Chanting
Book
Morning
and Evening Chanting (Pþjæ)
and Reflections
Chanting
Book
Morning and Evening Chanting (Pþjæ),
Reflections, and Suttas, as used by
Buddhist Monasteries and Groups
associated with the Western Forest Sangha
in the lineage of Venerable Ajahn Chah
AMARAVATI PUBLICATIONS
3
WE WISH GRATEFULLY TO ACKNOWLEDGE THE FOLLOWING:
The late Venerable Dr. Saddhætissa and Mr. Maurice Walshe for assistance with
the English translation,
Melanie Æbhassaræ Davies for establishing the tonal system for much of the
English version,
All those Monks, Nuns and Lay People who have given generously of their time
and resources to produce this book.
Support for the printing of this book is dedicated to
Mrs Alice Ranasinghe Dassanayake.
Amaravati Publications
Amaravati Buddhist Monastery
G reat Gaddesden
H emel Hempstead
H ertfordshire
H P1 3BZ U.K.
First edition © 1994 by Amaravati Publications.
Second edition © 2006 by Amaravati Publications.
4
TABLE OF CONTENTS
Pæli/English
PART ONE: D A I L Y C H A N T I N G
MORNING CHANTING
7
Dedication of Offerings
Preliminary Homage
Homage to the Buddha
Homage to the Dhamma
Homage to the Sangha
Salutation to the Triple Gem
Closing Homage
8
9
9
10
11
12
16
EVENING CHANTING
19
Dedication of Offerings
Preliminary Homage
Recollection of the Buddha
Supreme Praise of the Buddha
Recollection of the Dhamma
Supreme Praise of the Dhamma
Recollection of the Sangha
Supreme Praise of the Sangha
Closing Homage
20/21
20/21
20/21
22/23
22/23
22/23
24/25
24/25
26/27
Table of Contents
–5
Pæli/English
PART TWO: R E F L E C T I O N S & R E C O L L E C T I O N S
Reflections on Sharing Blessings
Kara¼øya-mettæ Sutta –
The Buddha’s Words on Loving-Kindness
Suffusion with the Divine Abidings
Ma³gala Sutta – The Highest Blessings
Reflections on Universal Well-Being
Reflections on the Four Requisites
Reflections on the Thirty-Two Parts
Five Subjects for Frequent Recollection
Ten Subjects for Frequent Recollection by
One who has Gone Forth
31
32/33
34/35
38/39
40/41
42/43
44
45
47
48
PART THREE: F O R M A L R E Q U E S T S
53
Requesting a Dhamma Talk
Acknowledging the Teaching
Requesting Paritta Chanting
Requesting the Three Refuges and the Five Precepts
Requesting the Three Refuges and the Eight Precepts
54
54
55
56
59
APPENDIX
65
Pæli Phonetics and Pronunciation
Chanting Technique
Glossary of Pæli Terms
66
67
68
6 – Table of Contents
PART ONE:
DAILY CHANTING
MORNING CHANTING
Dedication of Offerings
8
Preliminary Homage
9
Homage to the Buddha
9
Homage to the Dhamma
10
Homage to the Sangha
11
Salutation to the Triple Gem
12
Closing Homage
16
Part One • Morning Chanting, Table of Contents
–7
DEDICATION OF OFFERINGS
(Yo so) bh÷a gavæ a÷ rahaµ sammæsambuddho
To the Bl÷e ssed One, th÷e Lord, who f× u lly a
÷ ttained perfect
enl÷i ghtenment,
Svækkh×æ to yena bh÷a gav×a tæ dhammo
To th÷e Teaching which he exp÷o und÷e d so well,
Supa¥÷i panno yassa bh÷a gav÷a to sævak÷a sa³gho
And to th÷e Blessed One’s disc× i ples who have pr÷a ctised well,
Tam-m×a yaµ bh÷a gavantaµ s÷a dhammaµ s÷a sa³ghaµ
To these — th÷e Buddha, th÷e Dhamma, a
÷ nd the S×a ngha —
Imeh×i sakkæreh÷i yathærahaµ ærop÷i tehi a÷ bh×i pþj÷a yæma
We render w÷i th offerings our r×i ghtful h¯o mage.
Sædh×u no bhante bh÷a gavæ s÷u cira-parinibb÷u topi
It is w×e ll for us that the Bl÷e ssed One, having attained l÷i ber×a tion,
Pacch×i mæ-j÷a n×a tæn×u kamp÷a -mænasæ
Still had c÷o mpassion for later g×e ner¯a tions.
Ime sakkære dugg÷a t÷a -pa¼¼ækær×a -bhþte p÷a ¥igga¼hætu
May th÷e se simple of×f erings be acc÷e pted
Amh×æ kaµ døgh÷a rattaµ h÷i tæya s÷u khæya
For o÷ ur long-lasting benefit and f÷o r the h×a ppiness it gi¯v es us.
Arahaµ sammæsambuddho bh÷a gavæ
Th÷e Lord, th÷e Perfectly Enl×i ghtened and Bl÷e ssed One —
Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi
I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One.
(Bow.)
(Svækkh×æ to) bh÷a gav×a tæ dhammo
Th÷e Teaching so c÷o mpletely expl×a ined by him —
Dhammaµ namassæmi
I b¯o w t÷o th÷e Dh÷a mma.
(Bow.)
(Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho
Th÷e Blessed One’s disc×i ples who have pr÷a ctised well —
S×a ³ghaµ n÷a mæmi
I b¯o w t÷o th÷e S÷a ngha.
(Bow.)
8 – Part One • Dedication of Offerings
PRELIMINARY HOMAGE
(H×a nda mayaµ buddhass÷a bh÷a gavato pubbabhæga-namak÷æ raµ
karomase)
[N×o w let us pay preliminary homage to the B÷u ddha.]
(Namo tassa) bh÷a gav÷a to arah÷a to s×a mmæs×a mbuddh÷a ssa
(Three times.)
H×o m×a ge to th÷e Bl÷e ssed, N×o ble, a
÷ nd P÷e rfectly Enl×i ghtened One.
(Three times.)
HOMAGE TO THE BUDDHA
(H×a nda mayaµ buddhæbh÷i tth÷u tiµ karomase)
[N×o w let us chant in praise of the B÷u ddha.]
(Yo so) tath×æ g÷a to a÷ rahaµ sammæsambuddho
The Tathæg÷a ta is the P×u re One, th÷e Perfectly Enl×i ghtened One.
Vijjæc÷a ra¼×a -sampanno
He is i÷ mpeccable i÷ n conduct and u
÷ nderst×a nding,
S÷u g÷a to
The A
÷ cc×o mplished One,
Lok÷a v×i dþ
Th÷e Knower ×of th÷e Worlds.
An×u tt÷a ro puris÷a damma-særathi
He trains perfectly th÷o se who w×i sh t×o b÷e trained.
Satthæ deva-m÷a nussænaµ
He is Teacher of g×o ds and h÷u mans.
Buddho bh÷a gavæ
He is Awake and H÷o ly.
Yo imaµ lokaµ s÷a devakaµ s÷a mærakaµ s÷a brahm÷a kaµ
In this world with i÷ ts gods, demons, a
÷ nd kind sp× i rits,
Sass×a ma¼a-bræhma¼iµ p÷a jaµ s÷a deva-m÷a nuss× a µ s÷a yaµ a÷ bhiññæ
sacchik÷a t×v æ p÷a vedesi
Its s×e ekers and s÷a ges, c÷e lestial and h÷u m×a n beings, he has by
d÷e ep insight rev×e aled th÷e Truth.
Part One • Preliminary Homage • Homage to the Buddha
–9
Yo dhammaµ des×e si æ÷ d×i -kalyæ¼aµ majjh×e -k÷a lyæ¼aµ
p÷a riyosæna-÷k alyæ¼aµ
He has pointed out the Dh÷a mma: beautiful in the beg÷i nning,
beautiful in the m×i ddle, beautiful i÷ n th×e end.
Sætth×a µ s÷a byañja¼aµ kevala-p÷a ripu¼¼aµ p÷a risuddhaµ
brahma-c÷a r×i yaµ p÷a kæsesi
He has explained the Sp×i r×i t÷u al Life of c÷o mplete p×u rity in its
e× ssence and conv÷e ntions.
Tam-ah×a µ bh÷a gavantaµ a÷ bh×i pþj÷a yæmi tam-ah×a µ bh÷a gavantaµ
s÷i ras×æ n÷a mæmi
I chant m
÷ y praise t÷o the Bl×e ssed One, I bow m
÷ y head t÷o
th×e Bl×e ssed One.
(Bow.)
HOMAGE TO THE DHAMMA
(H×a nda mayaµ dhammæbh÷i tth÷u tiµ karomase)
[N×o w let us chant in praise of the Dh÷a mma.]
(Yo so) svækkh×æ to bh÷a gav×a tæ dhammo
Th÷e Dhamma is w÷e ll exp×o unded by the Bl÷e ssed One,
S×a ndi¥¥h÷i ko
Apparent here a
÷ nd now,
A
÷ kæl÷i ko
Timeless,
Eh÷i pass÷i ko
E
÷ ncouraging inv÷e stig×a tion,
Opanay÷i ko
Leading i÷ nwards,
P÷a cc÷a ttaµ ved×i t÷a bbo viññþhi
To be e÷ xperienced ind÷i vidually b×y th÷e wise.
Tam-ah×a µ dhammaµ a÷ bh×i pþj÷a yæmi tam-ah×a µ dhammaµ
s÷i ras×æ n÷a mæmi
I chant m
÷ y praise t÷o this T×e aching, I bow m
÷ y head t÷o th×i s Truth.
(Bow.)
10 – Part One
• Homage to the Buddha • Homage to the Dhamma
HOMAGE TO THE SANGHA
(H×a nda mayaµ sa³ghæbh÷i tth÷u tiµ karomase)
[N×o w let us chant in praise of the S÷a ngha.]
(Yo so) supa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho
They are th÷e Blessed One’s disc×i ples, who have pr÷a ctised well,
Ujupa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho
Who have practised dir÷e ctly,
Ñæyapa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho
Who have practised ins×i ghtfully,
S×æ møc÷i p÷a ¥÷i panno bh÷a gav÷a to sævak÷a sa³gho
Those who pr×a ctise with int÷e grity —
Yadidaµ cattæri puris÷a yugæni a¥¥h×a puris÷a pugg÷a læ
That is the f÷o ur pairs, th÷e eight kinds of n×o bl÷e beings —
Esa bh÷a gav÷a to sævak÷a sa³gho
These are th÷e Blessed One’s disc×i ples.
Æh÷u ¼eyyo
Such ones a
÷ re worthy of gifts,
Pæh÷u ¼eyyo
Worthy of h÷o spit×a lity,
Dakkh÷i ¼eyyo
Worthy of o÷ fferings,
Añj÷a li-k÷a r× a ¼øyo
Worthy ×of r÷e spect;
An×u tt÷a raµ puññakkh÷e ttaµ lokassa
They give o÷ ccasion for i÷ ncomparable g×o odness to ar÷i se
i÷ n the world.
Tam-ah×a µ sa³ghaµ a÷ bh×i pþj÷a yæmi tam-ah×a µ sa³ghaµ
s÷i ras×æ n÷a mæmi
I chant m
÷ y praise t÷o this S×a ngha, I bow m
÷ y head t÷o
th×i s S×a ngha.
(Bow.)
Part One • Homage to the Sangha–
11
SALUTATION TO THE TRIPLE GEM
(H×a nda mayaµ ratanattaya-pa¼æma-gæth×æ yo ceva s×a µvegaparikittana-pæ¥hañc÷a bha¼æmase)
[N×o w let us chant our salutation to the Tr÷i ple Gem and a passage
to arouse ×urgency.]
(Buddho s÷u suddho) k÷a ru¼æmah×a ¼¼avo
The B÷u ddha, absolute÷l y pure, with o× cean-like comp÷a ssion,
Yoccant÷a -suddhabb÷a ra-ñæ¼÷a -loc÷a no
Possessing th÷e clear sight of w÷i sdom,
Lokass÷a pæpþp÷a k×i les÷a -ghæt÷a ko
Destroyer o÷ f worldly self corr×u ption
Vandæm×i buddhaµ a÷ h×a m-æd÷a ren÷a taµ
Devot×e dly i÷ ndeed, that Buddha I× r÷e vere.
Dhammo p÷a døpo v÷i ya tass÷a satth÷u no
The Teaching of th÷e Lord, like a÷ lamp,
Yo magg×a pækæm÷a t÷a -bhed÷a -bhinn÷a ko
Illuminating th÷e Path and its Fruit: the D÷e athless,
Lokuttaro yo c÷a t÷a datth÷a -døp÷a no
That which is bey×o nd the cond÷i tioned world —
Vandæm×i dhammaµ a÷ h×a m-æd÷a ren÷a taµ
Devot×e dly i÷ ndeed, that Dhamma I× r÷e vere.
S×a ³gho s÷u khettæbhyati-kh÷e tta-s×a ññito
Th÷e Sangha, the m÷o st fertile gr×o und for cultiv÷a tion,
Yo di¥¥h×a santo s÷u g÷a tæn÷u bodh÷a ko
Those who have real÷i sed peace, awakened after th÷e
Acc×o mplished One,
Lolapp÷a høno a÷ r×i yo s÷u medh÷a so
N×o ble a
÷ nd wise, all longing ab÷a ndoned —
Vandæm×i sa³ghaµ a÷ h×a m-æd÷a ren÷a taµ
Devot×e dly i÷ ndeed, that Sangha I× r÷e vere.
Iccevam-ekant÷a bh×i pþj÷a -neyy÷a kaµ vatthuttayaµ
vand÷a y÷a tæbh÷i sa³kh÷a taµ
This salutation should b÷e made to th×a t which is w÷o rthy.
12 – Part One • Salutation to the Triple Gem
Puññaµ m÷a yæ yaµ m÷a m÷a sabb÷u padd÷a væ mæ h×o nt÷u ve tass÷a
p÷a bhæv÷a siddh÷i yæ
Through th÷e power of s÷u ch good a×c tion, may a
÷ ll obstacles d×i s÷a ppear.
Idha tath×æ g÷a to loke u
÷ ppanno a÷ rahaµ sammæsambuddho
One who knows things as th÷e y are has come int×o th÷i s world;
and he is an A
÷ rahant, a
÷ perfectly Aw×a kened being.
Dhammo c÷a des÷i to niyyæn÷i ko u
÷ p÷a s÷a miko p÷a rinibbæn÷i ko s×a mbodh÷a gæmø
s÷u g÷a tapp÷a ved÷i to
Purifying th÷e way leading o÷ ut o÷ f d÷e l÷u sion, calming and d÷i recting
to p×e rfect peace, and leading to enl÷i ghtenment
— this Way he h×a s m÷a de known.
M×a yantaµ dhammaµ s÷u tvæ evaµ jænæma
Having heard th÷e Teaching, we kn÷o w this:
Jætip÷i dukkhæ
Birth is d÷u kkha,
Jaræp÷i dukkhæ
Ageing is d÷u kkha,
M÷a ra¼amp÷i dukkhaµ
And death is d÷u kkha;
S×o ka-p÷a rideva-dukkh÷a -domanass÷u pæyæs×æ p÷i dukkhæ
S×o rrow, lament÷a tion, pain, grief, and d÷e spair are d÷u kkha;
Appiyeh÷i s×a mp÷a yogo dukkho
Assoc÷i ation with th÷e d÷i sliked is d÷u kkha;
Piyeh÷i v×i pp÷a yogo dukkho
Sep×a ration from th÷e liked is d÷u kkha;
Yampicch× a µ n÷a labhati tamp÷i dukkhaµ
Not attaining one’s w×i shes is d÷u kkha.
S×a ³khittena pañc÷u pædænakkh×a ndhæ dukkhæ
In brief, th÷e five focuses of ide×n tity are d÷u kkha.
Seyy÷a thødaµ
These are as f÷o llows:
Rþpþpædæn÷a kkh×a ndho
attachment t÷ o form,
Part One • Salutation to the Triple Gem
– 13
Vedanþpædæn÷a kkh×a ndho
attachment to f×e eling,
S×a ññþpædæn÷a kkh×a ndho
attachment to perc÷e ption,
S×a ³kh×æ rþpædæn÷a kkh×a ndho
attachment to format×i ons,
Viññæ¼þpædæn÷a kkh×a ndho
attachment t÷o sense-c×o nsciousness.
Yesaµ p÷a riññæya
For th÷e c÷o mplete underst×a nding of this,
Dh÷a ramæno s× o bh÷a gavæ evaµ b÷a hulaµ s×æ v÷a ke v÷i neti
Th÷e Blessed One i÷n his l×i fetime frequently i÷ nstructed his disc×i ples
in just th÷i s way.
Evaµ bhægæ c÷a panassa bh÷a gav÷a to s×æ v÷a kesu a÷ nus×æ s÷a nø b÷a hulæ p÷a vatt÷a ti
In addition, he f÷u rth÷e r i÷ nstr÷u cted:
Rþpaµ a÷ niccaµ
Form is imp÷e rmanent,
Vedanæ a÷ niccæ
Feeling is imp÷e rmanent,
S×a ññæ a÷ niccæ
Perc×e ption is imp÷e rmanent,
S×a ³kh×æ ræ a÷ niccæ
Formations are imp÷e rmanent,
Viññæ¼aµ a÷ niccaµ
Sense-c×o nsciousness is imp÷e rmanent;
Rþpaµ a÷ nattæ
Form is n÷o t-self,
Vedanæ a÷ nattæ
Feeling is n÷o t-self,
S×a ññæ a÷ nattæ
Perc×e ption is n÷o t-self,
14 – Part One • Salutation to the Triple Gem
S×a ³kh×æ ræ a÷ nattæ
Formations are n÷o t-self,
Viññæ¼aµ a÷ nattæ
Self-c×o nsciousness is n÷o t-self;
S÷a bbe s×a ³kh×æ ræ a÷ niccæ
All conditions are t÷ ransient,
S÷a bbe dhammæ a÷ nattæ’ti
There is n÷o self in the cr÷e ated or the u
÷ ncr×e ated.
Te m×a yaµ oti¼¼æmha-jæt÷i yæ j÷a ræmara¼ena
All of us are bound b÷ y birth, ageing, a
÷ nd death,
S×o keh÷i p÷a rideveh÷i dukkh×e h÷i domanasseh÷i u
÷ pæyæsehi
By s×o rrow, lament÷a tion, pain, grief, and d÷e spair,
Dukkh×o ti¼¼æ dukkh÷a p÷a retæ
B×o und by dukkha and obstr÷u ct÷e d b÷ y d÷u kkha.
Appevanæm×i mass÷a kevalass÷a dukkhakkh×a ndhass÷a ant÷a kir×i yæ
paññæyethæ’ti
Let us all a
÷ spire to c÷o mplete fr×e edom from s÷u ffering.
(The following is chanted only by the monks and nuns:)
C× i r×a par÷i nibbutamp×i taµ bh÷a gav×a ntaµ uddissa a÷ rah×a ntaµ
sammæsambuddhaµ
Remembering the Bl÷e ssed One, th÷e Noble Lord, a
÷ nd
Perfectly Enl×i ghtened One, who long ago attained P÷a r÷i n÷i bb÷æ na,
Saddhæ a÷ gærasmæ anagær×i yaµ pabb÷a j÷i tæ
We have gone forth w÷i th faith from home to h×o melessness,
Tasm×i µ bh÷a gavati brahma-c÷a r× i yaµ c÷a ræma
And like the Bl÷e ssed One, we practise the H×o l™y Life,
Bhikkh×þ naµ/Søladhar×ø naµ s×i kkhæs÷æ jøv÷a -samæpannæ
Being fully e÷ quipped with th÷e bhikkhus’/nuns’ s×y stem of tr÷a ining.
Taµ no brahma-c÷a r×i yaµ imass÷a kevalass÷a dukkhakkh×a ndhass÷a
ant÷a kir×i yæya s×a µv×a tt÷a tu
May this H÷o ly Life lead us to th÷e end of this wh×o le mass
of s÷u ffering.
Part One • Salutation to the Triple Gem
– 15
(An alternative version of the preceding section)
C×i r×a par÷i nibbutamp×i taµ bh÷a gav×a ntaµ sara¼aµ g÷a tæ
The Bl÷e ssed One, who long ago attained Parinibb×æ na, is our r÷e fuge.
Dh×a mmañca S×a ³ghañca
So too are the Dh×a mma and the S÷a ngha.
Tassa bh÷a gavato s×æ sanaµ yath×æ sati yath×æ balaµ manasik÷a roma
a÷ nupa¥ip×a jjæma
Attentively we f×o llow the pathway of that Bl÷e ssed One, with a
° l° l of
our m×i ndfulness a
÷ nd strength.
S×æ s×æ no p÷a ¥×i patti
May then the cultiv×a tion of this pr÷a ctice
Imass÷a kevalass÷a dukkhakkh×a ndhass÷a ant÷a kir×i yæya s×a µv×a tt÷a tu
Lead us to th÷e end of ev×e ry kind of s÷u ffering.
(After a period of silent meditation, additional reflections may
be chanted, see pages 32–48.)
CLOSING HOMAGE
(Arahaµ) sammæsambuddho bh÷a gavæ
Th÷e Lord, th÷e Perfectly Enl×i ghtened and Bl÷e ssed One —
Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi
I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One.
(Bow.)
(Svækkh×æ to) bh÷a gav×a tæ dhammo
Th÷e Teaching, so c÷o mpletely expl×a ined by him —
Dhammaµ namassæmi
I b¯o w t÷o th÷e Dh÷a mma.
(Bow.)
(Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho
Th÷e Blessed One’s disc×i ples, who have pr÷a ctised well —
S×a ³ghaµ n÷a mæmi
I b¯o w t÷o th÷e S÷a ngha.
(Bow.)
16 – Part One • Salutation to the Triple Gem • Closing Homage
EVENING CHANTING
Pæli/English
Dedication of Offerings
20/21
Preliminary Homage
20/21
Recollection of the Buddha
20/21
Supreme Praise of the Buddha
22/23
Recollection of the Dhamma
22/23
Supreme Praise of the Dhamma
22/23
Recollection of the Sangha
24/25
Supreme Praise of the Sangha
24/25
Closing Homage
26/27
Part One • Evening Chanting, Table of Contents
– 19
DEDICATION OF OFFERINGS
(Yo so) bh÷a gavæ a÷ rahaµ sammæsambuddho
Svækkh×æ to yena bh÷a gav×a tæ dhammo
Supa¥÷i panno yassa bh÷a gav÷a to sævak÷a sa³gho
Tam-m×a yaµ bh÷a gavantaµ s÷a dhammaµ s÷a sa³ghaµ
Imeh×i sakkæreh÷i yathærahaµ ærop÷i tehi a÷ bh×i pþj÷a yæma
Sædh×u no bhante bh÷a gavæ s÷u cira-parinibb÷u topi
Pacch×i mæ-j÷a n×a tæn×u kamp÷a -mænasæ
Ime sakkære dugg÷a t÷a -pa¼¼ækær×a -bhþte p÷a ¥igga¼hætu
Amh×æ kaµ døgh÷a rattaµ h÷i tæya s÷u khæya
Arahaµ sammæsambuddho bh÷a gavæ
Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi
(Bow.)
(Svækkh×æ to) bh÷a gav×a tæ dhammo
Dhammaµ namassæmi
(Bow.)
(Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho
S×a ³ghaµ n÷a mæmi
(Bow.)
PRELIMINARY HOMAGE
(H×a nda mayaµ buddhass÷a bhagavato pubbabhæga-namak÷æ raµ
karomase)
[Namo tassa] bh÷a gav÷a to arah÷a to s×a mmæs×a mbuddh÷a ssa
(Three times.)
RECOLLECTION OF THE BUDDHA
(H×a nda mayaµ buddhæn÷u ss÷a t÷i nayaµ karomase)
[Taµ kh×o ] pana bh÷a gavantaµ evaµ kal×y æ¼o kitt÷i saddo abbhugg÷a to
Itipi so bh÷a gavæ a÷ rahaµ sammæsambuddho
Vijjæc÷a ra¼×a -sampanno s÷u g÷a to lok÷a v×i dþ
An×u tt÷a ro puris÷a damma-særathi satthæ deva-m÷a nussænaµ buddho
bh÷a gavæ’ti
20 – Part One • Dedication of Offerings • Preliminary Homage • Recollection of the Buddha
DEDICATION OF OFFERINGS
(To the Bl÷e ssed One,) th÷e Lord, who f×u lly a÷ ttained perfect enl÷i ghtenment,
To th÷e Teaching, which he exp÷o und÷e d so well,
And to th÷e Blessed One’s disc×i ples who have pr÷a ctised well,
To these — th÷e Buddha, th÷e Dhamma, a÷ nd the S×a ngha —
We render w÷i th offerings our r×i ghtful h¯o mage.
It is w×e ll for us that the Bl÷e ssed One, having attained l÷i ber×a tion,
Still had c÷o mpassion for later g×e ner¯a tions.
May th÷e se simple o
× fferings be acc÷e pted
For o
÷ ur long-lasting benefit and f÷o r the h×a ppiness it gi¯v es us.
Th÷e Lord, th÷e Perfectly Enl×i ghtened and Bl÷e ssed One —
I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One.
(Bow.)
(Th÷e Teaching,) so c÷o mpletely expl×a ined by him —
I b¯o w t÷o th÷e Dh÷a mma.
(Bow.)
(Th÷e Blessed One’s disc×i ples,) who have pr÷a ctised well —
I b¯o w t÷o th÷e S÷a ngha.
(Bow.)
PRELIMINARY HOMAGE
(N×o w let us pay preliminary homage to the B÷u ddha.)
[H×o m×a ge to th÷e Bl÷e ssed], N×o ble, a÷ nd P÷e rfectly Enl×i ghtened One.
(Three times.)
RECOLLECTION OF THE BUDDHA
(N×o w let us chant the recollection of the B÷u ddha.)
[÷A good word] of th÷e Blessed One’s r÷e put× a tion has spread as f÷o llows:
He, th÷e Bl÷e ssed One, is indeed the P×u re One, th÷e Perfectly
Enl×i ghtened One;
He is i÷ mpeccable i÷ n conduct and u
÷ nderst×a nding, the
A
÷ cc×o mplished One, th÷e Knower o
× f th÷e Worlds;
He trains perfectly th÷o se who w×i sh t×o b÷e trained; he is Teacher of
g×o ds and h÷u mans; he is Awake and H÷o ly.
Part One • Dedication of Offerings • Preliminary Homage • Recollection of the Buddha
– 21
SUPREME PRAISE OF THE BUDDHA
(H×a nda mayaµ buddhæbh÷i g÷ø tiµ karomase)
[Buddhavær÷a h× a nta] varatæd÷i g×u ¼æbh÷i yutto
Suddhæbh÷i ññæ¼a-k÷a r×u ¼æhi s×a mæg÷a tatto
Bodhes÷i yo s÷u j÷a n×a taµ k÷a m×a laµ v÷a sþro
Vandæmah×a µ t÷a mar÷a ¼aµ s÷i ras×æ j÷i nendaµ
Buddho yo sabb÷a pæ¼ønaµ s÷a ra¼aµ khem÷a mutt÷a maµ
P÷a ¥hamænuss÷a ti¥¥hænaµ vandæm÷i taµ s× i ren÷a haµ
Buddhass×æ h÷a smi dæso/dæsø va buddho me s÷æ mik×i ssaro
Buddho dukkhass÷a ghætæ c÷a vidhætæ c÷a h×i tass÷a me
Buddhassæh×a µ niyyædemi s÷a rørañjøv÷i tañc÷i daµ
Vandantoh×a µ / Vandantøh×a µ c÷a rissæmi buddhassev÷a s×u bodh÷i taµ
Natthi me s÷a r×a ¼aµ aññaµ buddho me s÷a r×a ¼aµ v÷a raµ
Etena sacc÷a vajjena vaððheyyaµ s÷a tthu-s×æ sane
Buddhaµ me vand÷a mænena / vand÷a mænæya yaµ puññaµ p÷a s×u taµ i÷ dha
S÷a bbepi ant÷a ræyæ me mæh×e s×u µ t÷a ss×a tej÷a sæ
(Bowing:)
Kæyena væcæya va cet÷a s×æ væ
B×u ddhe k÷u kammaµ p÷a kataµ m÷a yæ yaµ
B×u ddho p÷a ¥igga¼h÷æ tu acc÷a yantaµ
Kælantare s×a µvarituµ v÷a b×u ddhe
RECOLLECTION OF THE DHAMMA
(H×a nda mayaµ dhammæn÷u ss÷a t÷i nayaµ karomase)
[Svækkh×æ to] bh÷a gav×a tæ dhammo
S×a ndi¥¥h÷i ko a÷ kæl÷i ko eh÷i pass÷i ko
Opanay÷i ko p÷a cc÷a ttaµ ved×i t÷a bbo viññþhø’ti
SUPREME PRAISE OF THE DHAMMA
(H×a nda mayaµ dhammæbh÷i g÷ø tiµ karomase)
[Svækkh×æ t÷a tæ] d÷i gu¼a-yog÷a -v×a sen÷a seyyo
Yo magg÷a pæka-p÷a riyatt÷i -v×i mokkh÷a -bhedo
Dhammo k÷u loka-p÷a t×a næ t÷a d×a -dhær÷i -dhærø
22 – Part One • Supreme Praise of the Buddha • Recollection of the Dhamma • Supreme Praise of the Dhamma
SUPREME PRAISE OF THE BUDDHA
(N× o w let us chant the supreme praise of the Bu÷d dha.)
[Th÷e Buddha,] th÷e truly w×o rthy one, e÷ ndowed with such e× xcellent qu÷a lities,
Whose being is composed of p÷u rity, transcendental w×i sdom, and comp÷a ssion,
Who has e÷ nlightened the wise like th÷e sun aw×a kening the l÷o tus —
I bow m
÷ y head to th÷a t peaceful ch×i ef of c÷o nquerors.
Th÷e Buddha, who is th÷e safe, s÷e cure r×e fuge of a¯l l beings —
As th÷e first object of r÷e coll× e ction, I÷ venerate him with b×o wed head.
I am indeed the Buddha’s s÷e rvant, th÷e Buddha is my L×o rd a÷ nd Guide.
Th÷e Buddha is sorrow’s destr÷o yer, who bestows bl×e ss×i ngs o
÷ n me.
To th÷e Buddha I d×e dicate this b÷o d
÷ y and life,
And in d÷e votion I w÷i ll w°a lk the Buddha’s P×a th of A
÷ w÷a kening.
For me there is no other r÷e fuge, th÷e Buddha is my e× xcell÷e nt r÷e fuge.
By th÷e utterance of th÷ i s Tr°u t° h, may I grow in the M×a st÷e r’s Way.
By my d÷e votion to the B÷u ddha, and th÷e blessing of this pr×a ctice —
By i÷ ts power, may a÷ ll obstacles be o
× v÷e rcome.
(Bowing:)
By body, speech, o
÷ r mind,
For whatever wr÷o ng action I have c÷o mmitted towards the B÷u ddha,
May my a÷ cknowledgement of fault be acc×e pted,
That i÷ n future there may be r÷e straint regarding the B÷u ddha.
RECOLLECTION OF THE DHAMMA
(N×o w let us chant the recollection of the Dh÷a mma.)
[Th÷e Dhamma] is w÷e ll exp×o unded by the Bl÷e ssed One,
Apparent here a÷ nd now, timeless, e÷ ncouraging inv÷e stig×a tion,
Leading i÷ nwards, to be e÷ xperienced ind÷i vidually b×y th÷e wise.
SUPREME PRAISE OF THE DHAMMA
(N×o w let us chant the supreme praise of the Dh÷a mma.)
[It i™ s excellent] b÷e cause it is ‘w÷e ll exp×o unded,’
And it can be d÷i vided int÷o Path and Fruit, Practice and L™i ber×a tion.
Th÷e Dhamma holds those who u
÷ phold it from f÷a ll÷i ng ÷ i nt÷o del×u sion.
Part One • Supreme Praise of the Buddha • Recollection of the Dhamma • Supreme Praise of the Dhamma
– 23
Vandæmah×a µ t÷a mah÷a raµ v÷a radh×a mm÷a metaµ
Dhammo yo sabb÷a pæ¼ønaµ s÷a ra¼aµ khem÷a mutt÷a maµ
D÷u tiyænuss÷a ti¥¥hænaµ vandæm÷i taµ s×i ren÷a haµ
Dhammass×æ h÷a smi dæso/dæsø va dhammo me s÷æ mik×i ssaro
Dhammo dukkhass÷a ghætæ c÷a vidhætæ c÷a h×i tass÷a me
Dhammassæh×a µ niyyædemi s÷a rørañjøv÷i tañc÷i daµ
Vandantoh×a µ / Vandantøh×a µ c÷a rissæmi dhammassev÷a s×u dhamm÷a taµ
Natthi me s÷a r×a ¼aµ aññaµ dhammo me s÷a r×a ¼aµ v÷a raµ
Etena sacc÷a vajjena vaððheyyaµ s÷a tthu-s×æ sane
Dhammaµ me vand÷a mænena / vand÷a mænæya yaµ puññaµ p÷a s×u taµ i÷ dha
S÷a bbepi ant÷a ræyæ me mæh×e s×u µ t÷a ss×a tej÷a sæ
(Bowing:)
Kæyena væcæya va cet÷a s×æ væ
Dh×a mme k÷u kammaµ p÷a kataµ m÷a yæ yaµ
Dh×a mmo p÷a ¥igga¼h÷æ tu acc÷a yantaµ
Kælantare s×a µvarituµ v÷a dh×a mme
RECOLLECTION OF THE SANGHA
(H×a nda mayaµ sa³ghæn÷u ss÷a t÷i nayaµ karomase)
[Supa¥÷i panno] bh÷a gav÷a to sævak÷a sa³gho
Ujupa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho
Ñæyapa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho
S× æ møc÷i p÷a ¥÷i panno bh÷a gav÷a to sævak÷a sa³gho
Yadidaµ cattæri puris÷a yugæni a¥¥h×a puris÷a pugg÷a læ
Esa bh÷a gav÷a to sævak÷a sa³gho
Æh÷u ¼eyyo pæh÷u ¼eyyo dakkh÷i ¼eyyo añj÷a li-k÷a r×a ¼øyo
An×u tt÷a raµ puññakkh÷e ttaµ lokassæ’ti
SUPREME PRAISE OF THE SANGHA
(H×a nda mayaµ sa³ghæbh÷i g÷ø tiµ karomase)
[S÷a ddhammajo] supa¥ipatt÷i g-× u ¼æbh÷i yutto
Yo¥¥habb÷i dho ar×i yapugg÷a l×a -sa³gh÷a se¥¥ho
24 – Part One • Supreme Praise of the Dhamma • Recollection of the Sangha • Supreme Praise of the Sangha
I revere th÷e excellent T×e aching, that which removes d÷a rkness —
Th÷e Dhamma, which is the s÷u preme, s÷e cure r×e fuge of a¯l l beings —
As th÷e Second Object of R÷e coll×e ction, I÷ venerate it with b×o wed head.
I am indeed the Dhamma’s s÷e rvant, th÷e Dhamma is my L×o rd ÷ a nd Guide.
Th÷e Dhamma is sorrow’s destr÷o yer, and it bestows bl×e ss×i ngs o
÷ n me.
To th÷e Dhamma I d×e dicate this b÷o d
÷ y and life,
And in d÷e votion I w÷i ll w°a lk this excellent w×a y o
÷ f Truth.
For me there is no other r÷e fuge, th÷e Dhamma is my e× xcell÷e nt r÷e fuge.
By th÷e utterance of th÷i s Tr°u th, may I grow in the M×a st÷e r’s Way.
By my d÷e votion to the Dh÷a mma, and th÷e blessing of this pr×a ctice —
By ÷ i ts power, may a÷ ll obstacles be o
× v÷e rcome.
(Bowing:)
By body, speech, o
÷ r mind,
For whatever wr÷o ng action I have c÷o mmitted towards the Dh÷a mma,
May my a÷ cknowledgement of fault be acc×e pted,
That i÷ n future there may be r÷e straint regarding the Dh÷a mma.
RECOLLECTION OF THE SANGHA
(N×o w let us chant the recollection of the S÷a ngha.)
[They are th÷e Blessed One’s disc×i ples,] who have pr÷a ctised well,
Who have practised dir÷e ctly,
Who have practised ins×i ghtfully,
Th°o se who pr×a ctise with int÷e grity —
That is the f÷o ur pairs, th÷e eight kinds of n×o bl÷e beings —
Th°e se are th÷e Blessed One’s disc×i ples.
Such ones a÷ re worthy of gifts, worthy of h÷o spit×a lity, worthy of
o
÷ fferings, worthy o
× f r÷e spect;
They give o
÷ ccasion for i÷ nc÷o mparable g×o odness to ar÷i se i÷ n the world.
SUPREME PRAISE OF THE SANGHA
(N×o w let us chant the supreme praise of the S÷a ngha.)
[B°o rn o
÷ f the Dh×a mma,] th÷a t Sangha which has pr×a ct÷i sed well,
The field of th÷e Sangha formed o
÷ f e°i ght kinds of n×o bl÷e beings,
Part One • Supreme Praise of the Dhamma • Recollection of the Sangha • Supreme Praise of the Sangha –
25
S×ø læd÷i dhamma-p÷a varæs÷a y×a -kæy÷a -citto
Vandæmah×a µ t÷a m-ar÷i yæn÷a -ga¼×a µ s÷u suddhaµ
S×a ³gho yo sabb÷a pæ¼ønaµ s÷a ra¼aµ khem÷a mutt÷a maµ
T÷a tiyænuss÷a ti¥¥hænaµ vandæm÷i taµ s×i ren÷a haµ
Sa³ghass× æ h÷a smi dæso/dæsø va sa³gho me s÷ æ mik×i ssaro
S×a ³gho dukkhass÷a ghætæ c÷a v×i dhætæ c÷a h×i tass÷a me
Sa³ghassæh×a µ niyyædemi s÷a rørañjøv÷i tañc÷i daµ
Vandantoh×a µ / Vandantøh×a µ c÷a rissæmi sa³ghassop÷a ¥× i pann÷a taµ
Natthi me s÷a r×a ¼aµ aññaµ sa³gho me s÷a r×a ¼aµ v÷a raµ
Etena sacc÷a vajjena vaððheyyaµ s÷a tthu-s×æ sane
S×a ³ghaµ me vand÷a mænena / vand÷a mænæya yaµ puññaµ p÷a s×u taµ i÷ dha
S÷a bbepi ant÷a ræyæ me mæh×e s×u µ t÷a ss×a tej÷a sæ
(Bowing:)
Kæyena væcæya va cet÷a s×æ væ
S×a ³ghe k÷u kammaµ p÷a kataµ m÷a yæ yaµ
S×a ³gho p÷a ¥igga¼h÷æ tu acc÷a yantaµ
Kælantare s×a µvarituµ v÷a s×a ³ghe
(At this time meditation is practised in silence, sometimes followed
by a Dhamma talk, and ending with the following:)
CLOSING HOMAGE
(Arahaµ) sammæsambuddho bh÷a gavæ
Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi
(Bow.)
(Svækkh×æ to) bh÷a gav×a tæ dhammo
Dhammaµ namassæmi
(Bow.)
(Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho
S×a ³ghaµ n÷a mæmi
(Bow.)
26 – Part One • Supreme Praise of the Sangha • Closing Homage
Guided in body a÷ nd m°i nd b
÷ y excellent mor×a lity and v÷i rtue.
I revere that a÷ ssembly of n×o ble beings p÷e rfected in p÷u rity.
Th÷e Sangha, which is the s÷u preme, s÷e cure r×e fuge of a¯l l beings —
As th÷e Third Object of R÷e coll×e ction, I÷ venerate it with b×o wed head.
I am indeed the Sangha’s s÷e rvant, th÷e Sangha is my L×o rd a÷ nd Guide.
Th÷e Sangha is sorrow’s destr÷o yer and it bestows bl×e ss×i ngs o
÷ n me.
To th÷e Sangha I d×e dicate this b÷o d÷y and life,
And in d÷e votion I w÷i ll w°a lk the well-practised w×a y of th÷e S÷a ngha.
For me there is no other r÷e fuge, th÷e Sangha is my e× xcell÷e nt r÷e fuge.
By th÷e utterance of th÷i s tr°u t° h, may I grow in the M×a st÷e r’s Way.
By my d÷e votion to the S÷a ngha, and th÷e blessing o
÷ f this pr×a ctice —
By i÷ ts power, may a÷ ll obstacles be o
× v÷e rcome.
(Bowing:)
By body, speech, o
÷ r mind,
For whatever wr÷o ng action I have c÷o mmitted towards the S÷a ngha,
May my a÷ cknowledgement of fault be acc×e pted,
That ÷ i n future there may be r÷e straint regarding the S÷a ngha.
(At this time meditation is practised in silence, sometimes followed
by a Dhamma talk, and ending with the following:)
CLOSING HOMAGE
(Th÷e Lord,) th÷e Perfectly Enl×i ghtened and Bl÷e ssed One —
I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One.
(Bow.)
(Th÷e Teaching,) so c÷o mpletely expl×a ined by him —
I b¯o w t÷o th÷e Dh÷a mma.
(Bow.)
(Th÷e Blessed One’s disc×i ples,) who have pr÷a ctised well —
I b¯o w t÷o th÷e S÷a ngha.
(Bow.)
Part One • Supreme Praise of the Sangha • Closing Homage
– 27
28
PART TWO:
REFLECTIONS & RECOLLECTIONS
Pæli/English
Reflections on Sharing Blessings
32/33
Kara¼øya-mettæ Sutta –
The Buddha’s Words on Loving-Kindness
34/35
Suffusion with the Divine Abidings
38/39
Ma³gala Sutta – The Highest Blessings
40/41
Reflections on Universal Well-Being
42/43
Reflections on the Four Requisites
44
Reflections on the Thirty-Two Parts
45
Five Subjects for Frequent Recollection
47
Ten Subjects for Frequent Recollection by
One who has Gone Forth
48
Part Two • Reflections & Recollections, Table of Contents
– 31
REFLECTIONS ON SHARING BLESSINGS
(H×a nda mayaµ uddissanædhi¥¥hæna-gæth×æ yo b
÷ ha¼æmase)
[Iminæ puññ÷a kamena] u
÷ pajjhæyæ g÷u ¼utt÷a ræ
Æcariyþp÷a kæræ c÷a mætæpitæ c÷a ñæt÷a kæ
Suriyo candimæ ræjæ g÷u navantæ n÷a ræp÷i c÷a
Brahma-mæræ c÷a indæ c÷a lok÷a pælæ c÷a dev÷a tæ
Yamo mittæ m÷a nussæ ca majjhattæ ver÷i kæp÷i c÷a
S÷a bbe sattæ sukhø hontu puññæni p÷a k÷a tæn÷i me
Sukhañca tividhaµ dent÷u khippaµ pæpeth÷a vom÷a taµ
Iminæ puññækammena iminæ udd÷i ssen÷a c÷a
Khippæhaµ s÷u l÷a bhe ceva ta¼hþpædæn÷a -ched÷a naµ
Ye santæne hønæ dhammæ yæv÷a nibbæn÷a to m÷a maµ
Nassantu sabb÷a dæ yeva yatth÷a jæto bh÷a ve bh÷a ve
Ujucittaµ s÷a t÷i paññæ sallekho v÷i r÷i yamhinæ
Mæræ labhantu nokæsam kætuñca v÷i r÷i ye÷s u me
Buddhædhip÷a v÷a ro nætho dhammo nætho v÷a rutt÷a mo
Nætho paccek÷a buddho c÷a sa³gho næthott÷a ro m÷a maµ
Tesottamænubhævena mærokæsaµ l÷a bhant÷u mæ
32 – Part Two • Recollections on Sharing Blessings
(N×o w let us chant the verses of sharing and aspir÷ a tion.)
Through th÷e goodness that ar×i ses from my pr÷a ctice,
May m
÷ y spiritual t×e achers and gu°i des of great v÷i rtue,
M
÷ y mother, my f×a ther, and my r÷e latives,
The Sun a÷ nd th×e Moon, and a÷ ll v°i rtuous l×e aders of th÷e world,
May th÷e highest gods and evil f÷o rces,
Cel÷e sti×a l beings, gu°a rdian sp×i rits of th÷e Earth, and the L÷o rd o
× f Death,
May t° h
° o
° s° e° wh÷o are fri×e ndly, indifferent, or h÷o stile,
May a÷ ll beings receive the bl×e ss×i ngs of m
÷ y life.
May th÷e y soon attain the thr×e ef÷o ld bliss and realise the D÷e athless.
Through th÷e goodness that ar×i ses from my pr÷a ctice,
And through this act of sh÷a ring,
May all d÷e sires and att×a chments quick¯l y cease
And a÷ ll harmful st÷a tes o
× f mind.
Until I realise Nibb־ na,
In every kind o
÷ f birth, may I h÷a ve an u
× pr÷i ght mind,
W÷ i th mindfulness and w÷i sdom, aust×e rity and v÷i gour.
May th÷e forces of del×u sion not t÷a ke hold nor weaken m̄y r×e solve.
Th÷e Buddha is my e× xcellent r÷e fuge,
Uns÷u rpassed is the prot×e ction of the Dhamm÷a ,
Th÷e Solitary B×u ddha is my n÷o ble Lord,
Th÷e Sangha is my supr×e me s÷u pport.
Through th÷e supreme p×o w×e r of a÷ ll these,
M÷a y darkness and del×u sion be d÷i spelled.
Part Two • Recollections on Sharing Blessings
– 33
THE BUDDHA’S WORDS ON LOVING-KINDNESS
(Kara¼øya Mettæ Sutta)
Kara¼øya m-attha-kusalena,
Yan-taµ santaµ padaµ abhisamecca;
Sakko ujþ ca suhujþ ca,
Suvaco c’assa mudu anatimænø,
Santussako ca subharo ca,
Appakicco ca sallahuka-vutti;
Sant’indriyo ca nipako ca,
Appagabbho kulesu ananugiddho.
Na ca khuddaµ samæcare kiñci,
Yena viññþ pare upavadeyyuµ;
Sukhino væ khemino hontu,
Sabbe sattæ bhavantu sukhit’attæ:
Ye keci pæ¼a-bhþt’atthi,
Tasæ væ thævaræ væ anavasesæ;
Døghæ væ ye mahantæ væ,
Majjhimæ rassakæ a¼uka-thþlæ.
Di¥¥hæ væ ye ca adi¥¥hæ,
Ye ca dþre vasanti avidþre;
Bhþtæ væ sambhavesø væ,
Sabbe sattæ bhavantu sukhit’attæ.
Na paro paraµ nikubbetha,
Nætimaññetha katthaci naµ kiñci;
Byarosana pæ¥ighasañña,
Næññam-aññassa dukkham-iccheyya.
Mætæ yathæ niyaµ puttaµ,
Æyusæ eka-puttam-anurakkhe;
Evam pi sabba-bhþtesu,
Mænasam-bhævaye aparimæ¼aµ.
Mettañ-ca sabba-lokasmiµ,
Mænasam-bhævaye aparimæ¼aµ;
Uddhaµ adho ca tiriyañ-ca,
Asambædhaµ averaµ asapattaµ.
34 – Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)
(N×o w let us chant the Buddha’s words on loving-k÷i ndness.)
[This is what should b÷e done]
By one wh÷o is sk×i lled in g÷o odness
And who knows the p÷a th of peace:
Let them b÷e able and u
× pright,
Str÷a ightforward and gentl×e i÷ n speech,
Humble and not conc÷e ited,
C÷o ntented and e× asily s÷a tisfied,
Unburdened with d÷u ties and frugal i× n th÷e ir ways.
Peaceful and calm, a÷ nd wise and sk× i lful,
N÷o t proud and dem×a nding in n÷a ture.
Let them n°o t d÷o the sl× i ght÷e st thing
That th÷e wise would lat×e r r÷e prove,
Wishing: In gladness a÷ nd in s×a fety,
May a÷ ll beings b×e a÷ t ease.
Whatever liv÷ i ng beings there m÷a y be,
Whether th÷e y are w× e ak o
÷ r strong, om÷i tting none,
The great or the m÷i ghty, medium, sh×o rt, o
÷ r small,
The seen and the u
÷ nseen,
Those living near and f×a r a÷ way,
Those born and t÷o b×e born,
May a÷ ll beings b×e a÷ t ease.
Let none dec¯e ive a÷ n÷o ther
Or d÷e spise an÷y being in a× n÷y state.
Let n°o ne through anger or i÷ ll-will
Wish h×a rm upon an÷o ther.
Even as a÷ mother protects with h÷e r life
Her child, her o
÷ nl×y child,
S°o with a b×o undless heart
Should o
÷ ne cherish all l×i v÷i ng beings,
Radiating k× i ndness over th÷e ent× i r÷e world:
Spreading upwards to the sk×i es
And d÷o wnw÷a rds t÷o th×e depths,
Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)
– 35
Ti¥¥hañ-caraµ nisinno væ,
Sayæno væ yævat’assa vigata-middho;
Etaµ satiµ adhi¥¥heyya,
Brahmam-etaµ vihæraµ idham-æhu.
Di¥¥hiñ-ca anupagamma,
Sølavæ dassanena sampanno;
Kæmesu vineyya gedhaµ,
Na hi jætu gabbha-seyyaµ punareti’ti.
36 – Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)
Outwards and unb÷o unded,
Fr÷e ed from h×a tr×e d and i÷ ll-will.
Whether standing or w÷a lking, seated,
Or l×y i÷ ng down – free from dr÷o wsiness –
One should s÷u stain this r÷e coll×e ction.
This is said t÷o b
° e° th÷e subl×i me ab÷i ding.
By not holding to f÷a lse views,
Th÷e pure-h×e art÷e d one, having clarity of v÷i sion,
Being freed fr÷o m all s×e nse-desires,
Is not b×o rn a× gain int÷o this world.
Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)
– 37
SUFFUSION WITH THE DIVINE ABIDINGS
(H×a nda mayaµ caturappamaññæ obhæsanaµ karomase)
[Mettæ-s÷a h÷a g÷a tena] cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti
T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ
Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya
Sabbævantaµ lokaµ mettæ-s÷a h÷a g÷a tena cetasæ
Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena
ph÷a r÷i t÷v æ vih÷æ r÷a tø
Karu¼æ-s÷a h÷a g÷a tena cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti
T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ
Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya
Sabbævantaµ lokaµ k÷a r÷u ¼æ-s÷a h÷a g÷a tena cetasæ
Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena
ph÷a r÷i t÷v æ vih÷æ r÷a tø
Muditæ-s÷a h÷a g÷a tena cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti
T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ
Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya
Sabbævantaµ lokaµ m÷u d÷i tæ-s÷a h÷a g÷a tena cetasæ
Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena
ph÷a r÷i t÷v æ vih÷æ r÷a tø
Upekkhæ-sah÷a g÷a t÷e na cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti
T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ
Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya
Sabbævantaµ lokaµ u
÷ p÷e kkhæ-s÷a h÷a g÷a tena cetasæ
Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena
ph÷a r÷i t÷v æ vih÷æ r÷a tø’ti
38 – Part Two • Suffusion with the Divine Abidings
(N¯o w let us make the Four Boundless Qualities sh¯ i ne forth.)
[° I w×i ll abide] pervading o÷n e quarter with a heart imbued with
loving-k×i ndness;
likew×i se the second, likew×i se the third, likewise t÷h e fourth;
so above and b÷e low, around and e×v er÷y where; and to a× l° l × a s to m
÷ yself.
I° w×i ll abide pervading the all-encomp×a ssing world with a heart
imbued with loving-k÷ i ndness;
ab× u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and without i÷ ll-will.
I° w×i ll abide pervading o÷n e quarter with a heart imbued with comp×a ssion;
likew×i se the second, likew× i se the third, likewise t÷h e fourth;
so above and b÷e low, around and e×v er÷y where; and to a× l° l a× s to m
÷ yself.
I° w×i ll abide pervading the all-encomp×a ssing world with a heart
imbued with comp÷ a ssion;
ab× u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and without i÷ ll-will.
I° w×i ll abide pervading o÷n e quarter with a heart imbued with gl×a dness;
likew× i se the second, likew×i se the third, likewise t÷h e fourth;
so above and b÷e low, around and e×v er÷y where; and to a× l° l a× s to m
÷ yself.
I° w×i ll abide pervading the all-encomp×a ssing world with a heart
imbued with gl÷a dness;
ab×u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and without ÷ i ll-will.
I° w×i ll abide pervading o÷n e quarter with a heart imbued with equanim×i ty;
likew×i se the second, likew×i se the third, likewise t÷h e fourth;
so above and b÷e low, around and e×v er÷y where; and to × a l° l a× s to m
÷ yself.
I° w× i ll abide pervading the all-encomp×a ssing world with a heart
imbued with equan÷ i mity;
ab× u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and witho÷ u t ill-will.
Part Two • Suffusion with the Divine Abidings
– 39
THE HIGHEST BLESSINGS
(Ma³gala Sutta)
(T°h u
° s have I h°e a° r° d that the Bl÷e ssed One)
Was staying at S×æ v÷a tthø,
Res° i d
° ing at the Jeta’s Grove
T°h e° n in the dark of the night, a r×a di÷a nt d÷e va
Illuminated a° l° l J×e t÷a ’s Grove.
She bowed down low before the Bl÷e ssed One
Then standing to one s×i de sh÷e said:
‘Devas are concerned for h×a ppiness
And ever l×o ng f÷o r peace.
The same is true for h×u mankind.
What t°h e° n are the h×i ghest bl÷e ssings?’
‘÷A v÷o iding those of fo÷o lish ways,
A
÷ ss÷o ciating w×i th th÷e wise,
And h÷o nouring those w×o rthy of h÷o nour.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘L÷i ving in places of suitable kinds,
With the fru÷i ts of past go÷o d deeds
A
÷ nd gu÷i ded by the r×i ghtf÷u l way.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘Acc÷o mplished in l÷e arn÷i ng a÷ nd cr÷a ftsman’s skills,
With d÷i scipline, high÷l y trained,
And s°p e° e° c° h that is true and pl× e asant t÷o hear.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘Prov÷i ding for mother and father’s support
And ch×e rishing family,
And ways of work that h×a rm n÷o being,
T°h e° s° e are the h×i ghest bl÷e ssings.
40 – Part Two • The Highest Blessings (Ma³gala Sutta)
‘G÷i ving with Dhamma i÷ n the heart,
Offering help to r×e lat÷i ves and kin,
And acting in ways that l×e ave n÷o blame.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘Steadfast in r÷e straint, and shunning e× vil ways,
Av÷o iding int×o xicants that d÷u ll the mind,
And heedf÷u lness in all things th×a t arise.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘Resp÷e ctfulness and being of humble ways,
Contentment and gr×a titude,
And hearing the Dh÷a mma fr×e quent÷l y taught.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘Patience and wil÷l ingness to accept one’s faults,
Seeing venerated s×e ekers of th÷e truth,
And sharing o
÷ ften the w×o rds of Dh÷a mma.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘The H÷o ly L°i f° e lived with ardent e÷ ffort,
Seeing for ones×e lf the Nobl÷e Truths
And the realisation of Nibb־ na.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘Although inv÷o lved i÷ n w÷o rldly ways,
Unsh÷a ken the m× i nd r÷ emains
And beyond all s÷o rrow, sp×o tless, s÷e cure.
T°h e° s° e are the h×i ghest bl÷e ssings.
‘Th÷e y who l°i v° e by f÷o llowing this path
Know v÷i ctory wh× e rever th÷e y go,
And every p°l a° c° e for them i÷ s safe.
T° h e° s° e are the h×i ghest bl÷e ssings.’
Part Two • The Highest Blessings (Ma³gala Sutta)
– 41
REFLECTIONS ON UNIVERSAL WELL-BEING
(H×a nda mayam brahmavihæraphara¼aµ karomase)
[Ah×a µ sukhito h×o mi], niddukkho h×o mi,
a÷ vero h×o mi, a÷ byæpajjho h×o mi, a÷ nøgho h×o mi, sukh×ø
a÷ ttænaµ p÷a rih×a ræmi.
S÷a bbe s÷a ttæ sukhitæ h×o ntu, s÷a bbe s÷a ttæ averæ h×o ntu, s÷a bbe s÷a ttæ
abyæpajjhæ h×o ntu, s÷a bbe s÷a ttæ anøghæ h×o ntu, s÷a bbe s÷a ttæ sukh×ø
a÷ ttænaµ p÷a rih×a rantu.
S÷a bbe s÷a ttæ sabbadukkhæ pamucc×a ntu.
S÷a bbe s÷a ttæ laddha-s×a mp÷a tt×i to mæ vigacch×a ntu.
S÷a bbe s÷a ttæ kammass÷a kæ kamm×a dæyædæ kamm×a yonø kamm×a bandhþ
kammap÷a ¥is×a r÷a ¼æ, yaµ kammaµ k÷a riss×a nti, kalyæ¼aµ væ pæp÷a kaµ
væ, tass÷a dæyædæ bh÷a viss×a nti.
42 – Part Two • Reflections on Universal Well-Being
(Now let us chant the reflections on universal w÷ e ll-being.)
[May I ab÷i de in w×e ll-being], in fr÷e edom fr×o m a÷ ffliction, in fr÷e edom
fr×o m h÷o st×i lity, in fr÷e edom fr×o m i÷ ll-will, in fr÷e edom fr×o m a÷ nx×i ety,
and may I m°a int¯a in w¯e ll-b×e ing in m
÷ yself.
May everyone ab÷i de in w×e ll-being, in fr÷e edom fr×o m h÷o st×i lity,
in fr÷ e edom fr×o m i÷ ll-will, in fr÷e edom fr×o m a÷ nx×i ety, and may they
m°a int¯a in w¯e ll-b×e ing in th÷e mselves.
May a°ll beings be rel¯e ased fr÷o m a÷ ll s×u ffering.
And may they not be p×a rted from th÷e go°o d f×o rt°u ne they have a÷ ttained.
When they act upon int÷e ntion, a°ll beings a÷ re the o
× wners of their
a÷ ction and inh×e rit its r÷e sults. Their fut×u re is born from such a÷ ction,
comp×a nion to such a÷ ction, and its res°u lts will b¯e th×e ir home.
A°ll × a ctions with int÷e ntion, be th×e y s°k i° lful or h×a rmful – of s÷u ch a°c ts
they will b÷e th×e heirs.
Part Two • Reflections on Universal Well-Being
– 43
REFLECTION ON THE FOUR REQUISITES
(H×a nda mayaµ ta³kha¼ika-paccav÷e kkha¼a-pæ¥haµ bha¼æmase)
[Pa¥isa³khæ] yoniso cøv÷a raµ p÷a ¥is×e væmi, yævadeva s×ø tass÷a p÷a ¥ighætæya,
u¼hassa p÷a ¥ighætæya, ðaµsa-mak÷a s÷a -vætæt÷a p÷a -siriµsapa-samphassænaµ
p÷a ¥ighætæya, yævadeva hir×i kopina-p÷a ¥icchæd÷a natthaµ.
Wisely reflecting, I use th÷e robe: only to ward o÷ ff cold, to ward o÷ ff
heat, to ward off the touch o÷ f flies, m÷o squitoes, wind, b÷u rn÷i ng and
cr×e eping things, only for the s×a ke of m÷o desty.
[Pa¥isa³khæ] yoniso pi¼ð÷a pætaµ p÷a ¥is×e væmi, neva d÷a væya, na m÷a dæya,
na ma¼ð÷a næya, n÷a v×i bhþs÷a næya, yævadeva i× mass÷a kæyass÷a ¥h÷i tiyæ,
yæp÷ a næya, vihiµs÷þ par×a t÷i yæ, brahmac÷a r×i yænugg÷a hæya, iti puræ¼añc÷a
ved×a naµ p÷a ¥ih×a ³khæmi, navañc÷a ved×a naµ na uppædessæmi, yætræ c÷a
me bhavissati a÷ navajjatæ c÷a phasuviharocæ’ti.
Wisely reflecting, I use a
÷ lmsfood: not f÷o r fun, not for pl÷e asure, not
for f÷a ttening, not for beautific×a tion, only for th÷e maintenance and
n×o urishment of this b÷o dy, for keeping it h÷e althy, for helping with the
H×o ly Life; think÷i ng thus, “I will allay h×u nger without over÷e ating, so
that I may c÷o ntinue to live bl×a melessly and a
÷ t ease.”
[Pa¥isa³khæ] yoniso senæs÷a naµ p÷a ¥is×e væmi, yævadeva s×ø tass÷a p÷a ¥ighætæya,
u¼hassa p÷ a ¥ighætæya, ðaµsa-mak÷a s÷a -vætæt÷a p÷a -siriµsapa-samphassænaµ
p÷a ¥ighætæya, yævadeva utup÷a rissaya v÷i nodanaµ p÷a ¥is×a llænæræmatthaµ.
Wisely reflecting, I use the l÷o dging: only to ward o÷ ff cold, to ward o÷ ff
heat, to ward off the touch o÷ f flies, m÷o squitoes, wind, b÷u rn÷i ng and
cr×e eping things, only to remove th÷e danger from w÷e ather, and f÷o r
living in secl×u sion.
[Pa¥isa³khæ] yoniso g÷i læna-pacc÷a y÷a -bhesajja-p÷a rikkhæraµ p÷a ¥is×e væmi,
yævadeva upp×a nnænaµ veyyæbædh÷i kænaµ ved÷a nænaµ p÷a ¥ighætæya,
a÷ byæpajjha-p÷a ramatæyæ ti.
Wisely reflecting, I use s÷u pports for the sick and m÷e dicinal r×e quisites:
only to ward off p÷a inful f×e elings that have ar÷i sen, for th÷e maximum
freedom from d÷i sease.
44 – Part Two • Reflection on the Four Requisities
R E F L E C T I O N O N T H E T H I R T Y- T W O P A R T S
(H×a nda mayaµ dvattiµsækæra-pæ¥haµ bha¼æmase)
[Ayaµ kho] me kæyo uddhaµ pæd÷ a t÷ a læ adho kesamatthakæ
t÷ a c÷ a p÷ a r÷ i yanto pþro nænapp÷ a kærass÷ a ÷ a s÷ u c÷ i no
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 imasmiµ kæye
In this body there are:
kesæ
hair of the head
lomæ
hair of the body
nakhæ
nails
dantæ
teeth
taco
skin
maµsaµ
flesh
nahærþ
a¥¥hø
a¥¥himiñjaµ
vakkaµ
sinews
bones
bone marrow
kidneys
hadayaµ
heart
yakanaµ
liver
kilomakaµ
pihakaµ
papphæsaµ
antaµ
antagu¼aµ
udariyaµ
karøsaµ
pittaµ
semhaµ
membranes
spleen
lungs
bowels
entrails
undigested food
excrement
bile
phlegm
Part Two • Reflection on the Thirty-Two Parts
– 45
pubbo
pus
lohitaµ
blood
sedo
sweat
medo
fat
assu
tears
vasæ
grease
khe¹o
spittle
si³ghæ¼ikæ
mucus
lasikæ
oil of the joints
muttaµ
urine
matthalu³gan ti
brain
Evamæyaµ me kæyo uddhaµ pæd÷ a t÷ a læ adho kesamatthakæ
t÷ a c÷ a p÷ a r÷ i yanto pþro nænapp÷ a kærass÷ a ÷ a s÷ u c÷ i no
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.
46 – Part Two • Reflection on the Thirty-Two Parts
FIVE SUBJECTS FOR FREQUENT RECOLLECTION
(H×a nda mayaµ abhi¼ha-paccav÷e kkha¼a-pæ¥haµ bha¼æmase)
[Jaræ-dhammomh÷i ] jaraµ a÷ n÷a tøto
I am of the nature t÷o age, I have not g×o ne beyond a
÷ geing.
Byædh× i -dhammomh÷i byædhiµ a÷ n÷a tøto
I am of the nature to s÷i cken, I have not g× o ne beyond s÷i ckness.
M÷a ra¼a-dhammomh÷i m÷a ra¼aµ a÷ n÷a tøto
I am of the nature t÷o die, I have not g× o ne beyond d
÷ ying.
S÷a bbehi me p÷i yehi m÷a næpeh÷i nænæbhævo v÷i næbhævo
All that i÷ s mine, b÷e loved and pl×e asing, will become o÷ therwise, will
become s×e parated fr÷o m me.
Kammass÷a kæmhi kamm×a dæyædo kamm÷a yoni kamm÷a bandhu
kammap÷a tis×a r÷a no. Yaµ kammaµ k÷a rissæmi, kalyæ¼aµ væ pæp÷a kaµ væ,
tass÷a dæyædo bh÷a vissæmi
I am th÷e owner of my k÷a mma, heir to my k÷a mma, born of my k÷a mma,
r÷ elated to my k÷a mma, a
÷ bide supp×o rted by my k÷a mma. Whatever
kamma I sh÷a ll do, for good or f÷o r ill, of th°a t I will b÷e th×e heir.
Evaµ amheh÷ i a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ
Thu
° s we sh÷o uld frequently r×e c÷o llect.
Part Two • Five Subjects for Frequent Recollection
– 47
TEN SUBJECTS FOR FREQUENT RECOLLECTION
BY ONE WHO HAS GONE FORTH
(H×a nda mayaµ pabbajita-abhi¼ha-paccav÷e kkha¼a-pæ¥haµ bha¼æmase)
[Dasa i÷ me bhikkhave] dhammæ pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkh×i tabbæ. K÷a t÷a me dasa?
Bhikkhus, there are t÷e n dhammas which should be r÷ eflected upon
again and a
÷ gain by one who h÷a s g×o ne forth. Wh°a t ÷ a re these ten?
‘Veva¼¼÷i yamhi ajjhþp÷a g÷a to’ ti pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkh×i tabbaµ.
“I am n÷o longer l×i ving according t÷o worldly aims and v÷a lues.”
This should be r÷e flected upon again and a
÷ gain by one who h÷a s
g×o ne forth.
‘Parapa¥÷i baddhæ me jøv×i kæ’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ.
“My ver÷y life is sust×a ined through the gifts of o÷ thers.” This should be
r÷e flected upon again and a
÷ gain by one who h÷a s g×o ne forth.
‘Añño me ækappo k÷a r÷a ¼øyo’ ti pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkh×i tabbaµ.
“I sho÷u ld strive to ab×a ndon my former h÷a bits.” This should be
r÷e flected upon again and a
÷ gain by one who h÷a s g×o ne forth.
‘Kacci n÷u kho me attæ søl÷a to na u
÷ pavadatø’ ti pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkh×i tabbaµ.
“Does r÷e gret over my c×o nduct arise in m
÷ y mind?” This should be
r÷e flected upon again and a
÷ gain by one who h÷a s g× o ne forth.
‘Kacci n÷ u kho maµ a÷ nuvicca viññþ sabrahm×a cærø søl÷a to na
u
÷ pavadantø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ.
“Could m
÷ y spiritual comp×a nions find fault with my c÷o nduct?”
This should be r÷e flected upon again and a
÷ gain by one who h÷a s
g×o ne forth.
48 – Part Two • Ten Subjects for Frequent Recollection by One who has Gone Forth
‘S÷a bbehi me p÷i yehi m÷a næpeh÷i nænæbhævo v÷i næbhævo’ ti pabb÷a jitena
abhi¼haµ pacc÷a vekkh×i tabbaµ.
“All that i÷ s mine, b÷e loved and pl×e asing, will become o÷ therwise, will
become s×e parated from me.” This should be r÷e flected upon again
and a
÷ gain by one who h÷a s g×o ne forth.
‘Kammass÷a komhi kamm×a dæyædo kamm÷a yoni kamm÷a bandhu
kammap÷a ¥is×a ra¼o, yaµ kammaµ k÷a rissæmi, kalyæ¼aµ væ
pæp÷a kaµ væ, tass÷a dæyædo bh÷a vissæmø’ ti pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkh× i tabbaµ.
“I am th÷ e owner of my k÷a mma, heir to my k÷a mma, born of my k÷ a mma,
r÷ e lated to my k÷a mma, ÷ a bide supp× o rted by my k÷a mma; whatever
kamma I sh÷ a ll do, for good or f÷ o r ill, of th° a t I will b÷ e th× e heir.”
This should be r÷ e flected upon again and a
÷ gain by one who h÷ a s
g× o ne forth.
‘Kathambhþtass÷a me rattind÷i væ vøt÷i p×a tantø’ ti pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkh×i tabbaµ.
“Th÷e days and nights are r÷elentlessly p×a ssing; h÷o w well am I sp×e nd×i ng
m
÷ y time?” This should be r÷e flected upon again and a
÷ gain by one who
h÷a s g×o ne forth.
‘Kacci n÷u kho’haµ suññ×æ gære abhir÷a mæmø’ ti pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkh×i tabbaµ.
Do I delight in s×o litude or not?” This should be r÷e flected upon again
and a
÷ gain by one who h÷a s g×o ne forth.
Part Two • Ten Subjects for Frequent Recollection by One who has Gone Forth
– 49
‘Atthi n÷u kho me uttari-m÷a nussa-dhammæ alamariy÷a -ñæ¼a-dassana-viseso
adhig÷a to, so’haµ pacch×i me kæle s÷a brahmacærøh÷i pu¥¥ho na ma³ku
bh÷a vissæmø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ.
“Has m
÷ y practice borne fruit with freedom or i× nsight so that at the
e÷ nd of my life I need not feel a
÷ shamed when questioned b÷ y my
sp×i r×i tual comp÷a nions?” This should be r÷e flected upon again and
a
÷ gain by one who h÷a s g×o ne forth.
Ime kho bhikkh×a ve d÷a s÷a dhammæ pabb÷a jitena a÷ bhi¼haµ
pacc÷a vekkhitabbæ’ti.
Bhikkhus, these are the t÷e n dhammas to be r÷e flected upon again and
a
÷ gain by one who h÷a s g×o ne forth.
50 – Part Two • Ten Subjects for Frequent Recollection by One who has Gone Forth
PART THREE:
FORMAL REQUESTS
Requesting a Dhamma Talk
54
Acknowledging the Teaching
54
Requesting Paritta Chanting
55
Requesting the Three Refuges and the Five Precepts
56
Requesting the Three Refuges and the Eight Precepts
59
Part Three • Formal Requests, Table of Contents
– 53
Añjali
Chanting and making formal requests, is done with the hands in añjali.
This is a gesture of respect, made by placing the palms together directly
in front of the chest, with the fingers aligned and pointing upwards.
REQUESTING A DHAMMA TALK
(After bowing three times, with hands joined in añjali, recite
the following:)
Brahmæ c÷a lokædhip÷a tø s÷a hamp÷a ti
K÷a tañj÷a lø a÷ dhiv÷a raµ a÷ yæc÷a tha
Sant×ø dha s÷a ttæpp÷a r÷a jakkh÷a -jætikæ
Deset÷u dhammaµ a÷ n÷u kamp÷i maµ p÷ a jaµ
(Bow three times again.)
The Brahma god Sahampati, Lord of the world,
With palms joined in reverence, requested a favour:
“Beings are here with but little dust in their eyes,
Pray, teach the Dhamma out of compassion for them.”
ACKNOWLEDGING THE TEACHING
One person:
H×a nda mayaµ dhammakath×æ ya s×æ dhuk÷æ raµ dadæmase.
Now let us express our approval of this Dhamma
Teaching.
Response:
Sædhu, sædhu, sædhu, an×u modæmi.
It is well, I appreciate it.
54 – Part Three • Requesting a Dhamma Talk • Acknowledging the Teaching
REQUESTING PARITTA CHANTING
(After bowing three times, with hands joined in añjali, recite the
following:)
Vipatti-pa¥ibæh×æ ya sabb÷a -sampatt÷i -siddh÷i yæ
Sabbadukkha-vinæs×æ ya
Parittaµ brþth÷a ma³g÷a laµ
Vipatti-pa¥ibæh×æ ya sabb÷a -sampatt÷i -siddh÷i yæ
Sabbabhaya-vinæs×æ ya
Parittaµ brþth÷a ma³g÷a laµ
Vipatti-pa¥ibæh×æ ya sabb÷a -sampatt÷i -siddh÷i yæ
Sabbaroga-vinæs×æ ya
Parittaµ brþth÷a ma³g÷a laµ
(Bow three times.)
For warding off misfortune, for the arising of good fortune,
For the dispelling of all dukkha,
May you chant a blessing and protection.
For warding off misfortune, for the arising of good fortune,
For the dispelling of all fear,
May you chant a blessing and protection.
For warding off misfortune, for the arising of good fortune,
For the dispelling of all sickness,
May you chant a blessing and protection.
Part Three • Requesting Paritta Chanting
– 55
REQUESTING THE THREE REFUGES
& THE FIVE PRECEPTS
(After bowing three times, with hands joined in añjali, recite:)
Mayaµ/Ahaµ bhante/ayye* tisara¼ena s÷ a ha
pañca s×ø læni y÷æ cæma/y÷æ cæmi
Dutiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷ a ha
pañca s×ø læni y÷æ cæma/y÷æ cæmi
Tatiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷ a ha
pañca s×ø læni y÷æ cæma/y÷æ cæmi
We/I, Venerable Sir/Sister**, request the Three Refuges and
the Five Precepts.
For the second time, we/I, Venerable Sir/Sister**, request the
Three Refuges and the Five Precepts.
For the third time, we/I, Venerable Sir/Sister**, request the
Three Refuges and the Five Precepts.
*When requesting in Pæli from a layperson, “mitta” replaces “bhante” or “ayye”.
**When requesting in English from a layperson, “Friend” replaces “Venerable Sir” or “Sister”.
56 – Part Three • Requesting The Three Refuges & The Five Precepts
TAKING THE THREE REFUGES
(Repeat, after the leader has chanted the first three lines:)
Namo tassa bhagavato arahato
Namo tassa bhagavato arahato
Namo tassa bhagavato arahato
Homage to the Blessed, Noble,
Homage to the Blessed, Noble,
Homage to the Blessed, Noble,
sammæsambuddhassa
sammæsambuddhassa
sammæsambuddhassa
and Perfectly Enlightened One.
and Perfectly Enlightened One.
and Perfectly Enlightened One.
Buddhaµ sara¼aµ gacchæmi
Dhammaµ sara¼aµ gacchæmi
Sa³ghaµ sara¼aµ gacchæmi
To the Buddha I go for refuge.
To t h e D h am m a I go f o r re f uge .
To the Sangha I go for refuge.
Dutiyampi Buddhaµ sara¼aµ gacchæmi
Dutiyampi Dhammaµ sara¼aµ gacchæmi
Dutiyampi Sa³ghaµ sara¼aµ gacchæmi
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.
Tatiyampi Buddhaµ sara¼aµ gacchæmi
Tatiyampi Dhammaµ sara¼aµ gacchæmi
Tatiyampi Sa³ghaµ sara¼aµ gacchæmi
For the third time, to the Buddha I go for refuge.
For the third time, to the Dhamma I go for refuge.
For the third time, to the Sangha I go for refuge.
Leader:
Tisara¼a-gamanaµ ni¥¥hitaµ
This completes the going to the Three Refuges.
Response:
Æma bhante/ayye*
Yes, Venerable Sir/Sister**.
*When requesting in Pæli from a layperson, “mitta” replaces “bhante” or “ayye”.
**When requesting in English from a layperson, “Friend” replaces “Venerable Sir” or “Sister”.
Part Three • Taking The Five Precepts
– 57
THE FIVE PRECEPTS
(To undertake the precepts, repeat each precept after the leader.)
1. Pæ¼ætipætæ ver× a ma¼ø sikkh×æ padaµ s×a mæd÷ i yæmi.
I undertake the precept to refrain from taking the life of any
living creature.
2. Adinnædænæ ver×a ma¼ø sikkh×æ padaµ s×a mæd™i yæmi.
I undertake the precept to refrain from taking that which is not
given.
3. Kæmesu micch×æ cæræ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷ i yæmi.
I undertake the precept to refrain from sexual misconduct.
4. Mus×æ vædæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from lying.
5. Suræmeraya-majja-pamæda¥¥h×æ næ ver×a ma¼ø sikkh×æ padaµ
s×a mæd÷i yæmi.
I undertake the precept to refrain from consuming intoxicating
drink and drugs which lead to carelessness.
Leader:
Imæni pañca sikkh×æ padæni
S×ø lena sug÷a tiµ yanti
S×ø lena bhog÷a s×a mpadæ
S×ø lena nibb÷u tiµ yanti
Tasm×æ s×ø laµ vis×o dhaye
These are the Five Precepts;
virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness.
Therefore let virtue be purified.
Response:
Sædhu, sædhu, sædhu
(Bow three times.)
58 – Part Three • The Five Precepts
REQUESTING THE THREE REFUGES
& THE EIGHT PRECEPTS
(After bowing three times, with hands joined in añjali, recite:)
Mayaµ/Ahaµ bhante/ayye* tisara¼ena s÷a ha
a¥¥ha s×ø læni y÷æ cæma/y÷æ cæmi
Dutiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷ a ha
a¥¥ha s×ø læni y÷æ cæma/y÷æ cæmi
Tatiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷a ha
a¥¥ha s× ø læni y÷æ cæma/y÷æ cæmi
We/I, Venerable Sir/Sister**, request the Three Refuges and
the Eight Precepts.
For the second time, we/I, Venerable Sir/Sister**, request the
Three Refuges and the Eight Precepts.
For the third time, we/I, Venerable Sir/Sister**, request the
Three Refuges and the Eight Precepts.
TAKING THE THREE REFUGES
(Repeat, after the leader has chanted the first three lines:)
Namo tassa bhagavato arahato sammæsambuddhassa
Namo tassa bhagavato arahato sammæsambuddhassa
Namo tassa bhagavato arahato sammæsambuddhassa
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.
*When requesting in Pæli from a layperson, “mitta” replaces “bhante” or “ayye”.
**When requesting in English from a layperson, “Friend” replaces “Venerable Sir” or “Sister”.
Part Three • Requesting The Three Refuges & The Eight Precepts • Taking The Three Refuges
– 59
Buddhaµ sara¼aµ gacchæmi
Dhammaµ sara¼aµ gacchæmi
Sa³ghaµ sara¼aµ gacchæmi
To the Buddha I go for refuge.
To t h e D h am m a I go f o r re f uge .
To the Sangha I go for refuge.
Dutiyampi Buddhaµ sara¼aµ gacchæmi
Dutiyampi Dhammaµ sara¼aµ gacchæmi
Dutiyampi Sa³ghaµ sara¼aµ gacchæmi
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.
Tatiyampi Buddhaµ sara¼aµ gacchæmi
Tatiyampi Dhammaµ sara¼aµ gacchæmi
Tatiyampi Sa³ghaµ sara¼aµ gacchæmi
For the third time, to the Buddha I go for refuge.
For the third time, to the Dhamma I go for refuge.
For the third time, to the Sangha I go for refuge.
Leader:
Tisara¼a-gamanaµ ni¥¥hitaµ
This completes the going to the Three Refuges.
Response:
Æma bhante/ayye*
Yes, Venerable Sir/Sister**.
*When requesting in Pæli from a layperson, “mitta” replaces “bhante” or “ayye”.
**When requesting in English from a layperson, “Friend” replaces “Venerable Sir” or “Sister”.
60 – Part Three • Taking The Three Refuges
THE EIGHT PRECEPTS
(To undertake the precepts, repeat each precept after the leader.)
1. Pæ¼ætipætæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from taking the life of any
living creature.
2. Adinnædænæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from taking that which is not
given.
3. Abrahmacariyæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from any intentional sexual
activity.
4. Mus×æ vædæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from lying.
5. Suræmeraya-majja-pamæda¥¥h×æ næ ver×a ma¼ø sikkh×æ padaµ
s×a mæd÷i yæmi.
I undertake the precept to refrain from consuming intoxicating
drink and drugs which lead to carelessness.
6. Vikælabhojanæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from eating at inappropriate
times.
7. Nacca-gøta-vædita-visþkad×a ssanæmælæ-gandha-vilepana-dhæra¼ama¼ðana-vibhþsana¥¥h×æ næ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from entertainment,
beautification, and adornment.
8. Uccæsayana-mah×æ sayanæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi.
I undertake the precept to refrain from lying on a high or
luxurious sleeping place.
Part Three • The Eight Precepts
– 61
Leader:
Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi
Response:
Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi
Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi
Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi
I undertake these Eight Precepts.
I undertake these Eight Precepts.
I undertake these Eight Precepts.
Leader:
Imæni a¥¥ha sikkh×æ padæni
S×ø lena sug÷a tiµ yanti
S×ø lena bhog÷a s×a mpadæ
S×ø lena nibb÷u tiµ yanti
Tasm×æ s×ø laµ vis×o dhaye
These are the Eight Precepts;
virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness.
Therefore let virtue be purified.
Response:
Sædhu, sædhu, sædhu
(Bow three times.)
62 – Part Three • The Eight Precepts
APPENDIX
Pæli Phonetics and Pronunciation
66
Chanting Technique
67
Glossary of Pæli Terms
68
Part Four • Appendix, Table of Contents
– 65
PÆLI PHONETICS & PRONUNCIATION
Pæli is the original scriptural language of Theravæda Buddhism.
It was a spoken language, closely related to Sanskrit, with no
written script of its own. As written forms have emerged, they
have been in the letterings of other languages (e.g., Devanagari,
Sinhalese, Burmese, Thai, Roman). Thus the Roman lettering used
here is pronounced just as one would expect, with the following
clarifications:
Vowels are of two types:
Short
a as in about
i as in hit
u as in put
Long
æ as in father
ø as in machine
þ as in rule
e as in grey
o as in more
Exception: e and o change to short sounds in syllables ending
in consonants. They are then pronounced as in “get” and “ox”,
respectively.
Consonants are mostly as one would expect, with a few additional
rules:
c as in ancient (like ch but unaspirated)
µ, ³ as ng in sang
ñ as ny in canyon
v rather softer than the English v; near w
bh, ch, dh, ðh, gh, jh, kh, ph, th, ¥h
These two-lettered notations with h denote an aspirated, airy
sound, distinct from the hard, crisp sound of the single consonant.
They should be considered as one unit. However, the other
combinations with h, i.e., lh, mh, ñh, and vh, do count as two
consonants.
Examples:
th as t in tongue. (Never pronounced as in the.)
ph as p in palate. (Never pronounced as in photo.)
ð, ðh, ¹, ¼, ¥, ¥h
These retroflex consonants have no English equivalents. They are
sounded by curling the tip of the tongue back against the palate.
66 – Part Four • Pæli Phonetics & Pronunciation
Full-length syllables contain long vowels (æ, ø, þ, e, o) or end
with µ or having ended in a consonant, are followed by a syllable
beginning with a consonant (e.g., mag·ga, hon·ti, Bud·dha).
Remember that bh, dh, etc. count as single consonants.
(Therefore am·hæ·kaµ, but sa·dham·maµ, not sad·ham·maµ.)
Full-length syllables take twice the time of half-length syllables
– rather like two beats in a bar of music compared to one. This is
what gives the chanting its particular rhythm.
Half-length syllables end in short vowels.
CHANTING TECHNIQUE
Once the system of Pæli pronunciation and rhythm has been
grasped, it is possible to chant a text from sight.
BUD
•
DHO
1
1
SU
1
/2
•
SUD
1
•
DHO
1
KA
1
/2
•
RU
1
/2
•
£Æ
1
MA
1
/2
•
HA£
1
•
£A
1
•
/2
VO
1
If you find it difficult to understand the practice of chanting (or
even if you find it easy), the general rule of thumb is to listen
carefully to what the leader and the group are chanting and to
follow, keeping the same pitch, tempo and speed. All voices should
blend together as one.
Punctuation and Tonal Marks
(Round Brackets) indicate words chanted only by the leader; words
in [square brackets] are usually chanted only by the responder.
The triangular tonal marks indicate changes in pitch. Longer marks
also indicate a lengthening of the syllable.
high tone
n×o ble
low tone
bl÷e ssed
long low tone
h¯o mage
long mid tone
th°e se
A Note on Hyphenation in the Text
As an aid to understanding, some of the longer Pæli words in the
text have been hyphenated into the words from which they are
compounded. This does not affect the pronunciation in any way.
Part Four • Pæli Phonetics & Pronunciation • Chanting Technique
– 67
GLOSSARY OF PÆLI TERMS
Anattæ
Literally, “not-self,” i.e. impersonal, without individual essence;
neither a person nor belonging to a person. One of the three
characteristics of conditioned phenomena.
Anicca
Transient, impermanent, unstable, having the nature to arise
and pass away. One of the three characteristics of conditioned
phenomena.
Arahaµ/Arahant
Literally, ‘worthy one’ – a term applied to all enlightened beings.
As an epithet of the Buddha alone, “Lord” is used.
Ariyapuggalæ
‘Noble beings’ – there are eight kinds: those who are working on
or who have achieved the four different stages of realisation.
Bhagavæ
Bountiful, with good fortune – when used as an epithet of the
Buddha, “the Fortunate One,” “the Blessed One.”
Bhikkhu
A Buddhist monk who lives as an alms mendicant, abiding by 227
training precepts that define a life of renunciation and simplicity.
Brahmæ
Celestial being; a god in one of the higher spiritual realms.
Buddha
The Understanding One, the One who is Awake, who knows things
as they are; a potential in every human being. The historical
Buddha, Siddhattha Gotama, lived and taught in India in the
5th century B.C.E.
Deva
A celestial being. Less refined than a brahmæ, as a deva is still in a
sensual realm, albeit a very refined one.
Dhamma (Sanskrit: Dharma.)
The Teaching of the Buddha as contained in the scriptures; not
dogmatic in character, but more like a raft or vehicle to convey
the disciple to deliverance. Also, the Truth towards which
that Teaching points; that which is beyond words, concepts or
intellectual understanding.
When written as ‘dhamma’ this refers to an ‘item’ or ‘thing’.
68 – Part Four • Glossary of Pæli Terms
Dukkha
Literally, ‘hard to bear’ – dis-ease, restlessness of mind, anguish,
conflict, unsatisfactoriness, discontent, suffering. One of the three
characteristics of conditioned phenomena.
Kamma (Sanskrit: karma.)
Cause; actions created or recreated by habitual impulse, intention,
volition, natural energies.
Mæræ
Personification of evil forces. During the Buddha’s struggle for
enlightenment, Mæræ manifested frightening and enticing forms to
try to turn him back from his goal.
Nibbæna (Sanskrit: Nirvæna.)
Literally, ‘cooled’ – the state of liberation from all suffering and
defilements, the goal of the Buddhist Path.
Paccekabuddha
Solitary Buddha – someone enlightened by their own efforts
without relying on a teacher but who, unlike the Buddha, has no
following of disciples.
Pañc’upædænakkhandhæ
The five aggregates, physical or mental – that is: rþpa, vedanæ,
saññæ, sa³khæræ, viññæ¼a. Attachment to any of these as, ‘This
is mine’, ‘I am this’ or, ‘This is my self’ is upædæna — clinging or
grasping.
Paritta
Verses chanted particularly for blessing and protection.
Puñña
The accumulation of good fortune, blessings, or well-being
resulting from the practice of Dhamma.
Rþpa
Form or matter. The physical elements that make up the body,
i.e. earth, water, fire and air (solidity, cohesion, temperature and
vibration).
Part Four • Glossary of Pæli Terms
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Sa³gha
The community of those who practise the Buddha’s Way.
More specifically, those who have formally committed themselves
to the lifestyle of mendicant monks and nuns. The “four pairs, the
eight kinds of noble beings” are those who are on the path to or
who have realised the fruition of the four stages of enlightenment:
stream entry, once return, non-return and arahantship.
Sa³khæræ
Formations. Approximately, ‘impulses’, that is all mental states
apart from feeling and perception that colour one’s thoughts and
make them either good, bad or neutral.
Saññæ
Perception, the mental function of recognition.
Tathægata
‘Thus gone’ or ‘Thus come’ – one who has gone beyond suffering
and mortality; one who experiences things as they are, without
delusion. The epithet that the Buddha applied to himself.
Threefold bliss
Mundane bliss, celestial bliss and Nibbænic bliss.
Vedanæ
Feeling – physical and mental feelings that may be either pleasant,
unpleasant or neutral.
Viññæ¼a
Sense consciousness – the process whereby there is seeing,
hearing, smelling, tasting, touching and thinking.
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