C hanting Book

Published by the Samatha Trust

Samatha

With thanks to all those from the various traditions of Pali chanting from whom we have learned chanting in the past, or will do so in the future. Sdhu sdhu sdhu

Chanting Book
This book is one of a series published from time to time by the Samatha Trust. The Samatha Trust was founded in 1973 and is a registered charity.

The Samatha Centre Greenstreete Llangunllo Powys LD7 1SP www.samatha.org First published in 2008 ISBN 978-0-9514223-4-2 This Book may be freely copied for non-commercial distribution.

Printed by: Oxford University Computing Services - Printing Department

CONTENTS
1 BEGINNINGS
THE THREE REFUGES AND FIVE PRECEPTS .............................................................................................................2 RECOLLECTION OF THE TRIPLE GEM Iti pi so .........................................................................................................3

2 PJ - OFFERING VERSES
Vandmi cetiya .................................................................................................................................................................4 TRANSFERENCE OF MERIT Ettvat ...........................................................................................................................6

3 PARITTA, AND OTHER CHANTS OF BLESSING AND PROTECTION

INVITATION TO THE DEVAS Samant cakkavesu (or: Pharitvna metta) ...........................................................8 BUDDHAMAGALAGTH Sambuddho ....................................................................................................................8 AHAVSATITATHGATAVANDAN Homage to the Twenty Eight Buddhas Vande .........................................9 METTASUTTA ...................................................................................................................................................................10 MAGALASUTTA ............................................................................................................................................................11 RATANASUTTA ................................................................................................................................................................12 MAHJAYAMAGALAGTH Mah-kruiko ntho... Jayanto bodhiy mle... Sakkatv Buddha-ratana... Ya kici ratana... N atthi me... Sabb tiyo vivajjantu... Nakkhatta-yakkha-bhtna... Sabbe Buddh bala-ppatt ..............................................................................................................................................................15 JAYAPARITTA The Victory Protection Jayanto bodhiy mle .....................................................................................16 JINAPAJARAGTH (Thai version) Jaysangat Buddh ........................................................................................17 JINAPAJARAGTH (Sinhalese version) Jaysangat Buddh ................................................................................18 SAMBUDDHE AHAVSACDIGTH Sambuddhe ............................................................................................20 NAMOKRAHAKAGTH Eight Verses of Homage (Namo) ................................................................................20 NIYAPARITTA Vipassissa nam atthu ...............................................................................................................21 KHANDHAPARITTA Virpakkhehi me..........................................................................................................................24 MORAPARITTA The Peacock Paritta Udet aya cakkhum .......................................................................................25 JAYAMAGALAGTH The Buddhas Victories Paritta Bhu sahassam .............................................................26 CULLAMAGALACAKKAVA Sabba-buddhnubhvena .......................................................................................27 RATANATTAYNUBHVDIGTH Ratana-ttaynubhvena.................................................................................27 SMAERAPAH Questions to a Smaera Ekan nma ki? ................................................................................28 THE THIRTY- TWO PARTS OF THE BODY ...............................................................................................................28 BODHIPDAGTH Imasmi rja ...............................................................................................................................29 DHAJAGGAPARITTA Arae ........................................................................................................................................29 ABHAYAPARITTA Yan dunnimitta ............................................................................................................................29 DEVATUYYOJANAGTH Dukkhappatt ................................................................................................................30 BOJJHAGAPARITTA Bojjhago ..................................................................................................................................30 BLESSING Bhavatu sabba-magala ..............................................................................................................................31 ANUMODAN Yath vri-vah.......................................................................................................................................31

4 CHANTS FOR RECOLLECTION

SPREADING THE BRAHMAVIHRAS Aha sukhito homi .......................................................................................33 THE TEN PERFECTIONS..................................................................................................................................................34 PAICCASAMUPPDA Conditioned Arising ...............................................................................................................35 PASUKLA Anicc vata sakhr ...............................................................................................................................36 ABHIDHAMMASAKHEPA The Abhidhamma in Brief Kusal dhamm ..................................................................37 MAHPAHNA Hetu-paccayo...................................................................................................................................38 MTIK (DHAMMASAGAMTIKPH) The Abhidhamma Triplet Mtik Kusal dhamm ...................39 LOKUTTARAJHNAPHA Transcendent Jhna Kusal dhamm ..........................................................................40 THE MEANINGS OF SAMDHI Pariggahahena samdhi ...........................................................................................43

8 TRANSLATIONS, SUMMARIES, SOURCES AND COMMENTS

Recollection of the Qualities of the Buddha .......................................................................................................................70 Recollection of the Qualities of the Dhamma ......................................................................................................................71 Recollection of the Qualities of the Sangha .........................................................................................................................71 Pj ......................................................................................................................................................................................71 Invitation to the Devas .........................................................................................................................................................71 Homage to the Twenty Eight Buddhas ................................................................................................................................72 Mettasutta.............................................................................................................................................................................72 Magalasutta ........................................................................................................................................................................73 The Occasion of the Magalasutta ......................................................................................................................................74 Ratanasutta ...........................................................................................................................................................................75 Mahjayamagalagth........................................................................................................................................................76 Jayaparitta ............................................................................................................................................................................76 Jinapajaragth ...................................................................................................................................................................76 Sambuddhe Ahavsacdigth .........................................................................................................................................76 Eight Verses of Homage (Namo) .........................................................................................................................................76 niyaparitta ....................................................................................................................................................................76 Khandhaparitta .....................................................................................................................................................................76 Moraparitta...........................................................................................................................................................................77 Jayamagalagth ................................................................................................................................................................77 Cullamagalacakkava .......................................................................................................................................................77 Ratanattaynubhvdigth .................................................................................................................................................77 Smaerapaha ....................................................................................................................................................................78 The Thirty-two Parts of the Body ........................................................................................................................................78 Dhajaggaparitta ....................................................................................................................................................................78 Devatuyyojanagth ...........................................................................................................................................................78 Bojjhagaparitta ...................................................................................................................................................................78 Anumodan ..........................................................................................................................................................................79 Paiccasamuppda ................................................................................................................................................................79 Pasukla ............................................................................................................................................................................79 The Abhidhamma Triplet Mtik ........................................................................................................................................80 Lokuttarajhnapha Transcendent Jhna .........................................................................................................................80 The Meanings of Samdhi ...................................................................................................................................................80 Dhammacakkappavattanasutta .............................................................................................................................................81 Anattalakkhaasutta .............................................................................................................................................................81 dittapariyyasutta ..............................................................................................................................................................81 From the Satipahnasutta ..................................................................................................................................................82 Mettnisasasuttapha .......................................................................................................................................................83 Requesting a Dhamma Talk .................................................................................................................................................83 Arousing Savega ...............................................................................................................................................................83

5 SUTTAS
DHAMMACAKKAPPAVATTANASUTTA The Turning of the Wheel of Dhamma .....................................................45 ANATTALAKKHAASUTTA The Marks of Anatt......................................................................................................49 DITTAPARIYYASUTTA The Fire Sermon ...............................................................................................................52 FROM THE SATIPAHNA SUTTA The Foundations of Mindfulness ......................................................................54 METTNISASASUTTAPHA The Benefits of Metta ..............................................................................................56

6 PRECEPTS AND REQUESTS

AHAGA-SLA The Eight Precepts............................................................................................................................57 JVAHAMAKA SLA The Eight Precepts ending with Right Livelihood ................................................................57 REQUESTING THE FIVE (OR EIGHT) PRECEPTS ........................................................................................................58 REQUESTING PARITTA CHANTING .............................................................................................................................58 REQUESTING A DHAMMA TALK .................................................................................................................................58

7 MORNING AND EVENING CHANTING

MORNING CHANTING ..............................................................................................................................................59
RATANATTAYAVANDAN Yo so Bhagav ................................................................................................................59 RATANATTAYANAMAKKRAPHA Araha samm ...........................................................................................59 BUDDHBHITHUTI Yo so Tathgato ............................................................................................................................60 DHAMMBHITHUTI Yo so svkkhto ..........................................................................................................................60 SAGHBHITHUTI Yo so supaipanno .........................................................................................................................60 AROUSING SAVEGA Buddho susuddho ....................................................................................................................61 PATTIDNAGTH Transference of What has been Gained Y devat santi ...........................................................63

EVENING CHANTING ................................................................................................................................................64

RATANATTAYAVANDAN Yo so Bhagav ................................................................................................................64 RATANATTAYANAMAKKRAPHA Araha samm ...........................................................................................64 BUDDHNUSSATI Recollection of the Buddha Ta kho pana ...................................................................................65 BUDDHBHIGTI Buddhvrahanta ................................................................................................................................65 DHAMMNUSSATI Recollection of the Dhamma Svkkhto .....................................................................................66 DHAMMBHIGTI Svkkhtatdi ..................................................................................................................................66 SAGHNUSSATI Recollection of the Sangha Supaipanno .......................................................................................67 SAGHBHIGTI Sad-dhamma-jo..................................................................................................................................67 UDDISSANDHIHNAGTH Verses of Dedication of Merit and Aspiration Imin pua-kammena..............68

APPENDIX: TIPS ON CHANTING

Pali Pronunciation ................................................................................................................................................................85 Chanting as Group Practice .................................................................................................................................................86 Rhythm and Syllables ..........................................................................................................................................................86 Double Consonants and Nasals in Thai Chanting Style ......................................................................................................87 Sub-appendix for the Really Keen: The Thai Tone System and its Effect on Chanting .....................................................89

HOMAGE TO THE TRIPLE GEM

Araha samm-sambuddho Bhagav Buddha Bhagavanta abhivdemi Svkkhto Bhagavat dhammo Dhamma namassmi Supaipanno Bhagavato svaka-sagho Sagha nammi

1 BEGINNINGS
THREE REFUGES AND FIVE PRECEPTS
NAMAKKRA Homage Namo tassa Bhagavato arahato samm-sambuddhassa. Namo tassa Bhagavato arahato samm-sambuddhassa. Namo tassa Bhagavato arahato samm-sambuddhassa. SARAAGAMANA The Three Refuges Buddha saraa gacchmi. Dhamma saraa gacchmi. Sagha saraa gacchmi. Dutiyam pi Buddha saraa gacchmi. Dutiyam pi dhamma saraa gacchmi. Dutiyam pi sagha saraa gacchmi. Tatiyam pi Buddha saraa gacchmi. Tatiyam pi dhamma saraa gacchmi. Tatiyam pi sagha saraa gacchmi.
I go to the Buddha as a refuge, the Dhamma as a refuge, the Sangha as a refuge. For the second time... For the third time...

RECOLLECTION OF THE TRIPLE GEM

NAMAKKRA Homage Namo tassa Bhagavato arahato samm-sambuddhassa. Namo tassa Bhagavato arahato samm-sambuddhassa. Namo tassa Bhagavato arahato samm-sambuddhassa.

BUDDHNUSSATI Recollection of the Qualities of the Buddha Iti pi so Bhagav araha samm-sambuddho vijj-caraasampanno sugato loka-vid anuttaro purisa-damma-srathi satth deva-manussna Buddho Bhagav ti.

DHAMMNUSSATI Recollection of the Qualities of the Dhamma Svkkhto Bhagavat dhammo sandihiko akliko ehipassiko opanayiko paccatta veditabbo vih ti.

PACA SLA The Five Precepts Ptipt verama-sikkh-pada samdiymi. Adinndn verama-sikkh-pada samdiymi. Kmesu micch-cr verama-sikkh-pada samdiymi. Mus-vd verama-sikkh-pada samdiymi. Sur-meraya-majja-pamda-hn verama-sikkh-pada samdiymi.
I undertake the training rule of refraining from killing living beings. I undertake the training rule of refraining from taking what is not given. I undertake the training rule of refraining from sexual misconduct. I undertake the training rule of refraining from false speech. I undertake the training rule of refraining from intoxicants which cause heedlessness (or refraining from states of heedlessness caused by intoxicants).

SAGHNUSSATI Recollection of the Qualities of the Sangha Supaipanno Bhagavato svaka-sagho uju-paipanno Bhagavato svaka-sagho ya-paipanno Bhagavato svaka-sagho smci-paipanno Bhagavato svaka-sagho yad ida cattri purisa-yugni aha purisa-puggal. Esa Bhagavato svaka-sagho huneyyo phuneyyo dakkhieyyo ajali-karaeyyo anuttara pua-kkhetta lokass ti.
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2 PJ
OFFERING VERSES
SALUTATION TO THE THREE CETIYAS Vandmi cetiya sabba Srrika-dhtu mah-bodhi sabba-hnesu patihita buddha-rpa sakala sad. Pjemi Buddha kusumen anena Puena-m-etena ca hotu mokkha. Puppha milyti yath idam me Kyo tath yti vinsa-bhva. Pjemi dhamma kusumen anena Puena-m-etena ca hotu mokkha. Puppha milyti yath idam me Kyo tath yti vinsa-bhva. Pjemi sagha kusumen anena Puena-m-etena ca hotu mokkha. Puppha milyti yath idam me Kyo tath yti vinsa-bhva.
Through the merit of honouring the Triple Gem may there be Freedom. As these flowers are fading away, so this body of mine is moving towards dissolution.

Saluting all cetiyas, wheresoever established: the Relics, the Bodhi Tree and all images of the Buddha.

PADPAPJ Offering of Lights Ghana-sra-ppadittena Tiloka-dpa sambuddha dpena tama-dhasin pjaymi tamo-nuda.

Brightly shining lights removing darkness as a pj to the Enlightened One who dispels the darkness of the Three Worlds.

DHPAPJ Offering of Incense Gandha-sambhra-yuttena Pjaye pjaneyyan ta dhpenha sugandhin pj-bhjanam uttama.

PNYAPJ Offering of Drink Sugandha stala kappa Pnyam eta Bhagav pasanna-madhura subha paigahtu-m-uttama.

Incense, compounded of aromatic substances, pleasingly scented a pj to the Buddha as the true vessel of honour. (The vessel for incense, filled with fragrances, is compared to the Buddha who is a supreme vessel for pj i.e. filled with Dhamma qualities. )

Pure, cool liquid, clear and sweet: may the Lord accept this reverent offering.

PUPPHAPJ Offering of Flowers Vaa-gandha-guopeta Pjaymi munindassa eta kusuma-santati sir-pda-saroruhe.

HRAPJ Offering of Food Adhivsetu no Bhante Anukampa updya bhojana upanmita. paigahtu-m-uttama.

Colourful and scented flowers as a pj to the Enlightened Lord.

Let the Lord in his compassion receive our offering of food.

ACKNOWLEDGEMENT OF INATTENTION Kyena vc cittena Accaya khama me Bhante pamdena may kata. bhri-paa Tathgata.

This is an acknowledgement to the Tathgata of actions done negligently with body, speech and mind.

WISH FOR GOOD FRIENDS, NIBBNA Imin pua-kammena Sata samgamo hotu Ima me pua m me bla-samgamo. yva nibbna-pattiy. sava-kkhayvaha hotu.

Through this skilful action, may we have the companionship of good friends until reaching Nibbna and may we be freed from defilements.

TRANSFERENCE OF MERIT Ettvat ca amhehi Sabbe devnumodantu Ettvat ca amhehi Sabbe sattnumodantu Ettvat ca amhehi Sabbe bhtnumodantu sambhata pua-sampada sabba-sampatti-siddhiy. sambhata pua-sampada sabba-sampatti-siddhiy.1 sambhata pua-sampada sabba-sampatti-siddhiy.1

A wish for all devas, humans and other beings to take joy in this good fortune of ours and thereby gain merit to bring them goodness and good fortune.

Ida me tina hotu.

Sukhit hontu tayo.

Let this merit be of benefit to my relatives and may they be happy.

Sdhu sdhu sdhu

1 The order of the second and third verses is often reversed, putting bht before satt.

3 PARITTA, AND OTHER CHANTS OF BLESSING AND PROTECTION

BUDDHAMAGALAGTH
Handa maya Buddha-magala-gthyo bhamase. Sambuddho dipada seho nisinno c eva majjhime Koao pubba-bhge ca gaeyye ca Kassapo Sriputto ca dakkhie haratiye Upli ca Pacchime pi ca nando byabbe ca Gavampati Moggallno ca uttare sne pi ca Rhulo: Ime kho magal buddh sabbe idha patihit Vandit te ca amhehi sakkrehi ca pjit. Etesa nubhvena sabba-sotth bhavantu no. Icc evam accanta-namassaneyya Namassamno ratana-ttaya ya Pubhisanda vipula alattha, Tassnubhvena hatantaryo.
May all obstacles be dispelled.

INVITATION TO THE DEVAS

Samant cakka-vesu Sad-dhamma muni-rjassa atrgacchantu devat. suantu sagga-mokkha-da.1

AHAVSATITATHGATAVANDAN
Homage to the Twenty Eight Buddhas Vande Tahakara Buddha Saraakara muni vande Vande Koaa-satthra Vande Sumana-sambuddha Vande Sobhita-sambuddha Vande Paduma-sambuddha Padumuttara muni vande Vande Sujta-sambuddha Atthadassi muni vande Vande Siddhattha-satthra Vande Phussa-mah-vra Sikhi mah-muni vande Kakusandha muni vande Kassapa Sugata vande Ahavsat ime Buddh Name te siras nicca vande Medhakara muni Dpakara jina name vande Magala-nyaka vande Revata-nyaka Anomadassi muni name vande Nrada-nyaka vande Sumedha-nyaka Piyadassi muni name Dhammadassi jina name vande Tissa-mah-muni vande Vipassi-nyaka vande Vessabhu-nyaka vande Kongamana jina vande Gotama-nyaka nibbnmata-dyak te ma rakkhantu sabbad.
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Sagge kme ca rpe giri-sikhara-tae c antalikkhe vimne, Dpe rahe ca gme taru-vana-gahane geha-vatthumhi khette Bhumm c yantu dev jala-thala-visame yakkha-gandhabba-ng. Tihant santike ya muni-vara-vacana sdhavo me suantu. Dhamma-ssavanaklo ayam bhadant. Dhamma-ssavanaklo ayam bhadant. Dhamma-ssavanaklo ayam bhadant.

1 An alternative version of the first two lines:

Pharitvna metta samett bhadant Avikkhittacitt paritta bhaantu.

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MAGALASUTTA
Evam me suta. Eka samaya Bhagav Svatthiya viharati Jeta-vane Anthapiikassa rme. Atha kho aatar devat abhikkantya rattiy abhikkantava kevala-kappa Jeta-vana obhsetv, yena Bhagav ten upasakami. Upasakamitv Bhagavanta abhivdetv ekam anta ahsi. Ekam anta hit kho s devat Bhagavanta gthya ajjhabhsi: Bah dev manuss ca kakhamn sotthna. Asevan ca blna Pj ca pjanyna, Pairpa-desa-vso ca Atta-samm-paidhi ca, Bhu-sacca ca sippa ca Subhsit ca y vc, Mt-pitu-upahna Ankul ca kammant, Dna ca dhamma-cariy ca Anavajjni kammni, rat virat pp Appamdo ca dhammesu, Gravo ca nivto ca Klena dhamma-ssavana, Khant ca sovacassat Klena dhamma-skacch, Tapo ca brahma-cariya ca Nibbna-sacchi-kiriy ca, Phuhassa loka-dhammehi Asoka viraja khema, Etdisni katvna Sabbattha sotthi gacchanti, magalni acintayu Brhi magalam uttama. paitna ca sevan etam magalam uttama. pubbe ca kata-puat etam magalam uttama. vinayo ca susikkhito etam magalam uttama. putta-drassa sagaho etam magalam uttama. takna ca sagaho etam magalam uttama. majja-pn ca saamo etam magalam uttama. santuh ca kataut etam magalam uttama. samana ca dassana etam magalam uttama. ariya-saccna dassana etam magalam uttama. citta yassa na kampati etam magalam uttama. sabbattha-m-aparjit tan tesam magalam uttaman ti.
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METTASUTTA
Yassnubhvato yakkh n eva dassenti bhisana Yamhi c evnuyujanto rattin-divam atandito Sukha supati sutto ca ppa kici na passati, Evam-di-guopeta parittan ta bhama he. Karayam attha-kusalena Sakko uj ca su-h-uj ca Santussako ca subharo ca Sant indriyo ca nipako ca Na ca khudda samcare kici Sukhino v khemino hontu Ye keci pa-bht atthi Dgh v ye mahant v Dih v ye ca adih Bht v sambhaves v: Na paro para nikubbetha Byrosan paigha-sa Mt yath niya putta Evam pi sabba-bhtesu Metta ca sabba-lokasmi Uddha adho ca tiriya ca Tiha cara nisinno v Eta sati adhiheyya: Dihi ca anupagamma Kmesu vineyya gedha
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yan ta santa pada abhisamecca suvaco c assa mudu anatimn appa-kicco ca sallahuka-vutti appagabbho kulesu ananugiddho; yena vi pare upavadeyyu: sabbe satt bhavantu sukhitatt. tas v thvar v anavases majjhim rassak auka-thl ye ca dre vasanti avidre sabbe satt bhavantu sukhitatt. ntimaetha katthaci na kici, na-m-aassa dukkham iccheyya. yus eka-puttam anurakkhe mnasam bhvaye aparima. mnasam bhvaye aparima asambdha avera asapatta sayno v yvat assa vigata-middho. brahmam eta vihra idha-m-hu. slav dassanena sampanno na hi jtu gabbha-seyya punar-et ti.

RATANASUTTA

Yndha bhtni samgatni Bhummni v yni va antalikkhe Sabbe va bht suman bhavantu; Atho pi sakkacca suantu bhsita: Tasm hi bht nismetha sabbe Metta karotha mnusiy pajya Div ca ratto ca haranti ye bali Tasm hi ne rakkhatha appamatt. Ya kici vitta idha v hura v Saggesu v ya ratana pata Na no sama atthi Tathgatena. Idam pi Buddhe ratana pata; Etena saccena suvatthi hotu. Khaya virga amata pata Yad ajjhag Sakyamun samhito Na tena dhammena sam atthi kici. Idam pi dhamme ratana pata; Etena saccena suvatthi hotu. Yam Buddha-seho parivaay suci Samdhim nantarika am hu, Samdhin tena samo na vijjati. Idam pi dhamme ratana pata; Etena saccena suvatthi hotu. Ye puggal aha satam pasatth, Cattri etni yugni honti. Te dakkhieyy sugatassa svak. Etesu dinnni maha-pphalni. Idam pi saghe ratana pata; Etena saccena suvatthi hotu. Ye suppayutt manas dahena
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Nikkmino Gotama-ssanamhi, Te patti-patt amata vigayha Laddh mudh nibbuti bhujamn. Idam pi saghe ratana pata; Etena saccena suvatthi hotu. Yath inda-khlo pahavi sito siy Catubbhi vtehi asampakampiyo, Tath pama sap-purisa vadmi, Yo ariya-saccni avecca passati. Idam pi saghe ratana pata; Etena saccena suvatthi hotu. Ye ariya-saccni vibhvayanti Gambhra-paena sudesitni, Kicpi te honti bhusa-ppamatt, Na te bhava ahamam diyanti. Idam pi saghe ratana pata; Etena saccena suvatthi hotu. Sah va assa dassana-sampadya Tay assu dhamm jahit bhavanti: Sakkya-dihi vicikicchita ca Sla-bbata v pi yad atthi kici Cath apyehi ca vippamutto Cha cbhihnni abhabbo ktu. Idam pi saghe ratana pata; Etena saccena suvatthi hotu. Kicpi so kamma karoti ppaka Kyena vc uda cetas v Abhabbo so tassa paicchadya. Abhabbat diha-padassa vutt. Idam pi saghe ratana pata; Etena saccena suvatthi hotu. Vana-ppagumbe yath phussitagge Gimhna-mse pahamasmi gimhe, Tath pama dhamma-vara adesay
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Nibbna-gmi parama hitya. Idam pi Buddhe ratana pata; Etena saccena suvatthi hotu. Varo vara vara-do varharo Anuttaro dhamma-vara adesay. Idam pi Buddhe ratana pata; Etena saccena suvatthi hotu. Kha pura; nava n atthi sambhava. Viratta-citt yatike bhavasmi Te kha-bj avirhi-chand Nibbanti dhr yathyam padpo. Idam pi saghe ratana pata; Etena saccena suvatthi hotu. Yndha bhtni samgatni Bhummni v yni va antalikkhe Tathgata deva-manussa-pjita Buddha namassma. Suvatthi hotu. Yndha bhtni samgatni Bhummni v yni va antalikkhe Tathgata deva-manussa-pjita Dhamma namassma. Suvatthi hotu. Yndha bhtni samgatni Bhummni v yni va antalikkhe Tathgata deva-manussa-pjita Sagha namassma. Suvatthi hotu.

MAHJAYAMAGALAGTH
An invocation of blessings
Each section in this may be chanted on its own, or in any combination with others.

Mah-kruiko ntho Pretv pram sabb Etena sacca-vajjena Jayanto bodhiy mle Eva mayha2 jayo hotu, Sakkatv Buddha-ratana Hita deva-manussna Nassant upaddav sabbe Sakkatv dhamma-ratana Parihpasamana Nassant upaddav sabbe Sakkatv sagha-ratana huneyya phuneyya Nassant upaddav sabbe Ya kici ratana loke Ratana Buddha-sama n atthi, Ya kici ratana loke Ratana dhamma-sama n atthi, Ya kici ratana loke Ratana sagha-sama n atthi, N atthi me saraa aa: Etena sacca-vajjena N atthi me saraa aa: Etena sacca-vajjena N atthi me saraa aa: Etena sacca-vajjena Sabb tiyo vivajjantu, M me1 bhavatvantaryo, Bhavatu sabba-magala.

hitya sabba-pina patto sambodhim uttama. hotu me1 jaya-magala. Sakyna nandi-vahano, jayassu jaya-magala. osadha uttama vara Buddha-tejena sotthin, dukkh vpasamentu me.1 osadha uttama vara dhamma-tejena sotthin, bhay vpasamentu me.1 osadha uttama vara sagha-tejena sotthin, rog vpasamentu me.1 vijjati vividh puthu, tasm sotth bhavantu me.1 vijjati vividh puthu, tasm sotth bhavantu me.1 vijjati vividh puthu, tasm sotth bhavantu me.1 Buddho me saraa vara. hotu me1 jaya-magala. dhammo me saraa vara. hotu me1 jaya-magala. sagho me saraa vara. hotu me1 jaya-magala. sabba-rogo vinassatu, sukh dghyuko aha3. Rakkhantu sabba-devat.
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1 me for self; or te for others. 2 mayha for self; tuyha for others. 3 aha for self; bhava for others.

Sabba-buddhnubhvena Bhavatu sabba-magala. Sabba-dhammnubhvena Bhavatu sabba-magala. Sabba-saghnubhvena Nakkhatta-yakkha-bhtna Parittassnubhvena Devo vassatu klena Phto bhavatu loko ca Sabbe Buddh bala-ppatt Arahantna ca tejena

sad sotth bhavantu me1. Rakkhantu sabba-devat. sad sotth bhavantu me1. Rakkhantu sabba-devat. sad sotth bhavantu me1. ppa-ggaha-nivra hantu mayha2 upaddave. sassa-sampatti hotu ca rj bhavatu dhammiko. paccekna ca ya bala rakkha bandhmi sabbaso.

JINAPAJARAGTH (Thai version)

Handa maya jina-pajara-gthyo bhamase. Jaysangat buddh jetv Mra savhana Catu-saccsabha rasa ye pivisu narsabh. Tahakardayo buddh aha-vsati nyak Sabbe patihit mayha matthake te munissar. Sse patihito mayha Buddho dhammo dvi-locane Sagho patihito mayha ure sabba-gukaro. Hadaye me Anuruddho Sriputto ca dakkhie Koao pihi-bhgasmi Moggallno ca vmake, Dakkhie savane mayha su nanda-Rhulo Kassapo ca Mahnmo ubh su vma-sotake. Kesante pihi-bhgasmi suriyo va pabhakaro Nisinno siri-sampanno Sobhito muni-pugavo. Kumrakassapo thero mahes citta-vdako So mayha vadane nicca patihsi gukaro. Puo Agulimlo ca Upl Nanda-Sval Ther paca ime jt nale tilak mama. Sessti mah-ther vijit jina-svak, Ete sti mah-ther jitavanto jinoras Jalant sla-tejena agam-agesu sahit. Ratana purato si dakkhie Metta-suttaka Dhajagga pacchato si vme Agulimlaka. Khandha-mora-paritta ca niya-suttaka kse chadana si ses pkra-sahit. Jin nn vara-sayutt sattappkra-lakat Vta-pittdi-sajt bhirajjhattupaddav Ases vinaya yantu ananta-jina-tejas. Vasato me sakiccena sad sambuddha-pajare. Jina-pajara-majjh amhi viharanta mah-tale. Sad plentu ma sabbe te mah-purissabh. Icc eva manto sugutto surakkho Jinnubhvena jitpaddavo Dhammnubhvena jitrisagho Saghnubhvena jitantaryo Sad-dhammnubhva-plito carmi jina-pajare ti.
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JAYAPARITTA
The Victory Protection Mah-kruiko ntho Pretv pram sabb Etena sacca-vajjena Jayanto bodhiy mle Eva tva vijayo hohi. Aparjita-pallake Abhiseke sabba-buddhna Sunakkhatta sumagala Sukhao sumuhutto ca Padakkhia kya-kamma Padakkhia mano-kamma Padakkhini katvna
1 me for self; or te for others. 2 mayha for self; tuyha for others.

hitya sabba-pina patto sambodhim uttama. hotu me1 jaya-magala. Sakyna nandi-vahano, Jayassu jaya-magale. sse pahavi-pokkhare agga-ppatto pamodati. supabhta suhuhita suyiha brahma-crisu. vc-kamma padakkhia paidh te padakkhi. labhant atthe padakkhie.

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JINAPAJARAGTH (Sinhalese version)

Jaysangat vr Catu-saccmata-rasa Tahakardayo buddh Sabbe patihit mayha Sire patihit buddh Sagho patihito mayha Hadaye Anuruddho ca Koao pihi-bhgasmi Dakkhie savane mayha Kassapo ca Mahnmo Kesante pihi-bhgasmi Nisinno siri-sampanno Kumrakassapo nma So mayha vadane nicca Puo Agulimlo ca Ther paca ime jt Sessti mah-ther Jalant sla-tejena Ratana purato si Dhajagga pacchato si Khandha-Mora-paritta ca ksa-cchadana si Jinn bala-sayutte Vasato me catu-kiccena Vta-pittdi-sajt Ases vilaya yantu Jina-pajara-majjhaha Sad plentu ma sabbe jetv Mra savhini ye pivisu narsabh. aha-vsati nyak matthake me munissar. dhammo ca mama locane ure sabba-gukaro. Sriputto ca dakkhie Moggallno si vmake. hu nanda-Rhul ubhosu vma-sotake. suriyo viya pabhakaro Sobhito muni-pugavo. mahes citra-vdako patihsi gukaro. Upl Nanda-Sval lale tilak mama. vijit jina-svak aga-m-agesu sahit. dakkhie Metta-suttaka vme Agulimlaka. niya-suttaka ses pkra-sait. dhamma-pkra-lakate sad sambuddha-pajare. bhirajjhattupaddav ananta-gua-tejas. viharanta mah-tale te mah-purissabh.

Buddhnubhvena hatrisagho Carmi sad-dhammnubhva-plito. Icc evam accanta-kato surakkho Jinnubhvena jitpapaddavo Dhammnubhvena hatrisagho Carmi sad-dhammnubhva-plito. Icc evam accanta-kato surakkho Jinnubhvena jitpapaddavo Saghnubhvena hatrisagho Carmi sad-dhammnubhva-plito. Saddhamma-pkra-parikkhito smi Ahriy aha-dissu honti Etthantare aha-nth bhavanti Uddha vitna va jin hit me. Bhindanto mra-sena mama sirasi hito bodhim ruyha satth Moggallno si vme vasati bhuja-tae dakkhie Sriputto Dhammo majjhe urasmi viharati bhavato mokkhato mora-yoni Sampatto bodhi-satto caraa-yuga-gato bhnu lokeka-ntho. Sabbvamagala-m-upaddava-dunnimitta Sabbti-roga-gaha-dosa-m-asesa-nind Sabbantarya-bhaya-dussupina akanta Buddhnubhva-pavarena paytu nsa. Sabbvamagala-m-upaddava-dunnimitta Sabbti-roga-gaha-dosa-m-asesa-nind Sabbantarya-bhaya-dussupina akanta Dhammnubhva-pavarena paytu nsa. Sabbvamagala-m-upaddava-dunnimitta Sabbti-roga-gaha-dosa-m-asesa-nind Sabbantarya-bhaya-dussupina akanta Saghnubhva-pavarena paytu nsa.
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Icc evam accanta-kato surakkho Jinnubhvena jitpapaddavo

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SAMBUDDHE AHAVSACDIGTH
Sambuddhe ahavsa ca Paca-sata-sahassni Tesa dhamma ca sagha ca Nama-krnubhvena Anek antary pi Sambuddhe paca-pasa ca Dasa-sata-sahassni Tesa dhamma ca sagha ca Nama-krnubhvena Anek antary pi Sambuddhe navuttarasate Vsati-sata-sahassni Tesa dhamma ca sagha ca Nama-krnubhvena Anek antary pi dvdasa ca sahassake nammi siras aha. darena nammi ha. hantv sabbe upaddave vinassantu asesato. catu-vsati-sahassake nammi siras aha. darena nammi ha. hantv sabbe upaddave vinassantu asesato. aha-cattsa-sahassake nammi siras aha. darena nammi ha. hantv sabbe upaddave vinassantu asesato.

NIYAPARITTA
Appasannehi nthassa ssane sdhu-sammate Amanussehi caehi sad kibbisa-kribhi Parisna catassannam ahisya ca guttiy Yan desesi mah-vro parittan tam bhama se. Vipassissa nam atthu Sikhissa pi nam atthu Vessabhussa nam atthu Nam atthu Kakusandhassa Kongamanassa nam atthu Kassapassa nam atthu Agrasassa nam atthu Yo ima dhammam adesesi Ye cpi nibbut loke Te jan apisu Hita deva-manussna Vijj-caraa-sampanna 1 Vijj-caraa-sampanna Namo me sabba-buddhna Tahakaro mah-vro Saraakaro loka-hito Koao jana-pmokho Sumano sumano dhro Sobhito gua-sampanno Padumo loka-pajjoto Padumuttaro satta-sro Sujto sabba-lokaggo Atthadass kruiko Siddhattho asamo loke Phusso ca vara-do buddho Sikh sabba-hito satth Kakusandho sattha-vho Kassapo siri-sampanno Ete c ae ca sambuddh Sabbe buddh asama-sam,
1 This line is chanted if the chant is to end here.

cakkhumantassa sirmato. sabba-bhtnukampino. nhtakassa tapassino. Mra-sena-ppamaddino. brhmaassa vusmato. vippamuttassa sabbadhi. Sakya-puttassa sirmato, sabba-dukkhpandana yath-bhta vipassisu, mahant vta-srad ya namassanti Gotama mahanta vta-srada. Buddha vandma Gotaman ti. uppannna mahesina: Medhakaro mah-yaso Dpakaro jutin-dharo Magalo purissabho Revato rati-vahano Anomadass-januttamo Nrado vara-srath Sumedho appaipuggalo Piyadass narsabho Dhammadass tamo-nudo Tisso ca vadata varo Vipass ca anpamo Vessabh sukha-dyako Kongamano raajaho Gotamo Sakya-pugavo. aneka-sata-koayo, sabbe buddh mahiddhik,
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NAMOKRAHAKAGTH
Eight Verses of Homage Namo arahato sammNamo uttama-dhammassa Namo mah-saghass pi Namo omtyraddhassa Namo omakttassa Namo-kra-ppabhvena Namo-krnubhvena Namo-krassa tejena
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sambuddhassa mahesino. svkkhtass eva ten idha. visuddha-sla-dihino. ratana-ttayassa sdhuka. tassa vatthu-ttayassa pi. vigacchantu upaddav. suvatthi hotu sabbad. vidhimhi homi tejav.

Sabbe dasa-balpet Sabbe te paijnanti Sha-nda nadant ete Brahma-cakka pavattenti Upet buddha-dhammehi Dvattisa-lakkhapetByma-ppabhya suppabh Buddh sabbauno ete Maha-ppabh mah-tej Mah-kruik dhr Dp nth patih ca Gat bandh mah-asss Sadevakassa lokassa Tesha siras pde Vacas manas c eva Sayane sane hne Sad sukhena rakkhantu Tehi tva rakkhito santo Sabba-roga-vinimutto Sabba-veram atikkanto Tesa saccena slena Te pi tumhe anurakkhantu Puratthimasmi dis-bhge Te pi tumhe anurakkhantu Dakkhiasmi dis-bhge Te pi tumhe anurakkhantu Pacchimasmi dis-bhge Te pi tumhe anurakkhantu Uttarasmi dis-bhge Te pi tumhe anurakkhantu Purima-disa Dhataraho, Pacchimena Virpakkho, Cattro te mah-rj Te pi tumhe anurakkhantu ksah ca bhummah Te pi tumhe anurakkhantu N atthi me saraa aa: Etena sacca-vajjena
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vesrajjeh upgat: sabha hnam uttama. parissu visrad. loke appaivattiya. ahrasahi nyak stynubyajan-dhar, sabbe te muni-kujar sabbe khsav jin mah-pa maha-bbal sabbesna sukhvah t le ca pina sara ca hitesino sabbe ete paryan. vandmi purisuttame, vandm ete tathgate gamane cpi sabbad. buddh santi-kar tuva. mutto sabba-bhayena ca sabba-santpa-vajjito nibbuto ca tuva bhava. khanti-mett-balena ca. rogyena sukhena ca. santi bht mahiddhik: rogyena sukhena ca. santi dev mahiddhik: rogyena sukhena ca. santi ng mahiddhik: rogyena sukhena ca. santi yakkh mahiddhik: rogyena sukhena ca. dakkhiena Viruhako, Kuvero uttara disa. loka-pl yasassino: rogyena sukhena ca. dev ng mahiddhik: rogyena sukhena ca. Buddho me saraa vara. hotu te jaya-magala.

N atthi me saraa aa: Etena sacca-vajjena N atthi me saraa aa: Etena sacca-vajjena Ya kici ratana loke Ratana Buddha-sama n atthi: Ya kici ratana loke Ratana dhamma-sama n atthi: Ya kici ratana loke Ratana sagha-sama n atthi: Sakkatv Buddha-ratana Hita deva-manussna Nassant upaddav sabbe Sakkatv dhamma-ratana Parihpasamana Nassant upaddav sabbe Sakkatv sagha-ratana huneyya phuneyya Nassant upaddav sabbe Sabb tiyo vivajjantu. M te bhavatv antaryo. Abhivdana-slissa Cattro dhamm vahanti:

dhammo me saraa vara. hotu te jaya-magala. sagho me saraa vara. hotu te jaya-magala. vijjati vividh puthu, tasm sotth bhavantu te. vijjati vividh puthu, tasm sotth bhavantu te. vijjati vividh puthu, tasm sotth bhavantu te. osadha uttama vara Buddha-tejena sotthin, dukkh vpasamentu te. osadha uttama vara dhamma-tejena sotthin, bhay vpasamentu te. osadha uttama vara sagha-tejena sotthin, rog vpasamentu te. Sabba-rogo vinassatu. Sukh dghyuko bhava. nicca vuhpacyino yu vao sukha bala.

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MORAPARITTA
Prentam bodhi-sambhre nibbatta mora-yoniya Yena savihitrakkha mah-satta vane-car Cirassa vyamant pi neva sakkhisu gahita Brahma-mantan ti akkhta parittan tam bhama se. Udet aya cakkhum eka-rj Harissa-vao pahavi-ppabhso: Ta ta namassmi harissa-vaa pahavi-ppabhsa. Ta-y-ajja gutt viharemu divasa. Ye brhma veda-gu sabba-dhamme Te me namo te ca ma playantu. Nam atthu Buddhna, nam atthu bodhiy, Namo vimuttna, namo vimuttiy. Ima so paritta katv moro carati esan. Apet aya cakkhum eka-rj Harissa-vao pahavi-ppabhso: Ta ta namassmi harissa-vaa pahavi-ppabhsa. Ta-y-ajja gutt viharemu ratti. Ye brhma veda-gu sabba-dhamme Te me namo te ca ma playantu. Nam atthu Buddhna, nam atthu bodhiy, Namo vimuttna, namo vimuttiy, Ima so paritta katv moro vsam akappay ti.
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KHANDHAPARITTA
Sabbsvisa-jtna dibba-mantgada viya Yan nseti visa ghora sesa cpi parissaya a-kkhettamhi sabbattha sabbad sabba-pina Sabbaso pi nivreti parittan tam bhama se. Virpakkhehi me metta. Chabyputtehi me metta. Apdakehi me metta. Catu-ppadehi me metta. M ma apdako hisi. Sabbe satt sabbe p Sabbe bhadrni passantu. Metta Erpathehi me. Metta Kahgotamakehi ca. Metta di-pdakehi me. Metta bahu-ppadehi me. M ma hisi bahu-ppado. sabbe bht ca keval M kici ppam-gam.

Appamo Buddho. Appamo dhammo. Appamo sagho. Pamavantni sirisapni ahi-vicchik sata-pad u-nbh sarab msik. Kat me rakkh. Kat me paritt. Paikkamantu bhtni. So ha namo Bhagavato, namo sattanna samm-sambuddhna.
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JAYAMAGALAGTH
Bhu sahassam abhinimmita-svudhan ta Grmekhala udita-ghora-sasena-Mra Dndi-dhamma-vidhin jitav munindo. Tan-tejas bhavatu te jaya-magalni. Mrtirekam abhiyujjhita-sabba-ratti Ghoram pan avakam akkhama-thaddha-yakkha Khant-sudanta-vidhin jitav munindo. Tan-tejas bhavatu te jaya-magalni. Ngiri gaja-vara atimatta-bhta Dvaggi-cakkam asanva sudruan ta Mettambu-seka-vidhin jitav munindo. Tan-tejas bhavatu te jaya-magalni. Ukkhitta-khaggam atihattha-sudruan ta Dhvan ti-yojana-path Agulimlavanta Iddhbhisakhata-mano jitav munindo. Tan-tejas bhavatu te jaya-magalni. Katvna kaham udara iva gabbhiny Cicya duha-vacana jana-kya-majjhe Santena soma-vidhin jitav munindo. Tan-tejas bhavatu te jaya-magalni. Sacca vihya mati-Saccaka-vda-ketu Vdbhiropita-mana ati-andha-bhta Pa-padpa-jalito jitav munindo. Tan-tejas bhavatu te jaya-magalni. Nandopananda-bhujaga vibudha mahiddhi Puttena thera-bhujagena dampayanto Iddhpadesa-vidhin jitav munindo. Tan-tejas bhavatu te jaya-magalni. Duggha-dihi-bhujagena sudaha-hattha Brahma visuddhi-jutim iddhi Bakbhidhna gadena vidhin jitav munindo. Tan-tejas bhavatu te jaya-magalni. Et pi Buddha-jaya-magala-aha-gth Yo vcano dinadine sarate matand Hitvnaneka-vividhni c upaddavni Mokkha sukha adhigameyya naro sapao.

CULLAMAGALACAKKAVA
The Lesser Sphere of Blessings Sabba-buddhnubhvena sabba-dhammnubhvena sabba-saghnubhvena - Buddha-ratana Dhamma-ratana Sagha-ratana - tia ratanna nubhvena catursti-sahassa-dhamma-kkhandhnubhvena piakattaynubhvena jina-svaknubhvena sabbe te rog sabbe te bhay sabbe te antary sabbe te upaddav sabbe te dunnimitt sabbe te avamagal vinassantu. yu-vahako1 dhana-vahako siri-vahako yasa-vahako balavahako vaa-vahako sukha-vahako hotu sabbad. Dukkha-roga-bhay ver Anek antary pi Jaya-siddhi dhana lbha Siri yu ca vao ca Sata-vass ca y ca Bhavatu sabba-magala. Sabba-buddhnubhvena Bhavatu sabba-magala. Sabba-dhammnubhvena Bhavatu sabba-magala. Sabba-saghnubhvena sok sattu c upaddav vinassantu ca tejas. sotthi bhgya sukha bala bhoga vuh ca yasav jva-siddh bhavantu te. Rakkhantu sabba-devat. sad sotth bhavantu te. Rakkhantu sabba-devat. sad sotth bhavantu te. Rakkhantu sabba-devat. sad sotth bhavantu te.

RATANATTAYNUBHVDIGTH
By the Power of the Triple Gem Ratana-ttaynubhvena Dukkha-roga-bhay ver Anek antary pi Jaya-siddhi dhana lbha Siri yu ca vao ca Sata-vass ca y ca Bhavatu sabba-magala. Sabba-buddhnubhvena Bhavatu sabba-magala. Sabba-dhammnubhvena Bhavatu sabba-magala. Sabba-saghnubhvena ratana-ttaya-tejas sok sattu c upaddav vinassantu asesato. sotthi bhgya sukha bala bhoga vuh ca yasav jva-siddh bhavantu te. Rakkhantu sabba-devat. sad sotth bhavantu te. Rakkhantu sabba-devat. sad sotth bhavantu te. Rakkhantu sabba-devat. sad sotth bhavantu te.

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1 Change o ending to if addressed to a woman here and on all the words up to hotu.

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SMAERAPAH
Ekan nma ki? Dve nma ki? Ti nma ki? Cattri nma ki? Paca nma ki? Cha nma ki? Satta nma ki? Aha nma ki? Nava nma ki? Dasa nma ki? Sabbe satt hra-hitik. Nma ca rpa ca. Tisso vedan. Cattri ariya-saccni. Pac updna-kkhandh. Ajjhattikni yatanni. Satta bojjhag. Ariyo ahagiko maggo. Nava sattvs. Dasah agehi samanngato arah ti vuccat ti.

BODHIPDAGTH
Imasmi rja-semn khette samant Satayo-jana-sata-sahassni Buddha-jla-parikkhette Rakkhantu surakkhantu.
Repeat, substituting the following for Buddha each time:

dhamma, pacceka-buddha, sagha

THE THIRTY TWO PARTS OF THE BODY

Handa maya dvattiskra-pha bhamase. Aya kho me kyo uddha pda-tal adho kesa-matthak taca-pariyanto pro nnappakrassa asucino. Atthi imasmi kye: ANULOMA - forward order Kes lom nakh dant taco Masa nahr ah ahi-mija vakka Hadaya yakana kilomaka pihaka papphsa Anta anta-gua udariya karsa mattha-luga Pitta semha pubbo lohita sedo medo Assu vas kheo sighnik lasik mutta. PAILOMA - reverse order Mutta lasik sighnik kheo vas assu Medo sedo lohita pubbo semha pitta Mattha-luga karsa udariya anta-gua anta Papphsa pihaka kilomaka yakana hadaya Vakka ahi-mija ah nahr masa Taco dant nakh lom kes. Evam aya me kyo uddha pda-tal adho kesa-matthak taca-pariyanto pro nna-ppakrassa asucino.
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DHAJAGGAPARITTA
Arae rukkha-mle v Anussaretha sambuddha No ce Buddha sareyytha Atha dhamma sareyytha No ce dhamma sareyytha Atha sagha sareyytha Eva Buddha sarantna Bhaya v chambhitatta v sugre va bhikkhavo bhaya tumhka no siy. loka-jeha narsabha niyynika sudesita. niyynika sudesita pua-kkhetta anuttara. dhamma sagha ca bhikkhavo loma-haso na hessat ti.

ABHAYAPARITTA
Verses of Protection from Fear and from nightmares of the sleeping or waking mind Yan dunnimitta avamagala ca Ppa-ggaho dussupina akanta Yan dunnimitta avamagala ca Ppa-ggaho dussupina akanta Yan dunnimitta avamagala ca Ppa-ggaho dussupina akanta yo cmanpo sakuassa saddo Buddhnubhvena vinsam entu. yo cmanpo sakuassa saddo dhammnubhvena vinsam entu. yo cmanpo sakuassa saddo saghnubhvena vinsam entu.
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DEVATUYYOJANAGTH
Verses for Bidding the Devas Depart Dukkha-ppatt ca niddukkh Soka-ppatt ca nissok Ettvat ca amhehi Sabbe devnumodantu Dna dadantu saddhya, Bhvanbhirat hontu, bhaya-ppatt ca nibbhay hontu sabbe pi pino. sambhata pua-sampada sabba-sampatti-siddhiy. sla rakkhantu sabbad, gacchantu devatgat.

A BLESSING
Bhavatu sabba-magala. Sabba-buddhnubhvena Bhavatu sabba-magala. Sabba-dhammnubhvena Bhavatu sabba-magala. Sabba-saghnubhvena Rakkhantu sabba-devat. sad sotth bhavantu te1. Rakkhantu sabba-devat. sad sotth bhavantu te. Rakkhantu sabba-devat. sad sotth bhavantu te.

May those in pain be free from pain, those in fear be free from fear, Those in grief be free from grief, so may it be for all beings

BOJJHAGAPARITTA
Sasre sasarantna sabba-dukkha-vinsane Satta dhamme ca bojjhage mra-sena-ppamaddino Bujjhitv ye p ime satt ti-bhavmuttak uttam Ajti ajarbydhi amata nibbhaya gat Evam-di-gupeta aneka-gua-sagaha Osadha ca ima manta bojjhagan tam bhama he. Bojjhago sati-sakhto Viriyam pti passaddhi Samdhupekkha-bojjhag Munin sammad-akkht Savattanti abhiya Etena sacca-vajjena Ekasmi samaye ntho Gilne dukkhite disv Te ca ta abhinanditv Etena sacca-vajjena Ekad dhamma-rj pi Cunda-ttherena taeva Sammoditv ca bdh Etena sacca-vajjena Pahn te ca bdh Magghata-kiles va Etena sacca-vajjena
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ANUMODAN
Yath vri-vah pr pariprenti sgara, Evam eva ito dinna petna upakappati. Icchita patthita tumha khippam eva samijjhatu. Sabbe prentu sakapp cando paaraso yath. Mai joti-raso yath.
(The above is chanted by the most senior person alone. ) Just as the rivers full of water fill the ocean full, even so does what is given here benefit the dead (petas). May whatever you want or wish for quickly come to be. May all your wishes be fulfilled as the moon comes to fullness upon the fifteenth day, or as the radiant wish-fulfilling gem.

dhammna vicayo tath bojjhag ca tathpare satt ete sabba-dassin bhvit bahul-kat nibbnya ca bodhiy. sotthi te hotu sabbad. Moggallna ca Kassapa bojjhage satta desayi rog muccisu ta-khae. sotthi te hotu sabbad. gelaenbhipito bhapetvna sdara tamh vuhsi hnaso. sotthi te hotu sabbad. tiannam pi mahesina pattnuppatti-dhammata. sotthi te hotu sabbad.

Sabb tiyo vivajjantu. M te bhavatv antaryo. Abhivdana-slissa Cattro dhamm vahanti:

Sabba-rogo vinassatu. Sukh dghyuko bhava. nicca vuhpacyino yu vao sukha bala.

May all distress be averted. May all diseases be destroyed. May nothing hinder you. May you be happy, living long. Four qualities increase for one of respectful nature who honours elders: life and beauty, happiness and strength.

1 Me can be substituted for te to invoke blessings on oneself, or no (i.e. on us) if chanted by a group.

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4 CHANTS FOR RECOLLECTION

SPREADING THE BRAHMAVIHRAS
Handa maya brahma-vihra-pharaa karomase.
Loving kindness

Aha sukhito homi. Niddukkho homi. Avero homi. Abypajjho homi. Angho homi. Sukh attna pariharmi.
May I be happy, free from suffering, free from enmity, free from ill will, free from trouble and stress. May I be happy and preserve myself.

Sabbe satt sukhit hontu. Sabbe satt aver hontu. Sabbe satt abypajjh hontu. Sabbe satt angh hontu. Sabbe satt sukh attna pariharantu.
May all beings be happy, free from suffering, free from enmity, free from ill will, free from trouble and stress. May all beings be happy and preserve themselves. Compassion

Sabbe satt sabba-dukkh pamuccantu.

May all beings be freed from all suffering. Joy in the joy of others

Sabbe satt laddha-sampattito m vigacchantu.

May all beings not be parted from the good they have gained. Equanimity

Sabbe satt kamma-ssak / kamma-dyd kamma-yon / kamma-bandh kammapaisara. / Ya kamma karissanti / kalya v ppaka v / tassa dyd bhavissanti.
All beings are owners of their kamma, heirs of their kamma, born of their kamma, kin to their kamma, have kamma as their refuge. Whatever kamma they do, whether good or bad, to that they will be heirs.

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PAICCASAMUPPDA
Conditioned Arising Avijj-paccay sakhr sakhra-paccay via via-paccay nma-rpa nma-rpa-paccay sayatana sayatana-paccay phasso phassa-paccay vedan vedan-paccay tah tah-paccay updna updna-paccay bhavo bhava-paccay jti jti-paccay jar-maraa soka-parideva-dukkha-domanassupys sambhavanti. Evam etassa kevalassa dukkha-kkhandhassa samudayo hoti. Avijjya tveva asesa-virga-nirodh sakhra-nirodho sakhra-nirodh via-nirodho via-nirodh nma-rpa-nirodho nma-rpa-nirodh sayatana-nirodho sayatana-nirodh phassa-nirodho phassa-nirodh vedan-nirodho vedan-nirodh tah-nirodho tah-nirodh updna-nirodho updna-nirodh bhava-nirodho bhava-nirodh jti-nirodho jti-nirodh jar-maraa soka-parideva-dukkha-domanassupys nirujjhanti. Evam etassa kevalassa dukkha-kkhandhassa nirodho hoti. Yad have ptubhavanti dhamm Ath assa kakh vapayanti sabb Yad have ptubhavanti dhamm Ath assa kakh vapayanti sabb Yad have ptubhavanti dhamm Vidhpaya tihati mra-sena tpino jhyato brhmaassa, yato pajnti sahetu-dhamma. tpino jhyato brhmaassa, yato khaya paccayna avedi. tpino jhyato brhmaassa, sro va obhsayam antalikkhan ti.
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THE TEN PERFECTIONS

Honouring the Buddhas possession of the ten or thirty perfections (pram) (Sampanno iti pi so Bhagav) Dna-pram-sampanno Dna-upapram-sampanno Dna-paramatthapram-sampanno Mett maitr karu mudit upekkh pram-sampanno iti pi so Bhagav
and so on for

sla nekkhamma pa viriya khant sacca adhihna mett upekkh dasa iti pi so Bhagav Buddha saraa gacchmi (Nammi ha)
The perfections of dna/giving, sla/harmless conduct, freedom from desire, wisdom, strength, patience, truth, resolve, mett/lovingkindness, equanimity and all ten together.

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PASUKLA
Anicc vata sakhr Uppajjitv nirujjhanti. uppda-vaya-dhammino. Tesa vpasamo sukho.

ABHIDHAMMASAKHEPA
The Abhidhamma in Brief DHAMMASAGA Kusal dhamm akusal dhamm abykat dhamm. Katame dhamm kusal? Yasmi samaye kmvacara kusala citta uppanna hoti somanassa-sahagata a-sampayutta rprammaa v saddrammaa v gandhrammaa v rasrammaa v phohabbrammaa v dhammrammaa v ya ya v panrabbha, tasmi samaye phasso hoti avikkhepo hoti ye v pana tasmi samaye ae pi atthi paicca-samuppann arpino dhamm: ime dhamm kusal. VIBHAGA Paca-kkhand: rpa-kkhando vedan-kkhando sa-kkhando sakhra-kkhando via-kkhando. Tattha katamo rpa-kkhando? Ya kici rpa attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre v santike v tad ekajjha abhisahitv abhisakhipitv: aya vuccati rpa-kkhando. DHTUKATH Sagaho asagaho sagahitena asagahita asagahitena sagahita sagahitena sagahita asagahitena asagahita sampayogo vippayogo sampayuttena vippayutta vippayuttena sampayutta asagahita. PUGGALAPAATTI Cha paattiyo: khanda-paatti yatana-paatti dhtu-paatti sacca-paatti indriya-paatti puggala-paatti. Kittvat puggalna puggala-paatti? Samayavimutto asamaya-vimutto kuppa-dhammo akuppa-dhammo parihna-dhammo aparihna-dhammo cetanbhabbo anurakkhabhabbo puthujjano gotrabh bhayparato abhayparato bhabbgamano abhabbgamano niyato aniyato paipannako phale hito arah arahattya paipanno.

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KATHVATTHU Puggalo upalabbhati saccikaha-paramatthen ti? mant. Yo saccikaho paramattho tato so puggalo upalabbhati saccikaha-paramatthen ti? Na h eva vattabbe. jnhi niggaha. Haci puggalo upalabbhati saccikaha-paramatthena tena vata re vattabbe yo saccikaho paramattho tato so puggalo upalabbhati saccikaha-paramatthen ti micch. YAMAKA Ye keci kusal dhamm sabbe te kusala-ml ye v pana kusala-ml sabbe te dhamm kusal. Ye keci kusal dhamm sabbe te kusala-mlena eka-ml ye v pana kusalamlena eka-ml sabbe te dhamm kusal. MAHPAHNA Hetu-paccayo rammaa-paccayo adhipai-paccayo anantara-paccayo samanantarapaccayo sahajta-paccayo aa-m-aa-paccayo nissaya-paccayo upanissaya-paccayo purejta-paccayo pacchjta-paccayo sevana-paccayo kamma-paccayo vipka-paccayo hra-paccayo indriya-paccayo jhna-paccayo magga-paccayo sampayutta-paccayo vippayutta-paccayo atthi-paccayo natthi-paccayo vigata-paccayo avigata-paccayo.

MTIK (DHAMMASAGAMTIKPH)
The Abhidhamma Triplet Mtik Kusal dhamm akusal dhamm abykat dhamm Sukhya vedanya sampayutt dhamm dukkhya vedanya sampayutt dhamm adukkha-m-asukhya vedanya sampayutt dhamm Vipk dhamm vipka-dhamma-dhamm n eva vipka-na-vipka-dhamma-dhamm Updinnupdniy dhamm anupdinnupdniy dhamm anupdinnnupdniy dhamm Sakhiliha-sakilesik dhamm asakiliha-sakilesik dhamm asakilihsakilesik dhamm Savitakka-savicr dhamm avitakka-vicra-matt dhamm avitakkvicr dhamm Pti-sahagat dhamm sukha-sahagat dhamm upekkh-sahagat dhamm Dassanena pahtabb dhamm bhvanya pahtabb dhamm n eva dassanena na bhvanya pahtabb dhamm Dassanena pahtabba-hetuk dhamm bhvanya pahtabba-hetuk dhamm n eva dassanena na bhvanya pahtabba-hetuk dhamm caya-gmino dhamm apacaya-gmino dhamm n evcaya-gmino npacaya-gmino dhamm Sekkh dhamm asekkh dhamm n eva sekkh nsekkh dhamm Paritt dhamm mahaggat dhamm appam dhamm Parittramma dhamm mahaggatramma dhamm appamramma dhamm Hn dhamm majjhim dhamm pat dhamm Micchatta-niyat dhamm sammatta-niyat dhamm aniyat dhamm Maggramma dhamm magga-hetuk dhamm maggdhipatino dhamm Uppann dhamm anuppann dhamm uppdino dhamm Att dhamm angat dhamm paccuppann dhamm Attramma dhamm angatramma dhamm paccuppannramma dhamm Ajjhatt dhamm bahiddh dhamm ajjhatta-bahiddh dhamm Ajjhattramma dhamm bahiddhramma dhamm ajjhatta-bahiddhramma dhamm Sanidassana-sappaigh dhamm anidassana-sappaigh dhamm anidassanppaigh dhamm.

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LOKUTTARAJHNAPHA
Transcendent Jhna
The Four Ways

Kusal dhamm, akusal dhamm, abykat dhamm. Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vivicc eva kmehi pe... pahama jhna upasapajja viharati dukkh-paipada dandhbhia dukkh-paipada khippbhia sukh-paipada dandhbhia sukh-paipada khippbhia: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal. Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vitakka-vicrna vpasam pe... dutiya jhna pe... tatiya jhna pe... catuttha jhna pe... pahama jhna pe... pacama jhna upasapajja viharati dukkh-paipada dandhbhia pe... dukkh-paipada khippbhia pe... sukh-paipada dandhbhia pe... sukh-paipada khippbhia: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal.
Emptiness

Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vitakka-vicrna vpasam pe... dutiya jhna pe... tatiya jhna pe... catuttha jhna pe... pahama jhna pe... pacama jhna upasapajja viharati dukkh-paipada dandhbhia suata pe... dukkh-paipada khippbhia suata pe... sukh-paipada dandhbhia suata pe... sukh-paipada khippbhia suata: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal.
Without Goal

Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vivicc eva kmehi pe... pahama jhna upasapajja viharati dukkh-paipada dandhbhia appaihita dukkh-paipada khippbhia appaihita sukh-paipada dandhbhia appaihita sukh-paipada khippbhia appaihita: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal. Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vitakka-vicrna vpasam pe... dutiya jhna pe... tatiya jhna pe... catuttha jhna pe... pahama jhna pe... pacama jhna upasapajja viharati dukkh-paipada dandhbhia appaihita pe... dukkh-paipada khippbhia appaihita pe... sukh-paipada dandhbhia appaihita pe... sukh-paipada khippbhia appaihita: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal.

Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vivicc eva kmehi pe... pahama jhna upasapajja viharati dukkh-paipada dandhbhia suata dukkh-paipada khippbhia suata sukh-paipada dandhbhia suata sukh-paipada khippbhia suata: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal.
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The Four Overlordships

Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vivicc eva kmehi pe... pahama jhna upasapajja viharati dukkh-paipada dandhbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya dukkh-paipada khippbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya sukh-paipada dandhbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya sukh-paipada khippbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal. Katame dhamm kusal? Yasmi samaye lokuttara jhna bhveti niyynika apacaya-gmi dihi-gatna pahnya pahamya bhmiy-pattiy vitakka-vicrna vpasam pe... dutiya jhna pe... tatiya jhna pe... catuttha jhna pe... pahama jhna pe... pacama jhna upasapajja viharati dukkh-paipada dandhbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya pe... dukkh-paipada khippbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya pe... sukh-paipada dandhbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya pe... sukh-paipada khippbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya pe... adukkha-m-asukh-paipada dandhbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya pe... adukkha-m-asukh-paipada khippbhia chanddhipateyya viriydhipateyya cittdhipateyya vimasdhipateyya: tasmi samaye phasso hoti pe... avikkhepo hoti pe... Ime dhamm kusal.

THE MEANINGS OF SAMDHI

Api ca pacavsati samdhissa samdhih Pariggahahena samdhi Pariprahena samdhi Avikkhepahena samdhi Anijanahena samdhi parivrahena samdhi ekaggahena samdhi anvilahena samdhi vimuttahena samdhi

Ekatt upahna-vasena cittassa hitatt samdhi Sama esat ti samdhi visama n esat ti samdhi Sama esitatt samdhi visama n esitatt samdhi Sama diyat ti samdhi visama n diyat ti samdhi Sama diatt samdhi visama andiatt samdhi Sama paipajjat ti samdhi visama na paipajjat ti samdhi Sama paipannatt samdhi visama na paipannatt samdhi Sama jhyat ti samdhi visama jhpet ti samdhi Sama jhtatt samdhi visama jhpitatt samdhi Samo ca hito ca sukho c ti samdhi

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5 SUTTAS
DHAMMACAKKAPPAVATTANASUTTA
Anuttara abhisambodhi Pahama ya adesesi Sammad eva pavattento Yatthkkht ubho ant Catsv riya-saccesu Desita dhamma-rjena Nmena vissuta sutta Veyykaraa-phena sambujjhitv Tathgato dhamma-cakka anuttara loke appaivattiya pai-patti ca majjhim visuddha a-dassana samm-sambodhi-kittana dhamma-cakka-ppavattana sagtan tam bhama se.

Eva me suta. Eka samaya Bhagav Brasiya viharati Isipatane Migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi: Dve me bhikkhave ant pabbajitena na sevitabb. Yo c ya kmesu kmasukhalliknuyogo hno gammo pothujjaniko anariyo anattha-sahito, yo c ya attakilamathnuyogo dukkho anariyo anattha-sahito, ete te bhikkhave ubho ante anupagamma majjhim paipad Tathgatena abhisambuddh cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati. Katam ca s bhikkhave majjhim paipad Tathgatena abhisambuddh cakkhu-kara akara upasamya abhiya sambodhya nibbnya savattati? Ayam eva ariyo ahagiko maggo seyyathda: samm-dihi samm-sakappo samm-vc samm-kammanto samm-jvo samm-vymo samm-sati samm-samdhi. Aya kho s bhikkhave majjhim paipad Tathgatena abhisambuddh cakkhu-kara akara upasamya abhiya sambodhya nibbnya savattati. Ida kho pana bhikkhave dukkha ariya-sacca: jti pi dukkh jar pi dukkh maraam pi dukkha soka-parideva-dukkha-domanassupys pi dukkh, appiyehi sampayogo dukkho piyehi vippayogo dukkho, yam p iccha na labhati tam pi dukkha, sakhittena pacupdna-kkhandh dukkh. Ida kho pana bhikkhave dukkha-samudayo ariya-sacca: yya tah pono-bhavik nandi-rga-sahagat tatra tatrbhinandin seyyathda: kma-tah bhava-tah vibhava-tah. Ida kho pana bhikkhave dukkha-nirodho ariya-sacca: yo tass yeva tahya asesa-virga-nirodho cgo painissaggo mutti anlayo.

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Ida kho pana bhikkhave dukkha-nirodha-gmin paipad ariya-sacca: ayam eva ariyo ahagiko maggo seyyathda: samm-dihi samm-sakappo samm-vc samm-kammanto samm-jvo samm-vymo samm-sati samm-samdhi. Ida dukkha ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha ariya-sacca parieyyan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha ariya-sacca paritan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ida dukkha-samudayo ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-samudayo ariya-sacca pahtabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-samudayo ariya-sacca pahnan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ida dukkha-nirodho ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodho ariya-sacca sacchi-ktabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodho ariya-sacca sacchi-katan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ida dukkha-nirodha-gmin paipad ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodha-gmin paipad ariya-sacca bhvetabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Ta kho pan ida dukkha-nirodha-gmin paipad ariya-sacca bhvitan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi. Yvakva ca me bhikkhave imesu catsu ariya-saccesu evan ti-parivaa dvdaskra yathbhta a-dassana na suvisuddha ahosi, n eva tvha bhikkhave sadevake loke samrake sabrahmake sassamaa-brhmaiy pajya sadeva-manussya anuttara sammsambodhi abhisambuddho paccasi. Yato ca kho me bhikkhave imesu catsu ariya-saccesu evan ti-parivaa dvdaskra 46 yathbhta a-dassana suvisuddha ahosi, athha bhikkhave sadevake loke samrake sabrahmake sassamaa-brhmaiy pajya sadeva-manussya anuttara samm-sambodhi abhisambuddho paccasi. a ca pana me dassana udapdi: Akupp me vimutti, ayam antim jti, n atthi dni punabhavo ti. Idam avoca Bhagav attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu. Imasmi ca pana veyykaraasmi bhaamne yasmato Koaassa viraja vtamala dhamma-cakkhu udapdi: Ya kici samudaya-dhamma sabban ta nirodha-dhamman ti. Pavattite ca Bhagavat dhamma-cakke Bhumm dev saddam anussvesu: Etam Bhagavat Brasiya Isipatane Migadye anuttara dhamma-cakka pavattita appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasmin ti.

Bhummna devna sadda sutv Ctummah-rjik dev saddam anussvesu. Ctummah-rjikna devna sadda sutv Tvatis dev saddam anussvesu, Tvatisna devna sadda sutv Ym dev saddam anussvesu, Ymna devna 47

sadda sutv Tusit dev saddam anussvesu, Tusitna devna sadda sutv Nimmarat dev saddam anussvesu, Nimma-ratna devna sadda sutv Paranimmita-vasavatt dev saddam anussvesu, Paranimmita-vasa-vattna devna sadda sutv *Brahmakyik dev saddam anussvesu*: Etam Bhagavat Brasiya Isipatane Migadye anuttara dhamma-cakka pavattita appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasmin ti. Itiha tena khaena tena muhuttena yva brahma-lok saddo abbhuggacchi. Aya ca dasasahass loka-dhtu sakampi sampakampi sampavedhi. Appamo ca oro obhso loke pturahosi atikkamm eva devna devnubhva. Atha kho Bhagav udna udnesi: Asi vata bho Koao, asi vata bho Koao ti. Itih ida yasmato Koaassa A-koao tveva nma ahos ti.

ANATTALAKKHAASUTTA
Yan ta sattehi dukkhena Atta-vdtta-sana Sambuddho ta paksesi Uttari paivedhya Yan tesa diha-dhammna Sabbsavehi cittni Tath nusrena Sdhna attha-siddhattha eyya anattalakkhaa sammad eva vimocana diha-saccna yogina bhvetu am uttama. en upaparikkhata vimuccisu asesato ssana ktum icchata ta suttanta bhama se.

Evam me suta. Eka samaya Bhagav Brasiya viharati Isipatane Migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi: Rpa bhikkhave anatt. Rpa ca h ida bhikkhave att abhavissa na-y-ida rpa bdhya savatteyya, labbhetha ca rpe eva me rpa hotu, eva me rpa m ahos ti. Yasm ca kho bhikkhave rpa anatt, tasm rpa bdhya savattati. Na ca labbhati rpe eva me rpa hotu, eva me rpa m ahos ti. Vedan anatt. Vedan ca h ida bhikkhave att abhavissa na-y-ida vedan bdhya savatteyya, labbhetha ca vedanya eva me vedan hotu, eva me vedan m ahos ti. Yasm ca kho bhikkhave vedan anatt, tasm vedan bdhya savattati. Na ca labbhati vedanya eva me vedan hotu, eva me vedan m ahos ti. Sa anatt. Sa ca h ida bhikkhave att abhavissa na-y-ida sa bdhya savatteyya, labbhetha ca saya eva me sa hotu, eva me sa m ahos ti. Yasm ca kho bhikkhave sa anatt, tasm sa bdhya savattati. Na ca labbhati saya eva me sa hotu, eva me sa m ahos ti. Sakhr anatt. Sakhr ca h ida bhikkhave att abhavissasu na-y-ida sakhr bdhya savatteyyu, labbhetha ca sakhresu eva me sakhr hontu, eva me sakhr m ahesun ti. Yasm ca kho bhikkhave sakhr anatt, tasm sakhr bdhya savattanti. Na ca labbhati sakhresu eva me sakhr hontu, eva me sakhr m ahesun ti. Via anatt. Via ca h ida bhikkhave att abhavissa na-y-ida via bdhya savatteyya, labbhetha ca vie eva me via hotu, eva me via m ahos ti. Yasm ca kho bhikkhave via anatt, tasm via bdhya savattati. Na ca labbhati vie eva me via hotu, eva me

* When the 16 additional heaven realms are included the text below replaces the phrase between the two asterisks above.

Brahma-prisajj dev saddam anussvesu, Brahma-prisajjna devna sadda sutv Brahma-purohit dev saddam anussvesu, Brahma-purohitna devna sadda sutv Mah-brahm dev saddam anussvesu, Mah-brahmna devna sadda sutv Parittbh dev saddam anussvesu, Parittbhna devna sadda sutv Appambh dev saddam anussvesu, Appambhna devna sadda sutv bhassar dev saddam anussvesu, bhassarna devna sadda sutv Paritta-subh dev saddam anussvesu, Parittasubhna devna sadda sutv Appama-subh dev saddam anussvesu, Appamasubhna devna sadda sutv Subha-kihak dev saddam anussvesu, Subhakihakna devna sadda sutv [Asai-satt dev saddam anussvesu, Asai-sattna devna sadda sutv1] Vehapphal dev saddam anussvesu, Vehapphalna devna sadda sutv Avih dev saddam anussvesu, Avihna devna sadda sutv Atapp dev saddam anussvesu, Atappna devna sadda sutv Sudass dev saddam anussvesu, Sudassna devna sadda sutv Sudass dev saddam anussvesu, Sudassna devna sadda sutv Akaihak dev saddam anussvesu:

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1 The Asaisatt devas are included only in the Thai version.

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via m ahos ti. Ta ki maatha bhikkhave: rpa nicca v anicca v? ti. Anicca Bhante. Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante. Yam pannicca dukkha viparima-dhamma kalla nu ta samanupassitu eta mama, eso ham asmi, eso me att? ti. No h eta Bhante. Ta ki maatha bhikkhave: vedan nicc v anicc v? ti. Anicc Bhante. Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante. Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu eta mama, eso ham asmi, eso me att? ti. No h eta Bhante. Ta ki maatha bhikkhave: sa nicc v anicc v? ti. Anicc Bhante. Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante. Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu eta mama, eso ham asmi, eso me att? ti. No h eta Bhante. Ta ki maatha bhikkhave: sakhr nicc v anicc v? ti. Anicc Bhante. Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante. Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu eta mama, eso ham asmi, eso me att? ti. No h eta Bhante. Ta ki maatha bhikkhave: via nicca v anicca v? ti. Anicca Bhante. Yam pannicca, dukkha v ta sukha v? ti. Dukkha Bhante. Yam pannicca dukkha viparima-dhamma, kalla nu ta samanupassitu eta mama, eso ham asmi, eso me att? ti. No h eta Bhante. Tasmtiha bhikkhave ya kici rpa attngata-paccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v yan dre santike v, sabba rpa n eta mama, n eso ham asmi, na me so att ti: evam eta yathbhta samma-ppaya dahabba. Y kci vedan attngata-paccuppann ajjhatt v bahiddh v orik v sukhum v hn v pat v y dre santike v sabb vedan n eta mama, n eso ham asmi, na me so att ti: evam eta yathbhta samma-ppaya dahabba. Y kci sa attngata-paccuppann ajjhatt v bahiddh v orik v sukhum v hn v pat v y dre santike v sabb sa n eta mama, n eso ham asmi, na me so att ti: evam eta yathbhta samma-ppaya dahabba. Ye keci sakhr attngata-paccuppann ajjhatt v bahiddh v orik v sukhum v hn v pat v ye dre santike v sabbe sakhr n eta mama, n eso ham asmi, na me so att ti: evam eta yathbhta samma-ppaya dahabba. Ya kici via attngata-paccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v yan dre santike v sabba via n eta mama, n eso ham asmi, na me so att ti: evam eta yathbhta samma-ppaya dahabba. Eva passa bhikkhave sutav ariyasvako rpasmi pi nibbindati, vedanya pi nibbindati, saya pi nibbindati, sakhresu pi nibbindati, viasmi pi nibbindati. Nibbinda virajjati, virg vimuccati, vimuttasmi vimuttam iti a hoti; kh jti vusita brahma-cariya kata karaya npara itthatty ti pajnt ti. Idam avoca Bhagav. Attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu. Imasmi ca pana veyykaraasmi bhaamne paca-vaggiyna bhikkhna anupdya savehi cittni vimuccis ti.

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DITTAPARIYYASUTTA
Veneyya-damanopye Amogha-vacano Buddho Cinurpato cpi Ciggi-pricariyna Yam ditta-pariyya Te sotro vimocesi Tath evopaparikkhya Dukkhat-lakkhaopya sabbaso prami gato abhiynussako dhammena vinaya paja sambojjhraha-yogina desayanto mano-hara asekkhya vimuttiy. via sotum icchata ta suttanta bhama se.

ida kya-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkham-asukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi upysehi dittan ti vadmi. Mano ditto dhamm ditt mano-via ditta mano-samphasso ditto, yam p ida mano-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkham-asukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin, ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi upysehi dittan ti vadmi. Eva passa bhikkhave sutav ariya-svako cakkhusmi pi nibbindati rpesu pi nibbindati cakkhu-vie pi nibbindati cakkhu-samphasse pi nibbindati, yam p ida cakkhu-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-masukha v tasmi pi nibbindati. Sotasmi pi nibbindati saddesu pi nibbindati sota-vie pi nibbindati sota-samphasse pi nibbindati, yam p ida sota-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati. Ghnasmi pi nibbindati gandhesu pi nibbindati ghna-vie pi nibbindati ghnasamphasse pi nibbindati, yam p ida ghna-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati. Jivhya pi nibbindati rasesu pi nibbindati jivh-vie pi nibbindati jivh-samphasse pi nibbindati, yam p ida jivh-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati. Kyasmi pi nibbindati phohabbesu pi nibbindati kya-vie pi nibbindati kyasamphasse pi nibbindati, yam p ida kya-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati. Manasmi pi nibbindati dhammesu pi nibbindati mano-vie pi nibbindati manosamphasse pi nibbindati, yam p ida mano-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-m-asukha v tasmi pi nibbindati. Nibbinda virajjati virg vimuccati vimuttasmi vimuttam iti a hoti; kh jti vusita brahma-cariya kata karaya npara itthatty ti pajnt ti. Idam avoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandu. Imasmi ca pana veyykaraasmi bhaamne tassa bhikkhu-sahassassa anupdya savehi cittni vimuccis ti.
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Evam me suta. Eka samaya Bhagav Gayya viharati Gaysse saddhi bhikkhu-sahassena, tatra kho Bhagav bhikkh mantesi: Sabba bhikkhave ditta. Kica bhikkhave sabba ditta? Cakkhu bhikkhave ditta rp ditt cakkhu-via ditta cakkhu-samphasso ditto, yam p ida cakkhu-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-m-asukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi upysehi dittan ti vadmi. Sota ditta sadd ditt sota-via ditta sota-samphasso ditto, yam p ida sota-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-masukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi upysehi dittan ti vadmi. Ghna ditta gandh ditt ghna-via ditta ghna-samphasso ditto, yam p ida ghna-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-m-asukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi upysehi dittan ti vadmi. Jivh ditt ras ditt jivh-via ditta jivh-samphasso ditto, yam p ida jivh-samphassa-paccay uppajjati vedayita sukha v dukkha v adukkha-masukha v tam pi ditta. Kena ditta? ditta rgaggin dosaggin mohaggin ditta jtiy jar-maraena sokehi paridevehi dukkhehi domanassehi upysehi dittan ti vadmi. Kyo ditto phohabb ditt kya-via ditta kya-samphasso ditto, yam p
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FROM THE SATIPAHNA SUTTA

Atthi kho tena Bhagavat jnat passat arahat samm-sambuddhena ekyano aya maggo sammad-akkhto sattna visuddhiy soka-paridevna samatikkamya, dukkha-domanassna atthagamya, yassa adhigamya, nibbnassa sacchi-kiriyya, yad ida cattro sati-pahn.

Katha ca bhikkhu citte cittnupass viharati? Idha bhikkhu ajjhatta v citte cittnupass viharati, bahiddh v citte cittnupass viharati, ajjhatta-bahiddh v citte cittnupass viharati. Samudaya-dhammnupass v cittasmi viharati, vayadhammnupass v cittasmi viharati, samudaya-vaya-dhammnupass v cittasmi viharati. Atthi cittan ti v pan assa sati paccupahit hoti, yvad-eva a-mattya paissati-mattya. Anissito ca viharati na ca kici loke updiyati. Eva kho bhikkhu citte cittnupass viharati.
Contemplation of dhamm

Katame cattro? Idha bhikkhu kye kynupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa. Vedansu vedannupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa. Citte cittnupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa. Dhammesu dhammnupass viharati, tp sampajno satim vineyya loke abhijjh-domanassa.

Contemplation of body

Katha ca bhikkhu dhammesu dhammnupass viharati? Idha bhikkhu ajjhatta v dhammesu dhammnupass viharati, bahiddh v dhammesu dhammnupass viharati, ajjhatta-bahiddh v dhammesu dhammnupass viharati. Samudaya-dhammnupass v dhammesu viharati, vaya-dhammnupass v dhammesu viharati, samudaya-vayadhammnupass v dhammesu viharati. Atthi dhamm ti v pan assa sati paccupahit hoti, yvad-eva a-mattya paissati-mattya. Anissito ca viharati na ca kici loke updiyati. Eva kho bhikkhu dhammesu dhammnupass viharati. Aya kho tena Bhagavat jnat passat arahat samm-sambuddhena, ekyano maggo sammad-akkhto, sattna visuddhiy, soka-paridevna samatikkamya, dukkhadomanassna atthagamya, yassa adhigamya, nibbnassa sacchi-kiriyya, yad ida cattro sati-pahn ti.

Katha ca bhikkhu kye kynupass viharati? Idha bhikkhu ajjhatta v kye kynupass viharati, bahiddh v kye kynupass viharati, ajjhatta-bahiddh v kye kynupass viharati. Samudaya-dhammnupass v kyasmi viharati, vayadhammnupass v kyasmi viharati, samudaya-vaya-dhammnupass v kyasmi viharati. Atthi kayo ti v pan assa sati paccupahit hoti, yvad-eva a-mattya paissati-mattya. Anissito ca viharati na ca kici loke updiyati. Eva kho bhikkhu kye kynupass viharati.

Contemplation of feelings

Katha ca bhikkhu vedansu vedannupass viharati? Idha bhikkhu ajjhatta v vedansu vedannupass viharati, bahiddh v vedansu vedannupass viharati, ajjhatta-bahiddh v vedansu vedannupass viharati. Samudaya-dhammnupass v vedansu viharati, vaya-dhammnupass v vedansu viharati, samudaya-vayadhammnupass v vedansu viharati. Atthi vedan ti v pan assa sati paccupahit hoti, yvad-eva a-mattya paissati-mattya. Anissito ca viharati na ca kici loke updiyati. Eva kho bhikkhu vedansu vedannupass viharati.
Contemplation of mind

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6 PRECEPTS AND REQUESTS

AHAGA SLA
The Eight Precepts
Ptipt verama-sikkh-pada samdiymi. Adinndn verama-sikkh-pada samdiymi. Abrahma-cariy verama-sikkh-pada samdiymi. Mus-vd verama-sikkh-pada samdiymi. Sur-meraya-majja-pamda-hn verama-sikkh-pada samdiymi. Vikla-bhojan verama-sikkh-pada samdiymi. Nacca-gta-vdita-viska-dassana-ml-gandha-vilepana-dhraa-maana-vibhsana-hn verama-sikkh-pada samdiymi. Ucc-sayana-mah-sayan verama-sikkh-pada samdiymi.
I undertake the training rule of refraining from killing living beings. I undertake the training rule of refraining from taking what is not given. I undertake the training rule of refraining from sexual activity. I undertake the training rule of refraining from false speech. I undertake the training rule of refraining from intoxicants which cause heedlessness. I undertake the training rule of refraining from eating at the wrong time. I undertake the training rule of refraining from watching improper dancing, singing and music, and from adornment by wearing garlands, or decorating with perfumes and cosmetics. [This includes jewellery and the like, but not anything medicinal. ] I undertake the training rule of refraining from sleeping on a high or great bed.

METTNISASASUTTAPHA
Evam me suta. Eka samaya Bhagav Svatthiya viharati Jetavane Anthapiikassa rme. Tatra kho Bhagav bhikkh mantesi: Bhikkhavo ti. Bhadante ti te bhikkh Bhagavato paccasosu. Bhagav etad avoca: Mettya bhikkhave ceto-vimuttiy sevitya bhvitya bahul-katya yn-katya vatthu-katya anuhitya paricitya susamraddhya ekdasnisas pikakh. Katame ekdasa? Sukha supati, sukha paibujjhati, na ppaka supina passati, manussna piyo hoti, amanussna piyo hoti, devat rakkhanti, nssa aggi v visa v sattha v kamati, tuvaa citta samdhiyati, mukha-vao vippasdati, asammuho kla karoti, uttari appaivijjhanto brahma-lokpago hoti. Mettya bhikkhave ceto-vimuttiy sevitya bhvitya bahul-katya ynkatya vatthu-katya anuhitya paricitya susamraddhya ime ekdasnisas pikakh ti. Idam avoca Bhagav. Attaman te bhikkh Bhagavato bhsita abhinandun ti.

JVAHAMAKA SLA
The Eight Precepts ending with Right Livelihood
Ptipt verama-sikkhpada samdiymi. Adinndn verama-sikkhpada samdiymi. Kmesu micchcr verama-sikkhpada samdiymi. Musvd verama-sikkhpada samdiymi. Pisua-vc verama-sikkhpada samdiymi. Pharusa-vc verama-sikkhpada samdiymi. Samphapalp verama-sikkhpada samdiymi. Micch-jv verama-sikkhpada samdiymi.
I undertake the training rule of refraining from killing living beings. I undertake the training rule of refraining from taking what is not given. I undertake the training rule of refraining from sexual misconduct. I undertake the training rule of refraining from false speech. I undertake the training rule of refraining from engaging in speech intended to divide. I undertake the training rule of refraining from engaging in speech intended to harm. I undertake the training rule of refraining from pointless speech. I undertake the training rule of refraining from wrong means of livelihood.

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REQUESTING THE FIVE (OR EIGHT) PRECEPTS

Maya Bhante visu visu rakkhanatthya ti-saraena saha paca slni ycma. Dutiyam pi maya Bhante visu visu rakkhanatthya ti-saraena saha paca slni ycma. Tatiyam pi maya Bhante visu visu rakkhanatthya ti-saraena saha paca slni ycma. (Anuggaha katv sla detha no Bhante. )
Lay person or people: The monk recites the Homage to the Buddha all three times together or one line at a time, then the lay people do likewise. The lay people repeat each refuge after the monk. Monk:

7 MORNING AND EVENING CHANTING

MORNING CHANTING
This more or less follows the usual current practice at Thai temples. The Mahniky sect generally start with the following Ratanattayavandan. The Thammayut omit it but have a longer chant by the leader following the three prostrations.

RATANATTAYAVANDAN
Salutation to the Triple Gem Yo so Bhagav araha samm-sambuddho / svkkhto yena Bhagavat dhammo / supaipanno yassa Bhagavato svaka-sagho: / ta maya Bhagavanta sadhamma sasagha / imehi sakkrehi yathraha ropitehi abhipjayma. / Sdhu no, Bhante, Bhagav sucira-parinibbuto pi / pacchim-janatnukampamnas / ime sakkre duggata-pakra-bhte paiggahtu / amhka dgharatta hitya sukhya.

Ti-saraa-gamana nihita. Lay people: ma Bhante.

The lay people repeat each precept after the monk.

Monk:

Imni paca sikkh-padni slena sugati yanti, slena bhogasampad slena nibbuti yanti. Tasm sla visodhaye. Lay people: Sdhu, sdhu, sdhu.1

RATANATTAYANAMAKKRAPHA
Homage to the Triple Gem Araha samm-sambuddho Bhagav. Buddha Bhagavanta abhivdemi. (Bow once.) Svkkhto Bhagavat dhammo. Dhamma namassmi. (Bow once.) Supaipanno Bhagavato svaka-sagho. Sagha nammi. (Bow once.)

REQUESTING PARITTA CHANTING

Vipatti-paibhya Sabba-dukkha-vinsya Vipatti-paibhya Sabba-bhaya-vinsya Vipatti-paibhya Sabba-roga-vinsya sabba-sampatti-siddhiy paritta brtha magala. sabba-sampatti-siddhiy paritta brtha magala. sabba-sampatti-siddhiy paritta brtha magala.

REQUESTING A DHAMMA TALK

Brahm ca lokdhipat Sahampat Katajal an-adhivara aycatha: Santdha sattppa-rajakkha-jtik; Desetu dhamma anukamp ima paja.

PUBBABHGANAMAKKRAPHA
Preliminary Homage to the Buddha Handa dni maya ta Bhagavanta vcya abhithuti pubba-bhga-namakkra karomase. Namo tassa Bhagavato arahato samm-sambuddhassa. / Namo tassa Bhagavato arahato samm-sambuddhassa. / Namo tassa Bhagavato arahato samm-sambuddhassa.
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1 The eight precepts can be requested in the same way as the five precepts, substituting aha eight for paca five in the request, and omitting the words visu visu. After the repetition of the precepts after the monk, the monk says: Imni aha sikkh-padni samdiymi and the lay people repeat this three times. The rest follows in the same way as for the five precepts.

BUDDHBHITHUTI
Supreme Praise of the Buddha Handa maya Buddhbhithuti karomase. Yo so Tathgato araha samm-sambuddho / vijj-caraasampanno sugato loka-vid / anuttaro purisa-damma-srathi satth deva-manussna Buddho Bhagav, / yo ima loka sadevaka samraka sabrahmaka / sassamaa-brhmai paja sadevamanussa saya abhi sacchi-katv pavedesi, / yo dhamma desesi di-kalya majjhe-kalya pariyosna-kalya / sttha sabyajaa kevala-paripua parisuddha brahmacariya paksesi: / tam aha Bhagavanta abhipjaymi, tam aha Bhagavanta siras nammi. (Bow once.)

AROUSING SAVEGA
preceded by VERSES HONOURING THE TRIPLE GEM Handa maya ratana-ttaya-ppama-gthyo c eva savegavatthu-paridpaka-pha ca bhamase. Buddho susuddho karu-mahaavo Yo ccanta-suddha-bbara-a-locano Lokassa pppakilesa-ghtako, Vandmi Buddha aham darena ta. Dhammo padpo viya tassa satthuno Yo magga-pkmata-bheda-bhinnako Lokuttaro yo ca tad-attha-dpano, Vandmi dhamma aham darena ta. Sagho sukhettbhyatikhetta-saito Yo diha-santo sugatnubodhako Lola-ppahno ariyo sumedhaso, Vandmi sagha aham darena ta. Icc evam ekantabhipjaneyyaka Vatthu-ttaya vandayatbhisakhata Pua may ya mama sabb upaddav M hontu ve tassa pabhva-siddhiy. Idha Tathgato loke uppanno araha samm-sambuddho / dhammo ca desito niyyniko upasamiko parinibbniko sambodhagm sugata-ppavedito. / Mayan ta dhamma sutv eva jnma: Jti pi dukkh, jar pi dukkh, maraam pi dukkha, / sokaparideva-dukkha-domanassupys pi dukkh, / appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yam p iccha na labhati tam pi dukkha, / sakhittena pacupdna-kkhandh dukkh, / seyyathda:

DHAMMBHITHUTI
Supreme Praise of the Dhamma Handa maya dhammbhithuti karomase. Yo so svakkhto Bhagavat dhammo / sandihiko akliko ehipassiko / opanayiko paccatta veditabbo vihi: / tam aha dhamma abhipjaymi, tam aha dhamma siras nammi.
(Bow once. )

SAGHBHITHUTI
Supreme Praise of the Sangha Handa maya saghbhithuti karomase. Yo so supaipanno Bhagavato svaka-sagho, / uju-paipanno Bhagavato svaka-sagho, / ya-paipanno Bhagavato svakasagho, / smci-paipanno Bhagavato svaka-sagho, / yad ida cattri purisa-yugni aha-purisa-puggal. / Esa Bhagavato svaka-sagho / huneyyo phuneyyo dakkhieyyo ajalkarayo / anuttara pua-kkhetta lokassa: / tam aha sagha abhipjaymi, tam aha sagha siras nammi. (Bow
once. )

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rppdna-kkhandho vedanpdna-kkhandho sapdna-kkhandho sakhrpdna-kkhandho vipdna-kkhandho, yesa pariya / dharamno so Bhagav / eva bahula svake vineti. / Evam bhg ca pan assa Bhagavato svakesu anussan / bahul pavattati: Rpa anicca. Vedan anicc. Sa anicc. Sakhr anicc. Via anicca. Rpa anatt. Vedan anatt. Sa anatt. Sakhr anatt. Via anatt. Sabbe sakhr anicc. Sabbe dhamm anatt ti. Te maya / otimha jtiy jar-maraena / sokehi paridevehi dukkhehi domanassehi upysehi / dukkhoti dukkha-paret: / app eva nm imassa kevalassa dukkha-kkhandhassa antakiriy payeth ti. / Ciraparinibbutam pi ta Bhagavanta saraa gat / dhamma ca bhikkhu-sagha ca. / Tassa Bhagavato ssana / yathsatti yath-bala manasikaroma / anupaipajjma. / S s no paipatti. / Imassa kevalassa dukkha-kkhandhassa antakiriyya savattatu.

PATTIDNAGTH
Transference of what has been Gained Handa maya patti-dna-gthyo bhamase. Y devat santi vihra-vsin Thpe ghare bodhi-ghare tahi tahi, T dhamma-dnena bhavantu pjit Sotthi karonte dha vihra-maale. Ther ca majjh navak ca bhikkhavo Srmik dna-pat upsak Gm ca des nigam ca issar Sappa-bht sukhit bhavantu te. Jalbuj ye pi ca aa-sambhav Saseda-jt atha vopaptik Niyynika dhamma-vara paicca, te Sabbe pi dukkhassa karontu sakhaya. htu cira sata dhammo Sagho hotu samaggo va Amhe rakkhatu sad-dhammo Vuhi samppueyyma Pasann hontu sabbe pi Sammdhra pavecchanto Vuhi-bhvya sattna Mt pit ca atraja Eva dhammena rjno dhamma-ddhar ca puggal. atthya ca hitya ca sabbe pi dhamma-crino dhamme ariya-ppavedite. pino Buddha-ssane kle devo pavassatu. samiddha netu medani. nicca rakkhanti puttaka. paja rakkhantu sabbad.

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EVENING CHANTING
This more or less follows the usual current practice at Thai temples. The Mahniky sect generally start with the following Ratanattayavandana. The Thammayut omit it but have a longer chant by the leader following the three prostrations.

BUDDHNUSSATI
Recollection of the Buddha Ta kho pana Bhagavanta eva kalyo kitti-saddo abbhuggato: / iti pi so Bhagav araha samm-sambuddho / vijj-caraa-sampanno sugato loka-vid / anuttaro purisa-damma-srathi satth devamanussna Buddho Bhagav ti.

RATANATTAYAVANDAN
Salutation to the Triple Gem Yo so Bhagav araha samm-sambuddho, / svkkhto yena Bhagavat dhammo, / supaipanno yassa Bhagavato svaka-sagho: / ta maya Bhagavanta sadhamma sasagha / imehi sakkrehi yathraha ropitehi abhipjayma. / Sdhu no Bhante, Bhagav sucira-parinibbuto pi / pacchim-janatnukampa-mnas / ime sakkre duggata-pakra-bhte paiggahtu / amhka dgharatta hitya sukhya.

BUDDHBHIGTI
Supreme Praise of the Buddha Handa maya Buddhbhigti karomase. Buddhvrahanta-varatdi-gubhiyutto Suddhbhia-karuhi samgatatto Bodhesi yo sujanata kamala va sro, Vandm aha tam araa siras jinenda. Buddho yo sabba-pna Pahamnussati-hna Buddhassh asmi dso1 va, Buddho dukkhassa ght ca Buddhassha niyydemi Vandanto ha2 carissmi N atthi me saraa aa: Etena sacca-vajjena Buddha me vandamnena3 Sabbe pi antary me saraa khemam uttama vandmi ta sirenaha. Buddho me smikissaro vidht ca hitassa me. sarra jvita c ida. Buddhass eva subodhita. Buddho me saraa vara. vaheyya satthu ssane. ya pua pasuta idha, mhesu tassa tejas.

RATANATTAYANAMAKKRAPHA
Homage to the Triple Gem Araha samm-sambuddho Bhagav. Buddha Bhagavanta abhivdemi. (Bow once.) Svkkhto Bhagavat dhammo. Dhamma namassmi. (Bow once.) Supaipanno Bhagavato svaka-sagho. Sagha nammi. (Bow once.)

PUBBABHGANAMAKKRAPHA
Preliminary Homage to the Buddha Handa dni maya ta Bhagavanta vcya abhigyitu pubba-bhga-nama-kkra c eva Buddhnussati-naya ca karomase. Namo tassa Bhagavato arahato samm-sambuddhassa. / Namo tassa Bhagavato arahato samm-sambuddhassa. / Namo tassa Bhagavato arahato samm-sambuddhassa.
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(bowing)

Kyena vcya va cetas v Buddhe kukamma pakata may ya, Buddho paiggahatu accayan ta Klantare savaritu va Buddhe.

1 Wonen chant ds. 2 Wonen chant vandant ha. 3 Wonen chant vandant ha.

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DHAMMNUSSATI
Recollection of the Dhamma Handa maya dhammnussatinaya karomase. Svkkhto Bhagavat dhammo / sandihiko akliko ehipassiko / opanayiko paccatta veditabbo vih ti.

SAGHNUSSATI
Recollection of the Sangha Handa maya saghnussatinaya karomase. Supaipanno Bhagavato svaka-sagho, / uju-paipanno Bhagavato svaka-sagho, / ya-paipanno Bhagavato svakasagho, / smci-paipanno Bhagavato svaka-sagho, / yad ida cattri purisa-yugni aha-purisa-puggal. / Esa Bhagavato svaka-sagho / huneyyo phuneyyo dakkhieyyo ajalkarayo / anuttara pua-kkhetta lokass ti.

DHAMMBHIGTI
Supreme Praise of the Dhamma Handa maya dhammbhigti karomase. Svkkhtatdi-gua-yoga-vasena seyyo Yo magga-pka-pariyatti-vimokkha-bhedo Dhammo kuloka-patan tadadhri-dhr, Vandm aha tama-hara vara-dhammam eta. Dhammo yo sabba-pna Dutiynussati-hna, Dhammassh asmi dso1 va, Dhammo dukkhassa ght ca Dhammassha niyydemi Vandanto ha2 carissmi N atthi me saraa aa: Etena sacca-vajjena Dhamma me vandamnena3 Sabbe pi antary me saraa khemam uttama vandmi ta sirenaha. dhammo me smikissaro. vidht ca hitassa me. sarra jvita c ida. dhammass eva sudhammata. dhammo me saraa vara. vaheyya satthu ssane. ya pua pasuta idha mhesu tassa tejas.

SAGHBHIGTI
Supreme Praise of the Sangha Handa maya saghbhigti karomase. Sad-dhamma-jo supaipatti-gudi-yutto Yo ha-bbidho ariya-puggala-sagha-seho Sldi-dhamma-pavarsaya-kya-citto, Vandm aha tam ariyna gaa susuddha. Sagho yo sabba-pna Tatiynussati-hna, Saghassh asmi dso1 va, Sagho dukkhassa ght ca Saghassha niyydemi Vandanto ha2 carissmi N atthi me saraa aa: Etena saccavajjena Sagha me vandamnena3 Sabbe pi antary me saraa khemam uttama vandmi ta sirenaha. sagho me smikissaro. vidht ca hitassa me. sarra jvita c ida. saghass opaipannata. sagho me saraa vara. vaheyya satthu ssane. ya pua pasuta idha, mhesu tassa tejas.

(bowing)

Kyena vcya va cetas v Dhamme kukamma pakata may ya, Dhammo paiggahatu accayan ta Klantare savaritu va dhamme.

(bowing)

Kyena vcya va cetas v Saghe kukamma pakata may ya, Sagho paiggahatu accayan ta Klantare savaritu va saghe.
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1 Women chant: ds 2 Women chant: vandantha 3 Women chant: vandamnya

1 Women chant: ds 2 Women chant: vandantha 3 Women chant: vandamnya

UDDISSANDHIHNAGTH
Verses of Dedication of Merit and Aspiration Handa maya uddissandhihna-gthyo bhamase. Imin pua-kammena cariypakr ca Suriyo candim rj Brahma-Mr ca Ind ca Yamo mitt manuss ca Sabbe satt sukh hontu Sukha ca ti-vidha dentu Imin pua-kammena Khippha sulabhe ceva Ye santne hn dhamm Nassantu sabbad yeva Uju-citta sati-pa Mr labhantu noksa Buddhdhipavaro ntho, Ntho pacceka-buddho ca Tesottamnubhvena upajjhy guuttar mt-pit ca tak guavant nar pi ca loka-pl ca devat majjhatt verik pi ca: puni pakatni me khippa ppetha vomata. imin uddissena ca tahpdna-chedana. yva nibbnato mama yattha jto bhave bhave. sallekho viriyamhin ktu ca viriyesu me. dhammo ntho varuttamo, sagho nthottaro mama: Mroksa labhantu m.

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8 TRANSLATIONS, SUMMARIES, SOURCES AND COMMENTS

Pali texts are traditionally learnt by ear and then explained briefly by word of mouth before any detailed translation is seen. Until modern times very few people (East or West) read texts with the eyes i.e. without verbalizing them either aloud or to themselves. The effect of reading them with the eyes can often be very different to that intended. Their purpose is to arouse joy and faith or to provide material for contemplation and wisdom, not to be a subject for thinking and mental proliferation or for views and judgement. The translations here and throughout the book are no more than attempts to give some sense of a meaning which is often many-layered and untranslatable. For this reason alternative translations, where known, are listed below. References to the sources of texts give the page numbers of the Pali Text Society editions, which are also indicated in some of the translations. Abbreviations: A BD D Dhs Kh M Pais S Sn Vin Vism Aguttaranikya Book of the Discipline Dghanikya Dhammasaga Khuddakapha Majjhimanikya Paisambhidmagga Sayuttanikya Suttanipta Vinayapiaka Visuddhimagga

Recollection of the Qualities of the Dhamma

Wonderfully taught is the Lords teaching: Visible here and now (Nibbna is timeless, or it is all around, here and now no need to wait for some other time or place!); Instantaneous (i.e. there is no gap between attainment and the resulting transformation); Inviting (its quality everywhere is come, see!); Leading onwards (the whole path leads onwards, and Stream-entry is irreversible, and leads ultimately to Arahatship); To be seen by the wise, each for himself (i.e. no-one, not even a Buddha, can make you attain: you must do it for yourself). This occurs at M I 38, A III 286 and elsewhere. Vism Ch. (2) gives a detailed commentary. 7

Recollection of the qualities of the Sangha

Of good conduct is the Community of Hearers of the Lord; Of straight conduct is the Community of Hearers of the Lord; Of conduct conforming with the Path is the Community of Hearers of the Lord; Of right conduct is the Community of Hearers of the Lord; That is to say, the four pairs of men, the eight kinds of noble individuals (in other words, as four pairs, those attaining both Path and Fruit of Stream Entry, Once Return, Never Return, and Arahatship; or, as eight kinds of individual, those attaining the Path of Stream Entry and those attaining the Fruit of Stream Entry taken separately, and similarly for the other three Paths and Fruits); This, indeed, is the Community of Hearers of the Lord: worthy of veneration with offerings, worthy of hospitality, worthy of gifts, worthy of respectful greeting an incomparable field in which merit grows for the whole world. This occurs at M I 38, A III 286 and elsewhere. Vism Ch. (3) gives a detailed commentary. All three 7 Recollections are translated in Buddhist Meditation: an Anthology of Texts from the Pali Canon by Sarah Shaw, p.112.

Recollection of the qualities of the Buddha

The Lord is indeed thus: An Arahat; Completely self-awakened; Perfect in knowing and doing (i.e. in understanding and skill in means (compassion); in other words, in vipassan and samatha seeing what is needed and knowing how to do it); Going along well (or well-gone); One who can see all worlds; An incomparable trainer of those ready for training; Teacher of gods and men; Awake; The Lord. This is found in many places in the Suttas, including M I 37 and A III 285. Vism Ch. (1) gives a detailed 7 commentary.

Pj
The last line is from the Tirokuasutta, Kh VII.

Invitation to the Devas

An invitation to listen to the teaching of the Buddha addressed firstly to the devas in world systems all around and then to those in the various levels of this one as well as those in various places on earth. It concludes with the repetition three times of the declaration: this is the time to hear the Dhamma.

Homage to the Twenty-eight Buddhas

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This chant pays homage to the twenty-eight Buddhas that preceded, and include, Gotama; and wishes for their protection.

Mettasutta
He who is skilled in welfare, who wishes to attain that calm state (nibbna), should act in this way: he should be able, upright, perfectly upright, of noble speech, gentle and humble. Contented, easily supported, with few duties, of simple livelihood, with senses calmed, discreet, not impudent, he should not be greedily attached to families. He should not pursue the slightest thing for which other wise men might blame him. May all beings be happy and secure, may their hearts be wholesome! Whatever living beings there be: feeble or strong, tall, stout or medium, short, small or large, without exception; seen or unseen, those dwelling far or near, those who are born or those who are yet to be born, may all beings be happy! Let one not deceive another, nor despise any person, whatsoever, in any place. Let him not wish any harm to another out of anger or ill-will. Just as a mother would protect her only child at the risk of her own life, even so, let him cultivate a boundless heart towards all beings. Let his thoughts of boundless love pervade the whole world: above, below and across without any obstruction, without any hatred, without any enmity. Whether he stands, walks, sits or lies down, as long as he is awake, he should develop this mindfulness. This they say is the noblest living here in this world. Not falling into wrong views, endowed with sla and insight, by discarding attachment to sense desires, he never again knows rebirth. Sn 143 - 152, Kh IX. There are very many translations of this, for example in Being Nobody, Going Nowhere by Ayya Khema, What the Buddha said by Walpola Rahula, the Amaravati Chanting Book ; and Buddhist Meditation by Sarah Shaw discusses it further, p.166ff.

Thus have I heard. On one occasion the Lord was staying at Svatthi, in Jetas Grove, at Anthapiikas monastery. And then, late on a beautiful night, a certain minor deva of surpassing beauty, after making Jetas grove shine with radiance, approached the Lord, and, having paid respect to the Lord, stood at one side. Having stood at one side, the deva addressed the Lord in verses: Many gods and men have tried to find magalas, Which bring safety. Tell, then, the supreme magala. Not associating with fools, associating with the wise, Honouring those worthy of honour: this is the supreme magala. Living in a suitable place, having made merit in the past, Directing oneself aright: this is the supreme magala. Great learning, a craft, well-learnt discipline, Any well-spoken speech: this is the supreme magala. Looking after ones parents, kindness towards ones wife and children, An occupation that causes no disturbance: this is the supreme magala. Generosity, living according to Dhamma, kindness to ones relatives, Faultless actions: this is the supreme magala. Not delighting in, abstaining from, wrongdoing; abstaining from intoxicating drink; Not careless about practice: this is the supreme magala. Respect, humility, contentment, gratefulness, Hearing Dhamma at the right time: this is the supreme magala. Acceptance, being easily spoken to, seeing monks, Discussing Dhamma at the right time: this is the supreme magala. Self control, the Brahmafaring, seeing the Noble Truths, Seeing Nibbna directly: this is the supreme magala. When he experiences worldly ups and downs, his mind does not waver. It is sorrowless, stainless, safe: this is the supreme magala. By performing suchlike deeds, they go everywhere unconquered, Everywhere in safety: that is their supreme magala. Sn 258 - 269; Kh V. The latter is translated by amoli Bhikkhu as The Minor Readings and Illustrator: the sutta is on p.2, the commentary, which explains the occasion of the sutta, on p.95. The occasion of the Magalasutta:

Magalasutta

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It seems that people in India used to meet to listen to story-tellers, and to talk afterwards. At one such

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gathering, a discussion arose about what brings good fortune. All sorts of things were favoured by one person or another, such as seeing a black cat, overhearing a particular word, a conjunction of the planets, or a host of other things seen, heard, smelt, tasted or touched. This discussion got heated, and was carried out into the town and beyond. So, a tremendous debate started up, and factions formed, and wherever you went people would be speculating and arguing about good omens. The devas of the Realm of the Four Kings overheard all this, and they, too, took to speculating about good omens. From there, the debate spread like wild fire through the heavenly realms, upwards to the highest heaven and outwards to ten thousand world systems; and thus a great tumult arose about good omens, with divisions and factions everywhere. Investigations and debate went on among gods and men for twelve years, without reaching any agreement about what brings good fortune. At last the devas of the ThirtyThree assembled and, taking counsel together, decided to consult Sakka, their wise ruler. So they formally entered his presence, and paid homage before his throne, where he sat resplendent with raiment and regalia befitting the occasion, surrounded by thousands of beautiful attendants. They told him of the tumultuous debate about good omens, and that neither they nor others had come to any conclusion; and they respectfully asked him to give his verdict. But wise Sakka asked where the debate had started. They said they had heard it from the devas of the Realm of the Four Kings; and the devas of the Realm of the Four Kings told where they had heard it, and so on until it was clear that the argument had started in the human world. Sakka asked, Where is the Fully Enlightened One living?, and they replied, In the human world, sire. Sakka gently enquired, Has anyone asked the Lord? They shook their heads, and Sakka said, Good sirs, why do you make light with a glow worm, rejecting a fire? You are passing over the Lord who is the teacher of every kind of good omen, and imagine that I should be asked instead. Let us ask the Lord, and we will surely get a splendid answer. So he commanded a minor deva, Go, ask the Lord. And that deva decorated himself as befits such an occasion, and then, flaring like a lightning flash, vanished from the Heaven of the ThirtyThree, and appeared in Jetas Grove, making it shine with radiance. He approached the Lord, and, having paid respect to the Lord, stood at one side. Having stood at one side, the deva addressed the Lord in verses The discussion preceding the sutta concerns external omens whereas the things which lead to good fortune as identified by the Buddha are things done by oneself.

There follow nine verses on the Buddha, Dhamma and Sangha. Each ends with the two lines: This sublime wealth is found in the Buddha/Dhamma/Sangha. By this truth may there be happiness and good fortune. The first of these verses concerns the Buddha, declaring that whatever precious things there are here or in the heavens, the Tathgata is more precious and without an equal. Here and throughout the word ratana which means literally jewel and more generally wealth or riches, is extended to mean anything precious or valuable heavenly riches or spiritual wealth, as it were. The next two verses are in praise of the Dhamma. It is that ceasing of defilements, dispassion, deathlessness, subtleness which the Sage of the Sakyas attained in concentration. Nothing at all is the equal of that Dhamma. That concentration which the Buddha praised as pure is said to give direct results. No other concentration is the equal of that concentration. Then come six verses praising the Sangha. The first indicates that what is meant by Sangha here is all those on the eight stages from stream-entry to arahat. They are the disciples of the Buddha, worthy of offerings and whatever is offered them bears great fruit. They are described as devoting themselves with a firm mind to the Buddhas teaching and as reaching their goal, free from sense objects, plunging into the Deathless and enjoying a bliss without cost. Such persons who have penetrated and seen the Noble Truths are as unshakable as a locking post (Indras pillar) with its base sunk deep into the ground. Even if they are very heedless, they will not take an eighth rebirth. From the moment of vision they have abandoned three things: seeing aggregates as real, doubt, and attachment to doing right. Very bad acts are impossible for them and if they do something wrong, they never conceal it. Then come three more verses as a kind of climax. Two concern both the Buddha and Dhamma. Like a forest with treetops in flower in the heat of the first month of summer is the most excellent Dhamma which he taught and the most excellent one, knower of the most excellent, giver of the most excellent, bringer of the most excellent, unsurpassed has taught the most excellent Dhamma. (Vara means both excellent and also a gift or boon. The last of the three refers again to the Sangha, but now specifically ) to those who have achieved the goal the old has perished; the new is not produced. Detached as to future rebirth, with seeds destroyed, without desire to proliferate, those heroes enter nibbna just as this lamp blows out (nibbanti). Sn 222 - 238, Kh VI. This sutta was recited by the Buddha at Vesli to remove the distress caused by cholera. The three concluding verses ask all beings of earth or sky to revere the Buddha, the Dhamma and the Sangha respectively and each concludes with a wish for happiness and good fortune.

Ratanasutta
The two introductory verses invite all beings of earth or sky to be happy and kind and listen well to what is said in the following verses. They are asked to practise metta towards the human beings who constantly bring offerings and to protect them carefully.

Mahjayamagalagth
The last two lines are traditionally used when tying blessing thread.

Jayaparitta
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These verses can repeat until an auspicious time has been reached. The first three lines are optional, and are not included in the repetition if the chant is repeated.

Jayamagalagth
These nine verses declare that through various good qualities the Buddha overcame eight opponents: through giving, Mra, with a thousand arms and a thousand weapons, and his terrible army; through patience and discipline, the terrible, impatient yakkha avaka; through metta, Ngiri, the crazed elephant, cruel as a thunderbolt; through psychic powers, cruel-handed Angulimla with raised sword; through his serene and peaceful bearing, Cic, who faked pregnancy and made false allegations against him; with the lamp of wisdom, Saccaka, bent on dispute, who had abandoned truth and was completely blinded; through psychic powers, the powerful serpent Nandopananda, whom he sent Moggallna to tame; through the medicine of true knowledge, the mighty Brahma Baka, bitten by the serpent of misconceived views. Each verse ends: by the power of this deed may victory and blessings be yours.

Jinapajaragth
The Jinapajara establishes a protective enclosure. This is made up of Buddhas and Arahats called Conquerors (as they have conquered defilements) linked to various parts of the body of the person and protective chants placed around, above and below. At the end of the chanting, blessing is invoked to destroy all misfortunes, inimical qualities and obstacles by the power of the Buddha, Dhamma and Sangha. It can be chanted for oneself or for others.

Sambuddhe Ahavsacdigth
Homage is offered to 512,028 Buddhas together with their Dhamma and Sangha. By the power of this homage (namo) all troubles are destroyed and all obstacles completely perish. Similarly for 1,024,055 Buddhas and a third time with 2,048,109 Buddhas.

Eight Verses of Homage (Namo)

This is a play on AUM and OM and NAMO and OMAKA. The chant was composed by King Mongkut (Rma IV) of Thailand.

The Lesser Sphere of Blessings This chant invokes the power of all Buddhas, all their Dhammas, all their Sanghas; that of the Three Jewels Buddha, Dhamma and Sangha; that of the 84,000 Dhamma teachings; that of the Threefold Scripture and that of the Arahat disciples of the Buddha to destroy all kinds of troubles, fears and dangers and to bring about many kinds of blessing and good fortune. This is a blessing to be chanted for a single individual.

Cullamagalacakkava

niyaparitta
This is an extract of some of the verses from the niyasutta of the Dghanikya together with some added blessings.

Khandhaparitta
This is the final portion of the Ahirjasutta (A V 342f. and Ahi(metta)sutta (A II 72), also given at Vin II ) 110 and as the Khaajtaka (or Khandhajtaka) at Ja II 144-148. This is one of the oldest protective chants, as such, specifically given by the Buddha for protection against the bite of snakes and other such creatures. It refers to spreading loving-kindness to the four clans of serpent and to other beings whether legless or going on two, four or many feet. It concludes with homage to the seven Buddhas.

Verses beginning by the Power of the Triple Gem By the power of the Triple Gem, by the might of the Triple Gem, may dukkha, disease, danger, enmity and distress be destroyed. May success, prosperity, security, happiness, strength, long life and beauty increase. May you have all blessings, may devas guard you well, by the power of all the Buddhas and Dhammas and Sanghas may you always have well-being.

Ratanattaynubhvdigth

Moraparitta
This is the text of the verses of the Morajtaka (Ja II 33- 6), the story of the Golden Peacock. 3 A brahminical mantra (brahmamanta) addressed to the rising and setting sun for protection by day and by night respectively is combined with a more Buddhist one offered to the true brahmins i.e. the Buddhas, giving homage and seeking protection.

Smaerapaha
Kh IV. A numerically ordered catechism for a novice.

The Thirty Two Parts of the Body

Satipahnasutta, M I 57 and Mahsatipahnasutta, D II 293 and elsewhere. These only give 31 parts; the full 32 are found in the Canon only at Pais I 6f. See also Buddhist Meditation by Sarah Shaw,

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p.142f. The Banner Safeguard In the forest or at the root of the tree or an empty place, bhikkhus, if you call to mind the Buddha, you will have no fear; if not the Buddha, then the Dhamma; if not the Dhamma, then the Sangha. For those who recollect the Triple Gem, fear and terror will not arise. S I 220. These verses close the Dhajaggasutta, in which the Buddha compares the recollection of the Triple Gem to a banner carried in battle by the devas to sustain the courage of their troops.

Paiccasamuppda Dhajaggaparitta
Conditioned Arising The Buddha spent the first seven days after the enlightenment seated in a single cross-legged posture, enjoying the happiness of liberation. He emerged from that samdhi, as the Udna mentions, to contemplate conditioned arising. He spent the three watches of the night contemplating conditioned arising as processes of arising, as processes of cessation and both together. The three verses here are those he uttered at the end of each of the three watches respectively. They are found at the beginning of BD Vol IV and in the Udna at the very beginning. (Cf. also Vin I (Mahvagga). ) (End of the first watch) Truly when dhammas appear to the brahmin who is energetic and meditating, then all his doubts depart because he understands dhamma(s) as having cause(s); (End of the second watch) Truly when dhammas appear to the brahmin who is energetic and meditating, then all his doubts depart because he has known the destruction of conditions; (End of the third watch, i.e. at dawn) Truly when dhammas appear to the brahmin who is energetic and meditating, he abides dispersing Mras army, as the sun lights up the sky. The exposition of paicca-samuppda - dependent origination or conditioned arising - is found in many places in the suttas, for example D II 55, M I 261, S II 1.

Devatuyyojanagth
This can be chanted towards the end of a session of chanting to let the devas depart after inviting them with the Invitation to the Devas.

Bojjhagaparitta
The Enlightenment factor called mindfulness, investigation of dhammas too, and the Enlightenment factors vigour, joy and tranquillity, also the two remaining Enlightenment factors of concentration and equanimity these seven were taught perfectly by the all-seeing Sage and, when developed and frequently practised, bring about higher knowledge, Nibbna and Enlightenment by the speaking of this truth, may you ever have safety. On one occasion, when the Lord saw that Moggallna and Kassapa were ill and in pain, he taught to them the seven Enlightenment factors. They felt delight in that and were at that moment freed from their sickness by the speaking of this truth, may you ever have safety. Once when the King of Dhamma himself was afflicted by an illness he got the Elder Cunda to chant the same seven factors with devotion. He rejoiced and immediately arose from that disease by the speaking of this truth, may you ever have safety. Those diseases were abandoned by those three Great Sages, just as defilements destroyed by the Path can arise no more by the speaking of this truth, may you ever have safety. This is sometimes chanted for people who are ill.

Pasukla
Cast-off Rags Compounded things are indeed impermanent After arising they cease Of nature to arise and decay. And the calming of them is happiness.

D II 157 (Mahparinibbnasutta) and II 199 (Mahsudassanasutta) and elsewhere. Each of these is a key extract from one of the seven books of the Abhidamma.

The Abhidhamma Triplet Mtik

Dhs 1 - 2.

Anumodan
The first two lines are from the Tirokuasutta, Kh VII. The following four chants (Paiccasamuppda, Pasukla, Abhidhammasakhepa and Mtik) are often used at funerals and memorials.

Lokuttarajhnapha
Transcendent Jhna This is a chant based on the section of the first book of the Abhidhamma which describes the transcendent jhna of the path of stream-entry. It is this which leads out of the round of rebirths and

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abandons fixed views. It can be of any of the four or five jhnas, but always refers to the combination of 60 states beginning with contact and ending with non-distraction (i.e. concentration) and must always be reached by one of four ways, depending on whether the way which suppresses hindrances is pleasant or painful and whether the direct experience which follows occurs swiftly or slowly. The chant is subsequently repeated three times. The first time the transcendent jhna is described as empty because it is produced by the experience of emptiness and retains that quality. The second time it is described as without goal because it is reached without any deliberate directing of the mind. Finally it is accompanied also with one of the four rulerships purpose, strength, mind and investigation. One or other of these has generated the jhna and continues to flavour it. Dhs 72ff.

After the Buddha had given the First Sermon on the last day of the month (the Full Moon day) to the first five disciples in the Animal Park at Benares and Koaa understood, he continued to teach and on the following four days the stainless eye of Dhamma arose to the remaining four disciples. So they had now all seen the truths. On the fifth day of the month the Discourse on the Mark of Anatta was taught to them and as this explanation was being given, their minds were completely freed from distorting tendencies. The discourse applies the mark of anatta to each of the five aggregates if they were not anatta, they would not lead to distress and they would be subject to our control. Since they are not permanent, each is unsatisfactory and subject to change and each should be understood as that is not mine, that am I not, that is not my self. Whoever sees that is disenchanted with the five aggregates and becomes detached from them. As a result of detachment, he becomes free and knows I am free in regard to what has been freed. He understands that birth is destroyed, the religious life has been lived, what needed doing has been done, there is no more of existence like this. S III 66f. See also Vin I 13f. i.e. BD IV 20f.

The Meanings of Samdhi

Twenty-five ways of looking at the nature of samdhi (concentration/mental unification). The first three are shared with the other four faculties: each faculty embraces the others, supports the others and helps bring them to fulfilment. Then come the one-pointed, undistracted, purified, stable and liberated aspects of samdhi, culminating in the statement that it is the fixing of the mind due to the establishment of unity. Then follow eight pairs, involving plays on the meaning of the first part of the word samdhi taking that as sama peace or even and its opposite visama. In four of these samdhi is so-called (in the weakest level of access concentration) because it seeks the peace (of absorption) but does not seek absence of peace. (In the middle level of access) it takes hold of the peace (of absorption) but does not take hold of the absence of peace. (In the highest level of access) it progresses towards the peace (of absorption) but does not progress towards the absence of peace. Lastly there is also a play on the meanings of the verb jhyati to meditate or to burn: samdhi is so-called (at the moment of reaching absorption) because it meditates peacefully/evenly and because it brings about the burning up of the hindrances. etc. Each of these four pairs is followed by a second pair indicating that samdhi in absorption comes because of previously seeking peace and not its absence, or taking hold of peace not its absence, or progressing towards peace not towards its absence, or because it meditates evenly and burns up the hindrances. After the twenty-five ways it concludes with the simple statement that samdhi is peaceful and beneficial and happy. Pais I 269. The Sutta on Setting Turning the Wheel of the Dhamma Vin I 10 - 12 (Mahvagga), S V 420 - 424. There are many translations of this sutta, eg in The Life of the Buddha by amoli, The First Discourse of the Buddha by Dr. Rewata Dhamma, What the Buddha Taught by Walpola Rahula, and Pain and its Ending: the Four Noble Truths in the Theravda Buddhist Canon by Carol S. Anderson, pp.64 - 67 .

dittapariyyasutta
The Fire Sermon This discourse was given to the three Kassapa brothers and their thousand disciples who had been recently won over by the Buddha and joined the Sangha. They had previously been fire-worshippers and as this explanation was being given, their minds were completely freed from distorting tendencies. The Buddha declares that each of the six senses, their objects, the corresponding consciousnesses and consequential contacts and feelings are on fire. They are on fire with the three fires of greed, hate and delusion. They are on fire with birth, old age and death, with sorrows, lamentations, sufferings, miseries and despairs. Seeing that, the noble disciple who has heard the teaching is disenchanted with the world of the senses and becomes detached from that. As a result of detachment, he becomes free and knows I am free in regard to what has been freed. He understands that birth is destroyed, the religious life has been lived, what needed doing has been done, there is no more of existence like this. S IV 19. See also Vin I 34f. (The dittapariyyasutta at S IV 168 is different. ) The Foundations of Mindfulness Sutta

From the Satipahnasutta

Dhammacakkappavattanasutta

Knowing and seeing, the Exalted One, attained to Truth, perfectly enlightened by himself, rightly expounded this path that leads in one direction, for the purification of beings, for the surmounting of grief and lamentation, for the disappearance of suffering and pain, for the attainment of the way, for the realization of nibbna: that is, the four foundations of mindfulness. What four? Here a monk practises contemplating the body in the body, ardent, mindful and clearly comprehending, having put away longing and discontent with the world. He practises contemplating feeling in feelings, ardent, mindful and clearly comprehending, having put away longing and discontent with the world. He contemplates mind in the mind, ardent, mindful and clearly comprehending, having put away longing and discontent with the world. He contemplates dhamma in dhammas, ardent, mindful and clearly comprehending, having put away longing and discontent with the world.

Discourse on the Mark/Sign of Anatta

Anattalakkhaasutta

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And how does a monk practise contemplating the body in the body? Here a monk practises contemplating the body in the body, internally; or he practises contemplating the body in the body, externally; or he practises contemplating the body in the body both internally and externally. He practises contemplating the arising of dhammas in the body, or the ceasing of dhammas in the body or he practises contemplating the arising and ceasing of dhammas in the body. Or else mindfulness that there is a body is established in him, just enough to know and remember. And he practises independent, clinging to nothing in the world. In this way a monk practises contemplating the body in the body. And how does a monk practise contemplating feeling in feelings? Here a monk practises contemplating feeling among feelings internally, externally and both internally and externally. He practises contemplating the arising of dhammas in feelings, or the ceasing of dhammas in feelings or he practises contemplating the arising and ceasing of dhammas in feelings. Or else mindfulness that there is a feeling is established in him, just enough to know and remember. And he practises independent, clinging to nothing in the world. In this way a monk practises contemplating feeling among feelings. And how does a monk practise contemplating the mind in the mind? Here a monk practises contemplating mind in the mind internally, externally and both internally and externally. He practises contemplating the arising of dhammas in the mind, or the ceasing of dhammas in the mind or he practises contemplating the arising and ceasing of dhammas in the mind. Or else mindfulness that there is mind is established in him, just enough to know and remember. And he practises independent, clinging to nothing in the world. In this way a monk practises contemplating the mind in the mind. And how does a monk practise contemplating dhamma in dhammas? Here a monk practises contemplating dhamma in dhammas internally, externally and both internally and externally. He practises contemplating the arising of dhamma in dhammas, the ceasing of dhamma in dhammas or he practises contemplating the arising and ceasing of dhamma in dhammas. Or else mindfulness that there are dhammas is established in him, just enough to know and remember. And he practises independent, clinging to nothing in the world. In this way a monk practises contemplating dhamma in dhammas. This is the path that leads in one direction rightly expounded by the Exalted One, attained to Truth, perfectly enlightened by himself, knowing and seeing: for the purification of beings, for the surmounting of grief and lamentation, for the disappearance of suffering and pain, for the attainment of the way, for the realization of nibbna: that is, the four foundations of mindfulness. Satipahnasutta, M I 57 and Mahsatipahnasutta, D II 293. Translations are found in many places.

the vehicle, made the foundation, regularly and repeatedly practised, and properly undertaken, eleven blessings can be expected. What are the eleven? One sleeps at ease, wakes at ease, dreams no bad dreams, one is dear to human beings, one is dear to non-human beings, devas protect one, fire, poison and weapons do not affect one, the mind quickly enters concentration, the appearance of ones face is serene and bright, one dies unconfused, if one penetrates no higher one will be reborn in the Brahma world. Monks, when the mind-deliverance of loving-kindness is cultivated, developed, much practised, made the vehicle, made the foundation, regularly and repeatedly practised, and properly undertaken, these eleven blessings can be expected. Thus spoke the Lord. The monks were pleased and delighted in the Lords words. A V 342. Also translated in Buddhist Meditation by Sarah Shaw, p.171.

Requesting a Dhamma talk

A request for Dhamma teaching, based on Brahma Sahampatis request to the Buddha: There are beings here with little dust in their eyes: teach the dhamma; show mercy to these people.

Arousing Savega
The chant begins with a declaration that a Buddha has appeared and Dhamma is known. Now a Tathgata has appeared in the world, one far from defilements, perfectly enlightened by his own efforts and Dhamma has been taught, which leads out of sasra, gives tranquillity, tends towards final nibbna, leads to full awakening, and is proclaimed by the Well-Gone. Having heard this Teaching, we know: Birth is dukkha, old age is dukkha, death is dukkha; sorrow, lamentation, pain, grief and despair are dukkha; association with what is disliked is dukkha, separation from what is liked is dukkha, not getting what one wants is dukkha; in short, the five aggregates of grasping are dukkha. While he lived, the Lord frequently trained his followers to thoroughly comprehend the five aggregates and this instruction occurred frequently among his followers: materiality is anicca and so for the other aggregates; then again materiality is anatta, all things constructing or constructed are anicca; all dhammas are anatta. Aspirations follow: May we, beset by old age, sickness and death, overcome by dukkha, experience the end of this whole mass of dukkha. We have gone for refuge to the Lord who long ago entered parinibbna and to the Dhamma and to the Sangha of Bhikkhus and we attend to the teaching of the Lord to the best of our ability. We practise as did the followers of old. Just exactly that is our practice. May it lead to the end of this whole mass of dukkha.

Mettnisasasuttapha
Sutta on the Benefits of Metta Thus have I heard. Once the Lord was staying at Savatthi in the Jeta Grove, Anathapindikas Park. There the Lord addressed the monks, Monks. Venerable sir, the monks replied. The Lord said: Monks, when the mind-deliverance of loving-kindness is cultivated, developed, made much of, made

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APPENDIX: TIPS ON CHANTING

Over the years we have been fortunate to learn chants from a range of sources and it has been our custom to learn the chant in the style as taught rather than to reduce everything to a uniform style. So, for example, some of our chants derive from Cambodia (Iti pi so, Mettasutta, 28 Buddhas), from Thailand (Buddhamagalagth, Magalasutta, and many others), from Sri Lanka (the Offering Verses) and from Burma (24 Paccayas). Needless to say, despite our efforts to follow the sources as closely as possible, the results have a discernibly English quality to them! Nevertheless, this approach has helped to preserve a sense of the subtlety and diversity both between and within the different traditions of Pali chanting. These tips are intended as a guide for those who would like to sharpen up their chanting technique as a form of mindfulness practice, although what really matters in chanting is the heart and not the technique. The tips are presented here roughly in the order in which it might be most helpful to work with them. Pali Pronunciation Pali written in Roman letters is pronounced largely as one would expect from English, with the following clarifications: Vowels are of two lengths: Short a as in cat or, at the end of words, as in about i as in hit u as in put Long as in father as in machine as in rule e as in gain o as in more, or French au

Chanting as Group Practice The following principles are helpful in developing chanting as a group practice as well as improving the quality of the chanting. Breathing Some chants, like English songs, have natural breaks at the end of and sometimes in the middle of lines, where it is appropriate to take a breath. In many chants, however, the sound of the chanting is continuous and unbroken, except in some cases at specific stop points near the beginning or end. In these chants each chanter needs to breathe at a different time from others so that no silent gaps occur between words or at the ends of lines. To breathe, stop chanting for one or more syllables, and take as long an in-breath as you wish dont snatch a breath between words or lines; but be mindful of the people on each side of you and try to take your in-breaths while they are continuing to chant. This is mindfulness of breathing internally, externally and internally and externally together. Most of the chants that we do in Samatha are in this continuous style, apart from a few like the refuges and precepts and the Offering Verses. Chants like the Iti pi so, the Mettasutta, the Magalasutta and the Mahjayamagalagth and indeed most paritta chants are chanted continuously. Volume Always chant more quietly than the loudest chanter in the group and more loudly than the quietest. Follow the leader Always listen carefully to the group, and in particular to the leader. Follow the leader in speed, volume, pitch and style. The leader is always right. (This is particularly important as variations develop in Samatha modes of chanting particular chants, so different leaders lead differently. Conversely, the leader ) needs to give a clear lead throughout the chant, not only in the lead-ins (indicated in bold in the text of the chants). This is particularly important in the trickier parts of chants. Internalisation The better you know the chant, the more effectively you can use it as a practice. Learning by heart makes a big difference, and gets easier the more you do. Rhythm and Syllables Pali poetry takes its rhythm from the pattern of long and short syllables. In chanting poetry, and in many prose chants too, a long syllable is chanted twice the length of a short one, i.e. two beats as opposed to one, which brings this rhythm out clearly. To work out for yourself which syllables are short and which long: First divide the chant into syllables. Ignore spaces between words. All syllables start with a single consonant where possible, taking it from the end of the previous word if necessary. Double consonants

Consonants are mostly as in English, except: c like English ch like ny in canyon and like ng in sang v rather softer than English v; near w , h, , h, , These retroflex consonants have no English equivalent. They are sounded by curling the tip of the tongue back against the palate. But an English pronunciation will do fine. kh, gh, ch, jh, h, h, th, dh, ph, bh Each of these combinations with h represents a single consonant, one with a marked puff of air after it. For example, Pali t is ideally pronounced like the t at the end of the English word at, or like a French t, and Pali th like the t at the beginning of tea, emphasising the puff of air. th as t in tongue. It is never pronounced as in English the. ph as p in palate. It is never pronounced as in English photo. All other combinations with h, as for instance lh, mh, vh and yh are two separate consonants, with the h pronounced separately. Double consonants are pronounced double, for example tt is pronounced like the two ts in English hot tea, ss like the c and s in lettuce soup.

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are pronounced double, and where two consonants occur together, the first finishes the previous syllable and the second starts the next one. So icc eva is broken into syllables: ic - ce - va, and chanted that way. Remember that kh, gh etc. are single consonants (see p.84). (br, and sometimes tr and dr, are generally treated as a single consonants too. ) Short syllables are ones ending in a short vowel (a, i, u). Long syllables are all others, i.e. they contain: a long vowel (, , , e, o), or a vowel plus ( cannot begin a syllable) or they end in a consonant. Here is the beginning of the Mettasutta, with hyphens between the syllables. Spaces between words and even between lines must be ignored. Long syllables are in bold.

(h) tt(h) pp(h) ss tr

(h) tnt(h) pmp(h) tns tntr

(h) dd(h) bb(h)

(h) dnd(h) bmb(h)

This is never applied to yy or ll. On the other hand, a nasal before a consonant is sometimes hummed in the same way. As an example, here are the nasals in the Buddhamagalagth as Ven. Silananda chanted it, hummed either on one or two notes as indicated by the hyphens. A superscript nasal instead of a nasal already there indicates that the nasal is hummed on a different note from the vowel before it.

Yas-s-nu-bh-va-to -yak-kh -Yam-hi -c e-v-nu-yu-jan-to -Su-kha -su-pa-ti -sut-to -ca -E-va-m-di-gu-o-pe-ta Ka-ra--ya-m at-tha-ku-sa-le-na -Sak-ko -u-j -ca -su-hu-j -ca -San-tus-sa-ko -ca -su-bha-ro -ca -San-tin-dri-yo -ca -ni-pa-ko -ca

-n e-va das-sen-ti -bhi-sa-na -rat-tin-di-va-m a-tan-di-to -p-pa -ki-ci -na -pas-sa-ti, -pa-rit-tan -ta -bha--ma -he. -yan -ta -san-ta -pa-da -a-bhi-sa-mec-ca -su-va-co -c as-sa -mu-du -a-na-ti-m-n -ap-pa-kic-co -ca -sal-la-hu-ka-vut-ti -ap-pa-gab-bho -ku-le-su -a-na-nu-gid-dho;

Sambuddho dipada seho Koao pubbabhge ca Sriputnto ca dakkhie patnchime pi ca nan-ndo Moggallno ca uttare ime kho magal budndh vandit te ca amhehi etesa nubhvena

nisinno ceva madn-njhime gaeyye ca Katn-nsapo haratiye Upli ca byabbe ca Gavam-mpati sne pi ca Rhulo sabmbe idha pati-hit sakkrehi ca pjit sabmbasotth bhavan-ntu no

Double consonants and nasals in Thai chanting style Especially in slow chanting of verse, for example in the style in which we usually chant the Buddhamagalagth and the Bojjhagaparitta, double consonants often have a nasal sound (n, , , m or (ng)) between them which is hummed, for example: sabmbe with the m hummed between the two bs. So while English is always sung on vowels, punctuated by consonants, Thai chanting allows for some humming too. (This kind of humming also occurs in Sri Lankan and other kinds of Pali chanting but not necessarily in the same places as it would in Thai. ) A good place to start learning to make these nasals (which we often produce in English without necessarily noticing) is to say bmbmbmbmb keeping the lips closed throughout. Notice what you are doing with the back of the tongue to make the b sounds. Now try sabmbe also without opening the lips between the two bs. The same can be done with tt: try tntntntntnt, this time keeping the front of the tongue in the same position throughout: the back of the tongue moves up and down in the same way as with bmb. Then try it in satnt. In each case the nasal used will be formed in the same way as the consonants on each side of it, just with the air expelled through the nose instead of being blocked off completely. So the following combinations occur: kk(h) can be chanted kk(h) gg(h) can be chanted gg(h) cc(h) tc(h) jj(h) dj(h)

itnc evam atncantanamatn-nsaneyya namatnsamno ratanatn-ntaya ya pubhisanda vipula alatntha tatnsnubhvena hatantaryo

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Sub-appendix for the really keen

The Thai tone system and its effect on chanting The Thai style of chanting often shows some influence of the tone system of the Thai language in the rise and fall of the pitch. The patterns described here are what you would expect if you applied the Thai tone rules systematically to Pali chanting as written in the Thai alphabet. In practice they represent tendencies or potentials, and whether they are applied or not varies sometimes even for the same chanter chanting the same chant on different occasions. So to get the feel of these principles would enable you to vary your tune in some Thai style chants (for example the Mtik, Spreading the Brahmaviharas, the Dhammacakkappavattanasutta) in the way that Thai monks do, and to pick up the ups and downs of some Thai chants very quickly. For each syllable there is one tone. (Syllables are as described above. The base pitch is the pitch from ) which the tones deviate as described below, and could be considered a mid tone. In the examples below, the syllable in bold is the one with the tone that is described in the rule, so for example in rule 1. the bold syllables have a rising tone. The rules work with groups of consonants. The grouping is systematic, and understanding the system may help to remember the groups. One division is between voiced and voiceless consonants. Voiced ones involve vibration of the vocal chords and voiceless ones do not. Try saying sssss and zzzzz with a hand on your throat and feel the difference. z is voiced, s is not. A second division is between aspirates - the ones with a slight puff of air after them - and others. Aspirates are the ones represented with an h: kh, gh, ch, etc. There is also a separate group of nasals, where the mouth is blocked off and the air goes out through the nose: /, , , n, m. (The groups are listed in Pali alphabetical order, which goes from the back of the mouth to the front. ) 1. Rising tone: (this is a good one to start to get the feel of first) starts on the base pitch and rises to the pitch above it half-way through the syllable. In some chants it seems to go the other way round: starts above the base pitch and drops down to it halfway through the syllable. e.g. hoti, hetu, sam- sam- so, sukha , , Syllable type: syllables beginning with kh, ch, h, th, ph, s, h (i.e. voiceless aspirates + s + h) and ending in a long vowel or a nasal (, , , n, m) have a rising tone. 2. Low tone: the whole syllable is below the base pitch. e.g. bahiddh, ajjhatt, sabbe, satt, paccuppann, pahtabb, upekkh Syllable type: syllables beginning with any of the consonants in 1. or k, c, , t, p or a vowel (i.e. any voiceless consonant, or a vowel) and ending in a consonant other than a nasal, or in a short vowel 3. High tone:

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the whole syllable is above the base pitch. e.g. vippasanna, vipk, updniy, na Syllable type: syllables beginning with any consonant other than those mentioned so far (i.e. any voiced consonant), ending in either just a short vowel or a short vowel plus a non-nasal consonant 4. Falling tone: (this is not very common) starts on the base pitch and falls to the pitch below half-way through the syllable. e.g. mett, nekkhamma Syllable type: syllables beginning with voiced consonants as in 3. with a long vowel and a final consonant - not common in Pali 5. Mid tone: the base pitch. Syllable type: all other syllable types: syllables starting with voiced consonants or voiceless non-aspirated consonants or with vowels, and ending in a long vowel or a nasal. Summary: 1. Rising tone: 2. Low tone: 3. High tone: 4. Falling tone: Initial consonant kh, ch, h, th, ph, s, h (voiceless aspirates + s + h) kh, ch, h, th, ph, s, h k, c, , t, p or no C (voiceless Cs or no C) any other consonant (voiced Cs) any other consonant (voiced Cs) Rest of syllable VV or VN VC V or VC VVC

V = short vowel; VV = long vowel; N = nasal; C = non-nasal consonant

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