of the eight types of Noble Ones,

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

Sarigho yo sabba-paninarhSaranarh khernam-uttamarh.

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

TatiyanussatitthanamVandami tarn sirenaharh,

The third themefor recollection: I revere it with my head.

Sanghassahasmi daso (dasi) va

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

Sangho dukkhassa ghata caVidhata ca hitassa me.

The Sangha is a destroyer of suffering & a provider of welfarefor me.

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Sanghassaharh niyyademiSariranjivitancidam.

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

Vandanto ham (Vandanti ham) carissamiSanghassopatipannatarh.

/ will fare with reverencefor the Sahgha s good practice.

N atthi me saranarh annarh,Sarigho me saranam vararh:

I have no other refuge, the Sahgha is myforemost refuge:Etena sacca-vajjena,

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

Sangham me vandamanena (vandamanaya)Yam punnarh pasutarh idha,

Sabbe pi antaraya me,Mahesurh tassa tejasa.

Through the power of the merit here produced by my reverencefor the

Sangha, may all my obstructions cease to be.

(BOW DOWN AND SAY)Kayena vacaya va cetasa va,

Sarighe kukammam pakatarh maya yam,Sangho patigganhatu accayantarh,Kalantare samvariturh va sahghe.Whatever bad kamma I have done to the Sanghaby body, by speech, or by mind,

may the Sangha accept my admission of it,so that in thefuture I may show restraint toward the Sangha.

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Reflection after Using the Requisites

(LEADER)Handa mayarh atita-paccavekkhana-patham bhanamase:

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

(ALL)

[Ajja maya] apaccavekkhitva yam civararhparibhuttarh,Whatever robe I used today without consideration,

Tarn yavadeva sitassa patighataya,Was simply to counteract the cold,

Unhassa patighataya, To counteract the heat,

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

Ajja maya apaccavekkhitva yo pindapattoparibhutto,Whatever alms food I used today without consideration,

So neva davaya na madaya na mandanaya navibhusanaya,Was not used playfully, norfor intoxication, norfor putting on bulk, nor

for beautification,

Yavadeva imassa kayassa thitiya yapanayavihirhsuparatiya brahma-cariyanuggahaya,But simply for the survival & continuance of this body, for ending itsafflictions, for the support of the holy life,

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

feelings (from overeating).

Yatra ca me bhavissati anavajjata ca phasu-viharocati.

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

Ajja maya apaccavekkhitva yam senasanam

paribhuttam,Whatever lodging I used today without consideration,

Tarn yavadeva sitassa patighataya,Was simply to counteract the cold,

Unhassa patighataya, To counteract the heat,

Pamsa-makasa-vatatapa-sirimsapa-samphassanarhpatighataya,To counteract the touch offlies, mosquitoes, wind, sun, & reptiles;Yavadeva utuparissaya-vinodanarhpatisallanaram attham.

Simplyfor protectionfrom the inclemencies of weather andfor the

enjoyment of seclusion.

Ajja maya apaccavekkhitva yo gilana-paccaya-bhesajja-parikkharo paribhutto,Whatever medicinal requisitefor curing the sick I used today without

consideration,

So yavadeva uppannanam veyyabadhikanamvedananam patighataya,Was simply to counteract any pains of illness that had arisen,

Abyapajjha-paramatayati.Andfor maximum freedomfrom disease.

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The practice of the Dhamma in keeping with the Dhammathat he gave with utter compassion unequalled by that ofanyone else in the world: This is the true homage to theBuddha. The seeing of the truth that lies within you, usingdiscernment step by step at all times: This is the seeing of theBuddha 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. Toattend to your own heart is to attend to the Buddha. To watchover your own heart with mindfulness & discernment is to seethe Buddha, Dhamma, & Saiigha in a genuine way.

Phra Ajaan Maha Boowa Nanasampanno

eflectwns*

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Contemplation of the Body(LEADER)Handa mayarh kayagata-sati-bhavana-patharhbhanama se:Let us now recite the passage on mindfulness immersed in the body.

(ALL)Ayarh kho me kayo, This body of mine,Uddharh padatala, from the soles of the feet on up,Adho kesa-matthaka, from the crown of the head

on down,

Taca-pariyanto, surrounded by skin,

Puro nanappakarassa asucino,

filled with all sorts of unclean things.Atthi imasmim kaye: In this body there is:Kesa Hair of the head,

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

Marhsam Flesh,Nharu Tendons,Atthi Bones,

Atthiminjam Bone marrow,Vakkam Spleen,Hadayam Heart,Yakanarh Liver,Kilomakam Membranes,

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Pihakarh

PapphasamAntarh

AntagunamUdariyarhKarlsarh

Matthake matthalungarhPittarh

SemharhPubboLohitamSedoMedoAssu

Vasa

Khelo

SinghanikaLasika

Muttarh

Evam-ayarh me kayo:Uddharh padatala,Adho kesa-matthaka,

Taca-pariyanto,

Kidneys,

Lungs,

Large intestines,

Small intestines,

Gorge,

Feces,

Brain,

Gall,

Phlegm,

Lymph,Blood,

Sweat,

Fat,

Tears,

Oil,

Saliva,

Mucus,

Oil in the joints,Urine.

Such is this body of mine:

from the soles of the feet on up,

from the crown of the head

on down,surrounded by skin,

Puro nanappakarassa asucino.

filled with all sorts of unclean things.

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Five Subjects for Frequent Recollection(LEADER)Handa mayarh abhinha-paccavekkhana-patharhbhanama se:

Let us now recite the passageforfrequent recollection:

(ALL)Jara-dhammomhi jararh anatito.

I am subject to ageing. Ageing is unavoidable.

Byadhi-dhammomhi byadhirh anatito./ am subject to illness. Illness is unavoidable.

Marana-dhammomhi maranarh anatito.c

/ am subject to death. Death is unavoidable.

Sabbehi me piyehi manapehi nana-bhavo vina-bhavo.I will grow different, separatefrom all that is dear &appealing to me.

Kammassakomhi kamma-dayado kamma-yonikamma-bandhu kamma-patisarano.

/ am the owner of my actions, heir to my actions, born

of my actions, related through my actions, and live

dependent on my actions.Yam kammarh karissami kalyanam va papakamva tassa dayado bhavissami.

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

Evam amhehi abhinham paccavekkhitabbam.We should often reflect on this.

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The Verses on Friends

Annadatthu haro mittoOne who makes friends only to cheat them,

Yo ca mitto vaci-paramo,one who is good only in word,

Anupiyanca yo ahu,one who flatters & cajoles,

Apayesu ca yo sakha,and a companion in ruinous fun:

Etc amitte cattaro Iti vinriaya panditoThese four the wise know as non-friends.

Araka parivajjeyya Avoid them from afar,Maggarh patibhayam yatha. like a dangerous road.

Upakaro ca yo mitto, A friend who is helpful,Sukha-dukkho ca yo sakha,

one who shares in your sorrows & joys,Atthakkhayi ca yo mitto,

one who points you to worthwhile things,Yo ca mittanukampako,

one sympathetic to friends:

Etepi mitte cattaro Iti vinnaya panditoThese four, the wise know as true friends.

Sakkaccarh payirupaseyyaAttend to them earnestly,

Mata puttarh va orasarh. as a mother her child.

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The Verses on Respect

Satthu-garu dhamma-garuOne with respect for the Buddha & Dhamma,

Sahghe ca tibba-garavo,and strong respect for the Sangha,

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

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

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

Patisanthara-garavo:and shows respect in welcoming guests:

Abhabbo parihanaya,A person like this cannot decline,

Nibbanasseva santike,stands right in the presence ofNibbana.

The Verses on the Noble Truths

Ye dukkharh nappajanantiThose who don t discern suffering,

Atho dukkhassa sambhavarh suffering s cause,Yattha ca sabbaso dukkharh Asesarh uparujjhati,

and where it totally stops, without trace,

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Tanca maggam na jananti,who don t understand the path,

Dukkhupasama-gaminarhthe way to the stilling of suffering:

Ceto-vimutti-hma te

They are farfrom release of awareness,Atho panria-vimuttiya,

and release of discernment.Abhabba te anta-kiriyaya

Incapable of making an end,Te ve jati-jarupaga. they ll return to birth & aging again.Ye ca dukkharh pajananti

While those who do discern suffering,Atho dukkhassa sambhavam, suffering s cause,Yattha ca sabbaso dukkharh Asesarh uparujjhati,

and where it totally stops, without trace,Tanca maggam pajananti, who understand the path,Dukkhupasama-gaminarh:

the way to the stilling of suffering:Ceto-vimutti-sampanna

They are consummate in release of awareness,Atho panna-vimuttiya,

and in release of discernment.Bhabba te anta-kiriyaya

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

they won t return to birth & aging ever again.

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The Guardian Meditations

Buddhanussati metta caAsubham maranassati,

Iccima catur arakkha

Katabba ca vipassanaThesefour meditations recollection of the Buddha,

loving-kindness, the foulness of the body,

and mindfulness of death are guardians & means ofinsight that should be done.

Visuddha-dhamma-santano

Anuttaraya bodhiyaYogato ca pabodha ca

Buddho Buddho ti nayate.The Buddha is unfailingly pure. Because of his

unexcelled Awakening, and because he trains others to

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

bheda satta sukhesino,Sabbe pi sukhino hontu

Sukhitatta ca khemino.All living beings human, non-human, & animal whoare searching for happiness: May they all be happy and,through their happiness, secure.

Kesa-lomadi-chavanam

Ayam eva samussayo

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Kayo sabbo pi jegucchoVannadito patikkulo,

This conglomeration of things from dead bodies, like hair ofthe head & hair of the body: The body as a whole isdisgusting and, in terms of such things as its colors,unclean.

Jivit indriy upaccheda-sahkhata-maranam

siya,Sabbesarh pidha pamnam

Tanhi dhuvam na jivitam.Death, the destruction of the faculty of life, will come to all

beings. Death is certain, but life is not.

Ten Reflections

Dasa ime bhikkhave dhamma,Pabbajitena abhinham paccavekkhitabba,

Those gone forth should frequently reflect on these ten

things.

Katame dasa?Which ten?

1) Vevanniyamhi ajjhupagatoti./ have left the social order.

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

3) Anno me akappo karamyoti.I must change the way I behave.

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4) Kacci nu kho me atta silato na upavadatiti?Can Ifault myself with regard to the precepts?

5) Kacci nu kho mam anuvicca vinnu sabrahma-cansilato na upavadantiti?

Can my knowledgeable fellows in the holy life, onclose examination, fault me with regard to the

precepts?

6) Sabbehi me piyehi manapehi nana-bhavo vina-bhavoti.

7 will grow different, separate from all that is dear &

appealing to me.

7) Kammassakomhi kamma-dayado kamma-yonikamma-bandhu kamma-patisarano. Yam kammarhkarissami kalyanam va papakarh va tassa dayadobhavissamiti.

J am the owner ofmy actions, heir to my actions, born

ofmy actions, related through my actions, and live

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

for evil, to that will I fall heir.

8) Katham-bhutassa me rattin-diva vitipatantiti?What am I becoming as the days & the nights flypast?

9) Kacci nu kho ham sunnagare abhiramamiti?Is there an empty dwelling in which I delight?

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

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

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Na mahku bhavissamiti?Have I attained a superior human state, a trulynoble knowledge & vision, such that when my fellowsin the holy life ask me near the hour ofmy death, Iwill not feel ashamed?

Ime kho bhikkhave dasa dhamma pabbajitenaabhinharh paccavekkhitabbati.

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

Ovada-patimokkha Gatha

Khanti paramarh tapo titikkhaNibbanarh paramaih vadanti buddha,Na hi pabbajito parupaghatiSarnano hoti pararh vihethayantoPatient forbearance is the highest austerity.Liberation is highest: that s what the Buddhas say.He is no monk who harms another;nor a contemplative, he who oppresses another.

Sabba-papassa akaranam,

Kusalassupasampada,Sacitta-pariyodapanarh:

Etarh buddhana-sasanarh.

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

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The cleansing of one s own mind:

This is the Buddhas teaching.

Anupavado anupaghatoPatimokkhe ca samvaro

Mattanfiuta ca bhattasmirh

Pantanca sayan asanam.

Adhicitte ca ayogo:Etarh buddhana-sasananti.

Not reviling, not injuring,Restraint in line with the monastic code,

Moderation in food,

Dwelling in seclusion,

Devotion to the heightened mind:

This is the Buddhas teaching.

The Sublime Attitudes

Aharh sukhito homi May I be happy.Niddukkho homi May I be freefrom stress & pain.Avero homi May I be freefrom animosity.Abyapajjho homi May I be freefrom oppression.Anigho homi May I be freefrom trouble.Sukhi attanam pariharami May I look after myself

with ease.

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(METTA GOOD WILL)Sabbe satta sukhita hontu.

May all living beings be happy.Sabbe satta avera hontu.

May all living beings be freefrom animosity.Sabbe satta abyapajjha hontu.

May all living beings be freefrom oppression.Sabbe satta anigha hontu.

May all living beings be freefrom trouble.Sabbe satta sukhi attanam pariharantu.

May all living beings look after themselves with ease.

(KARUNA COMPASSION)Sabbe satta sabba-dukkha pamuccantu.

May all living beings be freedfrom all stress & pain.(MUDITA APPRECIATION)Sabbe satta laddha-sampattito ma vigacchantu.

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

(UPEKKHA EQUANIMITY)Sabbe satta kammassaka kamma-dayada kamma-yoni kamma-bandhu kamma-patisarana.

All living beings are the owners of their actions, heirto their actions, born of their actions, related throughtheir actions, and live dependent on their actions.

Yam kammarh karissanti kalyanam va papakarhva tassa dayada bhavissanti.

Whatever they do, for good orfor evil, to that will

they fall heir.

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* * *

[Sabbe satta sada hontu]Avera sukha-jivino.

May all beings live happily,always freefrom animosity.

Katarh punna-phalarh mayharhSabbe bhagi bhavantu te.

May all share in the blessingsspringingfrom the good I have done.

[Hotu sabbarh sumarigalarh]May there be every good blessing.

Rakkhantu sabba-devata

May the devas protect you.Sabba-buddhanubhavena

Through the power of all the Buddhas,Sotthi hontu nirantararh

May you forever be well.Hotu sabbarh sumangalarh

May there be every good blessing.Rakkhantu sabba-devata

May the devas protect you.Sabba-dhamrnanubhavena

Through the power of all the Dhamma,Sotthi hontu nirantararh

May you forever be wellHotu sabbarh sumangalarh

May there be every good blessing.

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Rakkhantu sabba-devataMay the devas protect you.

Sabba-sanghanubhavenaThrough the power of all the Sangha,

Sotthi hontu nirantaram

May you forever be well.

Dedication ofMeritPufinassidani katassa Yananfiani katani meTesanca bhagino hontu Sattanantappamanaka.

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

Ye piya gunavanta ca Mayham mata-pitadayoDittha me capyadittha va Anne majjhatta-verino;

Those who are dear & kind to mebeginning with my mother &fatherwhom I have seen or never seen;and others, neutral or hostile;

Satta titthanti lokasmim Te-bhumma catu-yonikaPanc eka-catuvokara Samsaranta bhavabhave:

beings established in the cosmosthe three realms, thefour modes of birth,with five, one, orfour aggregateswandering on from realm to realm:

Natam ye pattidanam-me Anumodantu te sayamYe cimarh nappajananti Deva tesam nivedayum.

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

Maya dirmana-punnanarh Anumodana-hetunaSabbe satta sada hontu Avera sukha-jivino

By reason of their rejoicingin my gift of merit,may all beings always live happily,freefrom animosity.

Khemappadanca pappontu Tesasa sijjhatarh subha.

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

The Four Dhamma Summaries(Dhammuddesa)

1. Upaniyati loko, The world is swept away.Addhuvo. It does not endure.

2. Atano loko, The world offers no shelter.

Anabhissaro. There is no one in charge.

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

Sabbarh pahaya gamaniyarh.One has to pass on,

leaving everything behind.

4. Uno loko, The world is insufficient,Atitto, insatiable,

Tanha daso. a slave to craving.

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Even though the mind is intangible, it has influence over thebody & all things in the world. It is capable of bringingeverything in the world under its control. Still, it isn t sovicious or savage as to lack all sense of good & evil. When aperson of good intentions trains the mind to enter correctly intothe path of the Buddha s teachings, it will be tractable & quick tolearn, developing the wisdom to bring the body, which may be

behaving without any principles, back into line. In addition, itcan cleanse itself to be bright & dam, free from defilements, ableto realize by itself truths that are subtle & profound, bringingdazzling light into this world so dark with blindness.

This is because the true substance of the mind has been, fromthe very beginning, something bright & clear. But because of thepreoccupations that have seeped into it and clouded it, the

brightness of the mind has been temporarily darkened, making theworld dark as well. If the mind were originally dark, there

probably wouldn t be anyone able to cleanse it to the point whereit could give rise to the light of discernment at all.

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

experience well-being or suffering, depends on the mind of eachindividual. We as individuals should thus first train our ownminds well, and then train the minds of others. The world willthen befreefrom turmoil.

Phra Ajaan Thate Desaransi

efuqe^ *~/

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(LEADER): Handa rnayarh buddhassa bhagavatopubba-bhaga-nama-kararh karoma se:Now let us chant the preliminary passage in homage to theAwakened One, the Blessed One:

(ALL): [Namo tassa] bhagavato arahato samma-sambuddhassa. (Three times)

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

(LEADER): Handa mayarh sarana-gamana-patharhbhanama se:

(ALL):Buddharh saranarh gacchami.

/ go to the Buddha for refuge.Dhammarh saranarh gacchami.

/ go to the Dhamma for refuge.

Sahgharh saranarh gacchami./ go to the Sangha for refuge.

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

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

Dutiyampi sahgharh saranarh gacchami.A second time, I go to the Sangha for refuge.

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

Tatiyampi dhammarh saranarh gacchami.A third time, I go to the Dhamma for refuge.

Tatiyampi sahgharh saranarh gacchami.A third time, I go to the Sangha for refuge.

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(LEADER): Handa mayarh sacca-kiriya gathayobhanama se:

(ALL):N atthi me saranarh annarh

Buddho me saranarh vararhEtena sacca-vajjena Sotthi me hotu sabbada.I have no other refuge,

The Buddha is my formeost refuge.Through the speaking of this truth, may 1 be blessed always.N atthi me saranarh annarh

Dhammo me saranarh vararhEtena sacca-vajjena Sotthi me hotu sabbada./ have no other refuge,

The Dhamma is my formeost refuge.Through the speaking of this truth, may I be blessed always.N atthi me saranarh annarh

Sahgho me saranarh vararhEtena sacca-vajjena Sotthi me hotu sabbada./ have no other refuge,

The Sangha is my formeost refuge.Through the speaking of this truth, may I be blessed always.

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

gathayo bhanama se:

(ALL):Maha-karuniko natho Atthaya sabba-paninarhPuretva parami sabba Patto sambodhim-uttamarh.Etena sacca-vajjena Ma hontu sabbupaddava.(The Buddha), our protector, with great compassion,

For the welfare of all beings,

Having fulfilled all the perfections,

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Attained the highest self-awakening.Through the speaking of this truth, may all troubles cease to be.

Maha-karuniko natho Hitaya sabba-paninarhPuretva parami sabba Patto sambodhim-uttamarh.Etena sacca-vajjena Ma hontu sabbupaddava.(The Buddha), our protector, with great compassion,

For the benefit of all beings,

Having fulfilled all the perfections,Attained the highest self-awakening.

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

Maha-karuniko natho Sukhaya sabba-paninarhPuretva parami sabba Patto sambodhim-uttamarh.Etena sacca-vajjena Ma hontu sabbupaddava.(The Buddha), our protector, with great compassion,

For the happiness of all beings,Having fulfilled all the perfections,

Attained the highest self-awakening.Through the power of this truth, may all troubles cease to be.

(LEADER): Handa mayarh khemakhema-sarana-gamana-paridipika-gathayo bhanama se:

(ALL):Bahurh ve saranarh yanti

Pabbatani vanani ca,

Arama-rukkha-cetyaniManussa bhaya-tajjita.

Many are those who go for refugeto mountains, forests,

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

N etarh kho saranarh khemarhN etarh saranam-uttamarh,

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N etarh saranam-agamma,Sabba-dukkha pamuccati.

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

That is not the refuge, having gone to which,One gains release from all suffering.

Yo ca buddhanca dhammancaSanghanca saranarh gato,

Cattari ariya-saccani

Sammapparinaya passati:But a person who, liaving gone to the Buddha,

Dhanuna, & Sahghafor refuge,Sees thefour Noble Truths

with right discernment:

Dukkharh dukkha-samuppadarh,Dukkhassa ca atikkamarh,

Ariyanc atthahgikarh maggarh,Dukkhupasama-gaminarh.

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

And the Noble Eightfold Path,The way to the stilling of stress.

Etarh kho saranarh khemarhEtarh saranam-uttamarh,

Etarh saranam-agamma,Sabba-dukkha pamuccati.

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

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

Discourses

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Dhamma-cakkappavattana SuttaTlie Discourse on Setting the Wlieel of Dhamma in Motion

[Evam-me sutarh,] Ekarh samayam Bhagava,Baranasiyarh viharati isipatane migadaye.Tatra kho Bhagava panca-vaggiye bhikkhu amantesi./ have heard that on one occasion the Blessed One was staying at Varanasiin the Game Refuge at Isipatana. There he addressed the group offivemonks:

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

goneforth

Yo cayarh kamesu kama-sukhallikanuyogo,Hino gammo pothujjaniko anariyo anattha-sanhito,That which is devoted to sensual pleasure in sensual objects: base, vulgar,common, ignoble, unprofitable;

Yo cayarh atta-kilamathanuyogo,Dukkho anariyo anattha-sanhito.and that which is devoted to self-affliction: painful, ignoble, unprofitable.Ete te bhikkhave ubho ante anupagamma,Majjhima patipada tathagatena abhisambuddha,Cakkhu-karani nana-karam upasamaya abhinnayasambodhaya nibbanaya sarhvattati.Avoiding both of these extremes, the middle way realized by the Tathagataproducing vision, producing knowledge leads to calm, to direct knowledge,to self-awakening, to Liberation.

Katama ca sa bhikkhave majjhima patipadatathagatena abhisambuddha,

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Cakkhu-karani nana-karani upasamaya abhinnayasambodhaya nibbanaya sarhvattati.And what is the middle way realized by the Tathagata that producingvision, producing knowledge leads to calm, to direct knowledge, to self-awakening, to Unbinding?

Ayam-eva ariyo atthangiko maggo,Seyyathidam, Samma-ditthi samma-sahkappo,Samma-vaca samma-kammanto samma-ajivo,Samma-vayamo samma-sati samma-samadhi.Precisely this Noble Eightfold Path: right view, right aspiration, right

speech, right action, right livelihood, right effort, right mindfulness, rightconcentration.

Ayarh kho sa bhikkhave majjhima patipadatathagatena abhisambuddha,Cakkhu-karani nana-karani upasamaya abhinnayasambodhaya nibbanaya sarhvattati.This is the middle way realized by the Tathagata that producing vision,

producing knowledge leads to calm, to direct knowledge, to self-

awakening, to Liberation.

Idarh kho pana bhikkhave dukkharh ariya-saccarh,Now this, monks, is the noble truth of stress:

Jatipi dukkha jarapi dukkha maranampi dukkham,Birth is stressful, ageing is stressful, death is stressful,

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

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

stressful, not getting what one wants is stressful,

Sahkhittena pancupadanakkhandha dukkha.

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In short, thefive aggregates for clinging are stressful.

Idarh kho pana bhikkhave dukkha-samudayo ariya-saccarh,And this, monks, is the noble truth of the origination of stress:

Yayarh tanha ponobbhavika nandi-raga-sahagatatatra tatrabhinandini,

Seyyathidarh,Kama-tanha bhava-tanha vibhava-tanha,the craving that makes forfurther becoming accompanied by passion &delight, relishing now here & now there i.e., cravingfor sensual pleasure,cravingfor becoming, cravingfor non-becoming.

Idarh kho pana bhikkhave dukkha-nirodho ariya-saccarh,And this, monks, is the noble truth of the stopping of stress:

Yo tassa yeva tanhaya asesa-viraga-nirodho cago

patinissaggo mutti analayo,the remainderless fading & stopping, renunciation, relinquishment , release,& letting go of that very craving.Idarh kho pana bhikkhave dukkha-nirodha-gamim-patipada ariya-saccarh,And this, monks, is the noble truth of the way of practice leading to the

stopping of stress:

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

speech, right action, right livelihood, right effort, right mindfulness, rightconcentration.

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Idam dukkham ariya-saccanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhurh udapadi nanarh udapadi panna udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

truth of stress.

Tarn kho pan idarh dukkham ariya-saccamparinrieyyanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhurh udapadi nanarh udapadi panna udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

of stress is to be comprehended.

Tarn kho pan idam dukkham ariya-saccamparinnatanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhurh udapadi nanarh udapadi panna udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

of stress has been comprehended.

Idam dukkha-samudayo ariya-saccanti mebhikkhave, Pubbe ananussutesu dhammesu,Cakkhurh udapadi nanarh udapadi panna udapadivijja udapadi aloko udapadi.

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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 the origination of stress.

Tarn kho pan idam dukkha-samudayo ariya-saccarhpahatabbanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhum udapadi nanam udapadi panna udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

of the origination of stress is to be abandoned.

Tarn kho pan idam dukkha-samudayo ariya-saccarhpahmanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhum udapadi nanam udapadi panfia udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

of the origination of stress has been abandoned.

Idam dukkha-nirodho ariya-saccanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhum udapadi nanam udapadi panna udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

truth of the stopping of stress.

Tarn kho pan idam dukkha-nirodho ariya-saccarhsacchikatabbanti me bhikkhave,Pubbe ananussutesu dhammesu,

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Cakkhurh udapadi nanarh udapadi panna udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

of the stopping of stress is to be directly experienced.

Tarn kho pan idarh dukkha-nirodho ariya-saccarhsacchikatanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhurh udapadi nanarh udapadi panfia udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

of the stopping of stress has been directly experienced.

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

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

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

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

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

of the way of practice leading to the stopping of stress is to be developed.

Tarn kho pan idarh dukkha-nirodha-gamini-patipadaariya-saccarh bhavitanti me bhikkhave,Pubbe ananussutesu dhammesu,Cakkhum udapadi nanarh udapadi panfia udapadivijja udapadi aloko udapadi.Vision arose, insight arose, discernment arose, knowledge arose, illumination

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

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

Yavakivafica me bhikkhave imesu catusu ariya-saccesu,

Evan-ti-parivattarh dvadas akararh yathabhutarhnana-dassanam na suvisuddharh ahosi,Neva tavaham bhikkhave sadevake loke samarake

sabrahmake,

Sassamana-brahmaniya pajaya sadeva-manussaya,Anuttararh samma-sambodhirh abhisambuddho

paccannasirh.And, monks, as long as this knowledge & vision of mine with its threerounds & twelve permutations concerning thesefour noble truths as theyactually are was not pure, I did not claim to have directly awakened to the

right self-awakening unexcelled in the cosmos with its deities, Maras, &Brahmas, with its contemplatives & priests, its royalty & common people.Yato ca kho me bhikkhave imesu catusu ariya-saccesu,

Evan-ti-parivattam dvadas akaram yathabhutarhnana-dassanarh suvisuddharh ahosi,Athaharh bhikkhave sadevake loke samarake

sabrahmake,

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

Idam-avoca Bhagava,Attamana panca-vaggiya bhikkhu Bhagavatobhasitarh abhinandurh.That is what the Blessed One said. Glad at heart, the group offive monks

delighted at his words.

Imasminca pana veyya-karanasmirh bhannamane,Ayasmato Kondannassa virajarh vitamalam dhamma-cakkhurh udapadi,And while this explanation was being given, there arose to Ven. Kondannathe dustless, stainless Dhamma eye:Yankinci samudaya-dhammam sabban-tam nirodha-dhammanti."Whatever is subject to origination is all subject to cessation."

Pavattite ca Bhagavata dhamma-cakke,Bhumma deva saddamanussavesum,Now when the Blessed One had set the Wheel of Dhamrna in motion, theearth deities cried out:

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"Etam-Bhagavata Baranasiyarh isipatane migadayeanuttararh dhamma-cakkarh pavattitarh,Appativattiyarh samanena va brahmanena va devenava rnarena va brahmuna va kenaci va lokasminti.""At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set inmotion the unexcelled Wheel ofDhamma that cannot be stopped by priest or

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

Bhummanarh devanarh saddarh sutva,Catummaharajika deva saddamanussavesurh.On hearing the earth deities cry, the deities of the Heaven of the Four Kingstook up the cry.

Catummaharajikanarh devanarh saddarh sutva,Tavatirhsa deva saddamanussavesurh.On hearing the cry of the deities of the Heaven of the Four Kings, the deities

of the Heaven of the Thirty-three took up the cry.

Tavatirhsanarh devanarh saddarh sutva,Yama deva saddamanussavesurh.On hearing the cry of the deities of the Heaven of the Thirty-three, the Yamadeities took up the cry.

Yamanarh devanarh saddarh sutva,Tusita deva saddamanussavesurh.On hearing the cry of the Yama deities, the Tusita deities took up the cry.Tusitanarh devanarh saddarh sutva,Nimmanarati deva saddamanussavesurh.On hearing the cry of the Tusita deities, the Nimmanarati deities took upthe cry.

Nimmanaratinarh devanarh saddarh sutva,Paranimmita-vasavatti deva saddamanussavesurh.On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavattideities took up the cry.

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Paranimmita-vasavattinarh devanarh saddarh sutva,

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

"Etam-Bhagavata Baranasiyarh isipatane migadayeanuttararh dhamma-cakkarh pavattitarh,Appativattiyarh samanena va brahmanena va devenava marena va brahmuna va kenaci va lokasminti.""At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set inmotion the unexcelled Wheel ofDharnnm that cannot be stopped by priest or

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

Itiha tena khanena tena muhuttena,Yava brahma-loka saddo abbhuggacchi.So in that moment, that instant, the cry shot right up to the Brahma world.

Ayanca dasa-sahassi loka-dhatu,

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

effulgence of the deities.

Atha kho Bhagava udanarh udanesi,"Annas! vata bho Kondanno,Annas! vata bho Kondannoti."Then the Blessed One exclaimed: "So you really know, Kondanna? So youreally know?"

Itihidarh ayasmato Kondannassa,Anna-kondanno tveva namarh, ahositi.And tliat is how Yen. Kondanna acquired the name Anna-KondannaKondanna who knows.

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Anatta-lakkhana SuttaThe Discourse on the Not-self Characteristic

[Evam-me sutarh,] Ekarh samayarh Bhagava,Baranasiyarh viharati isipatane migadaye.Tatra kho Bhagava panca-vaggiye bhikkhu amantesi.I have heard tliat on one occasion the Blessed One was staying at Varanasiin the Game Refuge at Isipatana. There he addressed the group offivemonks:

"Rupam bhikkhave anatta.

Rupanca hidarh bhikkhave atta abhavissa,

Nayidarh rupam abadhaya sarhvatteyya,Labbhetha ca rupe,Evarh me rupam hotu evarh me rupam ma ahositi."The body, monks, is not self. If the body were the self, this body would notlend itself to dis-ease. It would be possible (to say) with regard to the body,Let my body be thus. Let my body not be thus.

Yasma ca kho bhikkhave rupam anatta,Tasma rupam abadhaya samvattati,Na ca labbhati rupe,Evarh me rupam hotu evarh me rupam ma ahositi.But precisely because the body is not self, the body lends itself to dis-ease.

And it is not possible (to say) with regard to the body, Let my body be thus.Let my body not be thus.

Vedana anatta.Vedana ca hidarh bhikkhave atta abhavissa,Nayidarh vedana abadhaya sarhvatteyya,Labbhetha ca vedanaya,Evarh me vedana hotu evarh me vedana ma ahositi.

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Feeling is not self. Iffeeling were the self, this feeling would not lend itselfto dis-ease. It would be possible (to say) with regard to feeling, Let myfeeling be thus. Let mi/ feeling not be thus.

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

my feeling not be thus.

Sarina anatta.

Sanna ca hidarh bhikkhave atta abhavissa,

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

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

Yasma ca kho bhikkhave sanna anatta,Tasma sanna abadhaya sarhvattati,Na ca labbhati sannaya,Evarh me sanna hotu evarh me sanna ma ahositi.But precisely because perception is not self, perception lends itself to dis

ease. And it is not possible (to say) with regard to perception, Let myperception be thus. Let my perception not be thus.

Sahkhara anatta.Sahkhara ca hidarh bhikkhave atta abhavissarhsu,

Nayidarh sahkhara abadhaya sarhvatteyyum,Labbhetha ca sarikharesu,

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Evarh me sarikhara hontu evarh me sankhara maahesunti.Mental processes are not self. If mental processes were the self, these mental

processes would not lend themselves to dis-ease. It would be possible (to say)with regard to mental processes, Let my mental processes be thus. Let mymental processes not be thus.

Yasma ca kho bhikkhave sankhara anatta,Tasma sankhara abadhaya samvattanti,Na ca labbhati sankharesu,Evarh me sankhara hontu evarh me sankhara maahesunti.But precisely because mental processes are not self, mental processes lend

themselves to dis-ease. And it is not possible (to say) with regard to mentalprocesses, Let my mental processes be thus. Let my mental processes not bethus.

Vinnanarh anatta.Vinnananca hidarh bhikkhave atta abhavissa,

Nayidam vinnanarh abadhaya samvatteyya,Labbhetha ca vinnane,Evarh me vinnanarh hotu evarh me vihhanam maahoslti.

Consciousness is notself. If consciousness were the 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 bethus.

Yasma ca kho bhikkhave vinnanarh anatta,Tasma vihhanam abadhaya samvattati,Na ca labbhati vinhane,Evarh me vinnanarh hotu evarh me vinnanarh ma

*

ahoslti.

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But precisely because consciousness is not self, consciousness lends itself todis-ease. And it is not possible (to say) with regard to consciousness, Letmy consciousness be thus. Let my consciousness not be thus.Tarn kirn mannatha bhikkhave ruparh niccarh vaaniccarh vati."How do you construe thus, monks Is the body constant or inconstant?""

Aniccarh bhante.""Inconstant, lord."

Yam-pananiccam dukkharh va tarn sukharh vati/7

"And is that which is inconstant easeful or stressful?""Dukkharh bhante/7

"Stressful, lord."

Yam-pananiccarh dukkharh viparinama-dhammarh,Kallarh nu tarn samanupassiturh,Etarh mama eso 7ham-asmi eso me attati.""And is it fitting to regard what is inconstant, stressful, subject to changeas: This is mine. This is my self. This is what I am ?"

"No hetarh bhante/7

"No, lord."

Tarn kirn mannatha bhikkhave vedana nicca vaanicca vati/ 7

"How do you construe thus, monks Is feeling constant or inconstant?"

"Anicca bhante/7

"Inconstant, lord."

Yam-pananiccarh dukkharh va tarn sukharh vati/7

And is that which is inconstant easeful or stressful?"Dukkharh bhante/ 7

"Stressful, lord."

Yam-pananiccarh dukkharh viparinama-dhammarh,Kallarh nu tarn samanupassiturh,

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Etarh mama eso ham-asmi eso me attati.""And is it fitting to regard what is inconstant, stressful, subject to changeas: This is mine. This is my self. This is what I am ?"

"No hetam bhante.""No, lord."

"Tarn kim mannatha bhikkhave sanna nicca va aniccavati."

"How do you construe thus, monks Is perception constant orinconstant?"

"Anicca bhante. "

"Inconstant, lord."

"Yam-pananiccam dukkharh va tarn sukham vati.""And is that which is inconstant easeful or stressful?"

"Dukkharh bhante."

"Stressful,lord."

"Yam-pananiccarh dukkharh viparinama-dhammarh,Kallarh nu tarh samanupassiturh,Etarh mama eso ham-asmi eso me attati.""And is it fitting to regard what is inconstant, stressful, subject to changeas: This is mine. This is my self. This is what I am ?"

"No hetam bhante.""No, lord."

"Tarn kim mannatha bhikkhave sahkhara nicca vaanicca vati.""How do you construe thus, monks Are mental processes constant orinconstant?"

"Anicca bhante."

"Inconstant, lord."

Yam-pananiccarh dukkharh va tarn sukham vati.""And is that which is inconstant easeful or stressful?"

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"Dukkharh bhante/7

"Stressful, lord."

Yam-panamccarh dukkharh viparinama-dhammarh,Kallarh nu tarn samanupassiturh,Etarh mama eso 7ham-asmi eso me attati/7

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

"No hetarh bhante/7

"No, lord."

Tarn kirh marinatha bhikkhave vihhanarh niccarh vaaniccarh vati.""How do you construe thus, monks Is consciousness constant orinconstant?"

"Aniccarh bhante."

"Inconstant, lord."

Yam-pananiccarh dukkharh va tarn sukharh vati.""And is that which is inconstant easeful or stressful?"

"Dukkharh bhante."

"Stressful, lord."

Yam-pananiccarh dukkharh viparinama-dhammarh,Kallarh nu tarn samanupassiturh,Etarh mama eso ham-asmi eso me attati.""And is it fitting to regard what is inconstant, stressful, subject to changeas: This is mine. This is my self. This is what I am ?

"No hetarh bhante.""No, lord."

"Tasmatiha bhikkhave yahkinci ruparh atitanagata-paccuppannarh,

Ajjhattarh va bahiddha va,Olarikarh va sukhumarh va,

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Hinarh va panitarh va, Yandure santike va,Sabbarh ruparh,Thus, monks, any body whatsoever past, future, or present; internal or

external; blatant or subtle; common or sublime; far or near: every body

Netarh mama neso ham-asmi na meso attati,Evam-etarh yathabhutarh sammapparinayadatthabbarh.is to be seeri as it actually is with right discernment as: This is not mine.

This is not mi/ self. This is not what I am.

Ya kaci vedana atitanagata-paccuppanna,Ajjhatta va bahiddha va,Olarika va sukhuma va,Hina va panlta va, Ya dure santike va,Sabba vedana,Anyfeeling whatsoever past, future, or present; internal or external;blatant or subtle; common or sublime; far or near: every feeling

Netarh mama neso ham-asmi na meso attati,Evam-etarh yathabhutarh sammappannayadatthabbarh.is to be seen as it actually is with right discernment as: This is not mine.

This is not my self. This is not what I am.

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

Netam mama neso ham-asmi na meso attati,

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Evam-etarh yathabhutarh sammappanriayadatthabbarh.is to be seen as it actually is with right discernment as: This is not mine.This is not my self. This is not what I am.Ye keci sahkhara atltanagata-paccuppanna,Ajjhatta va bahiddha va,Olarika va sukhuma va,Hina va panita va, Ye dure santike va,Sabbe sankhara,Any mental processes whatsoever past, future, or present; internal orexternal; blatant or subtle; common or sublime;far or near: all mental

processes

Netarh mama neso ham-asmi na meso attati,Evam-etarh yathabhutarh sammappannayadatthabbarh.are to be seen as they actually are with right discernment as: This is notmine. This is not my self. This is not what I am.Yahkinci vinnanarh atitanagata-paccuppannarh,Ajjhattarh va bahiddha va,Olarikarh va sukhumarh va,Hinarh va panltarh va, Yandure santike va,Sabbarh vinnanarh,Any consciousness whatsoever past, future, or present; internal orexternal; blatant or subtle; common or sublime; far or near: even/consciousness

Netarh mama neso ham-asmi na meso attati,Evam-etarh yathabhutarh sammappannayadatthabbarh.is to be seen as it actually is with right discernment as: This is not mine.This is not my self. This is not what I am.

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Evarh passarh bhikkhave sutava ariya-savako,Rupasmim pi nibbindati,Vedanaya pi nibbindati,Sannaya pi nibbindati,Sankharesu pi nibbindati,Vinnanasmirh pi nibbindati.Seeing thus, the instructed Noble disciple grows disenchanted with the

body, disenchanted with feeling, disenchanted with perception, disenchanted

with mental processes, & disenchanted with consciousness.Nibbindam

virajjati, Viraga vimuccati,Disenchanted, he becomes dispassionate. Through dispassion, he is released.

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

depleted, the holy life fulfilled , the task done. There is nothing further forthis world.

Idam-avoca Bhagava,Attamana panca-vaggiya bhikkhu Bhagavatobhasitarh abhinandurh.That is what the Blessed One said. Glad at heart, the group offive monks

delighted at his words.

Imasminca pana veyya-karanasmirh bhannamane,

Panca-vaggiyanarh bhikkhunarh anupadaya,Asavehi cittani vimuccirhsuti.And while this explanation was being given, the hearts of the group offivemonks, through lack of clinging, were releasedfrom the mental effluents.

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Aditta-pariyaya SuttaThe Fire Discourse

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

"Sabbarh bhikkhave adittarh,Kinca bhikkhave sabbarh adittarh.Cakkhurh bhikkhave adittarh,Rupa aditta,Cakkhu-viririanarh adittarh,

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

Yamp idarh cakkhu-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkharh va adukkham-asukharh va,Tampi adittarh.And whatever there is that arises in dependence on contact at the eye,experienced as pleasure, pain, or neither-pleasure-nor-pain , that too is

aflame.J

Kena adittarh. Aflame with what?Adittarh rag aggina dos aggina moh aggina,Adittarh jatiya jara-maranena,

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Sokehi paridevehi dukkhehi domanassehi upayasehiadittanti vadami.Aflame with thefire of passion, the fire ofaversion, the fire of delusion.

Aflame, I tell you, with birth, ageing, & death, with sorrows, lamentations,pains, distresses, & despairs.Sotarh adittarh,Sadda aditta,Sota-vinnanarh adittarh,

Sota-samphasso aditto,The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame.Contact at the ear is aflame.

Yamp idarh sota-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkharh va adukkham-asukharh va,

Tampi adittarh.And whatever there is that arises in dependence on contact at the ear,experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is

aflame.

Kena adittarh. Aflame with what?

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

Aflame, I tell i/ou, with birth, ageing, & death, with sorrows, lamentations,pains, distresses, & despairs.Ghanarh adittarh,Gandha aditta,Ghana-vinnanarh adittarh,

*

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

Yamp idarh ghana-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkham va adukkham-asukham va,Tampi adittarh.And whatever there is that arises in dependence on contact at the nose,experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is

aflame.

Kena adittarh. Aflame with what?

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

Aflame, I tell you, with birth, ageing, & death, with sorrows, lamentations,pains, distresses, & despairs.Jivha aditta,Rasa aditta,

Jivha-vinnanarh adittarh,

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

aflame. Contact at the tongue is aflame.

Yamp idarh jivha-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkharh va adukkham-asukham va,Tampi adittarh.

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And whatever there is that arises in dependence on contact at the tongue,experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is

aflame.

Kena adittarh. Aflame with what?

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

Aflame, I tell you, with birth, ageing, & death, with sorrows, lamentations,pains, distresses, & despairs.Kayo aditto,Photthabba aditta,

*

Kaya-virinanarh adittarh,

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

body is aflame. Contact at the body is aflame.

Yamp idarh kaya-samphassa-paccaya uppajjativedayitam,Sukharh va dukkharh va adukkham-asukharh va,

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

aflame.

Kena adittarh. Aflame with what?

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

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

Aflame, 1 tell you, with birth, ageing, & death, with sorrows, lamentations,pains, distresses, & despairs.Mano aditto,Dhamma aditta,Mano-vinrianarh adittarh,

Manosamphasso aditto,The intellect is aflame. Ideas are aflame. Consciousness at the intellect is

aflame. Contact at the intellect is aflame.

Yamp idarh mano-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkharh va adukkham-asukharh va,Tarnpi adittarh.And whatever there is that arises in dependence on contact at the intellect,experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is

aflame.

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

Aflame, I tell you, with birth, ageing & death, with sorrows, lamentations,pains, distresses, & despairs.Evarh passarh bhikkhave sutava ariya-savako,Cakkhusmirh pi nibbindati,Rupesu pi nibbindati,Cakkhu-vinnane pi nibbindati,

Cakkhu-samphasse pi nibbindati,

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

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

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

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

the ear.

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

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

Ghana-samphasse pi nibbindati,

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He grows disenchanted with the nose, disenchanted with odors,disenchanted with consciousness at the nose, disenchanted with contact atthe nose.

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

Jivhaya pi nibbindati,Rasesu pi nibbindati,

Jivha-vinnane pi nibbindati,

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

at the tongue.

Yamp idarh jivha-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkharh va adukkham-asukham va,Tasmirh pi nibbindati.And whatever there is that arises in dependence on contact at the tongue,experienced as pleasure, pain, or neither-pleasure-nor-pain: With tliat, too,he grows disenchanted.

Kayasmirh pi nibbindati,Photthabbesu pi nibbindati,

Kaya-vinnane pi nibbindati,

Kaya-samphasse pi nibbindati,

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

the body.

Yamp idarh kaya-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkharh va adukkham-asukharh va,Tasmirh pi nibbindati.And whatever there is that arises in dependence on contact at the body,experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too,he grows disenchanted.

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

at the intellect.

Yamp idarh mano-samphassa-paccaya uppajjativedayitarh,Sukharh va dukkham va adukkham-asukharh va,Tasmirh pi nibbindati.And whatever there is that arises in dependence on contact at the intellect,experienced as pleasure, pain, or neither-pleasure-nor-pain: With tliat, too,he grows disenchanted.

Nibbindarhvirajjati, Viraga vimuccati,

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

Vimuttasmirh vimuttam-iti rianarh hoti,Khina jati, Vusitarh brahma-cariyarh,Katarh karamyarh, Napararh itthattayati pajanatlti."

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With release, there is the knowledge, Released. He discerns that, Birth is

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

Idam-avoca Bhagava,Attamana te bhikkhu Bhagavato bhasitarhabhinandurh.That is what the Blessed One said. Glad at heart, the monks delighted at hiswords.

Imasminca pana veyya-karanasmirh bhannamane,Tassa bhikkhu-sahassassa anupadaya,Asavehi cittani vimuccirhsuti.And while this explanation was being given, the hearts of the 1,000 monks,through lack of clinging, were releasedfrom the mental effluents.

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Dhamma-niyama SuttaThe Discourse on the Orderliness of the Dhamma

[Evam-me sutarh,] Ekarh samayarh Bhagava,Savatthiyarh viharati, Jetavane Anathapindikassa,arame.

/ have heard that at one time the Blessed One was staying inSavatthi at Jeta s Grove, Anathapindika s park.Tatra kho Bhagava bhikkhu amantesi bhikkhavo ti.There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhu Bhagavato paccassosurh."Yes, lord," the monks responded to him.

Bhagava etad-avoca.The Blessed One said,

"Uppada va bhikkhave Tathagatanarh anuppada va

Tathagatanam, thitava sa dhatu dhammatthitata

dhamma-niyamata: Sabbe sarikhara aniccati."Whether or not there is the arising of Tathagatas, this propertystands this steadfastness of the Dhamma, this orderliness of theDhamma: All processes are inconstant.

Tarn Tathagato abhisambujjhati abhisameti.

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

Directly awakening & breaking through to that, he declares it,teaches it, describes it, sets it forth. He reveals it, explains it, &makes it plain: All processes are inconstant.

Uppada va bhikkhave Tathagatanarh anuppada vaTathaeatanam, thitava sa dhatu dhammatthitatajdhamma-niyamata: Sabbe sahkhara dukkhati.

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Whether or not there is the arising of Tathagatas, this propertystands this steadfastness of the Dhamma, this orderliness of theDhamma: