Reflections

Contents

Reflection on the Four Requisites

[Handa mayaṁ taṅkhaṇika-paccavekkhaṇa-pāṭhaṁ bhaṇāmase]

[Paṭisaṅkhā] yoniso cīvaraṁ paṭisevāmi,
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ
paṭighātāya, yāvadeva hirikopina-paṭicchādanatthaṁ

Wisely reflecting, I use the robe: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only for the sake of modesty.

[Paṭisaṅkhā] yoniso piṇḍapātaṁ paṭisevāmi, neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti

Wisely reflecting, I use almsfood: not for fun, not for pleasure, not for fattening, not for beautification, only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Holy Life; thinking thus, ‘I will allay hunger without overeating, so that I may continue to live blamelessly and at ease.’

[Paṭisaṅkhā] yoniso senāsanaṁ paṭisevāmi,
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ
paṭighātāya, yāvadeva utuparissaya vinodanaṁ paṭisallānārāmatthaṁ

Wisely reflecting, I use the lodging: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only to remove the danger from weather, and for living in seclusion.

[Paṭisaṅkhā] yoniso gilāna-paccaya-bhesajja-parikkhāraṁ paṭisevāmi, yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyāpajjha-paramatāyā’ti

Wisely reflecting, I use supports for the sick and medicinal requisites: only to ward off painful feelings that have arisen, for the maximum freedom from disease.

M.I.10

Five Subjects for Frequent Recollection

[Handa mayaṁ abhiṇha-paccavekkhaṇa-pāṭhaṁ bhaṇāmase]

(Men Chant)

[Jarā-dhammomhi] jaraṁ anatīto

I am of the nature to age, I have not gone beyond ageing.

Byādhi-dhammomhi byādhiṁ anatīto

I am of the nature to sicken, I have not gone beyond sickness.

Maraṇa-dhammomhi maraṇaṁ anatīto

I am of the nature to die, I have not gone beyond dying.

Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo

All that is mine, beloved and pleasing,
will become otherwise, will become separated from me.

Kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo
Yaṁ kammaṁ karissāmi, kalyāṇaṁ vā pāpakaṁ vā, tassa dāyādo bhavissāmi

I am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, abide supported by my kamma. Whatever kamma I shall do, for good or for ill, of that I will be the heir.

Evaṁ amhehi abhiṇhaṁ paccavekkhitabbaṁ

Thus we should frequently recollect.

(Women Chant)

[Jarā-dhammāmhi] jaraṁ anatītā

I am of the nature to age, I have not gone beyond ageing.

Byādhi-dhammāmhi byādhiṁ anatītā

I am of the nature to sicken, I have not gone beyond sickness.

Maraṇa-dhammāmhi maraṇaṁ anatītā

I am of the nature to die, I have not gone beyond dying.

Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo

All that is mine, beloved and pleasing,
will become otherwise, will become separated from me.

Kammassakāmhi kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā
Yaṁ kammaṁ karissāmi, kalyāṇaṁ vā pāpakaṁ vā, tassa dāyādā bhavissāmi

I am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, abide supported by my kamma. Whatever kamma I shall do, for good or for ill, of that I will be the heir.

Evaṁ amhehi abhiṇhaṁ paccavekkhitabbaṁ

Thus we should frequently recollect.

A.III.71

Ten Subjects for Frequent Recollection

[Handa mayaṁ pabbajita-abhiṇha-paccavekkhaṇa-pāṭhaṁ bhaṇāmase]

[Dasa ime bhikkhave] dhammā pabbajitena abhiṇhaṁ paccavekkhitabbā, katame dasa

Bhikkhus, there are ten dhammas which should be reflected upon, again and again, by one who has gone forth. What are these ten?

Vevaṇṇiyamhi ajjhūpagato’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘I am no longer living according to worldly aims and values.’
This should be reflected upon, again and again,
by one who has gone forth.

Parapaṭibaddhā me jīvikā’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘My very life is sustained through the gifts of others.’
This should be reflected upon, again and again,
by one who has gone forth.

Añño me ākappo karaṇīyo’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘I should strive to abandon my former habits.’
This should be reflected upon, again and again,
by one who has gone forth.

Kacci nu kho me attā sīlato na upavadatī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘Does regret over my conduct arise in my mind?’
This should be reflected upon, again and again,
by one who has gone forth.

Kacci nu kho maṁ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘Could my spiritual companions find fault with my conduct?’
This should be reflected upon, again and again,
by one who has gone forth.

Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘All that is mine, beloved and pleasing, will become otherwise, will become separated from me.’
This should be reflected upon, again and again,
by one who has gone forth.

Kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi, kalyāṇaṁ vā pāpakaṁ vā, tassa dāyādo bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘I am the owner of my kamma, heir to my kamma, born of my kamma,
related to my kamma, abide supported by my kamma; whatever kamma I shall do, for good or for ill, of that I will be the heir.’
This should be reflected upon, again and again,
by one who has gone forth.

’Kathambhūtassa me rattindivā vītipatantī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘The days and nights are relentlessly passing; how well am I spending my time?’
This should be reflected upon, again and again,
by one who has gone forth.

Kacci nu kho’haṁ suññāgāre abhiramāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘Do I delight in solitude or not?’
This should be reflected upon, again and again,
by one who has gone forth.

Atthi nu kho me uttari-manussa-dhammā alamariya-ñāṇa-dassana-viseso adhigato, so’haṁ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ

‘Has my practice borne fruit with freedom or insight so that at the end of my life I need not feel ashamed when questioned by my spiritual companions?’
This should be reflected upon, again and again,
by one who has gone forth.

Ime kho bhikkhave dasa dhammā pabbajitena abhiṇhaṁ paccavekkhitabbā’ti

Bhikkhus, these are the ten dhammas to be reflected upon, again and again, by one who has gone forth.

A.V.87

Caturappamaññā-obhāsana

[Handa mayaṁ caturappamaññā-obhāsanaṁ karomase]

[Mettā-sahagatena] cetasā ekaṁ disaṁ pharitvā viharati
Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya
Sabbāvantaṁ lokaṁ mettā-sahagatena cetasā
Vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharati

Karuṇā-sahagatena cetasā ekaṁ disaṁ pharitvā viharati
Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya
Sabbāvantaṁ lokaṁ karuṇā-sahagatena cetasā
Vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharati

Muditā-sahagatena cetasā ekaṁ disaṁ pharitvā viharati
Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya
Sabbāvantaṁ lokaṁ muditā-sahagatena cetasā
Vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharati

Upekkhā-sahagatena cetasā ekaṁ disaṁ pharitvā viharati
Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya
Sabbāvantaṁ lokaṁ upekkhā-sahagatena cetasā
Vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharatī’ti

D.I.251

Suffusion With the Divine Abidings

[Now let us make the Four Boundless Qualities shine forth.]

[I will abide] pervading one quarter
with a heart imbued with loving-kindness;
Likewise the second, likewise the third,
likewise the fourth;
So above and below, around and everywhere;
and to all as to myself.
I will abide pervading the all-encompassing
world with a heart imbued with loving-kindness;
abundant, exalted, immeasurable, without hostility,
and without ill-will.

I will abide pervading one quarter
with a heart imbued with compassion;
Likewise the second, likewise the third,
likewise the fourth;
So above and below, around and everywhere;
and to all as to myself.
I will abide pervading the all-encompassing
world with a heart imbued with compassion;
abundant, exalted, immeasurable, without hostility,
and without ill-will.

I will abide pervading one quarter
with a heart imbued with gladness;
Likewise the second, likewise the third,
likewise the fourth;
So above and below, around and everywhere;
and to all as to myself.
I will abide pervading the all-encompassing
world with a heart imbued with gladness;
abundant, exalted, immeasurable, without hostility,
and without ill-will.

I will abide pervading one quarter
with a heart imbued with equanimity;
Likewise the second, likewise the third,
likewise the fourth;
So above and below, around and everywhere;
and to all as to myself.
I will abide pervading the all-encompassing
world with a heart imbued with equanimity;
abundant, exalted, immeasurable, without hostility,
and without ill-will.

Recollection After Using the Requisites

[Handa mayaṁ atīta-paccavekkhaṇa-pāṭhaṁ bhaṇāmase]

Ajja mayā apaccavekkhitvā yaṁ cīvaraṁ paribhuttaṁ, taṁ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ paṭighātāya, yāvadeva hirikopina paṭicchādan’atthaṁ.

Whatever robe I used today without consideration, was only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only for the sake of modesty.

Ajja mayā apaccavekkhitvā yo piṇḍapāto paribhutto, so n’eva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvad-eva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.

Whatever alms-food I used today without consideration, was not for fun, not for pleasure, not for fattening, not for beautification, only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Holy Life; thinking thus, ‘I will allay hunger without overeating, so that I may continue to live blamelessly and at ease.’

Ajja mayā apaccavekkhitvā yaṁ senāsanaṁ paribhuttaṁ, taṁ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ paṭighātāya, yāvadeva utuparissaya vinodanaṁ paṭisallānārāmatthaṁ.

Whatever lodging I used today without consideration, was only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only to remove the danger from weather, and for living in seclusion.

Ajja mayā apaccavekkhitvā yo gilāna-paccayabhesajja-parikkhāro paribhutto, so yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyāpajjha-paramatāyā’ti.

Whatever medicinal requisite for supporting the sick I used today without consideration, was only to ward off painful feelings that have arisen, for the maximum freedom from disease.

M.I.10

Reflection on the Off-Putting Qualities of the Requisites

[Handa mayaṁ dhātu-paṭikūla-paccavekkhaṇa-pāṭhaṁ bhaṇāmase]

[Yathā paccayaṁ] pavattamānaṁ dhātu-mattam-ev’etaṁ

Composed of only elements according to causes and conditions

Yad idaṁ cīvaraṁ tad upabhuñjako ca puggalo

Are these robes and so is the person wearing them;

Dhātu-mattako, nissatto, nijjīvo, suñño

Merely elements, not a being, without a soul, and empty of self.

Sabbāni pana imāni cīvarāni ajigucchanīyāni

None of these robes are innately repulsive

Imaṁ pūti-kāyaṁ patvā, ativiya jigucchanīyāni jāyanti

But touching this unclean body, they become disgusting indeed.

Yathā paccayaṁ pavattamānaṁ dhātu-mattam-ev’etaṁ

Composed of only elements according to causes and conditions

Yad idaṁ piṇḍapāto tad upabhuñjako ca puggalo

Is this almsfood and so is the person eating it;

Dhātu-mattako, nissatto, nijjīvo, suñño

Merely elements, not a being, without a soul, and empty of self.

Sabbo panāyaṁ piṇḍapāto ajigucchanīyo

None of this almsfood is innately repulsive

Imaṁ pūti-kāyaṁ patvā, ativiya jigucchanīyo jāyati

But touching this unclean body, it becomes disgusting indeed.

Yathā paccayaṁ pavattamānaṁ dhātu-mattam-ev’etaṁ

Composed of only elements according to causes and conditions

Yad idaṁ senāsanaṁ tad upabhuñjako ca puggalo

Is this dwelling and so is the person using it;

Dhātu-mattako, nissatto, nijjīvo, suñño

Merely elements, not a being, without a soul, and empty of self.

Sabbāni pana imāni senāsanāni ajigucchanīyāni

None of these dwellings are innately repulsive

Imaṁ pūti-kāyaṁ patvā, ativiya jigucchanīyāni jāyanti

But touching this unclean body, they become disgusting indeed.

Yathā paccayaṁ pavattamānaṁ dhātu-mattam-ev’etaṁ

Composed of only elements according to causes and conditions

Yad idaṁ gilāna-paccaya-bhesajja-parikkhāro tad upabhuñjako ca puggalo

Is this medicinal requisite and so is the person that takes it;

Dhātu-mattako, nissatto, nijjīvo, suñño

Merely elements, not a being, without a soul, and empty of self.

Sabbo panāyaṁ gilāna-paccaya-bhesajja-parikkhāro ajigucchanīyo

None of this medicinal requisite is innately repulsive

Imaṁ pūti-kāyaṁ patvā, ativiya jigucchanīyo jāyati

But touching this unclean body, it becomes disgusting indeed.

Mettāpharaṇa

[Handa mayam mettāpharaṇaṁ karomase]

[Ahaṁ sukhito homi] niddukkho homi, avero homi, abyāpajjho homi, anīgho homi, sukhī attānaṁ pariharāmi

Sabbe sattā sukhitā hontu, sabbe sattā averā hontu, sabbe sattā abyāpajjhā hontu, sabbe sattā anīghā hontu, sabbe sattā sukhī attānaṁ pariharantu

Sabbe sattā sabbadukkhā pamuccantu

Sabbe sattā laddha-sampattito mā vigacchantu

Sabbe sattā kammassakā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karissanti, kalyāṇaṁ vā pāpakaṁ vā, tassa dāyādā bhavissanti

M.I.288; A.V.88

Reflection on Universal Well-Being

[Now let us chant the reflections on universal well-being]

[May I abide in well-being,]
In freedom from affliction,
In freedom from hostility,
In freedom from ill-will,
In freedom from anxiety,
And may I maintain well-being in myself.

May everyone abide in well-being,
In freedom from hostility,
In freedom from ill-will,
In freedom from anxiety, and may they
Maintain well-being in themselves.

May all beings be released from all suffering.

And may they not be parted from the good fortune
they have attained.

When they act upon intention,
All beings are the owners of their action
and inherit its results.
Their future is born from such action,
companion to such action,
And its results will be their home.

All actions with intention,
Be they skilful or harmful –
Of such acts they will be the heirs.

M.I.288; A.V.88

Reflection on the Unconditioned

[Handa mayaṁ nibbāna-sutta-pāṭhaṁ bhaṇāmase]

Atthi bhikkhave ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ

There is an Unborn, Unoriginated, Uncreated and Unformed.

No cetaṁ bhikkhave abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ

If there was not this Unborn, this Unoriginated, this Uncreated, this Unformed,

Na yidaṁ jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha

Freedom from the world of the born, the originated, the created, the formed would not be possible.

Yasmā ca kho bhikkhave atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ

But since there is an Unborn, Unoriginated, Uncreated and Unformed,

Tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyati

Therefore is freedom possible from the world of the born, the originated, the created and the formed.

Ud.8.3

Reflection on the Thirty-Two Parts

[Handa mayaṁ dvattiṁsākāra-pāṭhaṁ bhaṇāmase]

[Ayaṁ kho] me kāyo uddhaṁ pādatalā adho kesamatthakā
tacapariyanto pūro nānappakārassa asucino

This, which is my body, from the soles of the feet up, and down from the crown of the head, is a sealed bag of skin filled with unattractive things.

Atthi imasmiṁ kāye

In this body there are:
kesāhair of the head
lomāhair of the body
nakhānails
dantāteeth
tacoskin
maṁsaṁflesh
nahārūsinews
aṭṭhībones
aṭṭhimiñjaṁbone marrow
vakkaṁkidneys
hadayaṁheart
yakanaṁliver
kilomakaṁmembranes
pihakaṁspleen
papphāsaṁlungs
antaṁbowels
antaguṇaṁentrails
udariyaṁundigested food
karīsaṁexcrement
pittaṁbile
semhaṁphlegm
pubbopus
lohitaṁblood
sedosweat
medofat
assutears
vasāgrease
kheḷospittle
siṅghāṇikāmucus
lasikāoil of the joints
muttaṁurine
matthaluṅgan’tibrain

Evam-ayaṁ me kāyo uddhaṁ pādatalā adho kesamatthakā
tacapariyanto pūro nānappakārassa asucino

This, then, which is my body, from the soles of the feet up, and down from the crown of the head, is a sealed bag of skin filled with unattractive things.

M.I.57

Sabba-patti-dāna-gāthā

Verses on the Sharing of Merit

[Handa mayaṁ sabba-patti-dāna-gāthāyo bhaṇāmase]

Puññass’idāni katassa
Yān’aññāni katāni me
Tesañca bhāgino hontu
Sattānantāppamāṇakā

May whatever living beings,
Without measure, without end,
Partake of all the merit,
From the good deeds I have done:

Ye piyā guṇavantā ca
Mayhaṁ mātā-pitādayo
Diṭṭhā me cāpyadiṭṭhā vā
Aññe majjhatta-verino

Those loved and full of goodness,
My mother and my father dear,
Beings seen by me and those unseen,
Those neutral and averse,

Sattā tiṭṭhanti lokasmiṁ
Te bhummā catu-yonikā
Pañc’eka-catu-vokārā
Saṁsarantā bhavābhave

Beings established in the world,
From the three planes and four grounds of birth,
With five aggregates or one or four,
Wand’ring on from realm to realm,

Ñātaṁ ye patti-dānam-me
Anumodantu te sayaṁ
Ye c’imaṁ nappajānanti
Devā tesaṁ nivedayuṁ

Those who know my act of dedication,
May they all rejoice in it,
And as for those yet unaware,
May the devas let them know.

Mayā dinnāna-puññānaṁ anumodana-hetunā
Sabbe sattā sadā hontu
Averā sukha-jīvino
Khemappadañca pappontu
Tesāsā sijjhataṁ subhā

By rejoicing in my sharing,
May all beings live at ease,
In freedom from hostility,
May their good wishes be fulfilled,
And may they all reach safety.

Uddissanādhiṭṭhāna-gāthā

[Handa mayaṁ uddissanādhiṭṭhāna-gāthāyo bhaṇāmase]

[Iminā puññakammena] upajjhāyā guṇuttarā
Ācariyūpakārā ca mātāpitā ca ñātakā
Suriyo candimā rājā guṇavantā narāpi ca
Brahma-mārā ca indā ca lokapālā ca devatā
Yamo mittā manussā ca majjhattā verikāpi ca
Sabbe sattā sukhī hontu puññāni pakatāni me
Sukhañca tividhaṁ dentu khippaṁ pāpetha vomataṁ
Iminā puññakammena iminā uddissena ca
Khipp’āhaṁ sulabhe ceva taṇhūpādāna-chedanaṁ
Ye santāne hīnā dhammā yāva nibbānato mamaṁ
Nassantu sabbadā yeva yattha jāto bhave bhave
Ujucittaṁ satipaññā sallekho viriyamhinā
Mārā labhantu nokāsaṁ kātuñca viriyesu me
Buddhādhipavaro nātho dhammo nātho varuttamo
Nātho paccekabuddho ca saṅgho nāthottaro mamaṁ
Tesottamānubhāvena mārokāsaṁ labhantu mā
[Dasapuññānubhāvena mārokāsaṁ labhantu mā]

(This chant is a short excerpt from a longer composition. Some monasteries include the last line in brackets.)

Verses of Sharing and Aspiration

[Now let us chant the verses of sharing and aspiration]

Through the goodness that arises from my practice,
May my spiritual teachers and guides of great virtue,
My mother, my father, and my relatives,
The Sun and the Moon, and all virtuous
 leaders of the world,
May the highest gods and evil forces,
Celestial beings, guardian spirits of the Earth,
 and the Lord of Death,
May those who are friendly, indifferent, or hostile,
May all beings receive the blessings of my life,
May they soon attain the threefold bliss
 and realize the Deathless.
Through the goodness that arises from my practice,
And through this act of sharing,
May all cravings and attachments quickly cease
And all harmful states of mind.
Until I realize Nibbāna,
In every kind of birth, may I have an upright mind,
With mindfulness and wisdom, austerity and vigour.
May the forces of delusion not take hold
 nor weaken my resolve.
The Buddha is my excellent refuge,
Unsurpassed is the protection of the Dhamma,
The Solitary Buddha is my noble guide,
The Saṅgha is my supreme support.
Through the supreme power of all these,
May darkness and delusion be dispelled.
[By the power of the ten merits,
May Māra gain no opening.]

Sabbe sattā sadā hontu

Sabbe sattā sadā hontu
Averā sukha-jīvino
Kataṁ puñña-phalaṁ mayhaṁ
Sabbe bhāgī bhavantu te

May all beings always live happily, free from animosity.
May all share in the blessings springing from the good I have done.

Ti-loka-vijaya-rāja-patti-dāna-gāthā

Yaṅ kiñci kusalaṁ kammaṁ
 kattabbaṁ kiriyaṁ mama
Kāyena vācā manasā
 ti-dase sugataṁ kataṁ
Ye sattā saññino atthi
 ye ca sattā asaññino
Kataṁ puñña-phalaṁ mayhaṁ
 sabbe bhāgī bhavantu te
Ye taṁ kataṁ suviditaṁ
 dinnaṁ puñña-phalaṁ mayā
Ye ca tattha na jānanti
 devā gantvā nivedayuṁ
Sabbe lokamhi ye sattā
 jīvant’āhāra-hetukā
Manuññaṁ bhojanaṁ sabbe
 labhantu mama cetasā.

Apadāna 4

The Teaching on Striving According to Dhamma

[Handa mayaṁ dhamma-pahaṁsāna-pāṭham bhaṇāmase]

Evaṁ svākkhāto bhikkhave mayā dhammo

Bhikkhus, the Dhamma has thus been well expounded by me,

Uttāno

Elucidated,

Vivaṭo

Disclosed,

Pakāsito

Revealed,

Chinna-pilotiko

And stripped of patchwork –

Alam-eva saddhā-pabbajitena kula-puttena vīriyaṁ ārabhituṁ

This is enough for a clansman, who has gone forth out of faith, to arouse his energy thus:

Kāmaṁ taco ca nahāru ca aṭṭhi ca avasissatu

’Willingly let only my skin, sinews and bones remain,

Sarīre upasussatu maṁsa-lohitaṁ

And let the flesh and blood in this body wither away.

Yaṁ taṁ

As long as whatever is to be attained

Purisa-thāmena

By human strength,

Purisa-vīriyena

By human energy,

Purisa-parakkamena

By human effort,

Pattabbaṁ na taṁ apāpuṇitvā

Has not been attained,

Vīriyassa saṇṭhānaṁ bhavissatī’ti

Let not my efforts stand still.’

Dukkhaṁ bhikkhave kusīto viharati

Bhikkhus, the lazy person dwells in suffering,

Vokiṇṇo pāpakehi akusalehi dhammehi

Soiled by evil, unwholesome states

Mahantañca sadatthaṁ parihāpeti

And great is the personal good that he neglects.

Āraddha-vīriyo ca kho bhikkhave sukhaṁ viharati

The energetic person though dwells happily,

Pavivitto pāpakehi akusalehi dhammehi

Well withdrawn from unwholesome states

Mahantañca sadatthaṁ paripūreti

And great is the personal good that he achieves.

Na bhikkhave hīnena aggassa patti hoti

Bhikkhus, it is not by lower means that the supreme is attained

Aggena ca kho bhikkhave aggassa patti hoti

But, bhikkhus, it is by the supreme that the supreme is attained.

Maṇḍapeyyam-idaṁ bhikkhave brahmacariyaṁ

Bhikkhus, this holy life is like the cream of the milk:

Satthā sammukhī-bhūto

The Teacher is present,

Tasmātiha bhikkhave vīriyaṁ ārabhatha

Therefore, bhikkhus, start to arouse your energy

Appattassa pattiyā

For the attainment of the as yet unattained,

Anadhigatassa adhigamāya

For the achievement of the as yet unachieved,

Asacchikatassa sacchikiriyāya

For the realization of the as yet unrealized.

Evaṁ no ayaṁ amhākaṁ pabbajjā avaṅkatā avañjhā bhavissati

Thinking, in such a way: ’Our Going Forth will not be barren

Saphalā sa-udrayā

But will become fruitful and fertile,

Yesaṁ mayaṁ paribhuñjāma cīvara-piṇḍapāta-senāsana-
gilānappaccaya-bhesajja-parikkhāraṁ tesaṁ te kārā amhesu

And all our use of robes, almsfood, lodgings, and medicinal requisites, given by others for our support,

Mahapphalā bhavissanti mahānisaṁsā’ti

Will reward them with great fruit and great benefit.’

Evaṁ hi vo bhikkhave sikkhitabbaṁ

Bhikkhus, you should train yourselves thus:

Att’atthaṁ vā hi bhikkhave sampassamānena

Considering your own good,

Alam-eva appamādena sampādetuṁ

It is enough to strive for the goal without negligence;

Par’atthaṁ vā hi bhikkhave sampassamānena

Bhikkhus, considering the good of others,

Alam-eva appamādena sampādetuṁ

It is enough to strive for the goal without negligence;

Ubhay’atthaṁ vā hi bhikkhave sampassamānena

Bhikkhus, considering the good of both,

Alam-eva appamādena sampādetun’ti

It is enough to strive for the goal without negligence.

Dedication of Merit to the Devas and Others

[Handa mayaṁ patti-dāna-gāthāyo bhaṇāmase]

Yā devatā santi vihāra-vāsinī
Thūpe ghare bodhi-ghare tahiṁ tahiṁ
Tā dhamma-dānena bhavantu pūjitā
Sotthiṁ karonte’dha vihāra-maṇḍale.

May the devas dwelling in the temple,
the stupa, the buildings, the Bodhi-tree enclosure, here and there,
be honored with the gift of Dhamma.
May they bring about well-being here in the monastery.

Therā ca majjhā navakā ca bhikkhavo
Sārāmikā dāna-patī upāsakā
Gāmā ca desā nigamā ca issarā
Sappāṇa-bhūtā sukhitā bhavantu te.

May elder, intermediat, and new monks,
temple attendants, donors, lay followers;
towns, cities, and principalities,
with their beings and spirits be happy.

Jalābu-jā ye pi ca aṇḍa-sambhavā
Saṁseda-jātā atha-v-opapātikā
Niyyānikaṁ dhamma-varaṁ paṭicca te
Sabbe pi dukkhassa karontu saṅkhayaṁ.

Whether born from a womb, from an egg,
from moisture, or spontaneously arising:
May they, in dependence on the foremost Dhamma for leading out,
all make an end to suffering and stress.

Ṭhātu ciraṁ sataṁ dhammo
Dhamma-dharā ca puggalā
Saṅgho hotu samaggo va
Atthāya ca hitāya ca
Amhe rakkhatu saddhammo
Sabbe pi dhamma-cārino
Vuḍḍhiṁ sampāpuṇeyyāma
Dhamme ariyappavedite.

May the Dhamma stand firm for long,
along with those individuals who maintain it.
May the Sangha live in harmony, for our welfare and benefit.
May the true Dhamma protect us,
together with all who practise the Dhamma.
May we flourish in the Dhamma taught by the noble ones.

Pasannā hontu sabbe pi

Pasannā hontu sabbe pi
Pāṇino Buddha-sāsane.
Sammā-dhāraṁ pavecchanto
Kāle devo pavassatu.
Vuḍḍhi-bhāvāya sattānaṁ
Samiddhaṁ netu medaniṁ.
Mātā-pitā ca atra-jaṁ
Niccaṁ rakkhanti puttakaṁ.
Evaṁ dhammena rājāno
Pajaṁ rakkhantu sabbadā.

Verses on Friends

Aññadatthu haro mitto
Yo ca mitto vacī-paramo,
Anupiyañ-ca yo āhu,
Apāyesu ca yo sakhā:
Ete amitte cattāro iti viññāya paṇḍito
Ārakā parivajjeyya
Maggaṁ paṭibhayaṁ yathā.\

One who makes friends only to cheat them,
one who is good only in word,
one who merely flatters you,
and a companion in ruinous fun:
These four the wise know as non-friends.
Avoid them from afar,
like a dangerous road.

Upakāro ca yo mitto,
Sukha-dukkho ca yo sakhā,
Atthakkhāyī ca yo mitto,
Yo ca mittānukampako:
Etepi mitte cattāro iti viññāya paṇḍito.
Sakkaccaṁ payirupāseyya,
Mātā puttaṁ va orasaṁ.

A friend who is helpful,
one who shares in your sorrows and joys,
one who points you to worthwhile things,
one sympathetic to friends:
These four; the wise know as true friends.
Attend to them earnestly,
as a mother her child.

Reflection on Impermanence

[Handa mayaṁ aniccānussati-pāṭhaṁ bhaṇāmase]

[Sabbe saṅkhārā aniccā]

All conditioned things are impermanent;

Sabbe saṅkhārā dukkhā

All conditioned things are dukkha;

Sabbe dhammā anattā

Everything is void of self.

Addhuvaṁ jīvitaṁ

Life is not for sure;

Dhuvaṁ maraṇaṁ

Death is for sure;

Avassaṁ mayā maritabbaṁ

It is inevitable that I’ll die;

Maraṇa-pariyosānaṁ me jīvitaṁ

Death is the culmination of my life;

Jīvitaṁ me aniyataṁ

My life is uncertain;

Maraṇaṁ me niyataṁ

My death is certain.

Vata

Indeed,

Ayaṁ kāyo

This body

Aciraṁ

Will soon

Apeta-viññāṇo

Be void of consciousness

Chuddho

And cast away.

Adhisessati

It will lie

Paṭhaviṁ

On the ground

Kaliṅgaraṁ iva

Just like a rotten log,

Niratthaṁ

Completely void of use.

Aniccā vata saṅkhārā

Truly conditioned things cannot last,

Uppāda-vaya-dhammino

Their nature is to rise and fall,

Uppajjitvā nirujjhanti

Having arisen things must cease,

Tesaṁ vūpasamo sukho

Their stilling is true happiness.

The Guardian Meditations

[Handa mayaṁ catur’ārakkhā-kammaṭṭhāna-pāṭhaṁ bhaṇāmase]

Buddhānussati mettā ca
Asubhaṁ maraṇassati
Iccimā catur’ārakkhā
Kātabbā ca vipassanā.

These four meditations – recollection of the Buddha,
good-will, the foulness of the body, and mindfulness of death –
are guardians and means of insight that should be done.

Visuddha-dhamma-santāno
Anuttarāya bodhiyā
Yogato ca pabodhā ca
Buddho Buddho’ti ñāyate.

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

Narānara-tiracchāna-
bhedā sattā sukhesino,
Sabbe pi sukhino hontu
Sukhitattā ca khemino.

All living beings – human, non-human, and animal – who are searching
for happiness: May they all be happy and,
through their happiness, secure.

Kesa-lomādi-chavānaṁ
Ayam’eva samussayo
Kāyo sabbo pi jeguccho
Vaṇṇādito paṭikkulo.

This conglomeration of things from dead bodies, like hair of
the head and hair of the body: The body as a whole is
disgusting and, in terms of such things as its colours, unclean.

Jīvit’indriy’upaccheda-
saṅkhāta-maraṇaṁ siyā
Sabbesaṁ pīdha pāṇīnaṁ
Tañ-hi dhuvaṁ na jīvitaṁ.

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

Yan-dāni me kataṁ puññaṁ

Yan-dāni me kataṁ puññaṁ
tenānen’uddisena ca,
Khippaṁ sacchikareyyāhaṁ
dhamme lok’uttare nava.
Sace tāva abhabbo’haṁ
saṁsāre pana saṁsaraṁ,
Niyato bodhi-satto va
sambuddhena viyākato.
Nāṭṭhārasa pi abhabba
ṭhānāni pāpuṇeyy’ahaṁ.
Manussattañ-ca liṅgañ-ca
pabbajjañ-c’upasampadaṁ.
Labhitvā pesalo sīlī
dhāreyyaṁ satthu sāsanaṁ,
Sukhā-paṭipado khippābhiñño
sacchikareyyahaṁ.
Arahatta-phalaṁ aggaṁ
vijj’ādi-guṇ’alaṅ-kataṁ,
Yadi n’uppajjati Buddho
kammaṁ paripūrañ-ca me,
Evaṁ sante labheyyāhaṁ
pacceka-bodhim-uttaman-ti.