Chanting

Book

Morning and Evening Chanting (Pj), Reflections, and Suttas, as Used by Buddhist Monasteries and Groups

Associated with the Western Forest Sangha in the Lineage of Venerable Ajahn Chah

Abhayagiri Monastic Foundation

WE WISH GRATEFULLY TO ACKNOWLEDGE THE FOLLOWING: The late Venerable Dr. Saddhtissa and Mr. Maurice Walshe for assistance with the English translation, Melanie bhassar Davies for establishing the tonal system for much of the English version, the monastic and lay members of the Sangha, many of whom have given generously of their time and resources to produce this book, and Mary Orr and Russell Atkinson for their support of this second edition, and the PARC division of Xerox Corporation for their generous contribution of materials. If you would like to retain a copy of this book for your personal use, you can find a complete downloadable version at www.abhayagiri.org. Abhayagiri Buddhist Monastery Redwood Valley, CA 95470 USA First edition 1994 by Amaravati Publications Second edition 2004 by Abhayagiri Monastic Foundation

TABLE OF CONTENTS PART ONE: DAILY CHANTING EVENING CHANTING Dedication of Offerings 8 Preliminary Homage 8 Recollection of the Buddha 8 Supreme Praise of the Buddha 10 Recollection of the Dhamma 10 Supreme Praise of the Dhamma 10 Recollection of the Sangha 12 Supreme Praise of the Sangha 12 Closing Homage 14

MORNING CHANTING Dedication of Offerings 18 Preliminary Homage 18 Homage to the Buddha 19 Homage to the Dhamma 19 Homage to the Sangha 20 Salutation to the Triple Gem 21 Closing Homage 24 PART TWO: REFLECTIONS AND RECOLLECTIONS Reflections on Sharing Blessings 26 The Buddhas Words on Loving-Kindness 28 Suffusion with the Divine Abidings 30 The Highest Blessings 32 Reflections on Universal Well-Being 34 Reflections on the Four Requisites 36 Reflections on the Thirty-Two Parts 37 Five Subjects for Frequent Recollection 39 Ten Subjects for Frequent Recollection

by One Who Has Gone Forth 40

PART THREE: SUTTAS The Discourse on Setting in Motion the Wheel of Dhamma/ Dhammacakkappavattana Sutta 44 The Discourse on the Characteristic of Not-Self/ Anattalakkhaa Sutta 52 The Fire Sermon/dittapariyya Sutta 58 The Twenty-Eight Buddhas Protection/niya Paritta 62 PART FOUR: FORMAL REQUESTS Requesting a Dhamma Talk 70 Acknowledging the Teaching 70 Requesting Paritta Chanting 71 Requesting the Three Refuges and the Five Precepts 72 Requesting the Three Refuges and the Eight Precepts 74 APPENDIX Pli Phonetics and Pronunciation 78 Chanting Technique 79 Glossary of Pli Terms 80

PART ONE: DAILY CHANTING EVENING CHANTING Dedication of Offerings 8

Preliminary Homage 8

Recollection of the Buddha 8

Supreme Praise of the Buddha 10

Recollection of the Dhamma 10

Supreme Praise of the Dhamma 10

Recollection of the Sangha 12

Supreme Praise of the Sangha 12

Closing Homage 14

8

DEDICATION OF OFFERINGS (Yo so) bhagav araha sammsambuddho Svkkhto yena bhagavat dhammo Supaipanno yassa bhagavato svakasagho Tammaya bhagavanta sadhamma sasagha Imehi sakkrehi yathraha ropitehi abhipjayma Sdhu no bhante bhagav sucira-parinibbutopi Pacchim-janatnukampa-mnas Ime sakkre duggata-pakra-bhte paiggahtu Amhka dgharatta hitya sukhya Araha sammsambuddho bhagav Buddha bhagavanta bhivdemi

(Bow.) (Svkkhto) bhagavat dhammo Dhamma namassmi

(Bow.) (Supaipanno) bhagavato svakasagho Sagha nammi

(Bow.) PRELIMINARY HOMAGE (Handa maya buddhassa bhagavato pubbabhga-namakra karomase) [Namo tassa] bhagavato arahato sammsambuddhassa (Three times.) RECOLLECTION OF THE BUDDHA (Handa maya buddhnussatinaya karomase) [Ta kho] pana bhagavanta eva kalyo kittisaddo abbhuggato Itipi so bhagav araha sammsambuddho Vijjcaraa-sampanno sugato lokavid Anuttaro purisadamma-srathi satth deva-manussna buddho bhagav ti

9

DEDICATION OF OFFERINGS (To the Blessed One,) the Lord, who fully attained perfect enlightenment, To the Teaching, which he expounded so well, And to the Blessed Ones disciples who have practiced well, To thesethe Buddha, the Dhamma, and the Sangha We render with offerings our rightful homage. It is well for us that the Blessed One, having attained liberation, Still had compassion for later generations. May these simple offerings be accepted For our long-lasting benefit and for the happiness it gives us. The Lord, the Perfectly Enlightened and Blessed One I render homage to the Buddha, the Blessed One.

(Bow.) (The Teaching,) so completely explained by him I bow to the Dhamma.

(Bow.) (The Blessed Ones disciples,) who have practiced well I bow to the Sangha.

(Bow.) PRELIMINARY HOMAGE (Now let us pay preliminary homage to the Buddha.) [Homage to the Blessed], Noble, and Perfectly Enlightened One. (Three times.) RECOLLECTION OF THE BUDDHA (Now let us chant the recollection of the Buddha.) [A good word] of the Blessed Ones reputation has spread as follows: He, the Blessed One, is indeed the Pure One, the Perfectly Enlightened One; He is impeccable in conduct and understanding, the Accomplished One,

the Knower of the Worlds; He trains perfectly those who wish to be trained; he is Teacher of gods and

humans; he is Awake and Holy.

10

SUPREME PRAISE OF THE BUDDHA (Handa maya buddhbhigti karomase) [Buddhavrahanta] varatdigubhiyutto Suddhbhia-karuhi samgatatto Bodhesi yo sujanata kamala va sro Vandmaha tamaraa siras jinenda Buddho yo sabbapna saraa khemamuttama Pahamnussatihna vandmi ta sirenaha Buddhasshasmi dso1 va buddho me smikissaro Buddho dukkhassa ght ca vidht ca hitassa me Buddhassha niyydemi sarrajvitacida Vandantoha2 carissmi buddhasseva subodhita Natthi me saraa aa buddho me saraa vara Etena saccavajjena vaheyya satthu-ssane Buddha me vandamnena3 ya pua pasuta idha Sabbepi antary me mhesu tassa tejas (Bowing:) Kyena vcya va cetas v Buddhe kukamma pakata may ya Buddho paiggahtu accayanta Klantare savaritu va buddhe RECOLLECTION OF THE DHAMMA (Handa maya dhammnussatinaya karomase) [Svkkhto] bhagavat dhammo Sandihiko akliko ehipassiko Opanayiko paccatta veditabbo vih ti SUPREME PRAISE OF THE DHAMMA (Handa maya dhammbhigti karomase) [Svkkhtat] digua-yoga-vasena seyyo Yo maggapka-pariyatti-vimokkha-bhedo Dhammo kuloka-patan tada-dhri-dhr Vandmaha tamahara varadhammameta Dhammo yo sabbapna saraa khemamuttama Dutiynussatihna vandmi ta sirenaha 1 Women chant ds. 2 Women chant vandantha. 3 Women chant vandamnya.

11

SUPREME PRAISE OF THE BUDDHA (Now let us chant the supreme praise of the Buddha.) [The Buddha,] the truly worthy one, endowed with such excellent qualities, Whose being is composed of purity, transcendental wisdom, and compassion, Who has enlightened the wise like the sun awakening the lotus I bow my head to that peaceful chief of conquerors. The Buddha, who is the safe, secure refuge of all beings As the First Object of Recollection, I venerate him with bowed head. I am indeed the Buddhas servant, the Buddha is my Lord and Guide. The Buddha is sorrows destroyer, who bestows blessings on me. To the Buddha I dedicate this body and life, And in devotion I will walk the Buddhas path of awakening. For me there is no other refuge, the Buddha is my excellent refuge. By the utterance of this truth, may I grow in the Masters Way. By my devotion to the Buddha, and the blessing of this practice By its power, may all obstacles be overcome. (Bowing:) By body, speech, or mind, For whatever wrong action I have committed towards the Buddha, May my acknowledgement of fault be accepted, That in the future there may be restraint regarding the Buddha. RECOLLECTION OF THE DHAMMA (Now let us chant the recollection of the Dhamma.) [The Dhamma] is well expounded by the Blessed One, Apparent here and now, timeless, encouraging investigation, Leading inwards, to be experienced individually by the wise. SUPREME PRAISE OF THE DHAMMA (Now let us chant the supreme praise of the Dhamma.) [It is excellent] because it is well expounded, And it can be divided into Path and Fruit, Practice and Liberation. The Dhamma holds those who uphold it from falling into delusion. I revere the excellent teaching, that which removes darkness The Dhamma, which is the supreme, secure refuge of all beings As the Second Object of Recollection, I venerate it with bowed head.

12

Dhammasshasmi dso1 va dhammo me smikissaro Dhammo dukkhassa ght ca vidht ca hitassa me Dhammassha niyydemi sarrajvitacida Vandantoha2 carissmi dhammasseva sudhammata Natthi me saraa aa dhammo me saraa vara Etena saccavajjena vaheyya satthu-ssane Dhamma me vandamnena3 ya pua pasuta idha Sabbepi antary me mhesu tassa tejas (Bowing:) Kyena vcya va cetas v Dhamme kukamma pakata may ya Dhammo paiggahtu accayanta Klantare savaritu va dhamme RECOLLECTION OF THE SANGHA (Handa maya saghnussatinaya karomase) [Supaipanno] bhagavato svakasagho Ujupaipanno bhagavato svakasagho yapaipanno bhagavato svakasagho Smcipaipanno bhagavato svakasagho Yadida cattri purisayugni aha purisapuggal Esa bhagavato svakasagho hueyyo phueyyo dakkhieyyo ajali-karayo Anuttara puakkhetta lokass ti SUPREME PRAISE OF THE SANGHA (Handa maya saghbhigti karomase) [Saddhammajo] supaipattigubhiyutto Yohabbidho ariyapuggala-saghaseho Sldidhamma-pavarsaya-kya-citto Vandmaha tamariyna gaa susuddha Sagho yo sabbapna saraa khemamuttama Tatiynussatihna vandmi ta sirenaha Saghasshasmi dso4 va sagho me smikissaro Sagho dukkhassa ght ca vidht ca hitassa me

1 Women chant ds. 2 Women chant vandantha. 3 Women chant vandamnya. 4 Women chant ds.

13

I am indeed the Dhammas servant, the Dhamma is my Lord and Guide. The Dhamma is sorrows destroyer, and it bestows blessings on me. To the Dhamma I dedicate this body and life, And in devotion I will walk this excellent way of Truth. For me there is no other refuge, the Dhamma is my excellent refuge. By the utterance of this truth, may I grow in the Masters Way. By my devotion to the Dhamma, and the blessing of this practice By its power, may all obstacles be overcome. (Bowing:) By body, speech, or mind, For whatever wrong action I have committed towards the Dhamma, May my acknowledgement of fault be accepted, That in the future there may be restraint regarding the Dhamma. RECOLLECTION OF THE SANGHA (Now let us chant the recollection of the Sangha.) [They are the Blessed Ones disciples,] who have practiced well, Who have practiced directly, Who have practiced insightfully, Those who practice with integrity That is the four pairs, the eight kinds of noble beings These are the Blessed Ones disciples. Such ones are worthy of gifts, worthy of hospitality, worthy of offerings,

worthy of respect; They give occasion for incomparable goodness to arise in the world. SUPREME PRAISE OF THE SANGHA (Now let us chant the supreme praise of the Sangha.) [Born of the Dhamma,] that Sangha which has practiced well, The field of the Sangha formed of eight kinds of noble beings, Guided in body and mind by excellent morality and virtue. I revere that assembly of noble beings perfected in purity. The Sangha, which is the supreme, secure refuge of all beings As the Third Object of Recollection, I venerate it with bowed head. I am indeed the Sanghas servant, the Sangha is my Lord and Guide. The Sangha is sorrows destroyer and it bestows blessings on me.

14

Saghassha niyydemi sarrajvitacida Vandantoha1 carissmi saghasso-paipannata Natthi me saraa aa sagho me saraa vara Etena saccavajjena vaheyya satthu-ssane Sagha me vandamnena2 ya pua pasuta idha Sabbepi antary me mhesu tassa tejas (Bowing:) Kyena vcya va cetas v Saghe kukamma pakata may ya Sagho paiggahtu accayanta Klantare savaritu va saghe (At this time meditation is practiced in silence, sometimes followed by a Dhamma talk, and ending with the following:) CLOSING HOMAGE (Araha) sammsambuddho bhagav Buddha bhagavanta abhivdemi

(Bow.)

(Svkkhto) bhagavat dhammo Dhamma namassmi

(Bow.)

(Supaipanno) bhagavato svakasagho Sagha nammi

(Bow.)

1 Women chant vandantha. 2 Women chant vandamnya.

15

To the Sangha I dedicate this body and life, And in devotion I will walk the well-practiced way of the Sangha. For me there is no other refuge, the Sangha is my excellent refuge. By the utterance of this truth, may I grow in the Masters Way. By my devotion to the Sangha, and the blessing of this practice By its power, may all obstacles be overcome. (Bowing:) By body, speech, or mind, For whatever wrong action I have committed towards the Sangha, May my acknowledgement of fault be accepted, That in the future there may be restraint regarding the Sangha. (At this time meditation is practiced in silence, sometimes followed by a Dhamma talk, and ending with the following:) CLOSING HOMAGE (The Lord,) the Perfectly Enlightened and Blessed One I render homage to the Buddha, the Blessed One.

(Bow.)

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

(Bow.)

(The Blessed Ones disciples,) who have practiced well I bow to the Sangha.

(Bow.)

MORNING CHANTING Dedication of Offerings 18

Preliminary Homage 18

Homage to the Buddha 19

Homage to the Dhamma 19

Homage to the Sangha 20

Salutation to the Triple Gem 21

Closing Homage 24

18

DEDICATION OF OFFERINGS (Yo so) bhagav araha sammsambuddho

To the Blessed One, the Lord, who fully attained perfect enlightenment, Svkkhto yena bhagavat dhammo

To the Teaching, which he expounded so well, Supaipanno yassa bhagavato svakasagho

And to the Blessed Ones disciples who have practiced well, Tammaya bhagavanta sadhamma sasagha

To thesethe Buddha, the Dhamma, and the Sangha Imehi sakkrehi yathraha ropitehi abhipjayma

We render with offerings our rightful homage. Sdhu no bhante bhagav sucira-parinibbutopi

It is well for us that the Blessed One, having attained liberation, Pacchim-janatnukampa-mnas

Still had compassion for later generations. Ime sakkre duggata-pakra-bhte paiggahtu

May these simple offerings be accepted Amhka dgharatta hitya sukhya

For our long-lasting benefit and for the happiness it gives us. Araha sammsambuddho bhagav

The Lord, the Perfectly Enlightened and Blessed One Buddha bhagavanta abhivdemi

I render homage to the Buddha, the Blessed One. (Bow.)

(Svkkhto) bhagavat dhammo

The Teaching, so completely explained by him Dhamma namassmi

I bow to the Dhamma. (Bow.)

(Supaipanno) bhagavato svakasagho

The Blessed Ones disciples, who have practiced well Sagha nammi

I bow to the Sangha. (Bow.)

PRELIMINARY HOMAGE (Handa maya buddhassa bhagavato pubbabhga-namakra karomase)

[Now let us pay preliminary homage to the Buddha.] (Namo tassa) bhagavato arahato sammsambuddhassa (Three times.)

Homage to the Blessed, Noble, and Perfectly Enlightened One. (Three times.)

19

HOMAGE TO THE BUDDHA (Handa maya buddhbhitthuti karomase)

[Now let us chant in praise of the Buddha.] (Yo so) tathgato araha sammsambuddho

The Tathgata is the Pure One, the Perfectly Enlightened One. Vijjcaraa-sampanno

He is impeccable in conduct and understanding, Sugato

The Accomplished One, Lokavid

The Knower of the Worlds. Anuttaro purisadamma-srathi

He trains perfectly those who wish to be trained. Satth deva-manussna

He is Teacher of gods and humans. Buddho bhagav

He is Awake and Holy. Yo ima loka sadevaka samraka sabrahmaka

In this world with its gods, demons, and kind spirits, Sassamaa-brhmai paja sadeva-manussa saya abhi sacchikatv pavedesi

Its seekers and sages, celestial and human beings, he has by deep insight revealed the Truth.

Yo dhamma desesi di-kalya majjhe-kalya pariyosna-kalya He has pointed out the Dhamma: beautiful in the beginning, beautiful in the middle, beautiful in the end.

Sttha sabyajaa kevala-paripua parisuddha brahma-cariya paksesi He has explained the Spiritual Life of complete purity in its essence and conventions.

Tamaha bhagavanta abhipjaymi tamaha bhagavanta siras nammi I chant my praise to the Blessed One, I bow my head to the Blessed One.

(Bow.) HOMAGE TO THE DHAMMA (Handa maya dhammbhitthuti karomase)

[Now let us chant in praise of the Dhamma.] (Yo so) svkkhto bhagavat dhammo

The Dhamma is well expounded by the Blessed One, Sandihiko

Apparent here and now, Akliko

Timeless, Ehipassiko

Encouraging investigation,

20

Opanayiko Leading inwards,

Paccatta veditabbo vihi To be experienced individually by the wise.

Tamaha dhamma abhipjaymi tamaha dhamma siras nammi I chant my praise to this Teaching, I bow my head to this Truth.

(Bow.) HOMAGE TO THE SANGHA (Handa maya saghbhitthuti karomase)

[Now let us chant in praise of the Sangha.] (Yo so) supaipanno bhagavato svakasagho

They are the Blessed Ones disciples, who have practiced well, Ujupaipanno bhagavato svaka sagho

Who have practiced directly, yapaipanno bhagavato svaka sagho

Who have practiced insightfully, Smcipaipanno bhagavato svaka sagho

Those who practice with integrity Yadida cattri purisayugni aha purisapuggal

That is the four pairs, the eight kinds of noble beings Esa bhagavato svaka sagho

These are the Blessed Ones disciples. hueyyo

Such ones are worthy of gifts, Phueyyo

Worthy of hospitality, Dakkhieyyo

Worthy of offerings, Ajali-karayo

Worthy of respect; Anuttara puakkhetta lokassa

They give occasion for incomparable goodness to arise in the world. Tamaha sagha abhipjaymi tamaha sagha siras nammi

I chant my praise to this Sangha, I bow my head to this Sangha. (Bow.)

21

SALUTATION TO THE TRIPLE GEM (Handa maya ratanattaya-pama-gthyo ceva savega-parikittana-phaca bhamase)

[Now let us chant our salutation to the Triple Gem and a passage of encouragement.] (Buddho susuddho) karumahaavo

The Buddha, absolutely pure, with ocean-like compassion, Yoccanta-suddhabbara-a-locano

Possessing the clear sight of wisdom, Lokassa pppakilesa-ghtako

Destroyer of worldly self-corruption Vandmi buddha ahamdarena ta

Devotedly indeed, that Buddha I revere. Dhammo padpo viya tassa satthuno

The Teaching of the Lord, like a lamp, Yo maggapkmata-bheda-bhinnako

Illuminating the Path and its Fruit: the Deathless, Lokuttaro yo ca tadattha-dpano

That which is beyond the conditioned world Vandmi dhamma ahamdarena ta

Devotedly indeed, that Dhamma I revere. Sagho sukhettbhyati-khetta-saito

The Sangha, the most fertile ground for cultivation, Yo dihasanto sugatnubodhako

Those who have realized Peace, awakened after the Accomplished One, Lolappahno ariyo sumedhaso

Noble and wise, all longing abandoned Vandmi sagha ahamdarena ta

Devotedly indeed, that Sangha I revere. Iccevam-ekantabhipja-neyyaka

This salutation should be made Vatthuttaya vandayatbhisakhata

To that which is worthy. Pua may ya mama sabbupaddav

Through the power of such good action, M hontu ve tassa pabhvasiddhiy

May all obstacles disappear. Idha tathgato loke uppanno araha sammsambuddho

One who knows things as they are has come into this world; and he is an Arahant, a perfectly awakened being.

22

Dhammo ca desito niyyniko upasamiko parinibbniko sambodhagm sugatappavedito Purifying the way leading out of delusion, calming and directing to perfect peace, and leading to enlightenmentthis Way he has made known.

Mayanta dhamma sutv eva jnma Having heard the Teaching, we know this:

Jtipi dukkh Birth is dukkha,

Jarpi dukkh Ageing is dukkha,

Maraampi dukkha And death is dukkha;

Soka-parideva-dukkha-domanassupyspi dukkh Sorrow, lamentation, pain, grief, and despair are dukkha;

Appiyehi sampayogo dukkho Association with the disliked is dukkha;

Piyehi vippayogo dukkho Separation from the liked is dukkha;

Yampiccha na labhati tampi dukkha Not attaining ones wishes is dukkha.

Sakhittena pacupdnakkhandh dukkh In brief, the five focuses of the grasping mind are dukkha.

Seyyathda These are as follows:

Rppdnakkhandho Identification with the body,

Vedanpdnakkhandho Identification with feeling,

Sapdnakkhandho Identification with perception,

Sakhrpdnakkhandho Identification with mental formations,

Vipdnakkhandho Identification with consciousness.

Yesa pariya For the complete understanding of this,

Dharamno so bhagav The Blessed One in his lifetime

Eva bahula svake vineti Frequently instructed his disciples in just this way.

Eva bhg ca panassa bhagavato svakesu anussan bahul pavattati In addition, he further instructed:

23

Rpa anicca The body is impermanent,

Vedan anicc Feeling is impermanent,

Sa anicc Perception is impermanent,

Sakhr anicc Mental formations are impermanent,

Via anicca Consciousness is impermanent;

Rpa anatt The body is not-self,

Vedan anatt Feeling is not-self,

Sa anatt Perception is not-self,

Sakhr anatt Mental formations are not-self,

Via anatt Consciousness is not-self;

Sabbe sakhr anicc All conditions are impermanent,

Sabbe dhamm anatt ti There is no self in the created or the uncreated.

Te maya All of us

Otimha-jtiy jarmaraena Are bound by birth, ageing, and death,

Sokehi paridevehi dukkhehi domanassehi upysehi By sorrow, lamentation, pain, grief, and despair,

Dukkhoti dukkhaparet Bound by dukkha and obstructed by dukkha.

Appevanmimassa kevalassa dukkhakkhandhassa antakiriy payeth ti Let us all aspire to complete freedom from suffering.

Ciraparinibbutampita bhagavanta saraa gat

The Blessed One, who long ago attained Parinibbna, is our refuge. Dhammaca Saghaca

So too are the Dhamma and the Sangha. Tassa bhagavato ssana yathsati yathbala manasikaroma anupaipajjma

Attentively we follow the pathway of that Blessed One, with all of our mindfulness and strength.

24

S s no paipatti May then the cultivation of this practice

Imassa kevalassa dukkhakkhandhassa antakiriyya savattatu Lead us to the end of ev ery kind of suffering.

(An alternative version of the preceding section, chanted only by monks and nuns:) Ciraparinibbutampi ta bhagavanta uddissa arahanta sammsambuddha

Remembering the Blessed One, the Noble Lord, and Perfectly Enlightened One, who long ago attained Parinibbna,

Saddh agrasm anagriya pabbajit We have gone forth with faith from home to homelessness,

Tasmi bhagavati brahma-cariya carma And like the Blessed One, we practice the Holy Life,

Bhikkhna1 sikkhsjva-sampann

Being fully equipped with the bhikkhus 2 system of training. Ta no brahma-cariya imassa kevalassa dukkhakkhandhassa antakiriyya savattatu

May this Holy Life lead us to the end of this whole mass of suffering. (After a period of silent meditation, additional reflections may be chanted [see pages 2541]. Then end with the chant below.) CLOSING HOMAGE (Araha) sammsambuddho bhagav

The Lord, the Perfectly Enlightened and Blessed One Buddha bhagavanta abhivdemi

I render homage to the Buddha, the Blessed One. (Bow.)

(Svkkhto) bhagavat dhammo

The Teaching, so completely explained by him Dhamma namassmi

I bow to the Dhamma. (Bow.)

(Supaipanno) bhagavato svakasagho

The Blessed Ones disciples, who have practiced well Sagha nammi

I bow to the Sangha. (Bow.)

1 Nuns chant: Sladhrna 2 nuns

PART TWO: REFLECTIONS AND RECOLLECTIONS Reflections on Sharing Blessings 26

The Buddhas Words on Loving-Kindness 28

Suffusion with the Divine Abidings 30

The Highest Blessings 32

Reflections on Universal Well-Being 34

Reflections on the Four Requisites 36

Reflections on the Thirty-Two Parts 37

Five Subjects for Frequent Recollection 39

Ten Subjects for Frequent Recollection by One Who Has Gone Forth 40

26

REFLECTIONS ON SHARING BLESSINGS (Handa maya uddissandhihna-gthyo bhamase) [Imin puakammena] upajjhy guuttar cariypakr ca mtpit ca tak Suriyo candim rj guavant narpi ca Brahma-mr ca ind ca lokapl ca devat Yamo mitt manuss ca majjhatt verikpi ca Sabbe satt sukh hontu puni pakatni me Sukhaca tividha dentu khippa ppetha vomata Imin puakammena imin uddissena ca Khippha sulabhe ceva tahpdna-chedana Ye santne hn dhamm yva nibbnato mama Nassantu sabbad yeva yattha jto bhave bhave Ujucitta satipa sallekho viriyamhin Mr labhantu noksam ktuca viriyesu me Buddhdhipavaro ntho dhammo ntho varuttamo Ntho paccekabuddho ca sagho nthottaro mama Tesottamnubhvena mroksa labantu m

27

(Now let us chant the verses of sharing and aspiration.) Through the goodness that arises from my practice, May my spiritual teachers and guides of great virtue, My mother, my father, and my relatives, The Sun and the Moon, and all virtuous leaders of the world, May the highest gods and evil forces, Celestial beings, guardian spirits of the Earth, and the Lord of Death, May those who are friendly, indifferent, or hostile, May all beings receive the blessings of my life. May they soon attain the threefold bliss and realize the Deathless. Through the goodness that arises from my practice, And through this act of sharing, May all desires and attachments quickly cease And all harmful states of mind. Until I realize Nibbna, In every kind of birth, may I have an upright mind, With mindfulness and wisdom, austerity and vigor. May the forces of delusion not take hold nor weaken my resolve. The Buddha is my excellent refuge, Unsurpassed is the protection of the Dhamma, The Solitary Buddha is my noble Lord, The Sangha is my supreme support. Through the supreme power of all these, May darkness and delusion be dispelled.

28

THE BUDDHAS WORDS ON LOVING-KINDNESS (Karaya Mett Sutta) (Now let us chant the Buddhas words on loving-kindness.) [This is what should be done] By one who is skilled in goodness And who knows the path of peace: Let them be able and upright, Straightforward and gentle in speech, Humble and not conceited, Contented and easily satisfied, Unburdened with duties and frugal in their ways. Peaceful and calm, and wise and skillful, Not proud and demanding in nature. Let them not do the slightest thing That the wise would later reprove, Wishing: In gladness and in safety, May all beings be at ease. Whatever living beings there may be, Whether they are weak or strong, omitting none, The great or the mighty, medium, short, or small, The seen and the unseen, Those living near and far away, Those born and to be born, May all beings be at ease. Let none deceive another Or despise any being in any state. Let none through anger or ill-will Wish harm upon another. Even as a mother protects with her life Her child, her only child, So with a boundless heart Should one cherish all living beings, Radiating kindness over the entire world: Spreading upwards to the skies And downwards to the depths, Outwards and unbounded, Freed from hatred and ill-will.

29

Whether standing or walking, seated or lying down, Free from drowsiness, One should sustain this recollection. This is said to be the sublime abiding. By not holding to fixed views, The pure-hearted one, having clarity of vision, Being freed from all sense-desires, Is not born again into this world.

30

SUFFUSION WITH THE DIVINE ABIDINGS (Handa maya caturappama obhsana karomase) [Mett-sahagatena] cetas eka disa pharitv viharati Tath dutiya tath tatiya tath catuttha Iti uddhamadho tiriya sabbadhi sabbattatya Sabbvanta loka mett-sahagatena cetas Vipulena mahaggatena appamena averena abypajjhena pharitv viharati Karu-sahagatena cetas eka disa pharitv viharati Tath dutiya tath tatiya tath catuttha Iti uddhamadho tiriya sabbadhi sabbattatya Sabbvanta loka karu-sahagatena cetas Vipulena mahaggatena appamena averena abypajjhena pharitv viharati Mudit-sahagatena cetas eka disa pharitv viharati Tath dutiya tath tatiya tath catuttha Iti uddhamadho tiriya sabbadhi sabbattatya Sabbvanta loka mudit-sahagatena cetas Vipulena mahaggatena appamena averena abypajjhena pharitv viharati Upekkh-sahagatena cetas eka disa pharitv viharati Tath dutiya tath tatiya tath catuttha Iti uddhamadho tiriya sabbadhi sabbattatya Sabbvanta loka upekkh-sahagatena cetas Vipulena mahaggatena appamena averena abypajjhena pharitv viharat ti

31

(Now let us make the Four Boundless Qualities shine forth.) [I will abide] pervading one quarter with a heart imbued with loving-kindness; likewise the second, likewise the third, likewise the fourth; so above and below, around and everywhere; and to all as to myself. I will abide pervading the all-encompassing world with a heart imbued

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

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

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

with equanimity; abundant, exalted, immeasurable, without hostility, and without ill-will.

32

THE HIGHEST BLESSINGS (Magala Sutta) (Thus have I heard that the Blessed One) Was staying at Svatth, Residing at the Jetas Grove In Anthapiikas park. Then in the dark of the night, a radiant deva Illuminated all Jetas Grove. She bowed down low before the Blessed One Then standing to one side she said: Devas are concerned for happiness And ever long for peace. The same is true for humankind. What then are the highest blessings? Avoiding those of foolish ways, Associating with the wise, And honoring those worthy of honor. These are the highest blessings. Living in places of suitable kinds, With the fruits of past good deeds And guided by the rightful way. These are the highest blessings. Accomplished in learning and craftsmans skills, With discipline, highly trained, And speech that is true and pleasant to hear. These are the highest blessings. Providing for mother and fathers support And cherishing family, And ways of work that harm no being, These are the highest blessings. Giving with Dhamma in the heart, Offering help to relatives and kin, And acting in ways that leave no blame. These are the highest blessings. Steadfast in restraint, and shunning evil ways, Avoiding intoxicants that dull the mind, And heedfulness in all things that arise. These are the highest blessings.

33

Respectfulness and of humble ways, Contentment and gratitude, And hearing the Dhamma frequently taught. These are the highest blessings. Patience and willingness to accept ones faults, Seeing venerated seekers of the truth, And sharing often the words of Dhamma. These are the highest blessings. The Holy Life lived with ardent effort, Seeing for oneself the Noble Truths And the realization of Nibbna. These are the highest blessings. Although involved in worldly ways, Unshaken the mind remains And beyond all sorrow, spotless, secure. These are the highest blessings. They who live by following this path Know victory wherever they go, And every place for them is safe. These are the highest blessings.

34

REFLECTIONS ON UNIVERSAL WELL-BEING (Handa mayam brahmavihrapharaa karomase) [Aha sukhito homi], niddukkho homi, avero homi, abypajjho homi, angho homi, sukh attna pariharmi. Sabbe satt sukhit hontu, sabbe satt aver hontu, sabbe satt abypajjh hontu, sabbe satt angh hontu, sabbe satt sukh attna pariharantu. Sabbe satt sabbadukkh pamuccantu. Sabbe satt m laddha-sampattito vigacchantu. Sabbe satt kammassak kammadyd kammayon kammabandh kammapaisara, ya kamma karissanti kalya v ppaka v tassa dyd bhavissanti.

35

(Now let us chant the reflections on universal well-being.) [May I abide in well-being], in freedom from affliction, in freedom from hostility, in freedom from ill-will, in freedom from anxiety, and may I maintain well-being in myself. May everyone abide in well-being, in freedom from hostility, in freedom from ill-will, in freedom from anxiety, and may they maintain well-being in themselves. May all beings be released from all suffering. And may they not be parted from the good fortune they have attained. When they act upon intention, all beings are the owners of their action and inherit its results. Their future is born from such action, companion to such action, and its results will be their home. All actions with intention, be they skillful or harmful, of such acts they will be the heirs.

36

REFLECTION ON THE FOUR REQUISITES (Handa maya takhaika-paccavekkhaa-pha bhamase) [Paisakh] yoniso cvara paisevmi, yvadeva stassa paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvadeva hirikopina-paicchdanattha. Wisely reflecting, I use the robe: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only for the sake of modesty. Paisakh yoniso piapta paisevmi, neva davya, na madya, na maanya, na vibhsanya, yvadeva imassa kyassa hitiy, ypanya, vihisparatiy, bramhacariynuggahya, iti puraca vedana paihakhmi, navaca vedana na uppdessmi, ytr ca me bhavissati anavajjat ca phsuvihro c ti. Wisely reflecting, I use almsfood: not for fun, not for pleasure, not for fattening, not for beautification, only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Holy Life; thinking thus, I will allay hunger without overeating, so that I may continue to live blamelessly and at ease. Paisakh yoniso sensana paisevmi, yvadeva stassa paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvadeva utuparissaya vinodana paisallnrmattha. Wisely reflecting, I use the lodging: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only to remove the danger from weather, and for living in seclusion. Paisakh yoniso gilna-paccaya-bhesajja-parikkhra paisevmi, yvadeva uppannna veyybdhikna vedanna paightya, abypajjha-paramaty ti. Wisely reflecting, I use supports for the sick and medicinal requisites: only to ward off painful feelings that have arisen, for the maximum freedom from disease.

37

REFLECTION ON THE THIRTY-TWO PARTS (Handa maya dvattiskra-pha bhamase) [Aya kho] me kyo uddha pdatal adho kesamatthak tacapariyanto pro nnappakrassa asucino This, which is my body, from the soles of the feet up, and down from the crown of the head, is a sealed bag of skin filled with unattractive things.

Atthi imasmi kye In this body there are: kes hair of the head lom hair of the body nakh nails dant teeth taco skin masa flesh nahr sinews ah bones ahimija bone marrow vakka kidneys hadaya heart yakana liver kilomaka membranes pihaka spleen papphsa lungs anta bowels antagua entrails udariya undigested food karsa excrement pitta bile semha phlegm pubbo pus lohita blood sedo sweat medo fat assu tears vas grease kheo spittle sighik mucus lasik oil of the joints mutta urine matthalugan ti brain.

38

Evam aya me kyo uddha pdatal adho kesamatthak tacapariyanto pro nnappakrassa asucino This, then, which is my body, from the soles of the feet up, and down from the crown of the head, is a sealed bag of skin filled with unattractive things.

39

FIVE SUBJECTS FOR FREQUENT RECOLLECTION (Handa maya abhiha-paccavekkhaa-pha bhamase) [Jar-dhammomhi] jara anatto1 I am of the nature to age, I have not gone beyond ageing. Bydhi-dhammomhi bydhi anatto2 I am of the nature to sicken, I have not gone beyond sickness. Maraa-dhammomhi maraa anatto3 I am of the nature to die, I have not gone beyond dying. Sabbehi me piyehi manpehi nnbhvo vinbhvo All that is mine, beloved and pleasing, will become otherwise, will become separated from me. Kammassakomhi4 kammadydo5 kammayoni kammabandhu kamma-paisarano.6 Ya kamma karissmi kalya v ppaka v tassa dydo7 bhavissmi I am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, abide supported by my kamma. Whatever kamma I shall do, for good or for ill, of that I will be the heir.

Eva amhehi abhiha paccavekkhitabba Thus we should frequently recollect.

1 Women chant anatt. 2 Women chant anatt. 3 Women chant anatt. 4 Women chant Kammassakmhi. 5 Women chant kammadyd. 6 Women chant paisaran. 7 Women chant dyd.

40

TEN SUBJECTS FOR FREQUENT RECOLLECTION BY ONE WHO HAS GONE FORTH (Handa maya pabbajita-abhiha-paccavekkhaa-pha bhamase) [Dasa ime bhikkhave] dhamm pabbajitena abhiha paccavekkhitabb. Katame dasa? Bhikkhus, there are ten dhammas which should be reflected upon again and again by one who has gone forth. What are these ten? Vevaiyamhi ajjhpagato ti pabbajitena abhiha paccavekkhitabba. I am no longer living according to worldly aims and values. This should be reflected upon again and again by one who has gone forth. Parapaibaddh me jvik ti pabbajitena abhiha paccavekkhitabba. My very life is sustained through the gifts of others. This should be reflected upon again and again by one who has gone forth. Ao me kappo karayo ti pabbajitena abhiha paccavekkhitabba. I should strive to abandon my former habits. This should be reflected upon again and again by one who has gone forth. Kacci nu kho me att slato na upavadat ti pabbajitena abhiha paccavekkhitabba. Does regret over my conduct arise in my mind? This should be reflected upon again and again by one who has gone forth. Kacci nu kho ma anuvicca vi sabrahmacr slato na upavadant ti pabbajitena abhiha paccavekkhitabba. Could my spiritual companions find fault with my conduct? This should be reflected upon again and again by one who has gone forth. Sabbehi me piyehi manpehi nnbhvo vinbhvo ti pabbajitena abhiha paccavekkhitabba. All that is mine, beloved and pleasing, will become otherwise, will become separated from me. This should be reflected upon again and again by one who has gone forth. Kammassakomhi kammadydo kammayoni kammabandhu kammapaisarao, ya kamma karissmi kalya v ppaka v, tassa dydo bhavissm ti pabbajitena abhiha paccavekkhitabba. I am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, abide supported by my kamma; whatever kamma I shall do, for good or for ill, of that I will be the heir. This should be reflected upon again and again by one who has gone forth.

41

Kathambhtassa me rattindiv vtipatant ti pabbajitena abhiha paccavekkhitabba. The days and nights are relentlessly passing; how well am I spending my time? This should be reflected upon again and again by one who has gone forth. Kacci nu khoha sugre abhiramm ti pabbajitena abhiha paccavekkhitabba. Do I delight in solitude or not? This should be reflected upon again and again by one who has gone forth. Atthi nu kho me uttari-manussa-dhamm alamariya-a-dassana-viseso adhigato, soha pacchime kle sabrahmacrhi puho na maku bhavissm ti pabbajitena abhiha paccavekkhitabba. Has my practice borne fruit with freedom or insight so that at the end of my life I need not feel ashamed when questioned by my spiritual companions? This should be reflected upon again and again by one who has gone forth. Ime kho bhikkhave dasa dhamm pabbajitena abhiha paccavekkhitabb ti. Bhikkhus, these are the ten dhammas to be reflected upon again and again by one who has gone forth.

PART THREE: SUTTAS The Discourse on Setting in Motion the Wheel of Dhamma/

Dhammacakkappavattana Sutta 44

The Discourse on the Characteristic of Not-Self/ Anattalakkhaa Sutta 52

The Fire Sermon/dittapariyya Sutta 58

The Twenty-Eight Buddhas Protection/niya Paritta 62

44

THE DISCOURSE ON SETTING IN MOTION THE WHEEL OF DHAMMA

(Solo Introduction:) This is the first teaching of the Tathgata on attaining to unexcelled, perfect enlightenment. Here is the perfect turning of the incomparable wheel of Truth, inestimable wherever it is expounded in the world. Disclosed here are two extremes, and the Middle Way, with the Four Noble Truths and the purified knowledge and vision pointed out by the Lord of Dhamma. Let us chant together this Sutta proclaiming the supreme, independent enlightenment that is widely renowned as The Turning of the Wheel of the Dhamma.

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

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

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

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

It is just this Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort,

Right Mindfulness, and Right Concentration. Truly, bhikkhus, this Middle Way understood by the Tathgata produces vision,

produces knowledge, and leads to calm, penetration, enlightenment, to Nibbna. This, bhikkhus, is the Noble Truth of dukkha: Birth is dukkha, ageing is dukkha, death is dukkha, grief, lamentation, pain, sorrow

and despair are dukkha, association with the disliked is dukkha, separation from the liked is dukkha, not to get what one wants is dukkha. In brief, clinging to the five khandhas is dukkha.

45

DHAMMACAKKAPPAVATTANA SUTTA

(Solo Introduction:) Anuttara abhisambodhi sambujjhitv Tathgato Pathama ya adesesi Dhammacakka anuttara Sammadeva pavattento loke appativattiya Yatthkkht ubho ant patipatti ca majjhim Catsvriyasaccesu visuddha adassana Desita dhammarjena sammsambodhikittana Nmena vissuta sutta Dhammacakkappavattana Veyykaraapthena sagtantam bhama se.

(Eva 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 kmasukhalliknuyogo; hno, gammo, pothujjaniko, anariyo, anatthasahito; yo cya attakilam-athnuyogo; dukkho, anariyo, anatthasahito.

Ete te, bhikkhave, ubho ante anupagamma majjhim paipad Tathgatena abhisambuddh cakkhukara, akara, upasamya, abhiya, sambodhya, nibbnya savattati.

Katam ca s, bhikkhave, majjhim paipad Tathgatena abhisambuddh cakkhukara akarai, upasamya, abhiya, sambodhya, nibbnya savattati?

Ayameva ariyo ahagiko maggo seyyathda: Samm-dihi, samm-sakappo, samm-vc, samm-kammanto, samm-jvo,

samm-vymo, samm-sati, samm-samdhi. Aya kho s, bhikkhave, majjhim paipad Tathgatena abhisambuddh

cakkhukara akarai, upasamya, abhiya, sambodhya, nibbnya savattati. Ida kho pana, bhikkhave, dukkha ariyasacca: Jtipi dukkh, jarpi dukkh, maraampi dukkha, soka-parideva-dukkha-

domanassupyspi dukkh, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampiccha na labhati tampi dukkha, sakhittena pacupdnakkhand dukkh.

46

This, bhikkhus, is the Noble Truth of the cause of dukkha: The craving which causes rebirth and is bound up with pleasure and lust, ever

seeking fresh delight, now here, now there; namely, craving for sense pleasure, craving for existence, and craving for annihilation.

This, bhikkhus, is the Noble Truth of the cessation of dukkha: The complete cessation, giving up, abandonment of that craving, complete release

from that craving, and complete detachment from it. This, bhikkhus, is the Noble Truth of the way leading to the cessation of dukkha: Only this Noble Eightfold Path; namely, Right View, Right Intention, Right Speech,

Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. With the thought, This is the Noble Truth of dukkha, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

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

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

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

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

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

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

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

47

Ida kho pana, bhikkhave, dukkhasamudayo ariyasacca: Yya tah ponobbhavik nandirgasahagat tatra tatrbhinandin seyyathda:

kmatah, bhavatah, vibhavatah. Ida kho pana, bhikkhave, dukkhanirodho ariyasacca:

Yo tass yeva tahya asesavirganirodho, cgo, painissaggo, mutti, anlayo. Ida kho pana, bhikkhave, dukkhanirodhagmin paipad ariyasacca: Ayameva ariyo ahagiko maggo seyyathdam: Samm-dihi, samm-sakappo,

samm-vc, samm-kammanto, samm-jvo, samm-vymo, samm-sati, samm-samdhi. (Ida dukkha) ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkha ariyasacca parieyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkha ariyasacca paritanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. Ida dukkhasamudayo ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkhasamudayo, ariyasacca pahtabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkhasamudayo, ariyasacca pahnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ida dukkhanirodho ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkhanirodho ariyasacca sacchiktabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkhanirodho ariyasacca sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

48

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

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

With the thought, This Noble Truth of the way leading to the cessation of dukkha has been developed, there arose in me vision, knowledge, insight, wisdom, light, concerning things unknown before. So long, bhikkhus, as my knowledge and vision of reality regarding these Four Noble Truths, in their three phases and twelve aspects, was not fully clear to me, I did not declare to the world of spirits, demons, and gods, with its seekers and sages, celestial and human beings, the realization of incomparable, perfect enlightenment.

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

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

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

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

When the Blessed One had set in motion the Wheel of Dhamma, the Earthbound devas proclaimed with one voice, The incomparable Wheel of Dhamma has been set in motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker, brahmin, celestial being, demon, god, or any other being in the world can stop it.

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

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

Having heard what the devas of the Thirty-three said, the Yma devas proclaimed with one voice. . . .

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

49

Ida dukkhanirodhagmin patipad ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkhanirodhagmin patipad ariyasacca bhvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.

Ta kho panida dukkhanirodhagmin patipad ariyasacca bhvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. (Yva kvaca me), bhikkhave, imesu catsu ariyasaccesu evantiparivaa dvdaskra yathbhta adassana na suvisuddha ahosi, neva tvha, bhikkhave, sadevake loke samrake sabrahmake sassamaabrhmaiy pajya sadevamanussya anuttara sammsambodhi abhisambuddho paccasi.

Yato ca kho me, bhikkhave, imesu catsu ariyasaccesu evantiparivaa dvdaskra yathbhta adassana suvisuddham ahosi, athham, bhikkhave, sadevake loke samrake sabrahmake sassamaabrhmaiy pajya sadevamanussya anuttara sammsambodhi abhisambuddho paccasi.

aca pana me dassana udapdi, Akupp me vimutti ayamantim jti, natthidni punabbhavo ti.

Idam avoca Bhagav. Attaman pacavaggiy bhikkh Bhgavato bhsita abhinandu.

Imasmica pana veyykaraasmi bhaamne yasmato Koaassa viraja vtamala Dhammacakkhu udapdi: Yakinci samudayadhamma sabbanta nirodhadhamman ti. (Pavattite ca Bhagavat) Dhammacakke bhumm dev saddamanussvesu: Eta Bhagavat Brasiya Isipatane Migadye anuttara Dhammacakka pavattita appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasmin ti.

Bhummna devna sadda sutv, Ctummahrjik dev saddamanussvesu. . . .

Ctummahrjikna devna sadda sutv, Tvatis dev saddamanussvesu. . . .

Tvatisna devna sadda sutv, Ym dev saddamanussvesu. . . . Ymna devna sadda sutv, Tusit dev saddamanussvesu. . . . Tusitna devna sadda sutv, Nimmnarat dev saddamanussvesu. . . .

50

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

Having heard what the Devas Who Delight in the Creations of Others said, the Brahma gods proclaimed in one voice, The incomparable Wheel of Dhamma has been set in motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker, brahmin, celestial being, demon, god, or any other being in the world can stop it.

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

Then the Blessed One made the utterance, Truly, Koaa has understood, Koaa has understood!

Thus it was that the Venerable Koaa got the name Akoaa: Koaa Who Understands.

Thus Ends the Discourse on Setting in Motion the Wheel of Dhamma.

51

Nimmnaratna devna sadda sutv, Paranimmitavasavatt dev saddamanussvesu. . . .

Paranimmitavasavattna devna sadda sutv, Brahmakyik dev saddamanussvesu: Eta Bhagavat Brasiya Isipatane Migadye anuttara Dhammacakka pavattita appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasmin ti.

Itiha tena khaena, tena muhuttena, yva brahmalok saddo abbhuggacchi. Ayaca dasasahass lokadhtu 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.

Itihida yasmato Koaassa Akoao tveva nma ahos ti.

Dhammacakkappavattana Sutta nihita

52

THE DISCOURSE ON THE CHARACTERISTIC OF NOT-SELF

(Solo Introduction:) All beings should take pains to understand the characteristic of anatt, not-self, which provides matchless deliverance from self-belief and self-perception, As taught by the supreme Buddha. This teaching is given so that those who meditate on experienceable realities may arrive at perfect comprehension; It is for the development of perfect understanding of these phenomena, And for the investigation of all defiled mind-moments. The consequence of this practice is total deliverance, so, desirous of bringing this teaching forth with its great benefit, let us now recite this Sutta.

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

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

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

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

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

53

ANATTALAKKHAA SUTTA

(Solo Introduction:) Yanta sattehi dukkhena eyya anattalakkhaa Attavdattasaa sammadeva vimocana Sambuddho ta paksesi dihasaccna yogina Uttari paivedhya bhvetu amuttama Yantesa dihadhammnam enupaparikkhata Sabbsavehi cittni vimuccisu asesato Tath nussrena ssana ktumicchata Sdhna atthasiddhattha ta suttanta bhama se

(Eva me suta:) Eka samaya Bhagav Brasiya viharati Isipatane Migadye. Tatra kho Bhagav pacavaggiye bhikkh mantesi:

Rpa bhikkhave anatt, rpaca hida bhikkhave att abhavissa, nayida 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 ahos ti.

Vedan anatt, vedan ca hida bhikkhave att abhavissa, nayida vedan bdhya savatteyya, labbhetha ca vedanya, Eva me vedan hotu, eva me vedan m ahos ti. 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 hida bhikkhave att abhavissa, nayida sa bdhya savatteyya, labbhetha ca saya, Eva me sa hotu, eva me sa m ahos ti. Yasm ca kho bhikkhave sa anatt, tasm sa bdhya savattati, na ca labbhati saya, Eva me sa hotu, eva me sa m ahos ti.

Sakhr anatt, sakhr ca hida bhikkhave att abhavissasu, nayida 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.

54

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

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

Impermanent, Lord. But is that which is impermanent painful or pleasurable? Painful, Lord. But is it fit to consider that which is impermanent, painful, of a nature to change, as

This is mine, I am this, this is my self? It is not, Lord. What do you think about this, bhikkhus? Is feeling permanent or impermanent? Impermanent, Lord. But is that which is impermanent painful or pleasurable? Painful, Lord. But is it fit to consider that which is impermanent, painful, of a nature to change, as

This is mine, I am this, this is my self? It is not, Lord. What do you think about this, bhikkhus? Is perception permanent or impermanent? Impermanent, Lord. But is that which is impermanent painful or pleasurable? Painful, Lord. But is it fit to consider that which is impermanent, painful, of a nature to change, as

This is mine, I am this, this is my self? It is not, Lord. What do you think about this, bhikkhus? Are mental formations permanent or

impermanent? Impermanent, Lord. But is that which is impermanent painful or pleasurable? Painful, Lord. But is it fit to consider that which is impermanent, painful, of a nature to change, as

This is mine, I am this, this is my self? It is not, Lord. What do you think about this, bhikkhus? Is consciousness permanent or

impermanent? Impermanent, Lord. But is that which is impermanent painful or pleasurable? Painful, Lord.

55

Via anatt, viaca hida bhikkhave att abhavissa, nayida viam bdhya savatteyya, labbhetha ca vie Eva me via hotu, eva me via m ahos ti. 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), rpam nicca v anicca vti?

Anicca bhante. Yam pannicca, dukkha v ta sukha vti? Dukkha bhante. Yam pannicca dukkha viparinma-dhamma, kalla nu ta samanupassitu

Eta mama, esohamasmi, eso me att ti? No heta bhante. Ta ki maatha bhikkhave, vedan nicc v anicc vti? Anicc bhante. Yam pannicca, dukkha v ta sukha vti? Dukkha bhante. Yam pannicca dukkha viparinma-dhamma, kalla nu ta samanupassitu

Eta mama, esohamasmi, eso me att ti? No heta bhante. Ta ki maatha bhikkhave, sa nicc v anicc vti? Anicc bhante. Yam pannicca, dukkha v ta sukha vti? Dukkha bhante. Yam pannicca dukkha viparinma-dhamma, kalla nu ta samanupassitu

Eta mama, esohamasmi, eso me att ti? No heta bhante. Ta ki maatha bhikkhave, sakhr nicc v anicc vti? Anicc bhante. Yam pannicca, dukkha v ta sukha vti? Dukkha bhante. Yam pannicca dukkha viparinma-dhamma, kalla nu ta samanupassitu

Eta mama, esohamasmi, eso me att ti? No heta bhante. Ta ki maatha bhikkhave,via nicca v anicca vti? Anicca bhante. Yam pannicca, dukkha v ta sukha vti? Dukkha bhante.

56

But is it fit to consider that which is impermanent, painful, of a nature to change, as This is mine, I am this, this is my self?

It is not, Lord. Wherefore, bhikkhus, whatever form there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether it is far or near, all form should, by means of right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my self.

Whatever feeling there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether it is far or near, all feeling should, by means of right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my self.

Whatever perception there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether it is far or near, all feeling should, by means of right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my self.

Whatever mental formations there are, past, future, present, internal or external, gross or subtle, inferior or superior, whether they are far or near, all mental formations should, by means of right wisdom, be seen as they really are, thus: This is not mine, I am not this, this is not my self.

Whatever consciousness there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness should, by means of right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my self.

Seeing in this way, bhikkhus, the wise noble disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with mental formations, becomes disenchanted with consciousness. Becoming disenchanted, their passions fade away; with the fading of passion the heart is liberated; with liberation there comes the knowledge: It is liberated, and they know: Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there is no more coming into any state of being. Thus spoke the Blessed One. Delighted, the group of five bhikkhus rejoiced in what the Lord had said. Moreover, while this discourse was being delivered, the minds of the five bhikkhus were freed from the defilements, through clinging no more.

Thus Ends the Discourse on the Characteristic of Not-Self.

57

Yam pannicca dukkha viparinma-dhamma, kalla nu ta samanupassitu Eta mama, esohamasmi, eso me att ti?

No heta bhante. (Tasm tiha bhikkhave) yakici rpa attngata-paccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v yandre santike v, sabba rpa Neta mama, nesohamasmi, na me so att ti evameta 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 Neta mama, nesohamasmi, na me so att ti evameta 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 Neta mama, nesohamasmi, na me so att ti evameta yathbhta sammappaya dahabba.

Ye keci sakhr attngata-paccuppann ajjhatt v bahiddh v orik v sukhum v hn v pat v ye dre santike v, sabbe sakhr Neta mama, nesohamasmi, na me so att ti evameta yathbhta sammappaya dahabba.

Yakici via attngata-paccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v yandre santike v, sabba via Neta mama, nesohamasmi, na me so att ti evameta yathbhta sammappaya dahabba.

(Eva passa) bhikkhave sutv ariyasvako rpasmim pi nibbindati, vedanya pi nibbindati, saya pi nibbindati, sakhresu pi nibbindati, viasmim pi nibbindati, nibbinda virajjati, virg vimuccati, vimuttasmi Vimuttam iti a hoti, Kh jti, vusita brahmacariya, kata karaya, npara itthatty ti pajnt ti. Idamavoca Bhagav. Attaman pacavaggiy bhikkh Bhagavato bhsita abhinandu. Imasmica pana veyykaraasmi bhaamne pacavaggiyna bhikkhna anupdya savehi cittni vimuccisti.

Anattalakkhaa Sutta nihita

58

THE FIRE SERMON

(Solo Introduction:) With his skill in training the trainable, The All-transcendent Buddha, lucid speaker, teacher of the highest knowledge, He who expounds to the people the Dhamma and Vinaya that is fitting and

worthy, Teaching with this wonderful parable about fire, meditators of the highest skill, He has liberated those who listen with the liberation that is utterly complete, Through true investigation, with wisdom and attention. Let us now recite this Sutta which describes the characteristics of dukkha.

Thus have I heard: At one time the Blessed One was staying near Gay at Gay Head together with a thousand bhikkhus. There the Blessed One addressed the bhikkhus thus:

Bhikkhus, everything is burning. And what, bhikkhus, is everything that is burning? The eye, bhikkhus, is burning, forms are burning, eye consciousness is burning, eye

contact is burning, the feeling that arises from eye contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

The ear is burning, sounds are burning, ear consciousness is burning, ear contact is burning, the feeling that arises from ear contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

The nose is burning, odors are burning, nose consciousness is burning, nose contact is burning, the feeling that arises from nose contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

The tongue is burning, tastes are burning, tongue consciousness is burning, tongue contact is burning, the feeling that arises from tongue contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

The body is burning, tangible objects are burning, body consciousness is burning, body contact is burning, the feeling that arises from body contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

59

DITTAPARIYYA SUTTA

(Solo Introduction:) Veneyyadamanopye sabbaso prami gato Amoghavacano Buddho abhiynussako Cinurpato cpi dhammena vinaya paja Ciggipricariyna sambojjhrahayogina Yamdittapariyya desayanto manohara Te sotro vimocesi asekkhya vimuttiy Tathevopaparikkhya via sotumicchata Dukkhatlakkhaopya ta suttanta bhama se.

(Eva me suta:) Eka samaya Bhagav Gayya viharati Gaysse saddhi bhikkhusahassena. Tatra kho Bhagav bhikkh mantesi:

Sabba bhikkhave ditta. Kica bhikkhave sabba ditta? Cakkhu bhikkhave ditta, rp ditt, cakkhuvia ditta,

cakkhusamphasso ditto, yampida cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.

Sota ditta, sadd ditt, sotavia ditta, sotasamphasso ditto, yampida sotasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.

Ghna ditta, gandh ditt, ghnavia ditta, ghnasamphasso ditto, yampida ghnasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.

Jivh ditt, ras ditt, jivhviam ditta, jivhsamphasso ditto, yampida jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhama-sukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.

Kyo ditto, phohabb ditt, kyavia ditta, kyasamphasso ditto, yampida kyasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi.

60

The mind is burning, mental states are burning, mind consciousness is burning, mind contact is burning, the feeling that arises through mind contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair. Seeing thus, bhikkhus, the wise noble disciple becomes disenchanted with the eye and disenchanted with forms, disenchanted with eye consciousness, disenchanted with eye contact, and the feeling that arises from eye contactwhether it is pleasant, painful, or neutralthat too they become disenchanted with.

They become disenchanted with the ear, disenchanted with sounds, disenchanted with ear consciousness, disenchanted with ear contact, and the feeling that arises from ear contactwhether it is pleasant, painful, or neutralthat too they become disenchanted with.

They become disenchanted with the nose, disenchanted with odors, disenchanted with nose consciousness, disenchanted with nose contact, and the feeling that arises from nose contactwhether it is pleasant, painful, or neutralthat too they become disenchanted with.

They become disenchanted with the tongue, disenchanted with tastes, disenchanted with tongue consciousness, disenchanted with tongue contact, and the feeling that arises from tongue contactwhether it is pleasant, painful, or neutralthat too they become disenchanted with.

They become disenchanted with the body, disenchanted with tangible objects, disenchanted with body consciousness, disenchanted with body contact, and the feeling that arises from body contactwhether it is pleasant, painful, or neutralthat too they become disenchanted with.

They become disenchanted with the mind, disenchanted with mental states, disenchanted with mind consciousness, disenchanted with mind contact, and the feeling that arises from mind contactwhether it is pleasant, painful, or neutralthat too they become disenchanted with.

Becoming disenchanted, their passions fade away; with the fading of passion the heart is liberated; with liberation there comes the knowledge: It is liberated, and they know: Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there is no more coming into any state of being. Thus spoke the Blessed One; delighted, the bhikkhus rejoiced in what the Lord had said. Moreover, while this discourse was being uttered, the minds of those thousand bhikkhus were freed from the defilements, without any further attachment.

Thus Ends the Fire Sermon.

61

Mano ditto, dhamm ditt, manovia ditta, manosamphasso ditto, yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi. (Eva passa) bhikkhave sutv ariyasvako cakkhusmi pi nibbindati, rpesu pi nibbindati, cakkhuvie pi nibbindati, cakkhusamphassepi nibbindati, yampida cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkham-asukha v tasmi pi nibbindati.

Sotasmi pi nibbindati, saddesu pi nibbindati, sotavie pi nibbindati, sotasamphassepi nibbindati, yampida sotasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tasmi pi nibbindati.

Ghnasmi pi nibbindati, gandhesu pi nibbindati, ghnavie pi nibbindati, ghnasamphassepi nibbindati, yampida ghnasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tasmi pi nibbindati.

Jivhya pi nibbindati, rasesu pi nibbindati, jivhvie pi nibbindati, jivhsamphassepi nibbindati, yampida jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tasmi pi nibbindati.

Kyasmi pi nibbindati, phohabbesu pi nibbindati, kyavie pi nibbindati, kyasamphassepi nibbindati, yampida kyasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tasmi pi nibbindati.

Manasmi pi nibbindati, dhammesu pi nibbindati, manovie pi nibbindati, manosamphasse pi nibbindati, yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tasmi pi nibbindati.

Nibbinda virajjati, virg vimuccati, vimuttasmi Vimuttam iti a hoti, Kh jti, vusita brahmacariya, kata karaya, npara itthatty ti pajntti.

Idamavoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandu. Imasmica pana veyykaraasmi bhaamne tassa bhikkhusahassassa anupdya savehi cittni vimuccisti.

dittapariyya Sutta nihita

62

THE TWENTY-EIGHT BUDDHAS PROTECTION (Solo Introduction:) We will now recite the discourse given by the Great Hero (the Buddha) As a protection for virtue-loving human beings Against harm from all evil-doing, malevolent nonhumans Who are displeased with the Buddhas Teachings.

Homage to all Buddhas, the mighty who have arisen: Tahakara, the great hero, Medhakara, the renowned, Saraakara, who guarded the world, Dpakara, the light-bearer, Koaa, liberator of people, Magala, great leader of people, Sumana, kindly and wise, Revata, increaser of joy, Sobhita, perfected in virtues, Anomadass, greatest of beings, Paduma, illuminer of the world, Narda, true charioteer, Padumuttara, most excellent of beings, Sumedha, the unequalled one, Sujta, summit of the world, Piyadass, great leader of men, Atthadass, the compassionate, Dhammadass, destroyer of darkness, Siddhattha, unequalled in the world, and Tissa, speaker of Truth, Phussa, bestower of blessings, Vipass, the incomparable, Sikh, the bliss-bestowing teacher, Vessabh, giver of happiness, Kakusandha, the caravan leader, Kogamana, abandoner of ills, Kassapa, perfect in glory, Gotama, chief of the Sakyans. These and all self-enlightened Buddhas are also peerless ones, All the Buddhas together, all of mighty power, All endowed with the Ten Powers, attained to highest knowledge, All of these are accorded the supreme place of leadership. They roar the lions roar with confidence among their followers, They observe with the divine eye, unhindered, all the world. The leaders endowed with the eighteen kinds of Buddha-Dhamma, The thirty-two major and eighty minor marks of a great being, Shining with fathom-wide haloes, all these elephant-like sages, All these omniscient Buddhas, conquerors free of corruption, Of mighty brilliance, mighty power, of mighty wisdom, mighty strength, Of mighty compassion and wisdom, bearing bliss to all, Islands, guardians and supports, shelters and caves for all beings, Resorts, kinsmen and comforters, benevolent givers of refuge, These are all the final resting place for the world with its deities.

63

NIYA PARITTA

(Solo Introduction:) Appasannehi nthassa ssane sdhusammate Amanussehi caehi sad kibbisakribhi Parisnaca-tassannam-ahisya ca guttiy, Yandesesi mahvro parittantam bhama se.

(Namo me sabbabuddhna), uppannna Mahesina, Tahakaro mahvro, Medhakaro mahyaso, Saraakaro lokahito, Dpakaro jutindharo, Koao janapmokkho, Magalo purissabho, Sumano sumano dhro, Revato rativahano, Sobhito guasampanno, Anomadass januttamo, Padumo lokapajjoto, Nrado varasrath, Padumuttaro sattasro, Sumedho appaipuggalo, Sujto sabbalokaggo, Piyadass narsabho, Atthadass kruiko, Dhammadass tamonudo, Siddhattho asamo loke, Tisso ca vadata varo, Phusso ca varado Buddho, Vipass ca anpamo, Sikh sabbahito satth, Vessabh sukhadyako, Kakusandho satthavho, Kogamano raajaho, Kassapo sirisampanno, Gotamo sakyapugavo. Ete cae ca sambuddh anekasatakoayo Sabbe Buddh asamasam, sabbe Buddh mahiddhik Sabbe dasabalpet vesrajjehupgat Sabbe te paijnanti sabhahnamuttama Shanda nadantete parissu visrad Brahmacakka pavattenti loke appaivattiya Upet Buddhadhammehi ahrasahi nyak Dvattisa-lakkhapet-stynubyajandhar Bymappabhya suppabh sabbe te muikujar Buddh sabbauno ete sabbe khsav jin Mahappabh mahtej mahpa mahabbal Mahkruik dhr sabbesna sukhvah Dp nth patih ca t le ca pina Gat bandh mahasss sara ca hitesino Sadevakassa lokassa sabbe ete paryan

64

With my head at their feet I salute these greatest of humans. With both speech and thought I venerate those Tathgatas, Whether lying down, seated or standing, or walking anywhere. May they ever guard your happiness, the Buddhas, bringers of peace, And may you, guarded by them, at peace, freed from all fear, Released from all illness, safe from all torments, Having transcended hatred, may you gain cessation. By the power of their truth, their virtue and love, May they protect and guard you in health and happiness. In the Eastern quarter are beings of great power, May they protect and guard you in health and happiness. In the Southern quarter are deities of great power, May they protect and guard you in health and happiness. In the Western quarter are dragons of great power, May they protect and guard you in health and happiness. In the Northern quarter are spirits of great power, May they protect and guard you in health and happiness. In the East is Dhataraha, in the South is Viruhaka, In the West is Virpakkha, Kuvera rules the North. These Four Mighty Kings, far-famed guardians of the world, May they all be your protectors in health and happiness. Sky-dwelling and earth-dwelling gods and dragons of great power, May they all be your protectors in health and happiness. For me there is no other refuge, the Buddha is my excellent refuge: By this declaration of truth may the blessings of victory be yours. For me there is no other refuge, the Dhamma is my excellent refuge: By this declaration of truth may the blessings of victory be yours. For me there is no other refuge, the Sangha is my excellent refuge: By this declaration of truth may the blessings of victory be yours. Whatever jewel may be found in the world, however splendid, There is no jewel equal to the Buddha, therefore may you be blessed. Whatever jewel may be found in the world, however splendid, There is no jewel equal to the Dhamma, therefore may you be blessed. Whatever jewel may be found in the world, however splendid, There is no jewel equal to the Sangha, therefore may you be blessed.

65

Tesha siras pde vandmi purisuttame Vacas manas ceva vandmete Tathgate Sayane sane hne gamane cpi sabbad Sad sukhena rakkhantu Buddh santikar tuva Tehi tva rakkhito santo mutto sabbabhayena ca Sabba-rogavinimutto sabba-santpavajjito Sabba-veramatikkanto nibbuto ca tuva bhava Tesa saccena slena khantimettbalena ca Tepi tumhe1 anurakkhantu rogyena sukhena ca Puratthimasmi disbhge santi bht mahiddhik Tepi tumhe anurakkhantu rogyena sukhena ca Dakkhiasmi disbhge santi dev mahiddhik Tepi tumhe anurakkhantu rogyena sukhena ca Pacchimasmi disbhge santi ng mahiddhik Tepi tumhe anurakkhantu rogyena sukhena ca Uttarasmi disbhge santi yakkh mahiddhik Tepi tumhe anurakkhantu rogyena sukhena ca Purimadisa Dhataraho, dakkhiena Viruhako Pacchimena Virpakkho, Kuvero uttara disa Cattro te mahrj lokapl yasassino Tepi tumhe anurakkhantu rogyena sukhena ca ksah ca bhummah dev ng mahiddhik Tepi tumhe anurakkhantu rogyena sukhena ca Natthi me saraa aa Buddho me saraa vara Etena saccavajjena hotu te jayamagala Natthi me saraa aa Dhammo me saraa vara Etena saccavajjena hotu te jayamagala Natthi me saraa aa Sagho me saraa vara Etena saccavajjena hotu te jayamagala Yakici ratana loke vijjati vividha puthu Ratana Buddhasama natthi tasm sotth bhavantu te Yakici ratana loke vijjati vividha puthu Ratana Dhammasama natthi tasm sotth bhavantu te Yakici ratana loke vijjati vividha puthu Ratana Saghasama natthi tasm sotth bhavantu te

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

66

If you venerate the Buddha jewel, the supreme, excellent protection, Which benefits gods and humans, then in safety, by the Buddhas power, All dangers will be prevented, your sorrows will pass away. If you venerate the Dhamma jewel, the supreme, excellent protection, Which calms all fevered states, then in safety, by the Dhammas power, All dangers will be prevented, your fears will pass away. If you venerate the Sangha jewel, the supreme, excellent protection, Worthy of gifts and hospitality, then in safety, by the Sanghas power, All dangers will be prevented, your sicknesses will pass away. May all calamities be avoided, may all illness pass away, May no dangers threaten you, may you be happy and long-lived, Greeted kindly and welcome everywhere. May four things accrue to you: long life, beauty, bliss, and strength.

Thus Ends the Twenty-Eight Buddhas Protection.

67

Sakkatv Buddharatana osatha uttama vara Hita devamanussna Buddhatejena sotthin Nassantupaddav sabbe dukkh vpasamentu te Sakkatv Dhammaratana osatha uttama vara Parihpasamana Dhammatejena sotthin Nassantupaddav sabbe bhay vpasamentu te Sakkatv Sagharatana osatha uttama vara huneyya phuneyya Saghatejena sotthin Nassantupaddav sabbe rog vpasamentu te Sabbtiyo vivajjantu sabbarogo vinassatu M te bhavat-vantaryo sukh dghyuko bhava Abhivdanaslissa nicca vuhpacyino Cattro dhamm vahanti yu vao sukha bala

niya Paritta nihita

PART FOUR: FORMAL REQUESTS Requesting a Dhamma Talk 70

Acknowledging the Teaching 70

Requesting Paritta Chanting 71

Requesting the Three Refuges and the Five Precepts 72

Requesting the Three Refuges and the Eight Precepts 74

70

REQUESTING A DHAMMA TALK (After bowing three times, with hands joined in ajali, recite the following:) Brahm ca lokdhipat sahampati Katajal anadhivara aycatha Santdha sattpparajakkha-jtik Desetu dhamma anukampima paja

(Bow three times again.) The Brahma god Sahampati, Lord of the world, With palms joined in reverence, requested a favor: Beings are here with but little dust in their eyes, Pray, teach the Dhamma out of compassion for them. ACKNOWLEDGING THE TEACHING One person: Handa maya dhammakathya sdhukra dadmase.

Now let us express our approval of this Dhamma Teaching. Response: Sdhu, sdhu, sdhu, anumodmi.

It is well, I appreciate it.

71

REQUESTING PARITTA CHANTING (After bowing three times, with hands joined in ajali, recite the following:) Vipatti-paibhya sabba-sampatti-siddhiy Sabbadukkha-vinsya Paritta brtha magala Vipatti-paibhya sabba-sampatti-siddhiy Sabbabhaya-vinsya Paritta brtha magala Vipatti-paibhya sabba-sampatti-siddhiy Sabbaroga-vinsya Paritta brtha magala For warding off misfortune, for the arising of good fortunes, For the dispelling of all dukkha, May you chant a blessing and protection. For warding off misfortune, for the arising of good fortunes, For the dispelling of all fear, May you chant a blessing and protection. For warding off misfortune, for the arising of good fortunes, For the dispelling of all sickness, May you chant a blessing and protection.

(Bow three times.)

72

REQUESTING THE THREE REFUGES AND THE FIVE PRECEPTS (After bowing three times, with hands joined in ajali, recite as a group:) Maya1 bhante2 tisaraena saha paca slni ycma3 Dutiyampi maya bhante tisaraena saha paca slni ycma Tatiyampi maya bhante tisaraena saha paca slni ycma We, Venerable Sir, request the Three Refuges and the Five Precepts. For the second time, we, Venerable Sir, request the Three Refuges and the Five Precepts. For the third time, we, Venerable Sir, request the Three Refuges and the Five Precepts. TAKING THE THREE REFUGES (Repeat, after the leader has chanted three times:) Namo tassa bhagavato arahato sammsambuddhassa Namo tassa bhagavato arahato sammsambuddhassa Namo tassa bhagavato arahato sammsambuddhassa Homage to the Blessed, Noble, and Perfectly Enlightened One. Homage to the Blessed, Noble, and Perfectly Enlightened One. Homage to the Blessed, Noble, and Perfectly Enlightened One. Buddha saraa gacchmi Dhamma saraa gacchmi Sagha saraa gacchmi To the Buddha I go for refuge. To the Dhamma I go for refuge. To the Sangha I go for refuge.

Dutiyampi Buddha saraa gacchmi Dutiyampi Dhamma saraa gacchmi Dutiyampi Sagha saraa gacchmi 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 Sangha I go for refuge.

1 When one person is chanting as an individual, Maya becomes Aha; if one person

is requesting on behalf of a group, Maya is used. 2 When requesting from a nun, bhante becomes ayye. When requesting from a lay

person, bhante becomes mitta. 3 When one person is chanting as an individual, ycma becomes ycmi; if one

person is requesting on behalf of a group, ycma is used.