Chanting Book

CHANTING BOOK
of Wat Pradhtu Sr Chomtong Voravihra

Pli Passages with English Translation
Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra
Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra Pli Passages with English Translation
Compiled, partly translated & edited by
Phra Claus Pabhakaro (Dr. Claus Sandler)

Chomtong (Thailand), 1st edition, September 2003 2nd edition (Version 2.0), corrected & slightly expanded, October 20031 Version 2.1: Gtzenhain (Germany), December 2003 Version 2.2 (slightly improved): Gtzenhain (Germany), February 2004
Thanks for the donations from Jonathan Preboy (100 Baht), Maggy (400 Baht), and Pra Noah Yuttadhammo (80 Baht).
Table of Contents
The page numbers of the Thai Edition are given in brackets. PREFACE CHANTING [1] Paying Respect To Buddha's Relic At Wat Phra Dhtu Sr Chomtong Voravihra [1] Paying Respect To Luang-Pho Phet Buddha Image Morning Chanting [2] Paying Respect To The Triple Gem [2] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (To The Buddha) [3] Buddhbhithuti Praise For Buddha [3] Dhammbhithuti Praise For Buddha's Teaching [3] Saghbhithuti Praise For The Sagha [4] Salutation to the Triple Gem & Passage Expressing A Sense Of Urgency [4] Ratanattayappama-gth Salutation To The Triple Gem [5] Savega-parikittana-pha Passage Expressing A Sense Of Urgency [6] Ta-khaika-paccavekkhaa-vidh Reflection at the Moment (of Using the Requisites) [6] Dhtu-paikla-paccavekkhaa-vidh Reflection On The Elements And Loathsomeness [7] Devat-pattidna-gth Offering Merit To The Devas [8] KAAM GRUAT NAAM BP PN MANG Offering Merit (Northern Thai Style) [9] Offering Merit By SOMDET PHRAPHUT AJAAN (AAJ AASABHA Mahthera) [9] WAN DAA LUANG Asking For Forgiveness From The Triple Gems And All Devas [10] WAN DAA NOI Asking For Forgiveness From The Abbot 9 11 11 11 12 12 13 13 14 14 15 15 16 18 19 20 21 22 23 24
Evening Chanting [10] Paying Respect To The Triple Gem [11] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (to the Buddha) [11] Buddhnussati A Guide To The Recollection Of The Buddha [11] Buddhbhigti Verses In Celebration Of The Buddha [12] Dhammnussati A Guide To The Recollection Of The Dhamma [12] Dhammbhigti Verses In Celebration Of The Dhamma [13] Saghnussati A Guide To The Recollection Of The Sagha [13] Saghbhigti Verses In Celebration Of The Sagha [14] Atta-paccavekkhaa-vidh Reflection After Using (The Requisites) [15] Uddisandhihna-gth Offering Merit [16] Buddha-magala-gth The Auspicious Awakened Ones [16] Dasa-Dhamma-Sutta Ten (Recommended) Conducts (For Monks) Special Chanting for Nuns & Laypeople at the Evening before the Buddhist Holy Day (WAN GOON) [20] Ratana-ttaya-kra-pha (Brief) Salutation Of The Triple Gem [20] Pubbabhga-Namakra-Pha Preliminary Passage in Homage (to the Buddha) [18] rdhan-tisaraa-aha-sla Requesting the Three Refuges and the Eight Precepts [18] Pubbabhga-Namakra-Pha Preliminary Passage in Homage (to the Buddha) [18] Saraa-Gamana-Pha Going to the Three Refuges [19] Aha-Sla Eight Precepts [19] rdhan-dhamma-desan Invitation To Teach Dhamma [] Asking Forgiveness To The Triple Gem Formal Requests [18] rdhan-sla Requesting The (Five) Precepts
24 24 25 25 26 27 27 28 29 30 31 32 34 35 35 35 36 36 36 37 38 39 41 41
[19] rdhan-uposatha-sla [21] Invitation To The Devas 1
Requesting The Precepts On Uposatha Days
43 43 44 44 46 46 47 47 48 49 50 52 54 55 55 56 57 57 58 59 60 62 62 63
[21] rdhan Paritta Requesting Blessings [22] Invitation To The Devas 2 (Samant Cakkavesu ... From All Round The World-Systems) Parittas Protective Blessings [23] Namakra-siddhi-gth The Verses On Success Through Homage [24] Sambuddhe The Buddhas [24] Namo-kra-ahaka The Homage Octet [25] Magala-sutta The Discourse on Good Fortune [26] BODKHAT-ratana-sutta [27] Cha-ratana-paritta-gth The Six Protective Verses from the Discourse on Treasures [29] Karaya-metta-sutta The Discourse on Lovingkindness [30] Khandha-paritta-gth The Group Protection [30] Vaaka-paritta The Baby Quails Protection [31] Mora-paritta The Peacocks Protection [32] niya-paritta Homage to the Seven Past Buddhas [32] Agulimla-paritta (Venerable) Agulimlas Protection [33] Bojjhaga-paritta The Factor-of-Awakening Protection [34] Abhaya-paritta The Danger-free Protection [34] "Sakkatv buddha-ratana ..." "Having revered the jewel of the Buddha ..." [35] Maha-magala-cakkava The Great Sphere Of Blessings [36] "Nakkhattayakkha ..." Power Of Protection [36] Dhajagga-paritta The Top-of-the-Banner-Staff Protection [37] Buddha-jaya-magala-gth The Verses Of The Buddha's Auspicious Victories
[38] Jaya-paritta The Victory Protection [39] Sumagala-gth Verses Of Excellent Blessing Discourses [39] Dhajagga-sutta The Discourse on the Crest of Banners [42] Dhamma-cakka-ppavattana-sutta The Discourse on Setting the Wheel of Dhamma in Motion [47] Anatta-lakkhaa-sutta The Discourse on the Not-self Characteristic [50] Dhamma-niyma-sutta The Discourse on the Orderliness of the Dhamma Gths etc. Verses (& Dependent Origination) [51] Uhassa vijaya-gth Verses On The Victory Over Heat [51] "Bhesajja" ... "Medicine" ... [52] Pabbatopama-gth The Mountain [53] Ariya-dhana-gth Noble Wealth [53] Tilakkhadi-gth Compounded Things [54] Paicca-samuppda-pha Dependent Origination [54] Buddha-udna-gth The Buddha Inspired Verses [55] Bhaddekaratta-gth An Auspicious Day Abhidhamma [55] Dhammasagi-mtik Matrix of the Dhammasaga [57] Mahpahna-mtika-pha Passage On The Matrix Of The Pahna [57] Dhammasagi Enumeration Of Phenomena [57] Vibhaga Classification (of Phenomena) [58] Dhtukath Discussion of Elements [58] Puggala-paati Description Of Persons [58] Kathvatthu Points Of Controversy
64 65 66 66 69 76 81 83 83 83 84 85 85 86 87 88 89 89 91 91 92 92 93 93
[59] Yamaka (The Book Of) Pairs [59] Pahna (Matrix Of The Book On) Origination Miscellaneous Verses I [59] Dukkha-ppattdi-gth or Devat-uyyojana-gth Verses on 'Having Got Suffering and so on' [60] Pasuklatya (Compounded Things) [60] Pasukla-gth Verses (for Recitation while taking) Pasukla (Robes) [60] Tiro-kua-kaha-pacchima-bhga (Adsi-me-di-gth Verses on He Gave to Me, etc.) [60] Ahavsati-buddha-paritta ("Namo me" ...) The Protective Blessing Of The 28 Buddhas Anumodan Thanksgiving & Transfering of Merit [62] Anumodan-vidh ("Yath vrivah pr ...") Means Of Blessing [62] Culla-magala-cakka-vla The Lesser Sphere Of Blessings [63] Ratana-ttaynubhavdi-gth Verses on the Power of the Triple Gem [63] Keiynumodana-gth Verses Of Benediction In The Keysutta [64] Kla-dna-sutta-gth Verses Of Benediction On Timely Offering [64] Aggappasda-sutta-gth The Verses from the Discourse on the Supreme (Objects of) Faith [64] Bhojana-dnnumodana-gth Verses (of the Discourse) on Rejoicing in the Gift of Food [65] Devatdissa-dakkhinumodana-gth Verses for Sharing of Merit with Devas [65] diya-sutta-gth Discourse on Edibles [65] Vihradna-gth Verses on the Gift of a Dwelling-place Miscellaneous Verses II [66] Khemkhema-saraa-gamana-paridpik-gth Secure & Unsecure Refuge [66] Sukho ... Happy ... [67] "Buddho magala-sambhto" ... "The Buddha has arisen due to good fortune" ... [67] Jaya-pajara-paarasa-gth The Victor's Cage
94 94 95 95 96 96 96 97 98 98 98 99 100 100 101 101 102 102 103 104 104 105 106 106
[] Pram
The (Ten) Perfections (Of The Buddha)
108 108 115 115 115 116 118 119 119 120 120 122 123 124 126
Paying Respect To The Buddha With A Flower Bouquet, Incents & Candles On Buddhist Holy Days (WAN PHRA) [76] Paying Respect To The Buddha With Offerings Special Chants for Monks [87] Before Reciting the Pimokkha [] After Reciting the Pimokkha [90] Vassvsa Rains-Residence [90] Khampana-kamma Asking for Forgiveness [92] KHAAM-LAA-Sikkh Disrobing APPENDIX Pronunciation Rules For Pli & Thai Major Thai Buddhist Festivals The Various Uses of Paritta Index To The Beginning Of The Pali Chants Abbreviations & Literature
Preface
On the auspicious occasion of the eightieth birthday of our great teacher PHRA RAACHA PHROM AJAAN THONG (Sirimagalo) I express my joy by publishing this Chanting Book, which contains most of the texts chanted at Wat Phra Dhtu Sr Chomtong Voravihra with English translation. This book is mainly a compilation of different sources (see Abbreviations & Literature), which I occasionally tried to improve a bit. When I was not able to find an English translation for the Pli, I attempted to produce one myself to get an idea of the content. Though I tried my best, some of them might need some corrections and improvements in the future. The reader wont find many explanations of names and technical terms. For this purpose I suggest to make use of the Dictionary of Pali Proper Names (BPPN) and the Buddhist Dictionary (BudDic). Thanks to Phra Noah (Yuttadhammo) who initiated this Chanting Book, collected many of the internet resources and allowed me to regularly use the computer in his Kuti. He also translated the Thai-Version of the Invitation To Teach Dhamma and together with Phra Dhammaplo (Norawee) thanks also to him the Thai passages of the Paying Respect To The Buddha With A Flower Bouquet... [76]. Furthermore he corrected some of my English. Thank you also to Mr. Prajuab Lakruji (formally Phra Prajuab) who transcribed and translated the Thai passages of Offering Merit [9] into English. Contrary to Pli there exists no international standard for transcribing Thai with Roman letters. So Mr. Prajuab Lakruji and Phra Noah used somewhat different transcriptions, which I again changed a bit for the purpose of homogenization and economization. Now the Thai transcription makes use of the pronunciation rules for the Pli. Thereby three new letters for vowels are added (see Appendix, Pronunciation Rules For Pli & Thai). To distinguish Thai passages from Pli, Thai words are written with CAPITALS. As everything in this world this book isnt perfect. So I apologize for any shortcomings and would welcome criticism & corrections for future improvements. May all beings be happy and peaceful! Phra Claus (Pabhakaro, Dr. Claus Sandler)
Chomtong (Thailand), September 2003
(e-mail: [email protected])
10
T[1]T
Chanting
[1] Paying Respect To Buddha's Relic At Wat Phra Dhtu Sr Chomtong Voravihra
Namo buddhya; Nammi tiloka-mol loha-ke patihita Pjita sabbalokehi kittimanta manohara Aha vandmi sabbad Agavahaye pure ramme 1kovilragga-pabbate Sahi-hema-gh2 gabbhe dakkhia-mol-dhtuyo; Aha vandmi sabbad.
Homage to the Buddha. I pay homage to (the Dakkhiamol3 relic, a piece of bone of the right side of) the crown of (his) head (revered) in the three worlds, placed in a metallic spire, honored, & renowned by all peoples, & charming. I (will) always revere it. Near the beautiful town Agavahaya, on the mountaintop, where the tree Bauhinia variegate (grows)4, is enshrined within a golden cavern the Dakkhiamol relic. I (will) always revere it.
[1] Paying Respect To Luang-Pho Phet Buddha Image

Kyena vcya va cetassa v vajira nma paima iddhi-pihriyakara buddha-rpa aha vandmi sabbaso; sad sotth bhavantu me.
By body, by speech, & by mind I (will) always revere the image named diamond5, the Buddha statue, working wonders of psychic power. May I be blessed forevermore.
1 2 3 4 5
kovira Bauhinia variegata; a tree in the devaloka ... (PED) guh f a hiding place, a cave, cavern ... (PED) dakkhia Adj right; moli m n crest, crown of the head (cf. cPED, PED) In the Chronicle (p. 54) the part on the mountaintop, where the tree Bauhinia variegate (grows) is translated as on the summit of Doi [= mountain] Chomtong. In naming this Lord Buddha image after the most valuable of precious stones, the Thai people express the faithful veneration and high respect they hold for the image the call "Luang Poh Petch." (Chronicle, p. 239)
11
T[2]T
Morning Chanting
[2] Paying Respect To The Triple Gem
Yo so bhagav araha samm-sambuddho svkkhto yena bhagavat dhammo supaipanno yassa bhagavato svaka-sagho. tam aya bhagavanta sa-dhamma sa-sagha imehi sakkrehi yathraha ropitehi abhipjayma. sdhu no bhante bhagav sucira-parinibbuto pi, pacchimjanatnukampa-mnas, ime sakkre duggata-pakrabhte paigahtu, amhka dgha-ratta hitya sukhya. Araha samm-sambuddho bhagav; buddha bhagavanta abhivdemi.
(PROSTRATE 1 TIME)
He truly is the Blessed One, The Accomplished One, the Perfectly Enlightened (Buddha). Well-Proclaimed is the Holy Teaching of the Blessed One. Perfectly Practiced are the Holy Disciples of the Blessed One. To the Blessed One, to the Dhamma and to the Sagha, with these properly presented offerings, we pay homage. May the Blessed One, even through he has long since entered Total Nibbna, please accept these meager offerings with a heart of sympathy for later generations, for our long-term welfare & happiness. Blessed is He, the Accomplished One, the Perfectly Enlightened One. To the Buddha, the Blessed One, I pay homage.
Svkkhto bhagavat dhammo; dhamma namassmi.

(PROSTRATE 1 TIME)
Well-Proclaimed is the Teaching of the Blessed One. To the Dhamma I pay Homage.
Supaipanno bhagavato svaka-sagho; sagha nammi.

(PROSTRATE 1 TIME)
Perfectly Practiced are the Disciples of the Blessed One. I bow low to the Sagha.
12
Morning Chanting
T[3]T
[2] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (To The Buddha)

(LEADER:)
Handa maya buddhassa bhagavato pubbabhganamakra karomase.

(ALL:)
Now let us chant the preliminary (passage in) homage to the Blessed One.
Namo tassa bhagavato arahato samm- sambuddhassa; namo tassa bhagavato arahato samm- sambuddhassa; namo tassa bhagavato arahato samm- sambuddhassa.
Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One. Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One. Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One.
[3] Buddhbhithuti Praise For Buddha

(LEADER:)
Handa maya buddhbhithuti karomase.

(ALL:)
Now let us give high praise to the Awakened One: He who has attained the truth, the Worthy One, Perfectly Self-awakened, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed; who made known having realized it through direct knowledge this world with its devas, mras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; who explained the Dhamma fine in the beginning, fine in the middle, fine in the end; who expounded the holy life both in its particulars & in its essence, entirely complete, surpassingly pure: I worship most highly that Blessed One, To that Blessed One I bow my head down.
[Yo so tathgato] araha samm-sambuddho, vijj-caraa-sampanno sugato lokavid, anuttaro purisa-damma-srathi satth deva-manussna buddho bhagav; yo ima loka sa-devaka sa-mraka sa-brahmaka, sa-ssamaa-brhmai paja sadeva-manussa saya abhi sacchikatv pavedesi yo dhamma desesi di-kalya majjhe-kalya pariyosna-kalya sttha sa-byajana kevala-paripua parisuddha brahma-cariya paksesi: tam aha bhagavanta abhipjaymi, tam aha bhagavanta siras nammi.
(PROSTRATE 1 TIME)
13
T[3]T
[3] Dhammbhithuti Praise For Buddha's Teaching

(LEADER:)
Handa maya dhammbhithuti karomase.

(ALL:)
Now let us give high praise to the Dhamma:
[Yo so svkkhto] bhagavat dhammo, sandihiko akliko ehipassiko, opanayiko paccatta veditabbo vihi, tam aha dhamma abhipjaymi, tam aha dhamma siras nammi.
(PROSTRATE 1 TIME)
The Dhamma well-expounded by the Blessed One, to be seen here & now, timeless, inviting all to come & see, leading inward, to be seen by the wise for themselves: I worship most highly that Dhamma, To that Dhamma I bow my head down.
[3] Saghbhithuti Praise For The Sagha

(LEADER:)
Handa maya saghbhithuti karomase.

(ALL:)
Now let us give high praise to the Sagha:
[Yo so supaipanno] bhagavato svaka-sagho, uju-paipanno bhagavato svaka-sagho, ya-paipanno bhagavato svaka-sagho, smci-paipanno bhagavato svaka-sagho, yad ida cattri purisa-yugni aha purisa-puggal; esa bhagavato svaka-sagho huneyyo phuneyyo dakkhieyyo ajali-karayo, anuttara puakkhetta lokassa; tam aha sagha abhipjaymi, tam aha [4] sagha siras nammi.
The Sagha of the Blessed Ones disciples who have practiced well, the Sagha of the Blessed Ones disciples who have practiced straightforwardly, the Sagha of the Blessed Ones disciples who have practiced methodically, the Sagha of the Blessed Ones disciples who have practiced masterfully, i.e., the four pairs the eight types of Noble Ones: That is the Sagha of the Blessed Ones disciples worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world: I worship most highly that Sagha, To that Sagha I bow my head down.
14
Morning Chanting (PROSTRATE 1 TIME)
T[4]T
[4] Salutation to the Triple Gem & Passage Expressing A Sense Of Urgency
(LEADER:)
Handa maya ratana-ttaya-ppama-gthyo c eva savega-vatthu-paridpaka-pha ca bhamase.
Now let us recite the stanzas in salutation to the Triple Gem together with the passage on the topics inspiring a sense of chastened dispassion:
[4] Ratanattayappama-gth Salutation To The Triple Gem

(ALL:)
Buddho susuddho karu-mahaavo, Yo ccanta-suddhabbara-a-locano, Lokassa pppakilesa-ghtako: Vandmi buddha aham darena ta. Dhammo padpo viya tassa satthuno, Yo magga-pkmata-bhedabhinnako, Lokuttaro yo ca tad-attha-dpano: Vandmi dhamma aham darena ta. Sagho sukhettbhyatikhetta-saito, Yo diha-santo sugatnubodhako, Lolappahno ariyo sumedhaso: Vandmi sagha aham darena ta. Icc evam ekantabhipjaneyyaka, Vatthuttaya vandayatbhisakhata, Pua may ya mama sabbupaddav, M hontu ve tassa pabhva-siddhiy.
The Buddha, well-purified, with ocean-like compassion, Possessed of the eye of knowledge completely purified, Destroyer of the evils & corruptions of the world: I revere that Buddha with devotion. The Teachers Dhamma, like a lamp, divided into Path, Fruition, & the Deathless, both transcendent (itself) & showing the way to that goal: I revere that Dhamma with devotion. The Sagha, called a field better than the best, who have seen peace, awakening after the one gone the good way, who have abandoned carelessness the noble ones, the wise: I revere that Sagha with devotion. By the power of the merit I have made in giving reverence to the Triple Gem worthy of only the highest homage, may all my obstructions cease to be.
15
T[5]T
[5] Savega-parikittana-pha Passage Expressing A Sense Of Urgency

Idha tathgato loke uppanno araha samm-sambuddho, Dhammo ca desito niyyniko upasamiko parinibbniko sambodhagm sugata-ppavedito. Mayan ta dhamma sutv eva jnma: Jti pi dukkh jar pi dukkh maraam pi dukkha, soka-parideva-dukkha-domanassupys pi dukkh, Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam p iccha na labhati tam pi dukkha. Sakhittena pac-updna-kkhandh dukkh, seyyathda: Rppdna-kkhandho, vedanpdna-kkhandho, sapdna-kkhandho, sakhrpdna-kkhandho, vipdna-kkhandho. Yesa pariya, dharamno so bhagav, eva bahula svake vineti; eva bhg ca pan assa bhagavato svakesu anussan, bahula pavattati: "Rpa anicca, vedan anicc, sa anicc, sakhr anicc, via anicca, rpa anatt, vedan anatt, sa anatt, sakhr anatt,
Here, One attained to the Truth, Worthy & Perfectly Self-awakened, has appeared in the world, And Dhamma is explained, leading out (of Sasra), calming, tending toward total Nibbna, going to self-awakening, declared by one who has gone the good way. Having heard the Dhamma, we know this: Birth is stressful, aging is stressful, death is stressful, Sorrow, lamentation, pain, distress, & despair are stressful, Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful. In short, the five clinging-aggregates are stressful, Namely: Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, mental processes as a clinging-aggregate, consciousness as a clinging-aggregate. So that they might fully understand this, the Blessed One, while still alive, often instructed his listeners in this way; many times did he emphasize this part of his admonition: "Form is inconstant, feeling is inconstant, perception is inconstant, mental processes are inconstant, consciousness is inconstant, form is not-self, feeling is not-self, perception is not-self, mental processes are not-self,
16
Morning Chanting
[6]T
via anatt, sabbe sakhr anicc, sabbe dhamm anatt ti." Te1 maya, otimha jtiy jar-maraena, sokehi paridevehi dukkhehi domanassehi upysehi, dukkh oti dukkha-paret, "App eva nm imassa kevalassa dukkha-kkhandhassa antakiriy payethti!"
(ONLY MONKS & NOVICES:)
consciousness is not-self; all processes are inconstant, all phenomena are not-self." All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider), "O, that the end of this entire mass of suffering & stress might be known!"
Cira-parinibbutam pi ta bhagavanta uddissa arahanta samm-sambuddha, saddh agrasm anagriya pabbajit. Tasmi bhagavati brahmacariya carma (bhikkhna sikkh-sjva-sampann).2 Ta no brahmacariya imassa kevalassa dukkhakkhandhassa antakiriyya savattat ti.
(OTHERS:)
Though the total Liberation of the Blessed One, the Worthy One, the Perfectly Self-awakened One, was long ago, we have gone forth in faith from home to homelessness in dedication to him. We practice that Blessed Ones holy life (fully endowed with the Bhikkhus training & livelihood). May this holy life of ours bring about the end of this entire mass of suffering & stress.
Cira-parinibbutam pi ta bhagavanta saraa gat, dhamma ca bhikkhu-sagha ca, Tassa bhagavato ssana [6] yath-sati yath-bala manasikaroma, anupaipajjma, s s no paipatti, imassa kevalassa dukkha-kkhandhassa antakiriyya savattat ti.
Though the total Liberation of the Blessed One, the Worthy One, the Perfectly Self-awakened One, was long ago, we have gone for refuge in him, in the Dhamma, & in the Bhikkhu Sagha, We attend to the instruction of the Blessed One, as far as our mindfulness & strength will allow, and we practice accordingly. May this practice of ours bring about the end of this entire mass of suffering & stress.
1 2
WOMEN: T NOVICES omitt this line.
17
T[6]T
[6] Ta-khaika-paccavekkhaa-vidh Reflection at the Moment (of Using the Requisites)

(LEADER:)
Handa maya takhaika-paccavekkhaa-pha bhamase: (ALL:) Paisakh yoniso cvara paisevmi, yvad eva stassa paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvad eva hiri-kopina-paicchdan- attha. Paisakh yoniso piapta paisevmi, neva davya na madya na maanya na vibhsanya, yvad eva imassa kyassa hitiy ypanya vihisuparatiy brahmacariynuggahya, iti pura ca vedana paihakhmi, nava ca vedana na uppdessmi; ytr ca me bhavissati anavajjat ca phsuvihro c ti. Paisakh yoniso sensana paisevmi, yvad eva stassa paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvad eva utu-parissaya-vinodana paisallnrmattha. Paisakh yoniso gilna-paccaya-bhesajja-parikkhra paisevmi,
Now let us recite the passage for reflection at the moment (of using the requisites):
Considering it thoughtfully, I use the robe, simply to counteract the cold, to counteract the heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; Simply for the purpose of covering the parts of the body that cause shame. Considering it thoughtfully, I use alms food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, (thinking,) thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort. Considering it thoughtfully, I use the lodging, simply to counteract the cold, to counteract the heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion. Considering them thoughtfully, I use medicinal requisites for curing the sick,
18
Morning Chanting
[7]T
yvad eva uppannna veyybdhikna vedanna paightya, abypajjha-paramaty ti.
simply to counteract any pains of illness that have arisen, and for maximum freedom from disease.
[6] Dhtu-paikla-paccavekkhaa-vidh Reflection On The Elements And Loathsomeness1

(LEADER:)
Handha maya dhtu-paikla-paccavekkhaa-ptha bhamase

(ALL:)
Now let us recite the passage for reflection on the elements and loathsomeness (of using the requisites):
Yath-paccaya pavattamna dhtu-mattam ev' eta yad ida cvara, tad upabhujako ca puggalo dhtumattako nissatto nijjvo suo; sabbni [7] pana imni cvarni ajigucchanyni ima pti-kya patv ativiya jigucchanyni jyanti. Yath-paccaya pavattamna dhtu-mattam ev' eta yad ida piapto, tad upabhujako ca puggalo dhtumattako nissatto nijjvo suo; sabbo pan ya piapto ajigucchanyo ima pti-kya patv ativiya jigucchanyo jyati. Yath-paccaya pavattamna dhtu-mattam ev' eta yad ida sensana, tad upabhujako ca puggalo dhtumattako nissatto nijjvo suo; sabbni pana imni sensanni ajigucchanyni ima pti-kya patv ativiya jigucchanyni jyanti. Yath-paccaya pavattamna dhtu-mattam ev' eta
1
Dependent upon and existing through its causes merely by the combination of various elements are both this robe and the person who uses it; only elements, not a being, not possessing a permanent life principle, being void of self or soul. All these robes are not yet loathsome but having touched this putrid body, become exceedingly loathsome. Dependent upon and existing through its causes merely by the combination of various elements are both this alms food and the person who uses it; only elements, not a being, not possessing a permanent life principle, being void of self or soul. All this alms food is not yet loathsome but having touched this putrid body, becomes exceedingly loathsome. Dependent upon and existing through its causes merely by the combination of various elements are both this lodging and the person who uses it; only elements, not a being, not possessing a permanent life principle, being void of self or soul. All this lodgings are not yet loathsome but having touched this putrid body, become exceedingly loathsome. Dependent upon and existing through its causes merely by the combination of
Pj p. 34 ff.
19
T[7]T
yad ida gilna-paccaya-bhesajja-parikkhro, tad upabhujako ca puggalo dhtumattako nissatto nijjvo suo; sabbo panya gilna-paccaya-bhesajja-parikkhro ajigucchanyo ima pti-kya patv ativiya jigucchanyo jyati.
various elements are both this medicinal requisites for curing the sick and the person who uses it; only elements, not a being, not possessing a permanent life principle, being void of self or soul. All these medicinal requisites for curing the sick are not yet loathsome but having touched this putrid body, become exceedingly loathsome.
[7] Devat-pattidna-gth Offering Merit To The Devas

(LEADER:)
Handa maya pattidna-gthyo bhanmase:

(ALL:)
Let us recite the verse for dedicating merit:
Ya devat santi vihra-vsin thpe ghare bodhi-ghare tahi tahi t dhamma-dnena bhavantu pjit sotthi karontedha vihra-maale. ther ca majjh navak ca bhikkhavo srmik dnapat upsak gm ca desa nigam ca issar sappa-bht sukhit bhavantu te. Jalbu-j ye pi ca aa-sambhav [8] saseda-jt atha v' opaptik niyynika dhamma-vara paicca te sabbe pi dhukkhassa karontu sakhaya. htu cira sata dhammo dhamma-ddhar ca puggal sagho hotu samaggo va atthya ca hitya ca amhe rakkhatu saddhammo sabbe pi dhammacrino
May the devas dwelling in the temple, here and there in the stupa, the buildings, the Bodhi tree enclosure, be honored with the gift of Dhamma. May they bring about well-being here in the monastery. Elder, intermediate, and new monks, temple attendants, donors, lay followers; towns, cities, and principalities: may all sentient beings be happy. Whether born from a womb, from an egg, from slime, or spontaneously arising: may they all, in dependence on the foremost Dhamma for leading out, make an end to suffering and stress. May the Dhamma stand firm for long, May the Sagha live in harmony, May the true Dhamma protect us, along with those individuals who maintain it. for our welfare and benefit. together with all who practice the Dhamma.
20
Morning Chanting
T[8]T taught by the Noble Ones. in the Buddha's teaching. in moderate streams. to the flourishing of living beings.
vuhi samppueyyma
dhamme ariyappavedite. Pasann hontu sabbe pi pino buddha-ssane samm dhra pavecchanto kle devo pavassatu vuhi-bhvya sattna samiddha netu medhani mt pit ca atraja nicca rakkhanti puttaka eva dhammena rjno paja rakkhantu sabbad.
May we flourish in the Dhamma May all beings have faith May rain fall in season, May it lead the prosperous earth
Just as mother and father always protect their own children, In the same way may the government always protect its citizens with righteousness.
Usually the Morning Chanting continues now on page 46 with the [22] Pubbabhga-Namakra-Pha The Preliminary Passagge In Homage (To The Buddha), and the [22] Saraa-Gamana-Pha Going to the Three Refuges. Next follows a chant, the Thai page of which has been announced before the Morning Chanting started and then [66] "Sukho buddhnam uppdo ..." (p. 107). Thereafter might follow a Dhammatalk and a short meditation period (10 min. walking, 10 min. sitting). Then the Morning Chanting continues as follows.
[8] KAAM GRUAT NAAM BP PN MANG Offering Merit (Northern Thai Style)1
Ida dna-kamma nibbna-paccayo hotu, no nicca; ida sla-kamma nibbna-paccayo hotu, no nicca; ida bhvan-kamma nibbna-paccayo hotu, no nicca. Ya kici kusala kattabba kamma sabbehi katehi kata pua no anumodantu, suantu bhonto ye dev asami2 hne adhigat dghyuk sad hontu sabbasattna sukh attna pariharantu;
1 2
May this action (kamma) of giving be for us continuously a condition for Nibbna. May this action (kamma) of virtue be for us continuously a condition for Nibbna. May this action (kamma) of meditation be for us continuously a condition for Nibbna. Whatever wholesome action (kamma) will be done (by us), may they (the following beings) rejoice in the merit produced by all (these) deeds; listen, Lords! May the devas who stay at this place always have a long life, and live happily for themselves and (the benefit) of all beings.
This chant is not included on the CD-Rom of the VRI, nor in any of the consulted Chanting Books (BBC, CG, CGI, PBC, Pja, SP). asami = asmin
21
T[9]T
mt-pit sukhit hontu dukkh pamucantu; sabbe tik sukhit hontu dukkh pamucantu; sabbe atik sukhit hontu dukkh pamucantu; [9] sabbe pis sabbe yakkh sabbe pet sukhit hontu dukkh pamucantu; sabbe nakkhatt sukhit hontu dukkh pamucantu; sabbe dev sukhit hontu dukkh pamucantu; sabbe cariypajjhy sukhit hontu dukkh pamucantu; sabba-sampattna samijjhantu vo.
(PROSTRATE 1 TIME)
May (my) mother & father be happy and liberated from all suffering. May all (my) relatives be happy and liberated from all suffering. May all (who are) not (my) relatives be happy and liberated from all suffering. May all goblins, all demons and all ghosts be happy and liberated from all suffering. May all (beings of the) stars be happy and liberated from all suffering. May all devas be happy and liberated from all suffering. May all teachers & preceptors be happy and liberated from all suffering. May all (their) good fortune prosper.
[9] Offering Merit By SOMDET PHRAPHUT AJAAN (AAJ AASABHA Mahthera) 1

Ida no pua-bhga rjdna c' eva issarna mt-pitu-dna ca piya-janna sabba-sattna ca niyydema. KHA PHRA PHUTTHA JAO THANG PUANG KHONOM THAVAI SUAN GUSON D ITSARACHON KHON PHU YAI THANG LAAI MI ONG PHRA MAHAAGASAT PHUU PEN PRAMUK KHONG CHAAT, ONG SOMDET PHRA SANG KHARAAT PHUU PEN PRAMUK KHONG SATSANAA L KHANA RATHA BAAN PHUU BORIHAAN PRADET PEN TON, KHO PH SUAN KUSON NII HAI K PIYACHON KHON DII RAK THANG LAI MII BITAA MAANTAA PUU YAA TAA YAI L KHRUU UPATCHA AJAAN THANG LAI PEN TON, KHO PH SUAN KUSON NII HAI K SAPA SAT THANG LAI THUK CHAAT CHAN VANA THUK SATSANAA THUK PHAASAA THII YUU THUA THUK MUM HNG LOOK.
This, our share of merit, we dedicate to the king etc., the rulers, mother & father etc., to beloved people, and all beings. May all of us offer all the merits to the free and senior people, who include the king, who is the leader of the nation, the royal patriarch, who is the leader of the religion, and the cabinet, who runs the country. May we offer all merits to lovable people who include mother and father, grandmothers and grandfathers, as well as all teachers and preceptors. May we offer all merits to all creatures in all countries, levels, castes, religions, and languages everywhere in the world.
This chant is usually omitted for the Evening Chanting. This one and the next two chants (WAN DAA LUANG & WAN DAA NOI) are not included on the CD-Rom of the VRI, nor in any of the consulted Chanting Books (BBC, CG, CGI, PBC, Pja, SP).
22
Morning Chanting
T[10]
Sabbe satt pua-bhgino hontu. KHO HAI SABA SAT THANG LAI JONG PEN PHUU MII SUAN HNG BUN KUSON RUAM KAP KHAABHA JAO THUK TON THUK KHON THN.
May all beings share in our merit. May all creatures share the merits with us all.
[9] WAN DAA LUANG Asking For Forgiveness From The Triple Gems And All Devas
(SIT ON YOUR HEELS AND SAY TOGETHER:)
Vandmi buddha sabba me dosa khamatha me bhante; vandmi dhamma sabba me dosa khamatha me bhante; vandmi sagha sabba me dosa khamatha me bhante. Vandmi gurpajjhycariye sabba me dosa khamatha me bhante; [10] vandmi kamma-hna sabba me dosa khamatha me bhante; vandmi rme baddha-smya sabba me dosa khamatha me bhante; vandmi cetiya sabba sabba-hnesu patihit sarradhtu mah-bhodhi buddha-rpa sakkata1 sad ngaloke deva-loke brahma-loke jambu-dpe lak-dpe sarradhtuyo kes-dhtuyo arahanta-dhtuyo cetiya gandhakui catur-siti-sahassa-dhamma-kkhandhe sabbesa pda-cetiya aha vandmi sabbaso. (PROSTRATE 3 TIMES)
I revere the Buddha. Forgive me all my faults, Venerable Sir. I revere the Dhamma. Forgive me all my faults, Venerable Sir. I revere the Sagha. Forgive me all my faults, Venerable Sir. I revere (my spiritual) teachers, preceptor & teacher. Forgive me all my faults, Venerable Sir. I revere the meditation-object. Forgive me all my faults, Venerable Sir. I revere the consecration ground in the monastery. Forgive me all my faults, Venerable Sir. I revere every stupa [chedi], established in every place, (every) relic of the (Buddhas) body, (every) great Bodhi tree, (every) Buddha image, always honored in the Nga world, Deva world & Brahma world, in India & Sri Lanka; bodily relics, hair relics & relics of Arahats, the stupa [chedi], the perfumed room (occupied by the Buddha statue), the 84 000 chapters on Dhamma and every footprint-shrine2, I revere them always.
1 2
Inspired by a similar passage in the CGI (Veneration) I read sakkata [pp. of sakkaroti] 'honored' instead of sakala 'all, whole, entire', which makes more sense here. A holy or miraculous footprint left on the ground by a holy man, especially the Buddha (cf. PED)
23
T[10]
[10] WAN DAA NOI Asking For Forgiveness From The Abbot
(SIT ON YOUR HEELS AND SAY TOGETHER:)
Vandmi bhante; sabba apardha khamatha me bhante; may kata pua smin anumoditabba; smin kata pua mayha dtabba; sdhu sdhu anumodmi.
(ABBOT:)
I revere you, Venerable Sir. May you forgive me all my guilt, Venerable Sir. May the master rejoice in the merit I have done. May the master transmit the merit to me, he has done. Well! Well! I rejoice in it. Four (may) qualities increase: long life, beauty, happiness, strength. Well (said)! Well (said)! Well (said)!
Cattro dhamm vahanti yu vao sukha bala.

(RESPOND:) Sdhu!, sdhu!, sdhu!
(PROSTRATE 3 TIMES)
Evening Chanting
[10] Paying Respect To The Triple Gem
Yo so bhagav araha samm-sambuddho svkkhto yena bhagavat dhammo supaipanno yassa bhagavato svaka-sagho. tam aya bhagavanta sa-dhamma sa-sagha imehi sakkrehi yathraha ropitehi abhipjayma. sdhu no bhante bhagav sucira-parinibbuto pi, pacchimjanatnukampa-mnas, ime sakkre duggata-pakrabhte paigahtu, amhka dgha-ratta hitya sukhya. Araha samm-sambuddho bhagav;
He truly is the Blessed One, The Accomplished One, the Perfectly Enlightened (Buddha). Well-Proclaimed is the Holy Teaching of the Blessed One. Perfectly Practiced are the Holy Disciples of the Blessed One. To the Blessed One, to the Dhamma and to the Sagha, with these properly presented offerings, we pay homage. May the Blessed One, even through he has long since entered Total Nibbna, please accept these meager offerings with a heart of sympathy for later generations, for our long-term welfare & happiness. Blessed is He, the Accomplished One, the Perfectly Enlightened One.
24
Evening Chanting
buddha bhagavanta abhivdemi.

(PROSTRATE 1 TIME)
To the Buddha, the Blessed One, I pay homage.

(PROSTRATE 1 TIME)

(PROSTRATE 1 TIME)
(LEADER:)
Handa maya buddhassa bhagavato pubbabhga-namakra c' eva buddhnussati-naya ca karomase.

(ALL:)
Now let us chant the preliminary passage in homage to the Blessed One, together with the guide to the recollection of the Buddha.
[11] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (to the Buddha)
Namo tassa bhagavato arahato samm- sambuddhassa; namo tassa bhagavato arahato samm- sambuddhassa; namo tassa bhagavato arahato samm- sambuddhassa.
Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One. Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One. Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One.
[11] Buddhnussati A Guide To The Recollection Of The Buddha

[Ta kho pana bhagavanta] eva kalyo kitti-saddo abbhuggato: Iti pi so bhagav araha samm-sambuddho vijj-caraa-sampanno sugato lokavid anuttaro purisa-damma-srathi satth deva-manussna buddho bhagavti.
This fine report of the Blessed Ones reputation has spread far & wide: He is a Blessed One, a Worthy One, a Perfectly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.
25
T[11]
[11] Buddhbhigti Verses In Celebration Of The Buddha

(LEADER:)
Handa maya buddhbhigti karomase. (ALL:) [Buddhavrahanta]-varatdigubhiyutto, Suddhbhia-karuhi samgatatto, Bodhesi yo sujanata kamala va sro, Vandmaha tam-araa siras jinenda. Buddho yo sabbapna saraa khemamuttama Pahamnussatihna vandmi ta sirenaha, 1 Buddhasshasmi dso va buddho me smikissaro. Buddho dukkhassa ght ca vidht ca hitassa me. [12] Buddhassha niyydemi sarra jvita cida. Vandanto ha2 carissmi buddhass eva subodhita. N atthi me saraa aa, buddho me saraa vara; Etena sacca-vajjena vaheyya satthu-ssane. Buddha me vandamnena3 ya pua pasuta idha, Sabbe pi antary me mhesu tassa tejas.
Now let us chant in celebration of the Buddha:
The Buddha, endowed with such virtues as highest worthiness: In him, purity, supreme knowledge, & compassion converge.
He awakens good people like the sun does the lotus. I revere with my head that Peaceful One, the Conqueror Supreme. The Buddha who for all beings is the secure, the highest refuge, The first theme for recollection: I revere him with my head. I am the Buddhas servant, the Buddha is my sovereign master, The Buddha is a destroyer of suffering & a provider of welfare for me. To the Buddha I dedicate this body & this life of mine. I will fare with reverence for the Buddhas genuine Awakening. I have no other refuge, the Buddha is my foremost refuge; By the speaking of this truth, may I grow in the Teachers instruction. Through the power of the merit here produced by my reverence for the Buddha, May all my obstructions cease to be.
1 2 3
WOMEN: ds WOMEN: Vandantha WOMEN; vandamnya
26
Evening Chanting
T[12]
(BOW DOWN AND SAY:)
Kyena vcya va cetas v, Buddhe kukamma pakata may ya, Buddho paiggahatu accayanta, Klantare savaritu va buddhe.
Whatever bad kamma I have done to the Buddha by body, by speech, or by mind, may the Buddha accept my admission of it, so that in the future I may show restraint toward the Buddha.
[12] Dhammnussati A Guide To The Recollection Of The Dhamma

(LEADER:)
Handa maya dhammnussati-naya karomase.

(ALL:)
Now let us recite the guide to the recollection of the Dhamma.
[Svkkhto] bhagavat dhammo, sandihiko akliko ehipassiko, opanayiko paccatta veditabbo vihti.
The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting all to come & see, leading inward, to be seen by the wise for themselves.
[12] Dhammbhigti Verses In Celebration Of The Dhamma

(LEADER:)
Handa maya dhammbhigti karomase.

(ALL:)
Now let us chant in celebration of the Dhamma. Superior, through having such virtues as being well-expounded, Divided into Path & Fruit, study & emancipation, The Dhamma protects those who hold to it from falling into miserable worlds. I revere that foremost Dhamma, the destroyer of darkness. The Dhamma that for all beings is the secure, the highest refuge,
[Svkkhtat]digua-yogavasena seyyo, Yo magga-pka-pariyatti-vimokkha-bhedo, Dhammo kuloka-patan tad-adhri-dhr. Vandm aha tama-hara vara-dhammam eta. Dhammo yo sabba-pna saraa khemamuttama
27
Dutiynussatihna vandmi ta sirenaha 1 Dhammasshasmi dso va dhammo me smikissaro Dhammo dukkhassa ght ca vidht ca hitassa me. Dhammassha niyydemi sarra jvita c ida. Vandantoha2 carissmi dhammass eva sudhammata. [13] N atthi me saraa aa, dhammo me saraa vara Etena sacca-vajjena vaheyya satthu-ssane. Dhamma me vandamnena3 ya pua pasuta idha, Sabbe pi antary me mhesu tassa tejas.
(BOW DOWN AND SAY):
The second theme for recollection: I revere it with my head. I am the Dhammas servant, the Dhamma is my sovereign master, The Dhamma is a destroyer of suffering & a provider of welfare for me. To the Dhamma I dedicate this body & this life of mine. I will fare with reverence for the Dhammas genuine rightness.
I have no other refuge, the Dhamma is my foremost refuge: By the speaking of this truth, may I grow in the Teachers instruction. Through the power of the merit here produced by my reverence for the Dhamma, May all my obstructions cease to be.
Kyena vcya va cetas v, Dhamme kukamma pakata may ya, Dhammo paiggahatu accayanta, Klantare savaritu va dhamme.
Whatever bad kamma I have done to the Dhamma by body, by speech, or by mind, may the Dhamma accept my admission of it, so that in the future I may show restraint toward the Dhamma.
[13] Saghnussati A Guide To The Recollection Of The Sagha

(LEADER:)
Handa maya saghnussati-naya karomase.
Now let us recite the guide to the recollection of the Sagha:
1 2 3
WOMEN: ds WOMEN: Vandantha WOMEN: vandamnya
28
Evening Chanting
[14]
(ALL:)
[Supaipanno] bhagavato svaka-sagho, uju-paipanno bhagavato svaka-sagho, ya-paipanno bhagavato svaka-sagho, smci-paipanno bhagavato svaka-sagho, yad ida cattri purisa-yugni aha purisa-puggal, esa bhagavato svaka-sagho huneyyo phuneyyo dakkhieyyo ajali-karayo, anuttara pua-kkhetta lokass ti.
The Sagha of the Blessed Ones disciples who have practiced well, the Sagha of the Blessed Ones disciples who have practiced straightforwardly, the Sagha of the Blessed Ones disciples who have practiced methodically, the Sagha of the Blessed Ones disciples who have practiced masterfully, i.e., the four pairs the eight types of Noble Ones: That is the Sagha of the Blessed Ones disciples worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.
[13] Saghbhigti Verses In Celebration Of The Sagha

(LEADER:)
Handa maya saghbhigti karomase.

(ALL:)
Now let us chant in celebration of the Sagha:
[Saddhammajo] supaipatti-gudiyutto, Yohbbidho ariya-puggala-sagha-seho, Sldidhamma-pavarsaya-kya-citto: Vandm aha tam ariyna-gaa susuddha. Sagho yo sabba-pna saraa khemam uttama. Tatiynussatihna vandmi ta sirena ha, Saghasshasmi dso1 va sagho me smikissaro. Sagho dukkhassa ght ca vidht ca hitassa me. [14] Saghassha niyydemi sarra jvita c ida Vandanto ha1 carissmi saghassopaipannata.
1
Born of the true Dhamma, endowed with such virtues as good practice, The supreme Sagha formed of the eight types of Noble Ones, Guided in body & mind by such principles as morality: I revere that group of Noble Ones well-purified. The Sagha that for all beings is the secure, the highest refuge, The third theme for recollection: I revere it with my head. I am the Saghas servant, the Sagha is my sovereign master, The Sagha is a destroyer of suffering & a provider of welfare for me. To the Sagha I dedicate this body & this life of mine. I will fare with reverence for the Saghas good practice.
WOMEN: ds
29
[14]
N atthi me saraa aa, sagho me saraa vara; Etena sacca-vajjena vaheyya satthu-ssane. Sagha me vandamnena2 ya pua pasuta idha, Sabbe pi antary me mhesu tassa tejas.
(BOW DOWN AND SAY:)
I have no other refuge, the Sagha is my foremost refuge; By the speaking of this truth, may I grow in the Teachers instruction. Through the power of the merit here produced by my reverence for the Sagha, May all my obstructions cease to be.
Kyena vcya va cetas v, Saghe kukamma pakata may ya, Sagho paiggahatu accayanta, Klantare savaritu va saghe.
(YOU CAN SIT NOW IN A RESPECTFUL SIDEWARD SITTING POSITION.)
Whatever bad kamma I have done to the Sagha by body, by speech, or by mind, may the Sagha accept my admission of it, so that in the future I may show restraint toward the Sagha.
[14] Atta-paccavekkhaa-vidh Reflection After Using (The Requisites)

(LEADER:)
Handa maya atta-paccavekkhaa-pha bhamase.

(ALL:)
Now let us recite the passage for reflection on the past (use of the requisites).
[Ajja may] apaccavekkhitv ya cvara paribhutta, ta yvad eva stassa paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvad eva hiri-kopina-paicchdan attha.
Whatever robe I used today without consideration, was simply to counteract the cold, to counteract the heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.
1 2
WOMEN: Vandantha WOMEN: vandamnya
30
Evening Chanting
[15]
Ajja may apaccavekkhitv yo piapatto paribhutto, so neva davya na madya na maanya na vibhsanya, yvad eva imassa kyassa hitiy ypanya vihisuparatiy brahmacariynuggahya, iti [15] pura ca vedana paihakhmi nava ca vedana na uppdessmi, ytr ca me bhavissati anavajjat ca phsuvihro c ti. Ajja may apaccavekkhitv ya sensana paribhutta, ta yvad eva stassa paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvad eva utuparissaya-vinodana paisallnrmattha. Ajja may apaccavekkhitv yo gilna-paccaya-bhesajjaparikkhro paribhutto, so yvad eva uppannna veyybdhikna vedanna paightya, abypajjhaparamatyti.
Whatever alms food I used today without consideration, was not used playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, (thinking,) thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort. Whatever lodging I used today without consideration, was simply to counteract the cold, to counteract the heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion. Whatever medicinal requisite for curing the sick I used today without consideration, was simply to counteract any pains of illness that had arisen, and for maximum freedom from disease.
[15] Uddisandhihna-gth Offering Merit1

(LEADER:)
Handa maya uddisandhihna-gthyo bhanmase

(ALL:)
Let us now recite the verse of dedication & determination.
Imin pua-kammena criypakr ca suriyo candim rj brahma-mr ca ind ca

1
upajjhy guuttar mt-pit ca tak guavant nar pi ca lokapl ca devat
By this act of merit, may my highly virtuous preceptors, teachers, benefactors, mother, father, & relatives, the gods of the sun & moon, virtuous people, Brahmas, Mras, & Indras, devas who are protectors of the cosmos,
BBC p. 61 f.
31
[16]
yamo mitt manuss ca majjhatt verik1 pi ca sabbe satt sukh hontu puni pakatni me sukha ca tividha dentu khippa ppetha vo mata imin pua-kammena imin uddisena ca khippha sulabhe c' eva tah-updna-chedana ye santne hin dhamm yva nibbnato mama nassantu sabbad yeva yattha jto bhave bhave uju-citta sati-pa sallekho viriyamhin mr labhantu n' oksa buddhdi-pavaro ntho ntho pacceka-buddho ca tesottamnubhvena ktu ca viriyesu me [16] dhammo ntho varuttamo sagho nthottaro mama mr' okasa labhantu m.
Yama, human beings friendly, neutral, & hostile: may all beings be happy. May the meritorious deeds done by me give threefold happiness.2 May you all quickly attain your wish. Through this act of merit, through this dedication, may I be quickly & easily cutting through craving & clinging. As long as I am on the way to Liberation, may any low qualities in my character be entirely destroyed, wherever I am born in one state after another. May I have an upright mind, mindfulness, discernment, strictness, persistence. Through my effort, may Mra have no chance to do anything to me. The Buddha is my foremost mainstay, the Dhamma my excellent, high mainstay; private Buddhas are my mainstay, the Sagha my superior mainstay. Through their power, may Mra get no opportunity.
[16] Buddha-magala-gth The Auspicious Awakened Ones

(LEADER:)
Handa maya sarabhaena buddha-magala-gthyo bhanmase.

(ALL:)
Let us recite, in the Srabhaa mode, the verse of the auspicious awakened ones.
Sambuddho dipada seho koao pubba-bhge ca srputto ca dakkhie pacchime pi ca nando moggallno ca uttare
1 2 3 4
nisinno c' eva majjhime ganeyye 3ca kassapo haratiye4 upl ca byabbe ca gavampati sne pi ca rhulo;
The Buddha, foremost of two-footed beings, is seated in the middle Koao to the east, Kassapa to the southeast, Srputta to the south, Upl to the southwest, nanda to the west, Gavampati to the northwest, Moggallna to the north, Rhul to the northeast.
BBC: verak threefold happiness: in this life, in future lives & liberation (BBC S. 61) CGI: gneyye BBC: haratiy
32
ime kho magal buddh sabbe idha patihit vandit te ca amhehi sakkrehi ca pjit etesa anubhvena sabba-sotth bhavantu no. Icc evam accanta-namassa-neyya namassamno ratana-ttaya ya pubhisanda vipula alattha tassnubhvena hat' antaryo.
These auspicious awakened ones are all established here, venerated by us, honored with offerings. By their power may all prosperity be ours. In paying homage thus to the Triple Gem, worthy of the highest homage, a vast amount of merit is accumulated: By its power, may danger be destroyed.
Usually the Evening Chanting continues now on page 45 f. [21 f.] with an Invitation To The Devas (which is chanted by one monk only), the [22] Pubbabhga-Namakra-Pha The Preliminary Passagge In Homage (To The Buddha), and the [22] Saraa-Gamana-Pha Going to the Three Refuges (p. 46). Next follows a chant, the Thai page of which has been announced before the Evening Chanting started, and then optionally [66] "Sukho buddhnam uppdo ..." (p. 107) or, especially on Buddha Days (WAN PHRA), the [59] Dukkha-ppattdi-gth ... (p. 97) and the [39] Sumagala-gth (p. 66 f.). Then there might follow a Dhamma-talk and a short meditation period (10 min. walking, 10 min. sitting). Thereafter the Evening Chanting will end with [8] KAAM GRUAD NAAM ..., [9] WAN DAA LUANG ..., and [10] WAN DAA NOI ... (p. 22 ff.). On Buddha Days (WAN PHRA) laypeople and nuns take the Eight Precepts (p. 36: Araha samm-sambuddho ...; p. 37 ff. [18 f.]), usually before the Dhamma-talk, and thereafter there will be the [76] Paying Respect To The Buddha With A Flower Bouquet, Incents & Candles ... (p. 110 ff.).
33
[17]
[16] Dasa-Dhamma-Sutta Ten (Recommended) Conducts (For Monks)

(LEADER:)
Handa maya dasa-dhamma-sutta bhanmase.

(ALL:)
Now let us recite the discourse on the ten (recommended) conducts (for monks).
1. 2. 3. 4. 5. 6. 7.
8. 9. 10.
Vevaiyamhi ajjhpagato. Parapaibaddh me jvik ti. [17] Ao me kappo karayo ti. Kacci nu kho me att slato na upavadat ti? Kacci nu kho ma anuvicca vi sabrahma-cr slato na upavadant ti? Sabbehi me piyehi manpehi nn-bhvo vin-bhvo ti. Kammassako 'mhi kamma-dydo kamma-yoni kamma-bandhu kamma-paisarao. Ya kamma karissmi kalya v ppaka v tassa dydo bhavissm ti. Katham-bhtassa me rattin-div vtipatant ti? Kacci nu khoha sugre abhiramm ti? Atthi nu kho me uttari-manussa-dhamm, alamariya-a-dassana-viseso adhigato, so ha pacchime kle sabrahma-crhi puho, na maku bhavissm ti? Ime kho1 dasa dhamm pabbajitena abhiha paccavekkhitabb.
I have left the social order. My life needs the support of others. I must change the way I behave. Can I fault myself with regard to the precepts? Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to the precepts? I will grow different, separate from all that is dear & appealing to me. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir. What am I becoming as the days & the nights fly past? Is there an empty dwelling in which I delight? Have I attained a superior human state, a truly noble knowledge & vision, such that when my fellows in the holy life ask me near the hour of my death, I will not feel ashamed? These are the ten things on which those gone forth should frequently reflect.
Orig. inserts bhikkhave
34
Special Chanting for Nuns & Laypeople at the Evening before the Buddhist Holy Day (TWanT TGoonT or Kesoropaa-divasa)
[20]
Special Chanting for Nuns & Laypeople at the Evening before the Buddhist Holy Day (WAN GOON or Kesoropaa-divasa)
[20] Ratana-ttaya-kra-pha (Brief) Salutation Of The Triple Gem
(FIRST PROSTRATE 3 TIMES, THEN ALL SAY:)
Imin sakkrena buddha abhipjyami Imin sakkrena dhamma abhipjaymi Imin sakkrena sagham abhipjaymi Araha samm-sambuddho bhagav; buddha bhagavanta abhivdemi.
(PROSTRATE 1 TIME)
With these offerings, I pay respect to the Buddha. With these offerings, I pay respect to the Dhamma. With these offerings, I pay respect to the Sagha. Blessed is He, the Accomplished One, the Perfectly Enlightened One. To the Buddha, the Blessed One, I pay homage.

(PROSTRATE 1 TIME)

(PROSTRATE 1 TIME)
[20] Pubbabhga-Namakra-Pha Preliminary Passage in Homage (to the Buddha)

(LEADER:)
35
[18] (ALL:)
Namo tassa bhagavato arahato samm- sambuddhassa. ( 3

TIMES)
Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One.
Taking The Eight Precepts

[18] rdhan-tisaraa-aha-sla Requesting the Three Refuges and the Eight Precepts
Maya bhante ti-saraena saha aha-slni ycma. Dutiyam pi maya bhante ti-saraena saha aha slni ycma. Tatiyam pi maya bhante ti-saraena saha aha slni ycma.
Venerable Sir, we request the Three Refuges together with the Eight Precepts. Venerable Sir, a second time we request the Three Refuges together with the Eight Precepts. Venerable Sir, a third time we request the Three Refuges together with the Eight Precepts.
[18] Pubbabhga-Namakra-Pha Preliminary Passage in Homage (to the Buddha)

(REPEAT AFTER THE LEADER:)
Namo tassa bhagavato arahato samm-sambuddhassa. ( 3

TIMES)
[18] Saraa-Gamana-Pha Going to the Three Refuges

Buddha saraa gacchmi Dhamma saraa gacchmi Sagha saraa gacchmi Dutiyam pi buddha saraa gacchmi
To the Buddha I go for refuge. To the Dhamma I go for refuge. To the Sagha I go for refuge. For the second time to the Buddha I go for refuge.
36
[19]
Dutiyam pi dhamma saraa gacchmi Dutiyam pi sagha saraa gacchmi Tatiyam pi buddha saraa gacchmi Tatiyam pi dhamma saraa gacchmi Tatiyam pi sagha saraa gacchmi (LEADER:) (ALL:) Ti-saraa-gamana nihita. ma bhante.
For the second time to the Dhamma I go for refuge. For the second time to the Sagha I go for refuge. For the third time to the Buddha I go for refuge. For the third time to the Dhamma I go for refuge. For the third time to the Sagha I go for refuge. This completes going to the three refuges. Yes, Venerable Sir.
[19] Aha-Sla Eight Precepts

(REPEAT AFTER THE LEADER:)
1. 2. 3. 4. 5.
Ptipt verama sikkh-pada samdiymi. Adinndn verama sikkh-pada samdiymi. Abrahma-cariy verama sikkh-pada samdiymi. Mus-vd verama sikkh-pada samdiymi. Sur-meraya-majja-pamdahn verama sikkh-pada samdiymi. 6. Vikla-bhojan verama sikkh-pada samdiymi. 7. Nacca-gta-vdita-viska-dassana-ml-gandha-vilepanadhraa-maana-vibhsanahn verama sikkh-pada samdiymi. 8. Uccsayana-mahsayan verama sikkh-pada samdiymi.
(LEADER:)
I undertake the rule of training to refrain from killing living beings. I undertake the rule of training to refrain from stealing. I undertake the rule of training to refrain from uncelibacy. I undertake the rule of training to refrain from false speech (lying). I undertake the rule of training to refrain from intoxicating liquors that lead to carelessness. I undertake the rule of training to refrain from eating at the wrong time.30 I undertake the rule of training to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. I undertake the rule of training to refrain from high & luxurious seats & beds.
Imni aha sikkh-padni samdiymi.
I undertake these eight rules of training.
30
Eating at the wrong time means eating solid food after noon & before dawn.
37
[19] (RESPOND 3 TIMES:)
Imni aha sikkh-padni samdiymi.

(THE LEADER THEN CONCLUDES WITH THE FOLLOWING:)
I undertake these eight rules of training.
Imni aha-sikkh-padni. Slena sugati yanti. Slena bhoga-sampad. Slena nibbuti yanti. Tasm sla visodhaye. (RESPOND:) Sdhu!, sdhu!, sdhu!
(PROSTRATE THREE TIMES)
These are the eight training rules. Through virtue they go to a good destination. Through virtue is wealth attained. Through virtue they go to Liberation. Therefore we should purify our virtue. Well (said)! Well (said)! Well (said)!
[19] rdhan-dhamma-desan Invitation To Teach Dhamma

Brahm ca lokdhipat sahampati kat ajal andhivara aycatha: santdha sattpparajakkha-jtik desetu dhamma anukampima paja.
The Brahma Sahampati, Lord of the World, With hands palm-to-palm before his heart, requested a blessing: There are beings here with only a little dust in their eyes. Please teach the Dhamma out of compassion for them. [] Invitation To Teach Dhamma In Thai
THAO SAHAMBADII PHROM PHEN BOROM NAI PHROMA THONG RIT THI SAKDAA GWAA BORISAT THUK MUU PHROM NOM HAT NAMASAKAAN PRADISATHAAN NA THII SOM GUAN LO JNG BANG KOM CHULII BAAT PHRA SAAKO PHON AN PRASD
SADAA WORALD MAHOLAAN
Lord Sahampati Brahma, the highest of the Brahmas, holding power and might more than the assembly of all Brahmas together, bowed down with hands in homage and set himself respectfully in a suitable place. Having thus paid proper homage, with hands palm-to-palm, he spoke in verse to the Venerable Teacher (Buddha): We ask a blessing, a precious thing an exceptional, magnificent boon!
38
[]
Of all beings in the world, there still are those with few defilements! May He, the Holy Unrivaled Sage, having attained the precious truth, a beautiful thing, PROD PUANG PRACAA NII THAAN JONG PROD Splease, for all of these people, Venerable Sir, may you please make known the DNG THAM truth! NIMON THAAN JAO KHAA PHUU PRIICAA ON LD LAAM I invite you, Venerable Lord, Sir, Knower of such an exceedingly magnificent thing, PROD SDNG PHRA SATTHAM DESANAA PRA WAATHII please make known the beneficial truth, this ancient teaching, PHA HAI SAAMRET PHON G PUANG CON BADAA NII in order to give the fruits of success to each and every one of these SOP SUK GESAM SRII SOM DANG JETANA THN beings - beauty, happiness, harmony and splendor! Please fulfill their good intentions! We respectfully make this invitation. ARAD DANANG GALOMA.
PUANG SAT NAI LOGA KO ONG PHRA JOM PRAAT
KILET NOI KO YANG MII SU THAM MAAT AN RUJII
[] Asking Forgiveness To The Triple Gem

(LEADING NUN:)
Handa maya sdhu-kra karomase.

(ALL:)
Let us give our approval.
Sadhu! sadhu! sadhu! Aha buddha ca dhamma ca sagha ca saraa gat (FEMALE) / saraa gato (MALE); upsikatta (FEMALE) / upsakatta (MALE) desesi bhikkhu-saghassa sammukh. Eta me saraa khema, eta saraam uttama eta saraam gamma sabba-dukkh pamuccaye. Yath-bala careyyha samm-sambuddha-ssana dukkha-nissaraass' eva bhginissa (FEMALE) / bhg assam (MALE) angate.
Well (said)! Well (said)! Well (said)! I have gone to the Buddha, Dhamma, and Sagha for refuge. I have now made known my status of Lay Disciple in front of the Community of Monks. This is my safe refuge; this is the highest refuge. Through this act of taking refuge, may all suffering cease! May I fare according to my strength in the dispensation of the Perfectly Enlightened Buddha. May I one day share in the escape from suffering.
39
[]
Kyena vcya va cetas v buddhe kukamma pakata may ya buddho paigghahtu accayanta klantare savaritu va buddhe
(PROSTRATE)
Whether by body, speech or mind Whatever wrong actions I have performed against the Buddha May the Buddha forgive me for all wrong doing That I may develop restraint regarding the Buddha
Kyena vcya va cetas v dhamme kukamma pakata may ya dhammo paigghahtu accayanta klantare savaritu va dhamme
(PROSTRATE)
Whether by body, speech or mind Whatever wrong actions I have performed against the Dhamma May the Dhamma forgive me for all wrong doing That I may develop restraint regarding the Dhamma
Kyena vcya va cetas v saghe kukamma pakata may ya sagho paigghahtu accayanta klantare savaritu va sanghe
(PROSTRATE)
Whether by body, speech or mind Whatever wrong actions I have performed against the Sagha May the Sagha forgive me for all wrong doing That I may develop restraint regarding the Sagha
40
Formal Requests
[18]
Formal Requests
[18] rdhan-sla Requesting The (Five) Precepts
[18] rdhan-tisaraa-paca-sla Requesting The Three Refuges And The Five Precepts (ALL:)31
Maya bhante ti-saraena saha paca-slni ycma. Dutiyam pi maya bhante ... Tatiyam pi maya bhante ...
Venerable Sir, we request the Three Refuges & the Five Precepts. Venerable Sir, a second time we request ... Venerable Sir, a third time we request ...
[18] Pubbabhga-Namakra-Pha Preliminary Passagge In Homage (To The Buddha) (REPEAT AFTER THE LEADER:)
Namo tassa bhagavato arahato samm-sambuddhassa.

(THREE TIMES) [18] Saraa-Gamana-Pha Going To The Three Refuges
Buddha saraa gacchmi Dhamma saraa gacchmi Sagha saraa gacchmi Dutiyam pi buddha saraa gacchmi Dutiyam pi dhamma saraa gacchmi Dutiyam pi sagha saraa gacchmi
To the Buddha I go for refuge To the Dhamma I go for refuge To the Sagha I go for refuge For the second time to the Buddha I go for refuge. For the second time to the Dhamma I go for refuge. For the second time to the Sagha I go for refuge.
31
If the request is made by one person, change maya (we) to aha (I), and yajma (we request) to yajmi (I request). To request for eight precepts, change paca (five) to aha (eight).
41
[19]
Tatiyam pi buddha saraa gacchmi Tatiyam pi dhamma saraa gacchmi Tatiyam pi sagha saraa gacchmi. (LEADER:) (ALL:) Ti-saraa-gamana nihita. ma bhante.
For the third time to the Buddha I go for refuge. For the third time to the Dhamma I go for refuge. For the third time to the Sagha I go for refuge. This ends the going to the three refuges. Yes, Venerable Sir.
[19] Paca-Sla (Receiving) The Five Precepts (THE LEADER THEN RECITES THE PRECEPTS LINE BY LINE, WITH THE LAY PEOPLE RECITING THEM LINE BY LINE AFTER HIM:)
1. Ptipt verama sikkh-pada samdiymi 2. Adinndn verama sikkh-pada samdiymi 3. Kmesu micchcr verama sikkh-pada samdiymi. 4. Mus-vd verama sikkh-pada samdiymi 5. Sur-meraya-majja-pamdahn verama sikkhpada samdiymi Imni paca-sikkh-padni. Slena sugati yanti. Slena bhoga-sampad. Slena nibbuti yanti. Tasm sla visodhaye.
(RESPOND:)
I undertake the rule of training to refrain from killing living beings. I undertake the rule of training to refrain from stealing. I undertake the rule of training to refrain from sexual misconduct. I undertake the rule of training to refrain from false speech (= lying). I undertake the rule of training to refrain from intoxicating liquors that lead to carelessness.
(THE LEADER THEN CONCLUDES WITH THE FOLLOWING:) These are the five training rules. Through virtue they go to a good destination. Through virtue is wealth attained. Through virtue they go to Liberation. Therefore we should purify our virtue.
Sdhu!, sdhu!, sdhu!

(PROSTRATE 3 TIMES)
Well (said)! Well (said)! Well (said)!
42
Formal Requests
[21]
[19] rdhan-uposatha-sla
Maya bhante ti-saraena saha ahaga-samanngata uposatha ycma. Dutiyam pi maya bhante ti-saraena saha ahagasamanngata uposatha ycma. Tatiyam pi maya bhante ti-saraena saha ahagasamanngata uposatha ycma. [20] Ima ahaga-samanngata buddha-paatta uposatha ima ca ratti ima ca divasa sammad eva abhirakkhitu samdiymi. Imni aha sikkh-padni uposatha-sla-vasena sdhuka katv appamdena rakkhitabbni.
Requesting The Precepts On Uposatha Days32

We, Venerable Sir, request together with the Three Refuges the Eight (Precepts) for the Uposatha Day. Venerable Sir, a second time... Venerable Sir, a third time...
I undertake the Eight (Precepts) of the Uposatha Day, declared by the Buddha, (with the intention) to perfectly keep them during the day and night. These eight rules of training should be kept carefully due to the influence the Precepts of the Uposatha Day have, if carried out well.
[21] rdhan Paritta Requesting Blessings

Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-dukkha-vinsya paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-bhaya-vinsya paritta brtha magala. Vipatti-paibhya sabba-sampatti-siddhiy, Sabba-roga-vinsya paritta brtha magala.
For warding off misfortune, for the achievement of all good fortune, For the dispelling of all pain, may you chant a blessing & protection. For warding off misfortune, for the achievement of all good fortune, For the dispelling of all danger, may you chant a blessing & protection. For warding off misfortune, for the achievement of all good fortune, For the dispelling of all illness, may you chant a blessing & protection.
32
This request is not included on the CD-Rom of the VRI, nor in any of the consulted Chanting Books (BBC, CG, CGI, PBC, Pja, SP).
43
[21]
[21] Invitation To The Devas 133

(MONK:)
(Sarajja sasena sabandhu narinda parittnubhvo sad rakkhatti) Pharitvna metta sa-metta bhadhant avikkhitta-citta paritta bhaantu. Sagge kme ca rpe giri-sikharatae c'antalikkhe vimne dpe rahe ca gme taruvana-gahane geha-vatthumhi khette bhumm cyantu dev jala-thala-visame yakkha-gandhabba-ng [22] tihant santike ya muni-vara-vacana sdhavo me suantu. Dhamma-ssavana-klo ayam bhadant; dhamma-ssavana-klo ayam bhadant; dhamma-ssavana-klo ayam bhadant.
The King together with his kingdom, his army, and his relatives may always be protected by the power of the blessing. Kind, venerable sirs: having spread thoughts of good will, listen to the chant with undistracted mind. Those in the heavens of sensuality & form, On peaks & mountain precipices, in palaces floating in the sky, In islands, countries, & towns, In groves of trees & thickets, around home sites & fields. And the earth-devas, spirits, heavenly minstrels, & ngas In water, on land, in badlands, & nearby: May they come & listen with approval As I recite the word of the excellent sage. This is the time to listen to the Dhamma, Venerable Sirs. This is the time to listen to the Dhamma, Venerable Sirs. This is the time to listen to the Dhamma, Venerable Sirs.
[22] Invitation To The Devas 2 (Samant Cakkavesu ... From All Round The World-Systems)34
Samant cakka-vesu atrgacchantu devat sad-dhamma muni-rjassa suantu sagga-mokkhada.
From all round the world-systems may the devas come here the True Dhamma of the King of Munis they may here, leading to heaven and liberation.
(AND THEN CONTINUE AS ABOVE IN 'Invitation to the Devas 1':)
Sagge kme ca rpe ...

33 34
Those in the heavens of sensuality & form, ...
Cf. CG, BBC p. 74; PCT p. 7 This is an alternative 'Invitation to the Devas' (CG, PCT p. 7).
44
Formal Requests
[22]
[22] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (To The Buddha) (ALL:)

(3 TIMES)
[22] Saraa-Gamana-Pha Going To The Three Refuges
Buddha saraa gacchmi Dhamma saraa gacchmi Sagha saraa gacchmi Dutiyam pi buddha saraa gacchmi Dutiyam pi dhamma saraa gacchmi Dutiyam pi sagha saraa gacchmi Tatiyam pi buddha saraa gacchmi Tatiyam pi dhamma saraa gacchmi Tatiyam pi sagha saraa gacchmi
To the Buddha I go for refuge To the Dhamma I go for refuge To the Sagha I go for refuge For the second time to the Buddha I go for refuge. For the second time to the Dhamma I go for refuge. For the second time to the Sagha I go for refuge. For the third time to the Buddha I go for refuge. For the third time to the Dhamma I go for refuge. For the third time to the Sagha I go for refuge.
45
[23]
Parittas Protective Blessings

[23] Namakra-siddhi-gth The Verses On Success Through Homage35
Yo cakkhum moha-malpakaho sma va buddho sugato vimutto mrassa ps vinimocayanto ppesi khema janata vineyya. Buddha varanta siras nammi lokassa ntha ca vinyaka ca. tan-tejas te jaya-siddhi hotu sabb'antary ca vinsamentu. Dhammo dhajo yo viya tassa satthu dassesi lokassa visuddhi-magga niyyniko dhamma-dharassa dhr stvaho santikaro sucio. Dhamma varanta siras nammi mohappadla upasanta-dha. tan-tejas te jaya-siddhi hotu sabb'antary ca vinsamentu. Sad-dhamma-sen sugatnugo yo lokassa pppakilesa-jet santo saya santi-niyojako ca svkkhta-dhamma vidita karoti. Sagha varanta siras nammi buddhnubuddha sama-sla-dihi. tan-tejas te jaya-siddhi hotu sabb'antary ca vinsamentu.
The One with Vision, with the stain of delusion removed, Self-awakened, Well-Gone, & Released, Freed from the snares of Mortal Temptation, He leads humanity from evil to security. I pay homage with my head to that excellent Buddha, The Protector & Mentor for the world, By the power of this, may you have triumph & success, And may all your dangers be destroyed. 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 power of this, may you have triumph & success, And may all your dangers be destroyed. The True Dhamma's army, following the One Well-Gone, Is victor over the evils & corruptions of the world. Self-calmed, it is calming & without fetter, And makes the well-taught Dhamma be known. I pay homage with my head to that excellent Sagha, Awakened after the Awakened, harmonious in virtue & view. By the power of this, may you have triumph & success, And may all your dangers be destroyed.
35
BBC p. 13 f.; PCT p. 8 f.
46
[25]
[24] Sambuddhe The Buddhas36

Sambuddhe ahavsa ca dvdasa ca sahassake paca-sata-sahassni nammi siras aha; tesa dhamma ca sagha ca darena nammi 'ha. namakrnubhavena hantv sabbe upaddave anek antary pi vinassantu asesato. Sambuddhe paca-pasa ca catuvsati sahassake dasa-sata-sahassni nammi siras aha; tesa dhamma ca sagha ca darena nammi 'ha; namakrnubhavena hantv sabbe upaddave anek antary pi vinassantu asesato. sambuddhe navuttara-sate ahacattsa sahassake vsati-sata-sahassni nammi siras aha; tesa dhamma ca sagha ca darena nammi 'ha; namakrnubhavena hantv sabbe upaddave anek antary pi vinassantu asesato.
I pay homage with my head to the 512,028 Buddhas. I pay devoted homage to their Dhamma & Sagha. 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 & Sagha. 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 & Sagha. Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.
[24] Namo-kra-ahaka The Homage Octet37

Namo arahato sammsambuddhassa mahesino namo uttama-dhammassa svkkhtass'eva ten' idha namo mah-saghass pi visuddha-sla-dhihino namo omtyraddhassa ratanattayassa sdhuka namo omakttassa tassa vatthu-ttayassa pi [25] namo-krappabhvena viggacchantu upaddav
36 37
Homage to the Great Seer, the Worthy One, Perfectly Self-awakened; Homage to the highest Dhamma, well-taught by him here; And homage to the Great Sagha, pure in virtue & view. Homage to the Triple Gem beginning auspiciously with AU; And homage to those three objects that have left base things behind. By the potency of this homage, may misfortunes disappear;
cf. BBC p. 76; cf. CG; BBC p. 49
47
[25]
namo-krnubhvena namo-krassa tejena
suvatthi hotu sabbad; vidhimhi homi tejav.
By the potency of this homage, may there always be well-being; By the power this homage, may success in this ceremony be mine.
[25] Magala-sutta The Discourse on Good Fortune38

[Evam me suta.] Eka samaya Bhagav Svatthiya viharati Jetavane Anthapiikassa rme. Atha kho aatar devat abhikkantya rattiy abhikkantava kevala-kappa Jetavana obhsetv yena Bhagav ten upasakami. Upasakamitv Bhagavanta abhivdetv ekam anta ahsi. Ekam anta hit kho s devat Bhagavanta gthya ajjhabhsi: Bah dev manuss ca magalni acintayu kakhamn sotthna brhi magalam uttama. * Asevan ca blna Pj ca pjanyna Pairpa-desa-vso ca Atta-samm-paidhi ca Bhu-saccaca sippaca Subhsit ca y vc Mt-pitu-upahna Ankul ca kammant paitna ca sevan etam magalam uttama. pubbe ca kata-puat etam magalam uttama. vinayo ca susikkhito etam magalam uttama. putta-drassa sagaho etam magalam uttama.
I have heard that at one time the Blessed One was staying in Savatthi at Jetas Grove, Anathapindikas monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jetas Grove, approached the Blessed One. On approaching, having bowed down to the Blessed One, she stood to one side. As she was standing there, she addressed a verse to the Blessed One: Many devas & humans beings give thought to good fortune, Desiring well-being. Tell, then, the highest good fortune." Not consorting with fools, consorting with the wise; paying homage to those who deserve homage: This is the highest good fortune. Living in a civilized country, having made merit in the past, Directing oneself rightly: This is the highest good fortune. Broad knowledge, skill,discipline well-mastered, Words well-spoken: This is the highest good fortune. Support for ones parents, assistance to ones wife & children, Jobs that are not left unfinished: This is the highest good fortune. Generosity, living by the Dhamma, assistance to ones relatives, Deeds that are blameless: This is the highest good fortune.
Dna ca dhamma-cariy ca takna ca sagaho Anavajjni kammni etam magalam uttama.

cf. CG; BBC p. 15 ff.; PCT p. 11 ff. * Sometimes the chanting starts here.
38
48
[26]
rat virat pp majja-pn ca saamo Appamdo ca dhammesu etam magalam uttama. Gravo ca nivto ca santuh ca kataut [26] Klena dhammassavana etam magalam uttama. Khant ca sovacassat samana ca dassana Klena dhamma-skacch etam magalam uttama. Tapo ca brahma-cariya ca ariya-saccna-dassana Nibbna-sacchi-kiriy ca etam magalam uttama. Phuhassa loka-dhammehi citta yassa na kampati Asoka viraja khema etam magalam uttama. Etdisni katvna sabbattham aparjit Sabbattha sotthi gacchanti tan tesa magalam uttaman ti.
Magala-sutta nihita.
Avoiding, abstaining from evil; refraining from intoxicants, Being heedful regarding qualities of the mind: This is the highest good fortune. Respect, humility, contentment, gratitude, Hearing the Dhamma on timely occasions: This is the highest good fortune. Patience, composure, seeing contemplatives, Discussing the Dhamma on timely occasions: This is the highest good fortune. Austerity, celibacy, seeing the Noble Truths, Realizing Liberation: This is the highest good fortune. A mind that, when touched by the ways of the world, is unshaken, Sorrowless, dustless, secure: This is the highest good fortune. Everywhere undefeated when doing these things, People go everywhere in well-being: This is their highest good fortune."
The Magala-sutta ends here.
[26] BODKHAT-ratana-sutta
Rjato v corato v manussato v amanussato v aggito v udakato v piscato v khukato v kaakato v nakkhattato v janapada-rogato v asaddhammato v asandihito v asappurisato v caa-hatthi-assa-migagoa-kukkura-ahi-vicchika-mani-sappa-dpi-accha-taracchasukara-mahisa-yakkha-rakkhasdhi nn-bhayato v nnrogato v nn-upaddavato v rakkha gahantu.
May they find protection from kings, thieves, human and non-human beings, from fire and water, from goblins, from stumps and thorns, from stars, from diseases of the country, from wrong doctrines, from enemies and unrighteous men, from fierce elephants, horses, deer, bulls, dogs, serpents, scorpions, green snakes, leopards, bears, hyenas, pigs,& buffaloes, from spirits, ogres and so on from different (kinds of) dangers, diseases, and
49
[27]
misfortunes.
Paidhnato pahya tathgatassa dasa pramiyo dasa upapramiyo dasa paramattha-pramiyo ... paca mahpariccge ... tisso cariy pacchima-bhave gabbhvakkanti39 jti abhinikkhamana padhnacariya bodhi-pallake mra-vijaya sabbauta-apaivedha ... nava-lokuttara-dhamme ti sabbe pi me buddhague vajjitv40 vesliya41 tsu pkrantaresu tiyma-ratti42 paritta karonto43 yassam nanda-tthero viya krua-citta upahapetv [27] Koi-sata-sahassesucakkavesu devat yassam paiggahanti ya ca vesliyam pure rogmanussa-dubbhikkha- sambhtan ti-vidham bhaya khippam antaradhpesi parittan tam bhamahe.
Beginning with the time of his aspiration (to become a Buddha) the Tathgata considered (his) ten perfections, ten higher perfections, & ten ultimate perfections, ... (his) five great charities ... three conducts, & former lives, (his) conception, birth, renunciation, meditation practice, sitting cross-legged under the Bo tree (to get enlightened), (his) victory over Mra, realization of omniscient knowledge, & the nine supermundane dhammas, all these qualities of a Buddha. Then in Vesli, at the third watch of the night, after having established a compassionate mind, he made a protective charm with regard to the three different ramparts,& likewise did the Venerable nanda Thera:. "Whatever deities there are in the 100 000 Kois44 of solar systems, They receive this command: The threefold terror in the town Vesli, which has arisen from diseases, demons, & famine may quickly disappear. This protective charm we speak."
[27] Cha-ratana-paritta-gth45 The Six Protective Verses from the Discourse on Treasures46
Ya kici vitta idha v hura v Saggesu v ya ratana pata Na no sama atthi tathgatena.
39 40 41 42 43 44 45 46
Whatever wealth in this world or the next, Whatever exquisite treasure in the heavens, Is not, for us, equal to the Tathgata.
VRI: gabbhavokkanti VRI: vajjetv VRI inserts nagara pavisitv tiymaratti instead of vesliya; VRI without tiymaratti So far this pararagraph is similar to the Dhammapada-ahakath iii.441 (21. Pakiakavaggo, 1. Attanopubbakammavatthu). Cf. Dhp(Na) p. 232 Story. koI f 1. top, summit, point, end; 2. 10 million (cPED) Excerpt of the Ratana-sutta (Khuddakapha; Suttanipta); Cf. CGI; PCT p. 13 ff.;
50
[28]
Idam pi buddhe ratana pata Etena saccena suvatthi hotu. Khaya virga amata pata Yad ajjhag sakayamun47 samhito Na tena dhammena samatthi kici. Idam pi dhamme ratana pata Etena saccena suvatthi hotu. Yam buddha-seho parivaay suci Samdhim nantarikaam hu Samdhin tena samo na vijjati. Idam pi dhamme ratana pata Etena saccena suvatthi hotu. Ye puggal aha sata pasatth Cattri etni yugni honti Te dakkhieyy sugatassa svak [28] Etesu dinnni mahapphalni. Idam pi saghe ratana pata Etena saccena suvatthi hotu. Ye suppayutt manas dahena Nikkmino gotama-ssanamhi Te pattipatt amata vigayha Laddh mudh nibbuti bhujamn. Idam pi saghe ratana pata Etena saccena suvatthi hotu.
...
This, too, is an exquisite treasure in the Buddha. By this truth may there be well-being. 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. 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. 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 Sagha. By this truth may there be well-being. Those who, devoted, firm-minded, Apply themselves to Gotamas message, On attaining their goal, plunge into the Deathless, Freely enjoying the Liberation theyve gained. This, too, is an exquisite treasure in the Sagha. By this truth may there be well-being.
47
CGI, VRI: sakyamun
51
[29]
Kha pura nava n atthi sambhava Viratta-cittyatike bhavasmi Te kha-bj aviruhi-chand Nibbanti dhr yathyam-padpo. Idam pi saghe ratana pata Etena saccena suvatthi hotu. Yndha bhtni samgatni, bhummni v yni va antalikkhe; thatgata devamanussapjita, buddha namassma suvatthi hotu. Yndha bhtni samgatni, bhummni v yni va antalikkhe; tathgata devamanussapjita, dhamma namassma suvatthi hotu. Yndha bhtni samgatni, bhummni v yni va antalikkhe; [29] tathgata devamanussapjita, sagha namassma suvatthi hotu.
Ended the old, there is no new taking birth. Dispassioned their minds toward further becoming, They, with no seed, no desire for growth, The wise, they go out like this flame. This, too, is an exquisite treasure in the Sagha. By this truth may there be well-being. Whatever (non-human) beings are assembled here, terrestrial or celestial, come let us salute the Buddha, the Tathgata (the perfect One), honored by gods and men. May there be happiness. Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Dhamma, honored by gods and men. May there be happiness.
Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Sagha, honored by gods and men. May there be happiness.
[29] Karaya-metta-sutta The Discourse on Lovingkindness48

Karayam attha-kusalena yan ta santa pada abhisamecca, Sakko uj ca suhuj ca suvaco c' assa mudu anatimn,
This is to be done by one skilled in aims Who wants to break through to the state of peace: Be capable, upright, & straightforward, Easy to instruct, gentle, & not conceited,
48
Cf. BCI; PCT p. 15 f.
52
[29]
Santussako ca subharo ca appakicco ca sallahuka-vutti, Santindriyo ca nipako ca appagabbho kulesu ananugiddho. Na ca khudda samcare kici yena vi pare upavadeyyu. Sukhino v khemino hontu sabbe satt bhavantu sukhitatt. Ye keci pa-bhtatthi tas v thvar v anavases, Dgh v ye mahant v majjhim rassak auka-thl, Dih v ye ca adih ye ca dre vasanti avidre, Bht v sambhaves v sabbe satt bhavantu sukhitatt. Na paro para nikubbetha ntimaetha katthaci na kici, Byrosan pagha-sa nam aassa dukkham iccheyya. Mt yath niya putta yus eka-puttam anurakkhe, Evam pi sabba-bhtesu mnasam bhvaye aparima. Metta ca sabba-lokasmi mnasam bhvaye aparima, Uddha adho ca tiriya ca asambdha avera asapatta.
Content & easy to support, with few duties, living lightly, With peaceful faculties, masterful, modest, & no greed for supporters. Do not do the slightest thing that the wise would later censure. (Think:) Happy & secure, may all beings be happy at heart. Whatever beings there may be, weak or strong, without exception, Long, large, middling, short, subtle, blatant, Seen or unseen, near or far, Born or seeking birth: May all beings be happy at heart. Let no one deceive another or despise anyone anywhere, Or through anger or resistance wish for another to suffer. As a mother would risk her life to protect her child, her only child, Even so should one cultivate a limitless heart with regard to all beings. With good will for the entire cosmos, cultivate a limitless heart: Above, below, & all around, unobstructed, without enmity or hate.
53
[30]
Tiha cara nisinno v sayno v yva tassa vigata-middho, Eta sati adhiheyya brahmam eta vihra idham hu. Dihi ca anupagamma slav dassanena sampanno, Kmesu vineyya gedha na hi jtu gabbha-seyya punar et ti.
Karaya-metta-sutta nihita.
Whether standing, walking, sitting, or lying down, as long as one is alert, One should be resolved on this mindfulness. This is called a sublime abiding here & now. Not taken with views, but virtuous & consummate in vision, Having subdued desire for sensual pleasures, One never again will lie in the womb.
The Karaya-metta-sutta ends here.
[30] Khandha-paritta-gth The Group Protection49

Virpakkhehi me metta metta Erpathehi me chabyputtehi me metta metta kah-gotamakehi ca Apdakehi me metta Catuppadehi me metta M ma apdako hisi M ma catuppado hisi Sabbe satt sabbe p Sabbe bhadrni passantu metta di-pdakehi me metta bahuppadehi me m ma hisi di-pdako m ma hisi bahuppado sabbe bht ca keval m kici ppam gam
I have good will for the Virupakkhas, the Erapathas, the Chabya descendants,& the Black Gotamakas. I have good will for footless beings, two-footed, four-footed, & many-footed beings. May footless beings, two-footed beings, four-footed beings, & many-footed beings do me no harm. May all creatures, all breathing things, all beings each & every one meet with good fortune. May none of them come to any evil. The Buddha, Dhamma, & Sagha are limitless. There is a limit to creeping things snakes, scorpions, centipedes, spiders, lizards, & rats.
Appamo Buddho appamo dhammo appamo sagho Pama-vantni siri-sapni, Ahi vicchik sata-pad unbh sarab msik,
49
Cf. BCI; BBC p. 83; PCT p. 17 f.
54
[31]
Kat me rakkh, Kat me paritt, Paikkamantu bhtni. So ha namo Bhagavato, Namo sattanna Samm-sambuddhna.
I have made this protection, I have made this spell. May the beings depart. I pay homage to the Blessed One, homage to the seven Perfectly Self-awakened Ones.
[30] Vaaka-paritta The Baby Quails Protection50

Atthi loke sla-guo Tena saccena khmi sacca soceyyanudday sacca-kiriyam-anuttara
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 cant walk. My mother & 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.
vajjitv dhamma-bala saritv pubbake jine Sacca-balam-avassya sacca-kiriyam-aksaha Santi pakkh apattan santi pd avacan Mt pit ca nikkhant jta-veda paikkama [31] Saha sacce kate mayha mahpajjalito sikh Vajjesi soasa karsni udaka patv yath sikh Saccena me samo n atthi es me saccapram ti.
[31] Mora-paritta The Peacocks Protection51

Udetaya cakkhum eka-rj Harissa-vao pahavi-ppabhso Ta ta namassmi harissa-vaa pahavi-ppabhsa Tayajja gutt viharemu divasa.
50 51
The One King, rising, with Vision, Golden-hued, illumining the Earth: I pay homage to you, golden-hued, illumining the Earth. Guarded today by you, may I live through the day.
Cf. BCI; BBC p. 83; PCT p. 18 f. Cf. BCI;
55
[32]
Ye brhma vedagu sabba-dhamme Te me namo te ca ma playantu. Namatthu buddhna namatthu bodhiy. Namo vimuttna namo vimuttiy. Ima so paritta katv moro carati esan. Apetaya cakkhum eka-rj Harissa-vao pahavippabhso Ta ta namassmi harissa-vaa pahavi-ppabhsa Tayajja gutt viharemu ratti Ye brhma vedagu sabba-dhamme Te me namo te ca ma playantu. Namatthu buddhna namatthu bodhiy Namo vimuttna namo vimuttiy Ima so paritta katv moro vsamakappayti.
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, illumining the Earth: I pay homage to you, golden-hued, illumining 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.
[32] niya-paritta Homage to the Seven Past Buddhas52

Vipassissa namatthu Sikhissa pi namatthu cakkhumantassa sirmato sabba-bhtnukampino
Homage to Vipass, possessed of vision & splendor. Homage to Sikh, sympathetic to all beings. Homage to Vesabh, cleansed, austere. Homage to Kakusandha, crusher of Maras host. Homage to Kongamana, the Brahman who lived the life perfected. Homage to Kassapa, entirely released. Homage to Agrasa, splendid son of the Sakyans, who taught this Dhamma the dispelling of all stress.
Vessabhussa namatthu nhtakassa tapassino Namatthu Kakusandhassa mra-senappamaddino Kongamanassa namatthu Kassapassa namatthu Brhmaassa vusmato vippamuttassa sabbadhi
Agrasassa namatthu Sakya-puttassa sirmato Yo ima dhammam adesesi sabba-dukkhpandana.
52
Cf. BCI; PCT p. 22
56
[33]
Ye cpi nibbut loke Te jan apisu Hita deva-manussna Vijj-caraa-sampanna
yathbhta vipassisu mahant vtasrad ya namassanti Gotama mahanta vtasrada
Those unbound in the world, who have seen things as they are, Great Ones of gentle speech, thoroughly mature, Even they pay homage to Gotama, the benefit of human & heavenly beings, Consummate in knowledge & conduct, the Great One, thoroughly mature. (We revere the Buddha Gotama, consummate in knowledge & conduct.)
(Vijjcaraa-sampanna uddha vandma Gotaman ti)
[32] Agulimla-paritta (Venerable) Agulimlas Protection

Yato ha bhagini ariyya jtiy jto, Nbhijnmi sacicca pa jvit voropet, Tena saccena sotthi te hotu sotthi gabbhassa.
(REPEAT 3 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.
[33] Bojjhaga-paritta The Factor-of-Awakening Protection53

Bojjhago sati-sakhto dhammna vicayo tath Viriyam-pti-passaddhibojjhag ca tathpare Samdhupekkha-bojjhag satt ete sabba-dassin Munin sammadakkht bhvit bahulkat Savattanti abhiya nibbnya ca bodhiy Etena sacca-vajjena sotthi te hotu sabbad. Ekasmi samaye ntho Moggallna ca Kassapa Gilne dukkhite disv bojjhage satta desayi Te ca ta abhinanditv rog muccisu takhae
53
The factors for Awakening include mindfulness, investigation of qualities, persistence, rapture, & serenity factors for Awakening, plus Concentration & equanimity factors for Awakening. These seven, which the All-seeing Sage has perfectly taught, when developed & matured bring about heightened knowledge, Liberation, & Awakening. By the saying of this truth, may you always be well. At one time, our Protector seeing that Moggallana & Kassapa Were sick & in pain, taught them the seven factors for Awakening. They, delighting in that, were instantly freed from their illness.
Cf. BCI; PCT 20 f.
57
[34]
Etena sacca-vajjena Ekad dhamma-rj pi Cunda-ttherena ta eva Sammoditv ca bdh Etena sacca-vajjena Pahn te ca bdh Magghata-kiles va Etena sacca-vajjena
sotthi te hotu sabbad. gelaenbhipito bhapetvna sdara tamh vuhsi hnaso sotthi te hotu sabbad. tiannam pi mahesina pattnuppatti-dhammata sotthi te hotu sabbad.
By the saying of this truth, may you always be well. Once, when the Dhamma King was afflicted with fever, He had the Elder Cunda recite that very teaching with devotion. And as he approved, he rose up from that disease. By the saying of this truth, may you always be well. Those diseases were abandoned by the three great seers, Just as defilements are demolished by the Path In accordance with step-by-step attainment. By the saying of this truth, may you always be well.
[34] Abhaya-paritta The Danger-free Protection

Yan dunnimitta avamagala ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Buddhnubhvena vinsamentu. Yan dunnimitta avamagala ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Dhammnubhvena vinsamentu. Yan dunnimitta avamagala ca Yo cmanpo sakuassa saddo Ppaggaho dussupina akanta Saghnubhvena vinsamentu.
Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Buddhas power may they be destroyed. Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Dhammas power may they be destroyed. Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Saghas power may they be destroyed.
58
[35]
[34] "Sakkatv buddha-ratana ..." "Having revered the jewel of the Buddha ..." 54
Sakkatv buddha-ratana Osatha uttama vara Hita deva-manussna Buddha-tejena sotthin Nassantupaddav sabbe Dukkh vpasamentu te. Sakkatv dhamma-ratana Osatha uttama vara Parihpasamana Dhamma-tejena sotthin Nassantupaddav sabbe Bhay vpasamentu te. Sakkatv sagha-ratana Osatha uttama vara huneyya phuneyya Sagha-tejena sotthin Nassant upaddav sabbe Rog vpasamentu te. [35] N atthi me saraa aa Buddho me saraa vara Etena sacca-vajjena Hotu te jaya-magala. N atthi me saraa aa Dhammo me saraa vara
54
Having revered the jewel of the Buddha, The highest, most excellent medicine, The welfare of human & heavenly beings: Through the Buddhas might & safety May all obstacles vanish, May your sufferings grow totally calm. Having revered the jewel of the Dhamma, The highest, most excellent medicine, The stiller of feverish passion: Through the Dhammas might & safety May all obstacles vanish, May your fears grow totally calm. Having revered the jewel of the Sagha, The highest, most excellent medicine, Worthy of gifts, worthy of hospitality: Through the Saghas might & safety May all obstacles vanish, May your diseases grow totally calm. I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, May you have a victory blessing. I have no other refuge, The Dhamma is my foremost refuge.
Cf. BCI (for the first six verses only; the last three verses are from a different source)
59
[35]
Etena sacca-vajjena Hotu te jaya-magala. N atthi me saraa aa Sagho me saraa vara Etena sacca-vajjena Hotu te jaya-magala. Ya kici ratana loke Vijjati vividha puthu Ratana buddha-sama natthi Tasm sotthi bhavantu te. Ya kici ratana loke Vijjati vividha puthu Ratana dhamma-sama natthi Tasm sotthi bhavantu te. Ya kici ratana loke Vijjati vividha puthu Ratana sagha-sama natthi Tasm sotthi bhavantu te.
Through the speaking of this truth, May you have a victory blessing. I have no other refuge, The Sagha is my foremost refuge. Through the speaking of this truth, May you have a victory blessing. Whatever kind of jewel in the world there is found by a human being, A jewel comparable to the Buddha does not exist; therefore may you be blessed. Whatever kind of jewel in the world there is found by a human being, A jewel comparable to the Dhamma does not exist; therefore may you be blessed. Whatever kind of jewel in the world there is found by a human being, A jewel comparable to the Sagha does not exist; therefore may you be blessed.
[35] Maha-magala-cakkava The Great Sphere Of Blessings55

Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-mahguparimita-pudhikarassa sabbantarya-nivraasamatthassa bhagavato arahato samm-sambuddhassa dvattisa-mah-purisa- lakkhanubhavena
Through the power of the 32 marks of the Great Man belonging to the Blessed One, the Worthy One, the Perfectly 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 resolves all dangers & obstacles,
55
Cf. BBC p. 27 ff.
60
[36]
astynubyajannubhavena ahuttara-sata-magalnubhavena chabbaa-rasiynubhvena ketumlnubhvena dasa-pramitnubhvena dasa-upapramitnubhvena dasaparamattha-pramitnubhvena sla-samdhi-panubhvena buddhnubhvena dhammnubhvena saghnubhvena tejnubhvena iddhnubhvena balnubhvena eyya-dhammnubhvena catursti-sahassa-dhamma-kkhandhnubhvena nava-lokuttara-dhammnubhvena ahagika-maggnubhvena aha-sampattiynubhvena chaabhinubhvena catu-sacca-nubhvena dasa-bala-nubhvena sabbauta-nubhvena mett-karu-mudit-upekkhnubhvena sabba-[36]-parittnubhvena ratana-ttaya-saranubhvena tuyha sabba-roga-sokupaddava-dukkhadomanassupys vinassantu sabba-antary pi vinassantu sabba-sakapp tuyha samijjhantu dghyut tuyha hotu sata-vassa-jvena samagiko hotu sabbad. ksa-pabbata-vana-bhmi-gag-mahsamudd rakkhak devat sad tumhe anurakkhantu.
through the power of his 80 minor characteristics, through the power of his 108 blessings through the power of his six-fold radiance, through the power of the aura surrounding his head, through the power of his ten perfections, ten higher perfections, & ten ultimate perfections, through the power of his virtue, concentration, & discernment; through the power of the Buddha, Dhamma, & Sagha, through the power of his majesty, might, & strength, through the power of the Dhammas that can be known, through the power of the 84,000 divisions of the Dhamma, through the power of the nine transcendent Dhammas, through the power of the eightfold path, through the power of the eight meditative attainments, through the power of the six cognitive skills; through the power of his knowledge of the four noble truths, through the power of his knowledge of the ten strength, through the power of his omniscience, through the power of his good will, compassion, appreciation, & equanimity, through the power of all protective chants, through the power of refuge in the triple gem, may all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed, may all obstructions be destroyed, may all your resolves succeed, may you live long, always attaining 100 years. May the protective devas of the sky, mountains, forests, the Ganges River, & the great ocean always protect you.
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[36] "Nakkhattayakkha ..." Power Of Protection56

Nakkhatta-yakkha-bhtna ppa-ggaha-nivra parittassnubhvena hantv tesa upaddave;
(THREE TIMES)
By the power of this protection may no misfortunes result through stars, demons, (evil) spirits, and evil planets. May your troubles come to nothing.
[36] Dhajagga-paritta The Top-of-the-Banner-Staff Protection57

(THREE TIMES)
Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One.. He is a Blessed One, a Worthy One, a Perfectly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed. The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting all to come & see, leading inward, to be seen by the wise for themselves. The Sagha of the Blessed Ones disciples who have practiced well, the Sagha of the Blessed Ones disciples who have practiced straightforwardly, the Sagha of the Blessed Ones disciples who have practiced methodically, the Sagha of the Blessed Ones disciples who have practiced masterfully, i.e., the four pairs the eight types of Noble Ones:
Iti pi so bhagav araha samm-sambuddho vijj-caraa-sampanno sugato lokavid anuttaro purisa-damma-srathi satth deva-manussna buddho bhagav ti. Svkkhto bhagavat dhammo sandihiko akliko ehipassiko opanayiko paccatta veditabbo vih ti. Supaipanno bhagavato svaka-sagho, uju-paipanno bhagavato svaka-sagho, ya-paipanno bhagavato svaka-sagho, smci-paipanno [37] bhagavato svaka-sagho, yad ida cattri purisa-yugni aha purisa-puggal:
56 57
PBC p. 80 Cf. BCI
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esa bhagavato svaka-sagho huneyyo phuneyyo dakkhieyyo ajali-karayo, anuttara pua-kkhetta lokass ti.
That is the Sagha of the Blessed Ones disciples worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.
[37] Buddha-jaya-magala-gth The Verses Of The Buddha's Auspicious Victories58

Bhu sahassam-abhinimmita-svudhanta Grmekhala udita-ghora-sasena-mra Dndi-dhamma-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni.59 Mrtirekam-abhiyujjhita-sabba-ratti Ghorampanavaka-makkham-athaddha-yakkha Khant-sudanta-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Ngiri gaja-vara atimattabhta Dvaggi-cakkam-asanva sudruanta Mettambuseka-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Ukkhitta-khaggam-atihattha sudruanta Dhvan-ti-yojana-pathaguli-mlavanta Iddhbhisakhata-mano jitav munindo Tan-tejas bhavatu te jaya-magalni. Katvna kaham-udara iva gabbhiny
Even more frightful than Mara making war all night Was avaka, the arrogant unstable ogre. The Lord of Sages defeated him by means of well-trained endurance: By the power of this, may you have victory blessings. Ngiri, the excellent elephant, when maddened, Was very horrific, like a forest fire, a flaming discus, a lightning bolt. The Lord of Sages defeated him by sprinkling the water of good will: By the power of this, may you have victory blessings. Very horrific, with a sword upraised in his expert hand, Garlanded-with-Fingers ran three leagues along the path. The Lord of Sages defeated him with mind-fashioned marvels: By the power of this, may you have victory blessings. Creating a form with 1,000 arms, each equipped with a weapon, Mara, on the elephant Girimekhala, uttered a frightening roar together with his troops. The Lord of Sages defeated him by means of such qualities as generosity: By the power of this, may you have victory blessings.
Having made a wooden belly to appear pregnant,
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Cf. BCI; BBC p. 22 ff.; PCT p. 26 ff. Or: Tan-tejas bhavatu te jaya-magalagga By the power of this, may you have the highest victory blessing. (BCI)
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Cicya duha-vacana jana-kya-majjhe Santena soma-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Sacca vihya mati-saccaka-vda-ketu Vdbhiropita-mana ati-andhabhta [38] Pa-padpa-jalito jitav munindo Tan-tejas bhavatu te jaya-magalni. Nandopananda-bhujaga vibudha mahiddhi Puttena thera-bhujagena dampayanto Iddhpadesa-vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Duggha-dihi-bhujagena sudaha-hattha Brahma visuddhi-jutim-iddhi-bakbhidhna gadena vidhin jitav munindo Tan-tejas bhavatu te jaya-magalni. Et pi buddha-jaya-magala-aha-gth Yo vcano dinadine sarate matand Hitvn aneka-vividhni c upaddavni Mokkha sukha adhigameyya naro sapao.
Cica made a lewd accusation in the midst of the gathering. The Lord of Sages defeated her with peaceful, gracious means: By the power of this, may you have victory blessings. Saccaka, whose provocative views had abandoned the truth, Delighting in argument, had become thoroughly blind. The Lord of Sages defeated him with the light of discernment: By the power of this, may you have victory blessings. Nandopananda was a serpent with great power but wrong views. The Lord of Sages defeated him by means of a display of marvels, sending his son (Moggallana), the serpent-elder, to tame him: By the power of this, may you have victory blessings. His hands bound tight by the serpent of wrongly held views, Baka, the Brahma, thought himself pure in his radiance & power. The Lord of Sages defeated him by means of his words of knowledge: By the power of this, may you have victory blessings. These eight verses of the Buddhas victory blessings: Whatever person of discernment recites or recalls them day after day without lapsing, destroying all kinds of obstacles, Will attain emancipation & happiness.
[38] Jaya-paritta The Victory Protection60

Mah-kruiko ntho Pretv pram sabb Etena sacca-vajjena Jayanto bodhiy mle
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hitya sabba-pina patto sambodhim uttama hotu te jaya-magala sakyna nandi-vahano
Our protector (the Buddha), with great compassion, for the welfare of all beings, Having fulfilled all the perfections, attained the highest self-awakening. Through the speaking of this truth, may you have a victory blessing. Victorious at the foot of the Bodhi tree, was he who increased the Sakyans
Cf. CGI; PC p. 23 ff.
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Eva tvam vijayo hohi jayassu jaya-magale; Aparjita-pallake sse pahavi-pokkhare Abhiseke sabba-buddhna aggappatto pamodati. Sunakkhatta sumagala supabhta suhuhita Sukhao sumuhutto ca suyiha brahmacrisu [39] Padakkhia kya-kamma vckamma padakkhia Padakkhia mano-kamma paidh te padakkhi Padakkhini katvna labhant atthe padakkhie.61 So atthaladdho sukhito arogo sukhito hohi s atthaladdh sukhit arog sukhit hohi te atthaladdh sukhit arog sukhit hotha viruho buddhassane saha sabbehi tibhi; viruh buddhassane saha sabbehi tibhi viruh buddhassane saha sabbehi tibhi.
delight. May you have the same sort of victory, may you win victory blessings. In the undefeated cross-legged sitting posture with (his) head (like) the lotus above the ground, and 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 chaste life. Doing these rightful things, your rightful aims are achieved. May he gain benefits and happiness and grow in Buddhas religion, without disease and happy may he be together with all his relatives. May she gain benefits and happiness and grow in Buddhas religion, without disease and happy may she be together with all her relatives. May they gain benefits and happiness and grow in Buddhas religion, without disease and happy may they be together with all their relatives.
[39] Sumagala-gth Verses Of Excellent Blessing

Bhavatu sabba-magala Sabba-buddhnubhvena rakkhantu sabba-devat sad sotth bhavantu te.
May there be every blessing. May all heavenly beings protect you. Through the power of all the Buddhas, may you always be well. May there be every blessing. May all heavenly beings protect you. Through the power of all the Dhammas, may you always be well. May there be every blessing. May all heavenly beings protect you. Through the power of all the Saghas, may you always be well.
Bhavatu sabba-magala rakkhantu sabba-devat Sabba-dhammnubhvena sad sotth bhavantu te. Bhavatu sabba-magala Sabba-saghnubhvena rakkhantu sabba-devat sad sotth bhavantu te.
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This chant might optionally end here.
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[39] Dhajagga-sutta62 The Discourse on the Crest of Banners63
Evam me suta. Eka samaya bhagav Svatthiya viharati Jetavane Anthapiikassa rame. Tatra kho bhagav bhikkh mantesi: Bhikkhavo ti Bhadante ti te bhikkh bhagavato paccassosu. Bhagav etad avoca: Bhtapubba, bhikkhave, devsurasagmo samupabyuaho64 ahosi. [40] Atha kho, bhikkhave, sakko devnam indo deve tvatise mantesi: 'Sace, mris, devna sagmagatna uppajjeyya bhaya v chambhitatta v lomahaso v, mam eva tasmi samaye dhajagga ullokeyytha. Mama hi vo dhajagga ullokayata ya bhavissati bhaya v chambhitatta v lomahaso v, so pahyissati. No ce me dhajagga ullokeyytha, atha pajpatissa devarjassa dhajagga ullokeyytha. Pajpatissa hi vo devarjassa dhajagga ullokayata ya bhavissati bhaya v chambhitatta v lomahaso v, so pahyissati. No ce pajpatissa devarjassa dhajagga ullokeyytha, atha varuassa deva-rjassa dhajagga ullokeyytha. Varuassa hi vo devarjassa dhajagga ullokayata ya
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Thus have I heard. At one time the Exalted One was staying at Svatthi in Prince Jetas Grove, in the park of Anthapiika. Then the Exalted One spoke thus to the Bhikkhus: "O Bhikkhus." Those Bhikkhus replied to the Exalted One: "Lord." The Exalted One then said: "Long ago, Bhikkhus, a battle was raging between the gods and the titans. Then Sakka, ruler of the gods, addressed the thirty-three gods, saying: If in you, dear sirs, when you have gone into battle, fear, panic and gooseflesh should arise, look up at the crest of my banner. If you do so, any fear, panic and goose-flesh that may arise will be overcome.
If you do not look up to the crest of my banner, look at the crest of the banner of Pajpati, king of gods. If you do so, any fear, panic and goose-flesh that may arise will be overcome.
If you do not look up to the crest of the banner of Pajpati, king of the gods, look at the crest of the banner of Varua, king of gods. If you do so, any fear, panic and goose-flesh that may arise will be overcome.
SN i 218 ff. Cf. Pj p. 109 ff. VRI: samupabyho; Pj: samupabyuho. samupabbha Adj in full swing; crowded (cPED);
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bhavissati bhaya v chambhitatta v lomahaso v, so pahyissati. No ce varuassa devarjassa dhajagga ullokeyytha, atha snassa deva-rjassa dhajagga ullokeyytha. snassa hi vo devarjassa dhajagga ullokayata ya bhavissati bhaya v chambhitatta v lomahaso v, so pahyissat ti. Ta kho pana, bhikkhave, sakkassa v devnam indassa dhajagga ullokayata, pajpatissa v devarjassa dhajagga ullokayata, varuassa v devarjassa dhajagga ullokayata, snassa v devarjassa dhajagga ullokayata ya bhavissati bhaya v chambhitatta v lomahaso v, so pahyethpi no pi pahyetha65. Ta kissa hetu? Sakko hi, bhikkhave, devnam indo avtargo avtadoso avtamoho bhru chambh utrs palyti. Aha ca kho, bhikkhave, eva vadmi: 'sace tumhka, bhikkhave, araagatna v rukkhamlagatna v sugragatna v uppajjeyya bhaya v chambhitatta v lomahaso v, mam eva tasmi samaye anussareyytha: [41] 'Iti pi so bhagav araha sammsambuddho vijjcaraasampanno sugato lokavid anuttaro purisadammasrathi satth devamanussna buddho bhagav' ti.
If you do not look up to the crest of the banner of Varua, king of the gods, look at the crest of the banner of sna, king of gods. If you do so, any fear, panic and goose-flesh that may arise will be overcome.
Now, Bhikkhus, in them that look up to the crest of one or the other of these four banners, any fear, panic and goose-flesh that you may have may be overcome, or again it may be not.
And why is this so? Because Sakka, the ruler of the gods, is not purged of passions, hatred and ignorance; is timid, given to panic and to fright and running away. But I say thus unto you, Bhikkhus: If you when you have gone into forests, to the roots of trees, to empty places, and fear, panic and goose-flesh should befall you, you in that hour only call me to mind and think:
He is a Blessed One, a Worthy One, a Perfectly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.
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VRI fn: no pahyetha (ka.); CCB: no pi pahiyyetha
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Mama hi vo, bhikkhave, anussarata ya bhavissati bhaya v chambhitatta v lomahaso v, so pahyissati. No ce ma anussareyytha, atha dhamma anussareyytha: 'Svkkhto bhagavat dhammo sandihiko akliko ehipassiko opaneyyiko paccatta veditabbo vih' ti. Dhamma hi vo, bhikkhave, anussarata ya bhavissati bhaya v chambhitatta v lomahaso v, so pahyissati. No ce dhamma anussareyytha, atha sagha anussareyytha: 'Suppaipanno bhagavato svakasagho ujuppaIpanno bhagavato svakasagho yappaipanno bhagavato svakasagho smcippaipanno bhagavato svakasagho, yad ida cattri purisayugni aha purisapuggal esa bhagavato svakasagho, huneyyo phuneyyo dakkhieyyo ajalikarayo anuttara puakkhetta lokass' ti. Sagha hi vo, bhikkhave, anussarata ya bhavissati bhaya v chambhitatta v lomahaso v, so pahyissati. Ta kissa hetu? Tathgato hi, bhikkhave, araha sammsambuddho vtargo vtadoso vtamoho abhru acchambh anutrs apaly ti. Idam avoca bhagav. Ida vatvna sugato athpara etad avoca satth:
For if you call me to mind, Bhikkhus, any fear, panic and goose-flesh that you may have will be overcome. And if you wont call me to mind, then recollect the Dhamma: The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting all to come & see, leading inward, to be seen by the wise for themselves. For if you will recollect the Dhamma, Bhikkhus, any fear, panic and gooseflesh that you may have will be overcome. And if you wont recollect the Dhamma, then recollect the Sagha: The Sagha of the Blessed Ones disciples who have practiced well, the Sagha of the Blessed Ones disciples who have practiced straightforwardly, the Sagha of the Blessed Ones disciples who have practiced methodically, the Sagha of the Blessed Ones disciples who have practiced masterfully, i.e., the four pairs the eight types of Noble Ones: That is the Sagha of the Blessed Ones disciples worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world. For if you will recollect the Sagha, Bhikkhus, any fear, panic and goose-flesh that you may have will be overcome. And why is this so? Because the Thatgata, Bhikkhus, is an Arahat, perfectly enlightened, purged of passion, hatred and ignorance; is without timidity, panic or fright and is not running away. Thus said the Exalted One, and the Blessed One and Master spoke yet again:
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Arae rukkhamle v sugre va bhikkhavo 66 Anussaretha sambuddha bhaya tumhka no siy. No ce buddha sareyytha lokajeha narsabha; Atha dhamma sareyytha niyynika sudesita. No ce dhamma sareyytha niyynika sudesita; Atha sagha sareyytha pua-kkhetta anuttara. [42] Eva buddha sarantna dhamma sagha ca bhikkhavo Bhaya v chambhitatta v lomahaso na hessat ti.
Whenever in forest, in leafy glade, or lonely places you abide, Bhikkhus, call to your mind, the Enlightened One; no fear will you know. If you wont recollect the Buddha, the most senior of the world, the bull of men, then recollect the Dhamma, the well-taught guidance. If you wont recollect the Dhamma, the well-taught guidance, then recollect the Sagha, the unsurpassed field of merit. If you take refuge thus in the Buddha, Dhamma, and Sagha, Bhikkhus, then fear and panic and goose-flesh will never appear."
[42] Dhamma-cakka-ppavattana-sutta67 The Discourse on Setting the Wheel of Dhamma in Motion68

Evam me suta. Eka samaya Bhagav Brasiya viharati Isipatane migadye. Tatra kho Bhagav pacavaggiye bhikkh mantesi: "Dve me bhikkhave ant pabbajitena na sevitabb: Yo cya kmesu kma-sukhalliknuyogo hno gammo pothujjaniko anariyo anattha-sahito, yo cya attakilamathnuyogo, dukkho anariyo anattha-sahito. Ete te bhikkhave ubho ante anupagamma, majjhim paipad tathgatena abhisambuddh, cakkhu-kara akara upasamya abhiya sambodhya nibbnya savattati. Katam ca s bhikkhave majjhim paipad tathgatena
66 67 68
Thus have I heard: On one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks: "There are these two extremes that are not to be indulged in by one who has gone forth: That which is devoted to sensual pleasure in sensual objects (and is) base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction (and is) painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathgata producing vision, producing knowledge leads to calm, to direct knowledge, to self-awakening, to Unbinding. And what is the middle way realized by the Tathgata that producing vision,
VRI fn: anussareyytha (ka.) padasiddhi pana cintetabb; SN v 420 ff. CGI
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abhisambuddh, cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati. Ayam eva ariyo ahagiko maggo seyyathda: Sammdihi samm-sakappo samm-vc samm-kammanto samm-jvo samm-vymo samm-sati sammsamdhi. Aya kho s bhikkhave majjhim paipad tathgatena abhisambuddh, cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati. Ida kho pana bhikkhave dukkha ariya-sacca: Jti pi dukkh jar pi dukkh maraam pi dukkha, sokaparideva-dukkha-domanassupyspi dukkh, appiyehi sampayogo dukkho piyehi vippayogo dukkho yam p iccha na labhati tam pi dukkha, sakhittena pacupdnakkhandh dukkh. [43] Ida kho pana bhikkhave dukkha-samudayo ariyasacca, yya tah ponobbhavik nandi-rga-sahagat tatra tatrbhinandin, seyyathda: kma-tah bhavatah vibhava-tah. Ida kho pana bhikkhave dukkha-nirodho ariya-sacca, yo tass yeva tahya asesa-virga-nirodho cgo painissaggo mutti anlayo. Ida kho pana bhikkhave dukkha-nirodha-gminpaipad ariya-sacca: ayam eva ariyo ahagiko maggo, seyyathda, Samm-dihi samm-sakappo, sammvc samm-kammanto samm-jvo, samm-vymo samm-sati samm-samdhi. Ida dukkha ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a
producing knowledge leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathgata that producing vision, producing knowledge leads to calm, to direct knowledge, to self-awakening, to Unbinding. Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful, sorrow, lamentation, pain, distress, & despair are stressful, association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful, in short, the five clinging-aggregates are stressful. And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming accompanied by passion & delight, relishing now here & now there i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming. And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving. And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble
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udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha ariya-sacca parieyyan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha ariya-sacca paritan ti me bhikkhave, pubbe ananussutesu dhammesu, cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ida dukkha-samudayo ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-samudayo ariya-sacca pahtabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-samudayo ariya-sacca pahnan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. [44] Ida dukkha-nirodho ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodho ariya-sacca sacchiktabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodho ariya-sacca
truth of stress. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of stress is to be comprehended. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of stress has been comprehended. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the origination of stress. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the origination of stress is to be abandoned. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the origination of stress has been abandoned. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the cessation of stress. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the cessation of stress is to be directly experienced. Vision arose, insight arose, discernment arose, knowledge arose, illumination
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sacchikatan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ida dukkha-nirodha-gmin-paipad ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodha-gmin-paipad ariya-sacca bhvetabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodha-gmin-paipad ariya-sacca bhvitan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Yvakva ca me bhikkhave imesu catsu ariya-saccesu evan ti-parivaa davdaskra69 yathbhta adassana na suvisuddha ahosi, n eva tvha bhikkhave sa-devake loke sa-mrake sa-brahmake, sassamaa-brhmaiy pajya sadeva-manussya, anuttara samm-sambodhi abhisambuddho paccasi. Yato ca kho me bhikkhave imesu catsu ariya-saccesu evan ti-parivaa davdaskra yathbhta adassana suvisuddha ahosi, athha bhikkhave sadevake loke sa-mrake sa-brahmake sa-ssamaa-[45]brhmaiy pajya sa-deva-manussya anuttara sammsambodhi abhisambuddho paccasi.
arose within me with regard to things never heard before: This noble truth of the cessation of stress has been directly experienced. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the way of practice leading to the cessation of stress. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the way of practice leading to the cessation of stress is to be developed. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the way of practice leading to the cessation of stress has been developed. And, monks, as long as this knowledge & vision of mine with its three rounds & twelve permutations concerning these four noble truths as they actually are was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common people. But as soon as this knowledge & vision of mine with its three rounds & twelve permutations concerning these four noble truths as they actually are was truly pure, then I did claim to have directly awakened to the right selfawakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common folk.
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CGI & VRI always: dvdaskra
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[45]
a ca pana me dassana udapdi: akupp me vimutti, ayam antim jti, n atthi dni punabbhavo" ti. Idam avoca Bhagav; attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu. Imasmi ca pana veyy-karaasmi bhaamne yasmato Koaassa viraja vtamala dhamma-cakkhu udapdi: Yakici samudaya-dhamma sabban-ta nirodha-dhamman ti. Pavattite ca Bhagavat dhamma-cakke, bhumm dev saddam anussvesu: "Etam Bhagavat Brasiya Isipatane migadye anuttara dhamma-cakka pavattita, appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasmin ti." Bhummna devna sadda sutv, ctummahrjik dev saddam anussvesu. Ctummahrjikna devna sadda sutv, Tvatis dev saddam anussvesu. Tvatisna devna sadda sutv, Ym dev saddam anussvesu. Ymna devna sadda sutv, Tusit dev saddam anussvesu. Tusitna devna sadda sutv, Nimmnarat dev saddam anussvesu. Nimmnaratna devna sadda sutv, Paranimmitavasavatt dev saddam anussvesu. Paranimmita-vasavattna devna sadda sutv, Brahma-kyik dev saddam anussvesu.
The knowledge & vision arose in me: My release is unshakable. This is the last birth. There is now no further becoming." That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, there arose to Ven. Kondaa the dustless, stainless Dhamma eye: "Whatever is subject to origination is all subject to cessation." Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out: "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mra, Brahma, or anyone at all in the cosmos." On hearing the earth deities cry, the deities of the Heaven of the Four Kings took up the cry. On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry. On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry. On hearing the cry of the Yama deities, the Tusita deities took up the cry. On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry. On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry. On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahmas retinue took up the cry:
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Brahmaprisajj dev saddam anussvesu. Brahmaprisajjna devna sadda sutv, [46] Brahmaparohit dev saddam anussvesu. Brahmaparohitna devna sadda sutv, Mahbrahm dev saddam anussvesu. Mahbrahmna devna sadda sutv, Parittbh dev saddam anussvesu. Parittbhna devna sadda sutv, Appambh dev saddam anussvesu. Appambhna devna sadda sutv, bassar dev saddam anussvesu. bassarna devna sadda sutv, Parittasubh dev saddam anussvesu. Parittasubhna devna sadda sutv, Appamasubh dev saddam anussvesu. Appamasubhna devna sadda sutv, Subhakihak dev saddam anussvesu. Subhakihakna devna sadda sutv, (Asaisatt dev saddam anussvesu. Asaisattna devna sadda sutv,) Vehapphal dev saddam anussvesu. Vehapphalna devna sadda sutv, Avih dev saddam anussvesu.
The Brahmaprisajj deities took up the cry. On hearing the cry of the Brahmaprisajj deities, the Brahmaparohit deities took up the cry. On hearing the cry of the Brahmaparohit deities, the Mahbrahm deities took up the cry. On hearing the cry of the Mahbrahm deities, the Parittbh deities took up the cry. On hearing the cry of the Parittbh deities, the Appambh deities took up the cry. On hearing the cry of the Appambh deities, the bassar deities took up the cry. On hearing the cry of the bassar deities, the Parittasubh deities took up the cry. On hearing the cry of the Parittasubh deities, the Appamasubh deities took up the cry. On hearing the cry of the Appamasubh deities, the Subhakihak deities took up the cry. On hearing the cry of the Subhakihak deities, (the Asaisatt deities took up the cry. On hearing the cry of the Asaisatt deities,) the Vehapphal deities took up the cry. On hearing the cry of the Vehapphal deities, the Avih deities took up the cry.
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The text starting from here down to the next stars is not part of the original sutta (CGI, VRI) and is sometimes omitted during chanting.
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Avihna devna sadda sutv, Atapp dev saddam anussvesu. Atappna devna sadda sutv, Sudass dev saddam anussvesu. Sudassna devna sadda sutv, Sudass dev saddam anussvesu. Sudassna devna sadda sutv, Akanihak dev saddam anussvesu:
On hearing the cry of the Avih deities, the Atapp deities took up the cry. On hearing the cry of the Atapp deities, the Sudass deities took up the cry. On hearing the cry of the Sudass deities, the Sudass deities took up the cry. On hearing the cry of the Sudass deities, the Akanihak deities took up the cry: ***
"Etam Bhagavat Brasiya Isipatane migadye anuttara dhamma-cakka pavattita, appaivattiya samaena v brhmaena v devena v mrena [47] v brahmun v kenaci v lokasmin ti." Iti ha tena khaena tena muhuttena yva brahma-lok saddo abbhuggacchi. Aya ca dasa-sahass loka-dhtu, sakampi sampakampi sampavedhi; appamo ca oro obhso loke pturahosi atikkammeva devna devnubhva. Atha kho Bhagav udna udnesi: "Asi vata bho Koao, asi vata bho Koao ti." Iti h ida yasmato Koaassa Aa-koao tv eva nma ahos ti.
"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mra, Brahma, or anyone at all in the cosmos." So in that moment, that instant, the cry shot right up to the Brahma world. And this ten-thousandfold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities. Then the Blessed One exclaimed: "So you really know, Kondaa? So you really know?" And that is how Venerable Kondaa acquired the name Aa-Kondaa (Kondaa who knows).
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[47] Anatta-lakkhaa-sutta The Discourse on the Not-self Characteristic

Evam me suta. Eka samaya Bhagav Brasiya viharati Isipatane migadye. Tatra kho Bhagav pacavaggiye bhikkh mantesi. "Rpa bhikkhave anatt. Rpa ca h ida bhikkhave att abhavissa, na y-ida rpa bdhya savatteyya, labbhetha ca rpe: Eva me rpa hotu eva me rpa m ahos ti. Yasm ca kho bhikkhave rpa anatt, tasm rpa bdhya savattati. Na ca labbhati rpe: Eva me rpa hotu eva me rpa m ahosti. Vedan anatt. Vedan ca h ida bhikkhave att abhavissa, na y-ida vedan bdhya savatteyya, labbhetha ca vedanya: Eva me vedan hotu eva me vedan m ahosti. Yasm ca kho bhikkhave vedan anatt, tasm vedan bdhya savattati. Na ca labbhati vedanya: Eva me vedan hotu eva me vedan m ahos ti. Sa anatt. Sa ca h ida bhikkhave att abhavissa, na y-ida sa bdhya savatteyya, labbhetha ca saya: Eva me sa hotu eva me sa m ahosti. Yasm ca kho bhikkhave sa anatt [48] tasm sa bdhya savattati. Na ca labbhati saya: Eva me sa hotu eva me sa m ahosti.
Thus have I heard: On one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks: "The body, monks, is not self. If the body were the self, this body would not lend itself to dis-ease. It would be possible (to say) with regard to the body, Let my body be thus. Let my body not be thus. But precisely because the body is not self, the body lends itself to dis-ease. And it is not possible (to say) with regard to the body, Let my body be thus. Let my body not be thus. Feeling is not self. If feeling were the self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, Let my feeling be thus. Let my feeling not be thus. But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, Let my feeling be thus. Let my feeling not be thus. Perception is not self. If perception were the self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, Let my perception be thus. Let my perception not be thus. But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, Let my perception be thus. Let my perception not be thus.
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Sakhr anatt. Sakhr ca h ida bhikkhave att abhavissasu, na y-ida sakhr bdhya savatteyyu, labbhetha ca sakhresu: Eva me sakhr hontu eva me sakhr m ahesun ti. Yasm ca kho bhikkhave sakhr anatt, tasm sakhr bdhya savattanti. Na ca labbhati sakhresu: Eva me sakhr hontu eva me sakhr m ahesun ti. Via anatt. Via ca h ida bhikkhave att abhavissa, na y-ida via bdhya savatteyya, labbhetha ca vie: Eva me via hotu eva me via m ahosti. Yasm ca kho bhikkhave via anatt, tasm via bdhya savattati, na ca labbhati vie: Eva me via hotu eva me via m ahos ti. Ta ki maatha bhikkhave rpa nicca v anicca v ti." "Anicca bhante." "Yam pannicca dukkha v ta sukha v ti." "Dukkha bhante." "Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu: Eta mama eso ham asmi eso me att ti." "No h eta bhante." "Ta ki maatha bhikkhave vedan nicc v anicc vti." "Anicc bhante."
Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to dis-ease. It would be possible (to say) with regard to mental processes, Let my mental processes be thus. Let my mental processes not be thus. But precisely because mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) with regard to mental processes, Let my mental processes be thus. Let my mental processes not be thus. Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, Let my consciousness be thus. Let my consciousness not be thus. But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, Let my consciousness be thus. Let my consciousness not be thus. How do you construe thus, monks Is the body constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?" "No, lord." "How do you construe thus, monks Is feeling constant or inconstant?" "Inconstant, lord."
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"Yam pannicca dukkha v ta sukha vti." "Dukkha bhante." "Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu: Eta mama eso ham asmi eso me att ti." "No h' eta bhante." "Ta ki maatha bhikkhave sa nicc v anicc v ti." "Anicc bhante." "Yam pannicca dukkha v ta sukha v ti." "Dukkha bhante." "Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu: Eta mama eso ham asmi eso me att ti." "No h eta bhante." "Ta ki maatha bhikkhave sakhr nicc v anicc v ti." "Anicc bhante." "Yam pannicca dukkha v ta sukha v ti." "Dukkha bhante." "Yam pannicca [49] dukkha viparima-dhamma, kalla nu ta samanupassitu: Eta mama eso ham asmi eso me att ti." "No h eta bhante." "Ta ki maatha bhikkhave via nicca v
And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?" "No, lord." "How do you construe thus, monks Is perception constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?" "No, lord." "How do you construe thus, monks Are mental processes constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?" "No, lord." "How do you construe thus, monks Is consciousness constant or
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anicca v ti." "Anicca bhante." "Yam pannicca dukkha v ta sukha v ti." "Dukkha bhante." "Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu: Eta mama eso ham asmi eso me att ti." "No h eta bhante." "Tasmt iha bhikkhave ya kici rpa attngatapaccuppanna, ajjhatta v bahiddh v, orika v sukhuma v, hna v pata v, yan dre santike v, sabba rpa n eta mama n eso ham asmi na me so att ti. Evam eta yathbhta sammappaya dahabba. Y kci vedan attngata-paccuppann, ajjhatt v bahiddh v, orik v sukhum v, hn v pat v, y dre santike v, sabb vedan, n eta mama n eso ham asmi na me so att ti. Evam eta yathbhta sammappaya dahabba. Y kci sa attngata-paccuppann, ajjhatt v bahiddh v, orik v sukhum v, hn v pat v, y dre santike v, sabb sa, n eta mama n eso ham asmi na me so att ti. Evam eta yathbhta sammappaya dahabba. Ye keci sakhr attngata-paccuppann, ajjhatt v bahiddh v, orik v sukhum v, hn v pat v, y dre santike v, sabbe sakhr, n eta mama n eso ham asmi na me so att ti. Evam eta yathbhta
inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: This is mine. This is my self. This is what I am?" "No, lord." Thus, monks, any body whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body is to be seen as it actually is with right discernment as: This is not mine. This is not my self. This is not what I am.
Any feeling whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling is to be seen as it actually is with right discernment as: This is not mine. This is not my self. This is not what I am. Any perception whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception is to be seen as it actually is with right discernment as: This is not mine. This is not my self. This is not what I am. Any mental processes whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes are to be seen as they actually are with right discernment as: This is not mine. This is not my self. This is not what I am.
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sammappaya dahabba.
Ya kici via attngata-paccuppann, ajjhatt v bahiddh v, orik v sukhum v, hn v pat v, y dre santike v, sabba via, n eta mama n eso ham asmi na me so att ti, Evam eta yathbhta sammappaya dahabba. [50] Eva passa bhikkhave sutav ariya-svako, rpasmi pi nibbindati, vedanya pi nibbindati, saya pi nibbindati, sakhresu pi nibbindati, viasmi pi nibbindati. Nibbinda virajjati, virg vimuccati. Vimuttasmi vimuttam-iti a hoti, kh jti, vusita brahma-cariya, kata karaya, npara itthattyti pajntti." Idam avoca Bhagav, attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu. Imasmi ca pana veyy-karaasmi bhaamne, pacavaggiyna bhikkhna anupdya, savehi cittni vimuccis ti.
Any consciousness whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: This is not mine. This is not my self. This is not what I am. Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, & disenchanted with consciousness. Disenchanted, he becomes dispassionate; through dispassion, he is released. With release, there is the knowledge, Released. He discerns that, Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world. That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.
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[50] Dhamma-niyma-sutta The Discourse on the Orderliness of the Dhamma71

Evam me suta. Eka samaya Bhagav Svatthiya viharati Jetavane Anthapiikassa rme. Tatra kho Bhagav bhikkh mantesi: "bhikkhavo" ti. "Bhadante" ti te bhikkh Bhagavato paccassosu. Bhagav etad avoca: "Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hit 'va s dhtu dhamma-hitat dhamma-niymat: Sabbe sakhr anicc ti. Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe sakhr anicc ti. Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hit va s dhtu dhamma-hitat dhamma-niymat: Sabbe sakhr dukkh ti. Ta Tathgato abhisambujjhati abhisameti. Abhisambujjhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe sakhr dukkh ti. [51] Uppd v bhikkhave Tathgatna anuppd v Tathgatna, hit va s dhtu dhamma-hitat dhamma-niymat: Sabbe dhamm anatt ti. Ta Tathgato abhisambujjhati abhisameti. AbhisambujThus have I. At one time the Blessed One was staying in Savatthi at Jetas Grove, Anathapindikas monastery. There he addressed the monks, saying "onks." "Yes, lord," the monks responded to him. The Blessed One said:
"Whether or not there is the arising of Tathgatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant. The Tathgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant. Whether or not there is the arising of Tathgatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful. The Tathgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful. Whether or not there is the arising of Tathgatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are non-self. The Tathgata directly awakens to that, breaks through to that. Directly
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Cf. BCI; PCT 40 ff.
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jhitv abhisametv cikkhati deseti, paapeti pahappeti, vivarati vibhajati uttn-karoti: Sabbe dhamm anatt ti." Idam avoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandun ti.
awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are not-self." That is what the Blessed One said. Gratified, the monks delighted at his words.
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Gths etc. Verses (& Dependent Origination)
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[51] Uhassa vijaya-gth72 Verses On The Victory Over Heat
Atthi uhassa73 vijayo dhammo loke anuttaro sabba-satta-hitatthya ta tava gahhi deva te parivajje rja-dae amanussehi pvake bayagghe nge vise bhte akla-maraena v sabba-sam mara mutto hapetv kla-mrita tass eva nubhvena hotu devo sukh sad suddha-sla samdya dhamma sucarita care tass eva nubhvena hotu devo sukh sad likkhita cintita pja dhraa vcana garu paresa desana sutv tassa yu pavahat ti.
The unsurpassed dhamma in the world is the victory over heat (and) for the benefit & welfare of all beings. Grasp it for you, oh deity! Avoid royal punishment, the fires of non-human beings, tigers, Ngas, poisons and (evil) spirits having died not at the right time. Liberated from death, being the same for all, except death at the proper time (when ones life span is up). By this power may the deity always be happy. Having taken the pure precepts, may he lead a right & and good live. By this power may the deity always be happy. The Recitation, which has been written, thought about, honored & maintained, is profound. Having heard (this) teaching from others, ones life span increases.
[51] "Bhesajja" ... "Medicine" ...

Bhesajja devamanussna kauka tittika rasa ambila lavana c eva sabba-baydhi vinassantu; eka davi74 ti catu paca cha sattdina that [52]
72 73
Medicine for deities and humans is of bitter & sharp taste, or sour & salty; may all diseases disappear. One, two, three, four, five, six, seven and so on
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This and the following chant ("Bhesajja" ...) are not included on the CD-Rom of the VRI, nor in any of the consulted Chanting Books (BBC, CG, CGI, PBC, Pja, SP). CCB: uhissa (not found in cPED, PED) is probably a misprint, as it was not found in the dictionaries and as the next chant ends: Atthi uhassa vijayo nihito. Gen. sg. from uha Adj. hot; n. heat (cPED). The literal translation of uhassa vijayo is victory of heat. Another possibility, which seems to make even less sense: uhsa [Sk. ua] turban (PED) davi = dvi (two)
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yva dukkh vinassantu jvi-dna dadantu te jvi-dna dadantassa yu vaa sukha bala jvi-dnnubhvena hotu devo sukh sad jvi-dna ca yo datv osatha uttama vara sarra dukkha nseti bhesajja dnam uttama tasm kareyya kalaya niccaya samparyana puni para-lokasmi patih honti pina imin jvi-dnena tumhka ki bhavissati dhghyuk sad hontu sukhit hontu sabbad yo so dadti sakkacca slavantesu tdisu nn dna vara datv jvi-dna maha-pphala eva mahiddhik es yad ida pua-sampad tasm dhr pasasanti pait kata-puatan ti.
Atthi uhassa vijayo nihito.
Until (all) sufferings disappear; may they give you the gift of live. Gifted with the gift of life (may you have) a long life, beauty, happiness and strength. By the power of the gift of live may the deity always be happy. Who has given the gift of live, (will have) an utmost excellent dwelling-place And destroy bodily suffering. Giving is the best medicine. Therefore one should accumulate good for future existences. Merits in the other world are support for the living beings. What will be (the effect) for you by this gift of life? They may be always of long life (and) always happy. Who gives respectfully regarding such virtuous qualities, having given different excellent gifts, (his) gift of life bears great fruit. So it is very powerful, the attainment of merit. Therefore the wise men praise merits that have been done.
(The verses On) The Victory Over Heat end here.
[52] Pabbatopama-gth The Mountain75

Yath pi sel vipul Samant anupariyeyyu Eva jar ca maccu ca Khattiye brhmae vesse nabha hacca pabbat nippothent catuddis adhivattanti pino sudde cala-pukkuse Like gigantic boulders, mountains reaching to the sky Moving in from all sides, crushing the four directions, In the same way, aging & death roll over living beings: Noble warriors, priests, merchants, workers, outcastes, & scavengers. They spare nothing, they trample everything. Here elephants can hold no ground nor can chariots or infantry. Nor can a battle of spells or wealth win out. So a wise person, seeing his own good, Secures firm conviction In the Buddha, Dhamma, & Sagha.
Na kici parivajjeti sabbam-evbhimaddati Na tattha hatthna bhmi na rathna na pattiy Na cpi manta-yuddhena sakk jetu dhanena v Tasm hi paito poso sampassa attham-attano Buddhe dhamme ca saghe ca dhro saddha
75
Cf. BCI; PCT p. 39 f.
84
[53]
nivesaye [53] Yo dhammacr kyena Idh eva na pasasati vcya uda cetas pecca sagge pamodati. He who practices the Dhamma in thought, word, & deed, Receives praise here on earth and after death rejoices in heaven.
[53] Ariya-dhana-gth Noble Wealth76

Yassa saddh tathgate Sla ca yassa kalya Saghe pasdo yassatthi Adaiddoti ta hu acal supatihit, ariya-kanta pasasita ujubhta ca dassana amoghan tassa jvita
One whose conviction in the Tathgata Is unshakable, well-established, whose virtue is admirable, praised, cherished by the Noble Ones, Who has faith in the Sagha, straightforwardness, vision: "He is not poor," they say. His life has not been in vain. So conviction & virtue, faith, & dhamma-vision should be cultivated by the wise, remembering the Buddhas teachings.
Tasm saddha ca sla ca pasda dhammadassana Anuyujetha medhv sara buddhna-ssanan ti
[53] Tilakkhadi-gth Compounded Things

Sabbe sakhr anicc ti Atha nibbindati dukkhe: Sabbe sakhr dukkh ti Atha nibbindati dukkhe: yad paya passati, esa maggo visuddhiy. yad paya passati, esa maggo visuddhiy.
All processes are inconstant: When one sees this with discernment, One grows disenchanted with stress This is the path to purity. All processes are stressful: When one sees this with discernment, One grows disenchanted with stress This is the path to purity. All phenomena are not-self: When one sees this with discernment, One grows disenchanted with stress This is the path to purity. Few are the human beings who go to the Further Shore, These others simply scurry around on this shore. But those who practice the Dhamma in line with the well-taught Dhamma,
Sabbe dhamm anatt ti yad paya passati, Atha nibbindati dukkhe: esa maggo visuddhiy. Appak te manussesu Athya itar paj Ye ca kho sammadakkhte
76
ye jan pra-gmino tram evnudhvati. dhamme dhammnu-
Cf. BCI; PCT 40
85
[54]
Te jan pramessanti
vattino maccu-dheyya suduttara.
They will cross over Deaths realm, so hard to transcend. Abandoning dark practices, the wise person should develop the bright, Having gone from home to no-home in seclusion, so hard to relish. There he should wish for delight, having discarded sensuality, he who has nothing. He should cleanse himself, the wise one, of mental defilement. Whose minds are well-developed in the factors for Awakening, Who delight in non-clinging, relinquishing grasping, Glorious, free of effluent: they are unbound in the world.
Kaha dhamma vippahya sukka bhvetha paito Ok anokam-gamma viveke yattha drama. Tatrbhiratim iccheyya Pariyodapeyya attna Yesa sambodhiyagesu dna-painissagge Khsav jutimanto hitv kme akicano. [54] citta-klesehi paito. samm citta subhvita anupdya ye rat, te loke parinibbut ti.
[54] Paicca-samuppda-pha Dependent Origination

Avijj-paccay sakhr, Sakhra-paccay via, Via-paccay nma-rpa, Nma-rpa-paccay sayatana, Sayatana-paccay phasso, Phassa-paccay vedan, Vedan-paccay tah, Tah-paccay updna, Updna-paccay bhavo, Bhava-paccay jti, Jti-paccay jara-maraa soka-parideva-dukkhadomanassupys sambhavanti. Evam etassa kevalassa dukkha-kkhandhassa samudayo hoti. Avijjya tv eva asesa-virga-nirodh sakhra-nirodho,
With ignorance as a condition there are processes. With processes as a condition there is (sensory) consciousness. With (sensory) consciousness as a condition there are name & form. With name & 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, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Thus is the origination of this entire mass of suffering & stress. Now from the remainderless fading & cessation of that very ignorance there is the cessation of processes.
86
[55]
Sakhra-nirodh via-nirodho, Via-nirodh nma-rpa-nirodho, Nma-rpa-nirodh sayatana-nirodho, Sayatana-nirodh phassa-nirodho, Phassa-nirodh vedan-nirodho, Vedan-nirodh tah-nirodho, Tah-nirodh updna-nirodho, Updna-nirodh bhava-nirodho, Bhava-nirodh jti-nirodho, Jti-nirodh jara-maraa soka-parideva-dukkhadomanassupys nirujjhanti. Evam etassa kevalassa dukkhakkhandhassa nirodho hoti.
From the cessation of processes there is the cessation of (sensory) consciousness. From the cessation of (sensory) consciousness there is the cessation of name & form. From the cessation of name & 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 & death, sorrow, lamentation, pain, distress, & despair all cease. Thus is the cessation of this entire mass of suffering & stress.
[54] Buddha-udna-gth The Buddha Inspired Verses77

Yad have ptubhavanti dhamm, tpino jhyato brhmaassa, Athassa kakh vapayanti sabb, Yato pajnti sahetu-dhamma. [55] Yad have ptubhavanti dhamm, tpino jhyato brhmaassa, Athassa kakh vapayanti sabb, Yato khaya paccayna avedi. Yad have ptubhavanti dhamm, tpino jhyato brhmaassa,
77
As phenomena grow clear To the Brahman, ardent, absorbed, His doubts all vanish When he discerns what has a cause. As phenomena grow clear To the Brahman, ardent, absorbed, His doubts all vanish When he penetrates the end of conditions. As phenomena grow clear To the Brahman, ardent, absorbed,
Cf. BCI; PCT 43
87
[55]
Vidhpaya tihati mra-sena, Srova obhsayam-antalikkhanti.
He stands, routing the troops of Mara, Like the sun that illumines the sky.
[55] Bhaddekaratta-gth An Auspicious Day78

Atta nnvgameyya Yadattam pahnanta na ppaikakhe angata appatta ca angata
He would not range after the past, nor wonder about the future. What is past has been left behind, the future is as yet unreached. Whatever phenomenon is present, he clearly sees right there, right there. Unvanquished, unshaken, that is how he develops the mind. Doing his duty ardently, today, for who knows? tomorrow death may come. There is no bargaining with Death & his mighty horde. Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day: So says the Peaceful Sage.
Paccuppanna ca yo dhamma tatha tatha vipas sati Asahira asakuppa ta viddh manubrhaye Ajj eva kiccam tappa Na hi no sagarantena Eva vihrim tpi Ta ve bhaddeka-ratto ti ko ja maraa suve mahsenena maccun aho-rattam atandita santo cikkhate mun ti.
78
Cf. BCI; PCT p. 44; SP p. 39
88
Abhidhamma
[56]
Abhidhamma
[55] Dhammasagi-mtik Matrix of the Dhammasaga79
(1. Tikamtik - Triads)
Kusal dhamm, akusal dhamm, abykat dhamm; sukhya vedanya sampayutt dhamm, dukkhya vedanya sampayutt dhamm, adukkhamasukhya vedanya sampayutt dhamm; vipk dhamm, vipkadhammadhamm, neva-vipka-navipkadhammadhamm; updinnupdniy80 dhamm, anupdinnupdniy dhamm, anupdinnnu-[56]-pdniy81 dhamm; sakiliha-sakilesik dhamm, asakilihasakilesik dhamm, asakilihsakilesik82 dhamm; savitakka-savicr dhamm, avitakka-vicramatt dhamm, avitakkvicr83 dhamm; pti-sahagat dhamm, sukha-sahagat dhamm, upekkhsahagat dhamm; dassanena pahtabb dhamm, bhvanya pahtabb dhamm, neva dassanena na bhvanya pahtabb dhamm; dassanena pahtabba-hetuk dhamm, bhvanya
Dhammas wholesome, unwholesome [and] undetermined; dhammas associated with pleasant feeling, associated with unpleasant feeling, associated with neither pleasant or unpleasant feeling; dhammas which are (kamma) resultants, subject to resultant dhammas, which are neither resultant dhammas nor subject to resultant dhammas; dhammas kammically acquired and subject to clinging, not kammically acquired but subject to clinging, neither kammically acquired nor subject to clinging; dhammas defiled and subject to defilements, undefiled but subject to defilements, neither defiled nor subject to defilements; dhammas with initial and sustained application, without initial application, but with sustained application, with neither initial nor sustained application; dhammas accompanied by rapture, accompanied by happiness, accompanied by equanimity; dhammas to be abandoned by insight, to be abandoned by (mental) development, to be abandoned neither by insight nor (mental) development; dhammas having roots to be abandoned by insight, having roots to be
79 80 81 82 83
PCT p. 47 - 49 Other Editions: updiupdniy Other Editions: anupdia-anupdniy Other Editions: asakiliha-asakilesik Other Editions: avitakka-avicr
89
[56]
pahtabba-hetuk dhamm, neva dassanena na bhvanya pahtabba-hetuk dhamm; cayagmino dhamm, apacayagmino dhamm, nevcayagmino npacayagmino84 dhamm. sekkh dhamm, asekkh dhamm, nevasekkhnsekkh85 dhamm. paritt dhamm, mahaggat dhamm, appam dhamm; parittramma dhamm, mahaggatramma dhamm, appamramma dhamm; hn dhamm, majjhim dhamm, pat dhamm; micchattaniyat dhamm, sammattaniyat dhamm, aniyat dhamm; maggramma dhamm, magga-hetuk dhamm, maggdhipatino dhamm; uppann dhamm, anuppann dhamm, uppdino dhamm; att dhamm, angat dhamm, paccuppann dhamm; attramma dhamm, angatramma dhamm, paccuppannramma dhamm; ajjhatt dhamm, bahiddh dhamm, ajjhatta-bahiddh dhamm; ajjhattramma dhamm, bahiddhramma dhamm, ajjhatta-bahiddhramma dhamm. sanidassana-sappaigh dhamm, anidassana-sappaigh dhamm, anidassanppaigh86 dhamm.
abandoned by (mental) development, having roots to be abandoned neither by insight nor (mental) development; dhammas leading to accumulation (of kamma), leading to decrease, leading neither to accumulation nor to decrease; dhammas of one in the (Noble) training, of one who has completed the (Noble) training, of one neither in the (Noble) training nor one who has completed the (Noble) training; dhammas limited, exalted, immeasurable; dhammas having limited objects, having exalted objects, having immeasurable objects; dhammas inferior, medium, superior; dhammas certain with wrong (result), certain with right (result), uncertain (as to result); dhammas with the path as object, with the path as root, with the path as predominant factor; dhammas that have arisen, that have not arisen, that are bound to arise; dhammas past, future, present; dhammas with a past object, with a future object, with a present object; dhammas internal, external, internal and external; dhammas with internal objects, with external objects, with internal and external objects; dhammas manifest and reactive, non- manifest and reactive, manifest and reactive;
84 85 86
Other Editions: nevcayagminpacayagmino So the Thai and Singhalese Edition; other Editions:nevasekkhansekkh Other Editions: anidassana-appaigh
90
Abhidhamma
[57]
[57] Mahpahna-mtika-pha Passage On The Matrix Of The Pahna87

Hetupaccayo, rammaapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajtapaccayo, aamaapaccayo, nissayapaccayo, upanissayapaccayo, purejtapaccayo, pacchjtapaccayo, sevanapaccayo, kammapaccayo, vipkapaccayo, hrapaccayo, indriyapaccayo, jhnapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo ti.
Root-condition, object-condition, predominance-condition, proximity-condition, contiguity-condition, conascence-condition, mutuality-condition, support-condition, decisive-support-condition, prenascence-condition, postnascence-condition, frequency-condition, kamma-condition, resultant-condition, nutriment-condition, faculty-condition, absorption-condition, path-condition, association-condition, dissociation-condition, presence-condition, absence-condition, disappearance-condition, non-disappearance-condition.
[57] Dhammasagi Enumeration Of Phenomena88

Kusal dhamm, akusal dhamm, abykat dhamm. Katame dhamm kusal? Yasmi samaye kmvacara kusala citta uppanna hoti somanassa-sahagata asampayutta rprammaa v saddrammaa v gandhrammaa v rasrammaa v phohabbrammaa v dhammrammaa v ya ya v panrabbha, tasmi samaye phasso hoti, ... ... avikkhepo hoti; ye v pana tasmi samaye ae pi atthi paicca-samuppann arpino dhamm ime dhamm kusal.
87 88
Dhammas are wholesome, unwholesome [or] undetermined. Which dhammas are wholesome? When wholesome consciousness pertaining to the sense-sphere accompanied by joy and associated with knowledge arises with any object such as visible object, sound, odor, taste, body-impression and mental object, then, at this time, there is contact, ... ... calmness and whatever other conditioned originated immaterial dhammas there might exist at that time, they are [all] wholesome dhammas.
Cf. PCT p. 52 f. Cf. Pj p. 236 (modified to a great extent)
91
[58]
[57] Vibhaga Classification (of Phenomena)89

Paca-kkhandh rpakkhandho, vedankkhandho, sakkhandho, sakhrakkhandho, viakkhandho. Tattha katamo rpakkhandho? Ya kici rpa attngata-paccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre santike v, tad ekajjha abhisahitv abhisakhipitv aya vuccati rpakkhandho.
The five aggregates are: the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness. Therein what is the aggregate of matter? Whatever matter is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate, taking these together collectively and briefly, this is called the aggregate of matter.
[58] Dhtukath Discussion of Elements90

Sagaho asagaho Sagahitena asagahita asagahitena sagahita Sagahitena sagahita asagahitena asagahita sampayogo vippayogo sampayuttena vippayutta ... vippayuttena sampayutta asagahita.
combination and non- combination, not combined with (something) combined, combined with (something) not combined, combined with (something) combined, not combined with (something) not combined, association and dissociation, dissociated from (something) associated, ... associated (and) not combined with (something) dissociated.
89 90
Or: "The Book Of Treatises", cf. Pj p. 236 Cf. Pj p. 236 ff. (modified)
92
Abhidhamma
[58]
[58] Puggala-paati Description Of Persons91

Cha paattiyo: khandhapaatti, yatanapaatti, dhtupaatti, saccapaatti, indriyapaatti, puggalapaattti.
...
(There are) six concepts: the concept of aggregates, the concept of (sense)bases, the concept of elements, the concept of truths, the concept of faculties, (and) the concept of persons. In what ways is there the concept of persons? (There is the concept of persons) emancipated in season, not emancipated in season, of perturbable nature, of imperturbable nature, liable to fall away, not liable to fall away, competent in will, competent in protecting (themselves), wordlings, changing the lineage, restrained through fear, not restrained through fear, capable of arriving, incapable of arriving, with determined destiny, with undetermined destiny, (path-)attainers, established in fruition, ... Arahants, (and persons) practicing for Arahantship.
Kittvat puggalna puggalapaatti? samayavimutto, asamayavimutto, kuppadhammo, akuppadhammo, parihnadhammo, aparihnadhammo, cetanbhabbo, anurakkhabhabbo, puthujjano, gotrabh, bhayparato, abhayparato, bhabbgamano, abhabbgamano, niyato, aniyato, paipannako, phalehito, ... arah, arahattya92 paipanno.
[58] Kathvatthu Points Of Controversy93

Puggalo upalabbhati saccikaha-paramatthenti94? mant. Yo saccikaho paramattho, tato so puggalo upalabbhati saccikaha-paramatthen ti?
91 92 93 94
(Thera:) Can there be found any person in the real, absolute sense? (Heretic:) Yes. (Thera:) Can the person be found in the real, absolute sense, in the same way as a real, absolute fact is found?
Cf. Pj p. 238 (modified) Other editions: arahattaphalasacchikiriyya Cf. Pj p. 238 ff. VRI fn: saccikahaparamahenti (sy. p. ka. s.); saccikatthaparamatthenti (Chomtong)
93
[59]
Na h eva vattabbe. jnhi niggaha. Haci puggalo upalabbhati saccikaha-paramatthena, tena vata re vattabbe: "... 'yo saccikaho paramattho, tato so puggalo upalabbhati saccikahaparamatthen'ti micch.
(Heretic:) No, that cannot be said. (Thera:) If the person can be found in the real and absolute sense then you should also say ... that the person can be found in the real, absolute sense, in the same way as a real absolute fact is found. Thus, you are wrong (in affirming the first while denying the second).
[59] Yamaka (The Book Of) Pairs95

Ye keci kusal dhamm, sabbe te kusalaml? ye v pana kusalaml, sabbe te dhamm kusal? Ye keci kusal dhamm, sabbe te kusalamlena ekaml? ye v pana kusalamlena ekaml, sabbe te dhamm kusal?
Have all wholesome phenomena wholesome roots? And are all phenomena with wholesome roots wholesome phenomena? Are all wholesome phenomena because of their wholesome root of one root? And are all phenomena, which have because of their wholesome root one root, wholesome?
[59] Pahna (Matrix Of The Book On) Origination96

Hetupaccayo, rammaapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajtapaccayo, aamaapaccayo, nissayapaccayo, upanissayapaccayo, purejtapaccayo, pacchjtapaccayo, sevanapaccayo, kammapaccayo, vipkapaccayo,
Root condition, object condition, predominance condition, proximity condition, contiguity condition, conascence condition, mutuality condition, support condition, decisive support condition, prenascence condition, postnascence condition, repetition condition, kamma condition, result condition,
95 96
Cf. Pj p. 240 f. (modified) Cf. PCT p. 52 f.; CMAbh p. 303 324; Pj p. 240 f.
94
Miscellaneous Verses I
[59]
hrapaccayo, indriyapaccayo, jhnapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo ti.
nutriment condition, faculty condition, absorption condition, path condition, association condition, dissociation condition, presence condition, absence condition, disappearance condition, non-disappearance condition.
[59] Dukkha-ppattdi-gth or Devat-uyyojana-gth97 Verses on 'Having Got Suffering and so on'
Dukkha-ppatt ca niddukkh bhaya-ppatt ca nibbhay soka-ppatt ca nissok hontu sabbe pi pino. Ettvat ca amhehi sambhata pua-sampada sabbe devnumodantu sabba-sampatti-siddhiya dna dadantu saddhya sla rakkhantu sabbad, bhvanbhirat hontu gacchantu devat-gat. Sabbe buddh bala-ppatt paccekna ca ya bala, arahantna ca tejena rakkha bandhmi sabbaso.
Having got suffering, may they not suffer, having got fear, may they not suffer, having got grief, may they not grieve, (thus) all beings may they be. To the extent that by us pua has been attained and collected, may all devas rejoice in (and share) it for the attainment of all fortune. By faith should gifts be given, virtue should always be protected, delightful should meditation be, (thus) go to the state of a devat. By all Buddhas attained to power and the power of the Solitary Ones and by the might of the Arahants I bind (this thread) in every way for protection.
97
Cf. PCT p. 25 f.
95
[60]
[60] Pasuklatya (Compounded Things)98

Anicc vata sakhr Uppajjitv nirujjhanti uppda-vaya-dhammino tesa vpasamo sukho.
Inconstant are compounded things. Their nature: to arise & pass away. They disband as they are arising. Their total stilling is bliss.
[60] Pasukla-gth Verses (for Recitation while taking) Pasukla (Robes)

Acira vata ya kyo pahavi adhisessati chuo apeta-vio niratha va kaligara.
Not long, alas and it will lie this body here, upon the earth! Rejected, void of consciousness and useless as a rotten log.
[60] Tiro-kua-kaha-pacchima-bhga (Adsi-me-di-gth Verses on He Gave to Me, etc.) 99

Adsi me aksi me ti-mitt sakh ca me Petna dakkhia dajj pubbe katam-anussara Na hi rua v soko v y va paridevan Na ta petnam-atthya eva tihanti tayo *Aya ca kho dakkhi dinn saghamhi supatihit hnaso upakappati Dgha-ratta hityassa So ti-dhammo ca aya nidassito. Petna-pj ca kat ur Bala ca bhikkhnam anuppadinna Tumhehi pua pasuta anappakanti.
"He gave to me, he acted on my behalf, and he was my relative, companion, friend." Offerings should be given for the dead when one reflects (thus) on what was done in the past. For no weeping or sorrowing or any kind of lamentation benefit the dead whose relatives keep acting in that way. But when this offering is given, well-placed in the Sagha, It works for their long-term benefit and they profit immediately. In this way the proper duty to relatives has been shown And great honor has been done to the dead And the monks have been given strength: Youve acquired merit thats not small.
98 99
Cf. BCI; PCT p. 53 These verses are the concluding part of the Tirokua- or Tirokua-sutta (Discourse on Those Outside the Wall), Khuddakapha p. 6 (PTS). They are often chanted on occasions when donors dedicate merit to the dead. A common practice is for the leader to begin chanting at the asterisk, omitting the first four lines. (Cf. BCI; PCT 53 f.)
96
[61]
[60] Ahavsati-buddha-paritta ("Namo me" ...) The Protective Blessing Of The 28 Buddhas100
Namo me sabba-buddhna davattis vara-lakkhao tahakaro mahvro medhakaro mahyaso saraakaro loka-hito dpakaro jutindharo [61] koao janapmokkho magalo purissabho sumano sumano dhro revato rati-vahano sobhito gua-sampanno anomadass januttamo padumo loka-pajjoto nrado vara-srathi pudumuttaro satta-sro sumedho agga-puggalo sujto sabba-lokaggo piyadass narsabho atthadass kruiko dhammadass tamonudo siddhattho asamo loke tisso ca vadata varo pusso ca varado buddho vipass ca anpamo sikh sabba-hito satth vessabh sukha-dyako kongamano raajaho kakusandho satthvho kassapo siri-sampanno Ahavsati sakht karu-gua-sampann ete dasa-bal buddh te pi sagha-gu su ete buddh att ca ahavsati 'me buddhe tesa ena slena te pi no anurakkhantu ahavsati 'me buddhe
100
gotamo sakayapugavo. ime buddh mahiddhik sabba-lokbhipjit uttam agga-puggal p ti ye amata pada magal honti sabbad aha vandmi sabbad khant-mett-balena ca rogayena sukhena ca yo naro saraa gato
My homage to all Buddhas, provided with the 32 best marks: Tahakara, the great hero, Medhakara, who has great fame, Saraakara, who benefits the world, the resplendent Dpakara, Koaa, the leader of people, Magala, the bull-like human being, Sumana, the glad wise, Revata, enhancing love, Sobhita, endowed with good qualities, Anomadass, the best of men, Paduma, the light of the world, Nrada, the best charioteer, Padumuttara, the most excellent of living beings, Sumedha, the best of men, Sujta, the peak of the whole world, Piyadass, the bull-like man, Atthadass, the compassionate one, Dhammadass, the dispeller of darkness, Siddhattha, unequaled in the world, Tissa, the most eloquent speaker, P(h)ussa, the wish-fulfilling Buddha, Vipass, who is without comparison, Sikh, the teacher with all advantages, Vessabh, the giver of happiness, Kakusandha, the caravan leader, Kongamana, who avoided the disturbance of passions, Kassapa endowed with luck, Gotama, the bull of the Skyans, These 28 enumerated Buddhas are very powerful. Endowed with the quality of compassion (they are) venerated by the whole world. These Buddhas, provided with the 10 powers, are the highest peaks of mankind. Furthermore they had a Sagha following the path to the deathless; And these past Buddhas are always a blessing; I will always venerate these 28 Buddhas; By the power of their knowledge, virtue, patience, and loving-kindness they may care for us, with health and happiness. The person, who has gone for refuge to these 28 Buddhas,
This chant is not included on the CD-Rom of the VRI, nor in any of the consulted Chanting Books (BBC, CG, CGI, PBC, Pja, SP).
97
kappni sata-sahassni
duggati so na gacchati.
will not go to a bad destiny for 100 000 eons.

(So far) The Protective Blessing Of The 28 Buddhas'.
Ahavsati-buddha-paritta.
Anumodan Thanksgiving & Transfering of Merit

[62] Anumodan-vidh ("Yath vrivah pr ...") Means Of Blessing101
(LEADER:)
Yath vrivah pr pariprenti sgara Evam eva ito dinna petna upakappati Icchita patthita tumha khippam eva samijjhatu Sabbe prentu sakapp cando paaraso yath mai jotiraso yath.
(ALL:)
Just as rivers full of water fill the ocean full, Even so does that here given benefit the dead (the hungry shades). May whatever you wish or want quickly come to be. May all your aspirations come to fulfillment, as the moon on the fifteenth (full moon) day or as a radiant, bright gem.
Sabbtiyo vivajjantu sabba-rogo vinassatu M te bhavatv antaryo sukh dghyuko bhava102 Abhivdana-slissa nicca vuhpacyino Cattro dhamm vahanti yu vao sukha bala.
May all distresses be averted, may every disease be destroyed, May there be no dangers for you, may you be happy & live long. For one of respectful nature who constantly honors the worthy, Four qualities increase: long life, beauty, happiness, strength.
[62] Culla-magala-cakka-vla The Lesser Sphere Of Blessings103

Sabba-buddhnubhvena sabba-dhammnubhvena sabbasaghnubhvena buddha-ratana dhamma-ratana
101 102
Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sagha, the power of the Triple Gem the gem of the
Cf. BCI; PCT p. 31 These stanzas are chanted as part of almost every anumodan. On special occasions the two lines beginning "Sabbtiyo..." are repeated three times before going on to the lines beginning "Abhivdana-slissa ...". 103 Cf. BCI; PCT p. 32 f.
98
[63]
sagha-ratana tia ratanna nubhvena caturstisahassa-dhamma-kkhandhnubhvena piaka-tynubhvena jina-svaknubhvena: Sabbe te rog sabbe te bhay sabbe te antary sabbe te upaddav sabbe te dunnimitt sabbe te avamagal vinassantu. *yu-vahako dhana-vahako siri-vahako yasavahako bala-vahako vaa-vahako sukha-vahako hotu sabbad. [63] Dukkha-roga-bhay ver sok sattu cupaddav Anek antary pi vinassantu ca tejas Jaya-siddhi dhana lbha sotthi bhgya sukha bala Siri yu ca vao ca bhoga vuh ca yasav Sata-vass ca y ca jva-siddh bhavantu te.
Buddha, the gem of the Dhamma, the gem of the Sagha the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victors disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty, & happiness. May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish through their radiant energy. Triumph, success, wealth, & gain, safety, luck, happiness, strength, Glory, long life, & beauty, fortune, increase, & status, A lifespan of 100 years, and success in your livelihood: May they be yours.
[63] Ratana-ttaynubhavdi-gth Verses on the Power of the Triple Gem104

Ratana-ttaynubhvena ratana-ttaya-tejas Dukkha-roga-bhay ver sok sattu cupaddav Anek antary pi vinassantu asesato Jaya-siddhi dhana lbha sotthi bhgya sukha bala Siri yu ca vao ca bhoga vuh ca yasav Sata-vass ca y ca jva-siddh bhavantu te.
Through the power & through the radiant energy of the (Triple) Gem, May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish without a trace. Triumph, success, wealth, & gain, safety, luck, happiness, strength, Glory, long life, & beauty, fortune, increase, & status, A lifespan of 100 years, and success in your livelihood: May they be yours.
* A common practice is to begin chanting at the asterisk, omitting the first lines. 104 Cf. BCI; PCT p. 34
99
[64]
[63] Keiynumodana-gth Verses Of Benediction In The Keysutta105

Aggihutta mukh ya svitti chandaso mukha Rj mukha manussna nadna sgaro mukha Nakkhattna mukha cando dicco tapata mukha Puam kakhamnna sagho ve yajata mukha. Bhaissma maya gth kladnappadpik Et suantu sakkacca dyak puakmino.
Just as fire is the center of sacrificial rites and Savitric metre the height of Chandas prosody, and the monarch the head of his people, and the ocean the mother of all waters, and the moon the brightest among the stars in the sky, and the sun the greatest to emit heat rays, So is the Sagha to the Dayaka, from whom is derived Pua for Dna done. Therefore we hereby say these verses Telling of merits befitting time and place; Asking all Dayakas seeking Pua on these verses to put their mind.
[64] Kla-dna-sutta-gth Verses Of Benediction On Timely Offering106

Kle dadanti sapa vada vta-macchar Klena dinna ariyesu uju-bhtesu tdisu Vippasanna-man tassa vipul hoti dakkhi Ye tattha anumodanti veyyvacca karonti v Na tena dakkhi on te pi puassa bhgino Tasm dade appaivna-citto yattha dinna mahapphala patih honti pinan ti. Puni para-lokasmi
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.
105 106
Pj p. 218 f. Cf. BCI; CG; Pj 214 f. These verses are from the Kla-dna-sutta (Discourse on Seasonable Gifts), Aguttara-Nikya V.36. They are occasionally chanted when large groups of people organize a donation for a special occasion, such as a kathina. (cf. BBC, CG)
100
[64]
[64] Aggappasda-sutta-gth The Verses from the Discourse on the Supreme (Objects of) Faith107
Aggato ve pasannna Agga dhamma vijnata Agge buddhe pasannna Dakkhieyye anuttare Agge dhamme pasannna Virgpasame sukhe Agge saghe pasannna Puakkhette anuttare Aggasmi dna dadata Agga pua pavahati Agga yu ca vao ca Yaso kitti sukha bala Aggassa dt medhv Agga-dhamma-samhito Deva-bhto manusso v Aggappatto pamodatti.
For one with confidence, realizing the supreme Dhamma to be supreme, With confidence in the supreme Buddha, unsurpassed in deserving offerings, With confidence in the supreme Dhamma, the happiness of dispassion & calm, With confidence in the supreme Sagha, unsurpassed as a field of merit, Having given gifts to the supreme, one develops supreme merit, Supreme long life & beauty, status, honor, happiness, strength. Having given to the supreme, the intelligent person, firm in the supreme Dhamma, Whether becoming a deva or a human being, rejoices, having attained the supreme.
[64] Bhojana-dnnumodana-gth Verses (of the Discourse) on Rejoicing in the Gift of Food108
yudo balado dhro vaado paibhado
The enlightened person, having given life, strength, beauty, quick-wittedness The intelligent person, a giver of happiness, attains happiness himself. Having given life, strength, beauty, happiness, & quick-wittedness, He has long life & status wherever he arises.
Sukhassa dt medhv sukha so adhigacchati yu datv bala vaa sukha ca paibhado Dghyu yasav hoti yattha yatthpapajjat ti.
107 108
Cf. BCI; PCT 32. These verses are from the Aggappasda-sutta (Discourse on Faith in the Supreme), Anguttara-Nikya v 32. (BCI) These verses are from the Bhojana-dnnumodana-sutta (Discourse on Rejoicing in the Gift of Food), Anguttara- Nikya v 37. (BCI)
101
[65]
[65] Devatdissa-dakkhinumodana-gth Verses for Sharing of Merit with Devas109

Yasmi padese kappeti slavant ettha bhojetv y tattha devat su t pjit pjayanti Tato na anukampanti devatnukampito poso vasa paita-jtiyo saate brahma-crino tsa dakkhiam-dise mnit mnayanti na. mt putta va orasa sad bhadrni passati.
In whatever place a wise person makes his dwelling, He should feed the virtuous leaders of the holy life. Whatever deities there are who report this offering, They will pay him respect and honor for this. As a result, they will feel sympathy for him, as a mother for her son. A person with whom the deities sympathize always sees things go auspiciously.
[65] diya-sutta-gth Discourse on Edibles110

Bhutt bhog bha bhacc Viti padsu me Uddhagg dakkhi dinn Atho paca bal kat Upahit slavanto Saat brahmacrino Yadattha bhogam-iccheyya Paito gharam-vasa So me attho anuppatto Kata ananutpiya Eta anussara macco Ariya-dhamme hito naro Idh' eva na pasasanti Pecca sagge pamodat ti.
109
"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 I have 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.
These verses are from the Mahparinibbna-Sutta (Great Discourse on the Passing [of the Buddha]), the 16th discourse of the Dgha-Nikya (DN ii 88 f., PTS). They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming. Cf. CGI; Maurice Walshe (Transl.), The Long Discourses of the Buddha, BPS 1996, p. 238. 110 These verses are from the diya-sutta (Discourse on Edibles), Anguttara-Nikya V.41. The "five oblations" are gifts given to ones relatives, guests, the dead, kings (taxes paid to the government), and devas. This selection is often chanted when donors are making a donation dedicated to a relative or friend who has long been dead. (CGI)
102
[66]
[65] Vihradna-gth111 Verses on the Gift of a Dwelling-place112

Sta uha paihanti113 tato vamigni ca; 114 ca makase sisire cpi vuhiyo. sarisape 115 sajto116 paihaati. Tato vttapo ghoro leattha ca sukhattha ca jhyitu ca vipassitu. Vihradna saghassa agga buddhehi117 vaita; [66] tasm hi paito poso sampassa attham attano. Vihre kraye ramme vsayettha bahu-ssute; Tesa anna ca pna ca vattha-sensanni ca; dadeyya uju-bhtesu vippasannena cetas. Te tassa dhamma desenti sabbadukkhpandana ya so dhamma idhaya parinibbtayansavo118 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 wealth, 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 nibbna, cankerless.
111 112 113 114 115 116 117 118
Vinayapiaka ii 146 ff., PTS I. B. Horner (trans.) The Book of Discipline. 6 volums., PTS, 1970-86. VRI fn: paihanati (ka.) VRI: sarsape VRI: ghore VRI fn: vttape ghore, sajte (ka. saddanti) VRI: buddhena; VRI fn: buddhehi (sy.) VRI: parinibbti ansavo
103
[66]
Miscellaneous Verses II
[66] Khemkhema-saraa-gamana-paridpik-gth119 Secure & Unsecure Refuge
Bahu ve saraa yanti pabbatni vanni ca, rma-rukkha-cetyni manuss bhaya-tajjit. N eta kho saraa khema n eta saraam uttama, N eta saraam gamma, sabba-dukkh pamuccati. Yo ca buddha ca dhamma ca sagha ca saraa gato, Cttri ariya-saccni samma-ppaya passati: Dukkha dukkha-samuppda dukkhassa ca atikkama Ariya c ahagika magga dukkhpasama-gmina. Eta kho saraa khema eta saraam uttama, Eta saraam gamma, sabba-dukkh pamuccat ti.
Many are those who go for refuge to mountains, forests, Parks, trees, & shrines: People threatened with danger. That is not the secure refuge, that is not the highest refuge, that is not the refuge, having gone to which, one gains release from all suffering. But a person who, having gone to the Buddha, Dhamma, & Sagha for refuge, sees the four Noble Truths with right discernment: Stress, the cause of stress, the transcending of stress, And the Noble Eightfold Path, the way to the stilling of stress. That is the secure refuge, that is the highest refuge, That is the refuge, having gone to which, one gains release from all suffering.
119
Cf. BCI; SP p. 35
104
120
[67]
[66] Sukho ...

Sukho buddhnam uppdo, sukh saddhamma-desan; Sukh saghassa smagg, samaggna tapo sukho. Khattiyo seho jane tasmi ye gotta-paisrino; vijj-caraa-sampanno so seho deva-mnuse. [67] Div tapati dicco rattim bhti candim; Sannaddho khattiyo tapati jhy tapati brhmao. Atha sabbam ahoratta121 buddho tapati tejas. rogaya122-param lbh, santuh123 parama dhana; Visss param t124, nibbna parama125 sukha.
Happy ...
Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Sagha. Happy is the radiance of the united ones. The Khattiya's best among those who value clan; He with knowledge and conduct is best of gods and men. The sun is radiant by day; the moon shines by night. Armoured radiates the warrior king. Meditating the Brhmaa radiates. But all day and night the Buddha radiates in glory. Health is the highest gain. Contentment is the greatest wealth. The trusty126 are the best kinsmen. Nibbna is the highest bliss.
120 121 122 123 124 125 126
These verses are a compilation of Dhp 194, Dgha- Nikya i 99 (Ambahasutta), Dhp 387, and Dhp 204. VRI: sabbamahoratti; VRI fn: sabbamahoratta (?); CGI, VRI: arogy VRI: santuhi; Dhp(Na): santuh; santuhi f satisfaction, contentment, joy (cPED) VRI: visssaparam ti; VRI fn: visssaparamo ti (ka. s.), visssaparam t (s. aha.), visss param ti (ka.). ti m kinsman (cPED) VRI: nibbaparama (ka. s.) 'Whether related or not' (Dhp (Na))
105
[67]
[67] "Buddho magala-sambhto" ... "The Buddha has arisen due to good fortune" ...127
Buddho magala-sambhto sambuddho dpa-d-uttamo buddha-magalam gamma sabba-dukkh pamucare. Dhammo magala-sambhto gambhro dudasso au dhamma-magalam gamma sabba-bhay pamucare. Sagho magala-sambhto (vara-)dakkhieyyo anuttaro sagha-magalam gamma sabba-rog pamucare.
The Buddha has arisen due to good fortune, he is fully awakened, a perfect lamp & island. Thanks to the blessing of the Buddha one may get liberated from all suffering. The Dhamma has arisen due to good fortune, it is deep, difficult to see, & subtle. Thanks to the blessing of the Dhamma one may get liberated from all suffering. The Sagha has arisen due to good fortune, it is incomparable, worthy of (best) offerings. Thanks to the blessing of the Sagha one may get liberated from all suffering.
[67] Jaya-pajara-paarasa-gth The Victor's Cage128

Putta-kmo labhe putta dhana-kmo labhe dhana atthi kye kya-ya devna piyata sutv.
One wishing a son, may they obtain a son; one wishing wealth, may they obtain wealth. Having heard about the pleasantness of heavenly beings, regarding the body, there is (a way to It), the right conduct with regards to the body. The Buddhas, the noble men who drank the nectar of the four Noble Truths, having come to the victory seat, having defeated Mra together with his mount: These Buddhas, the 28 leaders, the sovereign sages beginning with Tahakara are all established on the crown of my head.
*Jaysangat buddh catu-sajjsabha rasa
jetv mra savhana ye pivisu narsabh
tahakardhayo buddh aha-vsati nyak sabbe patihit mayha matthake te munissar

127 128
This chant is not included on the CD-Rom of the VRI, nor in any of the consulted Chanting Books (BBC, CG, CGI, PBC, Pja, SP). Cf. BBC, Jinapajara Gth, p. 17 ff. There the first two lines are missing. * A common practice is to begin chanting at the asterisk, omitting the first two lines.
106
[68]
[68] sse patihito mayha buddho dhammo dvilocane sagho patihito mayha ure sabba-gukaro hadaye me anuruddho srputto ca dhakkhie koao pihi-bhgasmi moggallno ca vmake dakkhie savane mayha su nanda-rhulo kassapo ca mahnmo ubhsu vma-sotake kesato129 pihi-bhgasmi nisinno siri-sampanno suriyo va pabhakaro sobhito muni-pugavo
The Buddha is established in my head, the Dhamma in my two eyes, the Sagha the mine of all virtues is established in my chest. Anuruddha is in my heart, and Srputta on my right. Koaa is behind me, and Moggallna on my left. nanda & Rhula are in my right ear, Kassapa & Mahnma are both in my left ear. Sobhita, the noble sage, sits in full glory, shining like the sun all over the hair at the back of my head. The great sage, the mine of virtue, Elder Kumrakassapa, the brilliant speaker, is constantly in my mouth. Five elders Pua, Agulimla, Upli, Nanda & Sval have arisen as auspicious marks at the middle of my forehead. The rest of the 80 great leaders victors, disciples of the victorious Buddha, sons of the victorious Buddha, shining with the majesty of moral virtue are established in the various parts of my body. The Ratana-Sutta is in front of me, the Metta-Sutta to my right. The DhajaggaSutta is behind me, the Agulimla-Paritta to my left. The Khandha & MoraParittas & the niya-Sutta are a roof in space above me. The remaining Suttas are established as a fortress wall around me. Bound by the power of the Victors realm, seven fortress walls arrayed against them, may all misfortunes within & without caused by such things as wind or bile be destroyed without remainder through the majesty of the unending Victor.
kumra-kassapo thero mahes citta-vdako so mayha vadane nicca patihsi gukaro puo agulimlo ca ther paca ime jta sessti mahthera etesti mahther jalant sla-tejena upl nanda-sval nale tilak mama vijit jina-svak jitavanto jinoras agamagesu sahit
ratana purato si dakkhie metta-suttaka dhajagga pacchato si vme agulimlaka khandha-mora-paritta ca niya-suttaka kse chadana si ses pkra-sahit jin nn vara-sayutt130 satta-ppkra131-lakat vta-pittdi-sajat bhirajjhattupaddav ases vinaya yantu ananta-jina-tejas
129 130 131
BBC: kesante BBC: jinbala-sayutt BBC: pkra
107
[69]
vasato me sakijjena jina-pajara-majjhamhi sad plentu ma sabbe
sad sambuddha-pajare viharanta mahtale te mah-purissabh
As I dwell, in all my affairs, always in the cage of the Self-awakened one, living grounded in the midst of the cage of the Victors, I am always guarded by those great noble men. Thus am I utterly well-sheltered, well-protected. Through the might of the Victor, misfortunes are vanquished. Through the might of the Dhamma, hordes of enemies are vanquished. Through the might of the Sagha, dangers are vanquished. Guarded by the might of the True Dhamma, I live in the Victors Cage.
The Jaya-pajara-paarasa-gth (The 15 verses on the Victor's Cage) ends here.
iccevamanto sugutto surakkho [69] jinnubhvena jitupaddavo dhammnubhvena jitrisagho saghnubhvena jitantaryo saddhammnubhva-plito carmi jina-pajareti
Jaya-pajara-paarasa-gth nihit
[] Pram
(LEADER:)
The (Ten) Perfections (Of The Buddha)132
Handa maya dasa-pram-kra karomase.

(ALL:)
Let us now chant the ten perfections (of the Buddha).
Dna-pram-sampanno dna-upapram-sampanno dnaparamattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav. Sla-pram-sampanno sla-upapram-sampanno slaparamattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav.
Endowed with the perfection of giving, endowed with the higher perfection of giving, endowed with the ultimate perfection of giving, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the perfection of virtue, endowed with the higher perfection of virtue, endowed with the ultimate perfection of virtue, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One.
132
This Chant is taken from a Chanting Book (in Thai Script, p. 178), the nuns use in Wat Phra Dhtu Sr Chomtong Voravihra.
108
[]
Nekkhamma-pram-sampanno nekkhamma-upapramsampanno nekkhamma-paramattha-pram-sampanno mett-maitr-karu-mudit-upekkh-pram-sampanno iti pi so bhagav. Pa-pram-sampanno pa-upapram-sampanno pa-paramattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav. Viriya-pram-sampanno viriya-upapram-sampanno viriya-paramattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav. Khanti-pram-sampanno khanti-upapram-sampanno khanti-paramattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav. Sacca-pram-sampanno sacca-upapram-sampanno sacca-paramattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav. Adhihna-pram-sampanno adhihna-upapramsampanno adhihna-paramattha-pram-sampanno mettmaitr-karu-mudit-upekkh-pram-sampanno iti pi so bhagav. Mett-pram-sampanno mett-upapram-sampanno mett-paramattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav.
Endowed with the perfection of renunciation, endowed with the higher perfection of renunciation, endowed with the ultimate perfection of renunciation, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the perfection of wisdom, endowed with the higher perfection of wisdom, endowed with the ultimate perfection of wisdom, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the perfection of energy, endowed with the higher perfection of energy, endowed with the ultimate perfection of energy, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the perfection of patience, endowed with the higher perfection of patience, endowed with the ultimate perfection of patience, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the perfection of truthfulness, endowed with the higher perfection of truthfulness, endowed with the ultimate perfection of truthfulness, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the perfection of resolution, endowed with the higher perfection of resolution, endowed with the ultimate perfection of resolution, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the perfection of loving kindness, endowed with the higher perfection of loving kindness, endowed with the ultimate perfection of loving kindness, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One.
109
[]
Upekkh-pram-sampanno upekkh-upapramsampanno upekkh-paramattha-pram-sampanno mettmaitr-karu-mudit-upekkh-pram-sampanno iti pi so bhagav. Dasa-pram-sampanno dasa-upapram-sampanno dasaparamattha-pram-sampanno mett-maitr-karumudit-upekkh-pram-sampanno iti pi so bhagav.
Endowed with the perfection of equanimity, endowed with the higher perfection of equanimity, endowed with the ultimate perfection of equanimity, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One. Endowed with the ten perfections, endowed with the ten higher perfections, endowed with the ten ultimate perfections, endowed with the perfection of loving kindness & friendliness, sympathetic joy, compassion and equanimity, so indeed is the Blessed One.
110
Paying Respect To The Buddha With A Flower Bouquet, Incents & Candles On Buddhist Holy Days (Wan Phra Or Uposatha Day)
[76]
Paying Respect To The Buddha With A Flower Bouquet, Incents & Candles On Buddhist Holy Days (WAN PHRA Or Uposatha Day)
[76] Paying Respect To The Buddha With Offerings
133
Imin sakkrena buddha abhipjyami Imin sakkrena dhamma abhipjaymi Imin sakkrena sagham abhipjaymi
With these offerings, I pay respect to the Buddha. With these offerings, I pay respect to the Dhamma. With these offerings, I pay respect to the Sagha. We have gone to the Blessed One for refuge. We are those who have gone to the Blessed One who is (our) refuge. The Blessed One is our teacher. The Blessed One who is our supreme teacher We delight in the Dhamma of the Blessed One. And we delight in the Dhamma of He who is the Blessed One. With these offerings we pay homage to the Blessed One, as well as his Dhamma and Sagha. We pay homage to the Blessed One, as well as the Dhamma and the Sagha, with these, our arranged offerings.
Yam amha kho maya bhagavanta sarana gat LAO PEN PHUU TNG SNG PHRA PHUUMI PHRA PHAAK JAAO PHRA ONG DAI WAA PEN SARANA. Yo no bhagav satth PHRA PHUUMI PHRA PHAAK JAAO PHRA ONG DAI PEN SAASADAA KONG RAO. Yassa ca maya bhagavato dhamma rocema. L RAO CHOOP JAI THAM KONG PHRA PHUUMI PHRA PHAAK JAAO PHRA ONG DAI. Imehi sakkrehi ta bhagavanta sa-dhamma sasagha abhipjayma. RAO THANG JAI BUUJAA SNG PHRA PHUUMI PHRA PHAAK JAAO PHRA ONG NAN, PHROM THANG PHRA THAM, PHROM THANG PHRA SONG, DUAY KHNG SAKKAARA THANG LAI LAO NII.
133
The first three lines are usually omitted.
111
Araha samm-sambuddho bhagav; buddha bhagavanta abhivdemi.

(PROSTRATE 1 TIME)
Blessed is He, the Accomplished One, the Perfectly Enlightened One. To the Buddha, the Blessed One, I pay homage.

(PROSTRATE 1 TIME)

(PROSTRATE 1 TIME)
[2] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (To The Buddha) (LEADER:)

(ALL:)
Namo tassa bhagavato arahato samm- sambuddhassa. ( 3

TIMES)
[11] Buddhnussati The Recollection Of The Buddha (LEADER:)
Handa maya buddhnussati-naya karomase. Iti pi so bhagav araha samm-sambuddho vijj-caraa-sampanno sugato lokavid anuttaro purisa-damma-srathi satth deva-manussna
Now let us recite the guide to the recollection of the Buddha. He is a Blessed One, a Worthy One, a Perfectly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine
112
Paying Respect To The Buddha With A Flower Bouquet, Incents & Candles On Buddhist Holy Days (Wan Phra Or Uposatha Day)
buddho bhagav ti.

(BOW DOWN AND SAY:)
beings; awakened; blessed.
Kyena vcya va cetas v, Buddhe kukamma pakata may ya, Buddho paiggahatu accayanta, Klantare savaritu va buddhe.
Whatever bad kamma I have done to the Buddha by body, by speech, or by mind, may the Buddha accept my admission of it, so that in the future I may show restraint toward the Buddha.
[12] Dhammnussati The Recollection Of The Dhamma (LEADER:)
Handa maya dhammnussati-naya karomase.

(ALL:)
Now let us recite the guide to the recollection of the Dhamma.
[Svkkhto] bhagavat dhammo, sandihiko akliko ehipassiko, opanayiko paccatta veditabbo vih ti.
(BOW DOWN AND SAY):
The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting all to come & see, leading inward, to be seen by the wise for themselves.
Kyena vcya va cetas v, Dhamme kukamma pakata may ya, Dhammo paiggahatu accayanta, Klantare savaritu va dhamme.
Whatever bad kamma I have done to the Dhamma by body, by speech, or by mind, may the Dhamma accept my admission of it, so that in the future I may show restraint toward the Dhamma.
[13] Saghnussati A Guide To The Recollection Of The Sagha (LEADER:)
Handa maya saghnussati-naya karomase.

(ALL:)
Now let us recite the guide to the recollection of the Sagha:
[Supaipanno] bhagavato svaka-sagho,
The Sagha of the Blessed Ones disciples who have practiced well,
113
uju-paipanno bhagavato svaka-sagho, ya-paipanno bhagavato svaka-sagho, smci-paipanno bhagavato svaka-sagho, yad ida cattri purisa-yugni aha purisa-puggal, esa bhagavato svaka-sagho huneyyo phuneyyo dakkhieyyo ajali-karayo, anuttara pua-kkhetta lokass ti.
(BOW DOWN AND SAY:)
the Sagha of the Blessed Ones disciples who have practiced straightforwardly, the Sagha of the Blessed Ones disciples who have practiced methodically, the Sagha of the Blessed Ones disciples who have practiced masterfully, i.e., the four pairs the eight types of Noble Ones: That is the Sagha of the Blessed Ones disciples worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.
Kyena vcya va cetas v, Saghe kukamma pakata may ya, Sagho paiggahatu accayanta, Klantare savaritu va saghe.
Whatever bad kamma I have done to the Sagha by body, by speech, or by mind, may the Sagha accept my admission of it, so that in the future I may show restraint toward the Sagha.
Now starts the circling around the CHEDI and VIHAAN with the Flower Bouquet, Incents & Candles and the offering of these things. Thereafter follows a short sitting meditation (about 10 min.) and then this special Evening Chanting will end as usual with [8] KAAM GRUAD NAAM ..., [9] WAN DAA LUANG ..., and [10] WAN DAA NOI ... (p. 22 ff.).
114
Special Chants for Monks
[88]

[87] Before Reciting the Pimokkha
[87] Confession134 If a junior monk confesses to a senior monk (JUNIOR MONK:) (SENIOR MONK:) (JUNIOR MONK:) (SENIOR MONK:) (JUNIOR MONK:)
Aha bhante sambahul nn-vatthukyo pattiyo panno t paidesemi. Passasi vuso? ma bhante passmi. [88] yati vuso savareyysi. Sdhu suhu bhante savarissmi. (3 times)
I, venerable sir, having many times fallen into offences with different bases, those do I confess. Do you see, venerable friend? Yes, venerable sir, I see. In future, venerable friend, you should be restrained. It is well indeed, venerable sir, I shall be restrained.
If a senior monk confesses to a junior monk (SENIOR MONK:) (JUNIOR MONK:) (SENIOR MONK:) (JUNIOR MONK:) (SENIOR MONK:)
Aha vuso sambahul nn-vatthukyo pattiyo panno t paidesemi. Passatha bhante? ma vuso passmi. yati bhante savareyytha. Sdhu suhu vuso savarissmi. (3 times)
I, venerable friend, having many times fallen into offences with different bases, those do I confess. Do you see, venerable sir? Yes, venerable friend, I see. In future, venerable sir, you should be restrained. It is well indeed, venerable friend, I shall be restrained.
134
Cf. OP p. 43
115
[] THEN EITHER:
[2] Paying Respect To The Triple Gem (p. 12) [2] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (To The Buddha) (p. 18) OR: [20] Imin sakkrena ... (Brief Worshiping Of The Triple Gem) (p. 36) [11] Pubbabhga-namakra-Pha Preliminary Passage In Homage (To The Buddha) (p. 114) [11] Buddhnussati A Guide To The Recollection Of The Buddha (p. 114) [12] Dhammnussati A Guide To The Recollection Of The Dhamma (p. 115) [13] Saghnussati A Guide To The Recollection Of The Sagha (p. 115)
[] After Reciting the Pimokkha135

[] Sacca-kiriy gth Verses on Asseverations of Truth (LEADER):
Handa maya sacca-kiriy gthyo bhamase:

(ALL):
Now let us recite the Verses on Asseverations of Truth.
[N atthi me saraa aa] Buddho me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad. N atthi me saraa aa Dhammo me saraa vara Etena sacca-vajjena
135
I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, may I be blessed always. I have no other refuge, The Dhamma is my foremost refuge. Through the speaking of this truth,
CGI; cf. Pimokkha p.138 ff.
116
[]
Sotthi me hotu sabbad. N atthi me saraa aa Sagho me saraa vara Etena sacca-vajjena Sotthi me hotu sabbad.
may I be blessed always. I have no other refuge, The Sagha is my foremost refuge. Through the speaking of this truth, may I be blessed always. [] Sluddesa-pha Exhortation on Moral Conduct136
[Bhsitam ida] tena Bhagavat jnat passat arahat samm-sambuddhena: "Sampanna-sl bhikkhave viharatha sampannapimokkh. Pimokkha-savara-savut viharatha cra-gocara-sampann. Aumattesu vajjesu bhayadassv samdya sikkhatha sikkhpadesti." Tasm tih amhehi sikkhitabba: "Sampanna-sl viharissma sampanna-pimokkh. Pimokkha-savara-savut viharissma cra-gocarasampann. Aumattesu vajjesu bhaya-dassv samdya sikkhissma sikkhpadesti." Evahi no sikkhitabba.
This has been said by the Lord, One-who-knows, One-who-sees, the Arahant, the Perfect Buddha, enlightened by himself: "Be perfect in moral conduct, o bhikkhus. Be perfect in the Pimokkha. Dwell restrained in accordance with the restraint of the Pimokkha. Be perfect in conduct and resort, seeing danger even in the slightest faults. Train yourselves by undertaking rightly the rules of training. " Therefore we should train ourselves: "We will be perfect in moral conduct! We will be perfect in the Pimokkha. We will dwell restrained in accordance with the restraint of the Pimokkha. We will be perfect in conduct and resort, seeing danger even in the slightest faults! We will train yourselves by undertaking rightly the rules of training!" Thus indeed we should train ourselves.
[] Tyana-gth Verses on Protection137
[Chinda-sota] parakkamma Kme panda brhmaa Nappahya muni kme N ekattam upapajjati.
Strive and cut the stream (of craving), Discard desires of sense, religious man!. Without abandoning desires of sense The sages mind one-pointed never can arise.
136 137
Pimokkha p. 138 f. (compare CGI) Pimokkha p. 142 f. (SN i 48; compare CGI)
117
[90]
Kayir ce kayirthena Dahamena parakkame Sithilo hi paribbjo Bhiyyo kirate raja. Akata dukkaa seyyo Pacch tappati dukkaa Kata ca sukata seyyo Ya katv nnutappati. Kuso yath duggahito Hattham evnukantati Smaa dupparmattha Nirayypakahati. Ya kici sithila kamma Sakiliha ca ya vata Sakassara brahmacariya Na ta hoti, mahapphalan ti.
[29] Karaya-Metta-Sutta The Discourse on Lovingkindness
Vigorously and with all ones strength Should be done what should be done; A lax monastic life stirs up The dust of passion all the more. An evil deed is better left undone Since following on the evil comes remorse; Whereas, a deed of weal is better done Which being done leads never to remorse. As Kusa-grass when wrongly grasped Doth cut the hand; So, recluses life when wrongly used Drags one to hell. Any deed thats loosely done, Any vow corruptly kept, The holy life led dubiously None of these will bear great fruit.
[9] WAN DAA LUANG Asking For Forgiveness From The Triple Gems And All Devas
[90] Vassvsa Rains-Residence138

Imasmi vse ima temsa vassa upemi.
(3 TIMES)
I (shall) stay for the rains in this monastery for three months.
138
Cf. OP 46
118
[92]
[90] Khampana-kamma Asking for Forgiveness139

(BHIKKHU WHO IS / BHIKKHUS WHO ARE ASKING FOR FORGIVENESS:)
criye140 pamdena d(a)vra-ttayena kata sabba apardha khamatha me / no bhante. [91]

(THERA:)
Forgive me / us, Venerable Teacher, for all wrong-doing done carelessly to the Venerable One by way of the three doors (of mind, speech and body).
Aha te / vo khammi, tay / tumhehi pi me khamitabba. Khammi / Khamma bhante.
I forgive you; you should forgive me.
(BHIKKHU WHO IS / BHIKKHUS WHO ARE ASKING FOR FORGIVENESS:) I / We forgive (you), Venerable Sir.
[92] KHAAM-LAA-Sikkh Disrobing141

Sikkha paccakkhmi; ajjatagge gih142 ti ma sagho dhretu. Dutiyam pi: Sikkha paccakkhmi; ajjatagge gih ti ma sagho dhretu. Tatiyam pi: Sikkha paccakkhmi; ajjatagge gih ti ma sagho dhretu.
I give up the training; from today onwards the Sagha may hold me to be a layman. For a second time: I give up the training; from today onwards the Sagha may hold me to be a layman. For a third time: I give up the training; from today onwards the Sagha may hold me to be a layman.
139 140 141
Cf. OP 47 f. criye may be replaced by other more appropriate words, for instance There, Mahthere, or yasmante (a general word of respect for bhikkhus senior to oneself). Cf. OP 85 142 gih m layman; one who leads a domestic life (cPED). If the disrobing ceremony for a bhikkhu is stepwise, then before becoming a layman, one first becomes a smaera. In this case one has to replace gih ti by smaero ti.
119
Appendix
Pronunciation Rules For Pli & Thai
Pli is the original language of the Theravada Buddhist scriptures, the closest we have to the dialect spoken by the Buddha himself. It has no written script of its own, and so every country that has adopted Theravada Buddhism has used its own script to transcribe it. In Thailand Pli has picked up some of the characteristics of the Thai language. As Thai is a tonal language with five different tones, Pli syllables got built-in tones. Furthermore consonant clusters are sometimes difficult to pronounce for Thais. They tend to insert the vowel a between consonants, occasionally even in the written Pli (e.g., davi instead of dvi [=two]). In this cases sometimes the spelling of the CGI or VRI is given, as otherwise the word couldnt be found in the Pli dictionary. Vowels Pli (& THAI) have two sorts of vowels, short a, i, u (A, I, U, E, O, , , ); and long , , , e, o (AA, II, UU, EE, OO, , , ). Unlike long and shorts vowels in English, the length here refers to the actual amount of time used to pronounce the vowel, and not to its quality. Thus a (A) & (AA) are both pronounced like the a in father, simply that the sound (AA) is held for approximately twice as long as the sound a (A). The same principle holds for the other vowels. Thus, when chanting Pli (or THAI), the vowels are approximately pronounced as follows: a as in sun / father e as in hen / they as in Ma'am Consonants Consonants are generally pronounced as they are in English, with a few unexpected twists: c as in ancient p unaspirated, as in spot k unaspirated, as in skin ph as in pie (with the puff off air) kh as in Korea (with the puff off air) t unaspirated, as in stop & as ng th as in Thomas (with the puff off air) as in caon v as w u as in put / glue o as in hot / go as in word, girl, fern as in ugh! i as in bill / machine
Certain two-lettered notations bh, dh, h, gh, jh denote an aspirated, voiced sound, somewhat in the throat, that we do not have in English
120
Pronunciation Rules For Pli & Thai
and that the Thais do not have in their language, either. The Thai solution to this problem is to pronounce bh as a throaty ph, dh as a throaty th, and gh as a throaty kh. Pli also contains retroflex consonants, indicated with a dot under the letter: , h, , , , h. These have no English or Thai equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone, but it is o.k., if one pronounces them as the equivalent letters without a dot. Scanning The meters of Pli poetry consists of various patterns of full-length syllables alternating with half-length syllables. Full-length syllables: contain a long vowel (, , , e, o); or end with ; or end with a consonant followed by a syllable beginning with a consonant (e.g., Bud-dho, Dham-mo, Sa-gho, id-dhi). In this last case, the consonant clusters mentioned above bh, dh, h, gh, jh, kh, ph, th, h count as single consonants, while other combinations containing h such as lh & mh count as double. Half-length syllables end in a short vowel. Thus, a typical line of verse would scan as follows: Van - d - ma - ha ta - ma ra - a si - ra - s ji - nen - da 1 1 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1/2 1 1 In this book many of the long compound words have been broken down with hyphens into their component words to make them easier to read and for anyone studying Pli to understand. In rare cases this creates a problem in scanning, as the hyphen between component words is not necessary identical with the separation of syllables, for instance, paca-kkhandh would scan as pa-cak-khan-dh. The same holds true for separated words, for instance, dhammam eta would scan as dham-ma-me-ta.; and tam araa as ta-ma-ra-a. If all these rules seem daunting, the best course is simply to listen carefully to the group and to chant along, following as closely as possible their tempo, rhythm, & pitch. All voices, ideally, should blend together as one.
121
Major Thai Buddhist Festivals

Mgha-Pj SONGKRAN Viskha-Pj sha-Pj KAO PANSA (Ovdapimokkha143) (Water Festival) (Gotamas birth, enlightenment, & death) (First sermon) (Entering 'Rainsresidence') Full Moon Day of February Full Moon Day of April Full Moon Day of May Full Moon Day of July The day after the Full Moon of July145 The day after the Full Moon of September 15th day of 3rd moon144 15th day of 5th moon 15th day of 6th moon 15th day of 8th moon 16th day of 8th moon 16th day of 10th moon 30th day of 10th moon The day after the Full Moon of October 16th day of 11th moon
WAN RUP PRET (Inviting the Spirits) WAN SONG PRET (Sending Off the Spirits) OK PANSA (End of 'Rains-residence') Kahina (Presentation of the Kathin Robe)
Any chosen day of the last month of the rainy season, i.e. from the day after the Full Moon of October until the Full Moon Day of November (16th day of 11th moon till the 15th day of 12th moon). Full Moon Day of November 15th day of 12th moon
LOY KRATHONG (Floating of Lotuses)
143 144 145
The Buddha gave the Pimokkha Exortation (= ovda-pimokkha) to 1250 Arahants (Cf. BBC p. 157 ff., 170 f.; Dhp (Na) 183-185). The 3rd moon according to the Thai calender, which is the 1st moon of the Chinese calender. Occasionally there are two full moon days in July, and in this case the 'Rains-residence' is scheduled to begin on the day after the second full moon day of that month.
122
The Various Uses of ParittaTP PT
The Various Uses of Paritta146

[25] Magala-sutta [27] Ratana-sutta [29] Karaya-Metta-Sutta [30] Khandhaparitta-gth [30] Vaaka-paritta [31] Mora-paritta [32] niya-paritta [32] Agulimla-paritta [32] Bojjhaga-paritta [34] Abhaya-paritta [36] Dajjagga-paritta [37] Buddha-jaya-magala-gth [38] Jaya-paritta [55-59] Passages from the Abhidhamma [59] Dukkha-pattdi-gth
for general blessing for protection against famine, plague, evil spirits and pestilence for protection against spirits for protection against snakes, reptiles, scorpions, centipedes, spiders, lizards and rats for protection against fire for safety of family and home for protection against demons for easy childbirth for quick recovery from illness for protection against unlucky signs, inauspiciousness, evil planets and bad dreams for overcoming fear, panic and goose flesh for success for good fortune for improvement of eye, ear, tongue, nose, mind, psychic life and body & funerals for avoiding suffering
146
Pj p. 300
123
Index To The Beginning Of The Pali Chants

A criye pamdena dvrattayena kata, 121 Acira vata ya kyo, 98 Adsi me aksi me ti-mitt, 98 Aggato ve pasannna agga, 103 Aggihutta mukh ya svitti, 102 Aha bhante sambahul nn-vatthukyo, 117 Ajja may apaccavekkhitv, 31 Anicc vata sakhr, 97 Appamo Buddho (Khandha-paritta-gth), 55 Araha samm-sambuddho bhagav, 12, 25, 36, 114 Asevan ca blna paitna ca sevan, 49 Atta nnvgameyya na ppaikakhe angata, 89 Atthi loke sla-guo, 56 Atthi uhassa vijayo, 84 Avijj-paccay sakhr, 87 Aya ca kho dakkhi dinn (Tiro-kua-kaha...), 98 yudo balado dhro vaado paibhado, 103 yu-vahako dhana-vahako (Culla-magala...), 101 B Bah dev manuss ca, 49 Bhu sahassam-abhinimmita-svudhanta, 64 Bahu ve saraa yanti pabbatni, 106 Bhsitam ida tena bhagavat jnat passat, 119 Bhavatu sabba-magala, 66 Bhesajja devamanussna kauka, 84 Bhutt bhog bha bhacc, 104 Bojjhago sati-sakhto dhammna vicayo, 58 Brahm ca lokdhipat sahampati, 39 Buddha saraa gacchmi, 37, 42, 46 Buddhavrahanta-varatdigubhiyutto, 26 Buddho magala-sambhto sambuddho, 108 Buddho susuddho karu-mahaavo, 15 C Cha paattiyo khandhapaatti, 94 Chinda-sota parakkamma kme, 119 D Dna-pram-sampanno, 110 Dukkhappatt ca niddukkh, 97 E Evam me suta ... Brasiya viharati Isipatane migadye ... Dve me bhikkhave ant pabbajitena na sevitabb, 70 Rpa bhikkhave anatt, 77 Svatthiya viharati Jetavane ... Atha kho aatar devat, 49 Bhtapubba bhikkhave devsurasagmo, 67 Uppd v bhikkhave Tathgatna, 82 H Hetupaccayo rammaapaccayo, 92, 96
124
I Ida dna-kamma nibbna-paccayo, 22 Ida no pua-bhga, 23 Idha tathgato loke uppanno, 16 Imasmi vse ima temsa vassa upemi, 120 Imin pua-kammena upajjhy guuttar, 32 Imin sakkrena buddha abhipjyami, 36, 113 Iti pi so bhagav araha, 26, 63, 114 J Jayanto bodhiy mle, 66 Jaysangat buddh jetv mra, 108 K Kle dadanti sapa vada, 102 Karayam-attha-kusalena, 53 Kyena vcya va cetas v, 27, 29, 31, 41, 115, 116 Kusal dhamm akusal dhamm, 90, 92 M Mah-kruiko ntho, 65 Maya bhante ti-saraena saha ahaga-samanngata uposatha ycma, 44 aha-slni ycma, 37 paca-slni ycma, 42 N N atthi me saraa aa ... hotu te jaya-magala, 60 N atthi me saraa aa ... sotthi me hotu sabbad, 118 Nakkhatta-yakkha-bhtna, 63 Namo arahato samm-sambuddhassa mahesino, 48 Namo me sabba-buddhna, 98
Namo tassa bhagavato, 13, 26, 37, 42, 46, 63, 114 P Ptipt verama sikkh-pada, 38, 43 Paca-kkhandh rpakkhandho, 93 Paisakh yoniso cvara, 18 Pharitvna metta sa-metta, 45 Puggalo upalabbhati saccikaha, 95 Putta-kmo labhe putta dhana-kmo, 108 R Rjato v corato v manussato, 50 Ratanattaynubhvena ratana-ttaya-tejas, 101 S Sabba-buddhnubhvena sabba-dhammnubhvena, 100 Sabbe sakhr anicc ti, 86 Sabbtiyo vivajjantu sabba-rogo vinassatu, 100 Saddhammajo supaipatti-gudiyutto, 30 Sakkatv buddha-ratana, 60 Samant cakka-vesu, 45 Sambuddhe ahavsa ca, 48 Sambuddho dipada seho, 33 Sagaho asagaho sagahitena, 94 Sarajja sasena sabandhu, 45 Sikkha paccakkhmi ajjatagge gih ti, 121 Slena sugati yanti, 39, 43 Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi, 61 Sta uha paihanti tato vamigni ca, 105 So athhaladdho sukhito viruho, 66 Sukho buddhnam uppdo sukh, 107 Supaipanno bhagavato svaka-sagho, 29, 63, 115 Svkkhtatdigua-yogavasena seyyo, 28
125
Svkkhto bhagavat dhammo, 28, 63, 115 T Ta kho pana bhagavanta, 26 U Udetaya cakkhum eka-rj, 56 V Vandmi bhante sabba apardha, 24 Vandmi buddha sabba me dosa, 23 Vevaiyamhi ajjhpagato, 35 Vipassissa namatthu cakkhumantassa sirmato, 57 Vipatti-paibhya sabba-sampatti-siddhiy, 44 Virpakkhehi me metta, 55
Y Ya devat santi vihra-vsin, 20 Yad have ptubhavanti dhamm, 88 Yam amha kho maya bhagavanta sarana, 113 Yan dunnimitta avamagala ca, 59 Ya kici vitta idha v, 51 Yasmi padese kappeti vasa paita-jtiyo, 104 Yassa saddh tathgate acal supatihit, 86 Yath pi sel vipul, 85 Yath vrivah pr pariprenti sgara, 100 Yath-paccaya pavattamna, 19 Yato ha bhagini ariyya jtiy, 58 Ye keci kusal dhamm, 96 Yo cakkhum moha-malpakaho, 47 Yo so bhagav, 12, 25 Yo so supaipanno, 14 Yo so svkkhto, 14 Yo so tathgato, 13
Abbreviations & Literature

Pages of quoted Pli scriptures refer to the pages or verse numbers of the PTS edition.
Adj BBC BPS BudDic Adjective A Book of Buddhist Chants, Palelai Buddhist Temple, Singapore 1998 Buddhist Publication Society, Kandy (Sri Lanka) Nyanatiloka, Buddhist Dictionary; Manual of Buddhist Terms and Doctrines. Third revised and enlarged edition by Nyanaponika. German edition: Buddhistisches Wrterbuch. Kurzgefasstes Handbuch der buddhistischen Lehren und Begriffe in alphabetischer Anordnung. Herausgegeben von Nyanaponika. Beyerlein & Steinschulte, Herrnschrot; 280 Seiten; ISBN 3-931095-09-6; http://www.palikanon.com/wtb/wtb_idx.html Chomtong Chanting Book (Pli in Thai script) confer
CCB cf.
126
Abbreviations & Literature CG CGI Chronicle CMAbh cPED Dhp(Na) DPPN f f./ff. fn m n OP A Chanting Guide Pali Passages with English Translations. The Dhammayut Order in the United States of America c/o The Buddhist Temple of America, 5615 Howard Avenue, Ontario, CA 91762 USA, 1994. A Chanting Guide. http://www.accesstoinsight.org/lib/misc/chanting/index.html (This internet resource contains most of the text of BBC and CG and some other chants, not contained in BBC or CG.) The Chronicle Of The Most Exalted Phra Dakkhinamol Relic Of The Perfectly Enlightened Buddha At Wat Phradhtu Sr Chomtong Voravihra, Chomtong, Chiangmai 50160, Thailand; translated from the Thai Language & with notes by Kathryn Johnston Chindaporn, 2543 B.E. (2000) Bhikkhu Bodhi (Ed.), A Comprehensive Manual of Abhidhamma, BPS, Kandy 1999 A. P. Buddhadatta Mahthera, Concise Pali-English Dictionary, Motilal Banarsidass, Delhi 1994 Dhammapada, transl. by Narada (The numbers refer to the verses.) G. P. Malalasekera, Dictionary of Pali Proper Names, 2 Bde., London 1937 1938, Neuauflage 1974 http://www.palikanon.com/english/pali_names/dic_idx.html Feminine following page / pages Footnote Masculine Neuter Vajiraavarorasa, Ordination Procedure, Mahmakuarjavidylaya, Bangkok 1989
Pimokkha amoli Thera (Transl.), The Pimokkha, Mahmakuarjavidylaya, Bangkok 1992 PBC PCT PED PTS Pj SN SP VRI Pali Buddhist Chanting with English & Mandarin Pronounciation, Palelai Buddhist Temple, 49 Bedok Walk, Singapore 1646, 1994 Pli Chanting with Translations, Mahmaku Rjavidylaya Press, Nakronpathom 2001 The Pali Text Societys Pali-English Dictionary; http://dsal.uchicago.edu/dictionaries/pali/ Pali Text Society, London PJ, Thai Traditional Way. Dhammasanti Island Printers, Penang (Malaysia) 1989 Sayutta-Nikya Bhikkhu Siricando & Pasadiko (Transl.), Gesnge und Sprche zur Verehrung und Andacht im Dhamma, Kloster Suan Mokkhabalrma CD-ROM of Vipassana Research Institute, Igatpuri, India
127

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CHANTING BOOK

of Wat Pradhtu Sr Chomtong Voravihra

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

Phra Claus Pabhakaro (Dr. Claus Sandler)

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[19] rdhan-uposatha-sla [21] Invitation To The Devas 1

Requesting The Precepts On Uposatha Days

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

The (Ten) Perfections (Of The Buddha)

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[1] Paying Respect To Luang-Pho Phet Buddha Image

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

Svkkhto bhagavat dhammo; dhamma namassmi.

Supaipanno bhagavato svaka-sagho; sagha nammi.

[2] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (To The Buddha)

Handa maya buddhassa bhagavato pubbabhganamakra karomase.

[3] Buddhbhithuti Praise For Buddha

Handa maya buddhbhithuti karomase.

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[3] Dhammbhithuti Praise For Buddha's Teaching

Handa maya dhammbhithuti karomase.

Now let us give high praise to the Dhamma:

[3] Saghbhithuti Praise For The Sagha

Handa maya saghbhithuti karomase.

Now let us give high praise to the Sagha:

Morning Chanting (PROSTRATE 1 TIME)

Handa maya ratana-ttaya-ppama-gthyo c eva savega-vatthu-paridpaka-pha ca bhamase.

[4] Ratanattayappama-gth Salutation To The Triple Gem

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[5] Savega-parikittana-pha Passage Expressing A Sense Of Urgency

WOMEN: T NOVICES omitt this line.

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[6] Ta-khaika-paccavekkhaa-vidh Reflection at the Moment (of Using the Requisites)

yvad eva uppannna veyybdhikna vedanna paightya, abypajjha-paramaty ti.

[6] Dhtu-paikla-paccavekkhaa-vidh Reflection On The Elements And Loathsomeness1

Handha maya dhtu-paikla-paccavekkhaa-ptha bhamase

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[7] Devat-pattidna-gth Offering Merit To The Devas

Handa maya pattidna-gthyo bhanmase:

Let us recite the verse for dedicating merit:

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[9] Offering Merit By SOMDET PHRAPHUT AJAAN (AAJ AASABHA Mahthera) 1

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

Cattro dhamm vahanti yu vao sukha bala.

buddha bhagavanta abhivdemi.

To the Buddha, the Blessed One, I pay homage.

Svkkhto bhagavat dhammo; dhamma namassmi.

Supaipanno bhagavato svaka-sagho; sagha nammi.

Handa maya buddhassa bhagavato pubbabhga-namakra c' eva buddhnussati-naya ca karomase.

[11] Pubbabhga-Namakra-Pha Preliminary Passage In Homage (to the Buddha)

[11] Buddhnussati A Guide To The Recollection Of The Buddha

Chanting Book of Wat Phra Dhtu Sr Chomtong Voravihra

[11] Buddhbhigti Verses In Celebration Of The Buddha

Now let us chant in celebration of the Buddha:

WOMEN: ds WOMEN: Vandantha WOMEN; vandamnya

(BOW DOWN AND SAY:)

[12] Dhammnussati A Guide To The Recollection Of The Dhamma

Handa maya dhammnussati-naya karomase.

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