Contents [go up]

Pronunciation [go up]

Pāli is the original language of the Theravadin Buddhist scriptures, the closest we have to the dialect spoken by the Buddha himself. It has no written script of its own, and so every country that has adopted Theravada Buddhism has used its own script to transcribe it. In Thailand this has meant that Pāli has picked up some of the tones of the Thai language, as each consonant & consonant cluster in the Thai alphabet has a built-in tone — high, medium, low, rising, or falling. This accounts for the characteristic melody of Thai Pāli chanting.

Vowels

Pāli has two sorts of vowels, long — ā, e, ī, o, ū, & ay; and short — a, i, & u. Unlike long and shorts vowels in English, the length here refers to the actual amount of time used to pronounce the vowel, and not to its quality. Thus ā & a are both pronounced like the a in father, simply that the sound ā is held for approximately twice as long as the sound a. The same principle holds for ī & i, and for ū & u. Thus, when chanting Pāli, the vowels are pronounced as follows:

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

Consonants

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

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

Certain two-lettered notations — bh, dh, ḍh, gh, jh — denote an aspirated sound, somewhat in the throat, that we do not have in English and that the Thais do not have in their language, either. The Thai solution to this problem is to pronounce bh as a throaty ph, dh as a throaty th, and gh as a throaty kh.

Pāli also contains retroflex consonants, indicated with a dot under the letter: ḍ, ḍh, ḷ, ṇ, ṭ, ṭh. These have no English equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone.

Scanning

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

Full-length syllables:

contain a long vowel (ā, e, ī, o, ū, ay); or
end with ṃ; or
end with a consonant followed by a syllable beginning with a consonant (e.g., Bud-dho, Dham-mo, Saṅ-gho).

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

Half-length syllables end in a short vowel.

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

Van - dā - ma - haṃ ta - ma - ra - ṇaṃ si - ra - sā ji - nen - daṃ
1 1 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1/2 1 1

In this book, wherever possible, many of the long compound words have been broken down with hyphens into their component words to make them easier to read and — for anyone studying Pāli — to understand. This creates only one problem in scanning: When the hyphen is preceded by a consonant (usually m or d) and followed by a vowel, the consonant forms a syllable together with the vowel following the hyphen and not with the vowel preceding it. Thus, for instance, dhammam-etaṃ would scan as dham-ma-me-taṃ; and tam-araṇaṃ as ta-ma-ra-ṇaṃ.

If all these rules seem daunting, the best course is simply to listen carefully to the group and to chant along, following as closely as possible their tempo, rhythm, and pitch. All voices, ideally, should blend together as one.

Morning Chanting [go up]

Arahaṃ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṃ bhagavantaṃ abhivādemi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṃ namassāmi.

I pay homage to the Dhamma.

(BOW DOWN)

Supaṭipanno bhagavato sāvaka-saṅgho.

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

Saṅghaṃ namāmi.

I pay respect to the Sangha.

(BOW DOWN)

INVOCATION (by leader):

Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,

We have gone for refuge to the Blessed One,

(uddissa pabbajitā) yo no bhagavā satthā

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

yassa ca mayaṃ bhagavato dhammaṃ rocema.

and in whose Dhamma we delight.

Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.

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

Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:

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

(ALL):

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

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

Praise for the Buddha [go up]

(LEADER):

Handa mayaṃ buddhābhithutiṃ karoma se:

Now let us give high praise to the Awakened One:

(ALL):

[Yo so tathāgato] arahaṃ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā;

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

Yo imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ,
Sassamaṇa-brāhmaṇiṃ pajaṃ sadeva-manussaṃ sayaṃ abhiññā sacchikatvā pavedesi.

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

Yo dhammaṃ desesi ādi-kalyāṇaṃ majjhe-kalyāṇaṃ pariyosāna-kalyāṇaṃ;

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

Sātthaṃ sabyañjanaṃ kevala-paripuṇṇaṃ parisuddhaṃ bhagavantaṃ sirasā namāmi.

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

Tam-ahaṃ bhagavantaṃ abhipūjayāmi,
Tam-ahaṃ bhagavantaṃ sirasā namāmi.

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

(BOW DOWN)

Praise for the Dhamma [go up]

(LEADER):

Handa mayaṃ dhammābhithutiṃ karoma se:

Now let us give high praise to the Dhamma:

(ALL):

[Yo so svākkhāto] bhagavatā dhammo,

The Dhamma well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṃ veditabbo viññūhi:

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

Tam-ahaṃ dhammaṃ abhipūjayāmi,
Tam-ahaṃ dhammaṃ sirasā namāmi.
I worship most highly that Dhamma,
To that Dhamma I bow my head down.

(BOW DOWN)

Praise for the Sangha [go up]

(LEADER):

Handa mayaṃ saṅghābhithutiṃ karoma se:

Now let us give high praise to the Sangha:

(ALL):

[Yo so supaṭipanno] bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

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

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

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

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

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

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

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

Esa bhagavato sāvaka-saṅgho —

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

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṃ puññakkhettaṃ lokassa:

the incomparable field of merit for the world:

Tam-ahaṃ saṅghaṃ abhipūjayāmi,
Tam-ahaṃ saṅghaṃ sirasā namāmi.
I worship most highly that Sangha,
To that Sangha I bow my head down.

(BOW DOWN)

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

(LEADER):

Handa mayaṃ ratanattayappaṇāma-gāthāyo ceva saṃvega-vatthu-paridīpaka-pāṭhañca bhaṇāma se:

Now let us recite the stanzas in salutation to the Triple Gem together with the passage on the topics inspiring a sense of chastened dispassion:

(ALL):

[Buddho susuddho] karuṇā-mahaṇṇavo,
Yoccanta-suddhabbara-ñāṇa-locano,
Lokassa pāpūpakilesa-ghātako:
Vandāmi buddhaṃ aham-ādarena taṃ.
The Buddha, well-purified, with ocean-like compassion,
Possessed of the eye of knowledge completely purified,
Destroyer of the evils & corruptions of the world:
I revere that Buddha with devotion.
Dhammo padīpo viya tassa satthuno,
Yo magga-pākāmata-bhedabhinnako,
Lokuttaro yo ca tad-attha-dīpano:
Vandāmi dhammaṃ aham-ādarena taṃ.
The Teacher's Dhamma, like a lamp,
divided into Path, Fruition, & the Deathless,
both transcendent (itself) & showing the way to that goal:
I revere that Dhamma with devotion.
Saṅgho sukhettābhyatikhetta-saññito,
Yo diṭṭha-santo sugatānubodhako,
Lolappahīno ariyo sumedhaso:
Vandāmi saṅghaṃ aham-ādarena taṃ.
The Sangha, called a field better than the best,
who have seen peace, awakening after the one gone the good way,
who have abandoned carelessness — the noble ones, the wise:
I revere that Sangha with devotion.
Iccevam-ekant'abhipūjaneyyakaṃ,
Vatthuttayaṃ vandayatābhisaṅkhataṃ,
Puññaṃ mayā yaṃ mama sabbupaddavā,
Mā hontu ve tassa pabhāva-siddhiyā.
By the power of the merit I have made
in giving reverence to the Triple Gem
worthy of only the highest homage,
may all my obstructions cease to be.

Idha tathāgato loke uppanno arahaṃ sammā-sambuddho,

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

Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito.

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

Mayan-taṃ dhammaṃ sutvā evaṃ jānāma,

Having heard the Dhamma, we know this:

Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,

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

Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,

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

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi dukkhaṃ,

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

Saṅkhittena pañcupādānakkhandhā dukkhā,

In short, the five clinging-aggregates are stressful,

Seyyathīdaṃ:

Namely:

Rūpūpādānakkhandho,

Form as a clinging-aggregate,

Vedanūpādānakkhandho,

Feeling as a clinging-aggregate,

Saññūpādānakkhandho,

Perception as a clinging-aggregate,

Saṅkhārūpādānakkhandho,

Mental processes as a clinging-aggregate,

Viññāṇūpādānakkhandho.

Consciousness as a clinging-aggregate.

Yesaṃ pariññāya,
Dharamāno so bhagavā,
Evaṃ bahulaṃ sāvake vineti,

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

Evaṃ bhāgā ca panassa bhagavato sāvakesu anusāsanī,
Bahulaṃ pavattati:

Many times did he emphasize this part of his admonition:

"Rūpaṃ aniccaṃ,

"Form is inconstant,

Vedanā aniccā,

Feeling is inconstant,

Saññā aniccā,

Perception is inconstant,

Saṅkhārā aniccā,

Mental processes are inconstant,

Viññāṇaṃ aniccaṃ,

Consciousness is inconstant,

Rūpaṃ anattā,

Form is not-self,

Vedanā anattā,

Feeling is not-self,

Saññā anattā,

Perception is not-self,

Saṅkhārā anattā,

Mental processes are not-self,

Viññāṇaṃ anattā,

Consciousness is not-self,

Sabbe saṅkhārā aniccā,

All processes are inconstant,

Sabbe dhammā anattāti."

All phenomena are not-self."

Te (WOMEN: Tā ) mayaṃ,
Otiṇṇāmha jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi,
Dukkh'otiṇṇā dukkha-paretā,

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

"Appeva nām'imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti!"

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

* (MONKS & NOVICES):

Cira-parinibbutampi taṃ bhagavantaṃ uddissa arahantaṃ sammā-sambuddhaṃ,
Saddhā agārasmā anagāriyaṃ pabbajitā.

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

Tasmiṃ bhagavati brahma-cariyaṃ carāma,

We practice that Blessed One's holy life,

(Bhikkhūnaṃ sikkhā-sājīva-samāpannā.

Fully endowed with the bhikkhus' training & livelihood.)

Taṃ no brahma-cariyaṃ,
Imassa kevalassa dukkhakkhandhassa antakiriyāya saṃvattatu.

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

* (OTHERS):

Cira-parinibbutampi taṃ bhagavantaṃ saraṇaṃ gatā,
Dhammañca bhikkhu-saṅghañca,

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

Tassa bhagavato sāsanaṃ yathā-sati yathā-balaṃ manasikaroma,
Anupaṭipajjāma,

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

Sā sā no paṭipatti,
Imassa kevalassa dukkhakkhandhassa antakiriyāya saṃvattatu.

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

Reflection at the Moment of Using the Requisites [go up]

(LEADER):

Handa mayaṃ taṅkhaṇika-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:

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

(ALL):

[Paṭisaṅkhā yoniso] cīvaraṃ paṭisevāmi,

Considering it thoughtfully, I use the robe,

Yāvadeva sītassa paṭighātāya,

Simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva hirikopina-paṭicchādan'atthaṃ.

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

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevāmi,

Considering it thoughtfully, I use alms food,

Neva davāya na madāya na maṇḍanāya na vibhūsanāya,

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

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,

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

Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,

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

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

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

Paṭisaṅkhā yoniso senāsanaṃ paṭisevāmi,

Considering it thoughtfully, I use the lodging,

Yāvadeva sītassa paṭighātāya,

Simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.

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

Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṃ paṭisevāmi,

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

Yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

Simply to counteract any pains of illness that have arisen,

Abyāpajjha-paramatāyāti.

And for maximum freedom from disease.

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

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

— Phra Ajān Mun Bhūridatto

Evening Chanting [go up]

Arahaṃ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṃ bhagavantaṃ abhivādemi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṃ namassāmi.

I pay homage to the Dhamma.

(BOW DOWN)

Supaṭipanno bhagavato sāvaka-saṅgho.

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

Saṅghaṃ namāmi.

I pay respect to the Sangha.

(BOW DOWN)

INVOCATION (by leader):

Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,

We have gone for refuge to the Blessed One,

(uddissa pabbajitā) yo no bhagavā satthā

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

yassa ca mayaṃ bhagavato dhammaṃ rocema.

and in whose Dhamma we delight.

Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.

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

Handadāni mayantaṃ bhagavantaṃ vācāya abhigāyituṃ pubba-bhāga-namakārañceva buddhānussati-nayañca karoma se:

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

(ALL):

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

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

A Guide to the Recollection of the Buddha

[Taṃ kho pana bhagavantaṃ] evaṃ kalyāṇo kitti-saddo abbhuggato,

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

Itipi so bhagavā arahaṃ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavāti.

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

Verses in Celebration of the Buddha

(LEADER):

Handa mayaṃ buddhābhigītiṃ karoma se:

Now let us chant in celebration of the Buddha:

(ALL):

[Buddh'vārahanta]-varatādiguṇābhiyutto,

The Buddha, endowed with such virtues as highest worthiness:

Suddhābhiñāṇa-karuṇāhi samāgatatto,

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

Bodhesi yo sujanataṃ kamalaṃ va sūro,

He awakens good people like the sun does the lotus.

Vandām'ahaṃ tam-araṇaṃ sirasā jinendaṃ.

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

Buddho yo sabba-pāṇīnaṃ
Saraṇaṃ khemam-uttamaṃ.

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

Paṭhamānussatiṭṭhānaṃ
Vandāmi taṃ sirenahaṃ,

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

Buddhassāhasmi dāso (WOMEN: dāsī) va
Buddho me sāmikissaro.

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

Buddho dukkhassa ghātā ca
Vidhātā ca hitassa me.

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

Buddhassāhaṃ niyyādemi
Sarīrañjīvitañcidaṃ.

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

Vandanto'haṃ (Vandantī'haṃ) carissāmi
Buddhasseva subodhitaṃ.

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

N'atthi me saraṇaṃ aññaṃ,
Buddho me saraṇaṃ varaṃ:

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

Etena sacca-vajjena,
Vaḍḍheyyaṃ satthu-sāsane.

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

Buddhaṃ me vandamānena (vandamānāya)
Yaṃ puññaṃ pasutaṃ idha,
Sabbe pi antarāyā me,
Māhesuṃ tassa tejasā.

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

(BOW DOWN AND SAY):

Kāyena vācāya va cetasā vā, Buddhe kukammaṃ pakataṃ mayā yaṃ,
Buddho paṭiggaṇhatu accayantaṃ,
Kālantare saṃvarituṃ va buddhe.
Whatever bad kamma I have done to the Buddha
by body, by speech, or by mind,
may the Buddha accept my admission of it,
so that in the future I may show restraint toward the Buddha.

A Guide to the Recollection of the Dhamma

(LEADER):

Handa mayaṃ dhammānussati-nayaṃ karoma se:

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

(ALL):

[Svākkhāto] bhagavatā dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṃ veditabbo viññūhīti.

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

Verses in Celebration of the Dhamma

(LEADER):

Handa mayaṃ dhammābhigītiṃ karoma se:

Now let us chant in celebration of the Dhamma:

(ALL):

[Svākkhātatā]diguṇa-yogavasena seyyo,

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

Yo magga-pāka-pariyatti-vimokkha-bhedo,

Divided into Path & Fruit, study & emancipation,

Dhammo kuloka-patanā tadadhāri-dhārī.

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

Vandām'ahaṃ tama-haraṃ vara-dhammam-etaṃ.

I revere that foremost Dhamma, the destroyer of darkness.

Dhammo yo sabba-pāṇīnaṃ
Saraṇaṃ khemam-uttamaṃ.

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

Dutiyānussatiṭṭhānaṃ
Vandāmi taṃ sirenahaṃ,

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

Dhammassāhasmi dāso (dāsī) va
Dhammo me sāmikissaro.

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

Dhammo dukkhassa ghātā ca
Vidhātā ca hitassa me.

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

Dhammassāhaṃ niyyādemi
Sarīrañjīvitañcidaṃ.

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

Vandanto'haṃ (Vandantī'haṃ) carissāmi
Dhammasseva sudhammataṃ.

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

N'atthi me saraṇaṃ aññaṃ,
Dhammo me saraṇaṃ varaṃ:

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

Etena sacca-vajjena,
Vaḍḍheyyaṃ satthu-sāsane.

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

Dhammaṃ me vandamānena (vandamānāya)
Yaṃ puññaṃ pasutaṃ idha,
Sabbe pi antarāyā me,
Māhesuṃ tassa tejasā.

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

(BOW DOWN AND SAY):

Kāyena vācāya va cetasā vā,
Dhamme kukammaṃ pakataṃ mayā yaṃ,
Dhammo paṭiggaṇhatu accayantaṃ,
Kālantare saṃvarituṃ va dhamme.
Whatever bad kamma I have done to the Dhamma
by body, by speech, or by mind,
may the Dhamma accept my admission of it,
so that in the future I may show restraint toward the Dhamma.

A Guide to the Recollection of the Saṅgha

(LEADER):

Handa mayaṃ saṅghānussati-nayaṃ karoma se:

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

(ALL):

[Supaṭipanno] bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

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

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

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

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

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

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

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

Esa bhagavato sāvaka-saṅgho —

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

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṃ puññakkhettaṃ lokassāti.

the incomparable field of merit for the world.

Verses in Celebration of the Saṅgha

(LEADER):

Handa mayaṃ saṅghābhigītiṃ karoma se:

Now let us chant in celebration of the Saṅgha:

(ALL):

[Saddhammajo] supaṭipatti-guṇādiyutto,

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

Yoṭṭhābbidho ariya-puggala-saṅgha-seṭṭho,

The supreme Saṅgha formed of the eight types of Noble Ones,

Sīlādidhamma-pavarāsaya-kāya-citto:

Guided in body & mind by such principles as morality:

Vandām'ahaṃ tam-ariyāna-gaṇaṃ susuddhaṃ.

I revere that group of Noble Ones well-purified.

Saṅgho yo sabba-pāṇīnaṃ
Saraṇaṃ khemam-uttamaṃ.

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

Tatiyānussatiṭṭhānaṃ
Vandāmi taṃ sirenahaṃ,

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

Saṅghassāhasmi dāso (dāsī) va
Saṅgho me sāmikissaro.

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

Saṅgho dukkhassa ghātā ca
Vidhātā ca hitassa me.

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

Saṅghassāhaṃ niyyādemi
Sarīrañjīvitañcidaṃ.

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

Vandanto'haṃ (Vandantī'haṃ) carissāmi
Saṅghassopaṭipannataṃ.

I will fare with reverence for the Saṅgha's good practice.

N'atthi me saraṇaṃ aññaṃ,
Saṅgho me saraṇaṃ varaṃ:

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

Etena sacca-vajjena,
Vaḍḍheyyaṃ satthu-sāsane.

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

Saṅghaṃ me vandamānena (vandamānāya)
Yaṃ puññaṃ pasutaṃ idha,
Sabbe pi antarāyā me,
Māhesuṃ tassa tejasā.

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

(BOW DOWN AND SAY):

Kāyena vācāya va cetasā vā,
Saṅghe kukammaṃ pakataṃ mayā yaṃ,
Saṅgho paṭiggaṇhatu accayantaṃ,
Kālantare saṃvarituṃ va saṅghe.
Whatever bad kamma I have done to the Saṅgha
by body, by speech, or by mind,
may the Saṅgha accept my admission of it,
so that in the future I may show restraint toward the Saṅgha.

Reflection after Using the Requisites

(LEADER):

Handa mayaṃ atīta-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:

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

(ALL):

[Ajja mayā] apaccavekkhitvā yaṃ cīvaraṃ paribhuttaṃ,

Whatever robe I used today without consideration,

Taṃ yāvadeva sītassa paṭighātāya,

Was simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva hirikopina-paṭicchādan'atthaṃ.

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

Ajja mayā apaccavekkhitvā yo piṇḍapatto paribhutto,

Whatever alms food I used today without consideration,

So neva davāya na madāya na maṇḍanāya na vibhūsanāya,

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

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,

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

Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,

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

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

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

Ajja mayā apaccavekkhitvā yaṃ senāsanaṃ paribhuttaṃ,

Whatever lodging I used today without consideration,

Taṃ yāvadeva sītassa paṭighātāya,

Was simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.

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

Ajja mayā apaccavekkhitvā yo gilāna-paccaya-bhesajja-parikkhāro paribhutto,

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

So yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

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

Abyāpajjha-paramatāyāti.

And for maximum freedom from disease.

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

— Phra Ajān Maha Boowa Ñāṇasampanno

Reflections [go up]

Contemplation of the Body [go up]

(LEADER):

Handa mayaṃ kāyagatā-sati-bhāvanā-pāṭhaṃ bhaṇāma se:

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

(ALL):

Ayaṃ kho me kāyo,

This body of mine,

Uddhaṃ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino,

filled with all sorts of unclean things.

Atthi imasmiṃ kāye:

In this body there is:

Kesā

Hair of the head,

Lomā

Hair of the body,

Nakhā

Nails,

Dantā

Teeth,

Taco

Skin,

Maṃsaṃ

Flesh,

Nhārū

Tendons,

Aṭṭhī

Bones,

Aṭṭhimiñjaṃ

Bone marrow,

Vakkaṃ

Spleen,

Hadayaṃ

Heart,

Yakanaṃ

Liver,

Kilomakaṃ

Membranes,

Pihakaṃ

Kidneys,

Papphāsaṃ

Lungs,

Antaṃ

Large intestines,

Antaguṇaṃ

Small intestines,

Udariyaṃ

Gorge,

Karīsaṃ

Feces,

Matthake matthaluṅgaṃ

Brain,

Pittaṃ

Gall,

Semhaṃ

Phlegm,

Pubbo

Lymph,

Lohitaṃ

Blood,

Sedo

Sweat,

Medo

Fat,

Assu

Tears,

Vasā

Oil,

Kheḷo

Saliva,

Siṅghāṇikā

Mucus,

Lasikā

Oil in the joints,

Muttaṃ

Urine.

Evam-ayaṃ me kāyo:

Such is this body of mine:

Uddhaṃ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino.

filled with all sorts of unclean things.

Five Subjects for Frequent Recollection [go up]

(LEADER):

Handa mayaṃ abhiṇha-paccavekkhaṇa-pāthaṃ bhaṇāma se:

Let us now recite the passage for frequent recollection:

(ALL):

Jarā-dhammomhi jaraṃ anatīto.

I am subject to aging. Aging is unavoidable.

Byādhi-dhammomhi byādhiṃ anatīto.

I am subject to illness. Illness is unavoidable.

Maraṇa-dhammomhi maraṇaṃ anatīto.

I am subject to death. Death is unavoidable.

Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.

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

Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions.

Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmi.

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

Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ.

We should often reflect on this.

The Verses on Friends [go up]

Aññadatthu haro mitto

One who makes friends only to cheat them,

Yo ca mitto vacī-paramo,

one who is good only in word,

Anupiyañca yo āhu,

one who flatters & cajoles,

Apāyesu ca yo sakhā,

and a companion in ruinous fun:

Ete amitte cattāro
Iti viññāya paṇḍito

These four the wise know as non-friends.

Ārakā parivajjeyya

Avoid them from afar,

Maggaṃ paṭibhayaṃ yathā.

like a dangerous road.

Upakāro ca yo mitto,

A friend who is helpful,

Sukha-dukkho ca yo sakhā,

one who shares in your sorrows & joys,

Atthakkhāyī ca yo mitto,

one who points you to worthwhile things,

Yo ca mittānukampako,

one sympathetic to friends:

Etepi mitte cattāro
Iti viññāya paṇḍito

These four, the wise know as true friends.

Sakkaccaṃ payirupāseyya

Attend to them earnestly,

Mātā puttaṃ va orasaṃ.

as a mother her child.

The Verses on Respect [go up]

Satthu-garu dhamma-garu

One with respect for the Buddha & Dhamma,

Saṅghe ca tibba-gāravo,

and strong respect for the Saṅgha,

Samādhi-garu ātāpī,

one who is ardent, with respect for concentration,

Sikkhāya tibba-gāravo,

and strong respect for the Training,

Appamāda-garu bhikkhu,

one who sees danger and respects being heedful,

Paṭisanthāra-gāravo:

and shows respect in welcoming guests:

Abhabbo parihānāya,

A person like this cannot decline,

Nibbānasseva santike,

stands right in the presence of Nibbana.

The Verses on the Noble Truths [go up]

Ye dukkhaṃ nappajānanti

Those who don't discern suffering,

Atho dukkhassa sambhavaṃ

suffering's cause,

Yattha ca sabbaso dukkhaṃ
Asesaṃ uparujjhati,

and where it totally stops, without trace,

Tañca maggaṃ na jānanti,

who don't understand the path,

Dukkhūpasama-gāminaṃ

the way to the stilling of suffering:

Ceto-vimutti-hīnā te

They are far from awareness-release,

Atho paññā-vimuttiyā,

and discernment-release.

Abhabbā te anta-kiriyāya

Incapable of making an end,

Te ve jāti-jarūpagā.

they'll return to birth & aging again.

Ye ca dukkhaṃ pajānanti

While those who do discern suffering,

Atho dukkhassa sambhavaṃ,

suffering's cause,

Yattha ca sabbaso dukkhaṃ
Asesaṃ uparujjhati,

and where it totally stops, without trace,

Tañca maggaṃ pajānanti,

who understand the path,

Dukkhūpasama-gāminaṃ:

the way to the stilling of suffering:

Ceto-vimutti-sampannā

They are consummate in awareness-release,

Atho paññā-vimuttiyā,

and in discernment-release.

Bhabbā te anta-kiriyāya

Capable of making an end,

Na te jāti-jarūpagāti.

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

The Four Dhamma Summaries [go up]

1. Upanīyati loko,

The world is swept away.

Addhuvo.

It does not endure.

2. Atāṇo loko,

The world offers no shelter.

Anabhissaro.

There is no one in charge.

3. Assako loko,

The world has nothing of its own.

Sabbaṃ pahāya gamanīyaṃ.

One has to pass on
leaving everything behind.

4. Ūno loko,

The world is insufficient,

Atitto,

insatiable,

Taṇhā dāso.

a slave to craving.

The Guardian Meditations [go up]

Buddhānussati mettā ca
	Asubhaṃ maraṇassati,
Iccimā catur'ārakkhā
	Kātabbā ca vipassanā

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

Visuddha-dhamma-santāno
	Anuttarāya bodhiyā
Yogato ca pabodhā ca
	Buddho Buddho'ti ñāyate.

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

Narānara-tiracchāna-
	bhedā sattā sukhesino,
Sabbe pi sukhino hontu
	Sukhitattā ca khemino.

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

Kesa-lomādi-chavānaṃ
	Ayam'eva samussayo
Kāyo sabbo pi jeguccho
	Vaṇṇādito paṭikkulo,

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

Jīvit'indriy'upaccheda-
	saṅkhāta-maraṇaṃ siyā,
Sabbesaṃ pīdha pāṇīnaṃ
	Tañhi dhuvaṃ na jīvitaṃ.

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

Ten Reflections [go up]

Dasa ime bhikkhave dhammā,
Pabbajitena abhiṇhaṃ paccavekkhitabbā,

Those gone forth should frequently reflect on these ten things.

Katame dasa?

Which ten?

1) Vevaṇṇiyamhi ajjhūpagatoti.

I have left the social order.

2) Parapaṭibaddhā me jīvikāti.

My life needs the support of others.

3) Añño me ākappo karaṇīyoti.

I must change the way I behave.

4) Kacci nu kho me attā sīlato na upavadatīti?

Can I fault myself with regard to the precepts?

5) Kacci nu kho maṃ anuvicca viññū sabrahma-cārī sīlato na upavadantīti?

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

6) Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvoti.

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

7) Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo. Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmīti.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir.

8) Katham-bhūtassa me rattin-divā vītipatantīti?

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

9) Kacci nu kho'haṃ suññāgāre abhiramāmīti?

Is there an empty dwelling in which I delight?

10) Atthi nu kho me uttari-manussa-dhammā,
Alam-ariya-ñāṇa-dassana-viseso adhigato,
So'haṃ pacchime kāle sabrahma-cārīhi puṭṭho,
Na maṅku bhavissāmīti?

Have I attained a superior human state, a truly noble knowledge & vision, such that when my fellows in the holy life ask me near the hour of my death, I will not feel ashamed?

Ime kho bhikkhave dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbāti.

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

Ovāda-pāṭimokkha Gāthā [go up]

Khantī paramaṃ tapo tītikkhā
	Nibbānaṃ paramaṃ vadanti buddhā,
Na hi pabbajito parūpaghātī
	Samaṇo hoti paraṃ viheṭhayanto

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

Sabba-pāpassa akaraṇaṃ,
	Kusalassūpasampadā,
Sacitta-pariyodapanaṃ:
	Etaṃ buddhāna-sāsanaṃ.

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

Anūpavādo anūpaghāto
	Pāṭimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ
	Pantañca sayan'āsanaṃ.
Adhicitte ca āyogo:
	Etaṃ buddhāna-sāsananti.

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

The Sublime Attitudes [go up]

Ahaṃ sukhito homi

May I be happy.

Niddukkho homi

May I be free from stress & pain.

Avero homi

May I be free from animosity.

Abyāpajjho homi

May I be free from oppression.

Anīgho homi

May I be free from trouble.

Sukhī attānaṃ pariharāmi

May I look after myself with ease.

(METTĀ — GOOD WILL)

Sabbe sattā sukhitā hontu.

May all living beings be happy.

Sabbe sattā averā hontu.

May all living beings be free from animosity.

Sabbe sattā abyāpajjhā hontu.

May all living beings be free from oppression.

Sabbe sattā anīghā hontu.

May all living beings be free from trouble.

Sabbe sattā sukhī attānaṃ pariharantu.

May all living beings look after themselves with ease.

(KARUṆĀ — COMPASSION)

Sabbe sattā sabba-dukkhā pamuccantu.

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

(MUDITĀ — APPRECIATION)

Sabbe sattā laddha-sampattito mā vigacchantu.

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

(UPEKKHĀ — EQUANIMITY)

Sabbe sattā kammassakā kamma-dāyādā kamma-yonī kamma-bandhū kamma-paṭisaraṇā.

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

Yaṃ kammaṃ karissanti kalyāṇaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti.

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

Sabbe sattā sadā hontu
Averā sukha-jīvino.

May all beings live happily,
always free from animosity.

Kataṃ puñña-phalaṃ mayhaṃ
Sabbe bhāgī bhavantu te.

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

Hotu sabbaṃ sumaṅgalaṃ

May there be every good blessing.

Rakkhantu sabba-devatā

May the devas protect you.

Sabba-buddhānubhāvena

Through the power of all the Buddhas,

Sotthī hontu nirantaraṃ

May you forever be well.

Hotu sabbaṃ sumaṅgalaṃ

May there be every good blessing.

Rakkhantu sabba-devatā

May the devas protect you.

Sabba-dhammānubhāvena

Through the power of all the Dhamma,

Sotthī hontu nirantaraṃ

May you forever be well.

Hotu sabbaṃ sumaṅgalaṃ

May there be every good blessing.

Rakkhantu sabba-devatā

May the devas protect you.

Sabba-saṅghānubhāvena

Through the power of all the Sangha,

Sotthī hontu nirantaraṃ

May you forever be well.

Dedication of Merit [go up]

Puññassidāni katassa
Yānaññāni katāni me
Tesañca bhāgino hontu
Sattānantāppamāṇaka. 
May all beings  —  without limit, without end  — 
	have a share in the merit just now made,
	and in whatever other merit I have made.

Ye piyā guṇavantā ca
Mayhaṃ mātā-pitādayo
Diṭṭhā me cāpyadiṭṭhā vā
Aññe majjhatta-verino;

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

Sattā tiṭṭhanti lokasmiṃ
Te-bhummā catu-yonikā
Pañc'eka-catuvokārā
Saṃsarantā bhavābhave:

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

Ñātaṃ ye pattidānam-me
Anumodantu te sayaṃ
Ye cimaṃ nappajānanti
Devā tesaṃ nivedayuṃ.

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

Mayā dinnāna-puññānaṃ
Anumodana-hetunā
Sabbe sattā sadā hontu
Averā sukha-jīvino

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

Khemappadañca pappontu
Tesāsā sijjhataṃ subhā.

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

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

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

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

—Phra Ajān Thate Desaraṅsī

Refuge [go up]

"Buddhaṃ saraṇaṃ gacchāmi..." [go up]

Handa mayaṃ buddhassa bhagavato pubba-bhāga-nama-kāraṃ karoma se:

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

(ALL):

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

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

(LEADER):

Handa mayaṃ saraṇa-gamana-pāṭhaṃ bhaṇāma se:

(ALL):

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Ṅ'atthi me saraṇaṃ aññaṃ..." [go up]

(LEADER):

Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se:

(ALL):

N'atthi me saraṇaṃ aññaṃ
	Buddho me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.

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

N'atthi me saraṇaṃ aññaṃ
	Dhammo me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.

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

N'atthi me saraṇaṃ aññaṃ
	Saṅgho me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.

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

"Mahā-kāruṇiko nātho..." [go up]

(LEADER):

Handa mayaṃ mahā-kāruṇikonāti-ādikā-gāthāyo bhaṇāma se:

(ALL):

Mahā-kāruṇiko nātho
	Atthāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
	Patto sambodhim-uttamaṃ.
Etena sacca-vajjena
	Mā hontu sabbupaddavā.

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

Mahā-kāruṇiko nātho
	Hitāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
	Patto sambodhim-uttamaṃ.
Etena sacca-vajjena
	Mā hontu sabbupaddavā.

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

Mahā-kāruṇiko nātho
	Sukhāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
	Patto sambodhim-uttamaṃ.
Etena sacca-vajjena
	Mā hontu sabbupaddavā.

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

"Bahuṃ ve saraṇaṃ yanti..." [go up]

(LEADER):

Handa mayaṃ khemākhema-saraṇa-gamana- paridīpikā-gāthāyo bhaṇāma se:

(ALL):

Bahuṃ ve saraṇaṃ yanti
	Pabbatāni vanāni ca,
Ārāma-rukkha-cetyāni
	Manussā bhaya-tajjitā.

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

N'etaṃ kho saraṇaṃ khemaṃ
	N'etaṃ saraṇam-uttamaṃ,
N'etaṃ saraṇam-āgamma,
	Sabba-dukkhā pamuccati.

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

Yo ca buddhañca dhammañca
	Saṅghañca saraṇaṃ gato,
Cāttāri ariya-saccāni
	Sammappaññāya passati:

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

Dukkhaṃ dukkha-samuppādaṃ,
	Dukkhassa ca atikkamaṃ,
Ariyañc'aṭṭhaṅgikaṃ maggaṃ,
	Dukkhūpasama-gāminaṃ.

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

Etaṃ kho saraṇaṃ khemaṃ
	Etaṃ saraṇam-uttamaṃ,
Etaṃ saraṇam-āgamma,
	Sabba-dukkhā pamuccati.

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

Discourses [go up]

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

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Bārāṇasiyaṃ viharati isipatane migadāye.
Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Dveme bhikkhave antā pabbajitena na sevitabbā,

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

Yo cāyaṃ kāmesu kāma-sukhallikānuyogo,
Hīno gammo pothujjaniko anariyo anattha-sañhito,

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

Yo cāyaṃ atta-kilamathānuyogo,
Dukkho anariyo anattha-sañhito.

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

Ete te bhikkhave ubho ante anupagamma,
Majjhimā paṭipadā tathāgatena abhisambuddhā,
Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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

Katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā,
Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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

Ayam-eva ariyo aṭṭhaṅgiko maggo,
Seyyathīdaṃ,
Sammā-diṭṭhi sammā-saṅkappo,
Sammā-vācā sammā-kammanto sammā-ājīvo,
Sammā-vāyāmo sammā-sati sammā-samādhi.

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

Ayaṃ kho sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā,
Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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

Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ,

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

Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,

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

Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,

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

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi dukkhaṃ,

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

Saṅkhittena pañcupādānakkhandhā dukkhā.

In short, the five clinging-aggregates are stressful.

Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ,

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

Yāyaṃ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī,
Seyyathīdaṃ,
Kāma-taṇhā bhava-taṇhā vibhava-taṇhā,

the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming.

Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ,

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

Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo,

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

Idaṃ kho pana bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ,

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

Ayam-eva ariyo aṭṭhaṅgiko maggo,
Seyyathīdaṃ,
Sammā-diṭṭhi sammā-saṅkappo,
Sammā-vācā sammā-kammanto sammā-ājīvo,
Sammā-vāyāmo sammā-sati sammā-samādhi.

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

Idaṃ dukkhaṃ ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññātanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress has been comprehended.'

Idaṃ dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahātabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahīnanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress has been abandoned.'

Idaṃ dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikātabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress has been directly experienced.'

Idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress is to be developed.'

Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress has been developed.'

Yāvakīvañca me bhikkhave imesu catūsu ariya-saccesu,
Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ na suvisuddhaṃ ahosi,
Neva tāvāhaṃ bhikkhave sadevake loke samārake sabrahmake,
Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,
Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ.

And, monks, as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common people.

Yato ca kho me bhikkhave imesu catūsu ariya-saccesu,
Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi,
Athāhaṃ bhikkhave sadevake loke samārake sabrahmake,
Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,
Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ.

But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk.

Ñāṇañca pana me dassanaṃ udapādi,
Akuppā me vimutti,
Ayam-antimā jāti,
N'atthidāni punabbhavoti."

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

Idam-avoca Bhagavā,
Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ.

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

Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne,
Āyasmato Koṇḍaññassa virajaṃ vītamalaṃ dhamma-cakkhuṃ udapādi,

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

Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti.

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

Pavattite ca Bhagavatā dhamma-cakke,
Bhummā devā saddamanussāvesuṃ,

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

"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ,
Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."

"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Māra, Brahma, or anyone at all in the cosmos."

Bhummānaṃ devānaṃ saddaṃ sutvā,
Cātummahārājikā devā saddamanussāvesuṃ.

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

Cātummahārājikānaṃ devānaṃ saddaṃ sutvā,
Tāvatiṃsā devā saddamanussāvesuṃ.

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

Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā,
Yāmā devā saddamanussāvesuṃ.

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

Yāmānaṃ devānaṃ saddaṃ sutvā,
Tusitā devā saddamanussāvesuṃ.

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

Tusitānaṃ devānaṃ saddaṃ sutvā,
Nimmānaratī devā saddamanussāvesuṃ.

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

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā,
Paranimmita-vasavattī devā saddamanussāvesuṃ.

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

Paranimmita-vasavattīnaṃ devānaṃ saddaṃ sutvā,
Brahma-kāyikā devā saddamanussāvesuṃ,

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

"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye
anuttaraṃ dhamma-cakkaṃ pavattitaṃ,
Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."

"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Māra, Brahma, or anyone at all in the cosmos."

Itiha tena khaṇena tena muhuttena,
Yāva brahma-lokā saddo abbhuggacchi.

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

Ayañca dasa-sahassī loka-dhātu,
Saṅkampi sampakampi sampavedhi,

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

Appamāṇo ca oḷāro obhāso loke pāturahosi,
Atikkammeva devānaṃ devānubhāvaṃ.

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

Atha kho Bhagavā udānaṃ udānesi,
"Aññāsi vata bho Koṇḍañño,
Aññāsi vata bho Koṇḍaññoti."

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

Itihidaṃ āyasmato Koṇḍaññassa,
Añña-koṇḍañño'tveva nāmaṃ, ahosīti.

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

Anatta-lakkhaṇa Sutta [go up]
The Discourse on the Not-self Characteristic

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Bārāṇasiyaṃ viharati isipatane migadāye.
Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.

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

"Rūpaṃ bhikkhave anattā.
Rūpañca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ rūpaṃ ābādhāya saṃvatteyya,
Labbhetha ca rūpe,
Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.

"The body, monks, is not self. If the body were the self, this body would not lend itself to dis-ease. It would be possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'

Yasmā ca kho bhikkhave rūpaṃ anattā,
Tasmā rūpaṃ ābādhāya saṃvattati,
Na ca labbhati rūpe,
Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.

But precisely because the body is not self, the body lends itself to dis-ease. And it is not possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'

Vedanā anattā.
Vedanā ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ vedanā ābādhāya saṃvatteyya,
Labbhetha ca vedanāya,
Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti.

Feeling is not self. If feeling were the self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, 'Let myfeeling be thus. Let my feeling not be thus.'

Yasmā ca kho bhikkhave vedanā anattā,
Tasmā vedanā ābādhāya saṃvattati,
Na ca labbhati vedanāya,
Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti.

But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus.'

Saññā anattā.
Saññā ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ saññā ābādhāya saṃvatteyya,
Labbhetha ca saññāya,
Evaṃ me saññā hotu evaṃ me saññā mā ahosīti.

Perception is not self. If perception were the self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'

Yasmā ca kho bhikkhave saññā anattā,
Tasmā saññā ābādhāya saṃvattati,
Na ca labbhati saññāya,
Evaṃ me saññā hotu evaṃ me saññā mā ahosīti.

But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'

Saṅkhārā anattā.
Saṅkhārā ca hidaṃ bhikkhave attā abhavissaṃsu,
Nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ,
Labbhetha ca saṅkhāresu,
Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti.

Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to dis-ease. It would be possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'

Yasmā ca kho bhikkhave saṅkhārā anattā,
Tasmā saṅkhārā ābādhāya saṃvattanti,
Na ca labbhati saṅkhāresu,
Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti.

But precisely because mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'

Viññāṇaṃ anattā.
Viññāṇañca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya,
Labbhetha ca viññāṇe,
Evaṃ me viññāṇaṃ hotu evaṃ me viññāṇaṃ mā ahosīti.

Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

Yasmā ca kho bhikkhave viññāṇaṃ anattā,
Tasmā viññāṇaṃ ābādhāya saṃvattati,
Na ca labbhati viññāṇe,
Evaṃ me viññāṇaṃ hotu evaṃ me viññāṇaṃ mā ahosīti.

But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

Taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vāti."

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

"Aniccaṃ bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

Ṅo hetaṃ bhante."

Ṅo, lord."

"Taṃ kiṃ maññatha bhikkhave vedanā niccā vā aniccā vāti."

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

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

And is that which is inconstant easeful or stressful?

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

Ṅo hetaṃ bhante."

Ṅo, lord."

"Taṃ kiṃ maññatha bhikkhave saññā niccā vā aniccā vāti."

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