Chanting Book Vol 1 Web

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Chanting Book Volume One

Morning and Evening Chanting (Pj) and Reflections
Pli and English
Amaravati Publications
Amaravati Buddhist Monastery
St Margarets Lane
Great Gaddesden
Hemel Hempstead
Hertfordshire HP1 3BZ
UK
www.amaravati.org
(+44) (0)1442 842455
This book is offered for free distribution, please do not sell this book.
Also available for free download from:
www.forestsanghapublications.org
If you are interested in translating this text into another language,
please contact us at publications@amaravati.org

ISBN 978-1-78432-031-7
2015 Amaravati Buddhist Monastery
Project manager: Nicholas Halliday
Editors: Ajahn Amaro, Ajahn Gavesako
Typesetting: Venerable Gambhro
Cover lettering and design: Nicholas Halliday
This work is licensed under a Creative Commons

Attribution-NonCommercial-NoDerivs 3.0 Unported Licence.
http://creativecommons.org/licenses/by-nc-nd/3.0/
See page 146 for more details on your rights and restrictions under this licence.
Produced with the LATEX typesetting system. Typeset in Gentium Incantation,
Alegreya Sans and Ubuntu fonts.
First edition, 8000 copies, 2015, Printed in Malaysia
A

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Contents
Part 1 Morning Chanting
Dedication of Offerings
. . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . .
Preliminary Homage
Homage to the Buddha
Homage to the Dhamma

Homage to the Sagha
Salutation to the Triple Gem

Closing Homage
. . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . .
16
Part 2 Evening Chanting

Dedication of Offerings
Preliminary Homage
17
. . . . . . . . . . . . . . . . . .
18 / 19
. . . . . . . . . . . . . . . . . . . .
20 / 21
Recollection of the Buddha
. . . . . . . . . . . . . . .
Supreme Praise of the Buddha

Recollection of the Dhamma
20 / 21
. . . . . . . . . . . . .
22 / 23
. . . . . . . . . . . . . .
24 / 25
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Supreme Praise of the Dhamma

Recollection of the Sagha
. . . . . . . . . . . .
24 / 25
. . . . . . . . . . . . . . . .
26 / 27
Supreme Praise of the Sagha

Closing Homage
. . . . . . . . . . . . .
26 / 27
. . . . . . . . . . . . . . . . . . . . . . . .
28 / 29
Part 3 Reections & Recollections

Verses of Sharing and Aspiration
Verses on the Sharing of Merit
. . . . . . . . . . .
. . . . . . . . . . . . . . . .
The Buddhas Words on Loving-Kindness

Reflection on Universal Well-Being

Suffusion With the Divine Abidings

The Highest Blessings
Just as Rivers
32 / 33
34
. . . . .
36 / 37
. . . . . . . . .
40 / 41
. . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . .
Reflection on the Unconditioned
31
42 / 43
46
. . . . . . . . . . . . . .
49
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
50
Reflection on the Four Requisites
. . . . . . . . . . . . . .
Five Subjects for Frequent Recollection
53
. . . . . . . . .
55
Ten Subjects for Frequent Recollection by One Who

Has Gone Forth . . . . . . . . . . . . . . . . . . . . . . . . . . .
57
Reflection on the Thirty-Two Parts
60
. . . . . . . . . . . .
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Reflection on the Off-Putting Qualities of the

Requisites . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . .
62
. . . . . . . . . . . . . . . . .
66
. . . . . . . . . . . . . . . . . . . . .
69
Reflection on Impermanence
True and False Refuges
Verses on the Riches of a Noble One
. . . . . . . . . . . .
71
Verses on the Three Characteristics
. . . . . . . . . . . .
72
. . . . . . . . . . . . . . . . . . . . . . .
74
Verses on the Burden
Verses on a Shining Night of Prosperity
. . . . . . . . .
75
. . . . . . . . . . . .
77
. . . . . . . . . . . . . . . . .
79
Verses on Respect for the Dhamma

Verses on the Training Code
Verses on the Buddhas First Exclamation

Verses on the Last Instructions
. . . . . . .
83
. . . . . . . . . . . . . . .
84
The Teaching on Mindfulness of Breathing

The Teaching on the Noble Eightfold Path
. . . . . .
85
. . . . . . .
91
Teachings from the Discourse on Setting in Motion

the Wheel of Dhamma . . . . . . . . . . . . . . . . . . . . .
101
. .
115
. . . . . . . . . . . . . . . . . . . . . . .
120
The Teaching on Striving According to Dhamma

The Verses of Tyana
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Part 4 Formal Requests

Ajali
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Requesting a Dhamma Talk
124
. . . . . . . . . . . . . . . . . .
124
Acknowledging the Teaching
. . . . . . . . . . . . . . . . .
124
Requesting Paritta Chanting
. . . . . . . . . . . . . . . . .
125
Requesting the Three Refuges

& the Five Precepts . . . . . . .
. . . . . . . . . . . . . . . . .
126
. . . . . . . . . . . . . . . . . . .
128
. . . . . . . . . . . . . . . . . . . . . . . . .
129
Taking the Three Refuges

The Five Precepts

123

& the Eight Precepts . . . . . .
. . . . . . . . . . . . . . . . .
131
. . . . . . . . . . . . . . . . . . .
133
. . . . . . . . . . . . . . . . . . . . . . . . .
134

The Eight Precepts
Part 5 Appendix
137
Pli Phonetics and Pronunciation

Glossary of Pli Terms
. . . . . . . . . . . . .
138
. . . . . . . . . . . . . . . . . . . . . .
141
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List of First Lines

Aha sukhito homi
. . . . . . . . . . . . . . . . . . . . . . . .
npnassati bhikkhave bhvit bahul-kat

Aneka-jti-sasra
. . . . .
85
. . . . . . . . . . . . . . . . . . . . . . .
83
. . . . . . . . . . . . . . . . . . . . . .
75
Atta nnvgameyya
Atthi bhikkhave ajta abhta akata
. . . . . . . .
49
. . . . . . . . . . . . .
91
. . . . . . . . . . . . . . . . . . . . . . . . .
60
Ayam-eva ariyo ahagiko maggo

Aya kho me kyo
Bahu ve saraa yanti

40
. . . . . . . . . . . . . . . . . . . .
69
Bhr have pacakkhandh
. . . . . . . . . . . . . . . . . .
Chinda sota parakkamma
. . . . . . . . . . . . . . . . . .
120
. . . . . . . . . . . . . . . . . . . . . . . .
57
Dasa ime bhikkhave
Dve me bhikkhave ant
. . . . . . . . . . . . . . . . . . . . .
Eva svkkhto bhikkhave may dhammo

Handa dni bhikkhave mantaymi vo
101
. . . . . .
115
. . . . . . . . . .
84
Imin puakammena upajjhy guuttar

I will abide
74
. . . . . .
32
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
43
Jar-dhammomhi jara anatto
. . . . . . . . . . . . . . .
55
. . . . . . . . . . . . . . . . . . .
36
. . . . . . . . . . . . . . . . . . . .
41
. . . . . . . . . . . . . . . . . . . . . . . . .
42
Karayam-attha-kusalena
May I abide in well-being
Mett-sahagatena
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Paisakh yoniso
. . . . . . . . . . . . . . . . . . . . . . . . .
Puassidni katassa ynani katni me
. . . . .
34
Sabba-ppassa akaraa
. . . . . . . . . . . . . . . . . . . .
79
Sabba-ppassa akaraa
. . . . . . . . . . . . . . . . . . . .
81
. . . . . . . . . . . . . . . . . . . . . .
66
Sabbe sakhr anicc
Sabbe sakhr aniccti
. . . . . . . . . . . . . . . . . . . .
This is what should be done
. . . . . . . . . . . . . . . . . .
Thus have I heard that the Blessed One

Yassa saddh tathgate
37
46
. . . . . . . . . . . . . . . . . . . . .
71
. . . . . . . . . . . . . . .
Yath vri-vah pr pariprenti sgara

Ye ca att sambuddh
72
. . . . . . . . .
Yath paccaya pavattamna

53
62
. . . . . . .
50
. . . . . . . . . . . . . . . . . . . . . .
77
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part 1
Morning Chanting

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morning chanting
Dedication of Oerings
[Yo so] bhagav araha sammsambuddho
To the Blessed One, the Lord, who fully attained perfect enlightenment,
Svkkhto yena bhagavat dhammo
To the Teaching which he expounded so well,
Supaipanno yassa bhagavato svakasagho
And to the Blessed Ones disciples who have practised well,
Tam-maya bhagavanta sadhamma sasagha
To these the Buddha, the Dhamma, and the Sagha
Imehi sakkrehi yathraha ropitehi abhipjayma
We render with offerings our rightful homage.

Sdhu no bhante bhagav sucira-parinibbutopi
It is well for us that the Blessed One, having attained liberation,
Pacchim-janatnukampa-mnas
Still had compassion for later generations.
Ime sakkre duggata-pakra-bhte paiggahtu
May these simple offerings be accepted
Amhka dgharatta hitya sukhya
For our long-lasting benefit and for the happiness it gives us.
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morning chanting
Araha sammsambuddho bhagav

The Lord, the Perfectly Enlightened and Blessed One
Buddha bhagavanta abhivdemi
[ bow ]
I render homage to the Buddha, the Blessed One.

[Svkkhto] bhagavat dhammo
The Teaching so completely explained by him
Dhamma namassmi
[ bow ]
I bow to the Dhamma.

[Supaipanno] bhagavato svakasagho
The Blessed Ones disciples who have practised well

Sagha nammi
[ bow ]
I bow to the Sagha.
Preliminary Homage
[Handa maya buddhassa bhagavato
pubbabhga-namakra karomase]
[Now let us pay preliminary homage to the Buddha.]
Namo tassa bhagavato arahato sammsambuddhassa

[ three times ]
Homage to the Blessed, Noble, and Perfectly Enlightened One.
[ three times ]
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morning chanting
Homage to the Buddha

[Handa maya buddhbhitthuti karomase]
[Now let us chant in praise of the Buddha.]
Yo so tathgato araha sammsambuddho
The Tathgata is the Pure One, the Perfectly Enlightened One.
Vijjcaraa-sampanno
He is impeccable in conduct and understanding,
Sugato
The Accomplished One,
Lokavid
The Knower of the Worlds.

Anuttaro purisadamma-srathi
He trains perfectly those who wish to be trained.
Satth deva-manussna
He is Teacher of gods and humans.
Buddho bhagav
He is awake and holy.
Yo ima loka sadevaka samraka sabrahmaka
In this world with its gods, demons, and kind spirits,
Sassamaa-brhmai paja sadeva-manussa saya abhi
sacchikatv pavedesi
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morning chanting
Its seekers and sages, celestial and human beings, he has by

deep insight revealed the Truth.
Yo dhamma desesi di-kalya majjhe-kalya
pariyosna-kalya
He has pointed out the Dhamma: beautiful in the beginning,
beautiful in the middle, beautiful in the end.
Sttha sabyajana kevala-paripua parisuddha
brahma-cariya paksesi
He has explained the Spiritual Life of complete purity in its
essence and conventions.
Tam-aha bhagavanta abhipjaymi tam-aha bhagavanta

siras nammi
I chant my praise to the Blessed One, I bow my head to

[ bow ]
the Blessed One.
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morning chanting
Homage to the Dhamma

[Handa maya dhammbhitthuti karomase]
[Now let us chant in praise of the Dhamma.]
Yo so svkkhto bhagavat dhammo
The Dhamma is well expounded by the Blessed One,
Sandihiko
Apparent here and now,
Akliko
Timeless,
Ehipassiko
Encouraging investigation,
Opanayiko
Leading inwards,
Paccatta veditabbo vihi
To be experienced individually by the wise.
Tam-aha dhamma abhipjaymi tam-aha dhamma
siras nammi
I chant my praise to this Teaching, I bow my head
[ bow ]
to this Truth.
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morning chanting
Homage to the Sagha

[Handa maya saghbhitthuti karomase]
[Now let us chant in praise of the Sagha.]
Yo so supaipanno bhagavato svakasagho
They are the Blessed Ones disciples, who have practised well,
Ujupaipanno bhagavato svakasagho
Who have practised directly,
yapaipanno bhagavato svakasagho
Who have practised insightfully,
Smcipaipanno bhagavato svakasagho

Those who practise with integrity

Yadida cattri purisayugni aha purisapuggal
That is the four pairs, the eight kinds of noble beings
Esa bhagavato svakasagho
These are the Blessed Ones disciples.
huneyyo
Such ones are worthy of gifts,
Phuneyyo
Worthy of hospitality,
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morning chanting
Dakkhieyyo
Worthy of offerings,
Ajali-karayo
Worthy of respect;
Anuttara puakkhetta lokassa
They give occasion for incomparable goodness to arise
in the world.
Tam-aha sagha abhipjaymi tam-aha sagha
siras nammi
I chant my praise to this Sagha, I bow my head to
[ bow ]
this Sagha.

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morning chanting
Salutation to the Triple Gem
[Handa maya ratanattaya-pama-gthyo ceva

savega-parikittana-phaca bhamase]
[Now let us chant our salutation to the Triple Gem and a passage
to arouse urgency.]
Buddho susuddho karu-mahaavo
The Buddha, absolutely pure, with ocean-like compassion,
Yoccanta-suddhabbara-a-locano
Possessing the clear sight of wisdom,
Lokassa pppakilesa-ghtako

Destroyer of worldly self-corruption

Vandmi buddha aham-darena ta
Devotedly indeed, that Buddha I revere.
Dhammo padpo viya tassa satthuno
The Teaching of the Lord, like a lamp,
Yo magga-pkmata-bheda-bhinnako
Illuminating the Path and its Fruit: the Deathless,
Lokuttaro yo ca tad-attha-dpano
That which is beyond the conditioned world
Vandmi dhamma aham-darena ta
Devotedly indeed, that Dhamma I revere.
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morning chanting
10
Sagho sukhettbhyati-khetta-saito
The Sagha, the most fertile ground for cultivation,
Yo diha-santo sugatnubodhako
Those who have realized peace, awakened after the
Accomplished One,
Lolappahno ariyo sumedhaso
Noble and wise, all longing abandoned
Vandmi sagha aham-darena ta
Devotedly indeed, that Sagha I revere.
Iccevam-ekantabhipja-neyyaka vatthuttaya
vandayatbhisakhata
This salutation should be made to that which is worthy.
Pua may ya mama sabbupaddav m hontu ve tassa
pabhva-siddhiy
Through the power of such good action, may all obstacles disappear.
Idha tathgato loke uppanno araha sammsambuddho
One who knows things as they are has come into this world; and he is an
Arahant, a perfectly Awakened being,
Dhammo ca desito niyyniko upasamiko parinibbniko sambodhagm
sugatappavedito
Purifying the way leading out of delusion, calming and directing to perfect
peace, and leading to enlightenment this Way he has made known.
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morning chanting
Mayan-ta dhamma sutv eva jnma
11
Having heard the Teaching, we know this:

Jtipi dukkh
Birth is dukkha,
Jarpi dukkh
Ageing is dukkha,
Maraampi dukkha
And death is dukkha;
Soka-parideva-dukkha-domanassupyspi dukkh
Sorrow, lamentation, pain, grief, and despair are dukkha;

Appiyehi sampayogo dukkho

Association with the disliked is dukkha;
Piyehi vippayogo dukkho
Separation from the liked is dukkha;
Yampiccha na labhati tampi dukkha
Not attaining ones wishes is dukkha.
Sakhittena pacupdnakkhandh dukkh
In brief, the five focuses of identity are dukkha.
Seyyathda
These are as follows:
Rppdnakkhandho
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morning chanting
12
Attachment to form,
Vedanpdnakkhandho
Attachment to feeling,
Sapdnakkhandho
Attachment to perception,
Sakhrpdnakkhandho
Attachment to mental formations,
Vipdnakkhandho
Attachment to sense-consciousness.
Yesa pariya
For the complete understanding of this,

Dharamno so bhagav eva bahula svake vineti
The Blessed One in his lifetime frequently instructed his disciples
in just this way.
Eva bhg ca panassa bhagavato svakesu anussan bahul pavattati
In addition, he further instructed:
Rpa anicca
Form is impermanent,
Vedan anicc
Feeling is impermanent,
Sa anicc
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morning chanting
13
Perception is impermanent,
Sakhr anicc
Mental formations are impermanent,
Via anicca
Sense-consciousness is impermanent;
Rpa anatt
Form is not-self,
Vedan anatt
Feeling is not-self,
Sa anatt

Perception is not-self,
Sakhr anatt
Mental formations are not-self,
Via anatt
Sense-consciousness is not-self;
Sabbe sakhr anicc
All conditions are transient,
Sabbe dhamm anattti
There is no self in the created or the uncreated.
Te maya otimha jtiy jar-maraena
All of us are bound by birth, ageing, and death,
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morning chanting
14
Sokehi paridevehi dukkhehi domanassehi upysehi

By sorrow, lamentation, pain, grief, and despair,
Dukkhoti dukkha-paret
Bound by dukkha and obstructed by dukkha.
Appeva nmimassa kevalassa dukkha-kkhandhassa antakiriy
payethti
Let us all aspire to complete freedom from suffering.
[ The following is chanted only by the monks and nuns. ]
Cira-parinibbutampi ta bhagavanta uddissa arahanta
sammsambuddha
Remembering the Blessed One, the Noble Lord, and Perfectly Enlightened
One, who long ago attained Parinibbna,

Saddh agrasm anagriya pabbajit
We have gone forth with faith from home to homelessness,
Tasmi bhagavati brahma-cariya carma
And like the Blessed One, we practise the Holy Life,
Bhikkhna/Sladharna sikkhsjva-sampann
Being fully equipped with the bhikkhus/nuns system of training.
Ta no brahma-cariya imassa kevalassa dukkha-kkhandhassa
antakiriyya savattatu
May this Holy Life lead us to the end of this whole mass
of suffering.
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morning chanting
[ An alternative version of the preceding section, which can be
15
chanted by laypeople as well. ]

Cira-parinibbutampi ta bhagavanta saraa gat
The Blessed One, who long ago attained Parinibbna, is our refuge.
Dhammaca saghaca
So too are the Dhamma and the Sagha.
Tassa bhagavato ssana yath-sati yath-bala manasikaroma
anupaipajjma
Attentively we follow the pathway of that Blessed One, with all of
our mindfulness and strength.
S s no paipatti

May then the cultivation of this practice

Imassa kevalassa dukkha-kkhandhassa antakiriyya savattatu
Lead us to the end of every kind of suffering.
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morning chanting
16
Closing Homage
[Araha] sammsambuddho bhagav
[ bow ]

The Teaching, so completely explained by him
Dhamma namassmi
[ bow ]


The Blessed Ones disciples, who have practised well

Sagha nammi
[ bow ]
I bow to the Sagha.
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part 2
Evening Chanting

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evening chanting
18
[Yo so] bhagav araha sammsambuddho
Svkkhto yena bhagavat dhammo
Supaipanno yassa bhagavato svakasagho
Tam-maya bhagavanta sadhamma sasagha
Imehi sakkrehi yathraha ropitehi abhipjayma
Sdhu no bhante bhagav sucira-parinibbutopi
Pacchim-janatnukampa-mnas
Ime sakkre duggata-pakra-bhte paiggahtu
Amhka dgharatta hitya sukhya
Araha sammsambuddho bhagav
[ bow ]

[ bow ]
Dhamma namassmi
[ bow ]
Sagha nammi
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evening chanting
19
[To the Blessed One,] the Lord, who fully attained
perfect enlightenment,
To the Teaching, which he expounded so well,
And to the Blessed Ones disciples who have practised well,
To these the Buddha, the Dhamma, and the Sagha
We render with offerings our rightful homage.
It is well for us that the Blessed One, having attained liberation,
Still had compassion for later generations.
May these simple offerings be accepted
For our long-lasting benefit and for the happiness it gives us.

[ bow ]
[The Teaching,] so completely explained by him

[ bow ]

[The Blessed Ones disciples,] who have practised well
[ bow ]
I bow to the Sagha.
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evening chanting
20
Preliminary Homage
[Handa maya buddhassa bhagavato
pubbabhga-namakra karomase]
[ three times ]

[Handa maya buddhnussatinaya karomase]
Ta kho pana bhagavanta eva kalyo kittisaddo abbhuggato
Itipi so bhagav araha sammsambuddho
Vijjcaraa-sampanno sugato lokavid

Anuttaro purisadamma-srathi satth deva-manussna

buddho bhagavti
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evening chanting
21
Preliminary Homage
[Now let us pay preliminary homage to the Buddha.]
[ three times ]

[Now let us chant the recollection of the Buddha.]
A good word of the Blessed Ones reputation has spread as follows:
He, the Blessed One, is indeed the Pure One,
the Perfectly Enlightened One;
He is impeccable in conduct and understanding,

the Accomplished One, the Knower of the Worlds;

He trains perfectly those who wish to be trained;
he is Teacher of gods and humans; he is Awake and Holy.
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evening chanting
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[Handa maya buddhbhigti karomase]
Buddhvrahanta-varatdigubhiyutto
Suddhbhia-karuhi samgatatto
Bodhesi yo sujanata kamala va sro
Vandmaha tam-araa siras jinenda
Buddho yo sabba-pna saraa khemam-uttama
Pahamnussatihna vandmi ta sirenaha
Buddhasshasmi dso/ds va buddho me smi-kissaro
Buddho dukkhassa ght ca vidht ca hitassa me
Buddhassha niyydemi sarra-jvita-cida
Vandantoha/Vandantha carissmi buddhasseva subodhita
Natthi me saraa aa buddho me saraa vara

Etena sacca-vajjena vaheyya satthu-ssane
Buddha me vandamnena/vandamnya
ya pua pasuta idha
Sabbepi antary me mhesu tassa tejas
[ Bowing ]
Kyena vcya va cetas v
Buddhe kukamma pakata may ya
Buddho paiggahtu accayanta
Klantare savaritu va buddhe
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evening chanting
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[Now let us chant the supreme praise of the Buddha.]

The Buddha, the truly worthy one, endowed with
such excellent qualities,
Whose being is composed of purity, transcendental wisdom,
and compassion,
Who has enlightened the wise like the sun awakening the lotus
I bow my head to that peaceful chief of conquerors.
The Buddha, who is the safe, secure refuge of all beings
As the First Object of Recollection, I venerate him with bowed head.
I am indeed the Buddhas servant, the Buddha is my Lord and Guide.
The Buddha is sorrows destroyer, who bestows blessings on me.

To the Buddha I dedicate this body and life,

And in devotion I will walk the Buddhas Path of Awakening.
For me there is no other refuge, the Buddha is my excellent refuge.
By the utterance of this Truth
Truth, may I grow in the Masters Way.
By my devotion to the Buddha, and the blessing of this practice
By its power, may all obstacles be overcome.
[ Bowing ]
By body, speech, or mind,
For whatever wrong action I have committed towards the Buddha,
May my acknowledgement of fault be accepted,
That in future there may be restraint regarding the Buddha.
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evening chanting
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[Handa maya dhammnussatinaya karomase]
Svkkhto bhagavat dhammo
Sandihiko akliko ehipassiko
Opanayiko paccatta veditabbo vihti

[Handa maya dhammbhigti karomase]
Svkkhtatdigua-yoga-vasena seyyo
Yo magga-pka-pariyatti-vimokkha-bhedo
Dhammo kuloka-patan tada-dhri-dhr

Vandmaha tama-hara vara-dhammam-eta

Dhammo yo sabba-pna saraa khemam-uttama
Dutiynussatihna vandmi ta sirenaha
Dhammasshasmi dso/ds va dhammo me smi-kissaro
Dhammo dukkhassa ght ca vidht ca hitassa me
Dhammassha niyydemi sarra-jvita-cida
Vandantoha/Vandantha carissmi dhammasseva sudhammata
Natthi me saraa aa dhammo me saraa vara
Dhamma me vandamnena/vandamnya
ya pua pasuta idha
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evening chanting
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[Now let us chant the recollection of the Dhamma.]

The Dhamma is well expounded by the Blessed One,
Apparent here and now, timeless, encouraging investigation,
Leading inwards, to be experienced individually by the wise.

[Now let us chant the supreme praise of the Dhamma.]
It is excellent because it is well expounded,
And it can be divided into Path and Fruit, Learning and Liberation.
The Dhamma holds those who uphold it from falling into delusion.

I revere the excellent Teaching, that which removes darkness

The Dhamma, which is the supreme, secure refuge of all beings
As the Second Object of Recollection, I venerate it with bowed head.
I am indeed the Dhammas servant, the Dhamma is my Lord and Guide.
The Dhamma is sorrows destroyer, and it bestows blessings on me.
To the Dhamma I dedicate this body and life,
And in devotion I will walk this excellent way of Truth.
For me there is no other refuge, the Dhamma is my excellent refuge.
By my devotion to the Dhamma, and the blessing of this practice
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evening chanting
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[ Bowing ]
Dhamme kukamma pakata may ya
Dhammo paiggahtu accayanta
Klantare savaritu va dhamme

[Handa maya saghnussatinaya karomase]
Supaipanno bhagavato svakasagho
Ujupaipanno bhagavato svakasagho
yapaipanno bhagavato svakasagho
Smcipaipanno bhagavato svakasagho

Yadida cattri purisayugni aha purisapuggal

Esa bhagavato svakasagho
huneyyo phuneyyo dakkhieyyo ajali-karayo
Anuttara puakkhetta lokassti

[Handa maya saghbhigti karomase]
Saddhammajo supaipatti-gudiyutto
Yohabbidho ariyapuggala-sagha-seho
Sldidhamma-pavarsaya-kya-citto
Vandmaha tam-ariyna-gaa susuddha
Sagho yo sabba-pna saraa khemam-uttama
Tatiynussatihna vandmi ta sirenaha
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evening chanting
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[ Bowing ]
For whatever wrong action I have committed towards the Dhamma,
That in future there may be restraint regarding the Dhamma.

[Now let us chant the recollection of the Sagha.]
They are the Blessed Ones disciples, who have practised well,
Who have practised directly,
Who have practised insightfully,
Those who practise with integrity

That is the four pairs, the eight kinds of noble beings

These are the Blessed Ones disciples.
Such ones are worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respect;
They give occasion for incomparable goodness to arise in the world.

[Now let us chant the supreme praise of the Sagha.]
Born of the Dhamma, that Sagha which has practised well,
The field of the Sagha formed of eight kinds of noble beings,
Guided in body and mind by excellent morality and virtue.
I revere that assembly of noble beings perfected in purity.
The Sagha, which is the supreme, secure refuge of all beings
As the Third Object of Recollection, I venerate it with bowed head.
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evening chanting
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Saghasshasmi dso/ds va sagho me smi-kissaro

Sagho dukkhassa ght ca vidht ca hitassa me
Saghassha niyydemi sarra-jvita-cida
Vandantoha/Vandantha carissmi saghassopaipannata
Natthi me saraa aa sagho me saraa vara
Sagha me vandamnena/vandamnya
ya pua pasuta idha
[ Bowing ]
Saghe kukamma pakata may ya
Sagho paiggahtu accayanta
Klantare savaritu va saghe
[ At this time meditation is practised in silence, sometimes

followed by a Dhamma talk, and ending with the following: ]
Closing Homage
[Araha] sammsambuddho bhagav
[ bow ]

[ bow ]
Dhamma namassmi
[ bow ]
Sagha nammi
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evening chanting
I am indeed the Saghas servant, the Sagha is my Lord and Guide.
29
The Sagha is sorrows destroyer and it bestows blessings on me.

To the Sagha I dedicate this body and life,
And in devotion I will walk the well-practised way of the Sagha.
For me there is no other refuge, the Sagha is my excellent refuge.
By my devotion to the Sagha, and the blessing of this practice
[ Bowing ]
For whatever wrong action I have committed towards the Sagha,
That in future there may be restraint regarding the Sagha.

[ At this time meditation is practised in silence, sometimes

followed by a Dhamma talk, and ending with the following: ]
Closing Homage
[The Lord,] the Perfectly Enlightened and Blessed One
[ bow ]
[The Teaching,] so completely explained by him

[ bow ]

[The Blessed Ones disciples,] who have practised well
[ bow ]
I bow to the Sagha.
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part 3
Reections & Recollections

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sharing and aspiration
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reflections & recollections

[Handa maya uddissandhihna-gthyo bhamase]
[Imin puakammena] upajjhy guuttar
cariypakr ca mtpit ca tak
Suriyo candim rj guavant narpi ca
Brahma-mr ca ind ca lokapl ca devat
Yamo mitt manuss ca majjhatt verikpi ca
Sabbe satt sukh hontu puni pakatni me
Sukhaca tividha dentu khippa ppetha vomata
Imin puakammena imin uddissena ca
Khippha sulabhe ceva tahpdna-chedana
Ye santne hn dhamm yva nibbnato mama
Nassantu sabbad yeva yattha jto bhave bhave

Ujucitta satipa sallekho viriyamhin
Mr labhantu noksa ktuca viriyesu me
Buddhdhipavaro ntho dhammo ntho varuttamo
Ntho paccekabuddho ca sagho nthottaro mama
Tesottamnubhvena mroksa labhantu m
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sharing and aspiration
33
[Now let us chant the verses of sharing and aspiration.]

Through the goodness that arises from my practice,
May my spiritual teachers and guides of great virtue,
My mother, my father, and my relatives,
The Sun and the Moon, and all virtuous leaders of the world,
May the highest gods and evil forces,
Celestial beings, guardian spirits of the Earth, and the Lord of Death,
May those who are friendly, indifferent, or hostile,
May all beings receive the blessings of my life,
May they soon attain the threefold bliss and realize the Deathless.
Through the goodness that arises from my practice,

And through this act of sharing,

May all desires and attachments quickly cease
And all harmful states of mind.
Until I realize Nibbna,
In every kind of birth, may I have an upright mind,
With mindfulness and wisdom, austerity and vigour.
May the forces of delusion not take hold nor weaken my resolve.
The Buddha is my excellent refuge,
Unsurpassed is the protection of the Dhamma,
The Solitary Buddha is my noble guide,
The Sagha is my supreme support.
Through the supreme power of all these,
May darkness and delusion be dispelled.
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sharing of merit
34
Verses on the Sharing of Merit

[Handa maya sabba-patti-dna-gthyo bhamase]
Puassidni katassa ynani katni me
Tesaca bhgino hontu sattnantppamak
May whatever living beings,
Without measure, without end,
Partake of all the merit,
From the good deeds I have done:
Ye piy guavant ca mayha mt-pitdayo
Dih me cpyadih v ae majjhatta-verino
Those loved and full of goodness,

My mother and my father dear,
Beings seen by me and those unseen,
Those neutral and averse,
Satt tihanti lokasmi te-bhumm catu-yonik
Paceka-catu-vokr sasarant bhavbhave
Beings established in the world,
From the three planes and four grounds of birth,
With five aggregates or one or four,
Wandring on from realm to realm,
ta ye patti-dnam-me anumodantu te saya
Ye cima nappajnanti dev tesa nivedayu
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sharing of merit
Those who know my act of dedication,
35
May they all rejoice in it,

And as for those yet unaware,
May the devas let them know.
May dinnna-puna anumodana-hetun
Sabbe satt sad hontu aver sukha-jvino
Khemappadaca pappontu tess sijjhata subh
By rejoicing in my sharing,
May all beings live at ease,
In freedom from hostility,
May their good wishes be fulfilled,
And may they all reach safety.

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loving-kindness
36

[Now let us chant the Buddhas words on loving-kindness.]
[Karayam-attha-kusalena]
Yan-ta santa pada abhisamecca
Sakko uj ca suhuj ca
Suvaco cassa mudu anatimn
Santussako ca subharo ca
Appakicco ca sallahuka-vutti
Santindriyo ca nipako ca
Appagabbho kulesu ananugiddho
Na ca khudda samcare kici
Yena vi pare upavadeyyu

Sukhino v khemino hontu
Sabbe satt bhavantu sukhitatt
Ye keci pa-bhtatthi
Tas v thvar v anavases
Dgh v ye mahant v
Majjhim rassak auka-thl
Dih v ye ca adih
Ye ca dre vasanti avidre
Bht v sambhaves v
Sabbe satt bhavantu sukhitatt
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loving-kindness
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[Now let us chant the Buddhas words on loving-kindness.]

[This is what should be done]
By one who is skilled in goodness
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skilful,

Not proud and demanding in nature.
Let them not do the slightest thing

That the wise would later reprove,
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be,
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short, or small,
The seen and the unseen,
Those living near and far away,
Those born and to be born,
May all beings be at ease.
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loving-kindness
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Na paro para nikubbetha

Ntimaetha katthaci na kici
Byrosan paighasa
Nam-aassa dukkham-iccheyya
Mt yath niya putta
yus eka-puttam-anurakkhe
Evampi sabba-bhtesu
Mnasam-bhvaye aparima
Mettaca sabba-lokasmi
Mnasam-bhvaye aparima
Uddha adho ca tiriyaca
Asambdha avera asapatta
Tiha-cara nisinno v
Sayno v yvatassa vigata-middho
Eta sati adhiheyya
Brahmam-eta vihra idham-hu
Dihica anupagamma
Slav dassanena sampanno
Kmesu vineyya gedha
Na hi jtu gabbha-seyya punaretti
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loving-kindness
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Let none deceive another

Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings,
Radiating kindness over the entire world:
Spreading upwards to the skies
And downwards to the depths,
Outwards and unbounded,

Freed from hatred and ill-will.
Whether standing or walking, seated,

Or lying down free from drowsiness
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense-desires,
Is not born again into this world.
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universal well-being
40
Reection on Universal Well-Being

[Handa mayam mettpharaa karomase]
[Aha sukhito homi]
Niddukkho homi
Avero homi
Abypajjho homi
Angho homi
Sukh attna pariharmi
Sabbe satt sukhit hontu
Sabbe satt aver hontu
Sabbe satt abypajjh hontu
Sabbe satt angh hontu

Sabbe satt sukh attna pariharantu
Sabbe satt sabbadukkh pamuccantu
Sabbe satt laddha-sampattito m vigacchantu
Sabbe satt kammassak kammadyd kammayon
kammabandh kammapaisara
Ya kamma karissanti
Kalya v ppaka v
Tassa dyd bhavissanti
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universal well-being
Reection on Universal Well-Being
41
[Now let us chant the reflections on universal well-being.]

[May I abide in well-being,]
In freedom from affliction,
In freedom from ill-will,
In freedom from anxiety,
And may I maintain well-being in myself.
May everyone abide in well-being,
In freedom from ill-will,

In freedom from anxiety, and may they

Maintain well-being in themselves.
May all beings be released from all suffering.
And may they not be parted from the good fortune they have attained.
When they act upon intention,
All beings are the owners of their action and inherit its results.
Their future is born from such action, companion to such action,
And its results will be their home.
All actions with intention,
Be they skilful or harmful
Of such acts they will be the heirs.
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divine abidings
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Suusion With the Divine Abidings

[Handa maya caturappama-obhsana karomase]
[Mett-sahagatena] cetas eka disa pharitv viharati
Tath dutiya tath tatiya tath catuttha
Iti uddhamadho tiriya sabbadhi sabbattatya
Sabbvanta loka mett-sahagatena cetas
Vipulena mahaggatena appamena averena abypajjhena
pharitv viharati
Karu-sahagatena cetas eka disa pharitv viharati
Sabbvanta loka karu-sahagatena cetas

pharitv viharati
Mudit-sahagatena cetas eka disa pharitv viharati
Sabbvanta loka mudit-sahagatena cetas
pharitv viharati
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divine abidings
Suusion With the Divine Abidings
43
[Now let us make the Four Boundless Qualities shine forth.]

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


imbued with compassion; abundant, exalted,
with gladness;
imbued with gladness; abundant, exalted,
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divine abidings
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Upekkh-sahagatena cetas eka disa pharitv viharati

Sabbvanta loka upekkh-sahagatena cetas
pharitv viharatti
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divine abidings
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with equanimity;
imbued with equanimity; abundant, exalted,
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the highest blessings
46
The Highest Blessings

[Now let us chant the verses on the Highest Blessings]
[Thus
Thus have I heard that the Blessed One]
Was staying at Svatth,
Residing at the Jetas Grove
In Anthapiikas Park.
Then in the dark of the night, a radiant deva
Illuminated all Jetas Grove.
She bowed down low before the Blessed One
Then standing to one side she said:
Devas are concerned for happiness
And ever long for peace.

The same is true for humankind.
What then are the highest blessings?
Avoiding those of foolish ways,
Associating with the wise,
And honouring those worthy of honour.
These are the highest blessings.
Living in places of suitable kinds,
With the fruits of past good deeds
And guided by the rightful way.
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Accomplished in learning and craftsmans skills,
47
With discipline, highly trained,

And speech that is true and pleasant to hear.
Providing for mother and fathers support
And cherishing family,
And ways of work that harm no being,
Generosity and a righteous life,
Offering help to relatives and kin,
And acting in ways that leave no blame.

Steadfast in restraint, and shunning evil ways,

Avoiding intoxicants that dull the mind,
And heedfulness in all things that arise.
Respectfulness and being of humble ways,
Contentment and gratitude,
And hearing the Dhamma frequently taught.
Patience and willingness to accept ones faults,
Seeing venerated seekers of the truth,
And sharing often the words of Dhamma.
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Ardent, committed to the Holy Life,

Seeing for oneself the Noble Truths
And the realization of Nibbna.
Although in contact with the world,
Unshaken the mind remains
Beyond all sorrow, spotless, secure.
They who live by following this path
Know victory wherever they go,
And every place for them is safe.
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the unconditioned
Reection on the Unconditioned
49
[Handa maya nibbna-sutta-pha bhamase]

Atthi bhikkhave ajta abhta akata asakhata
There is an Unborn, Unoriginated, Uncreated and Unformed.
No ceta bhikkhave abhavissa ajta abhta akata asankhata
If there was not this Unborn, this Unoriginated, this Uncreated,
this Unformed,
Na yida jtassa bhtassa katassa sakhatassa nissaraa payetha
Freedom from the world of the born, the originated, the created, the

formed would not be possible.

Yasm ca kho bhikkhave atthi ajta abhta akata asakhata
But since there is an Unborn, Unoriginated, Uncreated and Unformed,
Tasm jtassa bhtassa katassa sakhatassa nissaraa payati
Therefore is freedom possible from the world of the born, the originated,
the created and the formed.
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just as rivers
50
Just as Rivers
Yath vri-vah pr pariprenti sgara
Just as rivers full of water entirely fill up the sea
Evam-eva ito dinna petna upakappati
So will whats here been given bring blessings to departed spirits.
Icchita patthita tumha
May all your hopes and all your longings
Khippam-eva samijjhatu
Come true in no long time.
Sabbe prentu sakapp

May all your wishes be fulfilled
Cando paaraso yath
Like on the fifteenth day the moon
Mai jotiraso yath
Or like a bright and shining gem.
Sabbtiyo vivajjantu
May all misfortunes be avoided,
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just as rivers
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Sabba-rogo vinassatu
May all illness be dispelled,
M te bhavatv-antaryo
May you never meet with dangers,
Sukh dghyuko bhava
May you be happy and live long.
Abhivdana-slissa nicca vuhpacyino
For those who are respectful, who always honour the elders,
Cattro dhamm vahanti
yu vao sukha bala

Four are the qualities which will increase:
Life, beauty, happiness and strength.
Bhavatu sabba-magala
May every blessing come to be
Rakkhantu sabba-devat
And all good spirits guard you well.
Sabba-buddhnubhvena
Through the power of all Buddhas
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just as rivers
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Sad sotth bhavantu te

May you always be at ease.
Sabba-dhammnubhvena
Through the power of all Dhammas

Sabba-saghnubhvena
Through the power of all Saghas
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four requisites
Reection on the Four Requisites
53
[Handa maya takhaika-paccavekkhaa-pha

bhamase]
[Paisakh] yoniso cvara paisevmi, yvadeva stassa
paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvadeva hirikopina-paicchdanattha
Wisely reflecting, I use the robe: only to ward off cold, to ward off heat, to
ward off the touch of flies, mosquitoes, wind, burning and creeping things,
only for the sake of modesty.
[Paisakh] yoniso piapta paisevmi, neva davya, na madya,

na maanya, na vibhsanya, yvadeva imassa kyassa hitiy,

ypanya, vihisparatiy, brahmacariynuggahya, iti puraca
vedana paihakhmi, navaca vedana na uppdessmi, ytr ca
me bhavissati anavajjat ca phsuvihro cti
Wisely reflecting, I use almsfood: not for fun, not for pleasure, not for
fattening, not for beautification, only for the maintenance and
nourishment of this body, for keeping it healthy, for helping with the Holy
Life; thinking thus, I will allay hunger without overeating, so that I may
continue to live blamelessly and at ease.
[Paisakh] yoniso sensana paisevmi, yvadeva stassa
paightya, uhassa paightya, asa-makasa-vttapa-sirisapa-samphassna paightya, yvadeva utuparissaya vinodana
paisallnrmattha
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four requisites
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Wisely reflecting, I use the lodging: only to ward off cold, to ward off heat,
to ward off the touch of flies, mosquitoes, wind, burning and creeping
things, only to remove the danger from weather, and for living in
seclusion.
[Paisakh] yoniso gilna-paccaya-bhesajja-parikkhra paisevmi,
yvadeva uppannna veyybdhikna vedanna paightya,
abypajjha-paramatyti
Wisely reflecting, I use supports for the sick and medicinal requisites: only
to ward off painful feelings that have arisen, for the maximum freedom
from disease.
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five subjects
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Five Subjects for Frequent Recollection

[Handa maya abhiha-paccavekkhaa-pha bhamase]
[Jar-dhammomhi] jara anatto
Men Chant
[Jar-dhammmhi] jara anatt
Women Chant
I am of the nature to age, I have not gone beyond ageing.

Bydhi-dhammomhi bydhi anatto
m.
Bydhi-dhammmhi bydhi anatt
w.
I am of the nature to sicken, I have not gone beyond sickness.

Maraa-dhammomhi maraa anatto
m.
Maraa-dhammmhi maraa anatt
w.
I am of the nature to die, I have not gone beyond dying.

Sabbehi me piyehi manpehi nnbhvo vinbhvo
All that is mine, beloved and pleasing,
will become otherwise, will become separated from me.
Kammassakomhi kammadydo kammayoni kammabandhu
kammapaisarao
Ya kamma karissmi, kalya v ppaka v, tassa dydo
bhavissmi
m.
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five subjects
56
w.
Kammassakmhi kammadyd kammayoni kammabandhu

kammapaisara
Ya kamma karissmi, kalya v ppaka v, tassa dyd
bhavissmi
I am the owner of my kamma, heir to my kamma, born of my kamma,
related to my kamma, abide supported by my kamma.
Whatever kamma I shall do, for good or for ill, of that I will be the heir.
Eva amhehi abhiha paccavekkhitabba
Thus we should frequently recollect.
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ten subjects
Ten Subjects for Frequent Recollection by

One Who Has Gone Forth
57
[Handa maya pabbajita-abhiha-paccavekkhaa-pha

bhamase]
[Dasa ime bhikkhave] dhamm pabbajitena abhiha
paccavekkhitabb, katame dasa
Bhikkhus, there are ten dhammas which should be reflected upon again
and again by one who has gone forth. What are these ten?
Vevaiyamhi ajjhpagatoti pabbajitena abhiha
paccavekkhitabba

I am no longer living according to worldly aims and values.

This should be reflected upon again and again
by one who has gone forth.
Parapaibaddh me jvikti pabbajitena abhiha paccavekkhitabba
My very life is sustained through the gifts of others.
Ao me kappo karayoti pabbajitena abhiha
paccavekkhitabba
I should strive to abandon my former habits.
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ten subjects
58
Kacci nu kho me att slato na upavadatti pabbajitena abhiha

paccavekkhitabba
Does regret over my conduct arise in my mind?
Kacci nu kho ma anuvicca vi sabrahmacr slato na
upavadantti pabbajitena abhiha paccavekkhitabba
Could my spiritual companions find fault with my conduct?
Sabbehi me piyehi manpehi nnbhvo vinbhvoti pabbajitena
abhiha paccavekkhitabba
All that is mine, beloved and pleasing, will become otherwise, will become
separated from me.
Kammassakomhi kammadydo kammayoni kammabandhu
kammapaisarao, ya kamma karissmi, kalya v ppaka v,
tassa dydo bhavissmti pabbajitena abhiha paccavekkhitabba
I am the owner of my kamma, heir to my kamma, born of my kamma,
related to my kamma, abide supported by my kamma; whatever kamma I
shall do, for good or for ill, of that I will be the heir.
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ten subjects
Kathambhtassa me rattindiv vtipatantti pabbajitena abhiha
59
paccavekkhitabba
The days and nights are relentlessly passing; how well am I spending
my time?
Kacci nu khoha sugre abhirammti pabbajitena abhiha
paccavekkhitabba
Do I delight in solitude or not?

Atthi nu kho me uttari-manussa-dhamm

alamariya-a-dassana-viseso adhigato, soha pacchime kle
sabrahmacrhi puho na maku bhavissmti pabbajitena abhiha
paccavekkhitabba
Has my practice borne fruit with freedom or insight so that at the end of
my life I need not feel ashamed when questioned by my spiritual
companions?
Ime kho bhikkhave dasa dhamm pabbajitena abhiha
paccavekkhitabbti
Bhikkhus, these are the ten dhammas to be reflected upon again and
again by one who has gone forth.
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thirty-two parts
60
Reection on the Thirty-Two Parts

[Handa maya dvattiskra-pha bhamase]
[Aya kho] me kyo uddha pdatal adho kesamatthak
tacapariyanto pro nnappakrassa asucino
This, which is my body, from the soles of the feet up, and down from the
crown of the head, is a sealed bag of skin filled with unattractive things.
Atthi imasmi kye
In this body there are:
kes
hair of the head
lom
hair of the body
nakh
nails
dant
teeth
taco
skin
masa
flesh
nahr
ah
ahimija
vakka
sinews
bones
bone marrow
kidneys
hadaya
heart
yakana
liver
kilomaka
pihaka
papphsa
membranes
spleen
lungs
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thirty-two parts
anta
antagua
udariya
karsa
pitta
semha
pubbo
undigested food
excrement
bile
phlegm
pus
blood
sedo
sweat
fat
assu
tears
vas
grease
kheo
spittle
sighik
mucus
lasik
61
entrails
lohita
medo
bowels
oil of the joints
mutta
urine
matthaluganti
brain
Evam-aya me kyo uddha pdatal adho kesamatthak

tacapariyanto pro nnappakrassa asucino
This, then, which is my body, from the soles of the feet up, and down from
the crown of the head, is a sealed bag of skin filled with unattractive
things.
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off-putting qualities of the requisites
62
Reection on the O-Putting Qualities of the

Requisites
[Handa maya dhtu-paikla-paccavekkhaa-pha
bhamase]
[Yath paccaya] pavattamna dhtu-mattam-eveta
Composed of only elements according to causes and conditions
Yad ida cvara tad upabhujako ca puggalo
Are these robes and so is the person wearing them;
Dhtu-mattako
Merely elements,
Nissatto
Not a being,
Nijjvo
Without a soul
Suo
And empty of self.
Sabbni pana imni cvarni ajigucchanyni
None of these robes are innately repulsive
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63
Ima pti-kya patv

But touching this unclean body
Ativiya jigucchanyni jyanti
They become disgusting indeed.
Yath paccaya pavattamna dhtu-mattam-eveta
Yad ida piapto tad upabhujako ca puggalo
Is this almsfood and so is the person eating it;
Dhtu-mattako

Merely elements,
Nissatto
Not a being,
Nijjvo
Without a soul
Suo
And empty of self.
Sabbo panya piapto ajigucchanyo
None of this almsfood is innately repulsive
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64
Ima pti-kya patv

Ativiya jigucchanyo jyati
It becomes disgusting indeed.
Yad ida sensana tad upabhujako ca puggalo
Is this dwelling and so is the person using it;
Dhtu-mattako
Merely elements,
Nissatto
Not a being,
Nijjvo
Without a soul
Suo
And empty of self.
Sabbni pana imni sensanni ajigucchanyni
None of these dwellings are innately repulsive
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65
Ima pti-kya patv

Ativiya jigucchanyni jyanti
They become disgusting indeed.
Yad ida gilna-paccaya-bhesajja-parikkhro tad upabhujako ca
puggalo
Is this medicinal requisite and so is the person that takes it;

Dhtu-mattako
Merely elements,
Nissatto
Not a being,
Nijjvo
Without a soul
Suo
And empty of self.
Sabbo panya gilna-paccaya-bhesajja-parikkhro ajigucchanyo
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reflection on impermanence
66
None of this medicinal requisite is innately repulsive

Ima pti-kya patv
Ativiya jigucchanyo jyati
It becomes disgusting indeed.
Reection on Impermanence
[Handa maya aniccnussati-pha bhamase]
[Sabbe sakhr anicc]

All conditioned things are impermanent;

Sabbe sakhr dukkh
All conditioned things are dukkha;
Sabbe dhamm anatt
Everything is void of self.
Addhuva jvita
Life is not for sure;
Dhuva maraa
Death is for sure;
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67
Avassa may maritabba

It is inevitable that Ill die;
Maraa-pariyosna me jvita
Death is the culmination of my life;
Jvita me aniyata
My life is uncertain;
Maraa me niyata
My death is certain.
Vata

Indeed,
Aya kyo
This body
Acira
Will soon
Apeta-vio
Be void of consciousness
Chuddho
And cast away.
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68
Adhisessati
It will lie
Pahavi
On the ground
Kaligara iva
Just like a rotten log,
Nirattha
Completely void of use.
Anicc vata sakhr

Truly conditioned things cannot last,
Uppda-vaya-dhammino
Their nature is to rise and fall,
Uppajjitv nirujjhanti
Having arisen things must cease,
Tesa vpasamo sukho
Their stilling is true happiness.
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true and false refuges
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True and False Refuges

[Handa maya khemkhema-saraa-gamana-paridpik-gthyo bhamase]
Bahu ve saraa yanti
pabbatni vanni ca
rma-rukkha-cetyni
manuss bhaya-tajjit
To many refuges they go

To mountain slopes and forest glades,
To parkland shrines and sacred sites
People overcome by fear.
Neta kho saraa khema
neta saraam-uttama
Neta saraam-gamma
sabba-dukkh pamuccati
Such a refuge is not secure,

Such a refuge is not supreme,
Such a refuge does not bring
Complete release from suffering.
Yo ca Buddhaca Dhammaca
saghaca saraa gato
Cattri ariya-saccni
sammappaya passati
Whoever goes to refuge

In the Triple Gem
Sees with right discernment
The Four Noble Truths:
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true and false refuges
70
Dukkha dukkha-samuppda
dukkhassa ca atikkama
Ariya-cahagika magga
dukkhpasama-gmina
Suffering and its origin

And that which lies beyond
The Noble Eightfold Path
That leads the way to suffrings end.
Eta kho saraa khema
eta saraam-uttama
Eta saraam-gamma
sabba-dukkh pamuccati
Such a refuge is secure,

Such a refuge is supreme,
Such a refuge truly brings

Complete release from all suffering.
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verses on the riches of a noble one
Verses on the Riches of a Noble One
71
[Handa maya ariya-dhana-gthyo bhamase]

Yassa saddh tathgate
acal supatihit
Slaca yassa kalya
ariya-kanta pasasita
One whose faith in the Tathgata

Is unshaken and established well,
Whose virtue is beautiful,
The Noble Ones enjoy and praise;
Saghe pasdo yassatthi
uju-bhtaca dassana
Adaliddoti ta hu
amogha tassa jvita
Whose trust is in the Sagha,

Who sees things rightly as they are,
It is said that not in vain
And undeluded is their life.
Tasm saddhaca slaca
pasda dhamma-dassana
Anuyujetha medhv
sara buddhna ssana
To virtue and to faith,

To trust to seeing truth,
To these the wise devote themselves,
The Buddhas teaching in their mind.
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verses on the three characteristics
72
Verses on the Three Characteristics

[Handa maya ti-lakkhadi-gthyo bhamase]
Sabbe sakhr aniccti
yad paya passati
Atha nibbindati dukkhe
esa maggo visuddhiy
Impermanent are all conditioned things

When with wisdom this is seen
One feels weary of all dukkha;
This is the path to purity.
Sabbe sakhr dukkhti
yad paya passati
esa maggo visuddhiy
Dukkha are all conditioned things

Sabbe dhamm anattti
yad paya passati
esa maggo visuddhiy
There is no self in anything

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verses on the three characteristics
Appak te manussesu
ye jan pra-gmino
Athya itar paj
tram-evnudhvati
73
Few amongst humankind

Are those who go beyond,
Yet there are the many folks
Ever wandring on this shore.
Ye ca kho sammad-akkhte
dhamme dhammnuvattino
Te jan pram-essanti
maccu-dheyya suduttara
Wherever Dhamma is well-taught,

Those who train in line with it
Are the ones who will cross over

The realm of death so hard to flee.

Kaha dhamma vippahya
sukka bhvetha paito
Ok anokam-gamma
viveke yattha drama
Tatrbhiratim-iccheyya
hitv kme akicano
Abandoning the darker states,

The wise pursue the bright;
From the floods dry land they reach
Living withdrawn so hard to do.
Such rare delight one should desire,
Sense pleasures cast away,
Not having anything.
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verses on the burden
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Verses on the Burden

[Handa maya bhra-sutta-gthyo bhamase]
Bhr have pacakkhandh
bhra-hro ca puggalo
Bhrdna dukkha loke
bhra-nikkhepana sukha
The five aggregates indeed are burdens,

The beast of burden though is man.
In this world to take up burdens is dukkha.
Putting them down brings happiness.
Nikkhipitv garu bhra
aa bhra andiya
Samla taha abbuyha
nicchto parinibbuto
A heavy burden cast away,

Not taking on another load,
With craving pulled out from the root,
Desires stilled, one is released.
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verses on a shining night of prosperity
Verses on a Shining Night of Prosperity
75
[Handa maya bhaddeka-ratta-gthyo bhamase]

Atta nnvgameyya
nappaikakhe angata
Yadatta pahnan-ta
appattaca angata
One should not revive the past

Nor speculate on whats to come;
The past is left behind,
The future is un-realized.
Paccuppannaca yo dhamma
tattha tattha vipassati
Asahira asakuppa
ta viddhm-anubrhaye
In every presently arisen state

There, just there, one clearly sees;
Unmoved, unagitated,
Such insight is ones strength.
Ajjeva kiccam-tappa
ko ja maraa suve
Na hi no sagaran-tena
mah-senena maccun
Ardently doing ones task today,

Tomorrow, who knows, death may come;
Facing the mighty hordes of death,
Indeed one cannot strike a deal.
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verses on a shining night of prosperity
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Eva vihrim-tpi
aho-rattam-atandita
Ta ve bhaddeka-rattoti
santo cikkhate muni
To dwell with energy aroused

Thus for a night of non-decline,
That is a night of shining prosperity.
So it was taught by the Peaceful Sage.
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verses on respect for the dhamma
Verses on Respect for the Dhamma
77
[Handa maya dhamma-gravdi-gthyo bhamase]

Ye ca att sambuddh
ye ca buddh angat
Yo cetarahi sambuddho
bahunna soka-nsano
All the Buddhas of the past,

All the Buddhas yet to come,
The Buddha of this current age
Dispellers of much sorrow.
Sabbe saddhamma-garuno
viharisu viharanti ca
Atho pi viharissanti
es buddhna dhammat
Those having lived or living now,

Those living in the future,
All do revere the True Dhamma
That is the nature of all Buddhas.
Tasm hi atta-kmena
mahattam-abhikakhat
Saddhammo garu-ktabbo
sara buddhna ssana
Therefore desiring ones own welfare,

Pursuing greatest aspirations,
One should revere the True Dhamma
Recollecting the Buddhas teaching.
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verses on respect for the dhamma
78
Na hi dhammo adhammo ca
ubho sama-vipkino
Adhammo niraya neti
dhammo ppeti suggati
What is true Dhamma and what not

Will never have the same results,
While lack of Dhamma leads to hell-realms
True Dhamma takes one on a good course.
Dhammo have rakkhati dhamma-cri
Dhammo sucio sukham-vahti
Esnisaso dhamme sucie
The Dhamma guards who lives in line with it
And leads to happiness when practised well

This is the blessing of well-practised Dhamma.
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verses on the training code
Verses on the Training Code
79
[Handa maya ovda-pimokkha-gthyo bhamase]

[ Version One ]
Sabba-ppassa akaraa
Avoidance of all evil ways;
Kusalasspasampad
Commitment to whats wholly good;
Sacitta-pariyodapana

Purification of ones mind:
Eta buddhna ssana

Just this is what the Buddhas teach.
Khant parama tapo ttikkh
Patience is the cleansing flame;
Nibbna parama vadanti buddh
Nibbnas supreme, the Buddhas say.
Na hi pabbajito parpaght
Harming others, youre no recluse;
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Samao hoti para vihehayanto

A trouble-makers no samana.
Anpavdo anpaghto
To neither insult nor cause wounds;
Pimokkhe ca savaro
To live restrained by training rules;
Mattaut ca bhattasmi
To know whats enough when taking food;
Pantaca sayansana
To dwell alone in a quiet place;
Adhicitte ca yogo
And devotion to the higher mind:
Eta buddhna ssana
Every Buddha teaches this.
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[ Version Two ]
Sabba-ppassa akaraa
Not doing any evil;
Kusalasspasampad
To be committed to the good;
Sacitta-pariyodapana
To purify ones mind:
Eta buddhna ssana
These are the teachings of all Buddhas.

Khant parama tapo ttikkh
Patient endurance is the highest practice, burning out defilements;
Nibbna parama vadanti buddh
The Buddhas say Nibbna is supreme.
Na hi pabbajito parpaght
Not a renunciant is one who injures others;
Samao hoti para vihehayanto
Whoever troubles others cant be called a monk.
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Anpavdo anpaghto
Not to insult and not to injure;
Pimokkhe ca savaro
To live restrained by training rules;
Mattaut ca bhattasmi
Knowing ones measure at the meal;
Pantaca sayansana
Retreating to a lonely place;
Adhicitte ca yogo
Devotion to the higher mind:

Eta buddhna ssana
These are the teachings of all Buddhas.
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verses on the buddha's first exclamation
Verses on the Buddhas First Exclamation
83
[Handa maya pahama-buddha-bhsita-gthyo

bhamase]
Aneka-jti-sasra
sandhvissa anibbisa
Gaha-kra gavesanto
dukkh jti punappuna
For many lifetimes in the round of birth,

Wandering on endlessly,
For the builder of this house I searched
How painful is repeated birth.
Gaha-kraka dihosi
puna geha na khasi
Sabb te phsuk bhagg
gaha-ka visakhata
Visakhra-gata citta
tahna khayam-ajjhag
House-builder youve been seen,

Another home you will not build,
All your rafters have been snapped,
Dismantled is your ridge-pole;
The non-constructing mind
Has come to cravings end.
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verses on the last instructions
84
Verses on the Last Instructions

[Handa maya pacchima-ovda-gthyo bhamase]
Handa dni bhikkhave mantaymi vo
Now bhikkhus I declare to you,
Vaya-dhamm sakhr
Change is the nature of conditioned things;
Appamdena sampdethti
Perfect yourselves, not being negligent:
Aya tathgatassa pacchim vc

These are the Tathgatas final words.
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the teaching on mindfulness of breathing
The Teaching on Mindfulness of Breathing
85
[Handa mayam npnassati-sutta-pha bhamase]

npnassati bhikkhave bhvit bahulkat
Bhikkhus, when mindfulness of breathing is developed and cultivated
Mahapphal hoti mahnisas
It is of great fruit and great benefit;
npnassati bhikkhave bhvit bahulkat
When mindfulness of breathing is developed and cultivated

Cattro satipahne paripreti
It fulfills the Four Foundations of Mindfulness;

Cattro satipahn bhvit bahulkat
When the Four Foundations of Mindfulness are developed and cultivated
Satta-bojjhage pariprenti
They fulfill the Seven Factors of Awakening;
Satta-bojjhag bhvit bahulkat
When the Seven Factors of Awakening are developed and cultivated
Vijj-vimutti pariprenti
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They fulfill true knowledge and deliverance.

Katha bhvit ca bhikkhave npnassati katha bahulkat
And how, bhikkhus, is mindfulness of breathing developed and cultivated
Mahapphal hoti mahnisas
So that it is of great fruit and great benefit?
Idha bhikkhave bhikkhu
Here, bhikkhus, a bhikkhu,
Araa-gato v
Gone to the forest,
Rukkha-mla-gato v
To the foot of a tree
Sugra-gato v
Or to an empty hut.
Nisdati pallaka bhujitv
Sits down having crossed his legs,
Uju kya paidhya parimukha sati upahapetv
Sets his body erect, having established mindfulness in front of him.
So satova assasati satova passasati
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Ever mindful he breathes in; mindful he breathes out.
87
Dgha v assasanto dgha assasmti pajnti

Breathing in long, he knows I breathe in long;
Dgha v passasanto dgha passasmti pajnti
Breathing out long, he knows I breathe out long;
Rassa v assasanto rassa assasmti pajnti
Breathing in short, he knows I breathe in short;
Rassa v passasanto rassa passasmti pajnti
Breathing out short, he knows I breathe out short.

Sabba-kya-paisaved assasissmti sikkhati

He trains thus: I shall breathe in experiencing the whole body.
Sabba-kya-paisaved passasissmti sikkhati
He trains thus: I shall breathe out experiencing the whole body.
Passambhaya kya-sakhra assasissmti sikkhati
He trains thus: I shall breathe in tranquillizing the bodily formations.
Passambhaya kya-sakhra passasissmti sikkhati
He trains thus: I shall breathe out tranquillizing the bodily formations.
Pti-paisaved assasissmti sikkhati
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He trains thus: I shall breathe in experiencing rapture.

Pti-paisaved passasissmti sikkhati
He trains thus: I shall breathe out experiencing rapture.
Sukha-paisaved assasissmti sikkhati
He trains thus: I shall breathe in experiencing pleasure
Sukha-paisaved passasissmti sikkhati
He trains thus: I shall breathe out experiencing pleasure.
Citta-sakhra-paisaved assasissmti sikkhati
He trains thus: I shall breathe in experiencing the mental formations.
Citta-sakhra-paisaved passasissmti sikkhati

He trains thus: I shall breathe out experiencing the mental formations.
Passambhaya citta-sakhra assasissmti sikkhati
He trains thus: I shall breathe in tranquillizing the mental formations.
Passambhaya citta-sakhra passasissmti sikkhati
He trains thus: I shall breathe out tranquillizing the mental formations.
Citta-paisaved assasissmti sikkhati
He trains thus: I shall breathe in experiencing the mind.
Citta-paisaved passasissmti sikkhati
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He trains thus: I shall breathe out experiencing the mind.
89
Abhippamodaya citta assasissmti sikkhati

He trains thus: I shall breathe in gladdening the mind.
Abhippamodaya citta passasissmti sikkhati
He trains thus: I shall breathe out gladdening the mind.
Samdaha citta assasissmti sikkhati
He trains thus: I shall breathe in concentrating the mind
Samdaha citta passasissmti sikkhati
He trains thus: I shall breathe out concentrating the mind.

Vimocaya citta assasissmti sikkhati

He trains thus: I shall breathe in liberating the mind.
Vimocaya citta passasissmti sikkhati
He trains thus: I shall breathe out liberating the mind.
Aniccnupass assasissmti sikkhati
He trains thus: I shall breathe in contemplating impermanence.
Aniccnupass passasissmti sikkhati
He trains thus: I shall breathe out contemplating impermanence.
Virgnupass assasissmti sikkhati
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He trains thus: I shall breathe in contemplating the fading away of

passions.
Virgnupass passasissmti sikkhati
He trains thus: I shall breathe out contemplating the fading away of
passions.
Nirodhnupass assasissmti sikkhati
He trains thus: I shall breathe in contemplating cessation.
Nirodhnupass passasissmti sikkhati
He trains thus: I shall breathe out contemplating cessation.
Painissaggnupass assasissmti sikkhati

He trains thus: I shall breathe in contemplating relinquishment.
Painissaggnupass passasissmti sikkhati
He trains thus: I shall breathe out contemplating relinquishment.
Eva bhvit kho bhikkhave npnassati eva bahulkat
Bhikkhus, that is how mindfulness of breathing is developed and
cultivated
Mahapphal hoti mahnisasti
So that it is of great fruit and great benefit.
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the noble eightfold path
The Teaching on the Noble Eightfold Path
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[Handa maya ariyahagika-magga-pham bhamase]

This is the Noble Eightfold Path,
Seyyathda
Which is as follows:
Samm-dihi
Right View,

Samm-sakappo
Right Intention,
Samm-vc
Right Speech,
Samm-kammanto
Right Action,
Samm-jvo
Right Livelihood,
Samm-vymo
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Right Effort,
Samm-sati
Right Mindfulness,
Samm-samdhi
Right Concentration.
Katam ca bhikkhave samm-dihi
And what, bhikkhus, is Right View?
Ya kho bhikkhave dukkhe a
Knowledge of suffering;
Dukkha-samudaye a
Knowledge of the origin of suffering;
Dukkha-nirodhe a
Knowledge of the cessation of suffering;
Dukkha-nirodha-gminiy paipadya a
Knowledge of the path leading to the cessation of suffering:
Aya vuccati bhikkhave samm-dihi
This, bhikkhus, is called Right View.
Katamo ca bhikkhave samm-sakappo
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And what, bhikkhus, is Right Intention?
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Nekkhamma-sakappo
The intention of renunciation;
Abypda-sakappo
The intention of non-ill-will;
Avihis-sakappo
The intention of non-cruelty:
Aya vuccati bhikkhave samm-sakappo
This, bhikkhus, is called Right Intention.

Katam ca bhikkhave samm-vc

And what, bhikkhus, is Right Speech?
Mus-vd verama
Abstaining from false speech;
Pisuya vcya verama
Abstaining from malicious speech;
Pharusya vcya verama
Abstaining from harsh speech;
Samphappalp verama.
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Abstaining from idle chatter:

Aya vuccati bhikkhave samm-vc
This, bhikkhus, is called Right Speech.
Katamo ca bhikkhave samm-kammanto
And what bhikkhus is Right Action?
Ptipt verama
Abstaining from killing living beings;
Adinndn verama
Abstaining from taking what is not given;
Kmesu micchcr verama

Abstaining from sexual misconduct:
Aya vuccati bhikkhave samm-kammanto
This, bhikkhus, is called Right Action.
Katamo ca bhikkhave samm-jvo
And what, bhikkhus, is Right Livelihood?
Idha bhikkhave ariya-svako micch-jva pahya samm-jvena
jvita kappeti
Here, bhikkhus, a Noble Disciple, having abandoned wrong livelihood,
earns his living by right livelihood:
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Aya vuccati bhikkhave samm-jvo

This, bhikkhus, is called Right Livelihood.
Katamo ca bhikkhave samm-vymo
And what, bhikkhus, is Right Effort?
Idha bhikkhave bhikkhu anuppannna ppakna akusalna
dhammna anuppdya
Here, bhikkhus, a bhikkhu awakens zeal for the non-arising of unarisen,
evil unwholesome states;
Chanda janeti vyamati vriya rabhati citta paggahti padahati

He puts forth effort, arouses energy, exerts his mind and strives.
Uppannna ppakna akusalna dhammna pahnya
He awakens zeal for the abandoning of arisen, evil unwholesome states;
Anuppannna kusalna dhammna uppdya
He awakens zeal for the arising of unarisen wholesome states;
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Uppannna kusalna dhammna hitiy asammosya

bhiyyobhvya vepullya bhvanya pripriy
He awakens zeal for the continuance, non-disappearance, strengthening,
increase and fulfilment by development of arisen wholesome states;
He puts forth effort, arouses energy, exerts his mind and strives:
Aya vuccati bhikkhave samm-vymo
This bhikkhus is called Right Effort.
Katam ca bhikkhave samm-sati
And what, bhikkhus, is Right Mindfulness?

Idha bhikkhave bhikkhu kye kynupass viharati
Here, bhikkhus, a bhikkhu abides contemplating the body as a body,
tp sampajno satim
Ardent, fully aware and mindful,
Vineyya loke abhijjh-domanassa
Having put away covetousness and grief for the world;
Vedansu vedannupass viharati
He abides contemplating feelings as feelings,
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tp sampajno satim
Citte cittnupass viharati
He abides contemplating mind as mind,
tp sampajno satim


Dhammesu dhammnupass viharati
He abides contemplating mind-objects as mind-objects,
tp sampajno satim
Having put away covetousness and grief for the world:
Aya vuccati bhikkhave samm-sati
This, bhikkhus, is called Right Mindfulness.
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Katamo ca bhikkhave samm-samdhi

And what, bhikkhus, is Right Concentration?
Idha bhikkhave bhikkhu
Here, bhikkhus, a bhikkhu,
Vivicceva kmehi
Quite secluded from sensual pleasures,
Vivicca akusalehi dhammehi
Secluded from unwholesome states,
Savitakka savicra viveka-ja pti-sukha pahama jhna

upasampajja viharati
Enters upon and abides in the first jhna accompanied by applied and
sustained thought, with rapture and pleasure born of seclusion.
Vitakka-vicrna vpasam
With the stilling of applied and sustained thought,
Ajjhatta sampasdana cetaso ekodibhva avitakka avicra
samdhi-ja pti-sukha dutiya jhna upasampajja viharati
He enters upon and abides in the second jhna accompanied by
self-confidence and singleness of mind, without applied and sustained
thought, with rapture and pleasure born of concentration.
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Ptiy ca virg
With the fading away as well of rapture
Upekkhako ca viharati
He abides in equanimity,
Sato ca sampajno
Mindful and fully aware,
Sukhaca kyena paisavedeti
Still feeling pleasure with the body,
Ya ta ariy cikkhanti upekkhako satim sukha-vihrti tatiya

jhna upasampajja viharati

He enters upon and abides in the third jhna on account of which the
Noble Ones announce, He has a pleasant abiding, with equanimity and
is mindful.
Sukhassa ca pahn
With the abandoning of pleasure
Dukkhassa ca pahn
And the abandoning of pain,
Pubbeva somanassa-domanassna atthagam
With the previous disappearance of joy and grief,
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Adukkham-asukha upekkh-sati-prisuddhi catuttha jhna

upasampajja viharati
He enters upon and abides in the fourth jhna accompanied by neither
pain nor pleasure, and purity of mindfulness due to equanimity:
Aya vuccati bhikkhave samm-samdhi
This, bhikkhus, is called Right Concentration.
This is the Noble Eightfold Path.
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Teachings from the Discourse on Setting in

Motion the Wheel of Dhamma
101
[Handa maya dhammacakkappavattana-sutta-pha

bhamase]
Dve me bhikkhave ant
Bhikkhus, there are these two extremes
Pabbajitena na sevitabb
That should not be pursued by one who has gone forth:
Yo cya kmesu kma-sukhalliknuyogo

That is, whatever is tied up to sense pleasures, within the realm

of sensuality,
Hno
Which is low,
Gammo
Common,
Pothujjaniko
The way of the common folks,
Anariyo
Not the way of the Noble Ones
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Anattha-sahito
And pointless;
Yo cya atta-kilamathnuyogo
Then there is whatever is tied up with self-deprivation,
Dukkho
Which is painful,
Anariyo
Not the way of the Noble Ones
Anattha-sahito
And pointless.
Ete te bhikkhave ubho ante anupagamma majjhim paipad
tathgatena abhisambuddh
Bhikkhus, without going to either of these extremes, the Tathgata has
ultimately awakened to a middle way of practice,
Cakkhu-kara
Giving rise to vision,
a-kara
Making for insight,
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Upasamya
Leading to calm,
Abhiya
To heightened knowing,
Sambodhya
Awakening,
Nibbnya savattati
And to Nibbna.
Katam ca s bhikkhave majjhim paipad

And what, bhikkhus, is that middle way of practice?

It is this Noble Eightfold Path,
Seyyathda
Samm-dihi
Right View,
Samm-sakappo
Right Intention,
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Samm-vc
Right Speech,
Samm-kammanto
Right Action,
Samm-jvo
Right Livelihood,
Samm-vymo
Right Effort,
Samm-sati
Right Mindfulness,
Samm-samdhi
Aya kho s bhikkhave majjhim paipad tathgatena
abhisambuddh
This, bhikkhus, is the middle way of practice that the Tathgata has
ultimately awakened to,
Cakkhu-kara
Giving rise to vision,
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a-kara
Making for insight,
Upasamya
Leading to calm,
Abhiya
To heightened knowing,
Sambodhya
Awakening,
Nibbnya savattati

And to Nibbna.
Ida kho pana bhikkhave dukkha ariya-sacca
This bhikkhus is the Noble Truth of dukkha:
Jtipi dukkh
Birth is dukkha,
Jarpi dukkh
Ageing is dukkha
Maraampi dukkha
And death is dukkha;
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Soka-parideva-dukkha-domanassupyspi dukkh
Sorrow, lamentation, pain, grief and despair are dukkha,
Appiyehi sampayogo dukkho
Association with the disliked is dukkha,
Piyehi vippayogo dukkho
Separation from the liked is dukkha,
Yampiccha na labhati tampi dukkha
Not attaining ones wishes is dukkha;
Sakhittena pacupdnakkhandh dukkh
In brief, the five focuses of identity are dukkha.

Ida kho pana bhikkhave dukkha-samudayo ariya-sacca
This bhikkhus is the Noble Truth of the cause of dukkha:
Yya tah
It is this craving
Ponobbhavik
Which leads to rebirth,
Nandi-rga-sahagat
Accompanied by delight and lust,
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Tatra-tatrbhinandin
Delighting now here, now there,
Seyyathda
Namely:
Kma-tah
Craving for sensuality,
Bhava-tah
Craving to become,
Vibhava-tah

Craving not to become.

Ida kho pana bhikkhave dukkha-nirodho ariya-sacca
This bhikkhus is the Noble Truth of the cessation of dukkha:
Yo tass yeva tahya asesa-virga-nirodho
It is the remainderless fading away and cessation of that very craving,
Cgo
Its relinquishment,
Painissaggo
Letting go,
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Mutti
Release,
Anlayo
Without any attachment.
Ida kho pana bhikkhave dukkha-nirodha-gmin paipad
ariya-sacca
This bhikkhus is the Noble Truth of the way of practice leading to the
cessation of dukkha:
It is just this Noble Eightfold Path,

Seyyathda
Samm-dihi
Right View,
Samm-sakappo
Right Intention,
Samm-vc
Right Speech,
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Samm-kammanto
Right Action,
Samm-jvo
Right Livelihood,
Samm-vymo
Right Effort,
Samm-sati
Right Mindfulness,
Samm-samdhi
Ida dukkha ariya-saccanti me bhikkhave
Pubbe ananussutesu dhammesu
Cakkhu udapdi
a udapdi
Pa udapdi
Vijj udapdi
loko udapdi
Bhikkhus, in regard to things unheard-of before,
Vision arose,
Insight arose,
Discernment arose,
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Knowledge arose,
Light arose:
This is the Noble Truth of dukkha;
Ta kho panida dukkha ariya-sacca parieyyanti
Now this Noble Truth of dukkha should be completely understood;
Ta kho panida dukkha ariya-sacca paritanti
Now this Noble Truth of dukkha has been completely understood.
Ida dukkha-samudayo ariya-saccanti me bhikkhave
Cakkhu udapdi
a udapdi
Pa udapdi
Vijj udapdi
loko udapdi
Vision arose,
Insight arose,
Discernment arose,
Knowledge arose,
Light arose:
This is the Noble Truth of the cause of dukkha.
Ta kho panida dukkha-samudayo ariya-sacca pahtabbanti
Now this cause of dukkha should be abandoned;
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the wheel of dhamma
Ta kho panida dukkha-samudayo ariya-sacca pahnanti
111
Now this cause of dukkha has been abandoned.

Ida dukkha-nirodho ariya-saccanti me bhikkhave
Cakkhu udapdi
a udapdi
Pa udapdi
Vijj udapdi
loko udapdi
Vision arose,

Insight arose,
Discernment arose,
Knowledge arose,
Light arose:
This is the Noble Truth of the cessation of dukkha;
Ta kho panida dukkha-nirodho ariya-sacca sacchiktabbanti
Now the cessation of dukkha should be experienced directly;
Ta kho panida dukkha-nirodho ariya-sacca sacchikatanti
Now the cessation of dukkha has been experienced directly.
Ida dukkha-nirodha-gmin paipad ariya-saccanti me bhikkhave
Cakkhu udapdi
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a udapdi
Pa udapdi
Vijj udapdi
loko udapdi
Vision arose,
Insight arose,
Discernment arose,
Knowledge arose,
Light arose:
This is the Noble Truth of the way of practice
leading to the cessation of dukkha;
Ta kho panida dukkha-nirodha-gmin paipad ariya-sacca

bhvetabbanti
Now this way of practice leading to the cessation of dukkha
should be developed;
Ta kho panida dukkha-nirodha-gmin paipad ariya-sacca
bhvitanti
Now this way of practice leading to the cessation of dukkha
has been developed.
Yva kvaca me bhikkhave imesu catsu ariya-saccesu
Evan-ti-parivaa dvdaskra yath-bhta a-dassana na
suvisuddha ahosi
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As long, bhikkhus, as my knowledge and understanding,
113
As it actually is,
Of these Four Noble Truths,
With their three phases and twelve aspects,
Was not entirely pure,
Neva tvha bhikkhave sadevake loke samrake sabrahmake
Sassamaa-brhmaiy pajya sadeva-manussya
Anuttara samm-sambodhi abhisambuddho paccasi
Did I not claim, bhikkhus,
In this world of devas, Mra and Brahm,
Amongst mankind with its priests and renunciants,
Kings and commoners,

An ultimate awakening
To unsurpassed, perfect enlightenment.
Yato ca kho me bhikkhave imesu catsu ariya-saccesu
Evan-ti-parivaa dvdaskra yath-bhta a-dassana
suvisuddha ahosi
But when, bhikkhus, my knowledge and understanding
As it actually is,
Of these Four Noble Truths,
With their three phases and twelve aspects,
Was indeed entirely pure,
Athha bhikkhave sadevake loke samrake sabrahmake
Sassamaa-brhmaiy pajya sadeva-manussya
Anuttara samm-sambodhi abhisambuddho paccasi
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Then indeed did I claim, bhikkhus,

In this world of devas, Mra and Brahm,
Amongst mankind with its priests and renunciants,
Kings and commoners,
An ultimate awakening
To unsurpassed, perfect enlightenment.
aca pana me dassana udapdi
Now knowledge and understanding arose in me:
Akupp me vimutti ayam-antim jti natthi dni punabbhavoti
My release is unshakeable,
This is my last birth,
There wont be any further becoming.
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striving according to dhamma
The Teaching on Striving According to

Dhamma
115
[Handa maya dhamma-pahasna-pham bhamase]

Eva svkkhto bhikkhave may dhammo
Bhikkhus, the Dhamma has thus been well expounded by me,
Uttno
Elucidated,
Vivao
Disclosed,

Paksito
Revealed,
Chinna-pilotiko
And stripped of patchwork
Alam-eva saddh-pabbajitena kula-puttena vriya rabhitu
This is enough for a clansman, who has gone forth out of faith, to arouse
his energy thus:
Kma taco ca nahru ca ahi ca avasissatu
Willingly let only my skin, sinews and bones remain,
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116
Sarre upasussatu masa-lohita

And let the flesh and blood in this body wither away.
Ya ta
As long as whatever is to be attained
Purisa-thmena
By human strength,
Purisa-vriyena
By human energy,
Purisa-parakkamena
By human effort,
Pattabba na ta appuitv
Has not been attained,
Vriyassa sahna bhavissatti
Let not my efforts stand still.
Dukkha bhikkhave kusto viharati
Bhikkhus, the lazy person dwells in suffering,
Vokio ppakehi akusalehi dhammehi
Soiled by evil, unwholesome states
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Mahantaca sadattha parihpeti

And great is the personal good that he neglects.
raddha-vriyo ca kho bhikkhave sukha viharati
The energetic person though dwells happily,
Pavivitto ppakehi akusalehi dhammehi
Well withdrawn from unwholesome states
Mahantaca sadattha paripreti
And great is the personal good that he achieves.
Na bhikkhave hnena aggassa patti hoti

Bhikkhus, it is not by lower means that the supreme is attained

Aggena ca kho bhikkhave aggassa patti hoti
But, bhikkhus, it is by the supreme that the supreme is attained.
Maapeyyam-ida bhikkhave brahmacariya
Bhikkhus, this holy life is like the cream of the milk:
Satth sammukh-bhto
The Teacher is present,
Tasmtiha bhikkhave vriya rabhatha
Therefore, bhikkhus, start to arouse your energy
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118
Appattassa pattiy
For the attainment of the as yet unattained,
Anadhigatassa adhigamya
For the achievement of the as yet unachieved,
Asacchikatassa sacchikiriyya
For the realization of the as yet unrealized.
Eva no aya amhka pabbajj avakat avajh bhavissati
Thinking, in such a way: Our Going Forth will not be barren
Saphal sa-udray
But will become fruitful and fertile,
Yesa maya paribhujma cvara-piapta-sensanagilnappaccaya-bhesajja-parikkhra tesa te kr amhesu
And all our use of robes, almsfood, lodgings, and medicinal requisites,
given by others for our support,
Mahapphal bhavissanti mahnisasti
Will reward them with great fruit and great benefit.
Eva hi vo bhikkhave sikkhitabba
Bhikkhus, you should train yourselves thus:
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Attattha v hi bhikkhave sampassamnena
119
Considering your own good,

Alam-eva appamdena sampdetu
It is enough to strive for the goal without negligence;
Parattha v hi bhikkhave sampassamnena
Bhikkhus, considering the good of others,
Alam-eva appamdena sampdetu
It is enough to strive for the goal without negligence;
Ubhayattha v hi bhikkhave sampassamnena

Bhikkhus, considering the good of both,
Alam-eva appamdena sampdetunti
It is enough to strive for the goal without negligence.
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The Verses of Tyana

[Handa maya tyana-gthyo bhamase]
Chinda sota parakkamma
kme panda brhmaa
Nappahya muni kme
nekattam-upapajjati
Exert yourself and cut the stream.

Discard sense-pleasures, Holy Man;
Not letting sensual pleasures go,
A sage will not reach unity.
Kayir ce kayirthena
daham-ena parakkame
Sithilo hi paribbjo
bhiyyo kirate raja
Vigorously, with all ones strength,

It should be done, what should be done;
A lax monastic life stirs up
The dust of passions all the more.
Akata dukkaa seyyo
pacch tappati dukkaa
Kataca sukata seyyo
ya katv nnutappati
Better is not to do bad deeds

That afterwards would bring remorse;
Its rather good deeds one should do
Which having done one wont regret.
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Kuso yath duggahito
hattham-evnukantati
Smaa dupparmaha
nirayypakahati
121
As Kusa-grass, when wrongly grasped,

Will only cut into ones hand
So does the monks life wrongly led
Indeed drag one to hellish states.
Ya kici sithila kamma
sakilihaca ya vata
Sakassara brahma-cariya
na ta hoti mahapphalanti
Whatever deed thats slackly done,

Whatever vow corruptly kept,
The Holy Life led in doubtful ways

All these will never bear great fruit.
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part 4
Formal Requests

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124
formal requests
Ajali
Chanting and making formal requests is done with the hands in ajali.
This is a gesture of respect, made by placing the palms together
directly in front of the chest, with the fingers aligned and pointing
upwards.
Requesting a Dhamma Talk

[ After bowing three times, with hands joined in ajali,
recite the following: ]
Brahm ca lokdhipat sahampati
Katajal anadhivara aycatha

Santdha sattpparajakkha-jtik
Desetu dhamma anukampima paja
[ Bow three times again ]
The Brahm god Sahampati, Lord of the world,
With palms joined in reverence, requested a favour:
Beings are here with but little dust in their eyes,
Pray, teach the Dhamma out of compassion for them.
Acknowledging the Teaching

One person:
Handa maya dhammakathya sdhukra dadmase

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

It is well, I appreciate it.
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requesting paritta chanting
Requesting Paritta Chanting
125

recite the following ]
Vipatti-paibhya sabba-sampatti-siddhiy
Sabbadukkha-vinsya
Paritta brtha magala
Sabbabhaya-vinsya
Sabbaroga-vinsya

[ Bow three times ]

For warding off misfortune, for the arising of good fortune,
For the dispelling of all dukkha,
May you chant a blessing and protection.
For the dispelling of all fear,
For the dispelling of all sickness,
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three refuges & the five precepts
126
formal requests

& the Five Precepts
recite the appropriate request. ]
For a group from a monk

Maya bhante tisaraena saha
paca slni ycma
Dutiyampi maya bhante tisaraena saha
paca slni ycma
Tatiyampi maya bhante tisaraena saha
paca slni ycma
For oneself from a monk
Aha bhante tisaraena saha
paca slni ycmi
Dutiyampi aha bhante tisaraena saha
paca slni ycmi
Tatiyampi aha bhante tisaraena saha
paca slni ycmi
For a group from a nun

Maya ayye tisaraena saha
paca slni ycma
Dutiyampi maya ayye tisaraena saha
paca slni ycma
Tatiyampi maya ayye tisaraena saha
paca slni ycma
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formal requests
three refuges & the five precepts
127
For oneself from a nun

Aha ayye tisaraena saha
paca slni ycmi
Dutiyampi aha ayye tisaraena saha
paca slni ycmi
Tatiyampi aha ayye tisaraena saha
paca slni ycmi
For a group from a layperson

Maya mitta tisaraena saha
paca slni ycma
Dutiyampi maya mitta tisaraena saha
paca slni ycma
Tatiyampi maya mitta tisaraena saha
paca slni ycma
For oneself from a layperson

Aha mitta tisaraena saha
paca slni ycmi
Dutiyampi aha mitta tisaraena saha
paca slni ycmi
Tatiyampi aha mitta tisaraena saha
paca slni ycmi
Translation
We/I, Venerable Sir/Sister/Friend,
request the Three Refuges and the Five Precepts.
For the second time,
we/I, Venerable Sir/Sister/Friend,
For the third time,
we/I, Venerable Sir/Sister/Friend,
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taking the three refuges
128
formal requests

[ Repeat, after the leader has chanted the first three lines ]
Buddha saraa gacchmi
Dhamma saraa gacchmi
Sagha saraa gacchmi
To the Buddha I go for refuge.

To the Dhamma I go for refuge.
To the Sagha I go for refuge.
Dutiyampi buddha saraa gacchmi
Dutiyampi dhamma saraa gacchmi
Dutiyampi sagha saraa gacchmi
For the second time, to the Buddha I go for refuge.
For the second time, to the Dhamma I go for refuge.
For the second time, to the Sagha I go for refuge.
Tatiyampi buddha saraa gacchmi
Tatiyampi dhamma saraa gacchmi
Tatiyampi sagha saraa gacchmi
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formal requests
the five precepts
For the third time, to the Buddha I go for refuge.
129
For the third time, to the Dhamma I go for refuge.

For the third time, to the Sagha I go for refuge.
[ Leader: ]
[Tisaraa-gamana nihita]
This completes the going to the Three Refuges.
[ Response: ]
ma bhante / ma ayye / ma mitta
Yes, Venerable Sir/Sister/Friend.
The Five Precepts

[ Repeat each precept after the leader ]

1. Ptipt verama sikkhpada samdiymi
I undertake the precept to refrain from taking the life of any
living creature.
2. Adinndn verama sikkhpada samdiymi
I undertake the precept to refrain from taking that which is not given.
3. Kmesu micchcr verama sikkhpada samdiymi
I undertake the precept to refrain from sexual misconduct.
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the five precepts
130
formal requests
4. Musvd verama sikkhpada samdiymi

I undertake the precept to refrain from lying.
5. Surmeraya-majja-pamdahn verama sikkhpada
samdiymi
I undertake the precept to refrain from consuming intoxicating drink and
drugs which lead to carelessness.
[ Leader: ]
[Imni paca sikkhpadni
Slena sugati yanti
Slena bhogasampad
Slena nibbuti yanti
Tasm sla visodhaye]

These are the Five Precepts;
virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness
Therefore let virtue be purified.
[ Response: ]
Sdhu, sdhu, sdhu
[ Bow three times ]
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formal requests
three refuges & the eight precepts
131

& the Eight Precepts
recite the appropriate request. ]
For a group from a monk

Maya bhante tisaraena saha
aha slni ycma
Dutiyampi maya bhante tisaraena saha
aha slni ycma
Tatiyampi maya bhante tisaraena saha
aha slni ycma
For oneself from a monk
Aha bhante tisaraena saha
aha slni ycmi
Dutiyampi aha bhante tisaraena saha
aha slni ycmi
Tatiyampi aha bhante tisaraena saha
aha slni ycmi
For a group from a nun

Maya ayye tisaraena saha
aha slni ycma
Dutiyampi maya ayye tisaraena saha
aha slni ycma
Tatiyampi maya ayye tisaraena saha
aha slni ycma
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three refuges & the eight precepts
132
formal requests
For oneself from a nun

Aha ayye tisaraena saha
aha slni ycmi
Dutiyampi aha ayye tisaraena saha
aha slni ycmi
Tatiyampi aha ayye tisaraena saha
aha slni ycmi
For a group from a layperson

Maya mitta tisaraena saha
aha slni ycma
Dutiyampi maya mitta tisaraena saha
aha slni ycma
Tatiyampi maya mitta tisaraena saha
aha slni ycma
For oneself from a layperson

Aha mitta tisaraena saha
aha slni ycmi
Dutiyampi aha mitta tisaraena saha
aha slni ycmi
Tatiyampi aha mitta tisaraena saha
aha slni ycmi
Translation
request the Three Refuges and the Eight Precepts.
For the second time,
For the third time,
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formal requests
taking the three refuges
133
[ Repeat, after the leader has chanted the first three lines ]
Buddha saraa gacchmi
Dhamma saraa gacchmi
Sagha saraa gacchmi

To the Buddha I go for refuge.
To the Dhamma I go for refuge.

To the Sagha I go for refuge.
Dutiyampi buddha saraa gacchmi
Dutiyampi dhamma saraa gacchmi
Dutiyampi sagha saraa gacchmi
For the second time, to the Buddha I go for refuge.
For the second time, to the Dhamma I go for refuge.
For the second time, to the Sagha I go for refuge.
Tatiyampi buddha saraa gacchmi
Tatiyampi dhamma saraa gacchmi
Tatiyampi sagha saraa gacchmi
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the eight precepts
134
formal requests
For the third time, to the Buddha I go for refuge.

For the third time, to the Dhamma I go for refuge.
For the third time, to the Sagha I go for refuge.
[ Leader: ]
[Tisaraa-gamana nihita]
This completes the going to the Three Refuges.
[ Response: ]
ma bhante / ma ayye / ma mitta
Yes, Venerable Sir/Sister/Friend.
The Eight Precepts

[ Repeat each precept after the leader ]

1. Ptipt verama sikkhpada samdiymi
I undertake the precept to refrain from taking the life of any
living creature.
2. Adinndn verama sikkhpada samdiymi
I undertake the precept to refrain from taking that which is not given.
3. Abrahmacariy verama sikkhpada samdiymi
I undertake the precept to refrain from any intentional sexual activity.
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formal requests
the eight precepts
4. Musvd verama sikkhpada samdiymi
135
I undertake the precept to refrain from lying.

5. Surmeraya-majja-pamdahn verama sikkhpada
samdiymi
I undertake the precept to refrain from consuming intoxicating drink and
drugs which lead to carelessness.
6. Viklabhojan verama sikkhpada samdiymi.
I undertake the precept to refrain from eating at inappropriate times.
7. Nacca-gta-vdita-viskadassan

ml-gandha-vilepana-dhraa-maana-vibhsanahn
verama sikkhpada samdiymi.
I undertake the precept to refrain from entertainment, beautification,
and adornment.
8. Uccsayana-mahsayan verama sikkhpada samdiymi.
I undertake the precept to refrain from lying on a high or luxurious
sleeping place.
[ Leader: ]
[Imni aha sikkhpadni samdiymi]
[ Response: ]
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the eight precepts
136
formal requests
Imni aha sikkhpadni samdiymi

I undertake these Eight Precepts.
[ Leader: ]
[Imni aha sikkhpadni
Slena sugati yanti
Slena bhogasampad
Slena nibbuti yanti
Tasm sla visodhaye]
These are the Eight Precepts;

virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness
Therefore let virtue be purified.
[ Response: ]
Sdhu, sdhu, sdhu.
[ Bow three times ]
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part 5
Appendix

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pli phonetics and pronunciation
138
appendix
Pli Phonetics and Pronunciation

Pli is the original scriptural language of Theravda Buddhism. It was a spoken
language, closely related to Sanskrit, with no written script of its own. As
written forms have emerged, they have been in the letterings of other languages
(e.g. Devanagari, Sinhalese, Burmese, Khmer, Thai, Roman). The Roman
lettering used here is pronounced as in English, with the following clarifications:
Vowels
Short
Long
a as in about
as in faather
i as in hiit
as in machiine
u as in pu
ut
as in ru
ule
Exceptions: e and o change to short

sounds in syllables ending in consonants.
They are then pronounced as in geet and
o
ox, respectively.
e as in greey
o as in mo
ore

Consonants
c as in anccient (like ch but unaspirated)
, as ng in sang
ng
as ny in cany
nyon
v rather softer than the English v; near w
Aspirated consonants
bh ch dh h gh jh kh ph th h
These two-lettered notations with h denote an aspirated, airy sound, distinct
from the hard, crisp sound of the single consonant. They should be considered
as one unit.
However, the other combinations with h, i.e., lh, mh, h, and vh, do count as
two consonants (for example in the Pli words jivh or muho).
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appendix
139
Examples
th as t in tongue. (Never pronounced as in th
the.)
ph as p in palate. (Never pronounced as in ph
photo.)
These are distinct from the hard, crisp sound of the single consonant, e.g. th as
in Th
Thomas (not as in th
thin) or ph as in p
puff (not as in ph
phone).
Retroex consonants
h h
These retroflex consonants have no English equivalents. They are sounded by
curling the tip of the tongue back against the palate.
Chanting technique
Once you have grasped the system of Pli pronunciation and the following
chanting technique, it allows you to chant a text in Pli from sight with the

correct rhythm.
Unstressed syllables end in a short a, i or u. All other syllables are stressed.
Stressed syllables take twice the time of unstressed syllables rather like two
beats in a bar of music compared to one. This is what gives the chanting its
particular rhythm.
BUD DHO
1
SU SUD DHO
KA RU
MA HA A VO
Two details that are important when separating the syllables:

1. Syllables with double letters get divided in this way:
A NIC CA
PUG GA L
(not A NI CCA)
(not PU GGA L)

1
They are always enunciated separately, e.g. dd in uddeso as in mad dog, or gg
in maggo as in big gun.
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appendix
2. Aspirated consonants like bh, dh etc. count as single consonant and dont
get divided (Therefore amhka, but sadhamma, not sadhamma or,
another example: Buddho and not Buddho).
Precise pronunciation and correct separation of the syllables is especially
important when someone is interested in learning Pli and to understand and
memorize the meaning of Suttas and other chants, otherwise the meaning of it
will get distorted.
An example to illustrate this:
The Pli word sukka means bright; sukkha means dry; sukha
happiness; suka parrot and ska bristles on an ear of barley.
So if you chant sukha with a k instead of a kh, you would chant parrot
instead of happiness.
A general rule of thumb for understanding the practice of chanting is to listen
carefully to what the leader and the group are chanting and to follow, keeping
the same pitch, tempo and speed. All voices should blend together as one.
Punctuation, tonal marks and pauses in this edition

[Square brackets] indicate parts usually chanted only by the leader, but
chanting customs differ in the various monasteries.
The slash / indicates variations of male of female forms according to the person
chanting them, or singular and plural forms when chanting alone or in a group.
The cantillation marks indicate changes in pitch, usually a full tone up or down:
High tone:
noble
Long low tone:
homage
Low tone:
blessed
Long mid tone:
guides
A note on hyphenation in the text

As an aid to understanding, some of the longer Pli words in the text have been
hyphenated into the words from which they are compounded. This does not
affect the pronunciation in any way.
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appendix
glossary of pli terms
141
Glossary of Pli Terms

Anatt Literally, not-self, i.e. impersonal, without individual essence; neither
a person nor belonging to a person. One of the three characteristics of
conditioned phenomena.
Anicca Transient, impermanent, unstable, having the nature to arise and pass
away. One of the three characteristics of conditioned phenomena.
Ajali A gesture of respect. The palms of both hands join together directly in
front of the chest, with the fingers aligned and pointing upwards.
Araha/Arahant Literally, worthy one a term applied to all enlightened
beings. As an epithet of the Buddha alone, Lord is used.
Ariyapuggal Noble Beings or Noble Disciples there are eight kinds: those
who are working on or who have achieved the four different stages of
realization.

Bhagav Bountiful, with good fortune when used as an epithet of the

Buddha, the Fortunate One, the Blessed One.
Bhikkhu A Buddhist monk who lives as an alms mendicant, abiding by 227
training precepts that define a life of renunciation and simplicity.
Brahm Celestial being; a god in one of the higher spiritual realms.
Buddha The Understanding One, the Awakened One, who knows things as they
are; a potential in every human being. The historical Buddha, Siddhattha
Gotama, lived and taught in India in the 5th century B.C.E.
Deva A celestial being. Less refined than a brahm; as a deva is still in a sensual
realm, albeit a very refined one.
Dhamma (Sanskrit: Dharma) The Teaching of the Buddha as contained in the
scriptures; not dogmatic in character, but more like a raft or vehicle to
convey the disciple to deliverance. Also, the Truth towards which that
Teaching points; that which is beyond words, concepts or intellectual
understanding. When written as dhamma, i.e. with lower case d, this
refers to an item or thing.
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appendix
Dukkha Literally, hard to bear dis-ease, restlessness of mind, anguish,

conflict, unsatisfactoriness, discontent, stress, suffering. One of the three
characteristics of conditioned phenomena.
Factors of Awakening (bojjhaga) 1. mindfulness, 2. investigation of truth,
3. effort, 4. rapture, 5. tranquility, 6. concentration, 7. equanimity.
Foundations of Mindfulness (satipahna) Mindfulness of 1. kya (body),
2. vedan (feelings), 3. citta (mind), 4. dhamma (mind-objects).
Grounds of Birth (yoni) The four modes of generation by which beings take
birth: womb-born, egg-born, moisture-born and spontaneously born.
Holy Life (brahmacariya) Literally: the Brahma-conduct; usually referring to
the monastic life. Using this term emphasizes the vow of celibacy.
Jhna Mental absorption. A state of strong concentration focused on a single
physical or sensation or mental notion.
Kamma (Sanskrit: karma) Action, deed; actions created by habitual impulse,

intention, volition.
Khandh The five aggregates, physical or mental that is: rpa, vedan, sa,
sakhr, via. Attachment to any of these as, This is mine, I am this
or, This is my self is updna clinging or grasping.
Mra Personification of evil forces. During the Buddhas struggle for
enlightenment, Mra manifested frightening and enticing forms to try to
turn him back from his goal.
Nibbna (Sanskrit: Nirva) Literally, coolness the state of liberation from
all suffering and defilements, the goal of the Buddhist path.
Paccekabuddha Solitary Buddha someone enlightened by their own efforts
without relying on a teacher but who, unlike the Buddha, has no following
of disciples.
Paritta Verses chanted particularly for blessing and protection.
Parinibbna The Buddhas final passing away, i.e. final entering Nibbna.
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Peaceful Sage (muni) An epithet of the Buddha.
143
Planes of Birth (bhmi) The three planes where rebirth takes place:
kmvacara-bhmi: the sensuous plane; rpvacara-bhmi: form plane;
arpvacara-bhmi: formless plane.
Pua Merit, the accumulation of good fortune, blessings, or well-being
resulting from the practice of Dhamma.
Rpa Form or matter. The physical elements that make up the body, i.e. earth,
water, fire and air (solidity, cohesion, temperature and vibration).
Sagha The community of those who practise the Buddhas Way.
More specifically, those who have formally committed themselves to the
lifestyle of mendicant monks and nuns. The four pairs, the eight kinds of
noble beings are those who are on the path to or who have realized the
fruition of the four stages of enlightenment: stream-entry, once-return,
non-return and arahantship.

Sakhr Formations, constructions, all conditioned things, or volitional

impulses, that is all mental states apart from feeling and perception that
colour ones thoughts and make them either good, bad or neutral.
Sa Perception, the mental function of recognition.
Tathgata Thus gone or Thus come one who has gone beyond suffering
and mortality; one who experiences things as they are, without delusion.
The epithet that the Buddha applied to himself.
Threefold bliss Mundane bliss, celestial bliss and Nibbnic bliss.
Triple Gem Buddha, Dhamma and Sagha.
Vedan Feeling physical and mental feelings that may be either pleasant,
unpleasant or neutral.
Via Sense consciousness the process whereby there is seeing, hearing,
smelling, tasting, touching and thinking.
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We Wish Gratefully To Acknowledge The Following:

The late Venerable Dr. Saddhtissa and Mr. Maurice Walshe for
assistance with the English translation.
Melanie bhassar Davies for establishing the tonal system for
both the English and Pli chants.
All those Monks, Nuns and Lay People who have given generously
of their time and resources to produce this book.

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May 31, 2015

May 31, 2015

Chanting Book Volume One

This work is licensed under a Creative Commons

May 31, 2015

Homage to the Dhamma

Homage to the Sagha

Salutation to the Triple Gem

Part 2 Evening Chanting

Recollection of the Buddha

Supreme Praise of the Buddha

May 31, 2015

Supreme Praise of the Dhamma

Supreme Praise of the Sagha

Part 3 Reections & Recollections

The Buddhas Words on Loving-Kindness

Suffusion With the Divine Abidings

Reflection on the Unconditioned

Reflection on the Four Requisites

Five Subjects for Frequent Recollection

Ten Subjects for Frequent Recollection by One Who

Reflection on the Thirty-Two Parts

May 31, 2015

Reflection on the Off-Putting Qualities of the

Verses on the Riches of a Noble One

Verses on the Three Characteristics

Verses on the Burden

Verses on a Shining Night of Prosperity

Verses on Respect for the Dhamma

Verses on the Training Code

Verses on the Buddhas First Exclamation

The Teaching on Mindfulness of Breathing

Teachings from the Discourse on Setting in Motion

The Teaching on Striving According to Dhamma

May 31, 2015

Part 4 Formal Requests

Requesting a Dhamma Talk

Acknowledging the Teaching

Requesting Paritta Chanting

Requesting the Three Refuges

Taking the Three Refuges

Requesting the Three Refuges

Taking the Three Refuges

Pli Phonetics and Pronunciation

May 31, 2015

List of First Lines

npnassati bhikkhave bhvit bahul-kat

Atthi bhikkhave ajta abhta akata

Ayam-eva ariyo ahagiko maggo

Bahu ve saraa yanti

Bhr have pacakkhandh

Chinda sota parakkamma

Dasa ime bhikkhave

Dve me bhikkhave ant

Eva svkkhto bhikkhave may dhammo

Imin puakammena upajjhy guuttar

Jar-dhammomhi jara anatto

May 31, 2015

Puassidni katassa ynani katni me

Sabbe sakhr anicc

Sabbe sakhr aniccti

This is what should be done

Thus have I heard that the Blessed One