Contents [go to top]

Pronunciation [go to top]

Paali is the original language of the Theravadin 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 this has meant that Paali has picked up some of the tones of the Thai language, as each consonant & consonant cluster in the Thai alphabet has a built-in tone — high, medium, low, rising, or falling. This accounts for the characteristic melody of Thai Paali chanting.

Vowels

Paali has two sorts of vowels, long — aa, e, ii, o, uu, & ay; and short — a, i, & u. 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 aa & a are both pronounced like the a in father, simply that the sound aa is held for approximately twice as long as the sound a. The same principle holds for ii & i, and for uu & u. Thus, when chanting Paali, the vowels are pronounced as follows:

a as in father
o as in go
e as in they
u as in glue
i as in machine
ay as in Aye!

Consonants

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

c as in ancient
p unaspirated, as in spot
k unaspirated, as in skin
ph as in upholstery
kh as in backhand
t unaspirated, as in stop
.m & "n as ng
th as in Thomas
ñ as in cañon
v as w

Certain two-lettered notations — bh, dh, .dh, gh, jh — denote an aspirated sound, somewhat in the throat, that we do not have in English and that the Thais do 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.

Paali also contains retroflex consonants, indicated with a dot under the letter: .d, .dh, .l, .n, .t, .th. These have no English equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone.

Scanning

The meters of Paali poetry consists of various patterns of full-length syllables alternating with half-length syllables.

Full-length syllables:

contain a long vowel (aa, e, ii, o, uu, ay); or
end with .m; or
end with a consonant followed by a syllable beginning with a consonant (e.g., Bud-dho, Dham-mo, Sa"n-gho).

In this last case, the consonant clusters mentioned above — bh, dh, .dh, gh, jh, kh, ph, th, .th — count as single consonants, while other combinations containing h — such as lh & mh — count as double.)

Half-length syllables end in a short vowel.

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

Van - daa - ma - ha.m  ta - ma - ra - .na.m  si - ra - saa  ji - nen - da.m
 1     1   1/2    1   1/2   1/2  1/2   1    1/2  1/2    1   1/2   1     1

In this book, wherever possible, 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 Paali — to understand. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d) and followed by a vowel, the consonant forms a syllable together with the vowel following the hyphen and not with the vowel preceding it. Thus, for instance, dhammam-eta.m would scan as dham-ma-me-ta.m.; and tam-ara.na.m as ta-ma-ra-.na.m.

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, and pitch. All voices, ideally, should blend together as one.

Morning Chanting [go to top]

Araha.m sammaa-sambuddho bhagavaa.

The Blessed One is Worthy & Rightly Self-awakened.

Buddha.m bhagavanta.m abhivaademi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svaakkhaato bhagavataa dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhamma.m namassaami.

I pay homage to the Dhamma.

(BOW DOWN)

Supa.tipanno bhagavato saavaka-sa"ngho.

The Sangha of the Blessed One's disciples has practiced well.

Sa"ngha.m namaami.

I pay respect to the Sangha.

(BOW DOWN)

INVOCATION (by leader):

Yam-amha kho maya.m bhagavanta.m sara.na.m gataa,

We have gone for refuge to the Blessed One,

(uddissa pabbajitaa) yo no bhagavaa satthaa

(have gone forth on account of) the Blessed One who is our Teacher

yassa ca maya.m bhagavato dhamma.m rocema.

and in whose Dhamma we delight.

Imehi sakkaarehi ta.m bhagavanta.m sasaddhamma.m sasaavaka-sa"ngha.m abhipuujayaama.

With these offerings we worship most highly that Blessed One together with the True Dhamma & the Sangha of his disciples.

Handa maya.m buddhassa bhagavato pubba-bhaaga-namakaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

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

Praise for the Buddha [go to top]

(LEADER):

Handa maya.m buddhaabhithuti.m karoma se:

Now let us give high praise to the Awakened One:

(ALL):

[Yo so tathaagato] araha.m sammaa-sambuddho,

He who has attained the Truth, the Worthy One, Rightly Self-awakened,

Vijjaa-cara.na-sampanno sugato lokaviduu,

consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

Anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaa;

unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed;

Yo ima.m loka.m sadevaka.m samaaraka.m sabrahmaka.m,
Sassama.na-braahma.ni.m paja.m sadeva-manussa.m saya.m abhiññaa sacchikatvaa pavedesi.

who made known — having realized it through direct knowledge — this world with its devas, maaras, & brahmas, its generations with their contemplatives & priests, their rulers & common people;

Yo dhamma.m desesi aadi-kalyaa.na.m majjhe-kalyaa.na.m pariyosaana-kalyaa.na.m;

who explained the Dhamma fine in the beginning, fine in the middle, fine in the end;

Tam-aha.m bhagavanta.m abhipuujayaami,

who expounded the holy life both in its particulars & in its essence, entirely complete, surpassingly pure:

Tam-aha.m bhagavanta.m abhipuujayaami,
Tam-aha.m bhagavanta.m sirasaa namaami.

I worship most highly that Blessed One,
To that Blessed One I bow my head down.

(BOW DOWN)

Praise for the Dhamma [go to top]

(LEADER):

Handa maya.m dhammaabhithuti.m karoma se:

Now let us give high praise to the Dhamma:

(ALL):

[Yo so svaakkhaato] bhagavataa dhammo,

The Dhamma well-expounded by the Blessed One,

Sandi.t.thiko akaaliko ehipassiko,

to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccatta.m veditabbo viññuuhi:

leading inward, to be seen by the wise for themselves:

Tam-aha.m dhamma.m abhipuujayaami,
Tam-aha.m dhamma.m sirasaa namaami.
I worship most highly that Dhamma,
To that Dhamma I bow my head down.

(BOW DOWN)

Praise for the Sangha [go to top]

(LEADER):

Handa maya.m sa"nghaabhithuti.m karoma se:

Now let us give high praise to the Sangha:

(ALL):

[Yo so supa.tipanno] bhagavato saavaka-sa"ngho,

The Sangha of the Blessed One's disciples who have practiced well,

Uju-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced straightforwardly,

Ñaaya-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced methodically,

Saamiici-pa.tipanno bhagavato saavaka-sa"ngho,

the Sangha of the Blessed One's disciples who have practiced masterfully,

Yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa:

i.e., the four pairs — the eight types — of Noble Ones:

Esa bhagavato saavaka-sa"ngho —

That is the Sangha of the Blessed One's disciples —

AAhuneyyo paahuneyyo dakkhi.neyyo añjali-kara.niiyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttara.m puññakkhetta.m lokassa:

the incomparable field of merit for the world:

Tam-aha.m sa"ngha.m abhipuujayaami,
Tam-aha.m sa"ngha.m sirasaa namaami.
I worship most highly that Sangha,
To that Sangha I bow my head down.

(BOW DOWN)

Salutation to the Triple Gem
&
The Topics for Chastened Dispassion [go to top]

(LEADER):

Handa maya.m ratanattayappa.naama-gaathaayo ceva sa.mvega-vatthu-paridiipaka-paa.thañca bha.naama se:

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:

(ALL):

[Buddho susuddho] karu.naa-maha.n.navo,
Yoccanta-suddhabbara-ñaa.na-locano,
Lokassa paapuupakilesa-ghaatako:
Vandaami buddha.m aham-aadarena ta.m.
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.
Dhammo padiipo viya tassa satthuno,
Yo magga-paakaamata-bhedabhinnako,
Lokuttaro yo ca tad-attha-diipano:
Vandaami dhamma.m aham-aadarena ta.m.
The Teacher's Dhamma, like a lamp,
divided into Path, Fruition, & the Deathless,
both transcendent (itself) & showing the way to that goal:
I revere that Dhamma with devotion.
Sa"ngho sukhettaabhyatikhetta-saññito,
Yo di.t.tha-santo sugataanubodhako,
Lolappahiino ariyo sumedhaso:
Vandaami sa"ngha.m aham-aadarena ta.m.
The Sangha, 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 Sangha with devotion.
Iccevam-ekant'abhipuujaneyyaka.m,
Vatthuttaya.m vandayataabhisa"nkhata.m,
Puñña.m mayaa ya.m mama sabbupaddavaa,
Maa hontu ve tassa pabhaava-siddhiyaa.
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.

Idha tathaagato loke uppanno araha.m sammaa-sambuddho,

Here, One attained to the Truth, Worthy & Rightly Self-awakened, has appeared in the world,

Dhammo ca desito niyyaaniko upasamiko parinibbaaniko sambodhagaamii sugatappavedito.

And Dhamma is explained, leading out (of samsara), calming, tending toward total Nibbana, going to self-awakening, declared by one who has gone the good way.

Mayan-ta.m dhamma.m sutvaa eva.m jaanaama,

Having heard the Dhamma, we know this:

Jaatipi dukkhaa jaraapi dukkhaa mara.nampi dukkha.m,

Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanassupaayaasaapi dukkhaa,

Sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'iccha.m na labhati tampi dukkha.m,

Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,

Sa"nkhittena pañcupaadaanakkhandhaa dukkhaa,

In short, the five clinging-aggregates are stressful,

Seyyathiida.m:

Namely:

Ruupuupaadaanakkhandho,

Form as a clinging-aggregate,

Vedanuupaadaanakkhandho,

Feeling as a clinging-aggregate,

Saññuupaadaanakkhandho,

Perception as a clinging-aggregate,

Sa"nkhaaruupaadaanakkhandho,

Mental processes as a clinging-aggregate,

Viññaa.nuupaadaanakkhandho.

Consciousness as a clinging-aggregate.

Yesa.m pariññaaya,
Dharamaano so bhagavaa,
Eva.m bahula.m saavake vineti,

So that they might fully understand this, the Blessed One, while still alive, often instructed his listeners in this way;

Eva.m bhaagaa ca panassa bhagavato saavakesu anusaasanii,
Bahula.m pavattati:

Many times did he emphasize this part of his admonition:

"Ruupa.m anicca.m,

"Form is inconstant,

Vedanaa aniccaa,

Feeling is inconstant,

Saññaa aniccaa,

Perception is inconstant,

Sa"nkhaaraa aniccaa,

Mental processes are inconstant,

Viññaa.na.m anicca.m,

Consciousness is inconstant,

Ruupa.m anattaa,

Form is not-self,

Vedanaa anattaa,

Feeling is not-self,

Saññaa anattaa,

Perception is not-self,

Sa"nkhaaraa anattaa,

Mental processes are not-self,

Viññaa.na.m anattaa,

Consciousness is not-self,

Sabbe sa"nkhaaraa aniccaa,

All processes are inconstant,

Sabbe dhammaa anattaati."

All phenomena are not-self."

Te (WOMEN: Taa ) maya.m,
Oti.n.naamha jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi,
Dukkh'oti.n.naa dukkha-paretaa,

All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider),

"Appeva naam'imassa kevalassa dukkhakkhandhassa antakiriyaa paññaayethaati!"

"O, that the end of this entire mass of suffering & stress might be known!"

* (MONKS & NOVICES):

Cira-parinibbutampi ta.m bhagavanta.m uddissa arahanta.m sammaa-sambuddha.m,
Saddhaa agaarasmaa anagaariya.m pabbajitaa.

Though the total Liberation of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone forth in faith from home to homelessness in dedication to him.

Tasmi.m bhagavati brahma-cariya.m caraama,

We practice that Blessed One's holy life,

(Bhikkhuuna.m sikkhaa-saajiiva-samaapannaa.

Fully endowed with the bhikkhus' training & livelihood.)

Ta.m no brahma-cariya.m,
Imassa kevalassa dukkhakkhandhassa antakiriyaaya sa.mvattatu.

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

* (OTHERS):

Cira-parinibbutampi ta.m bhagavanta.m sara.na.m gataa,
Dhammañca bhikkhu-sa"nghañca,

Though the total Liberation of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone for refuge in him, in the Dhamma, & in the Bhikkhu Sangha,

Tassa bhagavato saasana.m yathaa-sati yathaa-bala.m manasikaroma,
Anupa.tipajjaama,

We attend to the instruction of the Blessed One, as far as our mindfulness & strength will allow, and we practice accordingly.

Saa saa no pa.tipatti,
Imassa kevalassa dukkhakkhandhassa antakiriyaaya sa.mvattatu.

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

Reflection at the Moment of Using the Requisites [go to top]

(LEADER):

Handa maya.m ta"nkha.nika-paccavekkha.na-paa.tha.m bha.naama se:

Now let us recite the passage for reflection at the moment (of using the requisites):

(ALL):

[Pa.tisa"nkhaa yoniso] ciivara.m pa.tisevaami,

Considering it thoughtfully, I use the robe,

Yaavadeva siitassa pa.tighaataaya,

Simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva hirikopina-pa.ticchaadan'attha.m.

Simply for the purpose of covering the parts of the body that cause shame.

Pa.tisa"nkhaa yoniso pi.n.dapaata.m pa.tisevaami,

Considering it thoughtfully, I use alms food,

Neva davaaya na madaaya na ma.n.danaaya na vibhuusanaaya,

Not playfully, nor for intoxication, nor for putting on bulk, nor for beautification,

Yaavadeva imassa kaayassa .thitiyaa yaapanaaya vihi.msuparatiyaa brahma-cariyaanuggahaaya,

But simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life,

Iti puraa.nañca vedana.m pa.tiha"nkhaami navañca vedana.m na uppaadessaami,

(Thinking,) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating).

Yaatraa ca me bhavissati anavajjataa ca phaasu-vihaaro caati.

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

Pa.tisa"nkhaa yoniso senaasana.m pa.tisevaami,

Considering it thoughtfully, I use the lodging,

Yaavadeva siitassa pa.tighaataaya,

Simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva utuparissaya-vinodana.m pa.tisallaanaaraam'attha.m.

Simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

Pa.tisa"nkhaa yoniso gilaana-paccaya-bhesajja-parikkhaara.m pa.tisevaami,

Considering them thoughtfully, I use medicinal requisites for curing the sick,

Yaavadeva uppannaana.m veyyaabaadhikaana.m vedanaana.m pa.tighaataaya,

Simply to counteract any pains of illness that have arisen,

Abyaapajjha-paramataayaati.

And for maximum freedom from disease.

The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted, but if placed in the heart of a Noble One, it is bound to be genuinely pure & authentic, something that at the same time can be neither effaced nor obscured.

So as long as we are devoting ourselves merely to the theoretical study of the Dhamma, it can't serve us well. Only when we have trained our hearts to eliminate their 'chameleons' — their defilements — will it benefit us in full measure. And only then will the true Dhamma be kept pure, free from distortions & deviations from its original principles.

— Phra Ajaan Mun Bhuuridatto

Evening Chanting [go to top]

Araha.m sammaa-sambuddho bhagavaa.

The Blessed One is Worthy & Rightly Self-awakened.

Buddha.m bhagavanta.m abhivaademi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svaakkhaato bhagavataa dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhamma.m namassaami.

I pay homage to the Dhamma.

(BOW DOWN)

Supa.tipanno bhagavato saavaka-sa"ngho.

The Sangha of the Blessed One's disciples has practiced well.

Sa"ngha.m namaami.

I pay respect to the Sangha.

(BOW DOWN)

INVOCATION (by leader):

Yam-amha kho maya.m bhagavanta.m sara.na.m gataa,

We have gone for refuge to the Blessed One,

(uddissa pabbajitaa) yo no bhagavaa satthaa

(have gone forth on account of) the Blessed One who is our Teacher

yassa ca maya.m bhagavato dhamma.m rocema.

and in whose Dhamma we delight.

Imehi sakkaarehi ta.m bhagavanta.m sasaddhamma.m sasaavaka-sa"ngha.m abhipuujayaama.

With these offerings we worship most highly that Blessed One together with the True Dhamma & the Sa"ngha of his disciples.

Handadaani mayanta.m bhagavanta.m vaacaaya abhigaayitu.m pubba-bhaaga-namakaarañceva buddhaanussati-nayañca karoma se:

Now let us chant the preliminary passage in homage to the Blessed One, together with the guide to the recollection of the Buddha:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

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

A Guide to the Recollection of the Buddha

[Ta.m kho pana bhagavanta.m] eva.m kalyaa.no kitti-saddo abbhuggato,

This fine report of the Blessed One's reputation has spread far & wide:

Itipi so bhagavaa araha.m sammaa-sambuddho,

He is a Blessed One, a Worthy One, a Rightly Self-awakened One,

Vijjaa-cara.na-sampanno sugato lokaviduu,

consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

Anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaati.

unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

Verses in Celebration of the Buddha

(LEADER):

Handa maya.m buddhaabhigiiti.m karoma se:

Now let us chant in celebration of the Buddha:

(ALL):

[Buddh'vaarahanta]-varataadigu.naabhiyutto,

The Buddha, endowed with such virtues as highest worthiness:

Suddhaabhiñaa.na-karu.naahi samaagatatto,

In him, purity, supreme knowledge, & compassion converge.

Bodhesi yo sujanata.m kamala.m va suuro,

He awakens good people like the sun does the lotus.

Vandaam'aha.m tam-ara.na.m sirasaa jinenda.m.

I revere with my head that Peaceful One, the Conqueror Supreme.

Buddho yo sabba-paa.niina.m
Sara.na.m khemam-uttama.m.

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

Pa.thamaanussati.t.thaana.m
Vandaami ta.m sirenaha.m,

The first theme for recollection: I revere him with my head.

Buddhassaahasmi daaso (WOMEN: daasii) va
Buddho me saamikissaro.

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

Buddho dukkhassa ghaataa ca
Vidhaataa ca hitassa me.

The Buddha is a destroyer of suffering & a provider of welfare for me.

Buddhassaaha.m niyyaademi
Sariirañjiivitañcida.m.

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

Vandanto'ha.m (Vandantii'ha.m) carissaami
Buddhasseva subodhita.m.

I will fare with reverence for the Buddha's genuine Awakening.

N'atthi me sara.na.m añña.m,
Buddho me sara.na.m vara.m:

I have no other refuge, the Buddha is my foremost refuge:

Etena sacca-vajjena,
Va.d.dheyya.m satthu-saasane.

By the speaking of this truth, may I grow in the Teacher's instruction.

Buddha.m me vandamaanena (vandamaanaaya)
Ya.m puñña.m pasuta.m idha,
Sabbe pi antaraayaa me,
Maahesu.m tassa tejasaa.

Through the power of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be.

(BOW DOWN AND SAY):

Kaayena vaacaaya va cetasaa vaa, Buddhe kukamma.m pakata.m mayaa ya.m,
Buddho pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m 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.

A Guide to the Recollection of the Dhamma

(LEADER):

Handa maya.m dhammaanussati-naya.m karoma se:

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

(ALL):

[Svaakkhaato] bhagavataa dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandi.t.thiko akaaliko ehipassiko,

to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccatta.m veditabbo viññuuhiiti.

leading inward, to be seen by the wise for themselves.

Verses in Celebration of the Dhamma

(LEADER):

Handa maya.m dhammaabhigiiti.m karoma se:

Now let us chant in celebration of the Dhamma:

(ALL):

[Svaakkhaatataa]digu.na-yogavasena seyyo,

Superior, through having such virtues as being well-expounded,

Yo magga-paaka-pariyatti-vimokkha-bhedo,

Divided into Path & Fruit, study & emancipation,

Dhammo kuloka-patanaa tadadhaari-dhaarii.

The Dhamma protects those who hold to it from falling into miserable worlds.

Vandaam'aha.m tama-hara.m vara-dhammam-eta.m.

I revere that foremost Dhamma, the destroyer of darkness.

Dhammo yo sabba-paa.niina.m
Sara.na.m khemam-uttama.m.

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

Dutiyaanussati.t.thaana.m
Vandaami ta.m sirenaha.m,

The second theme for recollection: I revere it with my head.

Dhammassaahasmi daaso (daasii) va
Dhammo me saamikissaro.

I am the Dhamma's servant, the Dhamma is my sovereign master,

Dhammo dukkhassa ghaataa ca
Vidhaataa ca hitassa me.

The Dhamma is a destroyer of suffering & a provider of welfare for me.

Dhammassaaha.m niyyaademi
Sariirañjiivitañcida.m.

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

Vandanto'ha.m (Vandantii'ha.m) carissaami
Dhammasseva sudhammata.m.

I will fare with reverence for the Dhamma's genuine rightness.

N'atthi me sara.na.m añña.m,
Dhammo me sara.na.m vara.m:

I have no other refuge, the Dhamma is my foremost refuge:

Etena sacca-vajjena,
Va.d.dheyya.m satthu-saasane.

By the speaking of this truth, may I grow in the Teacher's instruction.

Dhamma.m me vandamaanena (vandamaanaaya)
Ya.m puñña.m pasuta.m idha,
Sabbe pi antaraayaa me,
Maahesu.m tassa tejasaa.

Through the power of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be.

(BOW DOWN AND SAY):

Kaayena vaacaaya va cetasaa vaa,
Dhamme kukamma.m pakata.m mayaa ya.m,
Dhammo pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m 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.

A Guide to the Recollection of the Sa"ngha

(LEADER):

Handa maya.m sa"nghaanussati-naya.m karoma se:

Now let us recite the guide to the recollection of the Sa"ngha:

(ALL):

[Supa.tipanno] bhagavato saavaka-sa"ngho,

The Sa"ngha of the Blessed One's disciples who have practiced well,

Uju-pa.tipanno bhagavato saavaka-sa"ngho,

the Sa"ngha of the Blessed One's disciples who have practiced straightforwardly,

Ñaaya-pa.tipanno bhagavato saavaka-sa"ngho,

the Sa"ngha of the Blessed One's disciples who have practiced methodically,

Saamiici-pa.tipanno bhagavato saavaka-sa"ngho,

the Sa"ngha of the Blessed One's disciples who have practiced masterfully,

Yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa:

i.e., the four pairs — the eight types — of Noble Ones:

Esa bhagavato saavaka-sa"ngho —

That is the Sa"ngha of the Blessed One's disciples —

AAhuneyyo paahuneyyo dakkhi.neyyo añjali-kara.niiyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttara.m puññakkhetta.m lokassaati.

the incomparable field of merit for the world.

Verses in Celebration of the Sa"ngha

(LEADER):

Handa maya.m sa"nghaabhigiiti.m karoma se:

Now let us chant in celebration of the Sa"ngha:

(ALL):

[Saddhammajo] supa.tipatti-gu.naadiyutto,

Born of the true Dhamma, endowed with such virtues as good practice,

Yo.t.thaabbidho ariya-puggala-sa"ngha-se.t.tho,

The supreme Sa"ngha formed of the eight types of Noble Ones,

Siilaadidhamma-pavaraasaya-kaaya-citto:

Guided in body & mind by such principles as morality:

Vandaam'aha.m tam-ariyaana-ga.na.m susuddha.m.

I revere that group of Noble Ones well-purified.

Sa"ngho yo sabba-paa.niina.m
Sara.na.m khemam-uttama.m.

The Sa"ngha that for all beings is the secure, the highest refuge,

Tatiyaanussati.t.thaana.m
Vandaami ta.m sirenaha.m,

The third theme for recollection: I revere it with my head.

Sa"nghassaahasmi daaso (daasii) va
Sa"ngho me saamikissaro.

I am the Sa"ngha's servant, the Sa"ngha is my sovereign master,

Sa"ngho dukkhassa ghaataa ca
Vidhaataa ca hitassa me.

The Sa"ngha is a destroyer of suffering & a provider of welfare for me.

Sa"nghassaaha.m niyyaademi
Sariirañjiivitañcida.m.

To the Sa"ngha I dedicate this body & this life of mine.

Vandanto'ha.m (Vandantii'ha.m) carissaami
Sa"nghassopa.tipannata.m.

I will fare with reverence for the Sa"ngha's good practice.

N'atthi me sara.na.m añña.m,
Sa"ngho me sara.na.m vara.m:

I have no other refuge, the Sa"ngha is my foremost refuge:

Etena sacca-vajjena,
Va.d.dheyya.m satthu-saasane.

By the speaking of this truth, may I grow in the Teacher's instruction.

Sa"ngha.m me vandamaanena (vandamaanaaya)
Ya.m puñña.m pasuta.m idha,
Sabbe pi antaraayaa me,
Maahesu.m tassa tejasaa.

Through the power of the merit here produced by my reverence for the Sa"ngha, may all my obstructions cease to be.

(BOW DOWN AND SAY):

Kaayena vaacaaya va cetasaa vaa,
Sa"nghe kukamma.m pakata.m mayaa ya.m,
Sa"ngho pa.tigga.nhatu accayanta.m,
Kaalantare sa.mvaritu.m va sa"nghe.
Whatever bad kamma I have done to the Sa"ngha
by body, by speech, or by mind,
may the Sa"ngha accept my admission of it,
so that in the future I may show restraint toward the Sa"ngha.

Reflection after Using the Requisites

(LEADER):

Handa maya.m atiita-paccavekkha.na-paa.tha.m bha.naama se:

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

(ALL):

[Ajja mayaa] apaccavekkhitvaa ya.m ciivara.m paribhutta.m,

Whatever robe I used today without consideration,

Ta.m yaavadeva siitassa pa.tighaataaya,

Was simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva hirikopina-pa.ticchaadan'attha.m.

Simply for the purpose of covering the parts of the body that cause shame.

Ajja mayaa apaccavekkhitvaa yo pi.n.dapatto paribhutto,

Whatever alms food I used today without consideration,

So neva davaaya na madaaya na ma.n.danaaya na vibhuusanaaya,

Was not used playfully, nor for intoxication, nor for putting on bulk, nor for beautification,

Yaavadeva imassa kaayassa .thitiyaa yaapanaaya vihi.msuparatiyaa brahma-cariyaanuggahaaya,

But simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life,

Iti puraa.nañca vedana.m pa.tiha"nkhaami navañca vedana.m na uppaadessaami,

(Thinking,) Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating).

Yaatraa ca me bhavissati anavajjataa ca phaasu-vihaaro caati.

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

Ajja mayaa apaccavekkhitvaa ya.m senaasana.m paribhutta.m,

Whatever lodging I used today without consideration,

Ta.m yaavadeva siitassa pa.tighaataaya,

Was simply to counteract the cold,

U.nhassa pa.tighaataaya,

To counteract the heat,

.Da.msa-makasa-vaataatapa-siri.msapa-samphassaana.m pa.tighaataaya,

To counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Yaavadeva utuparissaya-vinodana.m pa.tisallaanaaraam'attha.m.

Simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

Ajja mayaa apaccavekkhitvaa yo gilaana-paccaya-bhesajja-parikkhaaro paribhutto,

Whatever medicinal requisite for curing the sick I used today without consideration,

So yaavadeva uppannaana.m veyyaabaadhikaana.m vedanaana.m pa.tighaataaya,

Was simply to counteract any pains of illness that had arisen,

Abyaapajjha-paramataayaati.

And for maximum freedom from disease.

The practice of the Dhamma in keeping with the Dhamma that he gave with utter compassion unequalled by that of anyone else in the world: This is the true homage to the Buddha. The seeing of the truth that lies within you, using discernment step by step at all times: This is the seeing of the Buddha step by step. The seeing of the truth with the full heart using discernment: This is the seeing of the Buddha in full. The true Buddha, the true Dhamma, lie with the heart. To attend to your own heart is to attend to the Buddha. To watch over your own heart with mindfulness & discernment is to see the Buddha, Dhamma, & Sa"ngha in a genuine way.

— Phra Ajaan Maha Boowa Ñaa.nasampanno

Reflections [go to top]

Contemplation of the Body [go to top]

(LEADER):

Handa maya.m kaayagataa-sati-bhaavanaa-paa.tha.m bha.naama se:

Let us now recite the passage on mindfulness immersed in the body.

(ALL):

Aya.m kho me kaayo,

This body of mine,

Uddha.m paadatalaa,

from the soles of the feet on up,

Adho kesa-matthakaa,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Puuro naanappakaarassa asucino,

filled with all sorts of unclean things.

Atthi imasmi.m kaaye:

In this body there is:

Kesaa

Hair of the head,

Lomaa

Hair of the body,

Nakhaa

Nails,

Dantaa

Teeth,

Taco

Skin,

Ma.msa.m

Flesh,

Nhaaruu

Tendons,

A.t.thii

Bones,

A.t.thimiñja.m

Bone marrow,

Vakka.m

Spleen,

Hadaya.m

Heart,

Yakana.m

Liver,

Kilomaka.m

Membranes,

Pihaka.m

Kidneys,

Papphaasa.m

Lungs,

Anta.m

Large intestines,

Antagu.na.m

Small intestines,

Udariya.m

Gorge,

Kariisa.m

Feces,

Matthake matthalu"nga.m

Brain,

Pitta.m

Gall,

Semha.m

Phlegm,

Pubbo

Lymph,

Lohita.m

Blood,

Sedo

Sweat,

Medo

Fat,

Assu

Tears,

Vasaa

Oil,

Khe.lo

Saliva,

Si"nghaa.nikaa

Mucus,

Lasikaa

Oil in the joints,

Mutta.m

Urine.

Evam-aya.m me kaayo:

Such is this body of mine:

Uddha.m paadatalaa,

from the soles of the feet on up,

Adho kesa-matthakaa,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Puuro naanappakaarassa asucino.

filled with all sorts of unclean things.

Five Subjects for Frequent Recollection [go to top]

(LEADER):

Handa maya.m abhi.nha-paccavekkha.na-paatha.m bha.naama se:

Let us now recite the passage for frequent recollection:

(ALL):

Jaraa-dhammomhi jara.m anatiito.

I am subject to aging. Aging is unavoidable.

Byaadhi-dhammomhi byaadhi.m anatiito.

I am subject to illness. Illness is unavoidable.

Mara.na-dhammomhi mara.na.m anatiito.

I am subject to death. Death is unavoidable.

Sabbehi me piyehi manaapehi naanaa-bhaavo vinaa-bhaavo.

I will grow different, separate from all that is dear & appealing to me.

Kammassakomhi kamma-daayaado kamma-yoni kamma-bandhu kamma-pa.tisara.no.

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.

Ya.m kamma.m karissaami kalyaa.na.m vaa paapaka.m vaa tassa daayaado bhavissaami.

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

Eva.m amhehi abhi.nha.m paccavekkhitabba.m.

We should often reflect on this.

The Verses on Friends [go to top]

Aññadatthu haro mitto

One who makes friends only to cheat them,

Yo ca mitto vacii-paramo,

one who is good only in word,

Anupiyañca yo aahu,

one who flatters & cajoles,

Apaayesu ca yo sakhaa,

and a companion in ruinous fun:

Ete amitte cattaaro
Iti viññaaya pa.n.dito

These four the wise know as non-friends.

AArakaa parivajjeyya

Avoid them from afar,

Magga.m pa.tibhaya.m yathaa.

like a dangerous road.

Upakaaro ca yo mitto,

A friend who is helpful,

Sukha-dukkho ca yo sakhaa,

one who shares in your sorrows & joys,

Atthakkhaayii ca yo mitto,

one who points you to worthwhile things,

Yo ca mittaanukampako,

one sympathetic to friends:

Etepi mitte cattaaro
Iti viññaaya pa.n.dito

These four, the wise know as true friends.

Sakkacca.m payirupaaseyya

Attend to them earnestly,

Maataa putta.m va orasa.m.

as a mother her child.

The Verses on Respect [go to top]

Satthu-garu dhamma-garu

One with respect for the Buddha & Dhamma,

Sa"nghe ca tibba-gaaravo,

and strong respect for the Sa"ngha,

Samaadhi-garu aataapii,

one who is ardent, with respect for concentration,

Sikkhaaya tibba-gaaravo,

and strong respect for the Training,

Appamaada-garu bhikkhu,

one who sees danger and respects being heedful,

Pa.tisanthaara-gaaravo:

and shows respect in welcoming guests:

Abhabbo parihaanaaya,

A person like this cannot decline,

Nibbaanasseva santike,

stands right in the presence of Nibbana.

The Verses on the Noble Truths [go to top]

Ye dukkha.m nappajaananti

Those who don't discern suffering,

Atho dukkhassa sambhava.m

suffering's cause,

Yattha ca sabbaso dukkha.m
Asesa.m uparujjhati,

and where it totally stops, without trace,

Tañca magga.m na jaananti,

who don't understand the path,

Dukkhuupasama-gaamina.m

the way to the stilling of suffering:

Ceto-vimutti-hiinaa te

They are far from awareness-release,

Atho paññaa-vimuttiyaa,

and discernment-release.

Abhabbaa te anta-kiriyaaya

Incapable of making an end,

Te ve jaati-jaruupagaa.

they'll return to birth & aging again.

Ye ca dukkha.m pajaananti

While those who do discern suffering,

Atho dukkhassa sambhava.m,

suffering's cause,

Yattha ca sabbaso dukkha.m
Asesa.m uparujjhati,

and where it totally stops, without trace,

Tañca magga.m pajaananti,

who understand the path,

Dukkhuupasama-gaamina.m:

the way to the stilling of suffering:

Ceto-vimutti-sampannaa

They are consummate in awareness-release,

Atho paññaa-vimuttiyaa,

and in discernment-release.

Bhabbaa te anta-kiriyaaya

Capable of making an end,

Na te jaati-jaruupagaati.

they won't return to birth & aging ever again.

The Four Dhamma Summaries [go to top]

1. Upaniiyati loko,

The world is swept away.

Addhuvo.

It does not endure.

2. Ataa.no loko,

The world offers no shelter.

Anabhissaro.

There is no one in charge.

3. Assako loko,

The world has nothing of its own.

Sabba.m pahaaya gamaniiya.m.

One has to pass on
leaving everything behind.

4. UUno loko,

The world is insufficient,

Atitto,

insatiable,

Ta.nhaa daaso.

a slave to craving.

The Guardian Meditations [go to top]

Buddhaanussati mettaa ca
	Asubha.m mara.nassati,
Iccimaa catur'aarakkhaa
	Kaatabbaa ca vipassanaa

These four meditations — recollection of the Buddha, loving-kindness, the foulness of the body, and mindfulness of death — are guardians & means of insight that should be done.

Visuddha-dhamma-santaano
	Anuttaraaya bodhiyaa
Yogato ca pabodhaa ca
	Buddho Buddho'ti ñaayate.

The Buddha is unfailingly pure. Because of his unexcelled Awakening, and because he trains others to awaken, he is known as the Awakened/Awakening One.

Naraanara-tiracchaana-
	bhedaa sattaa sukhesino,
Sabbe pi sukhino hontu
	Sukhitattaa ca khemino.

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

Kesa-lomaadi-chavaana.m
	Ayam'eva samussayo
Kaayo sabbo pi jeguccho
	Va.n.naadito pa.tikkulo,

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

Jiivit'indriy'upaccheda-
	sa"nkhaata-mara.na.m siyaa,
Sabbesa.m piidha paa.niina.m
	Tañhi dhuva.m na jiivita.m.

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

Ten Reflections [go to top]

Dasa ime bhikkhave dhammaa,
Pabbajitena abhi.nha.m paccavekkhitabbaa,

Those gone forth should frequently reflect on these ten things.

Katame dasa?

Which ten?

1) Veva.n.niyamhi ajjhuupagatoti.

I have left the social order.

2) Parapa.tibaddhaa me jiivikaati.

My life needs the support of others.

3) Añño me aakappo kara.niiyoti.

I must change the way I behave.

4) Kacci nu kho me attaa siilato na upavadatiiti?

Can I fault myself with regard to the precepts?

5) Kacci nu kho ma.m anuvicca viññuu sabrahma-caarii siilato na upavadantiiti?

Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to the precepts?

6) Sabbehi me piyehi manaapehi naanaa-bhaavo vinaa-bhaavoti.

I will grow different, separate from all that is dear & appealing to me.

7) Kammassakomhi kamma-daayaado kamma-yoni kamma-bandhu kamma-pa.tisara.no. Ya.m kamma.m karissaami kalyaa.na.m vaa paapaka.m vaa tassa daayaado bhavissaamiiti.

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.

8) Katham-bhuutassa me rattin-divaa viitipatantiiti?

What am I becoming as the days & the nights fly past?

9) Kacci nu kho'ha.m suññaagaare abhiramaamiiti?

Is there an empty dwelling in which I delight?

10) Atthi nu kho me uttari-manussa-dhammaa,
Alam-ariya-ñaa.na-dassana-viseso adhigato,
So'ha.m pacchime kaale sabrahma-caariihi pu.t.tho,
Na ma"nku bhavissaamiiti?

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?

Ime kho bhikkhave dasa dhammaa pabbajitena abhi.nha.m paccavekkhitabbaati.

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

Ovaada-paa.timokkha Gaathaa [go to top]

Khantii parama.m tapo tiitikkhaa
	Nibbaana.m parama.m vadanti buddhaa,
Na hi pabbajito paruupaghaatii
	Sama.no hoti para.m vihe.thayanto

Patient forbearance is the foremost austerity.
	Liberation is foremost: that's what the Buddhas say.
He is no monk who injures another;
	nor a contemplative, he who mistreats another.

Sabba-paapassa akara.na.m,
	Kusalassuupasampadaa,
Sacitta-pariyodapana.m:
	Eta.m buddhaana-saasana.m.

The non-doing of any evil,
	The performance of what's skillful,
The cleansing of one's own mind:
	This is the Buddhas' teaching.

Anuupavaado anuupaghaato
	Paa.timokkhe ca sa.mvaro
Mattaññutaa ca bhattasmi.m
	Pantañca sayan'aasana.m.
Adhicitte ca aayogo:
	Eta.m buddhaana-saasananti.

Not disparaging, not injuring,
	Restraint in line with the monastic code,
Moderation in food,
	Dwelling in seclusion,
Commitment to the heightened mind:
	This is the Buddhas' teaching.

The Sublime Attitudes [go to top]

Aha.m sukhito homi

May I be happy.

Niddukkho homi

May I be free from stress & pain.

Avero homi

May I be free from animosity.

Abyaapajjho homi

May I be free from oppression.

Aniigho homi

May I be free from trouble.

Sukhii attaana.m pariharaami

May I look after myself with ease.

(METTAA — GOOD WILL)

Sabbe sattaa sukhitaa hontu.

May all living beings be happy.

Sabbe sattaa averaa hontu.

May all living beings be free from animosity.

Sabbe sattaa abyaapajjhaa hontu.

May all living beings be free from oppression.

Sabbe sattaa aniighaa hontu.

May all living beings be free from trouble.

Sabbe sattaa sukhii attaana.m pariharantu.

May all living beings look after themselves with ease.

(KARU.NAA — COMPASSION)

Sabbe sattaa sabba-dukkhaa pamuccantu.

May all living beings be freed from all stress & pain.

(MUDITAA — APPRECIATION)

Sabbe sattaa laddha-sampattito maa vigacchantu.

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

(UPEKKHAA — EQUANIMITY)

Sabbe sattaa kammassakaa kamma-daayaadaa kamma-yonii kamma-bandhuu kamma-pa.tisara.naa.

All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions.

Ya.m kamma.m karissanti kalyaa.na.m vaa paapaka.m vaa tassa daayaadaa bhavissanti.

Whatever they do, for good or for evil, to that will they fall heir.

Sabbe sattaa sadaa hontu
Averaa sukha-jiivino.

May all beings live happily,
always free from animosity.

Kata.m puñña-phala.m mayha.m
Sabbe bhaagii bhavantu te.

May all share in the blessings
springing from the good I have done.

Hotu sabba.m suma"ngala.m

May there be every good blessing.

Rakkhantu sabba-devataa

May the devas protect you.

Sabba-buddhaanubhaavena

Through the power of all the Buddhas,

Sotthii hontu nirantara.m

May you forever be well.

Hotu sabba.m suma"ngala.m

May there be every good blessing.

Rakkhantu sabba-devataa

May the devas protect you.

Sabba-dhammaanubhaavena

Through the power of all the Dhamma,

Sotthii hontu nirantara.m

May you forever be well.

Hotu sabba.m suma"ngala.m

May there be every good blessing.

Rakkhantu sabba-devataa

May the devas protect you.

Sabba-sa"nghaanubhaavena

Through the power of all the Sangha,

Sotthii hontu nirantara.m

May you forever be well.

Dedication of Merit [go to top]

Puññassidaani katassa
Yaanaññaani kataani me
Tesañca bhaagino hontu
Sattaanantaappamaa.naka. 
May all beings  —  without limit, without end  — 
	have a share in the merit just now made,
	and in whatever other merit I have made.

Ye piyaa gu.navantaa ca
Mayha.m maataa-pitaadayo
Di.t.thaa me caapyadi.t.thaa vaa
Aññe majjhatta-verino;

Those who are dear & kind to me  — 
	beginning with my mother & father  — 
	whom I have seen or never seen;
	and others, neutral or hostile;

Sattaa ti.t.thanti lokasmi.m
Te-bhummaa catu-yonikaa
Pañc'eka-catuvokaaraa
Sa.msarantaa bhavaabhave:

beings established in the cosmos  — 
	the three realms, the four modes of birth,
	with five, one, or four aggregates  — 
	wandering on from realm to realm:

Ñaata.m ye pattidaanam-me
Anumodantu te saya.m
Ye cima.m nappajaananti
Devaa tesa.m nivedayu.m.

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

Mayaa dinnaana-puññaana.m
Anumodana-hetunaa
Sabbe sattaa sadaa hontu
Averaa sukha-jiivino

By reason of their rejoicing
	in my gift of merit,
	may all beings always live happily,
	free from animosity.

Khemappadañca pappontu
Tesaasaa sijjhata.m subhaa.

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

Even though the mind is intangible, it has influence over the body & all things in the world. It is capable of bringing everything in the world under its control. Still, it isn't so vicious or savage as to lack all sense of good & evil. When a person of good intentions trains the mind to enter correctly into the path of the Buddha's teachings, it will be tractable & quick to learn, developing the wisdom to bring the body, which may be behaving without any principles, back into line. In addition, it can cleanse itself to be bright & clean, free from defilements, able to realize by itself truths that are subtle & profound, bringing dazzling light into this world so dark with blindness.

This is because the true substance of the mind has been, from the very beginning, something bright & clear. But because of the preoccupations that have seeped into it and clouded it, the brightness of the mind has been temporarily darkened, making the world dark as well. If the mind were originally dark, there probably wouldn't be anyone able to cleanse it to the point where it could give rise to the light of discernment at all.

So whether the world is to be dark or bright, whether it is to experience well-being or suffering, depends on the mind of each individual. We as individuals should thus first train our own minds well, and then train the minds of others. The world will then be free from turmoil.

—Phra Ajaan Thate Desara"nsii

Refuge [go to top]

"Buddha.m sara.na.m gacchaami..." [go to top]

Handa maya.m buddhassa bhagavato pubba-bhaaga-nama-kaara.m karoma se:

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL):

[Namo tassa] bhagavato arahato sammaa-sambuddhassa. (Three times.)

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

(LEADER):

Handa maya.m sara.na-gamana-paa.tha.m bha.naama se:

(ALL):

Buddha.m sara.na.m gacchaami.

I go to the Buddha for refuge.

Dhamma.m sara.na.m gacchaami.

I go to the Dhamma for refuge.

Sa"ngha.m sara.na.m gacchaami.

I go to the Sa"ngha for refuge.

Dutiyampi buddha.m sara.na.m gacchaami.

A second time, I go to the Buddha for refuge.

Dutiyampi dhamma.m sara.na.m gacchaami.

A second time, I go to the Dhamma for refuge.

Dutiyampi sa"ngha.m sara.na.m gacchaami.

A second time, I go to the Sa"ngha for refuge.

Tatiyampi buddha.m sara.na.m gacchaami.

A third time, I go to the Buddha for refuge.

Tatiyampi dhamma.m sara.na.m gacchaami.

A third time, I go to the Dhamma for refuge.

Tatiyampi sa"ngha.m sara.na.m gacchaami.

A third time, I go to the Sa"ngha for refuge.

"N'atthi me sara.na.m añña.m..." [go to top]

(LEADER):

Handa maya.m sacca-kiriyaa gaathaayo bha.naama se:

(ALL):

N'atthi me sara.na.m añña.m
	Buddho me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.

I have no other refuge,
	The Buddha is my formeost refuge.
Through the speaking of this truth, may I be blessed always.

N'atthi me sara.na.m añña.m
	Dhammo me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.

I have no other refuge,
	The Dhamma is my formeost refuge.
Through the speaking of this truth, may I be blessed always.

N'atthi me sara.na.m añña.m
	Sa"ngho me sara.na.m vara.m
Etena sacca-vajjena
	Sotthi me hotu sabbadaa.

I have no other refuge,
	The Sa"ngha is my formeost refuge.
Through the speaking of this truth, may I be blessed always.

"Mahaa-kaaru.niko naatho..." [go to top]

(LEADER):

Handa maya.m mahaa-kaaru.nikonaati-aadikaa-gaathaayo bha.naama se:

(ALL):

Mahaa-kaaru.niko naatho
	Atthaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
	Patto sambodhim-uttama.m.
Etena sacca-vajjena
	Maa hontu sabbupaddavaa.

(The Buddha), our protector, 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 all troubles cease to be.

Mahaa-kaaru.niko naatho
	Hitaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
	Patto sambodhim-uttama.m.
Etena sacca-vajjena
	Maa hontu sabbupaddavaa.

(The Buddha), our protector, with great compassion,
	For the benefit of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.

Mahaa-kaaru.niko naatho
	Sukhaaya sabba-paa.nina.m
Puuretvaa paaramii sabbaa
	Patto sambodhim-uttama.m.
Etena sacca-vajjena
	Maa hontu sabbupaddavaa.

(The Buddha), our protector, with great compassion,
	For the happiness of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.

"Bahu.m ve sara.na.m yanti..." [go to top]

(LEADER):

Handa maya.m khemaakhema-sara.na-gamana- paridiipikaa-gaathaayo bha.naama se:

(ALL):

Bahu.m ve sara.na.m yanti
	Pabbataani vanaani ca,
AAraama-rukkha-cetyaani
	Manussaa bhaya-tajjitaa.

Many are those who go for refuge
	to mountains, forests,
Parks, trees, & shrines:
	People threatened with danger.

N'eta.m kho sara.na.m khema.m
	N'eta.m sara.nam-uttama.m,
N'eta.m sara.nam-aagamma,
	Sabba-dukkhaa pamuccati.

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

Yo ca buddhañca dhammañca
	Sa"nghañca sara.na.m gato,
Caattaari ariya-saccaani
	Sammappaññaaya passati:

But a person who, having gone to the Buddha,
	Dhamma, & Sa"ngha for refuge,
Sees the four Noble Truths
	with right discernment:

Dukkha.m dukkha-samuppaada.m,
	Dukkhassa ca atikkama.m,
Ariyañc'a.t.tha"ngika.m magga.m,
	Dukkhuupasama-gaamina.m.

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

Eta.m kho sara.na.m khema.m
	Eta.m sara.nam-uttama.m,
Eta.m sara.nam-aagamma,
	Sabba-dukkhaa pamuccati.

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

Discourses [go to top]

Dhamma-cakkappavattana Sutta [go to top]
The Discourse on Setting the Wheel of Dhamma in Motion

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Dveme bhikkhave antaa pabbajitena na sevitabbaa,

"There are these two extremes that are not to be indulged in by one who has gone forth —

Yo caaya.m kaamesu kaama-sukhallikaanuyogo,
Hiino gammo pothujjaniko anariyo anattha-sañhito,

That which is devoted to sensual pleasure in sensual objects: base, vulgar, common, ignoble, unprofitable;

Yo caaya.m atta-kilamathaanuyogo,
Dukkho anariyo anattha-sañhito.

and that which is devoted to self-affliction: painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante anupagamma,
Majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Katamaa ca saa bhikkhave majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding?

Ayam-eva ariyo a.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Aya.m kho saa bhikkhave majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

This is the middle way realized by the Tathagata that — producing vision,producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Ida.m kho pana bhikkhave dukkha.m ariya-sacca.m,

Now this, monks, is the noble truth of stress:

Jaatipi dukkhaa jaraapi dukkhaa mara.nampi dukkha.m,

Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanassupaayaasaapi dukkhaa,

Sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'iccha.m na labhati tampi dukkha.m,

Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,

Sa"nkhittena pañcupaadaanakkhandhaa dukkhaa.

In short, the five clinging-aggregates are stressful.

Ida.m kho pana bhikkhave dukkha-samudayo ariya-sacca.m,

And this, monks, is the noble truth of the origination of stress:

Yaaya.m ta.nhaa ponobbhavikaa nandi-raaga-sahagataa tatra tatraabhinandinii,
Seyyathiida.m,
Kaama-ta.nhaa bhava-ta.nhaa vibhava-ta.nhaa,

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.

Ida.m kho pana bhikkhave dukkha-nirodho ariya-sacca.m,

And this, monks, is the noble truth of the cessation of stress:

Yo tassaa yeva ta.nhaaya asesa-viraaga-nirodho caago pa.tinissaggo mutti anaalayo,

the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving.

Ida.m kho pana bhikkhave dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m,

And this, monks, is the noble truth of the way of practice leading to the cessation of stress:

Ayam-eva ariyo a.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Ida.m dukkha.m ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Vision arose, insight arose, discernment arose, knowledge arose, illuminationarose within me with regard to things never heard before: 'This is the noble truth of stress.'

Ta.m kho pan'ida.m dukkha.m ariya-sacca.m pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha.m ariya-sacca.m pariññaatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ida.m dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-samudayo ariya-sacca.m pahaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-samudayo ariya-sacca.m pahiinanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ida.m dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodho ariya-sacca.m sacchikaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodho ariya-sacca.m sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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 has been directly experienced.'

Ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Yaavakiivañca me bhikkhave imesu catuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.m na suvisuddha.m ahosi,
Neva taavaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.

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.

Yato ca kho me bhikkhave imesu catuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.m suvisuddha.m ahosi,
Athaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.

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 self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk.

Ñaa.nañca pana me dassana.m udapaadi,
Akuppaa me vimutti,
Ayam-antimaa jaati,
N'atthidaani punabbhavoti."

The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'"

Idam-avoca Bhagavaa,
Attamanaa pañca-vaggiyaa bhikkhuu Bhagavato bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
AAyasmato Ko.n.daññassa viraja.m viitamala.m dhamma-cakkhu.m udapaadi,

And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:

Ya"nkiñci samudaya-dhamma.m sabban-ta.m nirodha-dhammanti.

"Whatever is subject to origination is all subject to cessation."

Pavattite ca Bhagavataa dhamma-cakke,
Bhummaa devaa saddamanussaavesu.m,

Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:

"Etam-Bhagavataa Baaraa.nasiya.m isipatane migadaaye anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasminti."

"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, Maara, Brahma, or anyone at all in the cosmos."

Bhummaana.m devaana.m sadda.m sutvaa,
Caatummahaaraajikaa devaa saddamanussaavesu.m.

On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.

Caatummahaaraajikaana.m devaana.m sadda.m sutvaa,
Taavati.msaa devaa saddamanussaavesu.m.

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.

Taavati.msaana.m devaana.m sadda.m sutvaa,
Yaamaa devaa saddamanussaavesu.m.

On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.

Yaamaana.m devaana.m sadda.m sutvaa,
Tusitaa devaa saddamanussaavesu.m.

On hearing the cry of the Yama deities, the Tusita deities took up the cry.

Tusitaana.m devaana.m sadda.m sutvaa,
Nimmaanaratii devaa saddamanussaavesu.m.

On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.

Nimmaanaratiina.m devaana.m sadda.m sutvaa,
Paranimmita-vasavattii devaa saddamanussaavesu.m.

On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.

Paranimmita-vasavattiina.m devaana.m sadda.m sutvaa,
Brahma-kaayikaa devaa saddamanussaavesu.m,

On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma's retinue took up the cry:

"Etam-Bhagavataa Baaraa.nasiya.m isipatane migadaaye
anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasminti."

"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, Maara, Brahma, or anyone at all in the cosmos."

Itiha tena kha.nena tena muhuttena,
Yaava brahma-lokaa saddo abbhuggacchi.

So in that moment, that instant, the cry shot right up to the Brahma world.

Ayañca dasa-sahassii loka-dhaatu,
Sa"nkampi sampakampi sampavedhi,

And this ten-thousandfold cosmos shivered & quivered & quaked,

Appamaa.no ca o.laaro obhaaso loke paaturahosi,
Atikkammeva devaana.m devaanubhaava.m.

while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Atha kho Bhagavaa udaana.m udaanesi,
"Aññaasi vata bho Ko.n.dañño,
Aññaasi vata bho Ko.n.daññoti."

Then the Blessed One exclaimed: "So you really know, Kondañña? So you really know?"

Itihida.m aayasmato Ko.n.daññassa,
Añña-ko.n.dañño'tveva naama.m, ahosiiti.

And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.

Anatta-lakkha.na Sutta [go to top]
The Discourse on the Not-self Characteristic

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi.

I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Ruupa.m bhikkhave anattaa.
Ruupañca hida.m bhikkhave attaa abhavissa,
Nayida.m ruupa.m aabaadhaaya sa.mvatteyya,
Labbhetha ca ruupe,
Eva.m me ruupa.m hotu eva.m me ruupa.m maa ahosiiti.

"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.'

Yasmaa ca kho bhikkhave ruupa.m anattaa,
Tasmaa ruupa.m aabaadhaaya sa.mvattati,
Na ca labbhati ruupe,
Eva.m me ruupa.m hotu eva.m me ruupa.m maa ahosiiti.

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.'

Vedanaa anattaa.
Vedanaa ca hida.m bhikkhave attaa abhavissa,
Nayida.m vedanaa aabaadhaaya sa.mvatteyya,
Labbhetha ca vedanaaya,
Eva.m me vedanaa hotu eva.m me vedanaa maa ahosiiti.

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 myfeeling be thus. Let my feeling not be thus.'

Yasmaa ca kho bhikkhave vedanaa anattaa,
Tasmaa vedanaa aabaadhaaya sa.mvattati,
Na ca labbhati vedanaaya,
Eva.m me vedanaa hotu eva.m me vedanaa maa ahosiiti.

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.'

Saññaa anattaa.
Saññaa ca hida.m bhikkhave attaa abhavissa,
Nayida.m saññaa aabaadhaaya sa.mvatteyya,
Labbhetha ca saññaaya,
Eva.m me saññaa hotu eva.m me saññaa maa ahosiiti.

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.'

Yasmaa ca kho bhikkhave saññaa anattaa,
Tasmaa saññaa aabaadhaaya sa.mvattati,
Na ca labbhati saññaaya,
Eva.m me saññaa hotu eva.m me saññaa maa ahosiiti.

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.'

Sa"nkhaaraa anattaa.
Sa"nkhaaraa ca hida.m bhikkhave attaa abhavissa.msu,
Nayida.m sa"nkhaaraa aabaadhaaya sa.mvatteyyu.m,
Labbhetha ca sa"nkhaaresu,
Eva.m me sa"nkhaaraa hontu eva.m me sa"nkhaaraa maa ahesunti.

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.'

Yasmaa ca kho bhikkhave sa"nkhaaraa anattaa,
Tasmaa sa"nkhaaraa aabaadhaaya sa.mvattanti,
Na ca labbhati sa"nkhaaresu,
Eva.m me sa"nkhaaraa hontu eva.m me sa"nkhaaraa maa ahesunti.

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.'

Viññaa.na.m anattaa.
Viññaa.nañca hida.m bhikkhave attaa abhavissa,
Nayida.m viññaa.na.m aabaadhaaya sa.mvatteyya,
Labbhetha ca viññaa.ne,
Eva.m me viññaa.na.m hotu eva.m me viññaa.na.m maa ahosiiti.

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.'

Yasmaa ca kho bhikkhave viññaa.na.m anattaa,
Tasmaa viññaa.na.m aabaadhaaya sa.mvattati,
Na ca labbhati viññaa.ne,
Eva.m me viññaa.na.m hotu eva.m me viññaa.na.m maa ahosiiti.

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.'

Ta.m ki.m maññatha bhikkhave ruupa.m nicca.m vaa anicca.m vaati."

What do you think, monks — Is the body constant or inconstant?"

"Anicca.m bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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 heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave vedanaa niccaa vaa aniccaa vaati."

"What do you think, monks — Is feeling constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

And is that which is inconstant easeful or stressful?

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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 heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave saññaa niccaa vaa aniccaa vaati."

"What do you think, monks — Is perception constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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 heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave sa"nkhaaraa niccaa vaa aniccaa vaati."

"What do you think, monks — Are mental processes constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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 heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave viññaa.na.m nicca.m vaa anicca.m vaati."

"What do you think, monks — Is consciousness constant or inconstant?"

"Anicca.m bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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 heta.m bhante."

"No, lord."

"Tasmaatiha bhikkhave ya"nkiñci ruupa.m atiitaanaagata-paccuppanna.m,
Ajjhatta.m vaa bahiddhaa vaa,
O.laarika.m vaa sukhuma.m vaa,
Hiina.m vaa pa.niita.m vaa,
Yanduure santike vaa,
Sabba.m ruupa.m,

Thus, monks, any body whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Yaa kaaci vedanaa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Yaa duure santike vaa,
Sabbaa vedanaa,

Any feeling whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Yaa kaaci saññaa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Yaa duure santike vaa,
Sabbaa saññaa,

Any perception whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Ye keci sa"nkhaaraa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Ye duure santike vaa,
Sabbe sa"nkhaaraa,

Any mental processes whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Ya"nkiñci viññaa.na.m atiitaanaagata-paccuppanna.m,
Ajjhatta.m vaa bahiddhaa vaa,
O.laarika.m vaa sukhuma.m vaa,
Hiina.m vaa pa.niita.m vaa,
Yanduure santike vaa,
Sabba.m viññaa.na.m,

Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Eva.m passa.m bhikkhave sutavaa ariya-saavako,
Ruupasmi.m pi nibbindati,
Vedanaaya pi nibbindati,
Saññaaya pi nibbindati,
Sa"nkhaaresu pi nibbindati,
Viññaa.nasmi.m pi nibbindati.

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.

Nibbinda.m virajjati,
Viraagaa vimuccati,

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

Vimuttasmi.m vimuttam-iti ñaa.na.m hoti,
Khii.naa jaati,
Vusita.m brahma-cariya.m,
Kata.m kara.niiya.m,
Naapara.m itthattaayaati pajaanaatiiti."

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.'

Idam-avoca Bhagavaa,
Attamanaa pañca-vaggiyaa bhikkhuu Bhagavato
bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
Pañca-vaggiyaana.m bhikkhuuna.m anupaadaaya,
AAsavehi cittaani vimucci.msuuti.

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.

AAditta-pariyaaya Sutta [go to top]
The Fire Discourse

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Gayaaya.m viharati gayaasiise,
Saddhi.m bhikkhu-sahassena,
Tatra kho Bhagavaa bhikkhuu aamantesi.

I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

"Sabba.m bhikkhave aaditta.m,
Kiñca bhikkhave sabba.m aaditta.m.
Cakkhu.m bhikkhave aaditta.m,
Ruupaa aadittaa,
Cakkhu-viññaa.na.m aaditta.m,
Cakkhu-samphasso aaditto,

"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.

Yamp'ida.m cakkhu-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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

Kena aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Sota.m aaditta.m,
Saddaa aadittaa,
Sota-viññaa.na.m aaditta.m,
Sota-samphasso aaditto,

The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.

Yamp'ida.m sota-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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

Kena aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Ghaana.m aaditta.m,
Gandhaa aadittaa,
Ghaana-viññaa.na.m aaditta.m,
Ghaana-samphasso aaditto, <