Pūjā

Background pattern Description automatically generated with medium confidenceRecitals of Dhamma

Translated and Compiled

by Bhante Ānanda

First Edition v1.22

November 2022

The Nameless Publications

Heartwood Hermitage

3414 Renwick Rd.

Nelson, BC, Canada

Ebook ISBN: 978-1-7777821-5-3

ISBN: 978-1-7777821-4-6

Printed in Canada

For free distribution only.

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True Dhamma is shared through

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“Tathāgatappavedito dhammavinayo,

bhikkhave, vivato virocati,

no paticchanno.”

“The Truth-Finder’s Teaching and way of life,

monks, is clear and open, it shines for all to see,

it cannot be concealed.”

Contents

Introduction

Recital and Learning

Paritta Chanting

The Buddha’s Instruction

Pāli Phonetics and Pronunciation

Notes on Translation

Note on Hyphenation

Formal Requests

Homage to the Buddha

Asking for the Five Virtues

Asking for the Eight Virtues

Going for Refuge

The Five or Eight Training Virtues

Opening

Opening Chant

Buddha Vandanā

Dhamma Vandanā

Sangha Vandanā

Natural Collectedness

Verse on Nibbāna

The Buddha’s Passing

Dhammapāda Verses

Asking for Forgiveness

Reflections on the Requisites

Paritta

Mangala Sutta

Ratana Sutta

Metta Sutta

Khandha Paritta

Short Essentials

Verses of the Elders

Four Kinds of Lights

Blissful Ease of Mind

Uncovered

The Four Times (1)

The Four Times (2)

Unlimited Perception of Transience

Unlimited Perception of Trouble

Unlimited Perception of Selflessness

Selflessness is Bliss

[Material Self]

[Mental Self]

[Immaterial Self]

Longer Essentials

The Fruits of Truth-Seeking

[Third Fruit of the Truth-Seeking Life]

[A Buddha Arises in the World]

[Protected by the Pātimokkha]

[Virtue]

[Samādhi]

[Pañña]

Explanation of the Path

[1. Wise Understanding]

[2. Wise Attitude]

[3. Wise Speech]

[4. Wise Behavior]

[5. Wise Living]

[6. Wise Practice]

[7. Wise Awareness]

[8. Wise Meditation]

The Wheel-Turner

[A Monk’s Good Qualities]

[1. Vitality]

[2. Beauty]

[3. Happiness]

[4. Wealth]

[5. Strength]

[Accumulating Goodness]

Remembering the Breath

…[1. Introduction]…

[2. Instructions]

[3. Fulfilling the Four Resting Places]

[4. Fulfilling the Supports of Awakening]

[5. Fulfilling Release by Understanding]

The Buddha’s Awakening

[1. Bodhi Kathā]

Setting Rolling the Wheel of Dhamma

[Two Extremes]

[The Midway]

[Eight-Spoked]

[Four Understandings of the Ariyas]

[Three Modes]

[Dhamma Vision]

[Sounding the News]

The Release from Perceptual Awareness

[Natural Samādhi & Jhāna]

[First Jhāna]

[Second Jhāna]

[Third Jhāna]

[Fourth Jhāna]

[5. The Plane of Endless Space]

[6. Plane of Endless Consciousness]

[6. Plane of Bare Awareness]

[Nirodha]

Ten Reflections of One Gone Forth

Extras

Rejoicing and Sharing of Merits

Homage

May All Blessings Be

Great Aspiration

Kataññutā – Ackowledgements

Introduction

Recital and Learning

At the time of the Buddha, in the early days of the saṅgha, there were no written teachings and the Dhamma was passed down, from teacher to pupil, through oral recitation. Since that time, monks and nuns have assembled together, most often in the afternoon or the evening, to discuss Dhamma and recite the teachings as they knew them, the discourses of the Buddha. This is how they learned and remembered discourses - by reciting them.

Because the Pāḷi canon is a vast and comprehensive body of teachings, one cannot expect to learn it by heart easily. However, it is generally agreed that newly ordained monks and nuns should be at least well versed in a book called ‘the book of protections’ as part of their training, by committing it to memory. The book of protection, also known as the Maha Pirith Potha, is widespread in Theravāda Buddhist countries such as Sri Lanka, Myanmar, Thailand, etc… It is usually composed of roughly twenty-nine discourses found throughout the Pāḷi canon and is sometimes considered as ‘the Buddhist Bible’ since it contains accessible and well-known instructions from the Buddha.

In modern days, with readily accessible technology and mass printing, the culture of traditional oral transmission of the teaching has left the mainstream, although still alive in the monastic community. Because of this, the teaching has become more accessible to the general public. Reciting is nevertheless a truly valuable tool for learning the Dhamma. A recital book cannot replace the wisdom of the elders, but it can certainly help a person gain clarity and understanding. May the arrival of all this technology and new ways of learning be in favor of the Dhamma and goodness.

Like most chanting books in Theravāda Buddhism, this book is inspired from the book of protections. However, the intention here was to move closer to more significant and practical teachings which seem more helpful to memorize, for monastics as well as lay meditators, than the conventional parittas.

Many of these discourses have been close to my heart since the beginning and their profound insight left a deep enough impression within me to be compelled to commit them to memory. Those are the teachings I have chosen to memorize as part of my training.

Many important discourses that are essential to understanding the basics of the path that the Buddha taught, which appear to be overlooked by the classic book of protections, will be found here, making this booklet unique in its own right.

Paritta Chanting

Paritta in Pāḷi or Paritrāṇa in Sanskrit is generally translated as "protection" or "safeguard." In Buddhism, it refers to the practice of reciting certain suttas or discourses delivered by the Buddha or his disciples in order to ward off illnesses, misfortune and dangers.

Paritta discourses are also known as “sacca-kiriya”, statements or affirmations of Truth. This is because the protective power of the chants resides in the truth that they expose to light. It is by clearly understanding what is being said and fully resonating with it that their effectiveness becomes manifest.

Many of the Buddha’s disciples attained the path or the fruit of stream-entry to arahanthood by merely listening to the Dhamma expounded by the Blessed One. The undeniable truth in his words being so potent, one cannot remain blind to its knowledge. A shift must take place. These parittas here work in much the same way.

The concept of paritta was used by the Buddha, for the first time, in a discourse known as “khandha paritta” in the shorter section (Culla-vagga) of the Vinaya basket, and also in the numerical Collection (AN) under the title ‘Ahi (metta) Sutta’. This discourse was recommended by the Buddha as protection for the saṅgha to use as he exhorted the monks to cultivate mettā (Boundless Love) towards all beings, therefore, naturally protecting themselves (i.e. because of their own minds). Consequently, the practice of reciting or listening to paritta began quite early.

One can recite and intend the parittas to be for one’s own benefit, or one can also do it for others. For example, one can recite the protective chants to recover from illness oneself or by the bed of a sick person, or perhaps in the case of a loved one, a relative or anyone who has passed away, to help them along the way. Even the Buddha had certain discourses (from his own teachings!) recited to him on his bedside at times when he was sick.

On special occasions, all night recitations of parittas are performed by monks and nuns in order to bring safety, peace and well-being to a community. These are also done on auspicious occasions, such as the inauguration of a new monastery and on inauspicious occasions as well, such as at a funeral or during pandemics.

The Buddha’s Instruction

Even though reciting of the teaching was primarily an aid to learning the teachings, the Buddha himself instructed in many ways, to both lay people and monastics, ways to uplift the mind by recollecting the qualities of the Buddha, the Dhamma, the saṅgha, the virtues of the awakened people and generosity. The following excerpt is a classic teaching he gave, especially on how to practice the observance day, in his dispensation:

“Visākhā, when one repeatedly calls to mind the Buddha,

the mind become clear and bright,

joy wells up from within,

and the mind sheds its defilements.

Just as the way to cleaning one’s dirty head is through diligent effort Visākhā.

[Analogy of Cleaning One’s Head]

How is a dirty head cleansed by diligent effort?

By applying powder,

clay, water,

and by applying one’s own effort.

This is how a dirty head is cleansed by diligent effort.

[Emphasizing this Joyful Recollection]

In the same fashion, impurities in the mind are cleansed by diligent practice.

How?

Here, one who follows the path of the Ariyas

repeatedly calls to mind the Buddha in this way:

‘The Awakened One is an Arahant,

a fully awakened Buddha,

his knowledge and behavior are perfected,

he is the Exalted One,

the one who has understood the world,

the unequalled teacher of beings who seek to master themselves,

the teacher of Divine beings and humans,

he is the Buddha, the Auspicious One.

[Natural Samādhi]

When one repeatedly calls to mind the Buddha,

the mind become clear and bright,

Then joy wells up from within,

and the mind sheds its defilements.

Then one is called:

‘A wise follower who observes the Divine observance,

who lives in union with the Divine,

and by one’s devotion to the Divine,

ones mind becomes clear and bright,

and joy wells up from within,

and the mind sheds its defilements.’    

This is how the impurities of the mind are cleansed by diligent practice, Visākhā.”

AN III 70 The Observance of the Ariyas

Pāli Phonetics and Pronunciation

Vowels

The Pāḷi alphabet is quite different and much better organized than the English one. The letters in Pāḷi generally sound exactly like they are written, unlike in the English language.

First are the vowels, starting by the short sound, then the extended sound. (a, ā, i, ī, u, ū). Then follow the two exception vowels which are long by nature (e and o).

a is pronounced as in ‘apply’

ā or ‘aa’ as in ‘tall’

i as in ‘pit’

ī or ‘ii’ as in ‘glee’

u as in ‘you’

ū or ‘oo’ as in ‘rule’

e as in ‘hey’

o as in ‘over’

Consonants

Then, consonants are divided into six groups which are organized in the manner by which they are articulated inside the oral cavity, from the back of the mouth, where the soft palate is located (velum), to the front of the teeth and lips.

Velar consonants (k, kh, g, gh, ṅ)

These are articulated at the back of the mouth by the back part of the tongue and the soft palate.

ṅ is pronounced as the ‘ng’ in ‘sang’

Same as the anusvāra (ṃ)

Aspirated consonant, consonants which contain the letter h after the primary consonant letter (i.e.: kh, gh, dh…) are a different letter from their unaspirated counterparts (i.e.: k vs. kh). The h is not a silent h and should be sounded.

For example, a person saying kanka, to express ‘doubt,’ instead of saying kankhā, would be saying ‘heron’ instead ‘doubt.’

Palatal consonants (c, ch, j, jh, ñ)

These are pronounced by pressing the main part of the tongue onto the palate, the top part of the oral cavity.

c is pronounced as the ‘ch’ in ‘chili’
ñ as the ‘ny’ in ‘canyon.’

Retroflex consonants (ṭ, ṭh, ḍ, ḍh, ṇ)

These consonants have no English counterparts. They are produced by curling the tip of the tongue back to press the (underside of) the tongue against the top of the palate. Their sound is slightly crisper and sharper than the common dental consonants also found in English.

Dental consonants (t, th, d, dh, n)

These are the soft and familiar consonants which are articulated by pressing the tip of the tongue against the back of the teeth.

The consonant ‘th’ is different than in English.

It is sounded ‘hard,’ as the ‘th’ in ‘Thomas,’ not as in ‘Thistle.’

Labial consonants (p, ph, b, bh, m)

These are produced with the joining of the lips together, as in english.

The consonant ‘ph’ is also different than in english.

It too, is sounded ‘hard,’ as only ‘p’, like in ‘pasture,’ not as in ‘philosophy.’

Semi-Vowels (y, r, l, ḷ, v, s, h)

This group is different from the others as it contains consonants which escape the lens of the previous structure or simply, letters unique in their own style. With the exception of the letter ‘v’, they are articulated the same as in English. The letter ‘ḷ’ is the retroflex counterpart of ‘l’.

The consonant ‘v’ is softer than in English.

It is pronounced as the ‘w’ in ‘window.’

Anusvāra (ṃ)

This is not a particular group but rather, a final exception. The anusvāra is pronounced as the ‘ng’ in ‘sang’.

Notes on Translation

Since the Pāḷi and English languages differ greatly in syntax, style, grammar and manner of speech, I usually make an effort to adapt the ancestral Pāḷi into modern English. This process brings a final result which can rarely be juxtaposed perfectly, word over word, as found in a chanting booklet.

The Pāḷi language uses sentences beginning with the subject, then the object and finishes with the verb (when the narrator even ventures to use one)¹ and sometimes implementing a few adjectives afterwards, to qualify the subject, or the object. This would be a nearly incomprehensible puddle of words in English. (Bhikkhuno dhammaṃ deseti; The monk, the Dhamma, teaches.)

However, in this particular occasion, one of the main goals is to learn Pāḷi and hopefully, to understand the meaning of what is being recited by looking directly under the bold Pāḷi chant and trying to match the words in order to create meaning.

Therefore, for the sake of learning and clarity, I have re-arranged my original translations to fit the context intented here. The translations in this book will sound a little less polished and not always structurally proper in ‘good English’ but I feel it is a necessary adaptation in order to facilitate the learning experience which is the purpose of this book.

In some cases, because of the opposing syntaxes and structures of English and Pāḷi, I have implemented a simple [bracket system] in less obvious passages, to direct the reader to where, in the sentence, the proper Pāḷi-English translation can be found:

Ākāsānañc-āyatana-sukhuma-sacca-saññā

[At that time, there is] a true and yet subtle perception

[tasmiṃ samaye hoti,]

of endless spaciousness.

Since these discourses were memorized orally, some adaptations have naturally occurred in the way the teaching has been learned and transmitted. The most prominent of these adaptations is the heavy use of tedious repetitions, which were very helpful for learners, but in modern literary English, this can be repelling to many, unfortunately. In the translations I have published, which are the original English translations used in this book, an effort is usually made to reduce the amount of repetitions unless they are part of the Buddha’s rhetorical style in a teaching.

Conversely, in this work, such modifications are not appropriate since this would alter much of these original Pāḷi teachings and it is my belief that such teachings should continue to be passed down, in Pāḷi, in the same way we have received them, to minimize possible mistakes and misunderstandings, out of compassion for future generations. After all, change is inevitable, but we can at least slow down the deterioration of the Buddha Sāsana. This is one of the purposes of this book.

Note on Hyphenation

To help the new readers of Pāli language and to facilitate learning and understanding, most of the longer Pāḷi words in the text have been hyphenated and broken down into the words from which they are composed.

For example:

Samādhimānantarikaññamāhu;

Samādhim-ānantarik-aññam-āhu;

The Samādhi which is known as uninterrupted,

Reciters using this booklet should keep in mind that the hyphens are not part of the original Pāḷi and that no particular pause is meant by them. This should not affect their pronunciation nor their meaning.

Happy recitals.

Formal Requests

Homage to the Buddha

Namo tassa Bhagavato

Homage to the Blessed One,

Arahato

the Arahant,

Sammāsambuddhassa.

the Perfectly All-Awakened Buddha.

Asking for the Five Virtues

Pañca Sīla Yācanā

(This is done with hands folded in Añjali over the heart, kneeling or sitting next to the monk or nun.)

Okāsa ahaṃ Bhante

Allow me Bhante

Tisaraṇena saddhiṃ pañca-sīlaṃ yācāmi,

To ask for the three refuges and the five virtues.

Anuggahaṃ katvā sīlaṃ detha me Bhante.

Would you please give me the virtues Bhante.

Asking for the Eight Virtues

Aṭṭhaṅga Sīla Yācanā

Okāsa ahaṃ Bhante

Allow me Bhante

Tisaraṇena saddhiṃ aṭṭhaṅga-sīlaṃ yācāmi,

To ask for the three refuges and the eight virtues.

Anuggahaṃ katvā sīlaṃ detha me Bhante.

Would you please give me the virtues Bhante.

Going for Refuge

Khp 1 Saraṇattaya

Buddhaṃ saraṇaṃ gacchāmi,

I go to the Buddha as a refuge,

Dhammaṃ saraṇaṃ gacchāmi,

I go to the Dhamma as a refuge,

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Saṅgha as a refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi,

For a second time, I go to the Buddha as a refuge,

Dutiyampi dhammaṃ saraṇaṃ gacchāmi,

For a second time, I go to the Dhamma as a refuge,

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

For a second time, I go to the Saṅgha as a refuge.

Tatiyampi buddhaṃ saraṇaṃ gacchāmi,

For a third time, I go to the Buddha as a refuge,

Tatiyampi dhammaṃ saraṇaṃ gacchāmi,

For a third time, I go to the Dhamma as a refuge,

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

For a third time, I go to the Saṅgha as a refuge.

[Bhante or Ayya replies:]

“Saraṇagamaṃ sampunnaṃ”

“The going for refuge is now complete.”

The Five or Eight Training Virtues

Pañca & Aṭṭhaṅga-Sīla

(Khp 2 The Ten Trainings)

1. Pāṇātipātā veramaṇi-sikkhā-padaṃ samādiyāmi

I undertake the practice to refrain from harming living beings [on purpose].

2. Adinnā-dānā veramaṇi-sikkhā-padaṃ samādiyāmi.

I undertake the practice to refrain from taking what is not given.

3. Kāmesu micchā-cāra veramaṇi-sikkhā-padaṃ samādiyāmi.

I undertake the practice to refrain from sexual misconduct.

4. Musā-vādā veramaṇi-sikkhā-padaṃ samādiyāmi.

I undertake the practice to refrain from false speech.

5. Surā-meraya-majja-pamāda-ṭṭhānā veramaṇi-sikkhā-padaṃ samādiyāmi.

I undertake the practice to refrain from taking mind-altering substances.

Here end the five virtues.

6. Vikāla-bhojanā veramaṇi-sikkhā-padaṃ samādiyāmi.

I undertake the practice to refrain from eating at improper times.

7. Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsana-ṭṭhānā veramaṇisikkhāpadaṃ samādiyāmi.

I undertake the practice to refrain from dancing, singing, listening to music, seeing entertainment shows, wearing necklaces, perfumes and beautifying the body with cosmetics.

8. Uccā-sayana-mahā-sayanā veramaṇi-sikkhā-padaṃ samādiyāmi.

I undertake the practice to refrain from high and luxurious beds and seats.

Here end the eight virtues

[Bhante or Ayya replies:]

“Sīlena sugatiṃ yanti,

“By virtue, a good life is obtained,

Sīlena bhogasampadā,

By virtue, inner wealth comes to be,

Sīlena nibbutiṃ yanti,

By virtue, one is liberated,

Tasmā sīlaṃ visodhaye.”

This virtue is to be perfected.”

Meditator:         

Sādhu! Sādhu! Sādhu!

Excellent! Excellent! Excellent!

Opening

Opening Chant

Homage and Respect

Namo tassa Bhagavato Arahato Sammāsambuddhassa.

Homage to the Blessed One, the Arahant, the Perfectly All-Awakened One.

Buddha Vandanā

Homage to the Buddha

‘Itipi so bhagavā arahaṃ

The Exalted One is an Arahant,

sammā-sambuddho

Perfectly All-Awakened,

Vijjā-caraṇa-sampanno

Endowed with knowledge and conduct,

sugato lokavidū

Auspicious, Knower of the worlds,

Anuttaro purisa-damma-sārathi

Unsurpassed guide for those who seek self-mastery,

Satthā deva-manussānaṃ buddho bhagavā’ti;

Teacher of Devas and humans, Awakened and Blessed.’

Dhamma Vandanā

Homage to the Dhamma

‘Svākkhāto bhagavatā dhammo

‘Well explained is the Blessed One’s Teaching,

sandiṭṭhiko akāliko

Directly visible, Immediate,

ehipassiko opaneyyiko

Inviting, Leading upwards,

paccattaṃ veditabbo viññūhī’ti;

To be experienced by the wise for oneself.’

Sangha Vandanā

Homage to the Saṅgha

‘Suppaṭipanno bhagavato sāvakasaṅgho,

‘Good is the practice of the Awakened One’s saṅgha,

Ujuppaṭipanno bhagavato sāvakasaṅgho,

Straight is the practice of the Awakened One’s saṅgha,

Ñāyappaṭipanno bhagavato sāvakasaṅgho,

Wise is the practice of the Awakened One’s saṅgha,

Sāmīcippaṭipanno bhagavato sāvakasaṅgho,

Meaningful is the practice of the Awakened One’s saṅgha.

Yadidaṃ cattāri purisayugāni,

That is, the four pairs of people,

Aṭṭha purisapuggalā.

The eight kinds of persons.

Esa bhagavato sāvakasaṅgho

The saṅgha of the Awakened One is

Āhuneyyo pāhuneyyo

Worthy of offerings, worthy of hospitality,

Dakkhiṇeyyo añjalikaraṇīyo,

Worthy of generosity, worthy of respect,

Anuttaraṃ puñña-kkhettaṃ lokassā’ti.

An unsurpassed field of goodness for the universe.’

Natural Collectedness

Dhamma Samādhi

Tassime pañca nīvaraṇe pahīne attani samanupassato

Realizing that these five hindrances have been abandoned within,

Pamuditassa pīti jāyati,

With the arising of gladness, joy arises;

Pītimanassa kāyo passambhati,

With mental joy, the body becomes calm;

Passaddhakāyo sukhaṃ vediyati,

Calm in body, the mind experiences happiness;

Sukhino cittaṃ samādhiyati.

The happy mind becomes collected.

Verse on Nibbāna

Nibbāna Gātha

AN III 32 Ānanda Sutta

Etaṃ santaṃ, etaṃ paṇītaṃ,

This is peaceful, this is sublime,

Yadidaṃ sabba-saṅkhāra-samatho

Namely the stilling of all processes,

Sabbūpadhi-paṭinissaggo

Breaking free from all mental limitations,

Taṇha-kkhayo

The complete calming of tension,

Virāgo nirodho

Appeasement, Release,

Nibbānaṃ.

The Blowing out.

The Buddha’s Passing

DN 16 Last Words

Handa dāni, bhikkhave, āmantayāmi vo,

At last, now, monks, I speak to you,

vayadhammā saṅkhārā appamādena sampādethā.

All conditions are of a nature to pass,

with mindfulness, realize this.

Then, Sakka said:

Aniccā vata saṅkhārā,

Mental activities are impermanent,

uppāda-vaya-dhammino;

transient in nature;

Upajjitvā nirujjhanti,

Once they have arisen, they disappear,

tesaṃ vūpasamo sukho.

Their calming is blissful.

Dhammapāda Verses

Dhammapāda Gātha

1.

Mano-pubbaṅ-gamā dhammā,

Mind precedes all things,

Mano-seṭṭhā mano-mayā,

All are governed by the mind, created by the mind,

Manasā ce paduṭṭhena

If, with an unwholesome mind,

Bhāsati vā karoti vā,

A person speaks or acts,

Tato naṁ dukkham-anveti

Trouble follows along

Cakkaṁ va vahato padaṁ.

As a cart is dragged on with much labor.

2.

Mano-pubbaṅ-gamā dhammā,

Mind precedes all things,

Mano-seṭṭhā mano-mayā,

All are governed by the mind, created by the mind,

Manasā ce pasannena

If, with a wholesome mind,

Bhāsati vā karoti vā,

A person speaks or acts,

Tato naṁ sukham-anveti

Then, happiness follows along

Chāyā va anapāyinī.

Like one’s own shadow.

5.

Na hi verena veranī

Never is anger

Sammant-īdha kudacanaṁ

Appeased by anger,

Averena ca sammanti

Only by non-anger is it appeased,

Esa dhammo sanantano

This is an eternal law.

16.

Idha modati pecca modati

In this world and the next, one rejoices,

Katapuñño ubhayattha modati

The doer of good rejoices in both worlds;

So modati so pamodati

One rejoices, one delights,

Disvā kamma-visuddhim attano.

Seeing the beauty of one’s own actions.

108.

Puññañ-ce puriso kayirā,

Should a person do good deeds,

Kayirāthetaṁ punappunaṁ,

Let one do it over and over again;

Tamhi chandaṁ kayirātha,

Let one be wholly devoted to it,

Sukho puññassa uccayo.

For blissful is the accumulation of goodness.

122.

Māppamaññetha puññassa:

Do not belittle goodness thinking:

Na maṁ taṁ āgamissati.

‘It will never come to me.’

Udabindunipātena udakumbho pi pūrati,

With each drop of water, the jar gets filled,

Dhīro pūrati puññassa,

The wise gets filled with wisdom,

Thokathokam-pi ācinaṁ.

Gathering it little by little.

125.

So appaduṭṭhassa narassa dussati,

Whosoever should revile a blameless person,

Suddhassa posassa anaṅgaṇassa,

A bright sage of spotless virtue;

Tam-eva bālaṁ pacceti pāpaṁ,

A fool’s wickedness turns back on him,

Sukhumo rajo paṭivātaṁ va khitto.

Like fine dust thrown against the wind.

183.

Sabba-pāpassa akaraṇaṁ,

Abandoning what is unwholesome,

Kusalassa upasampadā,

Cultivating what is wholesome,

Sacitta-pariyodapanaṁ -

And elevating one’s mind,

Etaṁ Buddhāna' sāsanaṁ.

This is the Buddha’s Teaching.

184.

Khantī paramaṁ tapo titikkhā,

Patience and acceptance are the utmost sacrifice,

Nibbānaṁ paramaṁ vadanti Buddhā.

Nibbāna is paramount say the Buddhas,

Na hi pabbajito parūpaghāti,

One is no spiritual person, who strikes another,

Samaṇo hoti paraṁ viheṭhayanto.

One is no monk, who oppresses others.

185.

Anūpa-vādo, anūpa-ghāto,

Not looking to blame, not looking to hurt,

Pātimokkhe ca saṁvaro,

Self-mastered by the guidelines of the Pātimokkha,

Mattaññutā ca bhattasmiṁ,

Knowing the right amount of food,

Pantañ-ca sayanāsanaṁ,

Living alone,

Adhicitte ca āyogo -

And being devoted to the higher mind,

Etaṁ Buddhāna' sāsanaṁ.

This is the Teaching of the Buddhas.

200.

Susukhaṁ vata jīvāma

Surely, we are living in bliss,

Yesaṁ no natthi kiñcanaṁ,

We who have nothing,

Pīti-bhakkhā bhavissāma

Feeders on joy we shall be,

Devā Ābhassarā yathā.

Like the Devas of streaming radiance.

368.

Mettāvihārī yo bhikkhu,

The monk who lives in Boundless Love,

Pasanno Buddha-sāsane,

Who is confident in the Buddha’s Teaching,

Adhigacche padaṁ santaṁ,

Accomplished, one walks at peace,

Saṅkhārūpasamaṁ sukhaṁ.

Experiencing the happiness of the stilling of tension.

153.

Aneka-jāti-saṁsāraṁ

Countless births in Saṃsāra,

Sandhāvissaṁ anibbisaṁ

Searching without finding,

Gaha-kārakaṁ gavesanto:

The builder of this house,

Dukkhā jāti puna-ppunaṁ.

Troublesome it is, to be born again and again.

154.

Gaha-kāraka diṭṭhosi!

Oh housebuilder, you are seen!

Puna gehaṁ na kāhasi:

Another house you shall not build,

Sabbā te phāsukā bhaggā,

All your rafters have given out,

Gaha-kūṭaṁ visaṅkhitaṁ,

The ridge beam is shattered,

Visaṅkhāra-gataṁ cittaṁ,

Mind has gone beyond fabrications,

Taṇhānaṁ khayam-ajjhagā.

Having reached the end of discontent.

Asking for Forgiveness

Khamāpana Yācanā - MN 104 Samagama Sutta

Kāyena vācā-cittena

By way of body, speech or mind,

Pamādena mayā kataṃ,

For any careless action of mine,

Accayaṃ khama me Bhante

Please forgive me, Bhante,

Bhūri-pañña Tathāgata.

Truth-Finder of profound wisdom.

Kāyena vācā-cittena

By way of body, speech or mind,

Pamādena mayā kataṃ,

For any careless action of mine,

Accayaṃ khama me Dhamma

Please forgive me, O Dhamma,

Sandiṭṭhika, akālika.

Which is directly visible and immediate.

Kāyena vācā-cittena

By way of body, speech or mind,

Pamādena mayā kataṃ,

For any careless action of mine,

Accayaṃ khama me Saṇgha

Please forgive me, O Saṅgha,

Puññakkhetta anuttara.

Unrivaled field of merit.

Reflections on the Requisites

Paccavekkhanā

(MN 2 Sabbāsavā Sutta – All the Distractions)

Katame ca, bhikkhave,

How monks,

āsavā paṭisevanā pahātabbā

Should one abandon distractions by reflection?

[Clothing]

1. Paṭisaṅkhā yoniso cīvaraṃ paṭisevati:

While wearing robes, one reflects wisely:

‘Yāvadeva sītassa paṭighātāya,

“This is only to protect [the body] from cold,

Uṇhassa paṭighātāya,

To protect it from heat,

Ḍaṃsa-makasa-

To protect it from flies, mosquitos,

Vātātapa-sarīsapa-

Wind, sun, insects

Samphassānaṃ paṭighātāya,

and lurking animals,

Yāvadeva hiriko-pīna-ppaṭicchādanatthaṃ.’

And for concealing the private parts.”

[Food]

2. Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati:

While eating almsfood, one reflects wisely:

‘Neva davāya, na madāya,

“This is not for playing around, not for intoxication,

Na maṇḍanāya, na vibhūsanāya,

Not for looking pretty, not for personal pride,

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya,

But only for sustaining and maintaining the body,

Vihiṃsū-paratiyā,

For allaying discomfort,

Brahmacariyānuggahāya.

And for the love of the spiritual life.

Iti purāṇañca vedanaṃ paṭihaṅkhāmi:

This will allay any overwhelming feelings (hunger)

Navañca vedanaṃ na uppādessāmi,

And not create new feelings (overeating),

Yātrā ca me bhavissati anavajjatā ca

I this way, I will become blameless

Phāsuvihāro ca’.

and live at ease.”

[Shelter]

3. Paṭisaṅkhā yoniso senāsanaṃ paṭisevati:

While living in some residence, one reflects wisely:

‘Yāvadeva sītassa paṭighātāya,

“This is only to protect [the body] from cold,

Uṇhassa paṭighātāya,

To protect it from heat,

Ḍaṃsa-makasa

To protect from flies, mosquitos,

Vātā-tapa-sarīsapa

wind, sun, insects

Samphassānaṃ paṭighātāya,

and lurking animals.

Yāvadeva utu-parissaya-vinodana-

It is only to ease the disturbances of the seasons

Paṭisallānārāmatthaṃ’.

and for the purpose of meditation.”

[Medicine]

4. Paṭisaṅkhā yoniso gilāna-ppaccaya-

While using medicine for illnesses and

bhesajja-parikkhāraṃ paṭisevati:

medical assistance or treatments, one reflects wisely:

‘Yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

“This is only to alleviate any unpleasant experiences,

Abyābajjha paramatāya’.

[In service] of the highest kindness of heart.

Yañhissa, bhikkhave,

In this way monks,

Appaṭisevato

when one is unreflective:

Uppajjeyyuṃ āsavā vighāta pariḷāhā,

There is tension and overwhelming distractions;

Paṭisevato

But when one is reflective:

Evaṃsa te āsavā vighātapariḷāhā na honti.

There is no tension nor overwhelming distractions.

Paritta

Mangala Sutta

Khp 5 Discourse on the Blessings

Evaṃ me sutaṃ—

Thus I have heard,

Ekaṃ samayaṃ

At one time,

Bhagavā sāvatthiyaṃ viharati

The Awakened One was residing in Sāvatthi

Jetavane anāthapiṇḍikassa ārāme.

In Jeta’s grove at Anāthapiṇḍika’s monastery.

Atha kho aññatarā devatā

Then a certain Deva,

Abhikkantāya rattiyā

At the waning of the night,

Abhikkanta-vaṇṇā kevala-kappaṃ

Shining with surpassing splendor,

jetavanaṃ obhāsetvā

Filling the entire Jeta’s grove,

yena bhagavā tenupasaṅkami;

Approached where the Exalted One was.

Upasaṅkamitvā bhagavantaṃ abhivādetvā

Having approached and paid loving respect

ekamantaṃ aṭṭhāsi.

he stood to the side.

Ekamantaṃ ṭhitā kho sā devatā

While standing to the side,

bhagavantaṃ gāthāya ajjhabhāsi—

that Deva addressed the Exalted One in verses:

(Devatā)

1.

“Bahū devā manussā ca,

“Many Devas and humans

Maṅgalāni acintayuṃ;

Have pondered about happiness

Ākaṅkhamānā sotthānaṃ,

Seeking well-being,

Brūhi maṅgalam-uttamaṃ”.

Pray Bhante, what is the highest blessing?”

(The Buddha)

2.

“Asevanā ca bālānaṃ,

“Not associating with the careless,

Paṇḍitānañca sevanā;

Associating with the wise,

Pūjā ca pūjaneyyānaṃ,

Revering those worthy of esteem:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

3.

Patirūpa-desavāso ca,

Living in a pleasant location,

Pubbe ca katapuññatā;

Having performed merits in the past,

Atta-sammā-paṇidhi ca,

Aspiring for righteousness:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

4.

Bāhu-saccañca sippañca,

Being knowledgeable and skilled,

Vinayo ca susikkhito;

Disciplined and competent,

Subhāsitā ca yā vācā,

With eloquent speech:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

5.

Mātā-pitu-upaṭṭhānaṃ,

Attending to one's mother and father,

Putta-dārassa saṅgaho;

Caring for one’s wife and children,

Anākulā ca kammantā,

Not having a disturbing profession:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

6.

Dānañca dhamma-cariyā ca,

Giving and living in Truth,

Ñātakānañca saṅgaho;

Caring for one’s relatives,

Anavajjāni kammāni,

Acting blamelessly:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

7.

Āratī viratī pāpā,

Staying away and abstaining from all wrong,

Majjapānā ca saṃyamo;

Refraining from intoxicants,

Appamādo ca dhammesu,

Being steadfast in truth:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

8.

Gāravo ca nivāto ca,

Being respectful and unpretentious,

Santuṭṭhi ca kataññutā;

Content and grateful,

Kālena dhamma-ssavanaṃ,

Hearing the Dhamma in good time:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

9.

Khantī ca sovacassatā,

Being patient and gentle,

Samaṇānañca dassanaṃ;

Visiting monks,

Kālena dhamma-sākacchā,

Conversing on the Dhamma in good time:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

10.

Tapo ca brahma-cariyañca,

Being intent, living the spiritual life,

Ariya-saccāna dassanaṃ;

Comprehending the truths of the awakened ones,

Nibbāna-sacchikiriyā ca,

Experiencing Nibbāna:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing,

11.

Phuṭṭhassa lokadhammehi,

Touched by the ways of the world,

Cittaṃ yassa na kampati;

With a mind that remains unshaken,

Asokaṃ virajaṃ khemaṃ,

Sorrowless, quenched and serene:

Etaṃ maṅgalam-uttamaṃ.

This is the highest blessing.

12.

Etādisāni katvāna,

Doing here as such,

Sabbattha maparājitā;

Everywhere undefeated,

Sabbattha sotthiṃ gacchanti,

They go, abounding in happiness:

Taṃ tesaṃ maṅgalam-uttaman”ti.

For them, this is the highest blessing.”

Ratana Sutta

Khp 6 The Jewel Discourse

1.

Yānīdha bhūtāni samāgatāni,

Of all beings here assembled;

Bhummāni vā yāni va antalikkhe;

Whether from the earth or from the sky,

Sabbeva bhūtā sumanā bhavantu,

May the minds of all these beings be uplifted,

Athopi sakkacca suṇantu bhāsitaṃ.

May they be able to understand what is said.

2.

Tasmā hi bhūtā nisāmetha sabbe,

May all of these beings attend closely

Mettaṃ karotha mānusiyā pajāya;

Be loving and kind towards this generation of humans

Divā ca ratto ca haranti ye baliṃ,

Who day and night, bring you offerings

Tasmā hi ne rakkhatha appamattā.

Therefore, protect them carefully.

3.

Yaṃ kiñci vittaṃ idha vā huraṃ vā,

Whatever wealth there is here or in the future,

Saggesu vā yaṃ ratanaṃ paṇītaṃ;

Even the most precious jewels in the heavens,

Na no samaṃ atthi tathāgatena,

None is equal to the Truth-Finder.

Idampi buddhe ratanaṃ paṇītaṃ;

This is the sublime jewel of the Buddha

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

4.

Khayaṃ virāgaṃ amataṃ paṇītaṃ,

That Cessation, Unclenching, Undying, Blissful State,

Yadajjhagā sakyamunī samāhito;

That state of collectedness attained by the Sakyan Sage;

Na tena dhammena samatthi kiñci,

There is no other state equal to that state,

Idampi dhamme ratanaṃ paṇītaṃ;

This is the sublime jewel of the Dhamma

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

5.

Yaṃ buddha-seṭṭho parivaṇṇayī suciṃ,

That which the Buddha, the highest being, praised as pure;

Samādhim-ānantarik-aññam-āhu;

The Samādhi which is known as uninterrupted,

Samādhinā tena samo na vijjati,

A Samādhi equal to this cannot be known.

Idampi dhamme ratanaṃ paṇītaṃ;

This is the sublime jewel of the Dhamma

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

6.

Ye puggalā aṭṭha sataṃ pasatthā,

The eight [awakened] persons praised by the mindful,

Cattāri etāni yugāni honti;

There are these four pairs;

Te dakkhiṇeyyā sugatassa sāvakā,

Those students of the Blissful One, worthy of offerings,

Etesu dinnāni mahapphalāni;

Those to whom what is offered bears great fruits;

Idampi saṃghe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Saṅgha,

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

7.

Ye suppayuttā manasā daḷhena,

Those who are steadily intent,

Nikkāmino gotama-sāsanamhi;

The greedless [followers] of Gotama’s footsteps,

Te pattipattā amataṃ vigayha,

Who arrived, entered and plunged into the Deathless,

Laddhā mudhā nibbutiṃ bhuñjamānā;

And are delighting in unbinded bliss, obtained for free;

Idampi saṃghe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Saṅgha,

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

8.

Yathinda-khīlo patha-vissito siyā,

Just as a pillar of Indra which is firmly set into the earth,

Catubbhi vātehi asampakampiyo;

Does not waver on account of the four winds,

Tathūpamaṃ sappurisaṃ vadāmi,

This is an analogy for the people of Truth,

Yo ariya-saccāni avecca passati;

Those who have unwavering vision of the awakened truths;

Idampi saṃghe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Saṅgha,

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

9.

Ye ariya-saccāni vibhāvayanti,

Those who make clear these Awakened Understandings,

Gambhīra-paññena sudesitāni;

Which exquisitely teach truly profound wisdom;

Kiñcāpi te honti bhusaṃ pamattā,

However much they fall into negligence,

Na te bhavaṃ aṭṭhamam-ādiyanti;

They cannot take up an eighth [lifetime];

Idampi saṃghe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Saṅgha,

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

10.

Sahāvassa dassana-sampadāya,

Following that blissful vision

Tayassu dhammā jahitā bhavanti;

Three qualities are given up;

Sakkāya-diṭṭhī vicikicchitañca,

Belief in personal identity, perplexity,

Sīlabbataṃ vāpi yadatthi kiñci.

And the marsh of [blind] observances.

Catūh-apāyehi ca vippamutto,

Risen above and freed from the four lower planes,

Chacc-ābhiṭhānāni abhabba kātuṃ;

Incapable of committing any of the six great crimes;

Idampi saṃghe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Saṅgha,

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

11.

Kiñcāpi so kamma karoti pāpakaṃ,

Whatever unwholesome action one performs,

Kāyena vācā uda cetasā vā;

By way of body speech or mind;

Abhabba so tassa paṭicchadāya,

One is incapable of concealing it,

Abhabbatā diṭṭha-padassa vuttā;

This incapacity testifies that one has seen [the Dhamma];

Idampi saṃghe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Saṅgha,

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

12.

Vana-ppagumbe yatha phussitagge,

Like the old growth forest is the highest,

Gimhā-namāse paṭhamasmiṃ gimhe;

And the summer season is the hottest;

Tathūpamaṃ dhammavaraṃ adesayi,

These analogies point to the true Dhamma,

Nibbāna-gāmiṃ paramaṃ hitāya;

Which leads to Nibbāna, the Unsurpassed Goodness;

Idampi buddhe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Buddha

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

13.

Varo varaññū varado varāharo,

It is the best, most excellent knowledge,

Which imparts the highest, the most sublime food,

Anuttaro dhamma-varaṃ adesayi;

This is the unsurpassed truest Teaching;

Idampi buddhe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Buddha

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

14.

Khīṇaṃ purāṇaṃ nava natthi sambhavaṃ,

The old fades away and nothing new comes to be,

Viratta-cittā-yatike bhavasmiṃ;

Their minds are free from future becoming;

Te khīṇabījā avirūḷhi-chandā,

The seeds of craving all crushed, incapable of growth,

Nibbanti dhīrā yathāyaṃ padīpo;

The sages blown out just like a lamp;

Idampi saṃghe ratanaṃ paṇītaṃ,

This is the sublime jewel of the Saṅgha,

Etena saccena suvatthi hotu.

By understanding this, let there be happiness.

[Spoken by Sakka, Leader of the Devas:]

15.

Yānīdha bhūtāni samāgatāni,

All beings here assembled;

Bhummāni vā yāni va antalikkhe;

Whether from the earth or from the sky,

Tathāgataṃ deva-manussa-pūjitaṃ,

Devas and humans pay homage to the Truth-Finder,

Buddhaṃ namassāma suvatthi hotu.

We look up to the Buddha,

Let there be happiness.

16.

Yānīdha bhūtāni samāgatāni,

All beings here assembled;

Bhummāni vā yāni va antalikkhe;

Whether from the earth or from the sky,

Tathāgataṃ deva-manussa-pūjitaṃ,

Devas and humans pay homage to the Truth-Finder,

Dhammaṃ namassāma suvatthi hotu.

We look up to the Teaching,

Let there be happiness.

17.

Yānīdha bhūtāni samāgatāni,

All beings here assembled;

Bhummāni vā yāni va antalikkhe;

Whether from the earth or from the sky,

Tathāgataṃ deva-manussa-pūjitaṃ,

Devas and humans pay homage to the Truth-Finder,

Saṃghaṃ namassāma suvatthi hotū’ti.

We look up to the Community,

Let there be happiness.

Metta Sutta

Khp 9 Discourse on Boundless Love

1.

Karaṇīyam-attha-kusalena,

This should be displayed by one skilled in goodness,

Yanta santaṃ padaṃ abhisamecca;

One who walks at peace and is accomplished;

Sakko ujū ca suhujū ca,

That person is able, straight and composed,

Sūvaco cassa mudu anatimānī.

Well spoken, kind and free from conceit.

2.

Santussako ca subharo ca,

Content and easy to support,

Appakicco ca sallahuka-vutti;

With few duties, living lightly;

Santindriyo ca nipako ca,

With faculties at peace, clever,

Appagabbho kulesv-ananugiddho.

Unobtrusive and not greedy with family folk.

3.

Na ca khuddaṃ samācare kiñci,

Not performing anything,

Yena viññū pare upavadeyyuṃ;

That the wise would later reprove;

[Wishing :]

Sukhino va khemino hontu,

‘May all beings be happy and secure,

Sabbasattā bhavantu sukhitattā.

May all beings be happy at heart.’

4.

Ye keci pāṇa-bhūtatthi,

‘Of all living beings there might be,

Tasā vā thāvarā vanavasesā;

Whether frail or strong, without exception ;

Dīghā vā ye va mahantā,

Whether great or tall,

Majjhimā rassakā aṇuka-thūlā.

Medium or short, rough or delicate,

Diṭṭhā vā ye va adiṭṭhā,

Visible or invisible,

Ye va dūre vasanti avidūre;

Those who live near or far away ;

Bhūtā va sambhavesī va,

Those who are alive and those about to be,

Sabba-sattā bhavantu sukhitattā.

May all beings be happy at heart.’

5.

Na paro paraṃ nikubbetha,

Not deceiving others,

Nāti-maññetha katthaci na kañci;

Nor despising anyone anywhere;

Byārosanā paṭigha-sañña,

Doing away with bitterness and retaliation,

Nāññam-aññassa dukkham-iccheyya.

Not wishing harm for others.

6.

Mātā yathā niyaṃ-putta,

Just as a mother would for her child,

Māyusā eka-puttam-anurakkhe;

Protect her only child with her own life,

Evampi sabba-bhūtesu,

In the same way, towards all beings,

Mānasaṃ bhāvaye aparimāṇaṃ.

One develops a boundless heart.

7.

Mettañca sabba-lokasmi,

With Boundless Love for this entire universe,

Mānasaṃ bhāvaye aparimāṇaṃ;

One develops a boundless heart.

Uddhaṃ adho ca tiriyañca,

Above, below and all around,

Asambādhaṃ averam-asapattaṃ.

Unrestricted, rid of anger and resentment.

8.

Tiṭṭhaṃ caraṃ nisinno va,

[While] standing, walking or sitting,

Sayāno yāvatāssa vitamiddho;

[Even] laying down, for as long as one is awake ;

Etaṃ satiṃ adhiṭṭheyya,

This awareness should be established,

Brahmam-etaṃ vihāram-idham-āhu.

This is said to be Brahma’s mode of living.

9.

Diṭṭhiñca anupaggamma,

Not holding on to opinions and judgements,

Sīlavā dassanena sampanno;

Good in nature and discerning,

Kāmesu vinaya gedhaṃ,

Giving up sensory gratification,

Na hi jātu-ggabbhaseyya puna-retīti.

One [is headed for the realms of bliss].

Khandha Paritta

AN IV 67 Ahirāja Sutta

Royal Snake Protection

[Sutta Introduction]

Once,

The Awakened One was residing at Sāvatthi

In Jeta’s grove, at Anāthapiṇḍika’s Monastery.

At that time in Sāvatthi,

A certain monk died from a snake bite.

Then many monks approached the Buddha;

Paid loving respects, sat down in front of him

And reported this.

[The Buddha]    

“Monks,

This monk surely did not pervade

The four royal snake families with a loving mind.

If he had done so monks,

That monk would not have died bitten by a snake.”

What four?

(1) The royal family of the viperidae snakes,

(2) The royal family of the elapid snakes,

(3) The royal family of the colubrid snakes,

(4) The royal family of the black hydrophidae snakes.

“Monks, this monk surely did not pervade

These four royal snake families with a loving mind.”

“Monks,

For your own safety,

Your own protection,

Your own security,

I advise you to pervade

These four royal families of snakes with love;

[In this way, thinking:]

[The Paritta]

Virūpakkhehi me mettaṃ,

I have love for the vipers

Mettaṃ erāpathehi me;

For the elapids I have love;

Chabyāputtehi me mettaṃ,

I have love for the colubrids,

Mettaṃ kaṇhāgotamakehi ca.

For the black hydrophids I have love.

Apādakehi me mettaṃ,

I have love for those without feet,

Mettaṃ dvipādakehi me;

For those with two feet I have love;

Catuppadehi me mettaṃ,

I have love for those with four feet,

Mettaṃ bahuppadehi me.

For those with many feet I have love.

Mā maṃ apādako hiṃsi,

Let those without feet not hurt me,

Mā maṃ hiṃsi dvipādako;

Let those with two feet not hurt me;

Mā maṃ catuppado hiṃsi,

Let those with four feet not hurt me,

Mā maṃ hiṃsi bahuppado.

Let those with many feet not hurt me.

Sabbe sattā sabbe pāṇā,

May all beings, all who breathe,

Sabbe bhūtā ca kevalā;

all the living and the rest;

Sabbe bhadrāni passantu,

May they all come upon well-being,

Mā kañci pāpamāgamā.

May no wrong come to them.

Appamāṇo buddho,

Measureless is the Buddha,

Appamāṇo dhammo;

Measureless is the Dhamma;

Appamāṇo saṃgho,

Measureless is the Saṅgha;

Pamāṇa-vantāni sarīsa-pāni.

Creeping things are limited and measurable.

Ahi-vicchikā sata-padī,

Snakes, centipedes,

Uṇṇanābhī sarabū mūsikā;

Spiders, lizards and rats;

Katā me rakkhā katā me parittā,

I have made this protection, I have made this safeguard,

Paṭikkamantu bhūtāni;

May these beings turn away;

Sohaṃ namo bhagavato,

As I pay homage to the Awakened One,

Namo sattannaṃ sammā-sambuddhānan”ti.

Homage to the seven Perfectly All-Awakened Buddhas.

Short Essentials

Verses of the Elders

(Theragāthā)

1.11

“Pāmojja-bahulo bhikkhu,

“Monks and nuns who find great joy

dhamme buddhappavedite;

in the teaching expounded by the Buddha,

Adhigacche padaṁ santaṁ,

They attain the peaceful state,

saṅkhār-ūpasamaṁ sukhan”ti.

Enjoying the bliss of calming mental activities.”

1.16

“Yathāpi bhaddo ājañño,

“Just as a strong highbred horse

naṅgalāvattanī sikhī;

who turns the plow like fire

Gacchati appakasirena,

goes about with little difficulty;

evaṁ rattindivā mama;

So do I, day and night,

Gacchanti appakasirena,

Go about with little difficulty,

sukhe laddhe nirāmise”ti.

Delighting in the bliss which is beyond this world.”

1.63

“Cutā patanti patitā,

“Those who pass away,

weighed down and sullen,

giddhā ca punarāgatā;

longing [for things], they come back

[over and over] again.

Kataṁ kiccaṁ rataṁ rammaṁ,

Those who enjoy what should be enjoyed,

sukhenanvāgataṁ sukhan”ti.

They attain bliss by following bliss.”

1.71

“Susukhuma-nipuṇ-attha-dassinā,

“For one who sees the goal, so subtle and profound,

Matikusalena nivātavuttinā;

Skilled in mind and humble in one’s ways,

Saṁsevita-vuddhasīlinā,

Who has nurtured the growth of their virtue,

Nibbānaṁ na hi tena dullabhan”ti.

Nibbāna is not hard to attain.”

Four Kinds of Lights

AN IV 143 Āloka Sutta

“Cattārome, bhikkhave, ālokā. Katame cattāro?

“There are four kinds of lights, monks. What four?

(1) Candāloko,

The light of the moon,

(2) sūriyāloko

The light of the sun,

(3) aggāloko

The light of fire,

(4) paññāloko

and the light of wisdom.

— Ime kho, bhikkhave, cattāro ālokā.

These are the four kinds of light, monks.

Etadaggaṁ, bhikkhave,

And this is the best

imesaṁ catunnaṁ ālokānaṁ yadidaṁ

of these four kinds of light, monks, that is:

paññāloko”ti.

The light of wisdom.”

Blissful Ease of Mind

AN VI 6.78 Sukha-Somanassa Sutta

Chahi, bhikkhave,

Monks,

Dhammehi samannā-gato

Endowed with six qualities,

Bhikkhu diṭṭheva dhamme

One lives, here and now,

Sukha-somanassa-bahulo viharati,

Abounding in blissful ease of mind,

Yoni cassa āraddhā hoti

And one is thoroughly undertaking the way

Āsavānaṃ khayāya.

to the stilling of the distractions.

Katamehi chahi?

What six?

Idha, bhikkhave, bhikkhu

Here, a bhikkhu;

(1) Dhammā-rāmo hoti,

Delights in the Dhamma,

(2) Bhāvanā-rāmo hoti,

Delights in [mental] development,

(3) Pahānā-rāmo hoti,

Delights in letting go,

(4) Pavivekā-rāmo hoti,

Delights in solitude,

(5) Abyāpajjhā-rāmo hoti,

Delights in non-anger,

(6) Nippapañcā-rāmo hoti.

And delights in non-propagation.

Imehi kho, bhikkhave,

Monks,

Chahi dhammehi samannā-gato

Endowed with these six qualities,

Bhikkhu diṭṭheva dhamme

One lives, here and now,

Sukha-somanassa-bahulo viharati,

Abounding in blissful ease of mind,

Yoni cassa āraddhā hoti

And one is thoroughly undertaking the way

Āsavānaṃ khayāyā.

to the stilling of the distractions.

Uncovered

AN III 131 Paṭicchanna Sutta

“Tīṇimāni, bhikkhave, paṭicchannāni āvahanti,

Three proceedings are kept concealed, monks,

no vivaṭāni.

not carried out in the open.

Katamāni tīṇi?

What three?

(1) Mātugāmo, bhikkhave, paṭicchanno āvahati,

Sexuality is kept concealed, monks,

no vivaṭo;

it is not carried out in the open.

(2) Brāhmaṇānaṁ, bhikkhave, mantā paṭicchannā āvahanti,

The Brahmins’ incantations are kept concealed, monks,

no vivaṭā;

they are not carried out in the open.

(3) Micchādiṭṭhi, bhikkhave, paṭicchannā āvahati,

Wrong views [and actions] are kept concealed,

no vivaṭā.

they are not carried out in the open.

Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti,

These three proceedings are kept concealed, monks,

no vivaṭāni.

they are not carried out in the open.

Tīṇimāni, bhikkhave, vivaṭāni virocanti,

Three things are clear and open monks, shining for all to see,

no paṭicchannāni.

and cannot be concealed.

Katamāni tīṇi?

What three?

(1) Candamaṇḍalaṁ, bhikkhave, vivaṭaṁ virocati,

The moon is clear and open, it shines for all to see,

no paṭicchannaṁ;

it cannot be concealed.

(2) Sūriyamaṇḍalaṁ, bhikkhave, vivaṭaṁ virocati,

The sun is clear and open, monks, it shines for all to see,

no paṭicchannaṁ;

and cannot be concealed.

(3) Tathāgatappavedito dhammavinayo, bhikkhave,

The Truth-Finder’s Teaching and way of life, monks,

vivaṭo virocati,

is clear and open,

no paṭicchanno.

it shines for all to see, it cannot be concealed.

Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti,

Three things are clear and open monks, shining for all to see,

no paṭicchannānī”ti.

they cannot be concealed.

The Four Times (1)

AN IV 146 Paṭhamakāla Sutta

“Cattārome, bhikkhave, kālā.

“There are four times, monks.

Katame cattāro?

What are they?

There is

(1) Kālena dhammassavanaṁ,

The right time for listening to the Dhamma,

(2) Kālena dhammasākacchā,

The right time for discussing the Dhamma,

(3) Kālena sammasanā,

The right time for tranquility,

(4) Kālena vipassanā—

The right time for discernment.

Ime kho, bhikkhave, cattāro kālā”ti.

These are the four times, monks.”

The Four Times (2)

AN IV 147 Dutiyakāla Sutta

“Cattārome, bhikkhave, kālā

“There are these four times, monks, which

sammā bhāviyamānā

properly developed

sammā anuparivattiyamānā

in harmony,

anupubbena āsavānaṁ khayaṁ pāpenti.

progressively bring about the stilling of the mind.

Katame cattāro?

What are they?

There is

(1) Kālena dhamma-ssavanaṁ,

The right time for listening to the Dhamma,

(2) Kālena dhamma-sākacchā,

The right time for discussing the Dhamma,

(3) Kālena sammasanā,

The right time for tranquility,

(4) Kālena vipassanā—

The right time for discernment.

Ime kho, bhikkhave, cattāro kālā

“These are the four times which

sammā bhāviyamānā

when properly developed

sammā anu-parivatti-yamānā

in harmony,

anupubbena āsavānaṁ khayaṁ pāpenti.

progressively lead to the stilling of the mind.

Seyyathāpi, bhikkhave, uparipabbate

Just as when it pours down heavily on the mountain tops,

thulla-phusitake deve vassante

Taṁ udakaṁ yathā-ninnaṁ pavatta-mānaṁ

That water rushes down,

pabbata-kandara-padara-sākhā paripūreti;

filling the main valleys and the gorges;

Pabbata-kandara-padara-sākhā paripūrā

The main valleys and gorges being full,

kusobbhe paripūrenti;

they fill the streams;

Kusobbhā paripūrā

The streams being full,

mahā-sobbhe paripūrenti;

they fill the creeks;

Mahā-sobbhā paripūrā

The creeks being full,

kunnadiyo paripūrenti;

they fill the rivers;

Kunnadiyo paripūrā

The rivers being full,

mahā-nadiyo paripūrenti;

they fill the estuaries;

Mahā-nadiyo paripūrā

The estuaries being full,

samuddaṁ paripūrenti.

they fill the great ocean.

Evamevaṁ kho, bhikkhave, ime cattāro kālā

This is how, monks, these four times

sammā bhāviyamānā

when properly developed

sammā anu-parivatti-yamānā

in harmony,

anupubbena āsavānaṁ khayaṁ pāpentī”ti.    

progressively lead to the stilling of the mind.”

Unlimited Perception of Transience

AN VI 102 Anavatthita Sutta

“Cha, bhikkhave, ānisaṁse

“Monks, [considering] six benefits

[sampassamānena] alameva bhikkhunā

is enough for a monk or a nun

sabba-saṅkhāresu anodhiṁ karitvā

to make the [perception of transience] of all mental activities

[anicca-saññaṁ] upaṭṭhāpetuṁ.

established and unlimited.

Katame cha?

What six?

(1) ‘Sabba-saṅkhārā ca me anavatthitā khāyissanti,

‘All activities will appear to me as unestablished;

(2) Sabba-loke ca me mano nābhi-ramissati,

My mind will not latch on to anything in the world;

(3) Sabba-lokā ca me mano vuṭṭhahissati,

My mind will rise above the whole world;

(4) Nibbāna-poṇañca me mānasaṁ bhavissati,

My mind will incline towards Nibbāna,

(5) Saṁyojanā ca me pahānaṁ gacchissanti,

The fetters will come to be unshackled;

(6) Paramena ca sāmaññena samannāgato bhavissāmī’ti.

and I will come to realize the highest spiritual life.’

Ime kho, bhikkhave,

Monks,

cha ānisaṁse sampassamānena alameva bhikkhunā

considering these six benefits is enough

sabba-saṅkhāresu anodhiṁ karitvā

to make the perception of transience

in all mental activities

anicca-saññaṁ upaṭṭhāpetun”ti.

established and unlimited.”

Unlimited Perception of Trouble

AN VI 103 Ukkhittāsika Sutta

“Cha, bhikkhave, ānisaṁse

“Monks, [considering] six benefits

[sampassamānena] alameva bhikkhunā

is enough for a monk or a nun

sabba-saṅkhāresu anodhiṁ karitvā

to make the [perception of trouble] towards all mental activities

[dukkha-saññaṁ] upaṭṭhāpetuṁ.

established and unlimited.

Katame cha?

What six?

(1) ‘Sabba-saṅkhāresu ca me nibbida-saññā

‘The perception of disillusionment towards all activities

paccupaṭṭhitā bhavissati,

will be developed and firmly established,

seyyathāpi ukkhittāsike vadhake.

Seeing them as an assassin with drawn out sword;

(2) Sabbalokā ca me mano vuṭṭhahissati,

My mind will rise above the whole world;

(3) Nibbāne ca santadassāvī bhavissāmi,

I will grow in the understanding that Nibbāna is peaceful;

(4) Anusayā ca me samugghātaṁ gacchissanti,

My reactional tendencies will come to be rooted out;

(5) Kiccakārī ca bhavissāmi,

I will become one who accomplishes what should be done;

(6) Satthā ca me pariciṇṇo bhavissati mettāvatāyā’ti.

and I will attend to the teacher with loving benevolence.’

Ime kho, bhikkhave,

Monks,

cha ānisaṁse sampassamānena alameva

considering these six benefits is enough

bhikkhunā sabba-saṅkhāresu anodhiṁ karitvā

for a monk to make the perception of trouble

towards all mental activities

dukkha-saññaṁ upaṭṭhāpetun”ti.

established and unlimited.”

Unlimited Perception of Selflessness

AN VI 104 Atammaya Sutta

“Cha, bhikkhave, ānisaṁse

“Monks, considering six benefits

sampassamānena alameva bhikkhunā

is enough for a monk or a nun

sabba-dhammesu anodhiṁ karitvā

to make the [perception of selflessness] towards all activities

[anatta-saññaṁ] upaṭṭhāpetuṁ.

established and unlimited.

Katame cha?

What six?

(1) Sabbaloke ca atammayo bhavissāmi,

I will not take anything in the world as mine or myself;

(2) Ahaṅkārā ca me uparujjhissanti,

Taking things as “I” will be put to an end;

(3) Mamaṅkārā ca me uparujjhissanti,

Taking things as “mine” will be put to an end;

(4) Asādhāraṇena ca ñāṇena samannāgato bhavissāmi,

I will come to possess knowledge not shared by many;

(5) Hetu ca me sudiṭṭho bhavissati,

I will see and understand the cause very clearly,

(6) Hetusamuppannā ca dhammā.

Along with the states that arise from that cause.

Ime kho, bhikkhave,

Monks,

cha ānisaṁse sampassamānena alameva bhikkhunā

considering these six benefits is enough

sabba-dhammesu anodhiṁ karitvā

to make the perception of selflessness

towards all mental activities

anatta-saññaṁ upaṭṭhāpetun”ti.

established and unlimited.”

Selflessness is Bliss

[Material Self]

Oḷārikassapi kho ahaṃ, poṭṭhapāda, atta-paṭilābhassa

It is for the purpose of abandoning the material made-up self

pahānāya dhammaṃ desemi:

that I teach the Dhamma in this way, Poṭṭhapāda:

‘Yathā-paṭipannānaṃ vo

‘For those who practice in this way,

saṅkilesikā dhammā pahīyissanti,

mental impurities come to be given up,

vodāniyā dhammā abhivaḍḍhissanti,

and clear mental states directly come to growth,

paññā-pāripūriṃ

and they know the maturity and

vepullattañca

full development of discernment,

diṭṭheva dhamme

here and now,

sayaṃ abhiññā sacchikatvā

having realized it by their own direct experience,

upasampajja viharissathā’ti.

they attain it and abide in it.’

Siyā kho pana te, poṭṭhapāda, evamassa:

It is possible that you might think, Poṭṭhapāda:

‘Saṅkilesikā dhammā pahīyissanti,

‘When mental impurities come to be given up

vodāniyā dhammā abhivaḍḍhissanti,

and clear mental states directly come to growth,

paññā-pāripūriṃ

and one knows the maturity

vepullattañca

and full development of discernment,

diṭṭheva dhamme

here and now,

sayaṃ abhiññā sacchikatvā

having realized it by one’s own direct experience.

upasampajja viharissati,

attaining it and abiding in it,

dukkho ca kho vihāro’ti.

that is no happy state to live in.’

Na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ.

But that is not so, Poṭṭhapāda, this is how it should be seen:

Saṅkilesikā ceva dhammā pahīyissanti,

When mental impurities come to be given up

vodāniyā ca dhammā abhivaḍḍhissanti,

and clear mental states directly come to growth,

paññā-pāripūriṃ

and one knows the maturity

vepullattañca

and full development of discernment

diṭṭheva dhamme

here and now,

sayaṃ abhiññā sacchikatvā

Having understood by one’s own direct experience.

upasampajja viharissati,

attaining it and remaining in it,

pāmujjañceva bhavissati

Much relief and gladness are experienced,

pīti ca passaddhi ca

joy, calm

sati ca sampajaññañca

presence of mind, and full awareness

sukho ca vihāro.

and one abides in happiness.

[Mental Self]

Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa

It is for the purpose of abandoning the mentally made-up self

pahānāya dhammaṃ desemi:

that I teach the Dhamma in this way, Poṭṭhapāda:

[…Repeating the entire previous section…]

[Immaterial Self]

Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa

It is for the purpose of abandoning the immaterial made-up self

pahānāya dhammaṃ desemi:

that I teach the Dhamma in this way, Poṭṭhapāda:

[…Repeating the entire previous section…]

Longer Essentials

The Fruits of Truth-Seeking

DN 2 Sāmaññaphala Sutta

[Third Fruit of the Truth-Seeking Life]

Paṇītatara-sāmaññaphala

“Sakkā pana, bhante,

“Is it possible to reveal Bhante,

aññampi diṭṭheva dhamme

another fruit, visible here and now,

sandiṭṭhikaṃ sāmañña-phalaṃ paññapetuṃ

of the truth-seeking life

imehi sandiṭṭhikehi sāmaññaphalehi

and which is, compared to the previous ones,

abhikkantatarañca paṇītatarañcā”ti?

beyond and more exalted?

“Sakkā, mahārāja.

“It is possible, O King,

Tena hi, mahārāja, suṇohi,

Then listen properly

sādhukaṃ manasi karohi, bhāsissāmī”ti.

And apply your mind to what I will say.”

“Evaṃ, bhante”ti kho

“Yes Bhante”

rājā māgadho ajātasattu vedehiputto

replied the King Ajātasattu Vedehiputta of Magadha

bhagavato paccassosi.

To what the Awakened One had said.

Bhagavā etadavoca:

The Bhagavan said this:

[A Buddha Arises in the World]

Tathāgato Loke Uppajjati

“idha, mahārāja,

“Here, O King,

tathāgato loke uppajjati

A Truth-Finder arises in the world,

arahaṃ sammāsambuddho

truly worthy, a perfectly All-Awakened Buddha

vijjācaraṇasampanno

Endowed with true knowledge and deportment,

sugato lokavidū

Auspicious, Knower of the worlds

anuttaro purisadammasārathi

Unsurpassed guide for those who seek self-mastery

satthā devamanussānaṃ buddho bhagavā’ti;

Teacher of Devas and humans, Awakened and Blessed.

So imaṃ lokaṃ sadevakaṃ samārakaṃ

And in this world, with its Devas and Māras,

sabrahmakaṃ sassamaṇabrāhmaṇiṃ

Brahmās, truth-seekers and brahmins,

pajaṃ sadevamanussaṃ sayaṃ

This generation of kings and people,

abhiññā sacchikatvā pavedeti.

He makes known the direct experience of his realization.

So dhammaṃ deseti

He teaches the Dhamma

ādikalyāṇaṃ

That is beautiful in the beginning

majjhekalyāṇaṃ

beautiful in the middle

pariyosānakalyāṇaṃ

and beautiful in the end

sātthaṃ sabyañjanaṃ,

in the meaning and in the phrasing

kevalaparipuṇṇaṃ

He embodies and shines forth the completely perfected

parisuddhaṃ

and utterly pure

brahmacariyaṃ pakāseti.

spiritual life.

Taṃ dhammaṃ suṇāti

Then this teaching reaches the ears of

gahapati vā gahapatiputto vā

Householders and their children

aññatarasmiṃ vā kule paccājāto.

Or others born in any family or country.

So taṃ dhammaṃ sutvā

Having heard this Dhamma

tathāgate saddhaṃ paṭilabhati.

One gains faith in the Buddha

[…]

[Protected by the Pātimokkha]

Pātimokkhasaṃvarasaṃvuto

So evaṃ pabbajito samāno

Gone forth as a monk or nun,

pātimokkha-saṃvara-saṃvuto viharati

one lives, master of oneself and protected by the pātimokkha

ācāragocarasampanno,

continually living virtuously,

aṇumattesu vajjesu bhayadassāvī,

seeing the danger even in minute lapses of care,

samādāya sikkhati sikkhāpadesu,

undertaking the training in the training guidelines,

kāya-kamma-vacī-kammena samannāgato kusalena,

skillfully conducted in physical and verbal actions,

parisuddhājīvo sīlasampanno,

completely pure in living, filled with virtue,

indriyesu guttadvāro,

watchful over the doors of one’s sense faculties,

sati-sampajaññena samannāgato,

possessed of presence and full awareness,

santuṭṭho.

happy and content.

[Virtue]

Sīla

Kathañca, mahārāja, bhikkhu sīlasampanno hoti?

And how, Great King, is a monk or nun good natured?

[Cūḷasīla]

Short Virtue

Idha, mahārāja, bhikkhu

Here, a monk or nun

pāṇātipātaṃ pahāya

abandons hurting living beings

pāṇātipātā paṭivirato hoti.

and turns away from hurting living beings.

Nihitadaṇḍo nihitasattho

Without stick or sword

lajjī dayāpanno

considerate and kind

sabbapāṇabhūtahitānukampī viharati.

One lives, friendly and compassionate for all living beings.

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Adinnādānaṃ pahāya

One abandons the taking of what is not given

adinnādānā paṭivirato hoti

One turns away from taking what is not given

dinnādāyī dinna-pāṭikaṅkhī,

Taking only what is offered, wishing only for what is offered,

athenena sucibhūtena attanā viharati.

One lives without stealing, with inner purity,

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Abrahmacariyaṃ pahāya

One abandons non-chastity,

brahmacārī hoti ārācārī

One lives the celibate life, living alone,

virato methunā gāmadhammā.

Abstaining from the village-practice of sexual intercourse.

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Musāvādaṃ pahāya

One abandons speaking lies,

musāvādā paṭivirato hoti

One turns away from speaking lies,

saccavādī saccasandho

One is one who speaks the truth, filled with truth,

theto paccayiko avisaṃvādako lokassa.

Firm, trustworthy, not a deceiver of the world.

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Pisuṇaṃ vācaṃ pahāya

One abandons hurtful speech,

pisuṇāya vācāya paṭivirato hoti;

One turns away from hurtful speech,

ito sutvā na amutra akkhātā

What is heard here, one does not repeat elsewhere

imesaṃ bhedāya;

in order to disunite the people here.

amutra vā sutvā na imesaṃ akkhātā,

What is heard elsewhere, one does not repeat here,

amūsaṃ bhedāya.

In order to disunite the people elsewhere.

Iti bhinnānaṃ vā sandhātā,

One is a unifier of those who are divided

sahitānaṃ vā anuppadātā,

and a promoter of those who are united,

samaggārāmo

enjoying harmony,

Samaggarato

delighting in harmony,

samagganandī

pleased by harmony,

samagga-karaṇiṃ vācaṃ bhāsitā hoti.

One speaks praise of making peace and harmony.

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Pharusaṃ vācaṃ pahāya

One abandons coarse speech

pharusāya vācāya paṭivirato hoti;

and turns away from coarse speech.

yā sā vācā nelā

Speaking with words that are polished,

kaṇṇasukhā

pleasant to the ear,

pemanīyā

loving,

hadayaṅgamā

going to the heart,

porī

civilized,

bahujanakantā

beloved by many,

bahujanamanāpā

held dear by many,

tathārūpiṃ vācaṃ bhāsitā hoti.

One speaks words such as these.

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Samphappalāpaṃ pahāya

One abandons meaningless talk

samphappalāpā paṭivirato hoti

and turns away from meaningless talk.

kālavādī

One speaks at the appropriate time,

bhūtavādī

words that are factual,

atthavādī

and meaningful

dhammavādī

A speaker of Dhamma

vinayavādī,

A speaker of vinaya

nidhānavatiṃ vācaṃ bhāsitā hoti

One speaks in praise of laying down the burden.

kālena

Words that are timely,

sāpadesaṃ

reasonable

pariyantavatiṃ

well defined,

atthasaṃhitaṃ.

In connection to the meaning.

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Bījagāma-bhūtagāma-samārambhā paṭivirato hoti

One turns away from injuring the seed and the plant kingdom.

[Idampissa hoti sīlasmiṃ.]

This constitutes one’s good nature.

Ekabhattiko hoti

One is a one-meal eater,

rattūparato virato

one turns away from eating in the evening

vikālabhojanā.

and at improper times.

[Idampissa hoti sīlasmiṃ.]

This constitutes one’s good nature.

Nacca-gīta-vādita-visūkadassanā paṭivirato hoti.

One turns away from dancing, singing, listening to music, entertainment shows.

Mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā paṭivirato hoti.

One turns away from ornaments, perfumes, cosmetics and embellishing themselves by wearing jewelry.

Uccā-sayana-mahā-sayanā paṭivirato hoti.

One turns away from using high and luxurious beds and seats.

Jāta-rūpa-rajata-paṭiggahaṇā paṭivirato hoti.

One turns away from owning money.

Āmaka-dhañña-paṭiggahaṇā paṭivirato hoti.

One turns away from accepting raw grain.

Āmaka-maṃsa-paṭiggahaṇā paṭivirato hoti.

One turns away from accepting raw meat.

Itthi-kumārika-paṭiggahaṇā paṭivirato hoti.

One turns away from owning women and young girls.

Dāsidāsapaṭiggahaṇā paṭivirato hoti.

One turns away from owning men and women slaves.

Aje-ḷaka-paṭiggahaṇā paṭivirato hoti.

One turns away from keeping goats and sheep.

Kukkuṭa-sūkara-paṭiggahaṇā paṭivirato hoti.

One turns away from keeping chickens and pigs.

Hatthi-gavassavaḷava-paṭiggahaṇā paṭivirato hoti.

One turns away from keeping elephants and cattle.

Khetta-vatthu-paṭiggahaṇā paṭivirato hoti.

One turns away from owning land and fields.

Dūteyya-pahiṇa-gaman-ānuyogā paṭivirato hoti.

One turns away from running errands, sending for or going for messages and invitations,

Kayavikkayā paṭivirato hoti.

One turns away from buying and selling.

Tulākūṭa-kaṃsakūṭa-mānakūṭā paṭivirato hoti.

One turns away from using false weights and false measures.

Ukkoṭana-vañcana-nikati-sāciyogā paṭivirato hoti.

One turns away from bribery and insincere duplicity.

Chedana-vadha-bandhana-viparāmosa-ālopasaha-sākārā paṭivirato hoti.

One turns away from mutilation, blows, imprisonment, robbery, destruction, pillaging and violence.

Idampissa hoti sīlasmiṃ.

This constitutes one’s good nature.

Majjhimasīla… Mahāsīla…

[…Middle-Length Virtue and Long Virtue abridged…]

[Blameless bliss]

Anavajjasukhaṃ

Sa kho so, mahārāja,

In this way, Great King,

bhikkhu evaṃ sīlasampanno

For a monk or a nun of such good nature,

na kutoci bhayaṃ samanupassati,

there is no fear arising from anywhere for them,

yadidaṃ sīlasaṃvarato.

Because they are protected by their own virtue.

Seyyathāpi, mahārāja,

Imagine, Great King,

rājā khattiyo muddhābhisitto

A highly celebrated king of the ruling caste

Nihatapaccāmitto

Who conquered his enemies

na kutoci bhayaṃ samanupassati,

there is no fear arising from anywhere for him

yadidaṃ paccatthikato;

Because of this very fact.

Evameva kho, mahārāja,

So too, Great King,

bhikkhu evaṃ sīlasampanno

For a monk or a nun of such good nature,

na kutoci bhayaṃ samanupassati,

there is no fear arising from anywhere for them,

yadidaṃ sīlasaṃvarato.

because they are protected by their own virtue.

So iminā ariyena sīlakkhandhena samannāgato

Following this entire body of the awakened ones’ virtue,

ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

One experiences a bliss that is blameless within oneself.

Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.

In this way, Great King, a monk or nun is of good nature.

[Samādhi]

Meditation

Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?

And how is a monk or nun a gatekeeper of one’s sense faculties?

[Indriyasaṃvara]

Restraint of the Sense Faculties

[The Eye]

Idha, mahārāja, bhikkhu

Here, Great King, one,

cakkhunā rūpaṃ disvā

Seeing a shape with the eye,

na nimittaggāhī hoti

one neither dwells on it [with one’s mind]

nānubyañjanaggāhī.

Nor dwells on any of its features.

Yatv-ādhikaraṇamenaṃ

Because if one were to live

cakkhundriyaṃ asaṃvutaṃ viharantaṃ

with the eye faculty unprotected

abhijjhā domanassā

longing, impatience,

pāpakā akusalā dhammā

and unskillful, unwholesome states

anvāssaveyyuṃ,

would take over [one’s mind].

tassa saṃvarāya paṭipajjati,

Thus, one practices for its mastery.

rakkhati cakkhundriyaṃ,

One protects the visual-faculty.

cakkhundriye saṃvaraṃ āpajjati.

One becomes skilled regarding the visual faculty.

[The ear]

Sotena saddaṃ sutvā

Hearing a sound with the ear,

na nimittaggāhī hoti

one neither dwells on it [with one’s mind]

nānubyañjanaggāhī.

Nor dwells on any of its features.

Yatv-ādhikaraṇamenaṃ

Because if one were to live

cakkhundriyaṃ asaṃvutaṃ viharantaṃ

with the ear faculty unprotected

abhijjhā domanassā

longing, impatience

pāpakā akusalā dhammā

and unskillful, unwholesome states

anvāssaveyyuṃ,

would take over [one’s mind].

tassa saṃvarāya paṭipajjati,

Thus, one practices for its mastery.

rakkhati cakkhundriyaṃ,

One protects the auditive-faculty

cakkhundriye saṃvaraṃ āpajjati.

One becomes skilled regarding the auditive faculty.

[The Nose]

Ghānena gandhaṃ ghāyitvā

Smelling an odor with the nose,

na nimittaggāhī hoti

one neither dwells on it [with one’s mind]

nānubyañjanaggāhī.

Nor dwells on any of its features.

Yatvādhikaraṇamenaṃ

Because if one were to live

ghānindriyaṃ asaṃvutaṃ viharantaṃ

with the olfactive faculty unprotected

abhijjhā domanassā

longing, impatience

pāpakā akusalā dhammā

and unskillful, unwholesome states

anvāssaveyyuṃ,

would take over [one’s mind].

tassa saṃvarāya paṭipajjati,

Thus, one practices for its mastery.

rakkhati ghānindriyaṃ,

One protects the olfactive faculty

ghānindriye saṃvaraṃ āpajjati.

One becomes skilled regarding the olfactive faculty.

[The Tongue]

Jivhāya rasaṃ sāyitvā

Tasting a flavor with the tongue,

na nimittaggāhī hoti

one neither dwells on it [with one’s mind]

nānubyañjanaggāhī.

Nor dwells on any of its features.

Yatv-ādhikaraṇamenaṃ

Because if one were to live

jivhindriyaṃ asaṃvutaṃ viharantaṃ

with the gustative faculty unprotected

abhijjhā domanassā

longing, impatience and

pāpakā akusalā dhammā

unskillful, unwholesome states

anvāssaveyyuṃ,

would take over [one’s mind].

Tassa saṃvarāya paṭipajjati,

Thus, one practices for its mastery.

rakkhati jivhindriyaṃ,

One protects the gustative faculty

jivhindriye saṃvaraṃ āpajjati.

One becomes skilled regarding the gustative faculty.

[The Body]

Kāyena phoṭṭhabbaṃ phusitvā

Touching a tangible with the body,

na nimittaggāhī hoti

one does not dwell on it [with one’s mind]

nānubyañjanaggāhī.

Nor dwells on any of its features.

Yatv-ādhikaraṇamenaṃ

Because if one were to live

kāyindriyaṃ asaṃvutaṃ viharantaṃ

with the body faculty unprotected

abhijjhā domanassā

longing, impatience and

pāpakā akusalā dhammā

unskillful, unwholesome states

anvāssaveyyuṃ,

would take over [one’s mind].

tassa saṃvarāya paṭipajjati,

Thus, one practices for its mastery.

rakkhati kāyindriyaṃ,

One protects the body faculty

kāyindriye saṃvaraṃ āpajjati.

One becomes skilled regarding the body faculty.

[The Mind]

Manasā dhammaṃ viññāya

Aware of a mental object in one’s mind

na nimittaggāhī hoti

one neither dwells on it [with one’s mind]

nānubyañjanaggāhī.

Nor dwells on any of its features.

Yatv-ādhikaraṇamenaṃ

Because if one were to live

manindriyaṃ asaṃvutaṃ viharantaṃ

with the mental faculty unprotected

abhijjhā domanassā

longing, impatience and

pāpakā akusalā dhammā

unskillful, unwholesome states

anvāssaveyyuṃ,

would take over [one’s mind].

tassa saṃvarāya paṭipajjati,

Thus, one practices for its mastery.

rakkhati manindriyaṃ,

One protects the mental faculty

manindriye saṃvaraṃ āpajjati.

One becomes skilled regarding the mental faculty.

So iminā ariyena indriyasaṃvarena samannāgato

Possessing this self-mastery of the awakened ones,

ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

One experiences a bliss that is blameless within oneself.

Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

This is how a monk or a nun is a gatekeeper of one’s sense faculties.

[Present and Fully Conscious]

Sati-sampajañña

Kathañca, mahārāja, bhikkhu

And how, Great King, is a monk or nun endowed with

sati-sampajaññena samannāgato hoti?

presence of mind and is fully conscious?

Idha, mahārāja, bhikkhu

Here, Great King,

abhikkante paṭikkante sampajānakārī hoti,

One is fully conscious, while going forward and coming back

ālokite vilokite sampajānakārī hoti,

One is fully conscious, looking ahead and looking down

samiñjite pasārite sampajānakārī hoti,

One is fully conscious, moving and extending [one’s body]

saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti,

One is fully conscious, wearing the saṅghāṭi

and one’s bowl and other robes.

asite pīte khāyite sāyite sampajānakārī hoti,

One is fully conscious, while eating, drinking, chewing, swallowing,

uccārapassāvakamme sampajānakārī hoti,

One is fully conscious, while evacuating and urinating,

gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

One is fully conscious, while walking, standing, sitting, sleeping, waking up, talking, being silent.

Evaṃ kho, mahārāja, bhikkhu

This is how a monk or nun is endowed with

satisampajaññena samannāgato hoti.

Presence of mind and fully conscious.

[Santosa]

Contentment

Kathañca, mahārāja, bhikkhu santuṭṭho hoti?

And how, Great King, is a monk or nun content?

Idha, mahārāja,

Here, Great King,

bhikkhu santuṭṭho hoti

one is content

kāyaparihārikena cīvarena,

with robes to cover one’s body,

kucchiparihārikena piṇḍapātena.

With alms food to satisfy one’s stomach.

So yena yeneva pakkamati,

Wherever one goes,

samādāyeva pakkamati.

one goes, taking only these things.

Seyyathāpi, mahārāja,

Just as, Great King,

pakkhī sakuṇo yena yeneva ḍeti,

a bird, wherever it flies, takes only its wings

sapattabhārova ḍeti;

and flies with itself as only burden.

evameva kho, mahārāja, bhikkhu

In the same way, Great King, a monk or a nun

santuṭṭho hoti kāyaparihārikena cīvarena,

is happy with robes to cover one’s body,

kucchiparihārikena piṇḍapātena.

with alms food to satisfy one’s stomach.

So yena yeneva pakkamati,

Wherever one goes,

samādāyeva pakkamati.

One goes, taking only these things.

Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.

This is how, Great King, a monk or a nun is content.

[Letting go of the Hindrances]

Nīvaraṇappahāna

So iminā ca ariyena sīlakkhandhena samannāgato,

Following this body of virtue of the awakened ones,

iminā ca ariyena indriyasaṃvarena samannāgato,

Possessing the awakened ones’ mastery of sense faculties,

iminā ca ariyena sati-sampajaññena samannāgato,

Filled with the presence and full awareness of the awakened ones,

imāya ca ariyāya santuṭṭhiyā samannāgato,

Attained to this contentment of the awakened ones,

vivittaṃ senāsanaṃ bhajati

One resorts to a secluded dwelling

araññaṃ rukkhamūlaṃ

or to the forest, at the root of a tree,

pabbataṃ kandaraṃ

on a hillside in some cave,

giriguhaṃ susānaṃ vanapatthaṃ

a refuge in the mountain, a cemetery, a forest hut,

abbhokāsaṃ palālapuñjaṃ.

in the open air or on a pile of straw.

So pacchābhattaṃ piṇḍapātapaṭikkanto

After having eaten, on return from alms round

nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ

one sits down with legs cross-folded and body upright

paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

and settles down, attending with presence before oneself.

[Longing]

So abhijjhaṃ loke pahāya

Abandoning longing for the world

vigatābhijjhena cetasā viharati,

dwelling with a mind void of longing,

abhijjhāya cittaṃ parisodheti.

their mind is cleansed from longing

[Hostility and Aversion]

Byāpādapadosaṃ pahāya

Abandoning hostility and hatred,

abyāpannacitto viharati,

one dwells with a mind rid of hostility,

Sabbapāṇabhūtahitānukampī,

with heart-felt compassion towards all beings that live

byāpādapadosā cittaṃ parisodheti.

one’s mind is cleansed from hostility and hatred.

[Laziness]

Thinamiddhaṃ pahāya

Leaving behind hardness and laziness of mind,

Vigatathinamiddho viharati

dwelling with a mind void of hardness and laziness,

ālokasaññī,

perceiving clearly

sato sampajāno,

present and fully aware,

thinamiddhā cittaṃ parisodheti.

their mind is cleansed from hardness and laziness.

[Worry and Anxiety]

Uddhaccakukkuccaṃ pahāya

Leaving behind agitation and remorse,

Anuddhato viharati,

one dwells, uplifted

Ajjhattaṃ vūpasantacitto,

With an inwardly relieved mind,

Uddhaccakukkuccā cittaṃ parisodheti.

their mind is cleansed from agitation and remorse.

[Perplexity]

Vicikicchaṃ pahāya

Leaving behind perplexity,

tiṇṇavicikiccho viharati,

one dwells unperplexed,

akathaṅkathī kusalesu dhammesu,

rid of uncertainty towards what is good,

vicikicchāya cittaṃ parisodheti.

their mind is cleansed of insecurity.

[The Similes]

[…]

Evameva kho, mahārāja, bhikkhu

Just as if, Great King, a monk or a nun

yathā iṇaṃ

Was in debt,

yathā rogaṃ

sick,

yathā bandhanāgāraṃ

Imprisoned,

yathā dāsabyaṃ

In servitude,

yathā kantāraddhānamaggaṃ,

On a wild desert journey;

evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

This is how one perceives carrying around the five hindrances within one.

Seyyathāpi, mahārāja,

Just as if, Great King,

yathā āṇaṇyaṃ

one was freed from debt,

yathā ārogyaṃ

Freed from illness,

yathā bandhanāmokkhaṃ

Freed from jail,

yathā bhujissaṃ

A freeman or woman

yathā khemantabhūmiṃ;

having come upon a haven on this earth;

evameva kho, mahārāja, bhikkhu

This is how, Great King, a monk or nun perceives

ime pañca nīvaraṇe pahīne attani samanupassati.

the letting go of the five hindrances within them.

[Happy Samādhi]

Sukhino Cittaṃ Samādhiyati

Tassime pañca nīvaraṇe pahīne attani samanupassato

Realizing that these five hindrances have been abandoned within,

Pāmojjaṃ jāyati,

Gladness arises,

Pamuditassa pīti jāyati,

From that gladness, bliss arises,

Pītimanassa kāyo passambhati,

From this blissful mind, one’s body becomes tranquil

Passaddhakāyo sukhaṃ vedeti,

With a tranquil body, one experiences happiness

Sukhino cittaṃ samādhiyati.

And their happy mind goes into Samādhi.

[First Jhāna]

Paṭhamajhāna

So vivicceva kāmehi

Being thus disengaged from the sense faculties

Vivicca akusalehi dhammehi

and detached from unwholesome mental states,

Savitakkaṃ savicāraṃ

attended by thinking and imagining,

Vivekajaṃ pītisukhaṃ

with the blissful happiness born of letting go

Paṭhamaṃ jhānaṃ upasampajja viharati.

one understands and abides in the first level of meditation

So imameva kāyaṃ vivekajena pītisukhena

And with this blissful ease born of letting go

abhisandeti parisandeti paripūreti parippharati,

One immerses, permeates, suffuses and pervades one’s body,

nāssa kiñci sabbāvato kāyassa

And nowhere, in one’s entire body is left untouched

vivekajena pītisukhena apphuṭaṃ hoti.

by this blissful ease born of letting go.

[Simile of the Soap]

Seyyathāpi, mahārāja,

Imagine, Great King,

dakkho nhāpako vā nhāpakantevāsī vā

there was a skilled soap-maker or his assistant,

kaṃsathāle nhānīyacuṇṇāni ākiritvā

Who would throw some soap powder in a bronze plate

udakena paripphosakaṃ paripphosakaṃ sanneyya,

They would sprinkle it with water and knead it thoroughly

sāyaṃ nhānīyapiṇḍi

After some time, the lump of soap,

snehānugatā snehaparetā

would be filled and suffused by the moisture,

santarabāhirā phuṭā snehena,

through and through, everywhere touched by the moisture,

na ca paggharaṇī;

yet it would not leak.

Evameva kho, mahārāja,

In the same way, Great King,

bhikkhu imameva kāyaṃ vivekajena pītisukhena

a monk or nun, with the blissful ease born of letting go,

abhisandeti parisandeti paripūreti parippharati,

immerses, permeates, suffuses and pervades one’s entire body,

nāssa kiñci sabbāvato kāyassa

And nowhere, in one’s entire body is left untouched

vivekajena pītisukhena apphuṭaṃ hoti.

by this blissful ease born of letting go.

Idampi kho, mahārāja,

This is, Great King,

sandiṭṭhikaṃ sāmaññaphalaṃ

yet another visible fruit of truth-seeking, here and now

purimehi sandiṭṭhikehi sāmaññaphalehi

and from the earlier fruits of this kind of life

abhikkantatarañca paṇītatarañca.

it is loftier and more sublime.

[Second Jhāna]

Dutiyajhāna

Puna caparaṃ, mahārāja, bhikkhu

Again, Great King, a monk or nun,

Vitakka-vicārānaṃ vūpasamā

as thinking and imagining calm down,

Ajjhattaṃ sampasādanaṃ

with inner tranquilization,

Cetaso ekodibhāvaṃ

one’s mind becoming unified,

Avitakkaṃ avicāraṃ

without thinking and imagining

Samādhijaṃ pītisukhaṃ

with joy and happiness born of mental collectedness

Dutiyaṃ jhānaṃ upasampajja viharati.

understands and dwells in the second level of meditation.

So imameva kāyaṃ samādhijena pītisukhena

And with this blissful happiness born of mental collectedness

abhisandeti parisandeti paripūreti parippharati,

one immerses, permeates, suffuses and pervades one’s body,

nāssa kiñci sabbāvato kāyassa

So that nowhere in one’s entire body

samādhijena pītisukhena apphuṭaṃ hoti.

Is left untouched by this blissful ease born of mental collectedness.

[Simile of the Lake]

Seyyathāpi, mahārāja,

Imagine, Great King,

udakarahado gambhīro ubbhidodako

a lake, deep, with water welling up from within

tassa nevassa puratthimāya disāya

and there would be, from the east,

udakassa āyamukhaṃ,

no water flowing,

na dakkhiṇāya disāya udakassa āyamukhaṃ,

no water flowing in from the south,

na pacchimāya disāya udakassa āyamukhaṃ,

no water flowing in from the west,

na uttarāya disāya udakassa āyamukhaṃ,

no water flowing in from the north.

devo ca na kālena kālaṃ

and the sky Devas would not let out

sammādhāraṃ anuppaveccheyya.

any downpours at any time.

Atha kho tamhāva udakarahadā sītā

Then, that lake, with that cool water spring,

vāridhārā ubbhijjitvā

bursting up from within,

tameva udakarahadaṃ sītena vārinā

That lake would be filled by that cool water

abhisandeyya parisandeyya paripūreyya paripphareyya,

immersed, permeated, suffused, pervaded,

nāssa kiñci sabbāvato udakarahadassa sītena

So that nowhere in this entire lake

vārinā apphuṭaṃ assa.

would be left untouched by this cool water.

Evameva kho, mahārāja, bhikkhu

In the same way, Great King, a monk or nun,

imameva kāyaṃ samādhijena pītisukhena

with this blissful happiness born of mental collectedness,

abhisandeti parisandeti paripūreti parippharati,

immerses, permeates, suffuses and pervades one’s body,

nāssa kiñci sabbāvato kāyassa

So that nowhere in one’s entire body

samādhijena pītisukhena apphuṭaṃ hoti.

is left untouched by this blissful ease born of mental collectedness.

Idampi kho, mahārāja,

This is, Great King,

sandiṭṭhikaṃ sāmaññaphalaṃ

yet another visible fruit of truth-seeking, here and now

purimehi sandiṭṭhikehi sāmaññaphalehi

and from the earlier fruits of this kind of life,

abhikkantatarañca paṇītatarañca.

it is loftier and more sublime.

[Third Jhāna]

Tatiyajhāna

Puna caparaṃ, mahārāja, bhikkhu

Again, Great King, a monk or nun,

Pītiyā ca virāgā

as stronger joy calms down,

upekkhako ca viharati

abides in mental steadiness,

Sato ca sampajāno,

present and fully aware,

Sukhañca kāyena paṭisaṃvedeti,

experiencing happiness within one’s body

Yaṃ taṃ ariyā ācikkhanti:

a state the awakened ones describe as:

‘Upekkhako satimā sukhavihārī’ti

“Steadiness and presence of mind:

This is a pleasant abiding.”

Tatiyaṃ jhānaṃ upasampajja viharati.

Understands and abides in the third level of meditation.

So imameva kāyaṃ nippītikena sukhena

In the same way, with the happiness beyond stronger joy,

abhisandeti parisandeti paripūreti parippharati,

one immerses, permeates, suffuses and pervades one’s body,

nāssa kiñci sabbāvato kāyassa

So that nowhere in one’s entire body

nippītikena sukhena apphuṭaṃ hoti.

Is left untouched by this happiness beyond stronger joy.

[Simile of the Lotuses]

Seyyathāpi, mahārāja,

Imagine, Great King,

uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā

water lilies, Indian lotuses and white lotuses

appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā

Some of these, water lilies, Indian lotuses and white lotuses

udake jātāni udake saṃvaḍḍhāni

Are born in water, grown in water,

udakānuggatāni antonimuggaposīni,

Not risen above the water, nourished while completely immersed

tāni yāva caggā yāva ca mūlā

from the very tip of their petals down to their roots

sītena vārinā

they are filled by this cool water,

abhisannāni parisannāni paripūrāni paripphuṭāni,

immersed, permeated, suffused and pervaded,

nāssa kiñci sabbāvataṃ uppalānaṃ

So that no part of those water lilies,

vā padumānaṃ vā puṇḍarīkānaṃ vā

Indian lotuses and white lotuses,

sītena vārinā apphuṭaṃ assa;

is left untouched by this cool water.

Evameva kho, mahārāja, bhikkhu

Similarly, Great King, a monk or nun,

imameva kāyaṃ nippītikena sukhena

fills one’s body with the happiness beyond stronger joy,

abhisandeti parisandeti paripūreti parippharati,

one immerses, permeates, suffuses and pervades one’s body,

nāssa kiñci sabbāvato kāyassa

So that nowhere in one’s entire body

nippītikena sukhena apphuṭaṃ hoti.

Is left untouched by this happiness beyond stronger joy.

Idampi kho, mahārāja,

This is, Great King,

sandiṭṭhikaṃ sāmaññaphalaṃ

yet another visible fruit of truth-seeking, here and now

purimehi sandiṭṭhikehi sāmaññaphalehi

and from the earlier fruits of this kind of life,

abhikkantatarañca paṇītatarañca.

it is loftier and more sublime.

[Fourth Jhāna]

Catutthajhāna

Puna caparaṃ, mahārāja, bhikkhu

Again, Great King, a monk or nun,

Sukhassa ca pahānā

Unattached to pleasant sensations,

dukkhassa ca pahānā

Unstirred by unpleasant ones,

Pubbeva somanassadomanassānaṃ atthaṅgamā

As mental excitement and heaviness settle,

Adukkhamasukhaṃ

One’s mind is balanced,

Upekkhāsatipārisuddhiṃ

Purified by unmoving presence,

Catutthaṃ jhānaṃ upasampajja viharati—

Understands and abides in the fourth level of meditation.

So imameva kāyaṃ parisuddhena

Then, pervading one’s body with the bright purity

cetasā pariyodātena pharitvā nisinno hoti,

of one’s own spotless mind, one meditates.

nāssa kiñci sabbāvato kāyassa

So that nowhere in one’s body

parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

is left untouched by this bright purity of the spotless mind.

[Simile of the Cloth]

Seyyathāpi, mahārāja, puriso

Imagine, Great King, a man

odātena vatthena sasīsaṃ pārupitvā nisinno assa,

Was sitting wrapped up to the head with a shining white cloth

nāssa kiñci sabbāvato kāyassa

So that nowhere on his entire body

odātena vatthena apphuṭaṃ assa;

Would be left untouched by this shining white cloth.

Evameva kho, mahārāja, bhikkhu imameva kāyaṃ

In the same way, Great King, a monk or nun,

parisuddhena cetasā

pervading one’s body with the bright purity

pariyodātena pharitvā nisinno hoti,

of one’s own spotless mind, one meditates.

nāssa kiñci sabbāvato kāyassa

So that nowhere in one’s body

parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

is left untouched by this bright purity of the spotless mind.

Idampi kho, mahārāja,

This is, Great King,

sandiṭṭhikaṃ sāmaññaphalaṃ

yet another visible fruit of truth-seeking, here and now

purimehi sandiṭṭhikehi sāmaññaphalehi

and from the earlier fruits of this kind of life,

abhikkantatarañca paṇītatarañca.

it is loftier and more sublime.

[Pañña]

Discernment

[Complete Stilling of the Mind]

Āsavakkhayañāṇa

So evaṃ samāhite citte

With this composed and collected mind,

parisuddhe pariyodāte

wholly cleansed and purified,

anaṅgaṇe vigatūpakkilese

clear and open, rid of imperfections,

mudubhūte kammaniye

having become soft and malleable,

ṭhite āneñjappatte

straight and immovable,

āsavānaṃ khayañāṇāya cittaṃ

one directs one’s mind to the falling away of the distractions

abhinīharati abhininnāmeti. 

and inclines one’s mind to it.

So idaṃ dukkhanti yathābhūtaṃ pajānāti,

One knows as it is: “This is tension”

ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti,

One knows as it is: “This is the increase of tension”

ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti,

One knows as it is: “This is the release from tension”

ayaṃ dukkhanirodhagāminī paṭipadāti

yathābhūtaṃ pajānāti.

One knows as it is:

“This is the path going towards the end of tension.”

Ime āsavāti yathābhūtaṃ pajānāti,

One knows as it is: “These are the distractions.”

ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti,

One knows as it is: “This is the increase of the distractions.”

ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti,

One knows as it is: “This is the end of the distractions.”

ayaṃ āsavanirodhagāminī paṭipadāti

yathābhūtaṃ pajānāti.

One knows as it is:

“This is the path going to the end of the distractions.”

Tassa evaṃ jānato evaṃ passato

Continually observing and understanding in this way,

kāmāsavāpi cittaṃ vimuccati,

One’s mind is released from the inclination for craving,

bhavāsavāpi cittaṃ vimuccati,

from the inclination of selfishness,

avijjāsavāpi cittaṃ vimuccati,

and from the inclination to negligence.

vimuttasmiṃ ‘vimuttam’iti ñāṇaṃ hoti,

In that release, one knows: “This is Release.”

“Khīṇā jāti,

One directly understands: Rebirth is finished,

vusitaṃ brahmacariyaṃ,

Lived is the holy life,

kataṃ karaṇīyaṃ,

Done, is what should be done,

nāparaṃ itthattāyā”ti abbhaññāsi.

There is no more conceit here.

[…]

Imasmā ca pana, mahārāja,

This is, O King, yet another

sandiṭṭhikā sāmaññaphalā

visible fruit of the truth seeking life, here and now,

aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ

And in relation to the fruits of the truth-seeking life,

uttaritaraṃ vā paṇītataraṃ vā natthī”ti.

there are none beyond this and more exalted than this one.”

Explanation of the Path

SN V 45.8 Vibhaṅga Sutta

Sāvatthi-nidānaṃ.

Once in Sāvatthi,

“Ariyaṃ vo, bhikkhave,

“Monks, I will teach you

aṭṭhaṅgikaṃ maggaṃ

the eight-spoked path of the awakened ones,

desessāmi vibhajissāmi.

and I will break it down for you.”

Taṃ suṇātha,

“Listen carefully,

sādhukaṃ manasi karotha, bhāsissāmī”ti.

and apply your mind to what I will say.”

“Evaṃ, bhante”ti kho

“Yes, Bhante”

te bhikkhū bhagavato paccassosuṃ.

the monks replied.

Bhagavā etadavoca:

The Awakened One said this:

“Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo?

“What is this eight-spoked path of the awakened ones?

Seyyathidaṃ—

It is here as follows:

Sammā-diṭṭhi,

Wise understanding

Sammā-saṅkappo

wise attitude

Sammā-vācā

wise speech

Sammā-kammanto

wise behavior

Sammā-ājīvo

wise living

Sammā-vāyāmo

wise practice

Sammā-sati

wise awareness

Sammā-samādhi.

wise meditation.

[1. Wise Understanding]

Katamā ca, bhikkhave, sammā-diṭṭhi?

What is this wise understanding monks?

Yaṃ kho, bhikkhave,

That is monks:

Dukkhe ñāṇaṃ,

Knowing what is tension;

Dukkha-samudaye ñāṇaṃ,

Knowing the cause of tension;

Dukkha-nirodhe ñāṇaṃ,

Knowing the release from tension;

Dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ

Knowing the way to release the tension.

Ayaṃ vuccati, bhikkhave, sammā-diṭṭhi.

This is called wise understanding.

[2. Wise Attitude]

Katamo ca, bhikkhave, sammā-saṅkappo?

What is wise attitude monks?

Yo kho, bhikkhave,

That is monks,

Nekkhamma-saṅkappo,

The attitude of letting go.

Abyāpāda-saṅkappo,

The attitude of non-anger.

Avihiṃsā-saṅkappo—

The attitude of harmlessness.

Ayaṃ vuccati, bhikkhave, sammā-saṅkappo.

This is called wise attitude.

[3. Wise Speech]

Katamā ca, bhikkhave, sammā-vācā?

And what is wise speech?

Yā kho, bhikkhave,

That is, monks,

Musāvādā veramaṇī,

Abstaining from false speech,

Pisuṇāya vācāya veramaṇī,

Abstaining from spiteful speech,

Pharusāya vācāya veramaṇī,

Abstaining from unkind speech,

Samphappalāpā veramaṇī—

Abstaining from senseless talk.

Ayaṃ vuccati, bhikkhave, sammā-vācā.

This is called wise speech.

[4. Wise Behavior]

Katamo ca, bhikkhave, sammā-kammanto?

And what is wise behavior?

Yā kho, bhikkhave,

That is, monks,

Pāṇ-ātipātā veramaṇī,

Abstaining from mistreating living beings,

Adinn-ādānā veramaṇī,

Abstaining from taking what is not given,

Abrahma-cariyā veramaṇī—

Abstaining from [sexual misconduct].

Ayaṃ vuccati, bhikkhave, sammā-kammanto.

This is called wise behavior.

[5. Wise Living]

Katamo ca, bhikkhave, sammā-ājīvo?

What is wise living?

Idha, bhikkhave,

That is, monks,

Ariya-sāvako

A follower of the awakened ones

micchā-ājīvaṃ pahāya

abandons unwise modes of living

Sammā-ājīvena jīvitaṃ kappeti—

And shapes a life by wise modes of living.

Ayaṃ vuccati, bhikkhave, sammā-ājīvo.

This is called wise living.

[6. Wise Practice]

Katamo ca, bhikkhave, sammā-vāyāmo?

What is wise practice?

Idha, bhikkhave, bhikkhu

That is, monks,

[1. Guarding from Unwholesome States]

Anuppannānaṃ

[As for yet] unarisen

Pāpakānaṃ akusalānaṃ dhammānaṃ

Unfavorable, unwholesome states of mind,

Anuppādāya chandaṃ janeti

One develops the desire not to give rise to them,

Vāyamati vīriyaṃ

Through dedicated practice,

Ārabhati cittaṃ

Continually devoting one’s mind to it,

Paggaṇhāti padahati.

One undertakes this and makes an effort [in that direction].

[2. Abandoning Unwholesome States]

Uppannānaṃ

As for already arisen

Pāpakānaṃ akusalānaṃ dhammānaṃ

Unfavorable, unwholesome states of mind,

Pahānāya chandaṃ janeti

One develops the desire to let them go

Vāyamati vīriyaṃ

Through dedicated practice,

Ārabhati cittaṃ

Continually devoting one’s mind to it.

Paggaṇhāti padahati,

One undertakes this and makes an effort [in that direction].

[3. Bringing up Wholesome States]

Anuppannānaṃ

As for yet unarisen

Kusalānaṃ dhammānaṃ,

Wholesome states of mind,

Uppādāya chandaṃ janeti

One develops the desire to give rise to them,

Vāyamati vīriyaṃ

Through dedicated practice,

Ārabhati cittaṃ

Continually devoting one’s mind to it.

Paggaṇhāti padahati,

One undertakes this and makes an effort [in that direction].

[4. Maintaining Wholesome States]

Uppannānaṃ

As for already present

Kusalānaṃ dhammānaṃ

wholesome states,

Ṭhitiyā

One develops [the desire to sustain them],

Asammosāya

for their increase,

Bhiyyobhāvāya

growth,

Vepullāya

maturation,

Bhāvanāya

development

Pāripūriyā [chandaṃ janeti]

and culmination,

Vāyamati vīriyaṃ

Through dedicated practice,

Ārabhati cittaṃ

Continually devoting one’s mind to it.

Paggaṇhāti padahati,

One undertakes this and makes an effort [in that direction].

Ayaṃ vuccati, bhikkhave, sammā-vāyāmo.

This is called wise practice.

[7. Wise Awareness]

Katamā ca, bhikkhave, sammā-sati?

What is wise awareness?

Idha, bhikkhave,

That is, monks, one meditates,

Bhikkhu kāye kāyā-nupassī viharati

Resting one’s awareness on the body,

Knowing it as only body.

Ātāpī sampajāno satimā,

Intent, fully conscious and present

Vineyya loke abhijjhā-domanassaṃ;

Letting go of tensions and distractions.

Vedanāsu vedanā-nupassī viharati

Resting one’s awareness on sensations,

Knowing them as only sensations.

Ātāpī sampajāno satimā,

Intent, fully conscious and present,

Vineyya loke abhijjhā-domanassaṃ;

Letting go of tensions and distractions.

Citte cittā-nupassī viharati

Resting one’s awareness on mind,

Knowing it as only mind.

Ātāpī sampajāno satimā,

Intent, fully conscious and present,

Vineyya loke abhijjhā-domanassaṃ;

Letting go of tensions and distractions.

Dhammesu dhamma-nupassī viharati

Resting one’s awareness on mental states,

Knowing them as only mental states.

Ātāpī sampajāno satimā,

Intent, fully conscious and present,

Vineyya loke abhijjhā-domanassaṃ—

Letting go of tensions and distractions.

Ayaṃ vuccati, bhikkhave, sammā-sati.

This is called wise awareness.

[8. Wise Meditation]

Katamo ca, bhikkhave, sammā-samādhi ?

What is wise meditation?

Idha, bhikkhave, bhikkhu

That is, monks,

Vivicceva kāmehi

Disengaging oneself from the senses,

Vivicca akusalehi dhammehi

and letting go of unwholesome mental states,

Savitakkaṃ savicāraṃ

Assisted by thinking and imagination

Vivekajaṃ pītisukhaṃ

With the joy and happiness born of letting go

Paṭhamaṃ jhānaṃ upasampajja viharati.

One understands and abides in the first level of meditation.

Vitakka-vicārānaṃ vūpasamā

As thinking and imagining calm down,

Ajjhattaṃ sampasādanaṃ

With inner tranquilization,

Cetaso ekodibhāvaṃ

One’s mind becoming unified,

Avitakkaṃ avicāraṃ

Without thinking and imagination

Samādhijaṃ pītisukhaṃ

With joy and happiness born of mental collectedness,

Dutiyaṃ jhānaṃ upasampajja viharati.

One understands and dwells in the second level of meditation.

Pītiyā ca virāgā

As excited joy calms down

upekkhako ca viharati

and one dwells in steady awareness,

Sato ca sampajāno,

Present and fully comprehending,

Sukhañca kāyena paṭisaṃvedeti,

Still experiencing ease within one’s body,

Yaṃ taṃ ariyā ācikkhanti:

A states which the awakened ones describe as:

‘Upekkhako satimā sukhavihārī’ti

“Steady presence of mind, this is a pleasant abiding”

Tatiyaṃ jhānaṃ upasampajja viharati.

One understands and abides in the third level of meditation.

Sukhassa ca pahānā

Unattached to pleasant sensations,

dukkhassa ca pahānā

Unstirred by unpleasant ones,

Pubbeva somanassa-domanassānaṃ atthaṅgamā

As mental excitement and heaviness settle,

Adukkham-asukhaṃ

One’s mind is balanced,

Upekkhā-sati-pārisuddhiṃ

Purified by unmoving presence,

Catutthaṃ jhānaṃ upasampajja viharati—

One understands and abides in the fourth level of meditation.

Ayaṃ vuccati, bhikkhave, sammā-samādhī”ti.

This is called wise meditation.”

The Wheel-Turner

DN 26 Cakkavatti-Sīhanāda Sutta

[A Monk’s Good Qualities]

Gocare, bhikkhave, caratha 

Stay in your own fields monks,

sake pettike visaye. 

Stay on familiar grounds.

Gocare, bhikkhave, carantā 

Abiding in your own fields,

sake pettike visaye 

Abiding on familiar grounds:

āyunāpi vaḍḍhissatha, 

You will grow in vitality,

vaṇṇenapi vaḍḍhissatha, 

You will grow in beauty,

sukhenapi vaḍḍhissatha, 

You will grow in happiness,

bhogenapi vaḍḍhissatha, 

You will grow in wealth

balenapi vaḍḍhissatha.

And you will grow in power.

[1. Vitality]

Kiñca, bhikkhave, bhikkhuno āyusmiṃ?

And what monks, is vitality for monks and nuns?

Idha, bhikkhave, bhikkhu 

Here, monks,

[There is]

chanda-samādhi-padhāna-

the mental collectedness obtained by way of desire,

saṅkhāra-samannāgataṃ 

and willful striving,

iddhipādaṃ bhāveti,

One develops that road to power;

[There is]

Vīriya-samādhi-padhāna-

the mental collectedness obtained by way of determination

saṅkhāra-samannāgataṃ 

and willful striving,

iddhipādaṃ bhāveti, 

One develops this road to power;

[There is]

Citta-samādhi-padhāna-

the mental collectedness obtained by way of mind

saṅkhāra-samannā-gataṃ 

and willful striving,

iddhipādaṃ bhāveti, 

One develops this road to power;

[There is]

Vīmaṃsā-samādhi-padhāna-

the mental collectedness obtained by way of exploration,

saṅkhāra-samannā-gataṃ 

and willful striving,

iddhipādaṃ bhāveti. 

One develops this road to power.

So imesaṃ catunnaṃ iddhi-pādānaṃ

One in whom these four roads to power,

bhāvitattā bahulīkatattā 

are developed and continually practiced

ākaṅkhamāno kappaṃ vā 

may resolve to live for an aeon

tiṭṭheyya kappāvasesaṃ vā. 

or for the remainder of an aeon.

Idaṃ kho, bhikkhave, bhikkhuno āyusmiṃ.

This is vitality for monks and nuns.

[2. Beauty]

Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṃ?

And what monks, is beauty for monks and nuns?

Idha, bhikkhave, 

Here monks,

bhikkhu sīlavā hoti, 

a monk or a nun is virtuous,

pātimokkhasaṃvarasaṃvuto viharati 

Living by the self-mastery of the pātimokkha,

ācāragocarasampanno, 

Endowed with skillful behavior,

aṇumattesu vajjesu bhayadassāvī, 

Seeing danger in the slightest fault,

samādāya sikkhati sikkhāpadesu. 

undertaking the practice of the training rules.

Idaṃ kho, bhikkhave, bhikkhuno vaṇṇasmiṃ.

This, monks, is beauty for monks and nuns.

[3. Happiness]

Kiñca, bhikkhave, bhikkhuno sukhasmiṃ?

And what monks, is happiness for monks and nuns?

Idha, bhikkhave, 

Here monks,

bhikkhu vivicceva kāmehi 

letting go of sensory engagement,

vivicca akusalehi dhammehi 

and letting go of unwholesome mental states,

savitakkaṃ savicāraṃ 

Assisted by thinking and imagining,

vivekajaṃ pītisukhaṃ 

With the blissful happiness born of letting go

paṭhamaṃ jhānaṃ upasampajja viharati. 

one understands and abides in the first level of meditation

Vitakka-vicārānaṃ vūpasamā

As thinking and imagining calm down,

Ajjhattaṃ sampasādanaṃ

With inner tranquilization,

Cetaso ekodibhāvaṃ

and the mind becoming unified,

Avitakkaṃ avicāraṃ

without thinking and imagination

Samādhijaṃ pītisukhaṃ

With joy and happiness born of mental collectedness,

Dutiyaṃ jhānaṃ upasampajja viharati.

One understands and dwells in the second level of meditation.

Pītiyā ca virāgā

As excited joy calms down

upekkhako ca viharati

meditating with steady awareness,

Sato ca sampajāno,

Present and fully comprehending,

Sukhañca kāyena paṭisaṃvedeti,

Experiencing happiness within one’s body

Yaṃ taṃ ariyā ācikkhanti:

A state which the awakened ones describe as:

‘Upekkhako satimā sukhavihārī’ti

“Steady presence of mind, this is a pleasant abiding”

Tatiyaṃ jhānaṃ upasampajja viharati.

One understands and abides in the third level of meditation.

Sukhassa ca pahānā

Unattached to pleasant sensations,

dukkhassa ca pahānā

Unstirred by unpleasant ones,

Pubbeva somanassa-domanassānaṃ atthaṅgamā

As mental excitement and heaviness settle,

Adukkham-asukhaṃ

One’s mind is balanced,

Upekkhā-sati-pārisuddhiṃ

Purified by unmoving presence,

Catutthaṃ jhānaṃ upasampajja viharati—

One understands and abides in the fourth level of meditation.

Idaṃ kho, bhikkhave, bhikkhuno, sukhasmiṃ.

This, monks, is happiness for monks and nuns.

[4. Wealth]

Kiñca, bhikkhave, bhikkhuno bhogasmiṃ?

And what monks, is wealth for monks and nuns?

[Boundless Love]

Idha, bhikkhave, bhikkhu 

Here monks,

mettā-sahagatena cetasā 

One meditates with a mind filled with Love;

ekaṃ disaṃ pharitvā viharati 

Pervading one direction.

tathā dutiyaṃ. 

Likewise, a second.

Tathā tatiyaṃ. 

Likewise, a third.

Tathā catutthaṃ. 

Likewise, a fourth.

Iti uddhamadho tiriyaṃ 

So above, below and around

sabbadhi 

To all directions,

sabbattatāya 

To all living beings,

sabbāvantaṃ lokaṃ 

In the boundless universe.

mettā-sahagatena cetasā 

One meditates with a mind filled with Love,

vipulena mahaggatena appamāṇena 

Vast, expansive and unbounded.

averena abyāpajjena pharitvā viharati. 

Radiant, without a trace of anger or impatience.

[Boundless Compassion]

Karuṇā-sahagatena cetasā 

One meditates with a mind filled with compassion;

ekaṃ disaṃ pharitvā viharati 

Pervading one direction.

tathā dutiyaṃ. 

Likewise, a second.

Tathā tatiyaṃ. 

Likewise, a third.

Tathā catutthaṃ. 

Likewise, a fourth.

Iti uddhamadho tiriyaṃ 

So above, below and around

sabbadhi 

To all directions,

sabbattatāya 

To all living beings,

sabbāvantaṃ lokaṃ 

In the boundless universe.

Karuṇā-sahagatena cetasā 

One meditates with a mind filled with compassion,

vipulena mahaggatena appamāṇena 

Vast, expansive and unbounded.

averena abyāpajjena pharitvā viharati. 

Radiant, without a trace of anger or impatience.

[Boundless Joy]

Muditā-sahagatena cetasā 

One meditates with a mind filled with joy;

ekaṃ disaṃ pharitvā viharati 

Pervading one direction.

tathā dutiyaṃ. 

Likewise, a second.

Tathā tatiyaṃ. 

Likewise, a third.

Tathā catutthaṃ. 

Likewise, a fourth.

Iti uddhamadho tiriyaṃ 

So above, below and around

sabbadhi 

To all directions,

sabbattatāya 

To all living beings,

sabbāvantaṃ lokaṃ 

In the boundless universe.

Muditā-sahagatena cetasā 

One meditates with a mind filled with joy,

vipulena mahaggatena appamāṇena 

Vast, expansive and unbounded.

averena abyāpajjena pharitvā viharati. 

Radiant, without a trace of anger or impatience.

[Boundless Calm]

Upekkhā-sahagatena cetasā 

One meditates with a mind filled with calm;

ekaṃ disaṃ pharitvā viharati 

Pervading one direction.

tathā dutiyaṃ. 

Likewise, a second.

Tathā tatiyaṃ. 

Likewise, a third.

Tathā catutthaṃ. 

Likewise, a fourth.

Iti uddhamadho tiriyaṃ 

So above, below and around

sabbadhi 

To all directions,

sabbattatāya 

To all living beings,

sabbāvantaṃ lokaṃ 

In the boundless universe.

Upekkhā-sahagatena cetasā 

One meditates with a mind filled with calm,

vipulena mahaggatena appamāṇena 

Vast, expansive and unbounded.

averena abyāpajjena pharitvā viharati. 

Radiant, without a trace of anger or impatience.

Idaṃ kho, bhikkhave, bhikkhuno bhogasmiṃ.

This, monks, is wealth for a monk.

[5. Strength]

Kiñca, bhikkhave, bhikkhuno balasmiṃ?

And what, monks, is strength for monks and nuns?

Idha, bhikkhave, bhikkhu 

Here monks,

āsavānaṃ khayā 

with the complete stilling of mental agitation,

anāsavaṃ 

one is distractionless

cetovimuttiṃ 

unbinded in mind

paññāvimuttiṃ 

unbinded by discernment,

diṭṭheva dhamme sayaṃ abhiññā sacchikatvā 

knowing it, here and now, by direct experience

upasampajja viharati. 

one lives and remains in it.

Idaṃ kho, bhikkhave, bhikkhuno balasmiṃ.

This, monks, is strength for a monk or a nun.

[Accumulating Goodness]

Nāhaṃ, bhikkhave, aññaṃ ekabalampi samanupassāmi 

Monks, I do not see a single other power,

yaṃ evaṃ duppasahaṃ,

So hard to overcome

 yathayidaṃ, bhikkhave, mārabalaṃ. 

As the power of Māra, monks.

Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu 

The accumulation of wholesome states, monks,

evamidaṃ puññaṃ pavaḍḍhatī”ti.

is the cause for merit to grow.”

Idamavoca bhagavā.

Thus spoke the Awakened One.

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Uplifted, the monks delighted in the Awakened One’s speech.

Remembering the Breath

MN 118 Ānāpānassati Sutta

…[1. Introduction]… ²

[2. Instructions]

Ānāpānassati, bhikkhave,

Awareness of breathing, monks,

bhāvitā bahulīkatā

Developed and practiced,

mahapphalā hoti mahānisaṃsā.

is highly fruitful and very beneficial.

Ānāpānassati, bhikkhave,

Awareness of breathing, monks,

bhāvitā bahulīkatā

when developed and practiced,

cattāro satipaṭṭhāne paripūreti.

fulfills the four resting places of awareness.

Cattāro satipaṭṭhānā

These four resting places of awareness,

bhāvitā bahulīkatā

when developed and practiced,

satta bojjhaṅge paripūrenti.

fulfill the seven supports of awakening.

Satta bojjhaṅgā

The seven supports of awakening,

bhāvitā bahulīkatā

when developed and practiced,

vijjāvimuttiṃ paripūrenti.

fulfill release by understanding.

Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati

How is awareness of breathing developed, monks,

kathaṃ bahulīkatā

How is it practiced

mahapphalā hoti mahānisaṃsā?

for it to be highly fruitful and beneficial?

[Seclusion]

Idha, bhikkhave,

Here monks,

bhikkhu araññagato vā

A monk or a nun resorts to the forest,

rukkhamūlagato vā

At the root of a tree,

suññāgāragato vā

in an empty cabin,

nisīdati pallaṅkaṃ ābhujitvā

sitting down with legs folded

ujuṃ kāyaṃ

and body upright

paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

settles down and steadies one’s awareness before oneself.

So satova assasati

Breathing in with presence,

satova passasati.

Breathing out with presence.

[First Stage]

(1)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

Breathing in long, one knows: ‘I am breathing in long,’

Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;

Breathing out long, one knows: ‘I am breathing out long.’

(2)

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

Breathing in short, one knows: ‘I am breathing in short,’

Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;

Breathing out short, one knows: ‘I am breathing out short.’

(3)

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

One practices: ‘I will experience the whole body, breathing in,’

‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati;

One practices: ‘I will experience the whole body, breathing out.’

(4)

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

One practices: ‘I will relax bodily tension, breathing in,’

‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati

One practices: ‘I will relax bodily tension, breathing out.’

[Second Stage]

(5)

‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati,

One practices: ‘I will experience joy, breathing in,’

‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati;

One practices: ‘I will experience joy, breathing out.’

(6)

‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati,

One practices: ‘I will experience happiness, breathing in,’

‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati;

One practices: ‘I will experience happiness, breathing out.’

(7)

‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati,

One practices:

‘I will become aware of mental activities, breathing in,’

‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati;

One practices:

‘I will become aware of mental activities, breathing out.’

(8)

‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati,

One practices: ‘I will relax mental activities, breathing out,’

‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

One practices: ‘I will relax mental activities, breathing out.’

[Third Stage]

(9)

‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati,

One practices: ‘I will become aware of mind, breathing in,’

‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati;

One practices: ‘I will become aware of mind, breathing out.’

(10)

‘Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati,

One practices: I will uplift the mind with joy, breathing in,’

‘Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati;

One practices: ‘I will uplift the mind with joy, breathing out.’

(11)

‘Samādahaṃ cittaṃ assasissāmī’ti sikkhati,

One practices: I will gather the mind, breathing in,’

‘Samādahaṃ cittaṃ passasissāmī’ti sikkhati;

One practices: ‘I will gather the mind, breathing out.’

(12)

‘Vimocayaṃ cittaṃ assasissāmī’ti sikkhati,

One practices: ‘I will untangle the mind, breathing in,’

‘Vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

One practices: ‘I will untangle the mind, breathing out.’

[Fourth Stage]

(13)

‘Aniccānupassī assasissāmī’ti sikkhati,

One practices: ‘I will contemplate transience, breathing in,’

‘aniccānupassī passasissāmī’ti sikkhati;

One practices: ‘I will contemplate transience, breathing out;

(14)

‘Virāgānupassī assasissāmī’ti sikkhati,

One practices: ‘I will contemplate calming down, breathing in,’

‘Virāgānupassī passasissāmī’ti sikkhati;

One practices: ‘I will contemplate calming down, breathing out.’

(15)

‘Nirodhānupassī assasissāmī’ti sikkhati,

One practices:

‘I will contemplate the end of awareness, breathing in,’

‘Nirodhānupassī passasissāmī’ti sikkhati;

One practices:

‘I will contemplate the end of awareness, breathing out.’

(16)

‘Paṭinissaggānupassī assasissāmī’ti sikkhati,

One practices: ‘I will contemplate release, breathing in,’

‘Paṭinissaggānupassī passasissāmī’ti sikkhati.

One practices: ‘I will contemplate release, breathing out.’

Evaṃ bhāvitā kho, bhikkhave,

Cultivated in this way, monks,

ānāpānassati evaṃ bahulīkatā

practiced in this way, awareness of breathing,

mahapphalā hoti mahānisaṃsā.

is highly fruitful and beneficial.

☙

[3. Fulfilling the Four Resting Places]

Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati

How is awareness of breathing cultivated, monks,

kathaṃ bahulīkatā

How is it developed,

cattāro satipaṭṭhāne paripūreti?

So that it fulfills the four resting places of awareness?

[1. Body as Body]

Yasmiṃ samaye, bhikkhave, bhikkhu

Whenever, monks, a monk or a nun

(1)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

Breathes in long, knowing: ‘I am breathing in long,’

Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;

Breathes out long, knowing: ‘I am breathing out long.’

(2)

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

Breathes in short, knowing: ‘I am breathing in short,’

Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;

Breathes out short, knowing: ‘I am breathing out short.’

(3)

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

Practices: ‘I will experience the whole body, breathing in,’

‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati;

Practices: ‘I will experience the whole body, breathing out.’

(4)

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

Practices: ‘I will relax bodily tension, breathing in,’

‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati

Practices: ‘I will relax bodily tension, breathing out.’

kāye kāyānupassī, bhikkhave,

tasmiṃ samaye bhikkhu viharati

At that time, one meditates,

[naturally] aware of body as only ‘body,’

ātāpī sampajāno satimā

Intent, fully conscious and present,

vineyya loke abhijjhādomanassaṃ.

Letting go of sensory engagement and agitation. ³

—

Kāyesu kāyaññatarāhaṃ, bhikkhave,

evaṃ vadāmi yadidaṃ—

I say, this is just another bodily experience, monks,

Bound up with the body, that is:

Assāsa-passāsā.

Breathing in and breathing out.

—

Tasmātiha, bhikkhave, kāye kāyānupassī

tasmiṃ samaye bhikkhu viharati

Therefore, that person meditates,

[naturally] aware of body as ‘body,’

ātāpī sampajāno satimā

Intent, fully conscious and present,

vineyya loke abhijjhādomanassaṃ. (1)

Letting go of sensory engagement and agitation.

[2. Sensations as Sensations]

Yasmiṃ samaye, bhikkhave, bhikkhu

Whenever monks, a monk or a nun:

(5)

‘Pīti-paṭisaṃvedī assasissāmī’ti sikkhati,

Practices: ‘I will experience joy, breathing in,’

‘Pīti-paṭisaṃvedī passasissāmī’ti sikkhati;

Practices: ‘I will experience joy, breathing out.’

(6)

‘Sukha-paṭisaṃvedī assasissāmī’ti sikkhati,

Practices: ‘I will experience happiness, breathing in,’

‘Sukha-paṭisaṃvedī passasissāmī’ti sikkhati;

Practices: ‘I will experience happiness, breathing out.’

(7)

‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ti sikkhati,

Practices: ‘I will be aware of mental activities, breathing in,’

‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ti sikkhati;

Practices: ‘I will be aware of mental activities, breathing out.

(8)

‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,

Practices: ‘I will relax mental activities, breathing out,’

‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati;

Practices: ‘I will relax mental activities, breathing out.’

vedanāsu vedanānupassī, bhikkhave,

tasmiṃ samaye bhikkhu viharati

At that time, one meditates,

[naturally] aware of experiences as only ‘experiences,’

ātāpī sampajāno satimā

Intent, fully conscious and present,

vineyya loke abhijjhā-domanassaṃ.

Letting go of sensory engagement and agitation.

—

Vedanāsu vedanāññatarāhaṃ, bhikkhave,

evaṃ vadāmi yadidaṃ—

I say, this is just another kind of experience,

Bound up amongst all that is felt, that is:

Assāsa-passāsānaṃ sādhukaṃ manasikāraṃ.

Attending wisely, breathing in and breathing out.

—

Tasmātiha, bhikkhave, vedanāsu vedanānupassī

tasmiṃ samaye bhikkhu viharati

Therefore, that person meditates,

[naturally] aware of experiences as only ‘experiences,’

ātāpī sampajāno satimā

Intent, fully conscious and present,

vineyya loke abhijjhādomanassaṃ. (2)

Letting go of sensory engagement and agitation.

[3. Mind as Mind]

Yasmiṃ samaye, bhikkhave, bhikkhu

Whenever, monks, a monk or nun

(9)

‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati,

Practices: ‘I will become aware of mind, breathing in,’

‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati;

One practices: ‘I will become aware of mind, breathing out.’

(10)

‘Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati,

Practices: I will uplift the mind with joy, breathing in,’

‘Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati;

Practices: ‘I will uplift the mind with joy, breathing out.’

(11)

‘Samādahaṃ cittaṃ assasissāmī’ti sikkhati,

Practices: I will gather the mind, breathing in,’

‘Samādahaṃ cittaṃ passasissāmī’ti sikkhati;

Practices: ‘I will gather the mind, breathing out.’

(12)

‘Vimocayaṃ cittaṃ assasissāmī’ti sikkhati,

Practices: ‘I will untangle the mind, breathing in,’

‘Vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

Practices: ‘I will untangle the mind, breathing out.’

citte cittānupassī, bhikkhave,

tasmiṃ samaye bhikkhu viharati

At that time, one meditates,

[naturally] aware of mind, as only ‘mind,’

ātāpī sampajāno satimā

Intent, fully conscious and present,

vineyya loke abhijjhādomanassaṃ.

Letting go of sensory engagement and agitation.

—

Nāhaṃ, bhikkhave,

I say, monks, that there cannot be,

muṭṭhassatissa asampajānassa

for one who forgets to be present and fully conscious,

ānāpānassatiṃ vadāmi.

awareness of breathing.

—

Tasmātiha, bhikkhave, citte cittānupassī

tasmiṃ samaye bhikkhu viharati

Therefore, that person meditates,

[naturally] aware of mind, as only ‘mind,’

ātāpī sampajāno satimā

Intent, fully conscious and present,

vineyya loke abhijjhādomanassaṃ. (3)

Letting go of sensory engagement and agitation.

[4. Mental States as Mental States]

Yasmiṃ samaye, bhikkhave, bhikkhu

Whenever, monks, a monk or a nun

(13)

‘Aniccānupassī assasissāmī’ti sikkhati,

Practices: ‘I will contemplate transience, breathing in,’

‘aniccānupassī passasissāmī’ti sikkhati;

Practices: ‘I will contemplate transience, breathing out;

(14)

‘Virāgānupassī assasissāmī’ti sikkhati,

Practices: ‘I will contemplate calming down, breathing in,’

‘Virāgānupassī passasissāmī’ti sikkhati;

Practices: ‘I will contemplate calming down, breathing out.’

(15)

‘Nirodhānupassī assasissāmī’ti sikkhati,

Practices: ‘I will contemplate the end of awareness, breathing in,’

‘Nirodhānupassī passasissāmī’ti sikkhati;

Practices: ‘I will contemplate the end of awareness, breathing out.’

(16)

‘Paṭinissaggānupassī assasissāmī’ti sikkhati,

Practices: ‘I will contemplate release, breathing in,’

‘Paṭinissaggānupassī passasissāmī’ti sikkhati.

Practices: ‘I will contemplate release, breathing out.’

dhammesu dhammānupassī, bhikkhave,

At that time, one meditates

[naturally] aware of Dhamma, as only ‘Dhamma,’

tasmiṃ samaye bhikkhu viharati

ātāpī sampajāno satimā

Intent, fully conscious and present,

vineyya loke abhijjhā-domanassaṃ.

Letting go of sensory engagement and agitation.

—

So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ

When sensory engagement and agitation are abandoned,

taṃ paññāya disvā

Having seen those with discernment

sādhukaṃ ajjhupekkhitā hoti.

One wisely attends with steadiness.

—

Tasmātiha, bhikkhave, dhammesu dhammānupassī

tasmiṃ samaye bhikkhu viharati

Therefore, that person meditates

[naturally] aware of Dhamma, as only ‘Dhamma,’

ātāpī sampajāno satimā

intent, fully conscious and present,

vineyya loke abhijjhādomanassaṃ. (4)

letting go of sensory engagement and agitation.

☙

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati

When awareness of breathing is developed in this way, monks,

evaṃ bahulīkatā

practiced in this way,

cattāro satipaṭṭhāne paripūreti.

it fulfills the four resting places of awareness.

☙

[4. Fulfilling the Supports of Awakening]

Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā

How are the four resting places of awareness cultivated,

kathaṃ bahulīkatā

how are they practiced, monks,

satta bojjhaṅge paripūrenti?

so that they fulfill the seven supports of awakening?

[Body as Body]

[1. Awareness]

—

Yasmiṃ samaye, bhikkhave, bhikkhu

When, monks, one meditates

kāye kāyānupassī viharati

[naturally] aware of body as only ‘body,’

ātāpī sampajāno satimā

intent, fully conscious, and present,

vineyya loke abhijjhādomanassaṃ,

letting go of clinging and anxiety,

upaṭṭhitāssa tasmiṃ samaye sati hoti

there comes to be awareness,

asammuṭṭhā.

and one is not distracted.

—

Yasmiṃ samaye, bhikkhave,

bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā,

When one is not distracted,

and there comes to be awareness,

Sati-sambojjhaṅgo

The support of awakening of awareness

tasmiṃ samaye

at that time,

bhikkhuno āraddho hoti.

is undertaken by that person,

Sati-sambojjhaṅgaṃ

The support of awakening of awareness

tasmiṃ samaye

at that time,

bhikkhu bhāveti,

is developed by that person,

Sati-sambojjhaṅgo

And the support of awakening of awareness

tasmiṃ samaye

at that time,

bhikkhuno bhāvanā-pāripūriṃ gacchati. (1)

gradually matures by development in that person.

[2. Discernment]

—

So tathāsato viharanto

Meditating with this awareness,

taṃ dhammaṃ paññāya

one uses discernment to

pavicinati pavicayati

seek [wholesome states],

let go of [unwholesome ones],

parivīmaṃsaṃ āpajjati.

And completely understands mental states that arise;

—

Yasmiṃ samaye, bhikkhave,

At the time when

bhikkhu tathāsato viharanto

a monk meditates with this awareness

taṃ dhammaṃ paññāya pavicinati

and uses discernment to

pavicinati pavicayati

seek [wholesome states],

let go of [unwholesome ones],

parivīmaṃsaṃ āpajjati,

and completely understands mental states that arise;

Dhamma-vicaya-sambojjhaṅgo

The support of awakening of discernment

tasmiṃ samaye

At that time,

bhikkhuno āraddho hoti,

is undertaken by that person,

Dhamma-vicaya-sambojjhaṅgaṃ

The support of awakening of discernment

tasmiṃ samaye

at that time,

bhikkhu bhāveti,

is developed by that person,

Dhammavicayasambojjhaṅgo

The support of awakening of discernment

tasmiṃ samaye

at that time,

bhikkhuno bhāvanā-pāripūriṃ gacchati. (2)

comes to maturation by development in that person.

[3. Determination]

—

Tassa taṃ dhammaṃ paññāya

When, with this discernment,

pavicinato pavicayato

one seeks [wholesome states],

lets go of [unwholesome ones],

parivīmaṃsaṃ āpajjato

thoroughly understanding mental states that arise

āraddhaṃ hoti vīriyaṃ asallīnaṃ.

And practices continually, with determination.

—

Yasmiṃ samaye, bhikkhave,

Whenever, monks,

bhikkhuno taṃ dhammaṃ paññāya

that person uses discernment to

pavicinato pavicayato

seek [wholesome states],

let go of [unwholesome ones],

parivīmaṃsaṃ āpajjato

thoroughly understand mental states that arise,

āraddhaṃ hoti vīriyaṃ asallīnaṃ,

Practicing continually, with determination.

Vīriya-sambojjhaṅgo

The support of awakening of determination

tasmiṃ samaye

at that time,

bhikkhuno āraddho hoti,

is undertaken by that person,

Vīriya-sambojjhaṅgaṃ

The support of awakening of determination

tasmiṃ samaye

at that time,

bhikkhu bhāveti,

is developed by that person,

Vīriyasambojjhaṅgo

The support of awakening of determination

tasmiṃ samaye

at that time,

bhikkhuno bhāvanā-pāripūriṃ gacchati. (3)

comes to maturity by development in that person.

[4. Joy]

—

Āraddha-vīriyassa uppajjati pīti nirāmisā.

With continual practice arises mental joy.

—

Yasmiṃ samaye, bhikkhave,

Whenever, monks,

bhikkhuno āraddha-vīriyassa uppajjati pīti nirāmisā,

a person experiences mental joy from this continual practice,

Pīti-sambojjhaṅgo

the support of awakening of joy

tasmiṃ samaye

at that time,

bhikkhuno āraddho hoti,

is undertaken by that person,

Pīti-sambojjhaṅgaṃ

The support of awakening of joy

tasmiṃ samaye

at that time,

bhikkhu bhāveti,

is developed by that person,

Pītisambojjhaṅgo

The support of awakening of joy

tasmiṃ samaye

at that time,

bhikkhuno bhāvanā-pāripūriṃ gacchati. (4)

comes to maturity by development in that person.

[5. Calm]

—

Pīti-manassa kāyopi passambhati,

With the mental joy, the body calms down,

cittampi passambhati.

and the mind calms down.

—

Yasmiṃ samaye, bhikkhave,

Whenever, monks,

bhikkhuno pītimanassa

due to this mental joy,

kāyopi passambhati,

the body calms down,

cittampi passambhati,

and the mind calms down.

Passaddhi-sambojjhaṅgo

The support of awakening of calm

tasmiṃ samaye

at that time,

bhikkhuno āraddho hoti,

is undertaken by that person,

Passaddhi-sambojjhaṅgaṃ

the support of awakening of calm

tasmiṃ samaye

at that time,

bhikkhu bhāveti,

is being developed by that person,

Passaddhi-sambojjhaṅgo

the support of awakening of calm

tasmiṃ samaye

at that time,

bhikkhuno bhāvanā-pāripūriṃ gacchati. (5)

comes to maturity by development in that person.

[6. Mental Collectedness]

—

Passaddha-kāyassa

With this calmness of body,

sukhino cittaṃ samādhiyati.

the happy mind becomes collected.

—

Yasmiṃ samaye, bhikkhave,

Whenever, monks,

bhikkhuno passaddhakāyassa

due to this calmness of body,

sukhino cittaṃ samādhiyati,

the happy mind becomes collected;

Samādhi-sambojjhaṅgo

The support of awakening of collectedness

tasmiṃ samaye

at that time,

bhikkhuno āraddho hoti,

is undertaken by that this person,

Samādhi-sambojjhaṅgaṃ

The support of awakening of collectedness

tasmiṃ samaye

at that time,

bhikkhu bhāveti,

is being developed by that person,

Samādhi-sambojjhaṅgo

The support of awakening of collectedness

tasmiṃ samaye

at that time,

bhikkhuno bhāvanā-pāripūriṃ gacchati. (6)

comes to maturity by development in that person.

[7. Mental Steadiness]

—

So tathāsamāhitaṃ cittaṃ

With this calm collected mind,

sādhukaṃ ajjhupekkhitā hoti.

one steadily attends with discernment.

—

Yasmiṃ samaye, bhikkhave,

Whenever, monks,

bhikkhu tathāsamāhitaṃ cittaṃ

a person, thus collected in mind,

sādhukaṃ ajjhupekkhitā hoti,

steadily attends with discernment.

Upekkhā-sambojjhaṅgo

The support of awakening of mental steadiness

tasmiṃ samaya

at that time,

bhikkhuno āraddho hoti,

is undertaken by that person,,

Upekkhā-sambojjhaṅgaṃ

The support of awakening of mental steadiness

tasmiṃ samaye

at that time,

bhikkhu bhāveti,

It is being developed by that person,

Upekkhāsambojjhaṅgo

The support of awakening of mental steadiness

tasmiṃ samaye

at that time,

bhikkhuno bhāvanā-pāripūriṃ gacchati. (7)

comes to maturity by development in that person.

[2. Sensations as Sensations]

[Exact same repetition, except replace “kāye kāyānupassī” or “body as body” by “vedanāsu vedanānupassī” or “experience as experience.” Only occurs once, in the first paragraph]

[3. Mind as Mind]

[Exact same repetition, except replace “kāye kāyānupassī” or “body as body” by “citte cittānupassī” or “mind as mind.” Only occurs once, in the first paragraph]

[Mental States as Mental States]

[Exact same repetition, except replace “kāye kāyānupassī” or “Body as body” by “dhammesu dhammānupassī” or “Mental states as mental states.” Only occurs once, in the first paragraph]

Evaṃ bhāvitā kho, bhikkhave,

Thus practiced, monks,

cattāro satipaṭṭhānā

the four resting places of awareness,

evaṃ bahulīkatā

thus cultivated,

satta sambojjhaṅge paripūrenti.

fulfill the seven supports of awakening.

☙

[5. Fulfilling Release by Understanding]

Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā

How are the seven supports of awakening developed,

kathaṃ bahulīkatā

How are they practiced,

vijjāvimuttiṃ paripūrenti?

So as to mature in release by understanding?

Idha, bhikkhave,

Here monks,

bhikkhu sati-sambojjhaṅgaṃ bhāveti

A monk develops the support of awakening of awareness

viveka-nissitaṃ

That comes from letting go,

virāga-nissitaṃ

That comes from calming down,

nirodha-nissitaṃ.

That comes from release,

vossagga-pariṇāmiṃ

and which culminates in surrender.

Dhamma-vicaya-sambojjhaṅgaṃ bhāveti

One develops the support of awakening of discernment,

viveka-nissitaṃ

That comes from letting go,

virāga-nissitaṃ

That comes from calming down,

nirodha-nissitaṃ.

That comes from release,

vossagga-pariṇāmiṃ

and which culminates in surrender.

Vīriya-sambojjhaṅgaṃ bhāveti

One develops the support of awakening of determination,

viveka-nissitaṃ

That comes from letting go,

virāga-nissitaṃ

That comes from calming down,

nirodha-nissitaṃ.

That comes from release,

vossagga-pariṇāmiṃ

and which culminates in surrender.

Pīti-sambojjhaṅgaṃ bhāveti

One develops the support of awakening of joy

viveka-nissitaṃ

That comes from letting go,

virāga-nissitaṃ

That comes from calming down,

nirodha-nissitaṃ.

That comes from release,

vossagga-pariṇāmiṃ

and which culminates in surrender.

Passaddhi-sambojjhaṅgaṃ bhāveti

One develops the support of awakening of calm

viveka-nissitaṃ

That comes from letting go,

virāga-nissitaṃ

That comes from calming down,

nirodha-nissitaṃ.

That comes from release,

vossagga-pariṇāmiṃ

and which culminates in surrender.

Samādhi-sambojjhaṅgaṃ bhāveti

One develops the support of awakening of mental collectedness

viveka-nissitaṃ

That comes from letting go,

virāga-nissitaṃ

That comes from calming down,

nirodha-nissitaṃ.

That comes from release,

vossagga-pariṇāmiṃ

and which culminates in surrender.

Upekkhā-sambojjhaṅgaṃ bhāveti

One develops the support of awakening of mental steadiness,

viveka-nissitaṃ

That comes from letting go,

virāga-nissitaṃ

That comes from calming down,

nirodha-nissitaṃ.

That comes from release,

vossagga-pariṇāmiṃ

and which culminates in surrender.

Evaṃ bhāvitā kho, bhikkhave,

Thus developed monks,

satta bojjhaṅgā

the seven supports of awakening,

evaṃ bahulīkatā

Thus practiced,

vijjāvimuttiṃ paripūrentī”ti.

mature into release by understanding.”

Idamavoca bhagavā.

This is what the Awakened One said.

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Glad at heart, the monks rejoiced in his words.

The Buddha’s Awakening

Vin. IV - Mahākhandhaka

[1. Bodhi Kathā]

Tena samayena buddho bhagavā

At that time, the Buddha, the Awakened One,

uruvelāyaṃ viharati

Was living at Uruvelā

najjā nerañjarāya tīre

on the bank of the river Nerañjara,

bodhi-rukkha-mūle

at the root of the tree of Awakening,

paṭham-ābhisambuddho.

recently completely awakened,

Tena kho pana samayena bhagavā

On that occasion, the Awakened One

sattāhaṃ eka-pallaṅkena nisinno hoti

sat in one posture for seven days,

vimutti-sukha-paṭisaṃvedī.

experiencing the bliss of freedom.

[First Part of the Night]

Atha kho bhagavā

Then,

tassa sattāhassa accayena

when the week had passed

tamhā samādhimhā vuṭṭhahitvā

he emerged from this samādhi,

rattiyā paṭhamaṃ yāmaṃ

in the first part of the night,

paṭiccasamuppādaṃ anulomaṃ

to the arising chain of causality

sādhukaṃ manasākāsi:

he paid careful attention:

“Iti imasmiṃ sati idaṃ hoti,

“When there is this, that comes to be,

imassuppādā idaṃ uppajjati, yadidaṃ—

When this arises, there is the arising of that, that is—

Avijjā-paccayā saṅkhārā,

From lack of awareness arise activities,

Saṅkhāra-paccayā viññāṇaṃ,

From activities arises consciousness,

Viññāṇa-paccayā nāma-rūpaṃ,

From consciousness arise mind-and-body

Nāma-rūpa-paccayā saḷāyatanaṃ,

From mind-and-body arise the six senses,

Saḷāyatana-paccayā phasso,

From the six senses arises contact,

Phassa-paccayā vedanā,

From contact arises experience,

Vedanā-paccayā taṇhā,

From experience arises discontent,

Taṇhā-paccayā upādānaṃ,

From discontent arise attachments,

Upādāna-paccayā bhavo,

From attachments arises identity,

Bhava-paccayā jāti,

From identity arises birth,

Jāti-paccayā jarā-maraṇaṃ

From birth arises decay and passing away,

Soka-parideva-dukkha-domanass-upāyāsā sambhavanti.

Sadness, grieving, trouble, depression and anxiety also arise.

Evametassa kevalassa

This is how this whole

dukkhakkhandhassa samudayo hotī”ti.

mass of trouble comes to be.”

Atha kho bhagavā etam-atthaṃ viditvā

Then, having understood this, the Awakened One

tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:

at that moment spoke this uplifted revelation:

“Yadā have pātubhavanti dhammā,

“When the nature of things becomes evident,

Ātāpino jhāyato brāhmaṇassa;

to the intently meditating Brāhmaṇa,

Athassa kaṅkhā vapayanti sabbā,

At that time, all doubts disappear,

Yato pajānāti sahetudhamman”ti.

As one understands the cause of reality.”

[Middle Part of the Night]

Atha kho bhagavā

Then the Awakened One,

rattiyā majjhima yāmaṃ

In the middle part of the night,

paṭicca-samuppādaṃ paṭilomaṃ

to the regressive chain of causality,

sādhukaṃ manasākāsi:

Paid careful attention:

“Iti imasmiṃ asati idaṃ na hoti,

“When there is not this, that does not come to be,

imassa nirodhā idaṃ nirujjhati, yadidaṃ—

When this ceases, that also ceases, that is—

Avijjā-nirodhā saṅkhāra-nirodho,

When lack of awareness ceases, activities cease,

Saṅkhāra-nirodhā viññāṇa-nirodho,

When activities cease, consciousness ceases,

Viññāṇa-nirodhā nāma-rūpa-nirodho,

When consciousness ceases, mind-and-body cease,

Nāma-rūpa-nirodhā saḷāyatana-nirodho,

When mind-and-body cease, the six senses cease,

Saḷāyatana-nirodhā phassa-nirodho,

When the six senses cease, contact ceases,

Phassa-nirodhā vedanā-nirodho,

When contact ceases, experience ceases,

Vedanā-nirodhā taṇhā-nirodho,

When experience ceases, discontent ceases,

taṇhā-nirodhā upādāna-nirodho,

When discontent ceases, attachments cease,

Upādāna-nirodhā bhava-nirodho,

When attachments cease, identity ceases,

Bhava-nirodhā jāti-nirodho,

When identity ceases, birth ceases,

Jāti-nirodhā jarā-maraṇaṃ

When birth ceases, decay and passing away cease

Soka-parideva-dukkha-domanass-upāyāsā nirujjhanti.

and sadness, grieving, trouble, depression and anxiety all cease.

Evam-etassa kevalassa

This is how this whole

Dukkha-kkhandhassa nirodho hotī”ti.

mass of trouble comes to an end.”

Atha kho bhagavā etam-atthaṃ viditvā

Then, having understood this,

tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:

the Awakened One spoke this joyful revelation:

“Yadā have pātubhavanti dhammā,

“When the nature of things becomes clear,

Ātāpino jhāyato brāhmaṇassa;

to the dedicatedly meditating Brāhmaṇa,

Athassa kaṅkhā vapayanti sabbā,

at that time, all doubts vanish,

Yato khayaṃ paccayānaṃ avedī”ti.

when one understands the disappearance of conditions.”

[Last Part of the Night]

Atha kho bhagavā

Then, the Awakened One

rattiyā pacchimaṃ yāmaṃ

in the last part of the night,

paṭicca-samuppādaṃ

Paid careful attention to the arising

Anuloma-paṭilomaṃ sādhukaṃ manasākāsi:

and regressing chain of causality:

“Iti imasmiṃ sati idaṃ hoti,

“When there is this, that comes to be,

imassuppādā idaṃ uppajjati, yadidaṃ—

When this arises, there is the arising of that, that is—

Iti imasmiṃ asati idaṃ na hoti,

When there is not this, that does not come to be,

imassa nirodhā idaṃ nirujjhati, yadidaṃ—

When this ceases, that also ceases, that is—

Avijjā-paccayā saṅkhārā,

From lack of awareness arise activities,

saṅkhāra-paccayā viññāṇaṃ,

From activities arises consciousness,

viññāṇa-paccayā nāma-rūpaṃ,

From consciousness arise mind-and-body,

Nāma-rūpa-paccayā saḷāyatanaṃ,

From mind-and-body arise the six senses,

Saḷāyatana-paccayā phasso,

From the six senses arises contact,

Phassa-paccayā vedanā,

From contact arise experiences,

Vedanā-paccayā taṇhā,

From experiences arises discontent,

Taṇhā-paccayā upādānaṃ,

From discontent arise attachments,

Upādāna-paccayā bhavo,

From attachments arises identity,

Bhava-paccayā jāti,

From identiy arises birth,

Jāti-paccayā jarā-maraṇaṃ

From birth arise aging and death,

Soka-parideva-dukkha-domanass-upāyāsā sambhavanti.

and the manifestation of sorrow, sadness, trouble, depression and anxiety.

Evametassa kevalassa

This is how this whole

dukkha-kkhandhassa samudayo hotī”ti.

mass of trouble comes into being.

Avijjāya tveva asesa-virāga-nirodhā

When lack of awareness is completely brought to an end,

saṅkhāra-nirodho,

activities cease,

saṅkhāra-nirodhā viññāṇa-nirodho,

When activities cease, consciousness ceases,

viññāṇa-nirodhā nāma-rūpa-nirodho,

When consciousness ceases, mind-and-body cease,

Nāma-rūpa-nirodhā saḷāyatana-nirodho,

When mind-and-body cease, the six senses cease,

Saḷāyatana-nirodhā phassa-nirodho,

When the six senses cease, contact ceases,

Phassa-nirodhā vedanā-nirodho,

When contact ceases, experience ceases,

Vedanā-nirodhā taṇhā-nirodho,

When experiences cease, discontent ceases,

Taṇhā-nirodhā upādāna-nirodho,

When discontent ceases, attachments cease,

Upādāna-nirodhā bhava-nirodho,

When attachments cease, identity ceases,

Bhava-nirodhā jāti-nirodho,

When identity ceases, birth ceases,

Jāti-nirodhā jarā-maraṇaṃ

When birth ceases, aging and death cease

Soka-parideva-dukkha-domanass-upāyāsā nirujjhanti.

and sorrow, sadness, trouble, depression and anxiety all cease.

Evametassa kevalassa

This is how this whole

Dukkha-kkhandhassa nirodho hotī”ti.

mass of trouble comes to an end.

Atha kho bhagavā etam-atthaṃ viditvā

Then, having understood this,

tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:

the Awakened One let out this joyful revelation:

“Yadā have pātubhavanti dhammā,

“When the nature of things becomes clear,

Ātāpino jhāyato brāhmaṇassa;

To the devoted meditating Brāhmaṇa,

Vidhūpayaṃ tiṭṭhati mārasenaṃ,

One stands, shattering death and its troops,

Sūriyova obhāsayam-antalikkhan”ti.

Like the sun lighting up the sky.”

Setting Rolling the Wheel of Dhamma

SN V 56.11 Dhamma-cakka-ppavattana Sutta

Ekaṃ samayaṃ

Once,

bhagavā bārāṇasiyaṃ viharati

the Awakened One was living in Vārāṇasi

isipatane migadāye.

at the deer sanctuary.

Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

There the Awakened One told the group of five monks:

[Two Extremes]

“Dveme, bhikkhave, antā

Monks, these two [dead] ends

pabbajitena na sevitabbā.

should not be practiced by one gone forth.

Katame dve?

What two?

Yo cāyaṃ kāmesu kāma-sukhallik-ānuyogo

Immoderate indulgence in sensory gratification,

hīno

which is base,

gammo

vulgar,

pothujjaniko

materialistic,

anariyo

unvirtuous,

anattha-saṃhito,

disconnected from meaning and happiness.

yo cāyaṃ atta-kilamath-ānuyogo

And indulging in self-inflicted penances,

dukkho

which are painful,

anariyo

unvirtuous,

anattha-saṃhito.

disconnected from meaning and happiness.

[The Midway]

Ete kho, bhikkhave, ubho ante anupagamma

Monks, by avoiding both these extremes,

majjhimā paṭipadā tathāgatena abhisambuddhā

the Truth-finder has fully Awakened to the middle path,

cakkhukaraṇī

Which imparts vision

ñāṇakaraṇī

and understanding,

upasamāya

leading to calm,

abhiññāya

going beyond knowledge,

sambodhāya nibbānāya saṃvattati.

to complete Awakening and Nibbāna.

Katamā ca sā, bhikkhave, majjhimā paṭipadā

What is this middle path

tathāgatena abhisambuddhā

the Truth-finder has fully Awakened to,

cakkhukaraṇī

which imparts vision

ñāṇakaraṇī

and understanding,

upasamāya

leads to calm,

abhiññāya

goes beyond knowledge,

sambodhāya nibbānāya saṃvattati?

to complete Awakening and Nibbāna?

[Eight-Spoked]

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—

It is this eight-spoked path of the awakened, namely—

Sammādiṭṭhi

Wise understanding,

sammāsaṅkappo

wise attitude,

sammāvācā

wise speech,

sammākammanto

wise behavior,

sammāājīvo

wise living,

sammāvāyāmo

wise practice,

sammāsati

wise awareness,

sammāsamādhi.

wise meditation.

Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā

This is the middle path, monks,

tathāgatena abhisambuddhā

the Truth-finder has fully Awakened to

cakkhukaraṇī

which imparts vision

ñāṇakaraṇī

and understanding,

upasamāya

leads to calm,

abhiññāya

goes beyond knowledge,

sambodhāya nibbānāya saṃvattati.

to complete Awakening and Nibbāna.

[Four Understandings of the Ariyas]

[Difficulty]

Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ—

Monks, understanding difficulty

is conducive to Awakening— that is,

Jātipi dukkhā,

Taking birth is a difficult experience,

jarāpi dukkhā,

Aging is a difficult experience,

byādhipi dukkho,

Diseases are a difficult experience,

maraṇampi dukkhaṃ,

Death is a difficult experience,

appiyehi sampayogo dukkho,

Being forced to be with the undesired is a difficult experience,

piyehi vippayogo dukkho,

Being separated from what is desired is a difficult experience,

yampicchaṃ na labhati tampi dukkhaṃ—

Moreover, not getting what one wants is a difficult experience,

saṃkhittena pañcupādānakkhandhā dukkhā.

In brief, the five fabrics of the ego are a difficult experience.

[The Cause of Difficulty]

Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ—

Monks, understanding the cause of difficulty

is conducive to Awakening— that is,

Yāyaṃ taṇhā ponobbhavikā

That very discontent,

thirst, which is the very fuel for taking rebirth,

nandirāgasahagatā

propelled by seeking happiness in wanting,

tatratatrābhinandinī, seyyathidaṃ—

seeking happiness and attachment in trifling material things, that is—

Kāmataṇhā,

Wishing for sensory stimulation,

Bhavataṇhā,

Wishing for being,

Vibhavataṇhā.

Wishing for the end of being.

[The Release from Difficulty]

Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ

Monks, understanding the release from difficulty

is conducive to awakening— that is,

Yo tassāyeva taṇhāya asesavirāganirodho

the complete appeasement and release from that very discontent,

cāgo

giving it up,

paṭinissaggo

breaking free,

mutti

unbinding,

anālayo.

unlatching from it.

[The Practice Leading to Release]

Idaṃ kho pana, bhikkhave,

Monk,

dukkhanirodhagāminī paṭipadā ariyasaccaṃ—

understanding the practice which leads to the release of difficulty

is conducive to Awakening— that is,

ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—

this eight-spoked path of the awakened, which is—

Sammādiṭṭhi

Wise understanding

Sammāsaṅkappo

wise attitude

Sammāvācā

wise speech

Sammākammanto

wise behavior

Sammāājīvo

wise living

Sammāvāyāmo

wise practice

Sammāsati

wise awareness

Sammāsamādhi.

wise meditation.

[Three Modes]

[I. Difficulty]

[A. Discovering]

‘Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave,

“[When I realized:]

‘This understanding of difficulty is enlightening,’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[B. Continually]

‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave,

“[When I realized:]

‘This understanding of difficulty is to be continually known,’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[C. Attainment]

‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave,

“[When I realized:]

‘This understanding of the awakened ones is continually known,’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[II. The Cause]

[A. Discovery]

‘Idaṃ dukkhasamudayaṃ ariyasaccan’ti me, bhikkhave,

“[When I realized:]

‘This understanding of the cause of difficulty is enlightening.’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[B. To be Given up]

‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti me, bhikkhave,

“[When I realized:]

‘This understanding of the cause of difficulty is to be given up.’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[C. Given up]

‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti me, bhikkhave,

“[When I realized:]

‘This understanding of the cause of difficulty is given up,’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[III. The Release]

[A.Discovery]

“[When I realized:]

‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti me, bhikkhave,

‘This understanding of the release of difficulty is enlightening.’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.

[B. To be Experienced]

“[When I realized:]

‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti me, bhikkhave,

‘This understanding of the release from difficulty is to be experienced.’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[C. Experienced]

“[When I realized:]

‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti me, bhikkhave,

‘This understanding of the release from difficulty is experienced’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[IV. The Practice]

[A. Discovery]

“[When I realized:]

‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave,

‘This understanding of the practice leading to the release from difficulty is enlightening.’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[B. To be Developed]

‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti me, bhikkhave,

“[When I realized:]

‘This understanding of the practice leading to the release of difficulty is to be developed,’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[C. Developed]

‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave,

“[When I realized:]

‘This understanding of the practice leading to the release from difficulty is developed,’

pubbe ananussutesu dhammesu

I began to understand things unheard before and

cakkhuṃ udapādi,

vision arose,

ñāṇaṃ udapādi,

understanding arose,

paññā udapādi,

discernment arose,

vijjā udapādi,

awareness arose,

āloko udapādi.

clarity arose.”

[Declaring Full Awakening]

Yāvakīvañca me, bhikkhave,

So long as my [knowledge and direct experience], monks,

imesu catūsu ariyasaccesu

of these four understandings of the Awakened, [as they truly are]

evaṃ tiparivaṭṭaṃ dvāda-sākāraṃ

each turning threefold in these twelve modes

[yathā-bhūtaṃ ñāṇa-dassanaṃ] na suvisuddhaṃ ahosi,

had not become clear,

neva tāvāhaṃ, bhikkhave,

I did not declare

sadevake loke samārake sabrahmake

to this world of Devas and Māras and Brāhmas

sassamaṇabrāhmaṇiyā pajāya

this generation of samaṇas and Brahmaṇas

sadevamanussāya

Kings and people,

‘anuttaraṃ sammā-sambodhiṃ

that I had fully awakened with perfect,

abhi-sambuddho’ti paccaññāsiṃ.

unrivaled knowledge and understanding.

Yato ca kho me, bhikkhave,

But when, monks, [my knowledge and direct experience]

imesu catūsu ariyasaccesu

of these four understandings of the Awakened,

evaṃ tiparivaṭṭaṃ dvādasākāraṃ

each turning threefold in these twelve modes

yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi,

as they truly are finally became very clear and perfected,

athāhaṃ, bhikkhave,

Only then did I declare

sadevake loke samārake sabrahmake

to this world of Devas, Māras and Brāhmas

sassamaṇabrāhmaṇiyā pajāya

this generation of samaṇas and Brahmaṇas

sadevamanussāya

Kings and people,

‘anuttaraṃ sammā-sambodhiṃ

that I had fully awakened with perfect,

abhi-sambuddho’ti paccaññāsiṃ.

unrivaled knowledge and understanding.

Ñāṇañca pana me dassanaṃ udapādi:

Then, the direct knowledge and experience came:

‘akuppā me vimutti,

Unshakeable is my liberation,

ayamantimā jāti,

This is the final birth,

natthi dāni punabbhavo’”ti.

There is no more rebirth from now.”

Idamavoca bhagavā.

This is what the Awakened One said:

Attamanā

Glad at heart,

pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.

the group of five monks rejoiced in his words.

[Dhamma Vision]

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne

And while this speech was being given,

āyasmato koṇḍaññassa

in the venerable Koṇḍañña

virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:

The flawless, stainless, Vision of the Dhamma arose thus:

“Yaṃ kiñci samudayadhammaṃ

“Whatever is of a nature to originate,

sabbaṃ taṃ nirodhadhamman”ti.

All of it must come to an end.”

[Sounding the News]

[The Earth Devas]

Pavattite ca pana bhagavatā dhammacakke

Once the Wheel of Dhamma was set turning by the Buddha

bhummā devā saddamanussāvesuṃ:

The Earth-Devas exclaimed:

“Etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye

“At Vārāṇasi, in the deer sanctuary at Isipatana

anuttaraṃ dhammacakkaṃ pavattitaṃ

The Awakened One has set rolling the wheel of Dhamma

appaṭivattiyaṃ samaṇena vā brāhmaṇena vā

which cannot be turned back by any samaṇa or Brāhmaṇa,

devena vā mārena vā brahmunā vā

any Deva or Māra or Brahma

kenaci vā lokasmin”ti.

or anyone in this world.”

[The Devas of the Four Great Kings]

Bhummānaṃ devānaṃ saddaṃ sutvā

The Earth-Devas having heard the news,

cātumahārājikā devā saddamanussāvesuṃ:

The Devas of the Four Great Kings exclaimed:

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye

“At Vārāṇasi, in the deer sanctuary at Isipatana

anuttaraṃ dhammacakkaṃ pavattitaṃ

The Awakened One has set rolling the wheel of Dhamma

appaṭivattiyaṃ samaṇena vā brāhmaṇena vā

Which cannot be turned back by any samaṇa or Brāhmaṇa,

devena vā mārena vā brahmunā vā

Any Deva or Māra or Brahma

kenaci vā lokasmin”ti.

or anyone in this world.”

Cātumahārājikānaṃ devānaṃ saddaṃ sutvā

The Devas of the Four Great Kings having heard the utterance,

tāvatiṃsā devā … pe …

The Thirty Three Devas exclaimed:

yāmā devā … pe …

The Yāmā Devas…

tusitā devā … pe …

The Tusitā Devas…

nimmānaratī devā … pe …

The Nimmānaratī Deva…

paranimmitavasavattī devā … pe …

The Paranimmitavasavattī Devas…

[The Devas in Brahmic Planes]

brahmakāyikā devā saddamanussāvesuṃ:

The Brahmic body of Devas exclaimed:

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye

“At Vārāṇasi, in the deer sanctuary at Isipatana

anuttaraṃ dhammacakkaṃ pavattitaṃ

The Awakened One has set rolling the wheel of Dhamma

appaṭivattiyaṃ samaṇena vā brāhmaṇena vā

Which cannot be turned back by any samaṇa or Brāhmaṇa,

devena vā mārena vā brahmunā vā

Any Deva or Māra or Brahma

kenaci vā lokasmin”ti.

or anyone in this world.”

Itiha tena khaṇena tena layena tena muhuttena

And at that moment, in that instant, immediately,

yāva brahmalokā saddo abbhuggacchi.

The news resounded all the way to the Brahmic planes.

Ayañca dasa-sahassi-loka-dhātu

This ten thousand world system

saṅkampi sampakampi sampavedhi,

Shook, trembled and quaked,

appamāṇo ca uḷāro obhāso loke pāturahosi

And a measureless, illustrious radiance manifested in the world,

atikkamma devānaṃ devānubhāvanti.

Surpassing even the [radiance] of the highest Devas.

Atha kho bhagavā imaṃ udānaṃ udānesi:

And the Awakened One spoke these inspired verses:

“Aññāsi vata bho, koṇḍañño,

“Koṇḍañña knows,

aññāsi vata bho, koṇḍañño”ti.

Koṇḍañña knows.”

Iti hidaṃ āyasmato koṇḍaññassa

This is how the Venerable Koṇḍañña came to be known as:

“Aññāsikoṇḍañño” tveva nāmaṃ ahosīti.

“Koṇḍañña, The One Who Knows.”

The Release from Perceptual Awareness

DN 9 Poṭṭhapāda Sutta

(Excerpt)

[Natural Samādhi & Jhāna] ⁴

Tassime pañcanīvaraṇe pahīne

Experiencing the gradual disappearance of these five hindrances

attani samanupassato pāmojjaṃ jāyati,

within oneself, relief arises.

pamuditassa pīti jāyati,

because of that relief comes joy,

pītimanassa kāyo passambhati,

with an uplifted mind, the body calms down,

passaddhakāyo sukhaṃ vedeti,

with a calm body, one experiences happiness,

sukhino cittaṃ samādhiyati.

and the happy mind becomes collected.

[First Jhāna]

So vivicceva kāmehi,

Disengaged from the senses,

vivicca akusalehi dhammehi,

and detached from unwholesome mental states,

savitakkaṃ savicāraṃ

still attended by thinking and reflection,

vivekajaṃ pītisukhaṃ

with the blissful happiness born of mental detachment,

paṭhamaṃ jhānaṃ upasampajja viharati.

one experiences and abides in the first level of meditation.

Tassa yā purimā kāmasaññā,

The sense-perceptions that one previously had

sā nirujjhati.

fade away.

Vivekaja-pīti-sukha-sukhuma-sacca-saññā

[At that time, there is] a true and yet subtle perception

[tasmiṃ samaye hoti,]

of joy and happiness that comes from letting go,

vivekaja-pīti-sukha-sukhuma-sacca-saññīyeva

[At that time,] one perceives this true and yet subtle

tasmiṃ samaye hoti.

joy and happiness that comes from letting go.

Evampi sikkhā ekā saññā uppajjati,

In this way, some perceptions arise by practice,

sikkhā ekā saññā nirujjhati.

and some perceptions are given up by practice.

Ayaṃ sikkhā”ti bhagavā avoca.

and this is that practice.

[Second Jhāna]

“Puna caparaṃ, poṭṭhapāda, bhikkhu

Then, Poṭṭhapāda,

vitakka-vicārānaṃ vūpasamā

with the calming of thinking and reflection,

ajjhattaṃ sampasādanaṃ

with inner tranquilization,

cetaso ekodibhāvaṃ

one’s mind becoming unified,

avitakkaṃ avicāraṃ

without thinking and reflection,

samādhijaṃ pītisukhaṃ

with the blissful happiness born of mental stillness,

dutiyaṃ jhānaṃ upasampajja viharati.

one experiences and abides in the second level of meditation.

Tassa yā purimā

Those previous perceptions

vivekaja-pīti-sukha-sukhuma-sacca-saññā,

of true and yet subtle joy and happiness of letting go

sā nirujjhati.

fade away.

Samādhija-pīti-sukha-sukhuma-sacca-saññā

[And at that time, there is] a true and yet subtle perception

[tasmiṃ samaye hoti,]

of the joy and happiness that comes from mental collectedness,

samādhija-pīti-sukha-sukhuma-sacca-saññīyeva

[at that time,] one perceives this true and yet subtle

[tasmiṃ samaye hoti.]

joy and happiness that comes from mental collectedness.

Evampi sikkhā ekā saññā uppajjati,

In this way, some perceptions arise by practice,

sikkhā ekā saññā nirujjhati.

Some perceptions fade away by practice.

Ayampi sikkhā”ti bhagavā avoca.

and this is that practice.

[Third Jhāna]

“Puna caparaṃ, poṭṭhapāda, bhikkhu

Then, Poṭṭhapāda,

pītiyā ca virāgā

with the calming of stronger joy,

upekkhako ca viharati

abiding in mental steadiness,

sato ca sampajāno,

present and fully aware,

sukhañca kāyena paṭisaṃvedeti,

one experiences ease within one’s body

yaṃ taṃ ariyā ācikkhanti:

A state which the awakened ones describe as such:

‘upekkhako satimā sukhavihārī’ti,

“One who is present and steady in mind, lives happily.”

tatiyaṃ jhānaṃ upasampajja viharati.

One experiences and abides in the third level of meditation.

Tassa yā purimā

Those previous perceptions

samādhija-pīti-sukha-sukhuma-sacca-saññā,

of true and yet subtle joy and happiness of mental collectedness

sā nirujjhati.

fade away.

Upekkhā-sukha-sukhuma-sacca-saññā

[At that time, there is] a true and yet subtle perception

[tasmiṃ samaye hoti,]

of the bliss of steady awareness,

upekkhā-sukha-sukhuma-sacca-saññīyeva

[At that time,] one perceives this true and yet subtle

[tasmiṃ samaye hoti.]

bliss of steady awareness.

Evampi sikkhā ekā saññā uppajjati,

In this way, some perceptions arise by training,

sikkhā ekā saññā nirujjhati.

Some perceptions fade away by training.

Ayampi sikkhā”ti bhagavā avoca.

and this is that practice.

[Fourth Jhāna]

“Puna caparaṃ, poṭṭhapāda, bhikkhu

“Then Poṭṭhapāda,

sukhassa ca pahānā

Unattached to pleasant sensations,

dukkhassa ca pahānā

Unstirred by unpleasant ones,

pubbeva somanassa-domanassānaṃ atthaṅgamā

as mental excitement and heaviness settle,

adukkham-asukhaṃ

with a balanced mind,

upekkhā-sati-pārisuddhiṃ

which is purified by unmoving presence,

catutthaṃ jhānaṃ upasampajja viharati.

one experiences and abides in the fourth level of meditation.

Tassa yā purimā

Those previous perceptions

upekkhā-sukha-sukhuma-sacca-saññā,

of this true and yet subtle bliss of steady awareness

sā nirujjhati.

fade away.

Adukkham-asukha-sukhuma-sacca-saññā

[At that time, there is] a true and yet subtle perception

[tasmiṃ samaye hoti,]

beyond pleasant and unpleasant perceptions,

adukkham-asukha-sukhuma-sacca-saññīyeva

[At that time, one perceives this true and yet subtle

[tasmiṃ samaye hoti.]

perception beyond pleasantness and unpleasantness.

Evampi sikkhā ekā saññā uppajjati,

In this way, some perceptions arise by practice,

sikkhā ekā saññā nirujjhati.

some perceptions fade away by practice.

Ayampi sikkhā”ti bhagavā avoca.

and this is that practice.

[5. The Plane of Endless Space]

“Puna caparaṃ, poṭṭhapāda, bhikkhu

“Then, Poṭṭhapāda,

sabbaso rūpa-saññānaṃ samatikkamā

going beyond all perception of form,

paṭigha-saññānaṃ atthaṅgamā

where awareness of the senses fades away,

nānatta-saññānaṃ amanasikārā

Turning away from the awareness plurality,

‘ananto ākāso’ti

Knowing: ‘There is Endless Space’

ākāsānañc-āyatanaṃ upasampajja viharati.

One understands and abides in the plane of endless space.

Tassa yā purimā rūpasaññā,

The previous perceptions of physical reality

sā nirujjhati.

fade away.

Ākāsānañc-āyatana-sukhuma-sacca-saññā

[At that time, there is] a true and yet subtle perception

[tasmiṃ samaye hoti,]

of endless spaciousness.

ākāsānañc-āyatana-sukhuma-sacca-saññīyeva

[At that time,] one perceives this true and yet subtle

tasmiṃ samaye hoti.

perception of endless spaciousness.

Evampi sikkhā ekā saññā uppajjati,

In this way, some perceptions arise by practice,

sikkhā ekā saññā nirujjhati.

some perceptions fade away by practice.

Ayampi sikkhā”ti bhagavā avoca.

and this is that practice.

[6. Plane of Endless Consciousness]

“Puna caparaṃ, poṭṭhapāda, bhikkhu

“Then, Poṭṭhapāda,

sabbaso ākāsānañcāyatanaṃ samatikkamma

going entirely beyond the plane of endless space,

‘anantaṃ viññāṇan’ti

Knowing: ‘There is endless consciousness’

viññāṇañc-āyatanaṃ upasampajja viharati.

one experiences and abides in the plane of endless consciousness.

Tassa yā purimā

The previous perceptions

ākāsānañc-āyatana-sukhuma-sacca-saññā,

of this true and yet subtle endless spaciousness

sā nirujjhati.

fade away.

Viññāṇañc-āyatana-sukhuma-sacca-saññā

[At that time, there is] a true and yet subtle perception

tasmiṃ samaye hoti,

of endless consciousness,

viññāṇañc-āyatana-sukhuma-sacca-saññīyeva

[at that time,] one perceives this true and yet subtle

[tasmiṃ samaye hoti.]

perception of endless consciousness.

Evampi sikkhā ekā saññā uppajjati,

In this way, some perceptions arise by practice,

sikkhā ekā saññā nirujjhati.

Some perceptions fade away by practice.

Ayampi sikkhā”ti bhagavā avoca.

and this is that practice.

[6. Plane of Bare Awareness]

“Puna caparaṃ, poṭṭhapāda, bhikkhu

“Then, Poṭṭhapāda,

sabbaso viññāṇañcāyatanaṃ samatikkamma

going entirely beyond the plane of endless space,

‘natthi kiñcī’ti

Knowing: ‘There is nothing,’

ākiñcaññāyatanaṃ upasampajja viharati.

one experiences and abides in the plane of objectlessness.

Tassa yā purimā

The previous perceptions [of this true and yet subtle]

viññāṇañc-āyatana-[sukhuma-sacca-saññā,]

plane of endless consciousness

sā nirujjhati.

fade away.

Ākiñcaññā-yatana-sukhuma-sacca-saññā

[At that time, there is] a true and yet subtle perception

tasmiṃ samaye hoti,

of bare awareness,

ākiñcaññā-yatana-sukhuma-sacca-saññīyeva

[at that time,] one perceives this true and yet subtle

[tasmiṃ samaye hoti.]

plane of bare awareness.

Evampi sikkhā ekā saññā uppajjati,

In this way, some perceptions arise by practice,

sikkhā ekā saññā nirujjhati.

Some perceptions fade away by practice.

Ayampi sikkhā”ti bhagavā avoca.

and this is that practice.

[Nirodha]

“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti,

Up to here, Poṭṭhapāda, one is conscious of one’s self

so tato amutra tato amutra

and gradually, one stage after the other,

anupubbena saññaggaṃ phusati.

one arrives at the finest level of perception

Tassa saññagge ṭhitassa evaṃ hoti:

Once in that finest stage of perception, [one understands thus]:

‘Cetayamānassa me pāpiyo,

‘Mental activities are worse for me,

acetayamānassa me seyyo.

Freedom from mental activities would be better.

Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ,

If I were to incline or engage my mind in any way,

imā ca me saññā nirujjheyyuṃ,

these [fine meditative] perceptions would cease

aññā ca oḷārikā saññā uppajjeyyuṃ;

and gross perceptions would arise;

Yannūnāhaṃ na ceva ceteyyaṃ

Therefore, one does not incline

na ca abhisaṅkhareyyan’ti.

nor engage one’s mind in any way.

So na ceva ceteti, na ca abhisaṅkharoti.

Then, one does not incline nor engage one’s mind,

Tassa acetayato anabhisaṅkharoto

Then, uninclined and disengaged,

tā ceva saññā nirujjhanti,

those perceptions fade away,

aññā ca oḷārikā saññā na uppajjanti.

And gross perceptions do not arise.

So nirodhaṃ phusati.

One contacts Release.

Evaṃ kho, poṭṭhapāda,

This is how Poṭṭhapāda,

anupubb-ābhisaññā-nirodha-

the complete release from perceptual awareness is gradually

sampajāna-samāpatti hoti.

understood and experienced.

Ten Reflections of One Gone Forth

AN X 48 Pabbajitaabhiṇha Sutta

(Dasadhamma Sutta)

“Dasayime, bhikkhave, dhammā

“Monks, there are ten aspects upon which,

pabbajitena abhiṇhaṃ paccavekkhitabbā.

One who has gone forth should constantly reflect.”

Katame dasa?

What ten?

(1) ‘Vevaṇṇiyamhi ajjhupagato’ti

“I have become one with no distinctive physical appearance.”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(2) ‘Parapaṭibaddhā me jīvikā’ti

“My life entirely depends on others.”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(3) ‘Añño me ākappo karaṇīyo’ti

“I should conduct myself in a different manner.”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(4) ‘Kacci nu kho me attā sīlato na upavadatī’ti

“Is there anything about my behavior that is blameworthy?”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(5) ‘Kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti

“Is there anything which my wise brothers and sisters in the higher life could find as blameworthy about my behavior?”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(6) ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti

“I am bound to be taken away and separated from all that is dear and beloved to me.”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(7) ‘Kammassakomhi

“I am responsible for my own actions,

kammadāyādo

I am the heir of my actions,

kammayoni

I originate from my actions,

kammabandhu

actions are my true kin,

kammapaṭisaraṇo,

actions are my protection,

yaṃ kammaṃ karissāmi

And whether my actions be skillful or neglectful,

kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī’ti

I will be their heir.”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(8) ‘Kathaṃbhūtassa me rattindivā vītivattantī’ti

“How do I spend my days and nights?”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(9) ‘Kacci nu kho ahaṃ suññāgāre abhiramāmī’ti

“Do I find solace and bliss in emptiness?”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

(10) ‘Atthi nu kho me uttari manussa-dhammo

“Have I gone beyond worldly states?

alam-ariya-ñāṇa-dassana-viseso adhigato,

Have I reached and directly experienced a state worthy of the awakened ones?

yenāhaṃ pacchime kāle

so that on my final days,

sabrahmacārīhi puṭṭho

when my brothers and sisters question me,

na maṅku bhavissāmī’ti

I will not be embarrassed?”

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ.

One who has gone forth should constantly reflect upon this.

Ime kho, bhikkhave, dasa dhammā

These are the ten aspects upon which,

pabbajitena abhiṇhaṃ paccavekkhitabbā”ti.

one who has gone forth should constantly reflect upon.

Extras

Rejoicing and Sharing of Merits

Puññanumodanā-Pattidāna

Dukkha-ppattā ca, niddukkhā

May suffering ones be suffering free.

Bhaya-ppattā ca, nibbhayā

And the fear-struck fearless be.

Soka-ppattā ca, nissokā

May the grieving shed all grief.

Hontu sabbe pi, pāṇino.

And may all beings find relief.

Idaṃ no puññaṃ, sabbe sattā anumodantu

May all beings share this merit that we have thus acquired

Sabba sampatti siddhiyā.

For the acquisition of all kinds of happiness.

Ākāsaṭṭhā ca bhummaṭṭhā

May beings inhabiting space and earth

Devā nāgā mahiddhikā

Devas and Nāgas of mighty power

Puññaṃ taṃ anumoditvā.

Share this merit of ours.

Ciraṃ rakkhantu Buddhassa sāsanaṃ.

May they long protect the Buddha’s dispensation.

Homage

Pūjemi

Imāya Dhammānu-dhamma-paṭipattiyā

Buddhaṃ pūjemi,

It is by my practice of the Dhamma,

In conformity with the Dhamma,

That I pay homage to the Buddha,

Imāya Dhammānu-dhamma-paṭipattiyā

Dhammaṃ pūjemi,

It is by my practice of the Dhamma,

In conformity with the Dhamma,

That I pay homage to the Dhamma,

Imāya Dhammānu-dhamma-paṭipattiyā

Saṅghaṃ pūjemi,

It is by my practice of the Dhamma,

In conformity with the Dhamma,

That I pay homage to the Saṅgha,

Addhā imāya paṭipadāya

By my own practice,

Jāti-jarā-byādhi-maraṇamhā pari-muccisāmi.

may I be freed from birth, old age, sickness and death.

Idaṃ me puññaṃ āsava-kkhayā-vahaṃ hotu.

May my merits bring about the end of the distractions.

Idaṃ me puññaṃ Nibbānassa paccayo hotu.

May my merit be a condition for the attainment of Nibbāna.

Mama puñña-bhāgaṃ sabba-sattānaṃ bhājemi,

I share my merits with all beings,

Te sabbe me samaṃ puñña-bhāgaṃ labhantu.

May all of them equally share my merits.

May All Blessings Be

Bhavatu Sabba Maṅgalaṃ

Bhavatu sabba-maṇgalaṃ,

May all blessings be upon you,

Rakkhantu sabba-devatā,

And may all of the Devas protect you,

Sabba-buddh-ānubhāvena

By the power of all the Buddhas

Sadā sotthi bhavantu te!

May you be well and happy!

Bhavatu sabba-maṇgalaṃ,

May all blessings be upon you,

Rakkhantu sabba-devatā,

And may all of the Devas protect you,

Sabba-dhamm-ānubhāvena

By the power of all the Dhamma

Sadā sotthi bhavantu te!

May you be well and happy!

Bhavatu sabba-maṇgalaṃ,

May all blessings be upon you,

Rakkhantu sabba-devatā,

And may all of the Devas protect you,

Sabba-saṅgh-ānubhāvena

By the power of all the Saṅgha

Sadā sotthi bhavantu te!

May you be well and happy!

Sadhu, Sadhu, Sadhu!

Well said, Well said, Well said!

Great Aspiration

Sabbe sattā, sabbe pāṇā,

May all beings, all those who breathe,

sabbe bhūtā, sabbe puggalā,

all who are living, all people,

sabbe attabhāvapariyāpannā,

all who have taken up identity,

sabbā itthiyo, sabbe purisā,

all women and all men,

sabbe ariyā, sabbe anariyā,

all those who are Awake and those who are not,

sabbe devā, sabbe manussā, sabbe vinipātikā,

all Devas, all humans and all who have fallen,

averā hontu, abyāpajjā hontu,

be free from anger, free from aversion

anīghā hontu, sukhī attānaṁ pariharantu,

and free from problems, may they be good to themselves

dukkhā muccantu, yathā-laddha-sampattito

and free from harm, may [the qualities] they have gained

mā vigacchantu kammassakā.

not be lost owing to their actions.

Puratthimāya disāya, pacchimāya disāya,

To the east and to the west,

uttarāya disāya, dakkhiṇāya disāya,

to the north and to the south,

puratthimāya anudisāya, pacchimāya anudisāya,

to the south-east and to the north-west,

uttarāya anudisāya, dakkhiṇāya anudisāya,

to the north-east and to the south-west,

heṭṭhimāya disāya, uparimāya disāya.

above and below:

Sabbe sattā, sabbe pāṇā,

May all beings, all those who breathe,

sabbe bhūtā, sabbe puggalā,

all who are living, all people,

sabbe attabhāvapariyāpannā,

all who have taken up identity,

sabbā itthiyo, sabbe purisā,

all women and all men,

sabbe ariyā, sabbe anariyā,

all those who are Awake and those who are not,

sabbe devā, sabbe manussā, sabbe vinipātikā,

all Devas, all humans and all who have fallen,

averā hontu, abyāpajjā hontu,

be free from anger, free from aversion

anīghā hontu, sukhī attānaṁ pariharantu,

and free from problems, may they be good to themselves

dukkhā muccantu, yathā-laddha-sampattito

and free from harm, may [the good qualities] they have gained

mā vigacchantu kammassakā.

not be lost owing to their actions.

Uddhaṁ yāva bhavaggā ca adho yāva avīcito,

As high as the finest existence, down to the lowest of planes,

samantā cakkavāḷesu,

throughout the entire universe,

may all beings who live in the earth,

abyāpajjā niverā ca niddukkhā cā’ nuppaddavā.

be free from hostility and anger, pain-free and far from dangers.

Uddhaṁ yāva bhavaggā ca adho yāva avīcito,

As high is the finest existence, down to the lowest of planes,

samantā cakkavāḷesu,

throughout the entire universe,

ye sattā udakecarā,

may all beings who live in the water,

abyāpajjā niverā ca niddukkhā cā’ nuppaddavā.

be free from hostility and anger, pain-free and far from dangers.

Uddhaṁ yāva bhavaggā ca adho yāva avīcito,

As high is the finest existence, down to the lowest of planes,

samantā Cakkavāḷesu,

throughout the entire universe,

ye sattā ākāsecarā,

may all beings who live in the air,

abyāpajjā niverā ca niddukkhā cā’ nuppaddavā.

be free from hostility and anger, pain-free and far from dangers.

Yaṁ pattaṁ kusalaṁ tassa, ānubhāvena pāṇino,

Having encountered that which is wholesome, empowered,

may these beings,

sabbe saddhamma-rājassa ñatvā Dhammaṁ, sukhāvahaṁ,

having understood the Teaching of the King of the Good Law,

be led to happiness,

pāpuṇantu visuddhāya, sukhāya paṭipattiyā,

come upon clarity and practice happily,

asokam-anupāyāsaṁ,

sorrowless, unhurt,

Nibbāna-sukham-uttamaṁ.

may they enjoy the highest bliss of Nibbāna.

Ciraṁ tiṭṭhatu Saddhammo,

May the true Dhamma stand for a long time,

Dhamme hontu sagāravā, sabbepi sattā,

May all beings be grateful and respect Dhamma,

kālena sammā devo pavassatu.

may the Sky-Devas pour down when needed.

Yathā-rakkhiṁsu porāṇā Surājāno tathevimaṁ.

Jast as the Great Kings of old bestowed protection,

Rājā rakkhatu dhammena, attanova pajaṁ pajaṁ.

may the present King protect the Dhamma,

as his own legitimate sons and daughters.

Imāya dhammānudhamma-paṭipattiyā Buddhaṃ pūjemi,

It is by my practice of the Dhamma,

In conformity with the Dhamma,

That I pay homage to the Buddha,

Imāya dhammānudhamma-paṭipattiyā dhammaṃ pūjemi

It is by my practice of the Dhamma,

In conformity with the Dhamma,

That I pay homage to the Dhamma,

Imāya dhammānudhamma-paṭipattiyā saṅghaṃ pūjemi,

It is by my practice of the Dhamma,

In conformity with the Dhamma,

That I pay homage to the Saṅgha,

Addhā imāya paṭipadāya

By my own practice,

Jāti-jarā-byādhi-maraṇamhā pari-muccisāmi.

may I be freed from birth, old age, sickness and death.

Idaṃ me puññaṃ āsava-kkhayā-vahaṃ hotu.

May my merits bring about the end of impurities.

Idaṃ me puññaṃ Nibbānassa paccayo hotu.

May my merit be a condition for the attainment of Nibbāna.

Mama puñña-bhāgaṃ sabba-sattānaṃ bhājemi,

I share my merits with all beings,

Te sabbe me samaṃ puñña-bhāgaṃ labhantu.

May all of them equally share my merits.

Sādhu! Sādhu! Sādhu!

Wise words, well said, very good!

Kataññutā – Ackowledgements

This chanting book was largely inspired from many other chanting books I was fortunate to encounter on the path. It would be unfair to overlook the influence that all these books, and all the work the authors of those chanting books have had in my composing this one.

This book of recitals is greatly inspired from them, therefore, all merits also should go to them. That includes the Thai forest saṅgha, the Pa Auk Saṅgha, the Bhāvanā Society saṅgha, Sayadaw U Sīlananda’s chanting book, Bhante Ānandajoti’s chanting book and many others.

To the Buddha, his Teaching and the community of the awakened ones. To all of my teachers, far or near, past, present and future.

To my vipassanā friend, Donald Feugang, with whom I have served in the kitchen of Dhamma Suttama in Montebello, Qc. We would gather in the small pūjā room of our resident servers’ house, in the middle of a field, and chant some vandanās together.

Also to my faithful chanting companions, the former Venerable Upekkhā, now Cas Boerkamp, and the former sāmaṇerī Khanti, now Sarah Haverstock, who would come and recite with me, some of these teachings, in a previous unfinished format, at 4:30 am in the shrine room of Dhamma Sukha meditation center, before giving the refuges and precepts in the main hall.

To our entire community here at the hermitage in the Kootenays. To all those who have kept this body and mind alive all this time, this is also the fruit of their virtue. To all those who have offered support to the Dhamma in this community, they also take part in those merits.

To Sarah Haverstock who has been a strong supporter of this project from its earliest beginning. I hope that in future editions of this book, I will be able to call her by her bhikkhuni name. To Paul Dawson who spent many hours correcting my mistakes and gave me much valuable advice in the more recent stages of the project, not to mention, my life, on many days, by offering food and many works around the hermitage.

To Marty whose unflagging devotion to Dhamma in this community plays a major part in making sure that the Dhamma and the saṅgha stay alive, here in Nelson. Much of these merits go to her indeed. To Koen VandeBiggelaar who has been and still is, more than helpful in innumerable aspects of my Dhamma works.

To my mom, Lyse or mamie, for her unwavering support and kindness. To my whole family and friends.

It is my sincere wish that all of these people be well and happy and that they may be protected and find their way to happiness, continually.

All of my mettā.

Ānanda

HeartDhamma Hermitage

Nelson, BC

Oct. 2021

Notes

[←1]

The verb ‘to be’ (often in the form ‘hoti’) is most often skipped altogether in Pāḷi. Perhaps due to its intrinsic quality as, ‘if it is mentioned, then it surely is, no need to repeat it!’

[←2]

The introduction is not included in this version.

[←3]

Loke: The Buddha calls our six senses ‘the world,’ that is what is meant here. This equates to the first jhāna vivicc’eva

[←4]

Introduction not included.