Bhikkhu Manual

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Last updated on: 2024-12-25

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(NOTE: See the Print Guide for press-quality print files and guidelines.)

Bhikkhu Manual Handbook Edition

Essential Chants and Vinaya Notes

PDF

Bhikkhu Manual Reference Edition

All Chants with English Translations and Vinaya Notes

PDF for desktop and office printing

EPUB for phones and tablets

MOBI for Kindle

Further references

Discipline and Conventions of the Theravada Forest Tradition

by Ajahn Sucitto

PDF, EPUB, MOBI

List of First Lines

Essential Chants

Morning Chanting

Contents

[Yo so] bhagavā arahaṁ sammāsambuddho
Svākkhāto yena bhagavatā dhammo
Supaṭipanno yassa bhagavato sāvakasaṅgho
Tam-mayaṁ bhagavantaṁ sadhammaṁ sasaṅghaṁ
Imehi sakkārehi yathārahaṁ āropitehi abhipūjayāma
Sādhu no bhante bhagavā sucira-parinibbutopi
Pacchimā-janatānukampa-mānasā
Ime sakkāre duggata-paṇṇākāra-bhūte paṭiggaṇhātu
Amhākaṁ dīgharattaṁ hitāya sukhāya
Arahaṁ sammāsambuddho bhagavā
Buddhaṁ bhagavantaṁ abhivādemi
[Svākkhāto] bhagavatā dhammo
Dhammaṁ namassāmi
[Supaṭipanno] bhagavato sāvakasaṅgho
Saṅghaṁ namāmi

Dedication of Offerings (English)

To the Blessed One, the Lord, who fully attained perfect enlightenment,
To the Teaching which he expounded so well,
And to the Blessed One’s disciples who have practised well,
To these – the Buddha, the Dhamma, and the Saṅgha –
We render with offerings our rightful homage.
It is well for us that the Blessed One, having attained liberation,
Still had compassion for later generations.
May these simple offerings be accepted
For our long-lasting benefit and for the happiness it gives us.

The Lord, the Perfectly Enlightened and Blessed One –
I render homage to the Buddha, the Blessed One.

The Teaching so completely explained by him –
I bow to the Dhamma.

The Blessed One’s disciples who have practised well –
I bow to the Saṅgha.

Preliminary Homage

[Handa mayaṁ buddhassa bhagavato pubbabhāga-namakāraṁ karomase]

Namo tassa bhagavato arahato sammāsambuddhassa (×3)

Preliminary Homage (English)

[Now let us pay preliminary homage to the Buddha.]

Homage to the Blessed, Noble, and Perfectly Enlightened One. (×3)

Homage to the Buddha

[Handa mayaṁ buddhābhitthutiṁ karomase]

Yo so tathāgato arahaṁ sammāsambuddho
Vijjācaraṇa-sampanno, sugato, lokavidū
Anuttaro purisadamma-sārathi
Satthā deva-manussānaṁ, buddho bhagavā.

Yo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ
Sassamaṇa-brāhmaṇiṁ pajaṁ sadeva-manussaṁ sayaṁ abhiññā sacchikatvā pavedesi
Yo dhammaṁ desesi ādi-kalyāṇaṁ majjhe-kalyāṇaṁ pariyosāna-kalyāṇaṁ
Sātthaṁ sabyañjanaṁ kevala-paripuṇṇaṁ parisuddhaṁ brahma-cariyaṁ pakāsesi
Tam-ahaṁ bhagavantaṁ abhipūjayāmi tam-ahaṁ bhagavantaṁ sirasā namāmi

Homage to the Buddha (English)

[Now let us chant in praise of the Buddha.]

The Tathāgata is the Pure One, the Perfectly Enlightened One.
He is impeccable in conduct and understanding,
The Accomplished One,
The Knower of the Worlds.
He trains perfectly those who wish to be trained.
He is Teacher of gods and humans.
He is awake and holy.
In this world with its gods, demons, and kind spirits,
Its seekers and sages, celestial and human beings, he has by deep insight revealed the Truth.
He has pointed out the Dhamma: beautiful in the beginning, beautiful in the middle, beautiful in the end.
He has explained the Spiritual Life of complete purity in its essence and conventions.
I chant my praise to the Blessed One, I bow my head to the Blessed One.

Homage to the Dhamma

[Handa mayaṁ dhammābhitthutiṁ karomase]

Yo so svākkhāto bhagavatā dhammo
Sandiṭṭhiko, akāliko, ehipassiko, opanayiko
Paccattaṁ veditabbo viññūhi
Tam-ahaṁ dhammaṁ abhipūjayāmi tam-ahaṁ dhammaṁ sirasā namāmi

Homage to the Dhamma (English)

[Now let us chant in praise of the Dhamma.]

The Dhamma is well expounded by the Blessed One,
Apparent here and now,
Timeless,
Encouraging investigation,
Leading inwards,
To be experienced individually by the wise.
I chant my praise to this Teaching, I bow my head to this Truth.

Homage to the Saṅgha

[Handa mayaṁ saṅghābhitthutiṁ karomase]

Yo so supaṭipanno bhagavato sāvakasaṅgho
Ujupaṭipanno bhagavato sāvakasaṅgho
Ñāyapaṭipanno bhagavato sāvakasaṅgho
Sāmīcipaṭipanno bhagavato sāvakasaṅgho
Yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā
Esa bhagavato sāvakasaṅgho
Āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjali-karaṇīyo
Anuttaraṁ puññakkhettaṁ lokassa
Tam-ahaṁ saṅghaṁ abhipūjayāmi tam-ahaṁ saṅghaṁ sirasā namāmi

Homage to the Saṅgha (English)

[Now let us chant in praise of the Saṅgha.]

They are the Blessed One’s disciples, who have practised well,
Who have practised directly,
Who have practised insightfully,
Those who practise with integrity –
That is the four pairs, the eight kinds of noble beings –
These are the Blessed One’s disciples.
Such ones are worthy of gifts,
Worthy of hospitality,
Worthy of offerings,
Worthy of respect;
They give occasion for incomparable goodness to arise in the world.
I chant my praise to this Saṅgha, I bow my head to this Saṅgha.

Salutation to the Triple Gem

[Handa mayaṁ ratanattaya-paṇāma-gāthāyo c’eva saṁvega-parikittana-pāṭhañca bhaṇāmase]

Buddho susuddho karuṇā-mahaṇṇavo
Yo’ccanta-suddhabbara-ñāṇa-locano
Lokassa pāpūpakilesa-ghātako
Vandāmi buddhaṁ aham-ādarena taṁ
Dhammo padīpo viya tassa satthuno
Yo magga-pākāmata-bheda-bhinnako
Lokuttaro yo ca tad-attha-dīpano
Vandāmi dhammaṁ aham-ādarena taṁ
Saṅgho sukhettābhyati-khetta-saññito
Yo diṭṭha-santo sugatānubodhako
Lolappahīno ariyo sumedhaso
Vandāmi saṅghaṁ aham-ādarena taṁ
Iccevam-ekantabhipūja-neyyakaṁ vatthuttayaṁ vandayatābhisaṅkhataṁ
Puññaṁ mayā yaṁ mama sabbupaddavā mā hontu ve tassa pabhāva-siddhiyā

Idha tathāgato loke uppanno arahaṁ sammāsambuddho
Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito
Mayan-taṁ dhammaṁ sutvā evaṁ jānāma

Jātipi dukkhā
Jarāpi dukkhā
Maraṇampi dukkhaṁ
Soka-parideva-dukkha-domanass’upāyāsāpi dukkhā
Appiyehi sampayogo dukkho
Piyehi vippayogo dukkho
Yamp’icchaṁ na labhati tampi dukkhaṁ
Saṅkhittena pañcupādānakkhandhā dukkhā

Seyyathīdaṁ
Rūpūpādānakkhandho
Vedanūpādānakkhandho
Saññūpādānakkhandho
Saṅkhārūpādānakkhandho
Viññāṇūpādānakkhandho

Yesaṁ pariññāya
Dharamāno so bhagavā evaṁ bahulaṁ sāvake vineti
Evaṁ bhāgā ca panassa bhagavato sāvakesu anusāsanī bahulā pavattati

Rūpaṁ aniccaṁ
Vedanā aniccā
Saññā aniccā
Saṅkhārā aniccā
Viññāṇaṁ aniccaṁ
Rūpaṁ anattā
Vedanā anattā
Saññā anattā
Saṅkhārā anattā
Viññāṇaṁ anattā
Sabbe saṅkhārā aniccā
Sabbe dhammā anattā’ti

Te mayaṁ otiṇṇāmha jātiyā jarā-maraṇena
Sokehi paridevehi dukkhehi domanassehi upāyāsehi
Dukkhotiṇṇā dukkha-paretā
Appeva nāmimassa kevalassa dukkha-kkhandhassa
antakiriyā paññāyethā’ti

Cira-parinibbutampi taṁ bhagavantaṁ uddissa arahantaṁ sammāsambuddhaṁ
Saddhā agārasmā anagāriyaṁ pabbajitā
Tasmiṁ bhagavati brahma-cariyaṁ carāma
Bhikkhūnaṁ/Sīladharānaṁ sikkhāsājīva-samāpannā
Taṁ no brahma-cariyaṁ imassa kevalassa dukkha-kkhandhassa antakiriyāya saṁvattatu

Salutation to the Triple Gem (English)

[Now let us chant our salutation to the Triple Gem and a passage to arouse urgency.]

The Buddha, absolutely pure, with ocean-like compassion,
Possessing the clear sight of wisdom,
Destroyer of worldly self-corruption –
Devotedly indeed, that Buddha I revere.
The Teaching of the Lord, like a lamp,
Illuminating the Path and its Fruit: the Deathless,
That which is beyond the conditioned world –
Devotedly indeed, that Dhamma I revere.
The Saṅgha, the most fertile ground for cultivation,
Those who have realized peace, awakened after the Accomplished One,
Noble and wise, all longing abandoned –
Devotedly indeed, that Saṅgha I revere.

This salutation should be made to that which is worthy.
Through the power of such good action, may all obstacles disappear.
One who knows things as they are has come into this world; and he is an Arahant, a perfectly Awakened being,
Purifying the way leading out of delusion, calming and directing to perfect peace, and leading to enlightenment – this Way he has made known.

Having heard the Teaching, we know this:
Birth is dukkha,
Ageing is dukkha,
And death is dukkha;
Sorrow, lamentation, pain, grief, and despair are dukkha;
Association with the disliked is dukkha;
Separation from the liked is dukkha;
Not attaining one’s wishes is dukkha.
In brief, the five focuses of identity are dukkha.

These are as follows:
Attachment to form,
Attachment to feeling,
Attachment to perception,
Attachment to mental formations,
Attachment to sense-consciousness.
For the complete understanding of this,
The Blessed One in his lifetime frequently instructed his disciples in just this way.

In addition, he further instructed:
Form is impermanent,
Feeling is impermanent,
Perception is impermanent,
Mental formations are impermanent,
Sense-consciousness is impermanent;

Form is not-self,
Feeling is not-self,
Perception is not-self,
Mental formations are not-self,
Sense-consciousness is not-self;
All conditions are transient,
There is no self in the created or the uncreated.
All of us are bound by birth, ageing, and death,
By sorrow, lamentation, pain, grief, and despair,
Bound by dukkha and obstructed by dukkha.
Let us all aspire to complete freedom from suffering.

The following is chanted only by the monks and nuns.

Remembering the Blessed One, the Noble Lord, and Perfectly Enlightened One, who long ago attained Parinibbāna,
We have gone forth with faith from home to homelessness,
And like the Blessed One, we practise the Holy Life,
Being fully equipped with the bhikkhus’/nuns’ system of training.
May this Holy Life lead us to the end of this whole mass of suffering.\

An alternative version of the preceding section, which can be chanted by laypeople as well.

The Blessed One, who long ago attained Parinibbāna, is our refuge.
So too are the Dhamma and the Saṅgha.
Attentively we follow the pathway of that Blessed One, with all of our mindfulness and strength.
May then the cultivation of this practice
Lead us to the end of every kind of suffering.

Closing Homage

[Arahaṁ] sammāsambuddho bhagavā
Buddhaṁ bhagavantaṁ abhivādemi

[Svākkhāto] bhagavatā dhammo
Dhammaṁ namassāmi

[Supaṭipanno] bhagavato sāvakasaṅgho
Saṅghaṁ namāmi

Closing Homage (English)

The Lord, the Perfectly Enlightened and Blessed One –
I render homage to the Buddha, the Blessed One.

The Teaching, so completely explained by him –
I bow to the Dhamma.

The Blessed One’s disciples, who have practised well –
I bow to the Saṅgha.

Evening Chanting

Contents

Dedication of Offerings

[Svākkhāto] bhagavatā dhammo
Dhammaṁ namassāmi

[Supaṭipanno] bhagavato sāvakasaṅgho
Saṅghaṁ namāmi

Dedication of Offerings (English)

[To the Blessed One,] the Lord, who fully attained
perfect enlightenment,
To the Teaching, which he expounded so well,
And to the Blessed One’s disciples who have practised well,
To these – the Buddha, the Dhamma, and the Saṅgha –
We render with offerings our rightful homage.
It is well for us that the Blessed One, having attained liberation,
Still had compassion for later generations.
May these simple offerings be accepted
For our long-lasting benefit and for the happiness it gives us.
The Lord, the Perfectly Enlightened and Blessed One –
I render homage to the Buddha, the Blessed One.

[The Teaching,] so completely explained by him –
I bow to the Dhamma.

[The Blessed One’s disciples,] who have practised well –
I bow to the Saṅgha.

Preliminary Homage

[Handa mayaṁ buddhassa bhagavato pubbabhāga-namakāraṁ karomase]

Namo tassa bhagavato arahato sammāsambuddhassa (×3)

Preliminary Homage (English)

[Now let us pay preliminary homage to the Buddha.]

Homage to the Blessed, Noble, and Perfectly Enlightened One. (×3)

Recollection of the Buddha

[Handa mayaṁ buddhānussatinayaṁ karomase]

Taṁ kho pana bhagavantaṁ evaṁ kalyāṇo kittisaddo abbhuggato
Itipi so bhagavā arahaṁ sammāsambuddho
Vijjācaraṇa-sampanno sugato lokavidū
Anuttaro purisadamma-sārathi satthā deva-manussānaṁ buddho bhagavā’ti

Recollection of the Buddha (English)

[Now let us chant the recollection of the Buddha.]

A good word of the Blessed One’s reputation has spread as follows:
He, the Blessed One, is indeed the Pure One,
the Perfectly Enlightened One;
He is impeccable in conduct and understanding,
the Accomplished One, the Knower of the Worlds;
He trains perfectly those who wish to be trained;
he is Teacher of gods and humans; he is Awake and Holy.

Supreme Praise of the Buddha

[Handa mayaṁ buddhābhigītiṁ karomase]

Buddh’vārahanta-varatādiguṇābhiyutto
Suddhābhiñāṇa-karuṇāhi samāgatatto
Bodhesi yo sujanataṁ kamalaṁ va sūro
Vandām’ahaṁ tam-araṇaṁ sirasā jinendaṁ
Buddho yo sabba-pāṇīnaṁ saraṇaṁ khemam-uttamaṁ
Paṭhamānussatiṭṭhānaṁ vandāmi taṁ siren’ahaṁ
Buddhassāh’asmi dāso/dāsī va buddho me sāmi-kissaro
Buddho dukkhassa ghātā ca vidhātā ca hitassa me
Buddhass’āhaṁ niyyādemi sarīrañ-jīvitañ-cidaṁ
Vandanto’haṁ/Vandantī’haṁ carissāmi buddhass’eva subodhitaṁ
Natthi me saraṇaṁ aññaṁ buddho me saraṇaṁ varaṁ
Etena sacca-vajjena vaḍḍheyyaṁ satthu-sāsane
Buddhaṁ me vandamānena/vandamānāya yaṁ puññaṁ pasutaṁ idha
Sabbepi antarāyā me māhesuṁ tassa tejasā

(Bowing)

Kāyena vācāya va cetasā vā
Buddhe kukammaṁ pakataṁ mayā yaṁ
Buddho paṭiggaṇhātu accayantaṁ
Kālantare saṁvarituṁ va buddhe

Supreme Praise of the Buddha (English)

[Now let us chant the supreme praise of the Buddha.]

The Buddha, the truly worthy one, endowed with
such excellent qualities,
Whose being is composed of purity, transcendental wisdom,
and compassion,
Who has enlightened the wise like the sun awakening the lotus –
I bow my head to that peaceful chief of conquerors.
The Buddha, who is the safe, secure refuge of all beings –
As the First Object of Recollection, I venerate him with bowed head.
I am indeed the Buddha’s servant, the Buddha is my Lord and Guide.
The Buddha is sorrow’s destroyer, who bestows blessings on me.
To the Buddha I dedicate this body and life,
And in devotion I will walk the Buddha’s Path of Awakening.
For me there is no other refuge, the Buddha is my excellent refuge.
By the utterance of this Truth, may I grow in the Master’s Way.
By my devotion to the Buddha, and the blessing of this practice –
By its power, may all obstacles be overcome.

(Bowing)

By body, speech, or mind,
For whatever wrong action I have committed towards the Buddha,
May my acknowledgement of fault be accepted,
That in future there may be restraint regarding the Buddha.

Recollection of the Dhamma

[Handa mayaṁ dhammānussatinayaṁ karomase]

Svākkhāto bhagavatā dhammo
Sandiṭṭhiko akāliko ehipassiko
Opanayiko paccattaṁ veditabbo viññūhī’ti

Recollection of the Dhamma (English)

[Now let us chant the recollection of the Dhamma.]

The Dhamma is well expounded by the Blessed One,
Apparent here and now, timeless, encouraging investigation,
Leading inwards, to be experienced individually by the wise.

Supreme Praise of the Dhamma

[Handa mayaṁ dhammābhigītiṁ karomase]

Svākkhātat’ādiguṇa-yoga-vasena seyyo
Yo magga-pāka-pariyatti-vimokkha-bhedo
Dhammo kuloka-patanā tada-dhāri-dhārī
Vandām’ahaṁ tama-haraṁ vara-dhammam-etaṁ
Dhammo yo sabba-pāṇīnaṁ saraṇaṁ khemam-uttamaṁ
Dutiyānussatiṭṭhānaṁ vandāmi taṁ siren’ahaṁ
Dhammassāh’asmi dāso/dāsī va dhammo me sāmi-kissaro
Dhammo dukkhassa ghātā ca vidhātā ca hitassa me
Dhammass’āhaṁ niyyādemi sarīrañ-jīvitañ-cidaṁ
Vandantohaṁ/Vandantīhaṁ carissāmi dhammass’eva sudhammataṁ
Natthi me saraṇaṁ aññaṁ dhammo me saraṇaṁ varaṁ
Etena sacca-vajjena vaḍḍheyyaṁ satthu-sāsane
Dhammaṁ me vandamānena/vandamānāya yaṁ puññaṁ pasutaṁ idha
Sabbepi antarāyā me māhesuṁ tassa tejasā

(Bowing)

Kāyena vācāya va cetasā vā
Dhamme kukammaṁ pakataṁ mayā yaṁ
Dhammo paṭiggaṇhātu accayantaṁ
Kālantare saṁvarituṁ va dhamme

Supreme Praise of the Dhamma (English)

[Now let us chant the supreme praise of the Dhamma.]

It is excellent because it is ‘well expounded,’
And it can be divided into Path and Fruit, Learning and Liberation.
The Dhamma holds those who uphold it from falling into delusion.
I revere the excellent Teaching, that which removes darkness –
The Dhamma, which is the supreme, secure refuge of all beings –
As the Second Object of Recollection, I venerate it with bowed head.
I am indeed the Dhamma’s servant, the Dhamma is my Lord and Guide.
The Dhamma is sorrow’s destroyer, and it bestows blessings on me.
To the Dhamma I dedicate this body and life,
And in devotion I will walk this excellent way of Truth.
For me there is no other refuge, the Dhamma is my excellent refuge.
By the utterance of this Truth, may I grow in the Master’s Way.
By my devotion to the Dhamma, and the blessing of this practice –
By its power, may all obstacles be overcome.

(Bowing)

By body, speech, or mind,
For whatever wrong action I have committed towards the Dhamma,
May my acknowledgement of fault be accepted,
That in future there may be restraint regarding the Dhamma.

Recollection of the Saṅgha

[Handa mayaṁ saṅghānussatinayaṁ karomase]

Supaṭipanno bhagavato sāvakasaṅgho
Ujupaṭipanno bhagavato sāvakasaṅgho
Ñāyapaṭipanno bhagavato sāvakasaṅgho
Sāmīcipaṭipanno bhagavato sāvakasaṅgho
Yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā
Esa bhagavato sāvakasaṅgho
Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo
Anuttaraṁ puññakkhettaṁ lokassā’ti

Recollection of the Saṅgha (English)

[Now let us chant the recollection of the Saṅgha.]

They are the Blessed One’s disciples, who have practised well,
Who have practised directly,
Who have practised insightfully,
Those who practise with integrity –
That is the four pairs, the eight kinds of noble beings –
These are the Blessed One’s disciples.
Such ones are worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respect;
They give occasion for incomparable goodness to arise in the world.

Supreme Praise of the Saṅgha

[Handa mayaṁ saṅghābhigītiṁ karomase]

Saddhammajo supaṭipatti-guṇādiyutto
Yo’ṭṭhabbidho ariyapuggala-saṅgha-seṭṭho
Sīlādidhamma-pavarāsaya-kāya-citto
Vandām’ahaṁ tam-ariyāna-gaṇaṁ susuddhaṁ
Saṅgho yo sabba-pāṇīnaṁ saraṇaṁ khemam-uttamaṁ
Tatiyānussatiṭṭhānaṁ vandāmi taṁ siren’ahaṁ
Saṅghass’āhasmi dāso/dāsī va saṅgho me sāmi-kissaro
Saṅgho dukkhassa ghātā ca vidhātā ca hitassa me
Saṅghass’āhaṁ niyyādemi sarīrañ-jīvitañ-cidaṁ
Vandanto’haṁ/Vandantī’haṁ carissāmi saṅghassopaṭipannataṁ
Natthi me saraṇaṁ aññaṁ saṅgho me saraṇaṁ varaṁ
Etena sacca-vajjena vaḍḍheyyaṁ satthu-sāsane
Saṅghaṁ me vandamānena/vandamānāya yaṁ puññaṁ pasutaṁ idha
Sabbepi antarāyā me māhesuṁ tassa tejasā

(Bowing)

Kāyena vācāya va cetasā vā
Saṅghe kukammaṁ pakataṁ mayā yaṁ
Saṅgho paṭiggaṇhātu accayantaṁ
Kālantare saṁvarituṁ va saṅghe

Supreme Praise of the Saṅgha (English)

[Now let us chant the supreme praise of the Saṅgha.]

Born of the Dhamma, that Saṅgha which has practised well,
The field of the Saṅgha formed of eight kinds of noble beings,
Guided in body and mind by excellent morality and virtue.
I revere that assembly of noble beings perfected in purity.
The Saṅgha, which is the supreme, secure refuge of all beings –
As the Third Object of Recollection, I venerate it with bowed head.

I am indeed the Saṅgha’s servant, the Saṅgha is my Lord and Guide.
The Saṅgha is sorrow’s destroyer and it bestows blessings on me.
To the Saṅgha I dedicate this body and life,
And in devotion I will walk the well-practised way of the Saṅgha.
For me there is no other refuge, the Saṅgha is my excellent refuge.
By the utterance of this Truth, may I grow in the Master’s Way.
By my devotion to the Saṅgha, and the blessing of this practice –
By its power, may all obstacles be overcome.

(Bowing)

By body, speech, or mind,
For whatever wrong action I have committed towards the Saṅgha,
May my acknowledgement of fault be accepted,
That in future there may be restraint regarding the Saṅgha.

Closing Homage

[Arahaṁ] sammāsambuddho bhagavā
Buddhaṁ bhagavantaṁ abhivādemi

[Svākkhāto] bhagavatā dhammo
Dhammaṁ namassāmi

[Supaṭipanno] bhagavato sāvakasaṅgho
Saṅghaṁ namāmi

Closing Homage (English)

[The Lord,] the Perfectly Enlightened and Blessed One –
I render homage to the Buddha, the Blessed One.

[The Teaching,] so completely explained by him –
I bow to the Dhamma.

[The Blessed One’s disciples,] who have practised well –
I bow to the Saṅgha.

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:


kesā	hair of the head
lomā	hair of the body
nakhā	nails
dantā	teeth
taco	skin
maṁsaṁ	flesh
nahārū	sinews
aṭṭhī	bones
aṭṭhimiñjaṁ	bone marrow
vakkaṁ	kidneys
hadayaṁ	heart
yakanaṁ	liver
kilomakaṁ	membranes
pihakaṁ	spleen
papphāsaṁ	lungs
antaṁ	bowels
antaguṇaṁ	entrails
udariyaṁ	undigested food
karīsaṁ	excrement
pittaṁ	bile
semhaṁ	phlegm
pubbo	pus
lohitaṁ	blood
sedo	sweat
medo	fat
assu	tears
vasā	grease
kheḷo	spittle
siṅghāṇikā	mucus
lasikā	oil of the joints
muttaṁ	urine
matthaluṅgan’ti	brain

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.)

[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.

Paritta Chants

Contents

Thai Tradition

Paritta chanting ceremonies in Thailand vary regionally but may be outlined as:

a layperson chants the invitation for paritta chanting
the third bhikkhu or nun in seniority chants the invitation to the devas
the introductory chants are chanted
the core sequence of paritta chants follow
the closing chants end the ceremony.

The third introductory chant in the Mahānikāya sect is commonly Sambuddhe. In Dhammayut circles and frequently in the forest tradition, the third chant is Yo cakkhumā instead.

There is a shorter and longer traditional core sequence. The jet tamnaan contains D1-D7 as below, the sipsong tamnaan contains S1-S12. Chants that are not numbered ‘D’ or ‘S’ can be included or not, as wished, but should be recited in the order listed here.

	first line
i1	Namo tassa
i2	Buddhaṁ saraṇaṁ gacchāmi
i3/a	Sambuddhe aṭṭhavīsañca
i3/b	Yo cakkhumā
i4	Namo arahato

D1	Asevanā ca bālānaṁ	S1
D2	Yaṅkiñci vittaṁ	S2
D3	Karaṇīyam-attha-kusalena	S3
D4	Virūpakkhehi me mettaṁ	S4
	Vadhissamenanti parāmasanto
D5	Udet’ayañ-cakkhumā eka-rājā	S5
	Atthi loke sīla-guṇo	S6
D6	Iti pi so bhagavā	S7
D7	Vipassissa nam’atthu	S8
	Natthi me saraṇaṁ aññaṁ
	Yaṅkiñci ratanaṁ loke
	Sakkatvā buddharatanaṁ
	Yato’haṁ bhagini	S9
	Bojjh’aṅgo sati-saṅkhāto	S10
	Yan-dunnimittaṁ	S11

	Dukkhappattā ca niddukkhā
	Bāhuṁ sahassam-abhinimmita
	Mahā-kāruṇiko nātho	S12
	Te attha-laddhā sukhitā
	Bhavatu sabba-maṅgalaṁ

Notes for Particular Chants

Asevanā ca bālānaṁ: The candles on the shrine during a house invitation are lit by the senior bhikkhu or nun at Asevanā.

Yaṅkiñci vittaṁ: The candles are put out at Nibbanti dhīrā yathā’yam padīpo.

Atthi loke sīla-guṇo: On the occasion of blessing a new house, this chant should be included, as it is traditionally considered protection against fire.

Yato’haṁ bhagini: This chant is to be used for expectant mothers since the time of the Buddha for the blessing and protection of the mother and child. It is also a good occasion to chant it when receiving alms from a newly married couple. Sangha members are encouraged to practise it.

Dukkhappattā ca niddukkhā: This is usually chanted as second to last before Bhavatu sabba-maṅgalaṁ. It is considered necessary to include it whenever the devas have been invited at the beginning of the paritta chanting as this chant contains a line inviting them to leave again.

Bāhuṁ sahassam-abhinimmita: This is is a popular later addition to the present day standard chants. It is not listed in the jet tamnaan or sipsong tamnaan sets. Yet these days it is frequently added just before Mahā-kāruṇiko nātho. On some occasions (e.g. public birthdays, jubilees, inauguration ceremonies, etc.), it is an alternative, instead of chanting jet tamnaan or sipsong tamnaan, to do a minimum sequence called suat phorn phra which contains only:

(1) Namo Tassa,
(2) Iti pi so bhagavā,
(3) Bāhuṁ,
(4) Mahā-kāruṇiko nātho, and
(5) Bhavatu sabba-maṅgalaṁ.

In this minimal chanting sequence usually one does not invite the devas.

Te attha-laddhā sukhitā: This is sometimes inserted before closing with Bhavatu sabba-maṅgalaṁ, as a special well-wishing when the occasion has to do with Buddhism in general (e.g. inauguration of a new abbot, or at the end of an upasampadā).

Invitations

Invitation for Paritta Chanting

(After bowing three times, with hands joined in añjali, recite the following)

Vipatti-paṭibāhāya sabba-sampatti-siddhiyā
Sabbadukkha-vināsāya
Parittaṁ brūtha maṅgalaṁ

Vipatti-paṭibāhāya sabba-sampatti-siddhiyā
Sabbabhaya-vināsāya
Parittaṁ brūtha maṅgalaṁ

Vipatti-paṭibāhāya sabba-sampatti-siddhiyā
Sabbaroga-vināsāya
Parittaṁ brūtha maṅgalaṁ

(Bow three times)

For warding off misfortune, for the arising of good fortune,
For the dispelling of all dukkha,
May you chant a blessing and protection.

For warding off misfortune, for the arising of good fortune,
For the dispelling of all fear,
May you chant a blessing and protection.

For warding off misfortune, for the arising of good fortune,
For the dispelling of all sickness,
May you chant a blessing and protection.

Invitation to the Devas

In Thai custom, the third monk in seniority invites the devas, holding his hands in añjali, and lifting up the ceremonial string.

The string is wound up at the beginning of the last chant, Mahā-kāruṇiko nātho or Bhavatu sabba-maṅgalaṁ, which should be kept in mind by the last bhikkhu or sāmaṇera.

Before royal ceremonies, the invitation starts with A.

Before the shorter jet tamnaan set of parittas, B is used and C is omitted. Before the longer sipsong tamnaan set of parittas, B is omitted and C is used.

The verses at D are always chanted.

When chanting outside the monastery, the invitation is concluded with E. When chanting at the monastery, the invitation is concluded with either E or F.

(With hands joined in añjali, recite the following)

A.
Sarajjaṁ sasenaṁ sabandhuṁ nar’indaṁ
Paritt’ānubhāvo sadā rakkhatū’ti

B.
Pharitvāna mettaṁ samettā bhadantā
Avikkhitta-cittā parittaṁ bhaṇantu

C.
Samantā cakka-vāḷesu
Atr’āgacchantu devatā
Saddhammaṁ muni-rājassa
Suṇantu sagga-mokkha-daṁ

D.
Sagge kāme ca rūpe
Giri-sikhara-taṭe c’antalikkhe vimāne
Dīpe raṭṭhe ca gāme
Taru-vana-gahane geha-vatthumhi khette
Bhummā c’āyantu devā
Jala-thala-visame yakkha-gandhabba-nāgā
Tiṭṭhantā santike yaṁ
Muni-vara-vacanaṁ sādhavo me suṇantu

E.
Dhammassavana-kālo ayam-bhadantā (×3)

Or, end with:

F.
Buddha-dassana-kālo ayam-bhadantā
Dhammassavana-kālo ayam-bhadantā
Saṅgha-payirūpāsana-kālo ayam-bhadantā

Benevolent, venerable sirs: having spread thoughts of goodwill, listen to the chant with undistracted mind.

From all around the ten-thousand world-systems, may the devas come here.
May they listen to the True Dhamma of the King of Sages,
leading to heaven and liberation.

Those in the heavens of sensuality and form,
on peaks and mountain precipices, in palaces floating in the sky,
in islands, countries, and towns,
in groves of trees and thickets, around home sites and fields.

And the earth-devas, spirits, heavenly minstrels, and nagas
in water, on land, in bad lands, and nearby:
May they come and listen with approval
as I recite the word of the excellent sage.

This is the time to see the Buddha, venerable sirs.
This is the time to listen to the Dhamma, venerable sirs.
This is the time to attend to the Saṅgha, venerable sirs.

Introductory Chants

Pubba-bhāga-nama-kāra-pāṭha

Namo tassa bhagavato arahato sammā-sambuddhassa
Namo tassa bhagavato arahato sammā-sambuddhassa
Namo tassa bhagavato arahato sammā-sambuddhassa

Saraṇa-gamana-pāṭha

Buddhaṁ saraṇaṁ gacchāmi
Dhammaṁ saraṇaṁ gacchāmi
Saṅghaṁ saraṇaṁ gacchāmi

Dutiyam pi buddhaṁ saraṇaṁ gacchāmi
Dutiyam pi dhammaṁ saraṇaṁ gacchāmi
Dutiyam pi saṅghaṁ saraṇaṁ gacchāmi

Tatiyam pi buddhaṁ saraṇaṁ gacchāmi
Tatiyam pi dhammaṁ saraṇaṁ gacchāmi
Tatiyam pi saṅghaṁ saraṇaṁ gacchāmi

Sambuddhe

Sambuddhe aṭṭhavīsañca
Dvādasañca sahassake
Pañca-sata-sahassāni
Namāmi sirasā ahaṁ

Tesaṁ dhammañca saṅghañca
Ādarena namāmihaṁ
Namakārānubhāvena
Hantvā sabbe upaddave
Anekā antarāyāpi
Vinassantu asesato

Sambuddhe pañca-paññāsañca
Catuvīsati sahassake
Dasa-sata-sahassāni
Namāmi sirasā ahaṁ

Tesaṁ dhammañca saṅghañca
Ādarena namāmihaṁ
Namakārānubhāvena
Hantvā sabbe upaddave
Anekā antarāyāpi
Vinassantu asesato

Sambuddhe navuttarasate
Aṭṭhacattāḷīsa sahassake
Vīsati-sata-sahassāni
Namāmi sirasā ahaṁ

Tesaṁ dhammañca saṅghañca
Ādarena namāmihaṁ
Namakārānubhāvena
Hantvā sabbe upaddave
Anekā antarāyāpi
Vinassantu asesato

The Buddhas

I pay homage with my head to
the 512,028 Buddhas.

I pay devoted homage to their Dhamma and Saṅgha.
Through the power of this homage,
having demolished all misfortunes,
may countless dangers be destroyed without trace.

I pay homage with my head to
the 1,024,055 Buddhas.

I pay devoted homage to their Dhamma and Saṅgha.
Through the power of this homage,
having demolished all misfortunes,
may countless dangers be destroyed without trace.

I pay homage with my head to
the 2,048,109 Buddhas.

I pay devoted homage to their Dhamma and Saṅgha.
Through the power of this homage,
having demolished all misfortunes,
may countless dangers be destroyed without trace.

Nama-kāra-siddhi-gāthā

Yo cakkhumā moha-malāpakaṭṭho
Sāmaṁ va buddho sugato vimutto
Mārassa pāsā vinimocayanto
Pāpesi khemaṁ janataṁ vineyyaṁ
Buddhaṁ varan-taṁ sirasā namāmi
Lokassa nāthañ-ca vināyakañ-ca
Tan-tejasā te jaya-siddhi hotu
Sabb’antarāyā ca vināsamentu

Dhammo dhajo yo viya tassa satthu
Dassesi lokassa visuddhi-maggaṁ
Niyyāniko dhamma-dharassa dhārī
Sāt’āvaho santi-karo suciṇṇo
Dhammaṁ varan-taṁ sirasā namāmi
Mohappadālaṁ upasanta-dāhaṁ
Tan-tejasā te jaya-siddhi hotu
Sabb’antarāyā ca vināsamentu

Saddhamma-senā sugatānugo yo
Lokassa pāpūpakilesa-jetā
Santo sayaṁ santi-niyojako ca
Svākkhāta-dhammaṁ viditaṁ karoti
Saṅghaṁ varan-taṁ sirasā namāmi
Buddhānubuddhaṁ sama-sīla-diṭṭhiṁ
Tan-tejasā te jaya-siddhi hotu
Sabb’antarāyā ca vināsamentu

The Verses of Success through Homage

The One with Vision, with the stain of delusion removed,
Self-awakened, Well-Gone, and Released.
Releasing them from the Māra’s snare,
he leads humanity from evils to security.

I pay homage with my head to that excellent Buddha,
the Protector and Mentor for the world.
By the majesty of this, may you have triumph and success,
and may all your dangers be destroyed.

The Teacher’s Dhamma, like a banner,
shows the path of purity to the world.
Leading out, upholding those who uphold it,
rightly accomplished, it brings pleasure, makes peace.

I pay homage with my head to that excellent Dhamma,
which pierces delusion and makes fever grow calm.
By the majesty of this, may you have triumph and success,
and may all your dangers be destroyed.

The True Dhamma’s army, following the One Well-Gone,
is victor over the evils and corruptions of the world.
Self-calmed, it is calming and unfettering,
and makes the well-taught Dhamma be known.

I pay homage with my head to that excellent Saṅgha,
awakened following the Awakened One, harmonious in virtue and view.
By the majesty of this, may you have triumph and success,
and may all your dangers be destroyed.

Namo-kāra-aṭṭhaka

Namo arahato sammā
Sambuddhassa mahesino
Namo uttama-dhammassa
Svākkhātass’eva ten’idha
Namo mahā-saṅghassāpi
Visuddha-sīla-diṭṭhino
Namo omāty-āraddhassa
Ratanattayassa sādhukaṁ
Namo omakātītassa
Tassa vatthuttayassa-pi
Namo-kārappabhāvena
Vigacchantu upaddavā
Namo-kārānubhāvena
Suvatthi hotu sabbadā
Namo-kārassa tejena
Vidhimhi homi tejavā

The Homage Octet

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

Homage to the highest Dhamma, well-taught by him here.

And homage to the Great Saṅgha, pure in virtue and view.

Homage to the Triple Gem beginning auspiciously with AUM.

And homage to those three objects that have left base things behind.

By the potency of this homage, may misfortunes disappear.

By the potency of this homage, may there always be well-being.

By the majesty of this homage, may I be successful in this ceremony.

Core Sequence

Maṅgala-sutta

[Evam-me sutaṁ: ekaṁ samayaṁ bhagavā, sāvatthiyaṁ viharati, jeta-vane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkanta-vaṇṇā kevala-kappaṁ jetavanaṁ obhāsetvā, yena bhagavā ten’upasaṅkami. Upasaṅkamitvā bhagavantaṁ abhivādetvā ekam-antaṁ aṭṭhāsi. Ekam-antaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:

Bahū devā manussā ca,
Maṅgalāni acintayuṁ;
Ākaṅkhamānā sotthānaṁ,
Brūhi maṅgalam-uttamaṁ.]

Asevanā ca bālānaṁ
Paṇḍitānañ-ca sevanā
Pūjā ca pūjanīyānaṁ
Etam maṅgalam-uttamaṁ

Paṭirūpa-desa-vāso ca
Pubbe ca kata-puññatā
Atta-sammā-paṇidhi ca
Etam maṅgalam-uttamaṁ

Bāhu-saccañ-ca sippañ-ca,
Vinayo ca susikkhito
Subhāsitā ca yā vācā
Etam maṅgalam-uttamaṁ

Mātā-pitu-upaṭṭhānaṁ
Putta-dārassa saṅgaho
Anākulā ca kammantā
Etam maṅgalam-uttamaṁ

Dānañ-ca dhamma-cariyā ca
Ñātakānañ-ca saṅgaho
Anavajjāni kammāni
Etam maṅgalam-uttamaṁ

Āratī viratī pāpā
Majja-pānā ca saññamo
Appamādo ca dhammesu
Etam maṅgalam-uttamaṁ

Gāravo ca nivāto ca
Santuṭṭhī ca kataññutā
Kālena dhammassavanaṁ
Etam maṅgalam-uttamaṁ

Khantī ca sovacassatā
Samaṇānañ-ca dassanaṁ
Kālena dhamma-sākacchā
Etam maṅgalam-uttamaṁ

Tapo ca brahma-cariyañ-ca
Ariya-saccāna-dassanaṁ
Nibbāna-sacchikiriyā ca
Etam maṅgalam-uttamaṁ

Phuṭṭhassa loka-dhammehi
Cittaṁ yassa na kampati
Asokaṁ virajaṁ khemaṁ
Etam maṅgalam-uttamaṁ

Etādisāni katvāna
Sabbattham-aparājitā
Sabbattha sotthiṁ gacchanti
Tan-tesaṁ maṅgalam-uttaman’ti

Snp 2.4

The Thirty-Eight Highest Blessings

[Now let us chant the verses on the Highest Blessings]

[Thus have I heard that the Blessed One]
Was staying at Sāvatthī,
Residing at the Jeta’s Grove
In Anāthapiṇḍika’s Park.

Then in the dark of the night, a radiant deva
Illuminated all Jeta’s Grove.
She bowed down low before the Blessed One
Then standing to one side she said:

‘Devas are concerned for happiness
And ever long for peace.
The same is true for humankind.
What then are the highest blessings?’

Avoiding those of foolish ways,
Associating with the wise,
And honouring those worthy of honour.
These are the highest blessings.

Living in places of suitable kinds,
With the fruits of past good deeds
And guided by the rightful way.
These are the highest blessings.

Accomplished in learning and craftsman’s skills,
With discipline, highly trained,
And speech that is true and pleasant to hear.
These are the highest blessings.

Providing for mother and father’s support
And cherishing family,
And ways of work that harm no being,
These are the highest blessings.

Generosity and a righteous life,
Offering help to relatives and kin,
And acting in ways that leave no blame.
These are the highest blessings.

Steadfast in restraint, and shunning evil ways,
Avoiding intoxicants that dull the mind,
And heedfulness in all things that arise.
These are the highest blessings.

Respectfulness and being of humble ways,
Contentment and gratitude,
And hearing the Dhamma frequently taught.
These are the highest blessings.

Patience and willingness to accept one’s faults,
Seeing venerated seekers of the truth,
And sharing often the words of Dhamma.
These are the highest blessings.

Ardent, committed to the Holy Life,
Seeing for oneself the Noble Truths
And the realization of Nibbāna.
These are the highest blessings.

Although in contact with the world,
Unshaken the mind remains
Beyond all sorrow, spotless, secure.
These are the highest blessings.

They who live by following this path
Know victory wherever they go,
And every place for them is safe.
These are the highest blessings.

Snp 2.4

Ratana-sutta

(In certain monasteries only the numbered verses are chanted.)

Yānīdha bhūtāni samāgatāni
Bhummāni vā yāni va antalikkhe
Sabb’eva bhūtā sumanā bhavantu
Atho pi sakkacca suṇantu bhāsitaṁ
Tasmā hi bhūtā nisāmetha sabbe
Mettaṁ karotha mānusiyā pajāya
Divā ca ratto ca haranti ye baliṁ
Tasmā hi ne rakkhatha appamattā

1.
Yaṅkiñci vittaṁ idha vā huraṁ vā
Saggesu vā yaṁ ratanaṁ paṇītaṁ
Na no samaṁ atthi tathāgatena
Idam-pi buddhe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

2.
Khayaṁ virāgaṁ amataṁ paṇītaṁ
Yad-ajjhagā sakya-munī samāhito
Na tena dhammena sam’atthi kiñci
Idam-pi dhamme ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

3.
Yam buddha-seṭṭho parivaṇṇayī suciṁ
Samādhim-ānantarikaññam-āhu
Samādhinā tena samo na vijjati
Idam-pi dhamme ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

4.
Ye puggalā aṭṭha sataṁ pasaṭṭhā
Cattāri etāni yugāni honti
Te dakkhiṇeyyā sugatassa sāvakā
Etesu dinnāni mahapphalāni
Idam-pi saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

5.
Ye suppayuttā manasā daḷhena
Nikkāmino gotama-sāsanamhi
Te patti-pattā amataṁ vigayha
Laddhā mudhā nibbutiṁ bhuñjamānā
Idam-pi saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

Yath’inda-khīlo paṭhaviṁ sito siyā
Catubbhi vātebhi asampakampiyo
Tathūpamaṁ sappurisaṁ vadāmi
Yo ariya-saccāni avecca passati
Idam-pi Saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

Ye ariya-saccāni vibhāvayanti
Gambhīra-paññena sudesitāni
Kiñ-cāpi te honti bhusappamattā
Na te bhavaṁ aṭṭhamam-ādiyanti
Idam-pi Saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

Sahā v’assa dassana-sampadāya
Tay’assu dhammā jahitā bhavanti
Sakkāya-diṭṭhi vicikicchitañ-ca
Sīlabbataṁ vā pi yad-atthi kiñci
Catūh’apāyehi ca vippamutto
Cha cābhiṭhānāni abhabbo kātuṁ
Idam-pi Saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

Kiñ-cāpi so kammaṁ karoti pāpakaṁ
Kāyena vācā uda cetasā vā
Abhabbo so tassa paṭicchādāya
Abhabbatā diṭṭha-padassa vuttā
Idam-pi Saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

Vanappagumbe yathā phussitagge
Gimhāna-māse paṭhamasmiṁ gimhe
Tathūpamaṁ dhamma-varaṁ adesayi
Nibbāna-gāmiṁ paramaṁ hitāya
Idam-pi Buddhe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

Varo varaññū varado var’āharo
Anuttaro dhamma-varaṁ adesayi
Idam-pi Buddhe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu

6.
Khīṇaṁ purāṇaṁ navaṁ n’atthi sambhavaṁ
Viratta-citt’āyatike bhavasmiṁ
Te khīṇa-bījā aviruḷhi-chandā
Nibbanti dhīrā yathā’yam padīpo
Idam-pi saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu.

Yānīdha bhūtāni samāgatāni
Bhummāni vā yāni va antalikkhe
Tathāgataṁ deva-manussa-pūjitaṁ
Buddhaṁ namassāma suvatthi hotu

Yānīdha bhūtāni samāgatāni
Bhummāni vā yāni va antalikkhe
Tathāgataṁ deva-manussa-pūjitaṁ
Dhammaṁ namassāma suvatthi hotu

Yānīdha bhūtāni samāgatāni
Bhummāni vā yāni va antalikkhe
Tathāgataṁ deva-manussa-pūjitaṁ
Saṅghaṁ namassāma suvatthi hotū’ti.

Snp 2.1

Verses from the Discourse on Treasures

(The translations correspond to the numbered verses above.)

1.
Whatever wealth in this world or the next,
whatever exquisite treasure in the heavens,
is not, for us, equal to the Tathāgata.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.

2.
The exquisite Deathless – dispassion, ending –
discovered by the Sakyan Sage while in concentration:
There is nothing equal to that Dhamma.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.

3.
What the excellent Awakened One extolled as pure
and called the concentration of unmediated knowing:
No equal to that concentration can be found.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.

4.
The eight persons – the four pairs –
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
This, too, is an exquisite treasure in the Saṅgha.
By this truth may there be well-being.

5.
Those who, devoted, firm-minded,
apply themselves to Gotama’s message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Unbinding they’ve gained.
This, too, is an exquisite treasure in the Saṅgha.
By this truth may there be well-being.

6.
Ended the old, there is no new taking birth.
Dispassioned their minds toward further becoming,
they – with no seed, no desire for growth,
enlightened – go out like this flame.
This, too, is an exquisite treasure in the Saṅgha.
By this truth may there be well-being.

Karaṇīya-metta-sutta

Karaṇīyam-attha-kusalena
Yan-taṁ santaṁ padaṁ abhisamecca
Sakko ujū ca suhujū ca
Suvaco c’assa mudu anatimānī

Santussako ca subharo ca
Appakicco ca sallahuka-vutti
Sant’indriyo ca nipako ca
Appagabbho kulesu ananugiddho

Na ca khuddaṁ samācare kiñci
Yena viññū pare upavadeyyuṁ
Sukhino vā khemino hontu
Sabbe sattā bhavantu sukhit’attā

Ye keci pāṇa-bhūt’atthi
Tasā vā thāvarā vā anavasesā
Dīghā vā ye mahantā vā
Majjhimā rassakā aṇuka-thūlā

Diṭṭhā vā ye ca adiṭṭhā
Ye ca dūre vasanti avidūre
Bhūtā vā sambhavesī vā
Sabbe sattā bhavantu sukhit’attā

Na paro paraṁ nikubbetha
Nātimaññetha katthaci naṁ kiñci
Byārosanā paṭighasaññā
Nāññam-aññassa dukkham-iccheyya

Mātā yathā niyaṁ puttaṁ
Āyusā eka-puttam-anurakkhe
Evam’pi sabba-bhūtesu
Mānasam-bhāvaye aparimāṇaṁ

Mettañ-ca sabba-lokasmiṁ

(A shorter form is sometimes started here)

Mettañ-ca sabba-lokasmiṁ
Mānasam-bhāvaye aparimāṇaṁ
Uddhaṁ adho ca tiriyañ-ca
Asambādhaṁ averaṁ asapattaṁ

Tiṭṭhañ-caraṁ nisinno vā
Sayāno vā yāvat’assa vigata-middho
Etaṁ satiṁ adhiṭṭheyya
Brahmam-etaṁ vihāraṁ idham-āhu

Diṭṭhiñca anupagamma
Sīlavā dassanena sampanno
Kāmesu vineyya gedhaṁ
Na hi jātu gabbha-seyyaṁ punaretī’ti

Snp 1.8

The Buddha’s Words on Loving-Kindness

[Now let us chant the Buddha’s words on loving-kindness]

[This is what should be done]
By one who is skilled in goodness
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,

Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skilful,
Not proud and demanding in nature.

Let them not do the slightest thing
That the wise would later reprove,
Wishing: In gladness and in safety,
May all beings be at ease.

Whatever living beings there may be,
Whether they are weak or strong, omitting none,
The great or the mighty,
medium, short, or small,
The seen and the unseen,
Those living near and far away,
Those born and to be born,
May all beings be at ease.

Let none deceive another
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.

Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings,
Radiating kindness over the entire world:

Spreading upwards to the skies
And downwards to the depths,
Outwards and unbounded,
Freed from hatred and ill-will.

Whether standing or walking, seated,
Or lying down – free from drowsiness –
One should sustain this recollection.
This is said to be the sublime abiding.

By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense-desires,
Is not born again into this world.

Snp 1.8

Khandha-paritta

Virūpakkhehi me mettaṁ
mettaṁ erāpathehi me
Chabyā-puttehi me mettaṁ
mettaṁ kaṇhā-gotamakehi ca
Apādakehi me mettaṁ
mettaṁ dipādakehi me
Catuppadehi me mettaṁ
mettaṁ bahuppadehi me
Mā maṁ apādako hiṁsi
mā maṁ hiṁsi dipādako
Mā maṁ catuppado hiṁsi
mā maṁ hiṁsi bahuppado
Sabbe sattā sabbe pāṇā
sabbe bhūtā ca kevalā
Sabbe bhadrāni passantu
mā kiñci pāpam-āgamā

Appamāṇo buddho appamāṇo dhammo

(This part is sometimes chanted on its own)

Appamāṇo buddho
appamāṇo dhammo
appamāṇo saṅgho
Pamāṇavantāni siriṁsapāni
ahi-vicchikā sata-padī
Uṇṇā-nābhī sarabhū mūsikā

Katā me rakkhā katā me parittā
paṭikkamantu bhūtāni
So’haṁ namo bhagavato
namo sattannaṁ
sammā-sambuddhānaṁ

A.II.72-73

The Group Protection

I have goodwill for the Virupakkhas, the Erapathas,
goodwill for the Chabya descendants, and the Black Gotamakas.

I have goodwill for footless beings, two-footed beings,
goodwill for four-footed, and many-footed beings.

May footless beings, two-footed beings do me no harm.
May four-footed beings and many-footed beings do me no harm.

May all creatures, all breathing things, all beings – each and every one –
meet with good fortune. May none of them come to any evil.

Limitless is the Buddha, limitless the Dhamma, limitless the Saṅgha.

There is a limit to creeping things – snakes, scorpions, centipedes, spiders, lizards and rats.

I have made this protection, I have made this spell.
May the beings depart.
I pay homage to the Blessed One,
homage to the seven Rightly Self-awakened Ones.

Chaddanta-paritta

The Great Elephant Protection

Vadhissamenanti parāmasanto
Kāsāvamaddakkhi dhajaṁ isīnaṁ
Dukkhena phuṭṭhassudapādi saññā
Arahaddhajo sabbhi avajjharūpo

Sallena viddho byathitopi santo
Kāsāvavatthamhi manaṁ na dussayi
Sace imaṁ nāgavarena saccaṁ
Mā maṁ vane bālamigā agañchunti

Mora-paritta

(a.m.)

Udet’ayañ-cakkhumā eka-rājā
Harissa-vaṇṇo paṭhavippabhāso
Taṁ taṁ namassāmi harissa-vaṇṇaṁ paṭhavippabhāsaṁ
Tay’ajja guttā viharemu divasaṁ

Ye brāhmaṇā vedagu sabba-dhamme
Te me namo te ca maṁ pālayantu
Nam’atthu Buddhānaṁ nam’atthu bodhiyā
Namo vimuttānaṁ namo vimuttiyā
Imaṁ so parittaṁ katvā
Moro carati esanā’ti

(p.m.)

Apet’ayañ-cakkhumā eka-rājā
Harissa-vaṇṇo paṭhavippabhāso
Taṁ taṁ namassāmi harissa-vaṇṇaṁ paṭhavippabhāsaṁ
Tay’ajja guttā viharemu rattiṁ

Ye brāhmaṇā vedagu sabba-dhamme
Te me namo te ca maṁ pālayantu
Nam’atthu Buddhānaṁ nam’atthu bodhiyā
Namo vimuttānaṁ namo vimuttiyā
Imaṁ so parittaṁ katvā
Moro vāsam-akappayī’ti

Ja.159

The Peacock’s Protection

The One King, rising, with Vision,
golden-hued, illuminating the Earth: I pay homage to you,
golden-hued, illuminating the Earth.
Guarded today by you, may I live through the day.

Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones. Homage to Awakening.
Homage to the Released Ones. Homage to Release.

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

The One King, setting, with Vision,
golden-hued, illuminating the Earth: I pay homage to you,
golden-hued, illuminating the Earth.
Guarded today by you, may I live through the night.

Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones. Homage to Awakening.
Homage to the Released Ones. Homage to Release.

Having made this protection, the peacock arranges his nest.

Vaṭṭaka-paritta

Atthi loke sīla-guṇo
saccaṁ soceyy’anuddayā
Tena saccena kāhāmi
sacca-kiriyam-anuttaraṁ
Āvajjitvā dhamma-balaṁ
saritvā pubbake jine
Sacca-balam-avassāya
sacca-kiriyam-akās’ahaṁ
Santi pakkhā apattanā
santi pādā avañcanā
Mātā pitā ca nikkhantā
jāta-veda paṭikkama
Saha sacce kate mayhaṁ
mahā-pajjalito sikhī
Vajjesi soḷasa karīsāni
udakaṁ patvā yathā sikhī
Saccena me samo n’atthi
esā me sacca-pāramī’ti

Cariyāpiṭaka vv.319-322

The Quail’s Protection

There is in this world the quality of virtue,
truth, purity, tenderness.
In accordance with this truth I will make
an unsurpassed vow of truth.

Sensing the strength of the Dhamma,
calling to mind the victors of the past,
in dependence on the strength of truth,
I made an unsurpassed vow of truth:

Here are wings with no feathers;
here are feet that can’t walk.
My mother and father have left me.
Fire, go back!

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

Buddha-dhamma-saṅgha-guṇā

Iti pi so bhagavā arahaṁ sammā-sambuddho
Vijjā-caraṇa-sampanno sugato loka-vidū
Anuttaro purisa-damma-sārathi
Satthā devamanussānaṁ buddho bhagavā’ti

Svākkhāto bhagavatā dhammo sandiṭṭhiko
akāliko ehi-passiko opanayiko
paccattaṁ veditabbo viññūhī’ti

Supaṭipanno bhagavato sāvaka-saṅgho
Uju-paṭipanno bhagavato sāvaka-saṅgho
Ñāya-paṭipanno bhagavato sāvaka-saṅgho
Sāmīci-paṭipanno bhagavato sāvaka-saṅgho
Yad-idaṁ cattāri purisa-yugāni aṭṭha purisa-puggalā
Esa bhagavato sāvaka-saṅgho
Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo
Anuttaraṁ puññakkhettaṁ lokassā’ti

Araññe rukkha-mūle vā

Araññe rukkha-mūle vā
Suññāgāre va bhikkhavo
Anussaretha sambuddhaṁ
Bhayaṁ tumhāka no siyā
No ce buddhaṁ sareyyātha
Loka-jeṭṭhaṁ nar’āsabhaṁ
Atha dhammaṁ sareyyātha
Niyyānikaṁ sudesitaṁ
No ce dhammaṁ sareyyātha
Niyyānikaṁ sudesitaṁ
Atha saṅghaṁ sareyyātha
Puññakkhettaṁ anuttaraṁ
Evam-buddhaṁ sarantānaṁ
Dhammaṁ saṅghañ-ca bhikkhavo
Bhayaṁ vā chambhitattaṁ vā
Loma-haṁso na hessatī’ti.

S.I.219-220

Āṭānāṭiya-paritta (short)

Vipassissa nam’atthu
cakkhumantassa sirīmato
Sikhissa pi nam’atthu
sabba-bhūtānukampino
Vessabhussa nam’atthu
nhātakassa tapassino
Nam’atthu kakusandhassa
māra-senappamaddino
Konāgamanassa nam’atthu
brāhmaṇassa vusīmato
Kassapassa nam’atthu
vippamuttassa sabbadhi
Aṅgīrasassa nam’atthu
sakya-puttassa sirīmato
Yo imaṁ dhammam-adesesi
sabba-dukkhāpanūdanaṁ
Ye cāpi nibbutā loke
yathā-bhūtaṁ vipassisuṁ
Te janā apisuṇā
mahantā vīta-sāradā
Hitaṁ deva-manussānaṁ
yaṁ namassanti gotamaṁ
Vijjā-caraṇa-sampannaṁ
mahantaṁ vīta-sāradaṁ
Vijjā-caraṇa-sampannaṁ
buddhaṁ vandāma gotaman’ti

D.III.195-196

Homage to the Seven Past Buddhas

Homage to Vipassī, possessed of vision and splendor.

Homage to Sikhī, sympathetic to all beings.

Homage to Vesabhū, cleansed, austere.

Homage to Kakusandha, crusher of Māra’s host.

Homage to Konāgamana, the Brahman who lived the life perfected.

Homage to Kassapa, everywhere released.

Homage to Aṅgīrasa, splendid son of the Sakyans,

Who taught this Dhamma – the dispelling of all stress.

Those unbound in the world, who have seen things as they have come to be,

Great Ones of gentle speech, thoroughly mature:

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

consummate in knowledge and conduct, the Great One, thoroughly mature.

We revere the Buddha Gotama, consummate in knowledge and conduct.

Sacca-kiriyā-gāthā

Natthi me saraṇaṁ aññaṁ buddho me saraṇaṁ varaṁ
Etena sacca-vajjena sotthi te/me hotu sabbadā

Natthi me saraṇaṁ aññaṁ dhammo me saraṇaṁ varaṁ
Etena sacca-vajjena sotthi te/me hotu sabbadā

Natthi me saraṇaṁ aññaṁ saṅgho me saraṇaṁ varaṁ
Etena sacca-vajjena sotthi te/me hotu sabbadā

Yaṅkiñci ratanaṁ loke

Yaṅkiñci ratanaṁ loke
vijjati vividhaṁ puthu
Ratanaṁ buddhasamaṁ
natthi tasmā sotthī bhavantu te
Yaṅkiñci ratanaṁ loke
vijjati vividhaṁ puthu
Ratanaṁ dhammasamaṁ
natthi tasmā sotthī bhavantu te
Yaṅkiñci ratanaṁ loke
vijjati vividhaṁ puthu
Ratanaṁ saṅghasamaṁ
natthi tasmā sotthī bhavantu te

Sakkatvā buddharatanaṁ

Sakkatvā buddharatanaṁ
osadhaṁ uttamaṁ varaṁ
Hitaṁ devamanussānaṁ
buddhatejena sotthinā
Nassantupaddavā sabbe
dukkhā vūpasamentu te
Sakkatvā dhammaratanaṁ
osadhaṁ uttamaṁ varaṁ
Pariḷāhūpasamanaṁ
dhammatejena sotthinā
Nassantupaddavā sabbe
bhayā vūpasamentu te
Sakkatvā saṅgharatanaṁ
osadhaṁ uttamaṁ varaṁ
Āhuneyyaṁ pāhuneyyaṁ
saṅghatejena sotthinā
Nassantupaddavā sabbe
rogā vūpasamentu te

The jet tamnaan sequence ends here and continues with the closing sequence.

Having Revered

Having revered the jewel of the Buddha, the highest, most excellent medicine, the welfare of human and heavenly beings: Through the Buddha’s majesty and safety, may all obstacles vanish. May your sufferings grow totally calm.

Having revered the jewel of the Dhamma, the highest, most excellent medicine, the stiller of feverish passion: Through the Dhamma’s majesty and safety, may all obstacles vanish. May your fears grow totally calm.

Having revered the jewel of the Saṅgha, the highest, most excellent medicine, worthy of gifts, worthy of hospitality: Through the Saṅgha’s majesty and safety, may all obstacles vanish. May your diseases grow totally calm.

Aṅgulimāla-paritta

Yato’haṁ bhagini ariyāya jātiyā jāto
Nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā
Tena saccena sotthi te hotu sotthi gabbhassa

M.II.103

(Three times)

Sister, since being born in the Noble Birth,
I am not aware that I have intentionally deprived a being of life.
By this truth may you be well,
and so may the child in your womb.

Bojjhaṅga-paritta

Bojjhaṅgo sati-saṅkhāto
dhammānaṁ vicayo tathā
Viriyam-pīti-passaddhi
bojjhaṅgā ca tathā’pare
Samādh’upekkha-bojjhaṅgā
satt’ete sabba-dassinā
Muninā sammad-akkhātā
bhāvitā bahulīkatā
Saṁvattanti abhiññāya
nibbānāya ca bodhiyā
Etena sacca-vajjena
sotthi te hotu sabbadā
Ekasmiṁ samaye nātho
moggallānañ-ca kassapaṁ
Gilāne dukkhite disvā
bojjhaṅge satta desayi
Te ca taṁ abhinanditvā
rogā mucciṁsu taṅ-khaṇe
Etena sacca-vajjena
sotthi te hotu sabbadā
Ekadā dhamma-rājā pi
gelaññenābhipīḷito
Cundattherena tañ-ñeva
bhaṇāpetvāna sādaraṁ
Sammoditvā ca ābādhā
tamhā vuṭṭhāsi ṭhānaso
Etena sacca-vajjena
sotthi te hotu sabbadā
Pahīnā te ca ābādhā
tiṇṇannam-pi mahesinaṁ
Magg’āhata-kilesā va
pattānuppatti-dhammataṁ
Etena sacca-vajjena
sotthi te hotu sabbadā

S.V.80f

The Factors of Awakening Protection

The factors for Awakening include: mindfulness, analysis of qualities, persistence, rapture, and calm as factors for Awakening, plus concentration and equanimity.

These seven, which the All-seeing Sage has rightly taught, when developed and matured, bring about heightened knowledge, Unbinding and Awakening.

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

At one time, our Protector – seeing that Moggallāna and Kassapa were sick and in pain – taught them the seven factors for Awakening.

They, delighting in that, were instantly freed from their illness.

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

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

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

Those diseases were abandoned by the three great seers, just as defilements are demolished by the Path in accordance with step-by-step attainment.

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

Abhaya-paritta

Yan-dunnimittaṁ avamaṅgalañ-ca
Yo cāmanāpo sakuṇassa saddo
Pāpaggaho dussupinaṁ akantaṁ
Buddhānubhāvena vināsamentu

Yan-dunnimittaṁ avamaṅgalañ-ca
Yo cāmanāpo sakuṇassa saddo
Pāpaggaho dussupinaṁ akantaṁ
Dhammānubhāvena vināsamentu

Yan-dunnimittaṁ avamaṅgalañ-ca
Yo cāmanāpo sakuṇassa saddo
Pāpaggaho dussupinaṁ akantaṁ
Saṅghānubhāvena vināsamentu

The sipsong tamnaan sequence ends here and continues with the closing sequence.

The Danger-free Protection

Whatever unlucky portents and ill omens,
and whatever distressing bird calls,
evil planets, upsetting nightmares:

By the Buddha’s power may they be destroyed.

Whatever unlucky portents and ill omens,
and whatever distressing bird calls,
evil planets, upsetting nightmares:

By the Dhamma’s power may they be destroyed.

Whatever unlucky portents and ill omens,
and whatever distressing bird calls,
evil planets, upsetting nightmares:

By the Saṅgha’s power may they be destroyed.

Closing Sequence

Devatā-uyyojana-gāthā

Dukkhappattā ca niddukkhā
bhayappattā ca nibbhayā
Sokappattā ca nissokā
hontu sabbe pi pāṇino
Ettāvatā ca amhehi
sambhataṁ puñña-sampadaṁ
Sabbe devānumodantu
sabba-sampatti-siddhiyā
Dānaṁ dadantu saddhāya
sīlaṁ rakkhantu sabbadā
Bhāvanābhiratā hontu
gacchantu devatā-gatā\\relax [Sabbe buddhā] balappattā
paccekānañ-ca yaṁ balaṁ
Arahantānañ-ca tejena
rakkhaṁ bandhāmi sabbaso

Verses on Sending Off the Devatā

May all beings: who have fallen into suffering be without suffering,
who have fallen into danger be without danger,
who have fallen into sorrow be without sorrow.

For the sake of all attainment and success, may all heavenly beings
rejoice in the extent to which we have gathered a consummation of merit.

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

From the strength attained by all the Buddhas,
the strength of the Private Buddhas,
by the majesty of the arahants,
I bind this protection all around.

Jaya-maṅgala-aṭṭha-gāthā

Bāhuṁ sahassam-abhinimmita sāvudhan-taṁ
Grīmekhalaṁ udita-ghora-sasena-māraṁ
Dān’ādi-dhamma-vidhinā jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Mārātirekam-abhiyujjhita-sabba-rattiṁ
Ghoram-pan’āḷavakam-akkhama-thaddha-yakkhaṁ
Khantī-sudanta-vidhinā jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Nāḷāgiriṁ gaja-varaṁ atimatta-bhūtaṁ
Dāv’aggi-cakkam-asanīva sudāruṇan-taṁ
Mett’ambu-seka-vidhinā jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Ukkhitta-khaggam-atihattha-sudāruṇan-taṁ
Dhāvan-ti-yojana-path’aṅguli- mālavantaṁ
Iddhī’bhisaṅkhata-mano jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Katvāna kaṭṭham-udaraṁ iva gabbhinīyā
Ciñcāya duṭṭha-vacanaṁ jana-kāya majjhe
Santena soma-vidhinā jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Saccaṁ vihāya-mati-saccaka-vāda-ketuṁ
Vādābhiropita-manaṁ ati-andha-bhūtaṁ
Paññā-padīpa-jalito jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Nandopananda-bhujagaṁ vibudhaṁ mah’iddhiṁ
Puttena thera-bhujagena damāpayanto
Iddhūpadesa-vidhinā jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Duggāha-diṭṭhi-bhujagena sudaṭṭha-hatthaṁ
Brahmaṁ visuddhi-jutim-iddhi-bakābhidhānaṁ
Ñāṇāgadena vidhinā jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni

Etā pi buddha-jaya-maṅgala-aṭṭha-gāthā
Yo vācano dina-dine saratem-atandī
Hitvān’aneka-vividhāni c’upaddavāni
Mokkhaṁ sukhaṁ adhigameyya naro sapañño

Verses on the Buddha’s Victories

Creating a form with a thousand arms, each equipped with a weapon,
Māra, on the elephant Girimekhala,
uttered a frightening roar together with his troops.
The Lord of Sages defeated him by means of such qualities as generosity:
By the majesty of this, may you have blessings of victory.

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

Nāḷāgiri, the excellent elephant, when maddened,
was very horrific, like a forest fire, a flaming discus, a lightning bolt.
The Lord of Sages defeated him by sprinkling the water of goodwill:
By the majesty of this, may you have blessings of victory.

Very horrific, with a sword upraised in his expert hand,
Garlanded-with-Fingers ran three leages along the path.
The Lord of Sages defeated him with mind-fashioned marvels:
By the majesty of this, may you have blessings of victory.

Having made a wooden belly to appear pregnant,
Ciñcā made a lewd accusation in the midst of the gathering.
The Lord of Sages defeated her with peaceful, gracious means:
By the majesty of this, may you have blessings of victory.

Saccaka, whose provocative views had abandoned the truth,
his mind delighting in argument, had become thoroughly blind.
The Lord of Sages defeated him with the light of discernment:
By the majesty of this, may you have blessings of victory.

Nandopananda was a serpent with great power but wrong views.
The Lord of Sages defeated him by means of a display of marvels,
sending his son (Moggallāna), the serpent-elder, to tame him:
By the majesty of this, may you have blessings of victory.

His hands bound tight by the serpent of wrongly held views,
Baka, the Brahmā, thought himself pure in his radiance and power.
The Lord of Sages defeated him by means of his words of knowledge: By the majesty of this, may you have blessings of victory.

These eight verses of the Buddha’s blessings of victory:
Whatever person of discernment
recites or recalls them day after day without lapsing,
destroying all kinds of obstacles,
will attain liberation and happiness.

Jaya-paritta

Mahā-kāruṇiko nātho
Hitāya sabba-pāṇinaṁ
Pūretvā pāramī sabbā
Patto sambodhim-uttamaṁ
Etena sacca-vajjena
Hotu te jaya-maṅgalaṁ

Jayanto bodhiyā mūle

(This part is sometimes chanted on its own)

Jayanto bodhiyā mūle
Sakyānaṁ nandi-vaḍḍhano
Evaṁ tvaṁ vijayo hohi
Jayassu jaya-maṅgale
Aparājita-pallaṅke
Sīse paṭhavi-pokkhare

Abhiseke sabba-buddhānaṁ
Aggappatto pamodati
Sunakkhattaṁ sumaṅgalaṁ
Supabhātaṁ suhuṭṭhitaṁ
Sukhaṇo sumuhutto ca
Suyiṭṭhaṁ brahma-cārisu

Padakkhiṇaṁ kāya-kammaṁ
Vācā-kammaṁ padakkhiṇaṁ
Padakkhiṇaṁ mano-kammaṁ
Paṇidhi te padakkhiṇā
Padakkhiṇāni katvāna
Labhant’atthe padakkhiṇe

A.I.294

Victory Protection

(The Buddha), our protector, with great compassion,
for the welfare of all beings,
having fulfilled all the perfections,
attained the highest self-awakening.
By the utterance of this truth,
may you have a blessing of victory.

Victorious at the foot of the Bodhi tree,
was he who increased the Sakyans’ delight.
May you have the same sort of victory.
May you win blessings of victory.

At the head of the lotus leaf of the world
on the undefeated seat
consecrated by all the Buddhas,
he rejoiced in the utmost attainment.

A lucky star it is, a lucky blessing,
a lucky dawn, a lucky sacrifice,
a lucky instant, a lucky moment,
a lucky offering: i.e., a rightful bodily act
a rightful verbal act, a rightful mental act,
your rightful intentions
with regard to those who lead the holy life.
Doing these rightful things, your rightful aims are achieved.

So attha-laddho

So attha-laddho sukhito
viruḷho buddha-sāsane
Arogo sukhito hohi
saha sabbehi ñātibhi (×3)

May he gain in his aims, be happy, and flourish in the Buddha’s teachings. May you, together with all your relatives, be happy and free from disease.

Sā attha-laddhā

Sā attha-laddhā sukhitā
viruḷhā buddha-sāsane
Arogā sukhitā hohi
saha sabbehi ñātibhi (×3)

Te attha-laddhā sukhitā

Te attha-laddhā sukhitā
viruḷhā buddha-sāsane
Arogā sukhitā hotha
saha sabbehi ñātibhi (×3)

A.I.294

Bhavatu sabba-maṅgalaṁ

Bhavatu sabba-maṅgalaṁ rakkhantu sabba-devatā
Sabba-buddhānubhāvena sadā sotthī bhavantu te

Bhavatu sabba-maṅgalaṁ rakkhantu sabba-devatā
Sabba-dhammānubhāvena sadā sotthī bhavantu te

Bhavatu sabba-maṅgalaṁ rakkhantu sabba-devatā
Sabba-saṅghānubhāvena sadā sotthī bhavantu te

Mahā-kāruṇiko nātho’ti ādikā gāthā

Mahā-kāruṇiko nātho
Atthāya sabba-pāṇinaṁ
Hitāya sabba-pāṇinaṁ
Sukhāya sabba-pāṇinaṁ

Pūretvā pāramī sabbā
Patto sambodhim-uttamaṁ
Etena sacca-vajjena
Mā hontu sabb’upaddavā

Āṭānāṭiya-paritta (long)

(Solo introduction)

Appasannehi nāthassa sāsane sādhusammate
Amanussehi caṇḍehi sadā kibbisakāribhi
Parisānañca-tassannam ahiṁsāya ca guttiyā
Yandesesi mahāvīro parittan-tam bhaṇāma se

(If starting with Vipassissa…, continue below without the solo introduction)

[Namo me sabbabuddhānaṁ]
uppannānaṁ mahesinaṁ
Taṇhaṅkaro mahāvīro
medhaṅkaro mahāyaso
Saraṇaṅkaro lokahito
dīpaṅkaro jutindharo
Koṇḍañño janapāmokkho
maṅgalo purisāsabho
Sumano sumano dhīro
revato rativaḍḍhano
Sobhito guṇasampanno
anomadassī januttamo
Padumo lokapajjoto
nārado varasārathī
Padumuttaro sattasāro
sumedho appaṭipuggalo
Sujāto sabbalokaggo
piyadassī narāsabho
Atthadassī kāruṇiko
dhammadassī tamonudo
Siddhattho asamo loke
tisso ca vadataṁ varo
Phusso ca varado buddho
vipassī ca anūpamo
Sikhī sabbahito satthā
vessabhū sukhadāyako
Kakusandho satthavāho
koṇāgamano raṇañjaho
Kassapo sirisampanno
gotamo sakyapuṅgavo
Ete caññe ca sambuddhā
anekasatakoṭayo
Sabbe buddhā asamasamā
sabbe buddhā mahiddhikā
Sabbe dasabalūpetā
vesārajjehupāgatā
Sabbe te paṭijānanti
āsabhaṇṭhānamuttamaṁ
Sīhanādaṁ nadantete
parisāsu visāradā
Brahmacakkaṁ pavattenti
loke appaṭivattiyaṁ
Upetā buddhadhammehi
aṭṭhārasahi nāyakā
Dvattiṁsa-lakkhaṇūpetā
sītyānubyañjanādharā
Byāmappabhāya suppabhā
sabbe te munikuñjarā
Buddhā sabbaññuno ete
sabbe khīṇāsavā jinā
Mahappabhā mahātejā
mahāpaññā mahabbalā
Mahākāruṇikā dhīrā
sabbesānaṁ sukhāvahā
Dīpā nāthā patiṭṭhā
ca tāṇā leṇā ca pāṇinaṁ
Gatī bandhū mahassāsā
saraṇā ca hitesino
Sadevakassa lokassa
sabbe ete parāyanā
Tesāhaṁ sirasā pāde
vandāmi purisuttame
Vacasā manasā ceva
vandāmete tathāgate
Sayane āsane ṭhāne
gamane cāpi sabbadā
Sadā sukhena rakkhantu
buddhā santikarā tuvaṁ
Tehi tvaṁ rakkhito santo
mutto sabbabhayena ca
Sabba-rogavinimutto
sabba-santāpavajjito
Sabba-veramatikkanto
nibbuto ca tuvaṁ bhava
Tesaṁ saccena sīlena
khantimettābalena ca
Tepi tumhe¹ anurakkhantu
ārogyena sukhena ca
Puratthimasmiṁ disābhāge
santi bhūtā mahiddhikā
Tepi tumhe anurakkhantu
ārogyena sukhena ca
Dakkhiṇasmiṁ disābhāge
santi devā mahiddhikā
Tepi tumhe anurakkhantu
ārogyena sukhena ca
Pacchimasmiṁ disābhāge
santi nāgā mahiddhikā
Tepi tumhe anurakkhantu
ārogyena sukhena ca
Uttarasmiṁ disābhāge
santi yakkhā mahiddhikā
Tepi tumhe anurakkhantu
ārogyena sukhena ca
Purimadisaṁ dhataraṭṭho
dakkhiṇena viruḷhako
Pacchimena virūpakkho
kuvero uttaraṁ disaṁ
Cattāro te mahārājā
lokapālā yasassino
Tepi tumhe anurakkhantu
ārogyena sukhena ca
Ākāsaṭṭhā ca bhummaṭṭhā
devā nāgā mahiddhikā
Tepi tumhe anurakkhantu
ārogyena sukhena ca

¹ If chanting for oneself, change tumhe to amhe here and in the lines below.

Natthi me saraṇaṁ aññaṁ

Natthi me saraṇaṁ aññaṁ
buddho me saraṇaṁ varaṁ
Etena saccavajjena
hotu te² jayamaṅgalaṁ
Natthi me saraṇaṁ aññaṁ
dhammo me saraṇaṁ varaṁ
Etena saccavajjena
hotu te jayamaṅgalaṁ
Natthi me saraṇaṁ aññaṁ
saṅgho me saraṇaṁ varaṁ
Etena saccavajjena
hotu te jayamaṅgalaṁ

² If chanting for oneself, change te to me here and in the lines below.

Yaṅkiñci ratanaṁ loke

Sakkatvā

Sabbītiyo vivajjantu

Sabbītiyo vivajjantu
sabbarogo vinassatu
Mā te bhavatvantarāyo
sukhī dīghāyuko bhava
Abhivādanasīlissa
niccaṁ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti
āyu vaṇṇo sukhaṁ balaṁ

The Twenty-Eight Buddhas’ Protection

Solo introduction

We will now recite the discourse given by the Great Hero
(the Buddha), as a protection for virtue-loving human beings,
Against harm from all evil-doing, malevolent non-humans who are
displeased with the Buddha’s Teachings.

Homage to all Buddhas, the mighty who have arisen:
Taṇhaṅkara, the great hero, Medhaṅkara, the renowned,
Saraṇaṅkara, who guarded the world, Dīpaṅkara, the light-bearer,
Koṇḍañña, liberator of people, Maṅgala, great leader of people,
Sumana, kindly and wise, Revata, increaser of joy,
Sobhita, perfected in virtues, Anomadassī, greatest of beings,
Paduma, illuminer of the world, Nārada, true charioteer,
Padumuttara, most excellent of beings, Sumedha, the unequalled one,
Sujāta, summit of the world, Piyadassī, great leader of men,
Atthadassī, the compassionate, Dhammadassī, destroyer of darkness,
Siddhattha, unequalled in the world, and Tissa, speaker of Truth,
Phussa, bestower of blessings, Vipassī, the incomparable,
Sikhī, the bliss-bestowing teacher, Vessabhū, giver of happiness,
Kakusandha, the caravan leader, Koṇāgamana, abandoner of ills,
Kassapa, perfect in glory, Gotama, chief of the Sakyans.

These and all self-enlightened Buddhas are also peerless ones,
All the Buddhas together, all of mighty power,
All endowed with the Ten Powers, attained to highest knowledge,
All of these are accorded the supreme place of leadership.
They roar the lion’s roar with confidence among their followers,
They observe with the divine eye, unhindered, all the world.
The leaders endowed with the eighteen kinds of Buddha-Dhamma,
The thirty-two major and eighty minor marks of a great being,
Shining with fathom-wide haloes, all these elephant-like sages,
All these omniscient Buddhas, conquerors free of corruption,
Of mighty brilliance, mighty power, of mighty wisdom, mighty strength,
Of mighty compassion and wisdom, bearing bliss to all,
Islands, guardians and supports, shelters and caves for all beings,
Resorts, kinsmen and comforters, benevolent givers of refuge,
These are all the final resting place for the world with its deities.
With my head at their feet I salute these greatest of humans.
With both speech and thought I venerate those Tathāgatas,
Whether lying down, seated or standing, or walking anywhere.
May they ever guard your happiness, the Buddhas, bringers of peace,
And may you, guarded by them, at peace, freed from all fear,
Released from all illness, safe from all torments,
Having transcended hatred, may you gain cessation.

By the power of their truth, their virtue and love,
May they protect and guard you in health and happiness.
In the Eastern quarter are beings of great power,
May they protect and guard you in health and happiness.
In the Southern quarter are deities of great power,
May they protect and guard you in health and happiness.
In the Western quarter are dragons of great power,
May they protect and guard you in health and happiness.
In the Northern quarter are spirits of great power,
May they protect and guard you in health and happiness.
In the East is Dhataraṭṭha, in the South is Viruḷhaka,
In the West is Virūpakkha, Kuvera rules the North.
These Four Mighty Kings, far-famed guardians of the world,
May they all be your protectors in health and happiness.
Sky-dwelling and earth-dwelling gods and dragons of great power,
May they all be your protectors in health and happiness.
For me there is no other refuge, the Buddha is my excellent refuge:
By this declaration of truth may the blessings of victory be yours.
For me there is no other refuge, the Dhamma is my excellent refuge:
By this declaration of truth may the blessings of victory be yours.
For me there is no other refuge, the Saṅgha is my excellent refuge:
By this declaration of truth may the blessings of victory be yours.

Whatever jewel may be found in the world, however splendid,
There is no jewel equal to the Buddha, therefore may you be blessed.
Whatever jewel may be found in the world, however splendid,
There is no jewel equal to the Dhamma, therefore may you be blessed.
Whatever jewel may be found in the world, however splendid,
There is no jewel equal to the Saṅgha, therefore may you be blessed.
If you venerate the Buddha jewel, the supreme, excellent protection,
Which benefits gods and humans, then in safety, by the Buddha’s power,
All dangers will be prevented, your sorrows will pass away.
If you venerate the Dhamma jewel, the supreme, excellent protection,
Which calms all fevered states, then in safety, by the Dhamma’s power,
All dangers will be prevented, your fears will pass away.
If you venerate the Saṅgha jewel, the supreme, excellent protection,
Worthy of gifts and hospitality, then in safety, by the Saṅgha’s power,
All dangers will be prevented, your sicknesses will pass away.
May all calamities be avoided, may all illness pass away,
May no dangers threaten you, may you be happy and long-lived,
Greeted kindly and welcome everywhere.
May four things accrue to you: long life, beauty, bliss, and strength.

Pabbatopama-gāthā

Verses on Mountains

Yathā pi selā vipulā
nabhaṁ āhacca pabbatā
Samantā anupariyeyyuṁ
nippothentā catuddisā
Evaṁ jarā ca maccu ca
adhivattanti pāṇino
Khattiye brāhmaṇe vesse
sudde caṇḍāla-pukkuse
Na kiñci parivajjeti
sabbam-evābhimaddati
Na tattha hatthīnaṁ bhūmi
na rathānaṁ na pattiyā
Na cāpi manta-yuddhena
sakkā jetuṁ dhanena vā
Tasmā hi paṇḍito poso
sampassaṁ attham-attano
Buddhe dhamme ca saṅghe ca
dhīro saddhaṁ nivesaye
Yo dhamma-cārī kāyena
vācāya uda cetasā
Idh’eva naṁ pasaṁsanti
pecca sagge pamodati

S.I.102

Bhāra-sutta-gāthā

Verses on the Burden

Bhārā have pañcakkhandhā
bhāra-hāro ca puggalo
Bhār’ādānaṁ dukkhaṁ loke
bhāra-nikkhepanaṁ sukhaṁ

The five aggregates indeed are burdens,
The beast of burden though is man.
In this world to take up burdens is dukkha.
Putting them down brings happiness.

Nikkhipitvā garuṁ bhāraṁ
aññaṁ bhāraṁ anādiya
Samūlaṁ taṇhaṁ abbuyha
nicchāto parinibbuto

A heavy burden cast away,
Not taking on another load,
With craving pulled out from the root,
Desires stilled, one is released.

S.III.26

Khemākhema-saraṇa-gamana-paridīpikā-gāthā

True and False Refuges

Bahuṁ ve saraṇaṁ yanti
pabbatāni vanāni ca
Ārāma-rukkha-cetyāni
manussā bhaya-tajjitā

To many refuges they go –
To mountain slopes and forest glades,
To parkland shrines and sacred sites –
People overcome by fear.

N’etaṁ kho saraṇaṁ khemaṁ
n’etaṁ saraṇam-uttamaṁ
N’etaṁ saraṇam-āgamma
sabba-dukkhā pamuccati

Such a refuge is not secure,
Such a refuge is not supreme,
Such a refuge does not bring
Complete release from suffering.

Yo ca buddhañ-ca dhammañ-ca
saṅghañ-ca saraṇaṁ gato
Cattāri ariya-saccāni
sammappaññāya passati

Whoever goes to refuge
In the Triple Gem
Sees with right discernment
The Four Noble Truths:

Dukkhaṁ dukkha-samuppādaṁ
dukkhassa ca atikkamaṁ
Ariyañ-c’aṭṭh’aṅgikaṁ maggaṁ
dukkhūpasama-gāminaṁ

Suffering and its origin
And that which lies beyond –
The Noble Eightfold Path
That leads the way to suff’ring’s end.

Etaṁ kho saraṇaṁ khemaṁ
etaṁ saraṇam-uttamaṁ
Etaṁ saraṇam-āgamma
sabba-dukkhā pamuccatī’ti.

Such a refuge is secure,
Such a refuge is supreme,
Such a refuge truly brings
Complete release from all suffering.

Dhp 188-192

Bhadd’eka-ratta-gāthā

Verses on a Shining Night of Prosperity

Atītaṁ nānvāgameyya
nappaṭikaṅkhe anāgataṁ
Yad’atītaṁ pahīnan-taṁ
appattañca anāgataṁ

One should not revive the past
Nor speculate on what’s to come;
The past is left behind,
The future is un-realized.

Paccuppannañca yo dhammaṁ
tattha tattha vipassati
Asaṁhiraṁ asaṅkuppaṁ
taṁ viddhām-anubrūhaye

In every presently arisen state
There, just there, one clearly sees;
Unmoved, unagitated,
Such insight is one’s strength.

Ajj’eva kiccam-ātappaṁ
ko jaññā maraṇaṁ suve
Na hi no saṅgaran-tena
mahā-senena maccunā

Ardently doing one’s task today,
Tomorrow, who knows, death may come;
Facing the mighty hordes of death,
Indeed one cannot strike a deal.

Evaṁ vihārim-ātāpiṁ
aho-rattam-atanditaṁ
Taṁ ve bhadd’eka-ratto’ti
santo ācikkhate muni

To dwell with energy aroused
Thus for a night of non-decline,
That is a ‘night of shining prosperity.’
So it was taught by the Peaceful Sage.

M.III.187

Ti-lakkhaṇ’ādi-gāthā

Sabbe saṅkhārā aniccā’ti
yadā paññāya passati
Atha nibbindati dukkhe
esa maggo visuddhiyā
Sabbe saṅkhārā dukkhā’ti
yadā paññāya passati
Atha nibbindati dukkhe
esa maggo visuddhiyā
Sabbe dhammā anattā’ti
yadā paññāya passati
Atha nibbindati dukkhe
esa maggo visuddhiyā

Dhp 277-279

Appakā te manussesu
ye janā pāra-gāmino
Athāyaṁ itarā pajā
tīram-evānudhāvati
Ye ca kho sammad-akkhāte
dhamme dhammānuvattino
Te janā pāram-essanti
maccu-dheyyaṁ suduttaraṁ
Kaṇhaṁ dhammaṁ vippahāya
sukkaṁ bhāvetha paṇḍito
Okā anokam-āgamma
viveke yattha dūramaṁ
Tatrābhiratim-iccheyya
hitvā kāme akiñcano
Pariyodapeyya attānaṁ
citta-klesehi paṇḍito
Yesaṁ sambodhiy-aṅgesu
sammā cittaṁ subhāvitaṁ
Ādāna-paṭinissagge
anupādāya ye ratā
Khīṇ’āsavā jutimanto
te loke parinibbutā’ti

Dhp 85-89

Verses on the Three Characteristics

‘Impermanent are all conditioned things’ –
When with wisdom this is seen
One feels weary of all dukkha;
This is the path to purity.

‘Dukkha are all conditioned things’ –
When with wisdom this is seen
One feels weary of all dukkha;
This is the path to purity.

‘There is no self in anything’ –
When with wisdom this is seen
One feels weary of all dukkha;
This is the path to purity.

Few amongst humankind
Are those who go beyond,
Yet there are the many folks
Ever wand’ring on this shore.

Wherever Dhamma is well-taught,
Those who train in line with it
Are the ones who will cross over
The realm of death so hard to flee.

Abandoning the darker states,
The wise pursue the bright;
From the floods dry land they reach
Living withdrawn so hard to do.
Such rare delight one should desire,
Sense pleasures cast away,
Not having anything.

Dhamma-gārav’ādi-gāthā

Verses on Respect for the Dhamma

Ye ca atītā sambuddhā
ye ca buddhā anāgatā
Yo c’etarahi sambuddho
bahunnaṁ soka-nāsano

All the Buddhas of the past,
All the Buddhas yet to come,
The Buddha of this current age –
Dispellers of much sorrow.

Sabbe saddhamma-garuno
vihariṁsu viharanti ca
Atho pi viharissanti
esā buddhāna dhammatā

Those having lived or living now,
Those living in the future,
All do revere the True Dhamma –
That is the nature of all Buddhas.

Tasmā hi atta-kāmena
mahattam-abhikaṅkhatā
Saddhammo garu-kātabbo
saraṁ buddhāna sāsanaṁ

Therefore desiring one’s own welfare,
Pursuing greatest aspirations,
One should revere the True Dhamma –
Recollecting the Buddha’s teaching.

S.I.140

Na hi dhammo adhammo ca
Ubho sama-vipākino
Adhammo nirayaṁ neti
Dhammo pāpeti suggatiṁ

What is true Dhamma and what not
Will never have the same results,
While lack of Dhamma leads to hell-realms –
True Dhamma takes one on a good course.

Dhammo have rakkhati dhamma-cāriṁ
Dhammo suciṇṇo sukham-āvahāti
Esānisaṁso dhamme suciṇṇe

The Dhamma guards who lives in line with it
And leads to happiness when practised well –
This is the blessing of well-practised Dhamma.

Thag 303-304

Paṭhama-buddha-bhāsita-gāthā

Verses on the Buddha’s First Exclamation

Aneka-jāti-saṁsāraṁ
sandhāvissaṁ anibbisaṁ
Gaha-kāraṁ gavesanto
dukkhā jāti punappunaṁ

For many lifetimes in the round of birth,
Wandering on endlessly,
For the builder of this house I searched –
How painful is repeated birth.

Gaha-kāraka diṭṭho’si
puna gehaṁ na kāhasi
Sabbā te phāsukā bhaggā
gaha-kūṭaṁ visaṅkhataṁ
Visaṅkhāra-gataṁ cittaṁ
taṇhānaṁ khayam-ajjhagā

House-builder you’ve been seen,
Another home you will not build,
All your rafters have been snapped,
Dismantled is your ridge-pole;
The non-constructing mind
Has come to craving’s end.

Dhp 153-154

Pacchima-ovāda-gāthā

Verses on the Last Instructions

Handa dāni bhikkhave āmantayāmi vo
Vaya-dhammā saṅkhārā
Appamādena sampādethā’ti
Ayaṁ tathāgatassa pacchimā vācā

‘Now, take heed, bhikkhus, I caution you thus: Dissolution is the nature of all conditions. Therefore strive on with diligence!’ These are the final words of the Tathāgata.

D.II.156

Ye dhammā hetuppabhavā

Arising From a Cause

Ye dhammā hetuppabhavā
Tesaṁ hetuṁ tathāgato āha
Tesañca yo nirodho
Evaṁ-vādī mahāsamaṇo’ti

Whatever phenomena arise from a cause,
The Tathāgata has explained their cause,
And also their cessation.
That is the teaching of the Great Ascetic.

Mv.1.23.5

Nakkhattayakkha

The paritta chanting may be closed with the following:

Nakkhatta-yakkha-bhūtānaṁ
Pāpa-ggaha-nivāraṇā
Parittassānubhāvena
Hantvā tesaṁ upaddave

(Three times)

Verses on Respect

Satthu-garu dhamma-garu,
Saṅghe ca tibba-gāravo,
Samādhi-garu ātāpī,
Sikkhāya tibba-gāravo,
Appamāda-garu bhikkhu,
Paṭisanthāra-gāravo:
Abhabbo parihānāya,
Nibbānasseva santike.

One with respect for the Buddha and Dhamma,
and strong respect for the Saṅgha,
one who is ardent, with respect for concentration,
and strong respect for the Training,
one who sees danger and respects being heedful,
and shows respect in welcoming guests.
A person like this cannot decline,
stands right in the presence of Nibbāna.

A.IV.28

Anumodanā

Contents

Yathā vāri-vahā pūrā

Just as Rivers

Yathā vāri-vahā pūrā paripūrenti sāgaraṁ

Just as rivers full of water entirely fill up the sea,

Evam-eva ito dinnaṁ petānaṁ upakappati

So will what’s here been given bring blessings to departed spirits.

Khp.VII.v8

Icchitaṁ patthitaṁ tumhaṁ

May all your hopes and all your longings

Khippam-eva samijjhatu

Come true in no long time.

Sabbe pūrentu saṅkappā

May all your wishes be fulfilled

Cando paṇṇaraso yathā

Like on the fifteenth day the moon

Maṇi jotiraso yathā

Or like a bright and shining gem.

DhpA.I.198

Sabb’ītiyo vivajjantu

May all misfortunes be avoided,

Sabba-rogo vinassatu

May all illness be dispelled,

Mā te bhavatv-antarāyo

May you never meet with dangers,

Sukhī dīgh’āyuko bhava

May you be happy and live long.

Abhivādana-sīlissa
Niccaṁ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti
Āyu vaṇṇo sukhaṁ balaṁ

For those who are respectful,
Who always honour the elders,
Four are the qualities which will increase:
Life, beauty, happiness and strength.

Dhp 109

Bhavatu sabba-maṅgalaṁ

May every blessing come to be

Rakkhantu sabba-devatā

And all good spirits guard you well.

Sabba-buddhānubhāvena

Through the power of all Buddhas

Sadā sotthī bhavantu te

May you always be at ease.

Bhavatu sabba-maṅgalaṁ

May every blessing come to be

Rakkhantu sabba-devatā

And all good spirits guard you well.

Sabba-dhammānubhāvena

Through the power of all Dhammas

Sadā sotthī bhavantu te

May you always be at ease.

Bhavatu sabba-maṅgalaṁ

May every blessing come to be

Rakkhantu sabba-devatā

And all good spirits guard you well.

Sabba-saṅghānubhāvena

Through the power of all Saṅghas

Sadā sotthī bhavantu te

May you always be at ease.

Sabba-roga-vinimutto

(This shorter form is sometimes used instead of ‘Yathā…’)

Sabba-roga-vinimutto
sabba-santāpa-vajjito
Sabba-veram-atikkanto
nibbuto ca tuvam-bhava
Sabb’ītiyo vivajjantu
sabba-rogo vinassatu
Mā te bhavatv-antarāyo
sukhī dīgh’āyuko bhava
Abhivādana-sīlissa
niccaṁ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti
āyu vaṇṇo sukhaṁ balaṁ

Dhp 109

May you be freed from all disease, safe from all torment, beyond all animosity and at peace.

May all misfortunes be avoided…

Bhojana-dānānumodanā

Āyu-do bala-do dhīro
vaṇṇa-do paṭibhāṇa-do
Sukhassa dātā medhāvī
sukhaṁ so adhigacchati
Āyuṁ datvā balaṁ vaṇṇaṁ
sukhañ-ca paṭibhāna-do
Dīgh’āyu yasavā hoti
yattha yatthūpapajjatī’ti

The enlightened person, having given life, strength, beauty, quick-wittedness –
The intelligent person, a giver of happiness – attain happiness themselves.
Having given life, strength, beauty, happiness, and quick-wittedness,
They have a long life and status wherever they arise.

A.III.42

Aggappasāda-sutta-gāthā

Aggato ve pasannānaṁ
aggaṁ dhammaṁ vijānataṁ
Agge Buddhe pasannānaṁ
dakkhiṇeyye anuttare
Agge dhamme pasannānaṁ
virāgūpasame sukhe
Agge saṅghe pasannānaṁ
puññakkhette anuttare
Aggasmiṁ dānaṁ dadataṁ
aggaṁ puññaṁ pavaḍḍhati
Aggaṁ āyu ca vaṇṇo ca
yaso kitti sukhaṁ balaṁ
Aggassa dātā medhāvī
agga-dhamma-samāhito
Deva-bhūto manusso vā
aggappatto pamodatī’ti

For one with confidence, realising the supreme Dhamma to be supreme.
With confidence in the Buddha, unsurpassed in deserving offerings.
With confidence in the supreme Dhamma, the happiness of dispassion and calm.
With confidence in the supreme Saṅgha, unsurpassed as a field of merit.
Having given gifts to the supreme, one develops supreme merit,
supreme long life and beauty, status, honor, happiness and strength.
Having given to the supreme, the intelligent person, firm in the supreme Dhamma,
Whether becoming a deva or a human being, rejoices, having attained the supreme.

A.II.35; A.III.36

Adāsi-me ādi-gāthā

Adāsi me akāsi me
ñāti-mittā sakhā ca me
Petānaṁ dakkhiṇaṁ dajjā
pubbe katam-anussaraṁ
Na hi ruṇṇaṁ vā soko vā
yā v’aññā paridevanā
Na taṁ petānam-atthāya
evaṁ tiṭṭhanti ñātayo

Ayañ-ca kho dakkhiṇā dinnā
Saṅghamhi supatiṭṭhitā
Dīgha-rattaṁ hitāy’assa
Ṭhānaso upakappati
So ñāti-dhammo ca ayaṁ nidassito
Petāna’pūjā ca katā uḷārā
Balañ-ca bhikkhūnam-anuppadinnaṁ
Tumhehi puññaṁ pasutaṁ anappakan’ti.

“He gave to me, he acted on my behalf, and he was my relative, companion, friend.” Offerings should be given for the dead when one reflects thus on what was done in the past. For no weeping or sorrowing or any kind of lamentation benefit the dead whose relatives keep acting in that way.

But when this offering is given, well-placed in the Sangha, it works for their long-term benefit and they profit immediately. In this way the proper duty to relatives has been shown and great honour has been done to the dead and the monks have been given strength: You have acquried merit that is not small.

Khp.VII.v10-13

Kāla-dāna-sutta-gāthā

Kāle dadanti sapaññā
vadaññū vīta-maccharā
Kālena dinnaṁ ariyesu
uju-bhūtesu tādisu
Vippasanna-manā tassa
vipulā hoti dakkhiṇā
Ye tattha anumodanti
veyyāvaccaṁ karonti vā
Na tena dakkhiṇā onā
te pi puññassa bhāgino
Tasmā dade appaṭivāna-citto
yattha dinnaṁ mahapphalaṁ
Puññāni para-lokasmiṁ
patiṭṭhā honti pāṇinan’ti

Those with discernment, responsive, free from stinginess,
give in the proper season. Having given in the proper season
with hearts inspired by the Noble Ones straightened.
Such – their offering bears an abundance.
Those who rejoice in that gift, or give assistance,
they too have a share of the merit, and the offering is not depleted by that.
Therefore, with an unhesitant mind, one should give where the gift bears great fruit.
Merit is what establishes living beings in the next life.

A.III.41

Ratanattay’ānubhāv’ādi-gāthā

Ratanattay’ānubhāvena
ratanattaya-tejasā
Dukkha-roga-bhayā verā
sokā sattu c’upaddavā
Anekā antarāyā pi
vinassantu asesato
Jaya-siddhi dhanaṁ lābhaṁ
sotthi bhāgyaṁ sukhaṁ balaṁ
Siri āyu ca vaṇṇo ca
bhogaṁ vuḍḍhī ca yasavā
Sata-vassā ca āyu ca
jīva-siddhī bhavantu te

Through the power of the Triple Gem, through the majesty of the Triple Gem,
May suffering, disease, danger, animosity, sorrow, adversity, misfortune –
obstacles without number – vanish without a trace.
Triumph, success, wealth, gain, safety, luck, happiness and strength,
glory, long life, beauty, fortune and status increase,
A lifespan of a hundred years, and success in your livelihood: may they be yours.

Culla-maṅgala-cakka-vāḷa

Sabba-buddh’ānubhāvena
sabba-dhamm’ānubhāvena
sabba-saṅgh’ānubhāvena

Buddha-ratanaṁ dhamma-ratanaṁ saṅgha-ratanaṁ

Tiṇṇaṁ ratanānaṁ ānubhāvena
Catur-āsīti-sahassa-dhammakkhandh’ānubhāvena
Piṭakattay’ānubhāvena
Jina-sāvak’ānubhāvena

Sabbe te rogā sabbe te bhayā sabbe te antarāyā sabbe te upaddavā sabbe te dunnimittā sabbe te avamaṅgalā vinassantu

Āyu-vaḍḍhako dhana-vaḍḍhako siri-vaḍḍhako yasa-vaḍḍhako bala-vaḍḍhako vaṇṇa-vaḍḍhako sukha-vaḍḍhako hotu sabbadā

Dukkha-roga-bhayā verā sokā sattu c’upaddavā
Anekā antarāyā pi vinassantu ca tejasā
Jaya-siddhi dhanaṁ lābhaṁ
Sotthi bhāgyaṁ sukhaṁ balaṁ
Siri āyu ca vaṇṇo ca bhogaṁ vuḍḍhī ca yasavā
Sata-vassā ca āyū ca jīva-siddhī bhavantu te

Bhavatu sabba-maṅgalaṁ…

Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Saṅgha, the treasure of the Buddha, the treasure of the Dhamma, the treasure of the Saṅgha, the power of the 84,000 Dhamma groups, the power of the Tripitaka, the power of the Victor’s disciples:

May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed.

May there be always be an increase of long life, wealth, glory, status, strength, beauty and happiness.

May suffering, disease, danger, animosity, sorrow, adversity, misfortune – obstacles without number – vanish through the majesty of the Triple Gem.

Triumph, success, wealth, gain, safety, luck, happiness, strength, glory, long life, beauty, fortune and status increase, a lifespan of a hundred years, and success in your livelihood: May they be yours.

May there be every good blessing, may all the devas protect you, through the power of all the Buddhas, Dhamma and Saṅgha, may you always be well.

Mahā-maṅgala-cakka-vāḷa

Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-mahāguṇā-parimita-puññādhikarassa sabbantarāya-nivāraṇa-samatthassa bhagavato arahato sammā-sambuddhassa

Dvattiṁsa-mahā-purisa-lakkhaṇānubhāvena
asītyānubyañjanānubhāvena
aṭṭhuttara-sata-maṅgalānubhāvena
chabbaṇṇa-raṁsiyānubhāvena ketumālānubhāvena
dasa-pāramitānubhāvena
dasa-upapāramitānubhāvena
dasa-paramattha-pāramitānubhāvena
sīla-samādhi-paññānubhāvena
buddhānubhāvena
dhammānubhāvena
saṅghānubhāvena
tejānubhāvena
iddhānubhāvena
balānubhāvena
ñeyya-dhammānubhāvena
caturāsīti-sahassa-dhamma-kkhandhānubhāvena
nava-lokuttara-dhammānubhāvena
aṭṭhaṅgika-maggānubhāvena
aṭṭha-samāpattiyānubhāvena
chaḷabhiññānubhāvena
catu-sacca-ñāṇānubhāvena
dasa-bala-ñāṇānubhāvena
sabbaññuta-ñāṇānubhāvena
mettā-karuṇā-muditā-upekkhānubhāvena
sabba-parittānubhāvena
ratanattaya-saraṇānubhāvena
tuyhaṁ sabba-roga-sok’upaddava-\ dukkha-domanass’upāyāsā vinassantu
sabba-antarāyā pi vinassantu
sabba-saṅkappā tuyhaṁ samijjhantu
dīghāyukā tuyhaṁ hotu sata-vassa-jīvena
samaṅgiko hotu sabbadā

Ākāsa-pabbata-vana-bhūmi-gaṅgā-mahāsamuddā ārakkhakā devatā sadā tumhe anurakkhantu

Through the power of the thirty-two marks of the Great Man belonging to the Blessed One, the Worthy One, the Rightly Self-awakened One, who through his accumulation of merit is endowed with glory, steadfastness of intent, majesty, victorious power, great might, countless great virtues, who settles all dangers and obstacles,

through the power of his eighty minor characteristics,
of his hundred and eight blessings,
of his sixfold radiance,
of the aura surrounding his head,
of his ten perfections, ten higher perfections and ten ultimate perfections,
of his virtue, concentration and discernment,
of the Buddha, Dhamma and Saṅgha,
of his majesty, might and strength,
of his Dhammas that can be known,
of the 84,000 divisions of his Dhamma,
of his nine transcendent Dhammas,
of his eightfold path,
of his meditative attainments,
of his six cognitive skills,
of his knowledge of the four noble truths,
of his knowledge of the ten strengths,
of his omniscience,
of his goodwill, compassion, empathetic joy and equanimity,
of all protective chants,
of refuge in the Triple Gem,

may all your diseases, griefs, misfortunes, pains, distresses and dispairs be destroyed,
may all obstructions be destroyed, may all your resolves succeed,
may you live long, always attaining a hundred years.

May the protective devas of the sky, the mountains, the forests, the land, the River Ganges, and the great ocean always protect you.

Vihāra-dāna-gāthā

Sītaṁ uṇhaṁ paṭihanti
tato vāḷamigāni ca
sariṁsape ca makase
sisire cāpi vuṭṭhiyo
Tato vātātapo ghoro
sañjāto paṭihaññati
Leṇatthañ ca sukhatthañ ca
jhāyituñ ca vipassituṁ
Vihāradānaṁ saṅghassa
aggaṁ buddhehi vaṇṇitaṁ
Tasmā hi paṇḍito poso
sampassaṁ attham attano
Vihāre kāraye ramme
vāsayettha bahu-ssute
Tesaṁ annañ ca pānañ ca
vattha-senāsanāni ca
Dadeyya uju-bhūtesu
vippasannena cetasā
Te tassa dhammaṁ desenti
sabbadukkhāpanūdanaṁ
Yaṁ so dhammaṁ idh’aññāya
parinibbātayanāsavo’ti

They ward off cold and heat and beasts of prey from there
And creeping things and gnats and rains in the wet season.
When the dreaded hot wind arises, that is warded off.
To meditate and obtain insight in a refuge and at ease:

A dwelling-place is praised by the Awakened One
as chief gift to an Order.
Therefore a wise man, looking to his own weal,
Should have charming dwelling-places built
So that those who have heard much can stay therein.

To these food and drink, raiment and lodgings
He should give, to the upright, with mind purified.
(Then) these teach him Dhamma dispelling every ill;
He, knowing that Dhamma,
here attains Nibbāna, free of taints.

Vin.II.147

Saṅgaha-vatthu-gāthā

Dānañ-ca peyya-vajjañ-ca
attha-cariyā ca yā idha
Samānattatā ca dhammesu
tattha tattha yathā’rahaṁ
Ete kho saṅgahā loke
rathass’āṇīva yāyato
Ete ca saṅgahā nāssu
na mātā putta-kāraṇā
Labhetha mānaṁ pūjaṁ vā
pitā vā putta-kāraṇā
Yasmā ca saṅgahā ete
samavekkhanti paṇḍitā
Tasmā mahattaṁ papponti
pāsaṁsā ca bhavanti te’ti

Generosity, kind words, beneficial action,
and treating all consistently, in line with what each deserves:
These bonds of fellowship in the world are like the linchpin in a moving cart.
Now, if these bonds of fellowship were lacking, a mother would not receive the honor and respect owed by her child,
nor would a father receive what his child owes him.
But because the wise show regard for these bonds of fellowship,
they achieve greatness and are praised.

A.II.32

Ādiya-sutta-gāthā

Bhuttā bhogā bhaṭā bhaccā
vitiṇṇā āpadāsu me
Uddhaggā dakkhiṇā dinnā
atho pañca balī katā
Upaṭṭhitā sīlavanto
saññatā brahma-cārino
Yad-atthaṁ bhogam-iccheyya
paṇḍito gharam-āvasaṁ
So me attho anuppatto
kataṁ ananutāpiyaṁ
Etaṁ anussaraṁ macco
ariya-dhamme ṭhito naro
Idh’eva naṁ pasaṁsanti
pecca sagge ca pamodatī’ti.

“My wealth has been enjoyed, my dependents supported, protected from calamities by me.
I have given lofty offerings, and performed the five oblations.
I have provided for the virtuous, the restrained, leaders of the holy life.
For whatever aim a wise householder would desire wealth,
that aim have I attained. I have done what will not lead to future distress.”
When this is recollected by a mortal, a person established in the Dhamma of the Noble Ones,
He is praised in this life and, after death, rejoices in heaven.

A.III.46

Ariya-dhana-gāthā

Verses on the Riches of a Noble One

Yassa saddhā tathāgate
acalā supatiṭṭhitā
Sīlañ-ca yassa kalyāṇaṁ
ariya-kantaṁ pasaṁsitaṁ

One whose faith in the Tathāgata
Is unshaken and established well,
Whose virtue is beautiful,
The Noble Ones enjoy and praise;

Saṅghe pasādo yass’atthi
uju-bhūtañ-ca dassanaṁ
Adaliddo-ti taṁ āhu
amoghaṁ tassa jīvitaṁ

Whose trust is in the Saṅgha,
Who sees things rightly as they are,
It is said that not in vain
And undeluded is their life.

Tasmā saddhañ-ca sīlañ-ca
pasādaṁ dhamma-dassanaṁ
Anuyuñjetha medhāvī
saraṁ buddhāna sāsanan’ti

To virtue and to faith,
To trust to seeing truth,
To these the wise devote themselves,
The Buddha’s teaching in their mind.

A.III.54

Devat’ādissa-dakkhiṇā’numodanā-gāthā

Yasmiṁ padese kappeti
vāsaṁ paṇḍita-jātiyo
Sīlavant’ettha bhojetvā
saññate brahma-cārino
Yā tattha devatā āsuṁ
tāsaṁ dakkhiṇam-ādise
Tā pūjitā pūjayanti
mānitā mānayanti naṁ
Tato naṁ anukampanti
mātā puttaṁ va orasaṁ
Devatā’nukampito poso
sadā bhadrāni passati

In whatever place a wise person makes his dwelling,
there providing food for the virtuous, the restrained, leaders of the holy life –
He should dedicate that offering to the devas there.
They receiving honor, will honor him; being respected, will show him respect.
As a result, they will feel sympathy for him, like that of a mother for her child.
A person with whom the devas sympathize always sees things go auspiciously.

Vin.I.229

Funeral Chants

Contents

Dhamma-saṅgaṇī-mātikā

Kusalā dhammā.
Akusalā dhammā.
Abyākatā dhammā.

Skillful phenomena,
unskillful phenomena,
undeclared phenomena.

Sukhāya vedanāya sampayuttā dhammā.
Dukkhāya vedanāya sampayuttā dhammā.
Adukkhamasukhāya vedanāya sampayuttā dhammā.

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

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

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

Upādinn’upādāniyā dhammā.
Anupādinn’upādāniyā dhammā.
Anupādinnānupādāniyā dhammā.

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

Saṅkiliṭṭha-saṅkilesikā dhammā.
Asaṅkiliṭṭha-saṅkilesikā dhammā.
Asaṅkiliṭṭhāsaṅkilesikā dhammā.

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

Savitakka-savicārā dhammā.
Avitakka-vicāra-mattā dhammā.
Avitakkāvicārā dhammā.

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

Pīti-saha-gatā dhammā.
Sukha-saha-gatā dhammā.
Upekkhā-saha-gatā dhammā.

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

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

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

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

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

Ācaya-gāmino dhammā.
Apacaya-gāmino dhammā.
N’ev’ācaya-gāmino nāpacaya-gāmino dhammā.

Phenomena leading to accumulation,
phenomena leading to diminution,
phenomena leading neither to accumulation nor to diminution.

Sekkhā dhammā.
Asekkhā dhammā.
N’eva sekkhā nāsekkhā dhammā.

Phenomena of one in training,
phenomena of one beyond training,
phenomena neither of one in training nor of one beyond training.

Parittā dhammā.
Mahaggatā dhammā.
Appamāṇā dhammā.

Limited phenomena,
expanded phenomena,
immeasurable phenomena.

Paritt’ārammaṇā dhammā.
Mahaggat’ārammaṇā dhammā.
Appamāṇ’ārammaṇā dhammā.

Limited mind-object phenomena,
expanded mind-object phenomena,
immeasurable mind-object phenomena.

Hīnā dhammā.
Majjhimā dhammā.
Paṇītā dhammā.

Lowly phenomena,
middling phenomena,
exquisite phenomena.

Micchatta-niyatā dhammā.
Sammatta-niyatā dhammā.
Aniyatā dhammā.

Phenomena of certain wrongness,
phenomena of certain rightness,
uncertain phenomena.

Magg’ārammaṇā dhammā.
Magga-hetukā dhammā.
Maggādhipatino dhammā.

Path mind-object phenomena,
path-causing phenomena,
path-dominant phenomena.

Uppannā dhammā.
Anuppannā dhammā.
Uppādino dhammā.

Arisen phenomena,
unarisen phenomena,
phenomena bound to arise.

Atītā dhammā.
Anāgatā dhammā.
Paccuppannā dhammā.

Past phenomena,
future phenomena,
present phenomena.

Atīt’ārammaṇā dhammā.
Anāgat’ārammaṇā dhammā.
Paccuppann’ārammaṇā dhammā.

Past mind-object phenomena,
future mind-object phenomena,
present mind-object phenomena.

Ajjhattā dhammā.
Bahiddhā dhammā.
Ajjhatta-bahiddhā dhammā.

Internal phenomena,
external phenomena,
internal-and-external phenomena.

Ajjhatt’ārammaṇā dhammā.
Bahiddh’ārammaṇā dhammā.
Ajjhatta-bahiddh’ārammaṇā dhammā.

Internal mind-object phenomena,
external mind-object phenomena,
internal-and-external mind-object phenomena.

Sanidassana-sappaṭighā dhammā.
Anidassana-sappaṭighā dhammā.
Anidassanāppaṭighā dhammā.

Phenomena with surface and offering resistance,
phenomena without surface but offering resistance,
phenomena without surface offering no resistance.

Dhammasaṅganī 1f

Dhammasaṅgaṇī

Kusalā dhammā, akusalā dhammā, abyākatā dhammā.

Katame dhammā kusalā.

Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti, somanassa-sahagataṁ ñāṇa-sampayuttaṁ, rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā, yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, avikkhepo hoti, ye vā pana tasmiṁ samaye aññe pi atthi paṭicca-samuppannā arūpino dhammā, ime dhammā kusalā.

Dhammasaṅganī 56

Vibhaṅga

Pañcakkhandhā rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

Tattha katamo rūpakkhandho.

Yaṁ kiñci rūpaṁ atītānāgata-paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, tad ekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā, ayaṁ vuccati rūpakkhandho.

Vibhaṅga 1

Dhātukathā

Saṅgaho asaṅgaho,
saṅgahitena asaṅgahitaṁ,
asaṅgahitena saṅgahitaṁ,
saṅgahitena saṅgahitaṁ,
asaṅgahitena asaṅgahitaṁ,
sampayogo vippayogo,
sampayuttena vippayuttaṁ,
vippayuttena sampayuttaṁ,
asaṅgahitaṁ.

Dhātukathā 1

Puggalapaññatti

Cha paññattiyo khandhapaññatti, āyatanapaññatti, dhātupaññatti, saccapaññatti, indriyapaññatti, puggalapaññattī’ti.

Kittāvatā puggalānaṁ puggalapaññatti.

Samayavimutto, asamayavimutto,
kuppadhammo, akuppadhammo,
parihānadhammo, aparihānadhammo,
cetanābhabbo, anurakkhaṇābhabbo,
puthujjano, gotrabhū,
bhayūparato, abhayūparato,
bhabbāgamano, abhabbāgamano,
niyato, aniyato,
paṭipannako, phaleṭhito,
arahā, arahattāya paṭipanno.

Puggalapaññatti 1

Kathāvatthu

Puggalo upalabbhati saccikaṭṭha-paramatthenā’ti.

Āmantā.

Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭha-paramatthenā’ti.

Na h’evaṁ vattabbe.

Ājānāhi niggahaṁ. Hañci puggalo upalabbhati saccikaṭṭha-paramatthena, tena vata re vattabbe.

Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭha-paramatthenā’ti micchā.

Kathāvatthu 1

Yamaka

Ye keci kusalā dhammā, sabbe te kusalamūlā.
Ye vā pana kusalamūlā, sabbe te dhammā kusalā.
Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlā.
Ye vā pana kusalamūlena ekamūlā, sabbe te dhammā kusalā.

Yamaka 1

Paṭṭhāna-mātikā-pāṭha

Hetu-paccayo, ārammaṇa-paccayo,
adhipati-paccayo, anantara-paccayo,
samanantara-paccayo, saha-jāta-paccayo,

Root-cause condition, support condition,
dominant condition, immediate condition,
quite-immediate condition, born-simultaneously condition,

aññam-añña-paccayo, nissaya-paccayo,
upanissaya-paccayo, pure-jāta-paccayo,
pacchā-jāta-paccayo, āsevana-paccayo,

reciprocal condition, dependence condition,
immediate-dependence condition, born-before condition,
born-after condition, habit condition,

kamma-paccayo, vipāka-paccayo,
āhāra-paccayo, indriya-paccayo,
jhāna-paccayo, magga-paccayo,

action condition, result condition,
nutriment condition, faculty condition,
jhāna condition, path condition,

sampayutta-paccayo, vippayutta-paccayo,
atthi-paccayo, n’atthi-paccayo,
vigata-paccayo, avigata-paccayo.

conjoined-with condition, disjoined-from condition,
condition when existing, condition when not existing,
condition when without, condition when not without.

Tika Paṭṭhāna 1

Vipassanā-bhūmi-pāṭha

Pañcakkhandhā:
Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

The five groups:
The form group, the feeling group, the perception group, the fabrications group, the consciousness group.

Dvā-das’āyatanāni:
Cakkhv-āyatanaṁ rūp’āyatanaṁ,
Sot’āyatanaṁ sadd’āyatanaṁ,
Ghān’āyatanaṁ gandh’āyatanaṁ,
Jivh’āyatanaṁ ras’āyatanaṁ
Kāy’āyatanaṁ phoṭṭhabb’āyatanaṁ
Man’āyatanaṁ dhamm’āyatanaṁ.

The twelve spheres:
The eye-sphere, the form-sphere;
the ear-sphere, the sound-sphere;
the nose-sphere, the smell-sphere;
the tongue-sphere, the taste-sphere;
the body-sphere, the touch-sphere;
the intellect-sphere, the ideas-sphere.

Aṭṭhārasa dhātuyo:
Cakkhu-dhātu rūpa-dhātu cakkhu-viññāṇa-dhātu,
Sota-dhātu sadda-dhātu sota-viññāṇa-dhātu,
Ghāna-dhātu gandha-dhātu ghāna-viññāṇa-dhātu,
Jivhā-dhātu rasa-dhātu jivhā-viññāṇa-dhātu,
Kāya-dhātu phoṭṭhabba-dhātu kāya-viññāṇa-dhātu,
Mano-dhātu dhamma-dhātu mano-viññāṇa-dhātu.

The eighteen elements:
The eye-element, form-element, eye-consciousness-element;
the ear-element, sound-element, ear-consciousness-element;
the nose-element, smell-element, nose-consciousness-element;
the tongue-element, taste-element, tongue-consciousness-element;
the body-element, touch-element, body-consciousness-element;
the intellect-element, ideas-element, intellect-consciousness-element.

Bā-vīsat’indriyāni:
Cakkhu’ndriyaṁ sot’indriyaṁ ghān’indriyaṁ,
jivh’indriyaṁ kāy’indriyaṁ man’indriyaṁ,
Itth’indriyaṁ puris’indriyaṁ jīvit’indriyaṁ,
Sukh’indriyaṁ dukkh’indriyaṁ,
somanass’indriyaṁ domanass’indriyaṁ upekkh’indriyaṁ,
saddh’indriyaṁ viriy’indriyaṁ sat’indriyaṁ
samādh’indriyaṁ paññ’indriyaṁ,
Anaññātañ-ñassāmī-t’indriyaṁ aññ’indriyaṁ
aññātāv’indriyaṁ.

The twenty two facuties:
The eye-faculty, ear-faculty, nose-faculty,
tongue-faculty, body-faculty, intellect-faculty.
Feminine-faculty, masculine-faculty, life-faculty.
Bodily-pleasure-faculty, bodily-pain-faculty,
mental-pleasure-facutly, mental-pain-faculty, equanimity-faculty.
Faith-faculty, energy-faculty, mindfulness-faculty,
concentration-faculty, wisdom-faculty.
I am knowing the unknown-faculty, knowing-faculty,
one who has fully known-faculty.

Cattāri ariya-saccāni:
Dukkhaṁ ariya-saccaṁ,
Dukkha-samudayo ariya-saccaṁ,
Dukkha-nirodho ariya-saccaṁ,
Dukkha-nirodha-gāminī paṭipadā ariya-saccaṁ.

The Four Noble Truths:
The noble truth of suffering,
the noble truth of the cause of suffering,
the noble truth of the cessation of suffering,
the noble truth of the way of practice leading to the cessation of suffering.

Avijjā-paccayā saṅkhārā,
Saṅkhāra-paccayā viññāṇaṁ,
Viññāṇa-paccayā nāma-rūpaṁ,
Nāma-rūpa-paccayā saḷ-āyatanaṁ,
Saḷ-āyatana-paccayā phasso,
Phassa-paccayā vedanā,
Vedanā-paccayā taṇhā,
Taṇhā-paccayā upādānaṁ,
Upādāna-paccayā bhavo,
Bhava-paccayā jāti,
Jāti-paccayā jarā-maraṇaṁ soka-parideva-dukkha-domanass’upāyāsā sambhavanti.
Evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.

With ignorance as a condition there are fabrications.
With fabrications as a condition there is consciousness.
With consciousness as a condition there are name-and-form.
With name-and-form as a condition there are the six sense media.
With the six sense media as a condition there is contact.
With contact as a condition there is feeling.
With feeling as a condition there is craving.
With craving as a condition there is clinging.
With clinging as a condition there is becoming.
With becoming as a condition there is birth.
With birth as a condition, aging and death, sorrow, lamentation, pain,
distress and despair are originated.

Avijjāya tv-eva asesa-virāga-nirodhā saṅkhāra-nirodho,
Saṅkhāra-nirodhā viññāṇa-nirodho,
Viññāṇa-nirodhā nāma-rūpa-nirodho,
Nāma-rūpa-nirodhā saḷ-āyatana-nirodho,
Saḷ-āyatana-nirodhā phassa-nirodho,
Phassa-nirodhā vedanā-nirodho,
Vedanā-nirodhā taṇhā-nirodho,
Taṇhā-nirodhā upādāna-nirodho,
Upādāna-nirodhā bhava-nirodho,
Bhava-nirodhā jāti-nirodho,
Jāti-nirodhā jarā-maraṇaṁ soka-parideva-dukkha-domanass’upāyāsā nirujjhanti.
Evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.

From the remainderless fading and cessation of that very ignorance there is the cessation of fabrications.
From the cessation of fabrications there is the cessation of consciousness.
From the cessation of consciousness there is the cessation of name-and-form.
From the cessation of name-and-form there is the cessation of the six sense media.
From the cessation of the six sense media there is the cessation of contact.
From the cessation of contact there is the cessation of feeling.
From the cessation of feeling there is the cessation of craving.
From the cessation of craving there is the cessation of clinging.
From the cessation of clinging there is the cessation of becoming.
From the cessation of becoming there is the cessation of birth.
From the cessation of birth, then aging and death, sorrow, lamentation, pain, distress and despair all cease.

Thus is the cessation of this entire mass of suffering and stress.

M.III.15f; M.III.280f; M.III.62; M.III.249f; S.II.1f

Paṁsukūla

The following verses are often repeated three times.

(For the dead)

Aniccā vata saṅkhārā
Uppāda-vaya-dhammino
Uppajjitvā nirujjhanti
Tesaṁ vūpasamo sukho.

Sabbe sattā maranti ca
Mariṁsu ca marissare
Tath’evāhaṁ marissāmi
N’atthi me ettha saṁsayo.

How inconstant are fabrications!
Their nature: to arise and pass away.
They disband as they are arising.
Their total stilling is bliss.

All living beings are dying,
have died, and will die.
In the same way, I will die:
I have no doubt about this.

D.II.157; S.I.6

Addhuvaṁ jīvitaṁ
Dhuvaṁ maraṇaṁ
Avassaṁ mayā maritabbaṁ
Maraṇapariyosānaṁ me jīvitaṁ
Jīvitaṁ me aniyataṁ
Maraṇaṁ me niyataṁ.

DhpA.III.170

(For the living)

Aciraṁ vat’ayaṁ kāyo
Paṭhaviṁ adhisessati
Chuḍḍho apeta-viññāṇo
Niratthaṁ va kaliṅgaraṁ.

Not long, alas – and it will lie
this body here, upon the earth!
Rejected, void of consciousness
and useless as a rotten log.

Dhp 41

Suttas

Contents

Dhammacakkappavattana-sutta

Solo introduction

Anuttaraṁ abhisambodhiṁ sambujjhitvā tathāgato
Pathamaṁ yaṁ adesesi dhammacakkaṁ anuttaraṁ
Sammadeva pavattento loke appativattiyaṁ
Yatthākkhātā ubho antā paṭipatti ca majjhimā
Catūsvāriyasaccesu visuddhaṁ ñāṇadassanaṁ
Desitaṁ dhammarājena sammāsambodhikittanaṁ
Nāmena vissutaṁ suttaṁ dhammacakkappavattanaṁ
Veyyākaraṇapāthena saṅgītantam bhaṇāma se

[Evaṁ me sutaṁ]

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

Dve’me, bhikkhave, antā pabbajitena na sevitabbā: yo cāyaṁ kāmesu kāma-sukh’allikānuyogo, hīno, gammo, pothujjaniko, anariyo, anattha-sañhito; yo cāyaṁ atta-kilamathānuyogo, dukkho, anariyo, anattha-sañhito.

Ete te, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, sambodhāya, nibbānāya saṁvattati.

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, sambodhāya, nibbānāya saṁvattati.

Ayam-eva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ:

Sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, sambodhāya, nibbānāya saṁvattati.

Idaṁ kho pana, bhikkhave, dukkhaṁ ariya-saccaṁ:

Jātipi dukkhā, jarāpi dukkhā, maranampi dukkhaṁ, soka-parideva-dukkha-domanass’upāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yamp’icchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandā dukkhā.

Idaṁ kho pana, bhikkhave, dukkha-samudayo ariya-saccaṁ:

Yā’yaṁ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra-tatrābhinandinī seyyathīdaṁ: kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā.

Idaṁ kho pana, bhikkhave, dukkha-nirodho ariya-saccaṁ:

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

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

Ayam-eva ariyo aṭṭhaṅgiko maggo seyyathīdam: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

[Idaṁ dukkhaṁ] ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññeyyan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññātan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Idaṁ dukkha-samudayo ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkhasamudayo ariyasaccaṁ pahātabban’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-samudayo ariya-saccaṁ pahīnan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Idaṁ dukkha-nirodho ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodho ariya-saccaṁ sacchikātabban’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodho ariya-saccaṁ sacchikatan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Idaṁ dukkha-nirodha-gāminī paṭipadā ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodha-gāminī paṭipadā ariya-saccaṁ bhāvetabban’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodha-gāminī paṭipadā ariya-saccaṁ bhāvitan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[Yāva kīvañca me bhikkhave] imesu catūsu ariya-saccesu evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ na suvisuddhaṁ ahosi, n’eva tāv’āhaṁ bhikkhave, sadevake loke samārake sabrahmake sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.

Yato ca kho me bhikkhave, imesu catūsu ariya-saccesu evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ suvisuddham ahosi, ath’āham bhikkhave, sadevake loke samārake sabrahmake sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.

Ñāṇañca pana me dassanaṁ udapādi, akuppā me vimutti ayam-antimā jāti, natthi dāni punabbhavo’ti.

Idam-avoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: yaṁ kiñci samudaya-dhammaṁ sabban-taṁ nirodha-dhamman’ti.

[Pavattite ca bhagavatā] dhammacakke bhummā devā saddamanussāvesuṁ:

Etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin’ti.

Bhummānaṁ devānaṁ

Bhummānaṁ devānaṁ saddaṁ sutvā, cātummahārājikā devā saddamanussāvesuṁ…

Cātummahārājikānaṁ devānaṁ saddaṁ sutvā, tāvatiṁsā devā saddamanussāvesuṁ…

Tāvatiṁsānaṁ devānaṁ saddaṁ sutvā, yāmā devā saddamanussāvesuṁ…

Yāmānaṁ devānaṁ saddaṁ sutvā, tusitā devā saddamanussāvesuṁ…

Tusitānaṁ devānaṁ saddaṁ sutvā, nimmānaratī devā saddamanussāvesuṁ…

Nimmānaratīnaṁ devānaṁ saddaṁ sutvā, paranimmitavasavattī devā saddamanussāvesuṁ…

Paranimmitavasavattīnaṁ devānaṁ saddaṁ sutvā, brahmakāyikā devā saddamanussāvesuṁ:

Iti’ha tena khaṇena, tena muhuttena, yāva brahmalokā saddo abbhuggacchi. Ayañca dasa-sahassī lokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca oḷāro obhāso loke pāturahosi atikkammeva devānaṁ devānubhāvaṁ.

Atha kho bhagavā udānaṁ udānesi:

Aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍañño’ti. Iti hidaṁ āyasmato koṇḍaññassa aññā-koṇḍañño tveva nāmaṁ ahosī’ti.

Dhammacakkappavattana-suttaṁ niṭṭhitaṁ.

S.V.420; Vin.I.10f

Setting in Motion the Wheel of Dhamma

Solo introduction

This is the first teaching of the Tathāgata on attaining to unexcelled, perfect enlightenment.

Here is the perfect turning of the incomparable wheel of Truth, inestimable wherever it is expounded in the world.

Disclosed here are the two extremes, and the Middle Way, with the Four Noble Truths and the purified knowledge and vision pointed out by the Lord of Dhamma.

Let us chant together this Sutta proclaiming the supreme, independent enlightenment that is widely renowned as ‘The Turning of the Wheel of the Dhamma.’

Thus have I heard.

Once when the Blessed One was staying in the deer sanctuary at Isipatana, near Benares, he spoke to the group of five bhikkhus:

‘These two extremes, bhikkhus, should not be followed by one who has gone forth: sensual indulgence, which is low, coarse, vulgar, ignoble, and unprofitable; and self-torture, which is painful, ignoble, and unprofitable.

‘Bhikkhus, by avoiding these two extremes, the Tathāgata has realized the Middle Way, which gives vision and understanding, which leads to calm, penetration, enlightenment, to Nibbāna.

‘And what, bhikkhus, is the Middle Way realized by the Tathāgata, which gives vision and understanding, which leads to calm, penetration, enlightenment, to Nibbāna?

‘It is just this Noble Eightfold Path, namely:

‘Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

‘Truly, bhikkhus, this Middle Way understood by the Tathāgata produces vision, produces knowledge, and leads to calm, penetration, enlightenment, to Nibbāna.

‘This, bhikkhus, is the Noble Truth of dukkha:

‘Birth is dukkha, ageing is dukkha, death is dukkha, grief, lamentation, pain, sorrow and despair are dukkha, association with the disliked is dukkha, separation from the liked is dukkha, not to get what one wants is dukkha. In brief, clinging to the five khandhas is dukkha.

‘This, bhikkhus, is the Noble Truth of the cause of dukkha:

‘The craving which causes rebirth and is bound up with pleasure and lust, ever seeking fresh delight, now here, now there; namely, craving for sense pleasure, craving for existence, and craving for annihilation.

‘This, bhikkhus, is the Noble Truth of the cessation of dukkha:

‘The complete cessation, giving up, abandonment of that craving, complete release from that craving, and complete detachment from it.

‘This, bhikkhus, is the Noble Truth of the way leading to the cessation of dukkha:

‘Only this Noble Eightfold Path; namely, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

‘With the thought, “This is the Noble Truth of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of dukkha, and this dukkha has to be understood,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of dukkha, and this dukkha has been understood,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cause of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cause of dukkha, and this cause of dukkha has to be abandoned,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cause of dukkha, and this cause of dukkha has been abandoned,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cessation of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cessation of dukkha, and this cessation of dukkha has to be realized,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cessation of dukkha, and this cessation of dukkha has been realized,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the way leading to the cessation of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This Noble Truth of the way leading to the cessation of dukkha has to be developed,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This Noble Truth of the way leading to the cessation of dukkha has been developed,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘So long, bhikkhus, as my knowledge and vision of reality regarding these Four Noble Truths, in their three phases and twelve aspects, was not fully clear to me, I did not declare to the world of spirits, demons, and gods, with its seekers and sages, celestial and human beings, the realization of incomparable, perfect enlightenment.

‘But when, bhikkhus, my knowledge and vision of reality regarding these Four Noble Truths, in their three phases and twelve aspects, was fully clear to me, I declared to the world of spirits, demons, and gods, with its seekers and sages, celestial and human beings, that I had realized incomparable, perfect enlightenment.

‘Knowledge and vision arose: “Unshakeable is my deliverance; this is the last birth, there will be no more renewal of being.” ’

Thus spoke the Blessed One. Glad at heart, the group of five bhikkhus approved of the words of the Blessed One.

As this exposition was proceeding, the spotless, immaculate vision of the Dhamma appeared to the Venerable Koṇḍañña and he knew: ‘Everything that has the nature to arise has the nature to cease.’

When the Blessed One had set in motion the Wheel of Dhamma, the Earthbound devas proclaimed with one voice,

‘The incomparable Wheel of Dhamma has been set in motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker, brahmin, celestial being, demon, god, or any other being in the world can stop it.’

Having heard what the Earthbound devas said, the devas of the Four Great Kings proclaimed with one voice…

Having heard what the devas of the Four Great Kings said, the devas of the Thirty-three proclaimed with one voice…

Having heard what the devas of the Thirty-three said, the Yāma devas proclaimed with one voice…

Having heard what the Yāma devas said, the Devas of Delight proclaimed with one voice…

Having heard what the Devas of Delight said, the Devas Who Delight in Creating, proclaimed with one voice…

Having heard what the Devas Who Delight in Creating said, the Devas Who Delight in the Creations of Others proclaimed with one voice…

Having heard what the Devas Who Delight in the Creations of Others said, the Brahma gods proclaimed in one voice,

Thus in a moment, an instant, a flash, word of the Setting in Motion of the Wheel of Dhamma went forth up to the Brahma world, and the ten-thousandfold universal system trembled and quaked and shook, and a boundless, sublime radiance surpassing the power of devas appeared on earth.

Then the Blessed One made the utterance, ‘Truly, Koṇḍañña has understood, Koṇḍañña has understood!’ Thus it was that the Venerable Koṇḍañña got the name Aññā-Koṇḍañña: ‘Koṇḍañña Who Understands.’

Thus ends the discourse on Setting in Motion the Wheel of Dhamma.

Anatta-lakkhaṇa-sutta

Solo introduction

Yantaṁ sattehi dukkhena ñeyyaṁ anattalakkhaṇaṁ
Attavādattasaññāṇaṁ sammadeva vimocanaṁ
Sambuddho taṁ pakāsesi diṭṭhasaccāna yoginaṁ
Uttariṁ paṭivedhāya bhāvetuṁ ñāṇamuttamaṁ
Yantesaṁ diṭṭhadhammānam ñāṇenupaparikkhataṁ
Sabbāsavehi cittāni vimucciṁsu asesato
Tathā ñāṇānussārena sāsanaṁ kātumicchataṁ
Sādhūnaṁ atthasiddhatthaṁ taṁ suttantaṁ bhaṇāma se

[Evaṁ me sutaṁ]

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

Rūpaṁ bhikkhave anattā, rūpañca hidaṁ bhikkhave attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe, evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.

Yasmā ca kho bhikkhave rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe, evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.

Vedanā anattā, vedanā ca hidaṁ bhikkhave attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya, evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.

Yasmā ca kho bhikkhave vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya, evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.

Saññā anattā, saññā ca hidaṁ bhikkhave attā abhavissa, nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya, evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.

Yasmā ca kho bhikkhave saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya, evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.

Saṅkhārā anattā, saṅkhārā ca hidaṁ bhikkhave attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu, evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.

Yasmā ca kho bhikkhave saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu, evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.

Viññāṇaṁ anattā, viññāṇañca hidaṁ bhikkhave attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.

Yasmā ca kho bhikkhave viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe, evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.

[Taṁ kiṁ maññatha bhikkhave] rūpam niccaṁ vā aniccaṁ vā’ti. Aniccaṁ bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, vedanā niccā vā aniccā vā’ti. Aniccā bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, saññā niccā vā aniccā vā’ti. Aniccā bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, saṅkhārā niccā vā aniccā vā’ti. Aniccā bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, viññāṇaṁ niccaṁ vā aniccaṁ vā’ti. Aniccaṁ bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

[Tasmā tiha bhikkhave] yaṁ kiñci rūpaṁ atītānāgata-paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yandūre santike vā, sabbaṁ rūpaṁ netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yā kāci vedanā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yā kāci saññā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Ye keci saṅkhārā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yaṁ kiñci viññāṇaṁ atītānāgata-paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yandūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[Evaṁ passaṁ bhikkhave] sutvā ariyasāvako rūpasmim pi nibbindati, vedanāya pi nibbindati, saññāya pi nibbindati, saṅkhāresu pi nibbindati, viññāṇasmim pi nibbindati, nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttam iti ñāṇaṁ hoti, khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī’ti.

[Idam-avoca bhagavā.] Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsū’ti.

Anattalakkhaṇa-suttaṁ niṭṭhitaṁ.

S.III.66; Vin.I.13f

The Characteristic of Not-Self

Solo introduction

All beings should take pains to understand the characteristic of not-self, which provides matchless deliverance from self-view and self-perception, as taught by the supreme Buddha.

This teaching is given so that those who meditate on experienceable realities may arrive at perfect comprehension;

It is for the development of perfect understanding of these phenomena, and for the investigation of all defiled mind-moments.

The consequence of this practice is total deliverance, so, desirous of bringing this teaching forth with its great benefit, let us now recite this Sutta.

Thus have I heard.

At one time the Blessed One was dwelling at Benares in the deer park. There he addressed the group of five bhikkhus:

‘Form, bhikkhus, is not-self. If, bhikkhus, form were self, then form would not lead to affliction, and one might be able to say in regard to form, “Let my form be thus, let my form not be thus.” But since, bhikkhus, form is not-self, form therefore leads to affliction, and one is not able to say in regard to form, “Let my form be thus, let my form not be thus.”

‘Feeling is not-self. If, bhikkhus, feeling were self, feeling would not lead to affliction, and one might be able to say in regard to feeling, “Let my feeling be thus, let my feeling not be thus.” But since, bhikkhus, feeling is not-self, feeling therefore leads to affliction, and one is not able to say in regard to feeling, “Let my feeling be thus, let my feeling not be thus.”

‘Perception is not-self. If, bhikkhus, perception were self, perception would not lead to affliction, and one might be able to say in regard to perception, “Let my perception be thus, let my perception not be thus.” But since, bhikkhus, perception is not-self, perception therefore leads to affliction, and one is not able to say in regard to perception, “Let my perception be thus, let my perception not be thus.”

‘Mental formations are not-self. If, bhikkhus, mental formations were self, mental formations would not lead to affliction, and one might be able to say in regard to mental formations, “Let my mental formations be thus, let my mental formations not be thus.” But since, bhikkhus, mental formations are not-self, mental formations therefore lead to affliction, and one is not able to say in regard to mental formations, “Let my mental formations be thus, let my mental formations not be thus.”

‘Consciousness is not-self. If, bhikkhus, consciousness were self, consciousness would not lead to affliction, and one might be able to say in regard to consciousness, “Let my consciousness be thus, let my consciousness not be thus.” But since, bhikkhus, consciousness is not-self, consciousness therefore leads to affliction, and one is not able to say in regard to consciousness, “Let my consciousness be thus, let my consciousness not be thus.”

‘What do you think about this, bhikkhus? Is form permanent or impermanent?’

‘Impermanent, Venerable Sir.’

‘But is that which is impermanent painful or pleasurable?’

‘Painful, Venerable Sir.’