A Handbook of Pali Mantras. PDF

A HANDBOOK OF

BUDDHIST MANTRAS

Compiled by Mae Chi Margo Somboon

INTRODUCTION Ever since the release of “A Handbook of Pali Mantras” in early 2011, it became apparent that there is a demand for English translations of Pali Mantras, that would be available to monks, novice monks, nuns and laymen from all walks of life. Although much information is available, this is scattered and hard to find. The aim of this book is to compile all information available to us to make it easily accessible and to assist anyone to be able to chant Pali mantras, either in a congregation or at home. This is my 2nd attempt at such an ambitious project of merit. After personally putting the first book to the test, it is now possible to provide an improved version of a chanting book. Several new mantras have been added to the new addition, most notably, the 10 Precepts for junior monks, as well as the 7 funeral verses that are frequently chanted. I would like to dedicate this work to one of our great kings, King Naresuan the Great. May all blessings be with the King and may his spirit continue to watch over the Kingdom of Thailand.

About us: As the only western nun at this temple, I initially found it very difficult to follow the chanting of Pali mantras during morning and evening chanting sessions. English translations were few and hard to come by. I had to look into several thin volumes to find what everyone was chanting and half the time, when I did find it, chanting was over. This is indeed a most frustrating situation for the novice. When I began compiling and adding mantras, as well as fill in the missing sections, an interesting problem kept presenting itself. Many words in this edition would correctly be joined in the correct Pali writing. However, I quickly realized that if these words were to follow correct Pali writing, the foreigner attempting to chant these verses would indeed find it difficult. It is for this reason that I deliberately chose to separate words in a manner that makes reading these easier. Now 4 ½ years later, I have compiled a list of commonly used mantras which I would like to share with anyone who is interested in chanting these passages. However, before continuing, I would like to acknowledge the people closest to me, who were instrumental in encouraging and helping me with this venture. Without their acts of loving kindness this 2nd book would never have become a reality Anumodhana Sathu…..

To my teacher, Ajahn Somjit, who is the head Mae Chi here at Wat Yai, and to Mae Chi Bhim who is currently in her 8th year of Pali studies. Thank you for your encouragement in such an ambitious project. To Lesley, for believing in my work and encouraging me every step of the way and for providing any necessary equipment. Lesley has been and continues to be a dear friend and a fountain of encouragement. My sincere thanks also goes to Millie Young for her input in designing the cover and making suggestions on how the layout should be done. In this respect I must also include a dear friend who has had much influence in introducing me to the right people and reuniting me with old friends, as well as providing me with brilliant photography. A very talented woman and a dear friend…Thank you Judith Golden for your friendship and your most invaluable input. My sincere thanks must also be expressed to the various monks, whose fine work has also been included here. Without their dedicated work, I would never have been able to chant with the congregation. I have merely built on the information which was initially provided by their efforts. And finally, my sincere thanks and appreciation goes to the staff of Rajabhat University, Ayutthaya Province, for believing in the work I have done to enhance and make the practice of Theravada Buddhism a little easier. AYU WANNA SUCKAṀ PALAṀ [Which means, may these blessings of long life, strength, good health and happiness always be with you]

Chanting is one of the ways of practicing the Dhamma. It is a Buddhist way of life which has interested many foreigners who come to practice the Dhamma in Thai monasteries and who continue to grow in numbers. Two obstacles in their chanting are:• They are not able to pronounce the chanting words correctly. • They do not understand the meaning The use of symbols is essential in aiding pronunciation. I’ve included some of the most important ones as follows:a ā i ī u ū o ō e ē ṁ/ṅ c/cc ñ

as

‘u’ ‘a’ ‘i’ ‘i’ ‘u’ ‘u’ ‘o’ ‘o’ ‘e’ ‘a’ ‘ng’ ‘ch’ ‘gn’

in

but art pin machine put rule not note ten fate sing rich signor

TABLE OF CONTENTS INTRODUCTION ABOUT US PALI PRONUNCIATION

MORNING CHANT MORNING CHANT KAPACCAVEKKHANAPATHAṀ [Recollection when using the Requisites] TATUPATIGULLAPACCAVEKHANA PATHAṀ DEVATĀDIPPATIDĀNA GĀTHĀ

[Morning Transfer of Merit]

EVENING CHANT EVENING CHANT ATITAPACCAVEKKHANA PATHAṀ [Recollection after using the Requisites] UDDISĀNADITTHĀNA PATHAṀ [Evening Transfer of Merit]

PRECEPTS & REFUGES ĀRĀDHANĀ TISARAKHOM SĪLA [Requesting the Precepts] TISĀRĀNĀ

[Initial Homage to the Triple Gem]

THE FIVE PRECEPTS THE EIGHT PRECEPTS THE TEN PRECEPTS ĀRĀDHANĀ DHAMMADESANĀ [Requesting Dhamma Teachings] ĀRĀDHANĀ PARĪTTA [Requesting the Protections]

COMMONLY CHANTED MANTRAS TISĀRĀNĀ

[Initial Homage to the Triple Gem]

NAMAKARASIDDHIGĀTHĀ [The verses on reverence making for success] NAMOKARĀTTHAKAGĀTHĀ [Verses on 8 Times making “Namo”] MAṄGĀLĀSUTTAṀ [The Discourse on blessings] RATANĀSUTTAṀ [The Protection of the Verses on treasure] KARĀNIYĀMETTASUTTAṀ [The Discourse on Loving Kindness] KHĀNDAPARĪTTĀṀ [The Group Protection] MŌRAPARĪTTAṀ [Verses for warding off bad dreams and negativity] VĀTĀKĀPARĪTTAṀ [The Quail’s Protection] ĀTĀNĀTIYĀPARITTAṀ [The Ātānātiya Protection] ANGULIMĀLĀPARĪTTAṀ [Angulimālā’s Protection] AGGAPASĀDASUHA GĀTHĀ

[Verses from the Discourse on the

Supreme[Objects of] Faith]

DUKKHAPĀTĀDI GĀTHĀ

[Verses on having got suffering and so on]

BOJJĀṄGAPARĪTTAṀ [The Enlightenment Factor Protection] ĀBHĀYĀPARĪTTAṀ

[The Fearlessness Protection]

DEVATĀUYYOCANA GĀTHĀ SAKKATVĀ

[Verses on the Asseverations of Truth]

NĀTHI-ME YAṄKIÑCI

[The Supreme Treasure]

SACCAGIRIYĀ GĀTHĀ

MĀNGĀLĀ CHAKKAVAL YAI

[The Great Wheel of Blessings]

PRE-CHANT TO DHAMMAJAKKAPAVATTANA SUTTAṀ DHAMMAJĀKKHAPPAVĀTTANASUTTAṀ

[The Discourse on setting the

wheel of Dhammā in motion]

TIRATANĀNUSARANA PĀTHĀ [Passages of the recollection of the three Treasures]

BUDDHAJAYAMAṄGALA GĀTHĀ [BAHUṀ] [Verses on the Buddha’s Wholesome Victories]

JAYAPARĪTTĀ

[The Victory Protection]

NAMASAKAR PHRA ARAHANT 8 Tit BĀRĀMI 30 TAT [30 Virtues attained by the Buddha] GHĀTĀ PŌTIBAT

ANNUMODHANA PASSAGES YĀTHĀ VARIVAHĀ [Annumodhana Passage] AYUTTHO PALLATO THEELO CULLAMAṄGALĀCCAKAVĀLĀ AGGAPASADASUTTA

Annumodhana passage recited after a meal [The lesser sphere of blessings]

[Verses from the Discourse on the Supreme – objects

of – Faith]

RATANATTAYĀNUBHĀVADIGĀTHĀ

[Verses on the power of the Triple

Gem]

SUMAṄGALAGĀTHĀ

[Verses of Excellent Blessings]

ADDITIONAL MANTRAS PHRA KATAR JĪNABANCHON WANTA CHAO WANTA YAI

[Popular mantra during Buddhist Lent]

[Invokes the protection of the devas of all religions]

YOTPRAKAN TRIPĪDOK

[A mantra for people of a very high spiritual status]

VERSES FOR THE DECEASED APITAM

[7 verses chanted at funerals]

PAṀSUKULA GĀTHĀ

[Verses recited when receiving Paṁsukula Robes]

PABBATOPAMA GĀTHĀ ARIYADHANA GĀTHĀ

[Verses on the Smile of the Mountains

[Verses on the Noble Wealth]

DHAMMĀNIYĀMASUTTAṀ

[Discourse on the fixed law of Dhammā]

DHAMMASAṄGĀNIMATIKAPATHA [Passage on the Matrix of the Dhammāsangāni]

TILAKKHANA GĀTHĀ

[The Verses on the 3 Characteristics and so on]

BUDDHAUDĀNA GĀTHĀ

[The Buddha inspired Verses]

BADDHEKARATTA GĀTHĀ

[Verses on a well-spent Day]

VIPASSANĀBHŪMIPĀTHA

[Passages on the Stages of Insight]

PATTHĀNAMĀTIKĀPĀTHA

[Passage on the Matrix of the Patthana]

MORNING CHANT

MORNING CHANT Yo soBhagavā ArahaṁSammāsambuddho Svākkhāto yena Bhagavata Dhammo Supatipanno yassa Bhagavato Sāvakasaṅgho Tammayaṁ Bhagavantaṁ saddhammaṁ sasaṅghaṁ Imehi sakkārehi yathārahaṁ āropitehi abhipujayāma Sadhu no bhante Bhagavā succiraparinibhutopi Paccimā janatā nukampa manasā Ime sakkāre duggata pannā karabhūte patigganhatu Amhākaṁ dīgharattaṁ hitāya sukhāya Arahaṁ Sammāsambuddho Bhagavā Buddhaṁ Bhagavantaṁ Abhivademi [Prostrate]

Svakkhāto Bhagavata Dhammo Dhammaṁ Namasāmi [Prostrate]

Supatipanno Bhagavato Sāvakasaṅgho Sanghaṁ Namāmi [Prostrate]

Namotassa Bhagavato Arahato Sammāsambuddhassa [Repeat 3 times]

[Handam ataṁ Buddhabhitutiṁ k arom a-se]

Yo so tathāgato Arahaṁ Sammāsambuddho Vijjāccarana sampanno sugato lokavidū Anuttaro purisadammasārati sata devamanussānaṁ Buddho Bhagavā Yo imaṁ lokaṁ sadēvakaṁ samarakaṁ sabrahmakaṁsassamanabrahmaniṁ pajaṁ sadevamanussanaṁ sayaṁ abhiññā saccikatvā pavedesi Yo Dhammaṁ desesi ādikalyānaṁ majjekalyānaṁ pariosānakalyānaṁ Sātthaṁ sabyañjanaṁ kevala paripuññaṁ parisuddhaṁ brahmacariyaṁ pakāsesi Tamahāṁ Bhagavantaṁ abhipujayāma Tamahāṁ Bhagavantaṁ sirasā namāmi [Prostrate] [Handam ayaṁ Dham m abhitutiṁ k arom a-se]

Yo so Svākkhāto Bhagavatā Dhammo Sandithiko Akāliko Ehipassiko Opanāyiko pāccataṁ veditabo viññūhi Tamahāṁ Dhammaṁ abhipujayāmi Tamahāṁ Dhammaṁ sirasā namāmi [Prostrate]

[Handam ayaṁ Saṅghabhitutiṁ k arom a-se]

Yo so Supatipanno Bhagavato Sāvakasāṅgho Uju Patipanno Bhagavato Sāvakasāṅgho Ñāya Patipanno Bhagavato Sāvakasāṅgho Samīcipatipanno Bhagavato Sāvakasāṅgho Yāthitaṁ cattāri purisaugāni ātthā purisapuggala Esa Bhagavato Sāvakasāṅgho Āhuneyyo Pāhuneyyo Dakkhineyyo Añjalīkaraniyo Anuttaraṁ puññākhettaṁ lokassa Tamahāṁ Saṅghaṁ Abhipujayāma Tamahāṁ Saṅghaṁ sirasā namāmi [Prostrate] [Handam ayaṁ Ratanattayappana m aggathaya ceva Saṁveggavatthu Paridipak apata ñca bhanam a-se]

Buddho susuddho karunā mahānavo Yoccanta suddhabaranā nalōkano Lokassa pāpupākile sagāthako Vandāmi Buddhaṁ ahamādarenataṁ Dhammo padīpoviya tassa sathūno Yo maggapākā mata bheda bhīnnako Lokuttara yo cā tadāttha dipanno Vandāmi Dhammaṁ ahamadarenataṁ

Saṅgho sukhetta bhyatikhetta saññīto Lolappahīno ariyo sumedhasso Vandāmi Saṅghaṁ ahamadarenataṁ Iccevame kantabhi puja neyyakaṁ Vāttutayaṁ vāndayata bhisaṅkhataṁ Puññāṁ maya yam mamā sabbhupaddavā Ma hontu ve tassa phabhāva siddhiyā Idha tathāgato loke uppano Arahāṁ Sammāsambuddho Dhammo cā desito niyyāniko uppasāmiko parinnibhāniko sambhodagāmi sugata pavedito Mayantaṁ Dhammaṁ sutvā evaṁ jānāmā Jātipi dukkhā, Jarāpi dukkhā, Maranāmpi dukkhāṁ Soka parideva dukkhā domanassupāyasāpi dukkhā Appiyēhi sampayogo dukkho piyēhi vippayogo dukkho yampiccaṁ nalabati tampi dukkhaṁ Saṅkhittena pañcupada nakkhanda dukkho Seyyathīdaṁ Rūpūpadanakkhando, Vedanūpadanakkhando, Saññūpadanakkhando, Saṅkarūpadanakkhando, Viññānūpadanakkhando Yesaṁ pariññāya, Daramāno so Bhagavā Evaṁ bahulaṁ sāvake vinetti

Evaṁ bhāga cā panassa Bhagavato sāvakesu anusāsani bahulā pavāttati Rūpaṁ annicā, Vedana annicā, Saññā annicā, Saṅkara annicā, Viññānaṁ annicā Rūpaṁ anattā, Vedana anattā, Saññā anattā, Saṅkara anattā, Viññānaṁ anattā Sabbe saṅkara annicā, Sabbe dhammā anattāti Te [Ta - for ladies] mayaṁ Otinnāmbha jātiyā jara, maranena, sokehi, paridevehi, dukkhehi, domanasehi,upāyāsehi, dukkhotinā, dukkha parēta, appevanāmimāssa, kevalāssa, dukkha kandhāssa, antakiriya paññāyetati

[For Monks & novice Monks] Ciraparini bhutampitaṁ Bhagavantaṁ udissa Arahantaṁ Sammāsambuddhosaddhā agārasama anagāriyaṁ pabbajita, tasmiṁ Bhagavati brahmacariyaṁ carāma,Bhikkunaṁ sikkhāsājivasamāpaññā. Taṁ no brahmacariyaṁ, imassa kevalāssa dukkhakkhandāssa antakiriyā yā saṅvassatu

[For Laymen] Ciraparini bhutampitam Bhagavantaṁ saranaṁ kata, Dhammañcā pikkhusaṅkañcā tassa Bhagavato sāsanaṁ, yatā sati, yatā palaṁ,manāsi karoma anupaccāma sa sa no pati pati Imassa kevalāssa dukkhakandāssa antakiriyā yā saṅvassatu

[W ords of w orshipping the triple gem ] To him, the Blessed One, the Accomplished One, the supremely self-enlightened One, having extinguished all the flames of desire and having become rightly enlightened through his own effort.

To the teaching of the Blessed One, which are well expounded, and to the disciples of the Blessed One, who are well practiced, we worship the Blessed One, his teachings and his disciples, and with these proper offerings, we render supreme homage. Though the Blessed One passed away a long time ago,

he left great benefits for us. The Blessed One has great compassion towards us who are of a later generation. May the Blessed One accept these offerings of ours, for our long-lasting welfare and for our long-lasting happiness.

The Buddha is the Accomplished One, the Supremely self-enlightened One, the Blessed One who has extinguished all the flames of desire and became rightly enlightened through his own efforts. I pay homage to the Buddha, the Awakened and the Blossomed One, who is well knowledgeable. The teachings of the Buddha are well expounded. I salute those teachings of the Buddha who have practiced well. I bow down with respect to them.

[Now let us pay preliminary homage to the Buddha]

Homage to him, the Blessed One, the Accomplished One. The Supremely self-enlightened One.

[Now let us chant in praise of the Buddha]

He who is the truth winner, having attained Nibbāna, The Supremely self-enlightened One. The perfect embodiment of virtue and wisdom, the auspicious path finder. The knower of all realms, the incomparable tamer of individuals, the supreme master of devas and men. The Awakened One, who is knowledgeable, self-awakened and blossoming by virtue of the Dhamma. The analyst who knows how

to teach the Dhamma selectively. Any Buddha at all, is one who, with his own vast supreme wisdom, shows explicitly the extinguishing of suffering, and has taught the the word, together with the devas, the Maras, the Brahmins and all other human beings, so that they may all know the truth about suffering. So is the Dhamma thus explained by any one of the Exalted Ones. So fine indeed it sounds in the beginnings. Fine it is in the middle and fine in the end. For it proclaims, by the title and explanation so given, a holy life which consists of a most sublime, pure and perfect way of practice. To that Blessed One I pay the highest respect. To that Blessed One I bow my head down with respect.

[Now let us chant in praise of the Dham m ā]

The Dhammā is well expounded by the Exalted One. It is something which one who learns and truly practices, will realize by one’s own self. It is something which can be actually practiced and yields results without the limitations of time. It is something worthy of telling others to take heed of. And it is something that can be only realized through personal experience. To that Dhammā I pay the highest respect To that Dhammā I bow my head down with respect.

[Now let us chant in praise of the Saṅgha]

Of good conduct is the community of noble disciples of the Exalted One. Of upright conduct is the community of noble disciples of the Exalted One. Of right conduct is the community of noble disciples of the Exalted One, who practice in order to know well the Dhammā which frees one from suffering.

Of proper conduct is this community of noble disciples of the Exalted One. The noble disciples of the Exalted One are such people, namely the 4 pairs of men, the 8 of individuals. This community of noble disciples of the Exalted One is:Worthy of gifts. Worthy of hospitality. Worthy of offerings. Worthy of reverential salutation and Worthy of the incomparable field of merit for the world. To that Saṅgha I pay the highest respect To that Saṅgha I bow my head down with respect

[Now let us chant our salutation to the Triple Gem ]

Together w ith the pali passage conducive to spiritual urgency To the Buddha who is pure-minded and has an ocean deep compassion. He possesses the eye of sublime insight which is most well purified. He is one who puts into extinction all evils and all defilement of the world. I join my palms in the gesture of devoted respect to the Buddha. The Dhammā of the teacher glows brightly like a lamp. It is divided into path, fruit and Nibbāna. I join my palms in the gesture of devoted respect to the Buddha. The Saṅgha is the greatest of all fields of merit. For it is they who, having attained nibbāna, become awakened just as the Exalted One has done. It is they who abandon their defilements of all sorts and become noble ones with wisdom. I join my palms in the gesture of devoted respect to the Saṅgha.

May any meritorious deeds I have performed in honoring the Triple Gem, which is worthy of veneration, be the power through which all obstacles disappear. The Accomplished One has arisen in this world. He is one distancing himself from all defilements and becomes self-enlightened. And the Dhammā so expounded, is the means to lift one out of suffering. It is the extinguisher of all cravings, thus paving the path to Nibbāna. Thus it leads to true knowledge as proclaimed by the Exalted One. Having heard the teachings, we can perceive this:Birth is suffering, Decay is suffering, Death is suffering Sorrow, lamentation, physical sickness, mental sickness and despair are suffering. Association with the unpleasant is suffering. Dissociation with the pleasant is suffering. Not to receive what one desires is suffering. In brief the five aggregate of grasping is suffering. Which are as follows:The grasped-at group of the body. The grasped-at group of feeling The grasped-at group of memory The grasped-at group of volitions The grasped-at group ofconsciousness All these are meant to be understood by Buddhist disciples. The Exalted One, during his lifetime, frequently instructed his disciples in just this way. The teachings of the Exalted One are mainly meant for his disciples and are presented as follows:Body is impermanent Feeling is impermanent Memory is impermanent

Volitions are impermanent Consciousness is impermanent Body is not self Feeling is not self Memory is not self Volitions are not self Consciousness is not self All conditioned things are impermanent. All dhammās are not self. All of us, beset by birth, decay and death, by sorrow, lamentation, pain, grief and despair, beset with dukkha, obstructed by dukkha, [consider] that it is well if the complete ending of dukkha groups be known. We all devote ourselves to the Accomplished One who has distanced himself from all defilements and became self-enlightened, though he passed away a long time ago.

[FOR M ON K S TO R ECI TE] We have gone forth with faith from home to homelessness, following the Blessed One to practice the holy life, being fully equipped with the monk’s training rules and livelihood, May this holy life lead us to the end of this whole mass of suffering.

KAPACCAVEKKHANAPATHAṀ [Handamayaṁ Tankhānikapaccavekkhanā Pathaṁ bhanama-se]

Patisaṅkha yoniso cīvaraṁ patisevāmi Yāvadēva sitassa patikātayā, oonhassa patikātayā, Daṅsammā kasavāta tapāsiriṁ sapa sampāsanaṁ patikhātaya, Yāvadēva hirikō pinā paticcā danathaṁ Patisaṅkha ōniso cīvaraṁ patisevāmi, Neva davāya namatāya na mandanāya na vibhusanāya, Yāvadēva imassa kāyassathitiya yā panāya vihiṁ superatiyā brahmaccariyā nuggahāya. Iti purāñca vedanaṁ patihaṅkhāmi navañca vedanaṁ na upadessāmi, Yatrā ca me bhavīsati anavājjatā ca pāsuvihārō cāti. Patisaṅkha yōniso sēnasanaṁ patisevāmi, Yāvadēva sitassa patikhātayā, oonhassa patikhātayā, Daṅsammākasavāta tapāsiriṁ sapa sampāssanaṁ patikhātaya, Yāvadēva utu pari saya vino danaṁ patisalla naramatthaṁ, Patisaṅkha yōnisō gillāna-paccayā bhesajja parikkāraṁ patisevāmi, Yāvadēva uppānanaṁ veyya patikhānaṁ vedanānaṁ patikhātaya, Ābayā pajjha paramatā yāti.

R ecollection at the M om ent of using the R equisites

[Robes, food, lodging and medicine are the 4 necessities of a bikkhu’s life. In the Pali language, they are called “paccaya”, the means for supporting life.] Properly considering the robe, I use it only to ward off cold, to ward off heat, to ward off the touch of gadflies, mosquitoes, wind sun and reptiles. and only for the purpose of covering the shame [sexual organs]. Properly considering the alms food, I use it not playfully, nor for intoxication, nor for fattening, nor for beautification. I use it only for the continuation and nourishment of this body, for keeping it unharmed for helping with the brahmacarriya, [thinking] I shall destroy old feelings of hunger and not produce new feelings [of over-eating, etc.]. Thus there will be freedom for me from [bodily] trouble and enabling living at ease. Properly considering the lodging, I use it only to ward off cold, to ward off heat and the touch of gadflies, mosquitoes, wind, sun and reptiles. I use it only for the purpose of removing the dangers from weather and living in seclusion. Properly considering the supports for the sick-medicine utensils, I use it only to ward off painful feelings that have arisen, for the maximum freedom from disease.

TATUPATIGULLAPACCAVEKHANA PATHAṀ [Handam ayaṁ Tatupatigullapaccavek hana Pathaṁ bhan ām ā-se]

Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ Yāthitaṁ civaraṁ tatu papuñchago ca puggalo Tatumāttago nissato nichevo suñyo Sappāni pana imāni civarāni achikuchaniyāni Imaṁ putikayaṁ pattava attiviya chikuchaniyāni chayānti Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ Yāthitaṁ pintapatto tatu papuñchago ca puggalo Tatumāttago nissato nichevo suñyo Sapo panāyaṁ pintapatto achikuchaniyo Imaṁ putikayaṁ pattava attiviya chikuchaniyo chayānti Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ Yāthitaṁ sēnasanaṁ tatupapuñchago ca puggalo Tatumāttago nissato nichevo suñyo Sappāni pana imāni senasanāni achikuchaniyāni Imaṁ putikayaṁ pattava attiviya chikuchaniyāni chayānti Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ Yāthitaṁ gillāna paccaya bhesajja parikharo tatu papuñchago ca puggalo Tatumāttago nissato nichevo suñyo Sappo panāyaṁ gillāna paccaya bhesajja parikharoachikuchaniyo Imaṁ putikayaṁ pattava attiviya chikuchaniyo chayānti

DEVATĀDIPPATIDĀNA GĀTHĀ [Handam ayaṁ devatadippatigāthāya bhanām ā-se]

Yā Devatā santi vihāravasini, Thupe ghare bodhi ghare tahiṁ tahiṁ, Tā dhammā dānena bhavantu pujitā, Sothiṁ karontedha vihāra mandalē, Thera ca majjha navakā ca bikkhavō, Sārā mikā dānapattī upāsakā, Gāmā ca desā nigamā ca issarā, Sappānabhūta sukhitā bhavantu-te, Jalābujā yepi ca andhassambhavā, Saṁsedajātā atthavo papātthikā, Niyānikaṁ dhamma varaṁ paticca-te, Sabbepi dukkhassa karontu Saṅghayaṁ, Thātu ciraṁ sataṁ Dhammo dhamma dhara ca puggalā, Saṅgho hotu sāmmaghova attāya ca hitāya ca, Amhe rakkhātu saddhammo sabbepi dhamma cārino, Vuddhiṁ sampapūññeyāma dhamme ariya pavedite Pasannā hontu sabbepi panino Buddhā sāsane, Sammādhāraṁ pavechanto kāle devo pavāssatu,

Vuddhiṁ bhāvāya satthānaṁ samiddhaṁ netu medaniṁ, Mātā pitā ca atrajaṁ niccaṁ rakkhanti puttakaṁ Evaṁ dhammena rājāno pajaṁ rakkhantu sabbadā

M orning Transfer of M erit Those devas who dwell in the monastery, in the stupa and in the Bodhi tree. Those devas who have worshipped with the gift of the Dhammā May they bring happiness to this monastic area. Monks who are seniors, those who are of middle rank, those who are newly ordained, those who are laymen and laywomen of good breeding and monastery dwellers. All householders, villagers, foreigners, country-men, and those who are chieftains, may they be happy. All living beings, whether womb-born, egg-born, putrescence-born or spontaneously born, may they have the sublime light of the Dhammā and may this lead them beyond the wheel of suffering. May it bring them to

an end of suffering. May the Dhammā of the righteous man last long. May people who observe the Dhammā be long-lived. May the monks be harmonized and be ready to bring about suitable benefits. May the true Dhammā protect us and protect those who observe the Dhammā. May we all be endowed with the prosperity in Dhammā, which the Noble One has proclaimed. May all living beings have confidence in Buddhism. May the rain come in the right season. May the rain bring success to the earth for the prosperity of all living beings. Just as a mother and father regularly shield their own child who was born from them. May the king administer his people with the royal virtues forever.

EVENING CHANT

EVENING CHANT Yoso Bhagavā ArahaṁSammāsambuddho Svākkhāto yena Bhagavata Dhammo Supatipanno yassa Bhagavato Sāvakasaṅgho Tammayaṁ Bhagavantaṁ saddhammaṁ sasaṅghaṁ Imehi sakkārehi yathārahaṁ āropitehi abhipujayāma Sadhu no bhante Bhagavā succiraparinibhutopi Paccimā janatā nukampa manasā Ime sakkāre duggata pannā karabhūte patigganhatu Amhākaṁ dīgharattaṁ hitāya sukhāya Arahaṁ Sammāsambuddho Bhagavā Buddhaṁ Bhagavantaṁ Abhivademi

[Prostrate] Svakkhāto Bhagavata Dhammo Dhammaṁ Namasāmi

[Prostrate] Supatipanno Bhagavato Sāvakasaṅgho Sanghaṁ Namāmi

[Prostrate]

Namotassa Bhagavato Arahato Sammāsambuddhassa

[Repeat 3 times] [Handamayaṁ Buddhānussatinayaṁ karoma-se]

Itipi so Bhagavā Arahaṁ Sammā Sambuddho Vijjācarana sampanno sugato lokavitū Anuttaro purisadammasārati satthā devamanussānaṁ Buddho Bhagavāti [Handamayaṁ Buddhābhigitiṁ karoma-se]

Buddhā varahanta varāta diguna bhiyutu Suddhā bhināna karunāhi samāgatato Bodhesi yo sujanataṁ kamalaṅva suro Vandamahāṁ tamaranaṁ sirasā jinendaṁ Buddho yo sabba paninaṁ saranaṁ khemamuttamaṁ Pathamānussathitanaṁ vandāmi taṁ sirēnahaṁ Buddhāsahāsmi daseva, Buddho-me sami-kissaro Buddho dukkhassa gātā ca vidhāta ca hitāssa-me Buddhāssahaṁ niyyādemi sariran jivitaṁ cittaṁ Vandantohaṁ [Vandantehaṁ for ladies]carissāmi Buddhā seva subhoditaṁ, Nāthi-me saranaṁ aññāṁ,

Buddho-me saranaṁ varaṁ Etena saccavājjena vaddheyaṁ sathu sāsane Buddhaṁ-me vāndamānena, yaṁ puññāṁ pasutaṁ idha Sabbepi antarāya-me mahesuṁ tassa tejasa

[Prostrate and recite the following verse] Kāyena vacāya va cetāsa va Buddhe kukammaṁ pakataṁ mayāyaṁ Buddho patigganhātu accāyantaṁ Kālantare saṅvaritum va Buddhe

[Handamayaṁ Dhammanussatinayaṁ karoma-se]

Svākkhāto Bhagavata Dhammo Sandītthiko Akāliko Ehipassiko Opanāyiko pāccataṁ veditabo viññūhiti

[Handamayaṁ Dhammabhigitiṁ karoma-se]

Yo māggapāka pariyātti vimokkhabhedo Dhammo kulōka patanā tada thāri thāri Vandamahāṁ tamaharaṁ varadhāmma mettaṁ Dhammo yo sabbapāninaṁ saranaṁ khemamuttamaṁ

Dutiya nussatitthanaṁ vandāmi taṁ sirēnahaṁ Dhammassāhasmi daso [dase for ladies] va, Dhammo-me sami-kissaro, Dhammo dukkhassa gātā ca, vidhāta ca hitāssa-me Dhammasāhaṁ niyyādemi sariran jivitaṁ cittaṁ Vandantohaṁ [vandantehaṁ for ladies] carissāmi Dhammaseva sudhammataṁ, Nāthi-me saranaṁ aññāṁ Dhammo-me saranaṁ varaṁ. Etena saccavājjena vaddheyaṁ sathu sāsane Dhammaṁ-me vāndamānena yaṁ puññāṁ pasutaṁ idha Sabbepi antarāya me, mahesuṁ tassa tejasa

[Prostrate and recite the following verse] Kāyena vacāya va cetāsa va Dhamme kukammaṁ pakataṁ mayāyaṁ Dhammo patigganhātu accāyantaṁ Kālantare saṅvaritum va Dhamme Handamayaṁ Saṅghanussatinayaṁ karoma-se]

Supatipanno Bhagavato Sāvakasaṅgho Ujupatipanno Bhagavato Sāvakasaṅgho Ñāyapatipanno Bhagavato Sāvakasaṅgho

Yadidaṁ cattāri purisayugāni attha purisa puggalā Esa Bhagavato Sāvakasaṅgho Āhuneyyo Pāhuneyyo Dākkhineyyo Añjalikaranīyo Anuttaraṁ puññākhettaṁ lokassāti [Handamayaṁ Saṅghabhigitiṁ karoma-se]

Yotthabhedo ariya puggalā Saṅgha settho Silādi dhamma pavarā saya kayacitto Vandamahāṁ tamariyāna gannaṁ susuddhaṁ Saṅgho yo sabbapāninaṁ saranaṁ khemamuttamaṁ Tatiyānussatitthanaṁ vandāmi taṁ sirēnahaṁ Saṅghassāhasmi daso [dase for ladies]va Saṅgho-me sāmi kissaro, Saṅgho dukkhassa gātā ca vidhāta ca hitāssa-me, Saṅghassāhaṁ niyyādemi sariran jivitaṁ cittaṁ Vandantohaṁ [vandantehaṁ for ladies] carissāmi, Saṅghassa patipānnataṁ Nāthi-me saranaṁ aññāṁ, Saṅgho-me saranaṁ varaṁ Etena saccavājjena vaddheyaṁ sathu sāsane Saṅghaṁ-me vāndamānena, yaṁ puññāṁ pasutaṁ idha

Sabbepi antarāya-me mahesuṁ tassa tejasa

[Prostrate and recite the following verse]

Kāyena vacāya va cetāsa va Saṅghe kukammaṁ pakataṁ mayāyaṁ Saṅgho patigganhātu accāyantaṁ Kālantare saṅvaritum va Saṅghe

[W ords of w orshipping the triple gem ] To him, the Blessed One, the Accomplished One, the supremely self-enlightened One, having extinguished all the flames of desire and having become rightly enlightened through his own effort.

To the teaching of the Blessed One, which are well expounded, and to the disciples of the Blessed One, who are well practiced, we worship the Blessed One, his teachings and his disciples, and with these proper offerings, we render supreme homage. Though the Blessed One passed away a long time ago, he left great benefits for us. The Blessed One has great compassion towards us who are of a later

generation. May the Blessed One accept these offerings of ours, for our long-lasting welfare and for our long-lasting happiness.

The Buddha is the Accomplished One, the Supremely self-enlightened One, the Blessed One who has extinguished all the flames of desire and became rightly enlightened through his own efforts. I pay homage to the Buddha, the Awakened and the Blossomed One, who is well knowledgeable. The teachings of the Buddha are well expounded. I salute those teachings of the Buddha who have practiced well. I bow down with respect to them.

[Now let us pay preliminary homage to the Buddha]

Homage to him, the Blessed One, the Accomplished One. The Supremely self-enlightened One.

[Now let us chant in praise of the Buddha]

Thus far and wide has the reputation of the Blessed One spread. The perfect embodiment of wisdom and virtue, the auspicious path finder. The knower of all realms. The incomparable tamer of individuals. The supreme master of devas and men. The Awakened One who is knowledgeable, self-awakened and blossoming by virtue of the Dhammā. And also one who possesses the ability to teach the Dhammā selectively.

[[Now let us chant the recollection of the Buddha]

The Buddha is endowed with fine virtues, such as the sublime

virtues of an Arahant. In him could be found profound insight and pure compassion. He makes the righteous man awaken like the sun makes the lotus blossom. I join my palms in the gesture of respect and bow to him who has no defilements. Any Buddha at all, is one who is the highest and secure refuge for all living beings. I bow low to that Buddha, the Exalted One, who forms the basis for my first factor of recollection. I am indeed the servant of the Buddha, the Buddha is my great master. The Buddha is my suffering destroyer and my benefit bestowal as well. To that Buddha I sacrifice my body and my life. I, who revere the Exalted One, will walk his excellent path of awakening. I have no other refuge, the Buddha is my superb refuge. By the declaration of this truth, may I be prosperous in the teachings of the great master. I, who revere the Exalted One, and with the merits I have obtained, may all dangers be overcome through their power [prostrate and recite] Whether by body, speech or mind, Whatever evil karma I have committed towards the Buddha, May the Buddha forgive me for the whole fault, For the sake of later restraint towards the Buddha.

[Now let us chant in praise of the Dhammā]

The Dhammā is well expounded by the Exalted One. It is something which one who learns and truly practices, will realize by one’s own self. It is something which can be actually practiced and yields results without the

limitations of time. It is something worthy of telling others to take heed of. And it is something that can be only realized through personal experience.

[Now let us chant the supreme praise of the Dhammā]

The teachings of the Buddha are something sublime, because they consist of all the virtues, as well expounded by him. It is divided into Path, Fruit, Pariyātti [the scriptures] and Nibbāna. It keeps those who uphold it, from falling into the world of evil. I revere that superb Dhammā, which removes all darkness. The Dhammā is the highest and most secure refuge for all living beings. I bow low to the Dhammā which forms the basis for my second factor of recollection. I am indeed the servant of the Dhammā, the Dhammā is my great master. The Dhammā is my suffering-destroyer and my benefit-bestower as well. To the Dhammā I sacrifice my body and my life. I, who revere the Dhammā, will walk the Dhammā’s excellent way. I have no other refuge, the Dhammā is my superb refuge. By the declaration of this truth, may I be prosperous in the teachings of the great master. I, who revere the teachings of the Buddha, and with the merits I have obtained, may all dangers be overcome through their power.

[prostrate and recite] Whether by body, speech or mind, Whatever evil karma I have committed towards the Dhammā, May the Dhammā forgive me for the whole fault, For the sake of later restraint towards the Dhammā.

[Now let us chant the recollection of the Saṅgha]

Of good conduct is the community of noble disciples of the Exalted One. Of upright conduct is the community of noble disciples of the Exalted One. Of right conduct is the community of noble disciples of the Exalted One, who practice in order to know well the Dhammā which frees one from suffering. Of proper conduct is this community of noble disciples of the Exalted One. The noble disciples of the Exalted One are such people, namely the 4 pairs of men, the 8 of individuals. This community of noble disciples of the Exalted One is:Worthy of gifts. Worthy of hospitality. Worthy of offerings. Worthy of reverential salutation and Worthy of the incomparable field of merit for the world.

[Now let us chant the supreme praise of the Saṅgha]

The Saṅgha that has arisen from the Dhammā, comprises such good virtue as good moral practice. They form the group of 8 types of noble people. They are guided in body and mind by excellent morality and other virtues. To that group of morally pure noble people, I pay my respect. For it is the Saṅgha that is the highest and secure refuge for all living beings.

To that Saṅgha, who forms the basis for the third recollection, I pay my respect. I am indeed the servant of the Saṅgha, the Saṅgha is my great master. The Saṅgha is my suffering-destroyer and my benefit-bestower as well. To the Saṅgha I sacrifice my body and my life. I, who revere the Saṅgha’s excellent well-practiced way. I have no other refuge.

The Saṅgha is my superb refuge. By the declaration of this truth, may I be prosperous in the teachings of the great master. I, who revere the Saṅgha and with the merits I have obtained, may all dangers be overcome through their power. [prostrate and recite] Whether by body, speech or mind, Whatever evil karma I have committed towards the Saṅgha, May the Saṅgha forgive me for the whole fault, For the sake of later restraint towards the Saṅgha.

ATITAPACCAVEKKHANA PATHAṀ [Handam ayaṁ Atitapaccavek k hanapathaṁ bhanam a-se]

Āccamayā apāccavekkhitawa yaṁ jivāraṁ pariputaṁ Taṁ yāva deva situssa patikhātaya, Ūnhassa patikhātaya Taṁ samma kasavāta sappa siriṁ sapasaṁ passanaṁ patikhātaya Yāva deva hirigo pinna patija danathaṁ Āccamayā apāccavekkhitawaiyo pintapatto pariputto Sōnewa tawaiya namatāya na mandanāya na vibhusanāya Yāva deva imassa kāyasa tidiyā yā panāya vihiṁ Suparatiyā brahmaccariyā nuggahāya Itthi purāñca vedanaṁ patihaṅkhāmi navañca Vedanaṁ na upadessāmi, Yatrā ca me bhavīssati Anavājjatā ca phasuviharo cāti Āccamayā apāccavekkhitawa yaṁ sēnasanaṁ pariputaṁ Taṁ yāva deva situssa patikhātaya, Ūnhassa patikhātaya,

Taṁ sammā jasavatā tapāsiriṁ Sappā sampāssanaṁ patikhātaya Yāva deva utūpari saya vino danaṁ patisalla narā matthaṁ Āccamayā apaccavekkhittava yo gillāna paccaya Bhesajja parikharo pariputto So yāva deva uppānanaṁ veyya patikhānaṁ Vedanaṁ patikhātaya Appaya paja paramatayāti

[Now let us recite the passage on recollection after using the requisites] Whatever robe has been used by me today without recollection, Was only to ward off the cold, to ward off cold, to ward off the touch of Gadflies, mosquitoes, wind, sun and reptiles.

Only for the purpose of covering the shame [causing] sexual organs. Whatever alms food has been consumed by me today, without recollection, it was not for play, nor for intoxication, nor for fattening, nor for beautification. It was only for the continuation and nourishment of this body, for keeping it unharmed, for helping with the brahmacarriya, with the thoughts of destroying old feelings [of hunger] and not producing new feelings [of over-eating, etc], thus there will be freedom for me from bodily troubles and enabling living at peace.

Whatever lodging has been used by me today without recollection, it was only to ward off cold, to ward off heat and to ward off the touch of gadflies, mosquitoes, wind, sun and reptiles. It was only for the purpose of removing the dangers from weather and living in seclusion.

Whatever supports for the sick, medicines and utensils have been used by me today without recollection, they were only to ward off painful feelings that have arisen for the maximum freedom from disease.

UDDISĀNADITTHĀNA PATHAṀ [Handam ayaṁ Uddisanādhithānapathaṁ bhanam a-se]

Imminā puññākammena, Upajjhāya gunūttarā, Acariyūpakāra cā, Mātā pitā cāñātakā, Sūrio kandimā rājā, Gunavanta narāpi cā, Brahmamārā cā Indhā, cā do lokapāla cā devatā, Yāmo mitta manussa cā, Majjhattā verikāpi cā, Sabbe sattā sukhī hontu. Puññāni pakatāni me, Sukhaṁ cā tividhaṁ dentu, Khippaṁ pāpetha vo mataṁ, Imminā puññākammena, Imminā udissena cā, Khippahāṁ sulabhe ceva, Tanhupada nachē danaṁ, Yē santāne hinā dhammā, Yāva nibbānatō mammaṁ, Nassantu sabbadā yeva, Yātha jāto bhave bhave, Ujūccitaṁ satipaññā,Kātuñcā viriyesu me, Buddhā dipāvaro nato, Dhammo nātho varuttamo, Nātho pacceka Buddhā cā, Saṅgho nāthottaro mammaṁ, Tesotta mānubhāvena, Mārokasaṁ labhantu mā

[Now let us chant the verses on the transfer of m erit & the verses on self-determ ination]

I transfer the merit that has arisen from my practice to my preceptor of great virtue, my teachers who encourage me, my father, mother and my relatives. The Sun, the moon and the king. The virtuous people and high-ranking people, The Brahma God, the evil one and the Inda God. The world guardian God and the devas, the lord of death, the friends and human beings. The indifferent and the hostile. May all beings be happy and free from unsatisfaction. May the wholesome deeds that I have performed, bring you three-fold bliss and help you immediately attain nibbāna. By this act of performing wholesome deeds, and through this act of sharing, may I likewise attain the eradicating of clinging and craving. Whatever unwholesome deeds I have in my mind, till I attain nibbāna, may they immediately come to an end. Whenever I am born, may I have an upright mind and excellent wisdom. May these three virtues work together to uproot all defilements. May there be no chance for all harmful influences to weaken my efforts. The Buddha is the supreme refuge. The Dhammā is the supreme refuge. The silent Buddha and the Saṅgha are my true refuges By the power of these supreme ones, may the evil ones lose their chance.

PRECEPTS & REFUGES

ĀRĀDHANĀ TISARAKHOM SĪLA Mayaṁ pante tisaranena sahā pañca sīlāni yaccāma Dutiyampi mayaṁ pante tisaranena Sahā pañca sīlāni yaccāma Tatiyampi mayaṁ pante tisaranena saha pañca sīlāni yaccāma

R equesting the 5 and 8 Precepts We, Venerable Sir, request the three refuges with the five [eight] precepts. For the 2nd time we, Venerable Sir, request the three refuges with the five [eight] precepts. For the 3rd time we, Venerable Sir, request the three refuges with the five [eight] precepts.

Namotassa Bhagavato Arahato Sammāsambuddhassa [Repeat the above verse 3 times]

Tīsarana Buddhāṁ saranaṁ gaccāmi Dhammaṁ saranaṁ gaccāmi Saṅghaṁ saranaṁ gaccāmi

Dutiyāmpi Buddhāṁ saranaṁ gaccāmi Dutiyāmpi Dhammaṁ saranaṁ gaccāmi Dutiyāmpi Saṅghaṁ saranaṁ gaccāmi

Tatiyāmpi Buddhaṁ saranaṁ gaccāmi Tatiyāmpi Dhammaṁ saranaṁ gaccāmi Tatiyāmpi Saṅghaṁ saranaṁ gaccāmi

The Prelim inary Passage for R evering Homage to the Exalted One, the Arahant, The Buddha perfected by himself [The above passage is repeated 3 times]

Tīsarana To the Buddha I go for refuge To the Dhammā I go for refuge To the Saṅgha I go for refuge

For the 2nd time to the Buddha I go for refuge For the 2nd time to the Dhammā I go for refuge For the 2nd time to the Saṅgha I go for refuge

For the 3rd time to the Buddha I go for refuge For the 3rd time to the Dhammā I go for refuge For the 3rd time to the Saṅgha I go for refuge

THE FIVE PRECEPTS

Pānātipātā veramani sikkhāpadaṁ samādhiyāmi Adinnādhānā veramani sikkhāpadaṁ samādhiyāmi Kāmesu micchācāra veramani sikkhāpadaṁ samādhiyāmi Musāvadā veramani sikkhāpadaṁ samādhiyāmi Surāmerayama-japamā datthāna veramani sikkhāpadaṁ samādhiyāmi Imāni atthā sikkhāpadaṁ samādhiyāmi [Repeat this last sentence 3 times]

For ‘W an Phra’ repeat after the m onk:Accēgan rattintiwan Imāṁ attāṅkasa - manakataṁ Buddhā paññātaṁ ubōssataṁ Imañca rattin – Imañca tivasaṁ Samma Deva apirākkhitum samādhiyāmi

The 5 Precepts 1) I undertake to observe the precept of 2) I undertake to observe the precept of is not given]. 3) I undertake to observe the precept of 4) I undertake to observe the precept of 5) I undertake to observe the precept of intoxicants which becloud the mind.

abstaining from killing. abstaining from stealing [taking that which abstaining from sexual misconduct. abstaining from false speech. abstaining from liquor, alcohol or

THE EIGHT PRECEPTS Pānātipātā veramani sikkhāpadaṁ samādhiyāmi Adinnādhānā veramani sikkhāpadaṁ samādhiyāmi Abrahmāccarriyā veramani sikkhāpadaṁ samādhiyāmi Musāvadā veramani sikkhāpadaṁ samādhiyāmi Surāmerayama-japamā datthāna veramani samādhiyāmi

sikkhāpadaṁ

Vikāla-bojanā veramani sikkhāpadaṁ samādhiyāmi Nāccagitāvāditā visūkha dassanā mālāghandā vilēpanā dharanā mandanā vibhūsa natthāna veramani sikkhāpadaṁ samādhiyāmi Uccāsayanā mahā sayanā veramani sikkhāpadaṁ samādhiyāmi Imāni atthā sikkhāpadaṁ samādhiyāmi [Repeat this last sentence 3 times]

For ‘W an Phra’ repeat after the m onk :-

Accēgan rattintiwan Imāṁ attāṅkasa - manakataṁ Buddhā paññātaṁ ubōssataṁ Imañca rattin – Imañca tivasaṁ Samma Deva apirākkhitum samādhiyāmi

The 8 Precepts 1) I undertake to observe the precept of abstaining from killing. 2) I undertake to observe the precept of abstaining from stealing [taking that which is not given]. 3) I undertake to observe the precept of abstaining from any form of sexual act. 4) I undertake to observe the precept of abstaining from false speech. 5) I undertake to observe the precept of abstaining from liquor, alcohol or intoxicants which becloud the mind. 6) I undertake to observe the precept of abstaining from taking [solid] food after midday. 7) I undertake to observe the precept of abstaining from participating in or witnessing dancing, singing, instrumental music performance, unseemly shows or sights and wearing garlands or using perfumes, embellishment adornments or beautifying accessories. 8) I undertake to observe the precept of abstaining from [using] high and luxurious furniture, [e.g. couches, etc.].

THE TEN PRECEPTS [For novice monks]

Pānātipātā veramani sikkhāpadaṁ samādhiyāmi Adinnādhānā veramani sikkhāpadaṁ samādhiyāmi Abrahmaccārriyā veramani sikkhāpadaṁ samādhiyāmi Musāvadā veramani sikkhāpadaṁ samādhiyāmi Surāmerayama-japamā datthāna veramani sikkhāpadaṁ samādhiyāmi Vikāla-bojanā veramani sikkhāpadaṁ samādhiyāmi Nāccagitā vāditā visūkha dassanāveramani sikkhāpadaṁ samādhiyāmi Mālāghandā vilēpanā dharanā mandanā vibhūsa natthāna veramani sikkhāpadaṁ samādhiyāmi Uccāsayanā mahā sayanā veramani sikkhāpadaṁ samādhiyāmi Jatārupā rajatā patiggahāna veramani sikkhāpadaṁ samādhiyāmi

Imāni atthā sikkhāpadaṁ samādhiyāmi [Repeat this last sentence 3 times]

The 10 Precepts [For Novice M onks] 1) I undertake to observe the precept of abstaining from killing. 2) I undertake to observe the precept of abstaining from stealing [taking that which is not given]. 3) I undertake to observe the precept of abstaining from any form of sexual act. 4) I undertake to observe the precept of abstaining from false speech. 5) I undertake to observe the precept of abstaining from liquor, alcohol or intoxicants which becloud the mind. 6) I undertake to observe the precept of abstaining from taking [solid] food after midday. 7) I undertake to observe the precept of abstaining from participating in or witnessing dancing, singing, instrumental music performance, unseemly shows or sights. 8) I undertake to observe the precept of abstaining from wearing garlands or using perfumes, embellishment adornments or beautifying accessories. 9) I undertake to observe the precept of abstaining from [using] high and luxurious furniture, [e.g. couches, etc.]. 10)I undertake to observe the precept of abstaining from accepting gold and silver.

ĀRĀDHANĀ DHAMMADESANĀ Brahmācālokatipati sahampati, Kat añjalī andivaraṁ ayājathā, Santīdha sattapara jakkha jātikā, Desatu dhammaṁ anukampimaṁ pajaṁ

I nvitation to Teach Dham m a The Brahma-god Sahampati, director of the world, with palms joined in reverence, requested a boon: Beings are here with but little dust in their eyes; Pray teach Dhamma out of compassion for them.

ĀRĀDHANĀ PARĪTTA Vipatti pati bāhāya Sabba sampatti siddhiyā Sabba dukkha vināsāya Parittaṁ brūtha maṅgalaṁ

Vipatti pati bāhāya Sabba sampatti siddhiyā Sabba bhaya vināsāya Parittaṁ brūtha maṅgalaṁ

Vipatti pati bāhāya Sabba sampatti siddhiyā Sabba roga vināsāya Parittaṁ brūtha maṅgalaṁ

R equesting the Protections For warding off misfortune for the attainment of all fortune for the destruction of all dukkha, may you chant a blessing and protection.

For warding off misfortune for the attainment of all fortune for the destruction of all fear may you chant a blessing and protection.

For warding off misfortune for the attainment of all fortune for the destruction of all sickness, may you chant a blessing and protection.

COMMONLY CHANTED MANTRAS

Namotassa Bhagavato Arahato Sammāsambuddhassa

[repeat the above verse 3 times]

Tīsarana Buddhāṁ saranaṁ gaccāmi Dhammaṁ saranaṁ gaccāmi Saṅghaṁ saranaṁ gaccāmi

Dutiyāmpi Buddhāṁ saranaṁ gaccāmi Dutiyāmpi Dhammaṁ saranaṁ gaccāmi Dutiyāmpi Saṅghaṁ saranaṁ gaccāmi

Tatiyāmpi Buddhaṁ saranaṁ gaccāmi Tatiyāmpi Dhammaṁ saranaṁ gaccāmi Tatiyāmpi Saṅghaṁ saranaṁ gaccāmi

The Prelim inary Passage for R evering Homage to the Exalted One, the Arahant, The Buddha perfected by himself [The above passage is repeated 3 times]

Tīsarana To the Buddha I go for refuge To the Dhammā I go for refuge To the Saṅgha I go for refuge

For the 2nd time to the Buddha I go for refuge For the 2nd time to the Dhammā I go for refuge For the 2nd time to the Saṅgha I go for refuge

For the 3rd time to the Buddha I go for refuge For the 3rd time to the Dhammā I go for refuge For the 3rd time to the Saṅgha I go for refuge

NAMAKARASIDDHI GĀTHĀ Yō cakkumā mōhamalā pakatthō samaṁ va Buddhō sugatō Vimuttō marāssa pasa vinimō cayantō papesi khemaṁ janataṁ vineyyaṁ Buddhaṁ varantaṁ sirasā namāmi Lokassa nathañca vinaya kañca Tantejasā te jāyasiddhi hotu Sabbantarāya ca vināsamentu Dhammodhajo yo viya tassa sathu, dassesi lokassa visuddhimaggaṁ Niyāniko Dhamma dharāssa dhari, Satāvaho santikaro succino Dhammaṁ varantaṁ sirasā namāmi Mohāpadālaṁ upasanta dahaṁ Tantejasā te jāyasiddhi hotu Sabbantarāya ca vināsamentu Saddhammāsena sugata nugoyo, Lokassa papupākile sajetā Santo sayaṁ santini yojako ca, Svakkhatadhammaṁ viditaṁ karōti Saṅghaṁ varāntaṁ sirasā namāmi Buddhā nubuddhaṁ sama silāditthiṁ Tantejasā te jāyasiddhi hotu Sabbantarāya ca vināsamentu Sammābuddhe ātthā visañca tvatasañca sahassake pañca sata sahassāni namāmi sirasā ahaṁ tesaṁ dhammañca saṅkañca atarena namāmihaṁ Namo kārā nubhāvena hantvā sabbe upāttave aneka antarayāpi vinasantu asesato.

Sambuddhe pañca paññāsañca jatu visatisa hassake tasasata sahassāni namāmi sirasā nahaṁ tesaṁ dhammañca saṅkañca atarena namāmihaṁ Nama kara nubhāvena hantvā sabbe upāttave aneka antarayāpi vinasantu asesato. Sambuddhe navuttara sate āttājatta pisāsa hassake visatisa tasa hassāni namāmi sirasā ahaṁ tesaṁ dhammañca saṅkañca atarena namāmihaṁ Nama Kara nubhāvena hantvā sabbe upāttave aneka antarayāpi vinasantu asesatō

Nam akarasiddhingātā [The verses on reverence making for success] The seeing one who has removed delusion’s stain by himself a Buddha, a Sugata, one freed: He has freed himself from the snares of Mara, the evil one. Multitudes who could be led to security. To the Buddha, highest excellence, my head I bow down. Protector and Leader of the world, By this power, may you be triumphantly successful, and all dangers, may they be destroyed. The Dhammā, that is like the teacher’s banner, showing the world the path of purity, leading out of samsara, upholding the Dhammā. Well-practiced, conducive to happiness, to making peace. To the Dhammā’s highest excellence my head I bow down. Cleaver of delusion and calmer of fiery passion. By this power, may you be triumphantly successful, and all dangers, may they be destroyed. The army of the true Dhammā following the sugata, is victor in the world over evil and defilement, calmed by themselves, at peace and fetterless. Having known [in themselves] the well expounded Dhammā. To the Saṅgha, highest excellence my head I bow down. Enlightened after the Buddha, of the same virtue and view. By this power, may you be triumphantly successful, and all dangers, may they be destroyed.

NAMOKARĀTTHAKA GĀTHĀ Namo Arahato Sammāsambuddhassā mahēsino Namo Uttamā Dhamassa Svākkhatasseva tenidha Namo Mahasaṅghassāpi Visuddha sīladitthino Namo Omātyāraddhassa Rattanā tayāsa sadukaṁ Namo Omākatitassā tassa vatthuta yāssapi Namo Kārappā bhāvena vigachantu uppādavā Namo Kara nubhāvena suvātthi hotu sabbadā Namo Kārassā tejena vidhimi homi tejavā

[Versus on 8 tim es m aking “N am o”] Homage to the great sage, far from defilement, perfectly enlightened by himself. Homage to the highest Dhammā, well expounded here by him. Homage to the great Saṅgha of moral conduct and view most pure. Homage to the triple Gem, beginning auspiciously with “om”. Homage to the Triple Gem over passion and vileness. By the power of this homage may all obstacles disappear. By the power of this homage, forever may there be well-being. By making homage successfully, may I succeed in all ways.

MAṄGALA SUTTAṀ Asevāna ca balanaṁ, Panditānañca sevana Puja ca puja nīyānaṁ, Etammaṅgala muttamaṁ Patirupa desavāso ca, pubbe ca kata puññāta attasammā panidhi ca, Etammaṅgala muttamaṁ Bāhusaccañca sippañca, vinayo ca susikittho, Subhāsitā ca yāvācā, Etammaṅgala muttamaṁ Mātā pitu upatthānaṁ, putta dārassa saṅgaho Anākulā ca kammantā, Etammaṅgala muttamaṁ Dānañca Dhamma cariyā ca, ñāta kānañca saṅgaho Anavajjānī kammāni, Etammaṅgala muttamaṁ Arātī viratī papa, majjapānā ca saññāmo Appamādo ca dhammesu, Etammaṅgala muttamaṁ Gāravo ca nivāto ca, santutthī ca kataññūta, Kalena Dhamma savanaṁ, Etammaṅgala muttamaṁ Khantī ca sova cassata, samanānañca dassanaṁ, Kalena Dhamma sākācca, Etammaṅgala muttamaṁ. Tapo ca Brahma cariyañca, ariya saccāna dassanaṁ, Nibbāna sacci kiriyā ca, Etammaṅgala muttamaṁ Buddhassa loka dhammehi, cittaṁ yassa na kampati, Asokaṁ virajaṁ khemaṁ, Etammaṅgala muttamaṁ Etādisāni katvāna, sabba dhamma para jita, Sabbattha sotthiṁ gaccānti, Tantesaṁ maṅgala muttamantī.

The Discourse on Blessings Not to consort with fools, With the wise to consort, To honor the honorable, This is the highest blessing. Living in befitting places, In the past to have made puññā, And with oneself rightly guided, This is the highest blessing. Ample learning and handicraft, Being well-trained in discipline, And with speech well spoken, This is the highest blessing. Supportive of mother and father, Cherishing of wife and children, Ways of working without conflict, This is the highest blessing. Giving with conduct according to Dhammā, Helpful towards relatives, and with constructive karma, This is the highest blessing. Abstinence from evil, Refraining from intoxicants, Heedfulness is all that is Dhammā, This is the highest Respectfulness and humility, Contentment and gratitude, The timely hearing of the Dhammā, This is the highest blessing. Patience & meekness when corrected, and when sighting of samanas, Timely discussion of Dhammā, This is the highest blessing. Ardent effort, The divine life leading, Insight into the noble truths, And the realization of Nibbāna, This is the highest blessing. Though in contact with worldly dhammās, yet the mind is not shaken, Griefless, dustless and secure, This is the highest blessing Since by doing such things as these, [men] are everywhere unvanquished and go everywhere in safety. This is the highest blessing.

RATTANĀSUTTAṀ Yaṅkiñci vittaṁ idha va huraṁ va Nano samaṁ atthi tathā gatena Etena saccena suvātthi hotu

Saggesu va yaṁ ratanaṁ panītaṁ Idampi Buddhe Ratanaṁ panītaṁ

Kayaṁ viragaṁ amataṁ panītaṁ Na tena dhammena samātthi kiñci Etena saccena suvātthi hotu

Yada jhāgā Sakyāmuni samāhito Idampi Dhamme Ratanaṁ panītaṁ

Yaṁbuddha sesso parivaññāyī succiṁ Samādhina tena samo na vijjāti Etena saccena suvātthi hotu Ye puggalā attha sataṁ pasātthā Te dakkhineyyā sugatassa sāvakā Idampi Saṅghe Ratanaṁ panītaṁ Ye suppayuttā manasā dalhena Tepati patā amataṁ vigāyha Idampi Saṅghe Ratanaṁ panītaṁ Khīnaṁ purānaṁ navaṁ nātthi sambhavaṁ Te khinabīja avirulhi chandā Idampi Saṅghe Ratanaṁ panītaṁ Yānita Buddhaṁ samma katāni Tatakataṁ devamanussa pujitaṁ Yānita Buddhaṁ samma katāni Tatakataṁ devamanussa pujitaṁ

Samādhi mānanta rikaññā mahu Idampi Dhamme Ratanaṁ panītaṁ Cattāri etāni yugāni hontu Etesu dinnāni mahapphalāni Etena saccena suvātthi hotu Nikkhāmino Gotāma sāsanamhi Laddha mudhā nibbutiṁ Bhuñja māna Etena saccena suvātthi hotu Viratta cittāyatike bhavasmiṁ Nibbānti dhira yathā yampadipo Etena saccena suvātthi hotu Pummāni va yaniva antalīkkhe Buddhaṁ namasāmma suvātthi hotu Pummāni va yaniva antalīkkhe Saṅghaṁ namasāmma suvātthi hotu

The Protection of the 6 Versus on Treasure The riches of this world and the next and all precious things the heavens may hold, none can compare with the Tathagata. In the Buddha’s found this treasure rare. By virtue of this truth, may bliss abound The waning out of lust, the deathless rare, The Sakyan sage in concentration found, naught with that state can compare. In the Dhammās found this treasure rare. By virtue of this truth, may bliss abound The Buddha most high, praised purity & called it “concentration straight resulting”. Naught with concentration can compare. In the Dhammās found this treasure rare. By virtue of this truth, may bliss abound Those 8 persons whom all the sages praise, make up 4 pairs worthy of offerings. They are the followers of the Sugata, & offerings made them bear abundant fruit. In the Saṅgha’s found this treasure rare. By virtue of this truth, may bliss abound Who so desireless, have applied themselves, Firm-minded to the love of Gotāma, their goal attained, they are to deathless plunged, and freely enjoy the coolness they’ve gained.

KARANĪYAMETTASUTTAṀ Karanīya matthā kusalena, Yaṁtaṁ santaṁ padaṁ abhisā meccā. sacko ujū ca suhujū ca suvaco cassa mudu anāti mānī. Santussako ca subharo ca appakicco ca salahu kavutti. Santindriyo ca nipako ca appagabbho kulesu ananu giddho. Na ca khuddaṁ sammācare kiñci yena viññū pare upava deyyuṁ. Sukhino vā khemino hontu. Sabbe sattā bhavantu sukhitattā. Ye keci pāna bhūtatthi tasā vā thāvarā vā anavasesā, Dīghā vā ye mahantā vā majjhimā rassakā anu kathulā. Ditthā vā ye ca adithā, ye ca dūre vasanti avidūre Bhūtā vā sambhavesī vā. Sabbe sattā bhavantu sukhitatā. Na paro paraṁ nikkubetha. Nātthi maññetha kattacci naṁ kiñci, Byārosanā patī ghassaññā, Naññā maññāsa dukkhā micchēyya. Mātā yathā niyaṁ puttaṁ, Āyusā eka puttama nurakkhe, Evampi sabba bhūtesi, Māna sambhāvaye apari mānaṁ, Mettañca sabba lokasmiṁ. Māna sambhāvaye apari mānaṁ uddhaṁ addho ca tiriyañca. Asam bādaṁ averaṁ asapattaṁ. Ditthañcaraṁ nissino vā sayāno vā yāva tassa vigata middho. Etaṁ satiṁ adhittheya Brahma mettaṁ vihāraṁ idha māhu. Ditthiñca anupagāmma silivā dassanena sampanno. Kāmesu vinneyya gedhaṁ. Nahi jātu gabbhaseyyam puna retīttii.

The Discourse on Loving-kindness which should be done This is what should be done by one skilled in good, who would attain the state of peace. He should be able, upright, truly straight, meek and gentle. Not proud contented and easy to support, with few duties and frugal habits. He should be calm in facilities and discreet, not puffed up, not greedy among lay supporters. And let him not do even the slightest thing which later on, the wise may blame. [He should contemplate] May they be happy and secure. All beings, may they be secure & happy-hearted. Whatever living beings there are; weak or strong, omitting none. Those who are long or great, middle-sized, short, subtle or gross. And those which are seen, or the unseen and those which dwell near and far, beings and those who wish to be. All beings, may they be happy-hearted. Let none another deceive, nor despise anyone at all or with thoughts of anger or hate, wish dukkha for each other. Thus as a mother might guard her son with her life, her only child, in the same way with all beings. Unlimited one’s mind should be developed. Loving-kindness for all the world, unlimited one’s mind should be developed, above, below and all around. Unclamped, without malice or enmity. Standing or walking, seated too, and lying down while free from drowsiness, he should stand firm in this mindfulness. This is divine Abiding here, they say. And not going to views, virtuous and possessed of insight, having removed greed for sensual pleasures. He will surely come no more to any womb.

KHANDHAPARITTAṀ Virūpakkēhi me mettaṁ Chabyāputtehi me mettaṁ Apādakkēhi me mettaṁ Catuppādehi me mettaṁ

Mettaṁ Mettaṁ Mettaṁ Mettaṁ

erāvatehi me Kanghāgota makēhi c dipāddakēhi me bahūppadehi me

Ma maṁ apādako hiṁsi Ma maṁ catuppādo hiṁsi

Ma maṁ hiṁsi dipādako Ma maṁ hiṁsi bahūppado

Sabbe satta, sabbe pānā Sabbe bhadrāni passantu

Sabbe Buddhā ca kevalā Ma kiñci papa magamā

Appamano Buddho Appamano Dhammo Appamano Saṅgho Pamāna vantāni siriṁ sappāni, Ahi vīccikā satāpadi unnanabhi sarabu musikā. Kata me rakkhā, Kata me parītta, Patikammantu Bhutani. Sohaṁ Namo Bhagavato, Namo sattanaṁ Samma Sambuddhanaṁ

The Group Protection From me there is metta [compassion] towards Virūpakkha, towards Erāpatha there is metta, From me there is metta towards Chamyāputta towards Kanghagotamaka there is metta. From me there is metta towards the footless, towards the two-legged there is metta, From me there is metta towards the four-legged, towards the many-legged there is metta. Let not the footless do me harm. Two-legged, let them harm me not. Let not the four-legged do me harm. Many-legged, let them harm me not. All creatures, all that lives, all beings, all of them together, May they know what is auspicious. May evil never come to them. Measureless is the Buddha. Measureless is the Dhammā. Measureless is the Saṅgha But measured are creeping things. Snakes, scorpions, centipedes, spiders, lizards and rats. Made by me this wording, made by me this protection, may those beings go away. I revere him, the Exalted One. I revere them, the seven Sammāsambuddhas.

MORAPARITTAṀ [MORNING] Ute tayañca kuma ekaratcha Harissa vano pata vippabhaso Taṁ taṁ namasāmi harissa vanaṁ pata vippa bhasaṁ Tayañca kuta viharemu tivasaṁ Ye brahmana vetakku sappa dhamme Te me namo tejamaṁ palayantu Namathu Buddhanaṁ, Namathu potiya Namo vimutanaṁ, Namo vimutiya Imaṁ so parittaṁ katvā moro jarāti esana

[EVENING] Ute tayañca kuma ekaratcha Harissa vano pata vippabhaso Taṁ taṁ namasāmi harissa vanaṁ pata vippa bhasaṁ Tayañca kuta viharemu rattiṁ Ye brahmana vetakku sappa dhamme Te me namo tejamaṁ palayantu Namathu Buddhanaṁ, Namathu potiya Namo vimutanaṁ, Namo vimutiya Imaṁ so parittaṁ katvā moro va sama kappayītti

Verses for warding off bad dreams and negativity in daily life. The verses have been separated into morning and evening verses to ward off all sources of negativity.

VATTAKAPARITTAṀ Atthi loke sīlaguno

Saccaṁ socceyya nudayā

Tena saccena kahāmi

Sacca kiriyā manuttaraṁ

Āvajjitvā dhammā balaṁ

Saritvā pubbake jine

Sacca bala mavassāya

Sacca kiriyā makāsahaṁ

Santi pakkhā apattanā

Santi pādā avañcanā

Mātā pitā ca nakkhanda

Jātaveda patikkama

Saha sacce kate māyhaṁ

Mahā pajjalito sikhī

Vajjesi solasa karisāni

Udakaṁ patvā yathā sikhī

Saccena me samo natthi

Esa me sacca pāramī-tī

The Quail’s Protection In the world, there is the quality of virtue, truth, purity and compassion. I, according with truth, shall make an unsurpassed truth-asseveration. Reflecting on the power of Dhammā, and calling to mind the conquerors of the past, depending on this power of truth.

I made a truth asseveration: “Here are wings that do not fly, which do not walk, and mother and father have gone out Jataveda the fire: Go back!”

This act of mine I made with truth. The great crested flames avoided sixteen lengths of land, like fire that has to water reached. For truth my equal there is not. This is my perfection of truth.

ĀTĀNĀTIYA PARITTAṀ Vipasissa namāthū Sikkhi sappi namāthū Vessabhusa namāthū Namāthu saku sandhassa Konāga manassa namāthū Kassa pasa namāthū Aṅgira sassa namāthu Yo imaṁ Dhamma madesesi Ye cāpi nibbutā loke Te jāna apisuna Hittaṁ devamanussānaṁ Vijjā carana sampannaṁ Vijjā carana sampannaṁ

Cakkhu mantassa sirimatō Sabba bhūtanu kampino Nahātakassa tapassino Mārāsena pamaddino Brahmanassa vusimato Vippamutassa sabbadhi Sakyabhutassa sirimato Sabba dukkha panūdanaṁ Yātha Buddhaṁ vipassisuṁ Mahānta vita saradā Yaṁ namasanti gotamaṁ Mahāntaṁ vita saradaṁ Buddhaṁ vandāmi Gotamanti

The Āt ān ātiya Protection Praise be to Vipassī Praise be to Sikkhi too Praise be to Vessabhū Praise be to Kakusandha Praise be to Konāgamana Praise be to Kassapa Praise be to Angirasa He who has taught this dhammā

Possessed of vision and glory. Sympathetic to all beings Washed [of stains] of ardent ways. Crusher of Mara and his host. [True] Brahmin reached to perfection In every way set free The glorious son of the sakyas. For dispelling all dukkha

All of them were quenched in the world They, the persons of gentle speech Praise Gotāma, who is for the benefit of Perfect in knowledge and conduct. Perfect in knowledge and conduct.

by clearly seeing as it is. The mighty ones of wisdom ripe. devas and men. The mighty ones of wisdom ripe. We revere the Buddha Gotāma.

ANGULLIMĀLA PARITTAṀ Yatohaṁ bhagini ariyāya Jati ya jato Nabhi janaṁ sañcicca Panaṁ jivita varopeta Tena saccena sotthi-te Hotu sotthi gabhassa

Angulim ala’s Protection Sister, from [the time of] being born in the noble birth, I do not know that I have purposely deprived any living creature of life. By this truth, may you be safe. May there be safety for [the child] in your womb.

AGGAPASĀDASUHA GĀTHĀ

Aggato ve pasannānaṁ Agge Buddhe pasannānaṁ Agge Dhamme pasannānaṁ Agge Saṅghe pasannānaṁ Aggasmiṁ dānaṁ dadataṁ Aggaṁ āyu ca vanno ca Agassa dātā medhāvī Devabhūto manusso vā

Aggaṁ Dhammāṁ vijānataṁ Takkhinneyye anuttare Virāgūpasame asesato Puññākkhette anuttare Aggaṁ puññāṁ pavaddhati Yaso kitti sukhaṁ balaṁ Agga Dhammā samāhito Aggappatto pamodatīti

Verses from the Discourse on the Suprem e [Objects of] Faith

For those with faith supreme indeed, the Dhammā supreme is known: Having faith in the Buddha supreme, worthy of offerings, unexcelled: Having faith in the Dhammā supreme, passionless, quietening, full of bliss, Having faith in the Saṅgha supreme the field for puññā unexcelled. Having given of gifts supreme, puññā supreme increases then: Long your life, most beautiful, with honor, fame, strength, happiness. The wise man of his best doth give, thus attaining Dhammā supreme. And having become a god or at man, attains the Supreme full of joy.

DUKKHAPATĀDI GĀTHĀ Dukkhapāta ca nidukkhā Bhayapāta ca nibbhayā Sokapāta ca nissokā Hontu sabbepi pānino Etavāta ca amhehi Sambhataṁ puññā sampadaṁ Sabbe deva numodantu Sabba sampatti siddhiyā Danaṁ dadantu saddhā ya Silaṁ rakkhāntu sabbadā Bhavanā bhiratā hontu Gaccāntu deva tagathā Sabbe Buddhā balapattā Paccekanañca yaṁ balaṁ Arahantānañca tejena Rakkhaṁ bandāmi sappaso

Verses on “having got suffering” and so on Having got suffering, may they not suffer, Having got fear, may they not fear, Having got grief, may they not grieve, [thus] all beings may they be, to the extent that by us puññā has been attained and collected, may all devas rejoice in [and share] it for the attainment of all fortune. By faith should gifts be protected. Delightful should meditation be, [thus going to the state of a devatā. By all Buddhas attained to power, and the power of the solitary ones, and by the might of the Arahants, I bind [this thread] in every way for protection.

Having revered the Buddha treasure, truly the best of medicines, welfare for the devas and men, by the Buddha’s might may they be. My all distress be destroyed and all your dukkha be ceased. Having revered in the Dhammā treasure, truly the best of medicines, calmer of fiery passions. By the Dhammā’s might may safety be. May all distress be destroyed and all your fears be ceased. Having revered the Saṅgha’s treasure, truly the best of medicines, Worthy of gifts and hospitality. By the Saṅgha’s might may safety be. May all distress be destroyed and all your ills be ceased.

BOJJHĀṄGĀPARITTA Bojjāngo satisānkāto dhammānaṁ vicayo tatthā viriyam pīti passādhi Bojjhāngā ca tatthā pare samādhu pekkha bojjhāngā sattete sabba dassinā muninā samma dakkhātā bhavita bahulī katā saṁvattanti abhiññāya nibbānāya ca bodhiya Etena saccavājjena sotthi te hotu sabbadā Ekasmiṁ samaye nātho Mogallānañca Kassapaṁ gillāne dukkhite disvā bojjānghe satta desāyi te ca tam abhiññān ditvā rōga mucciṁsu tankhāne Etena saccavājjena sotthi te hotu sabbadā Ekādā dhamma rājāpi gelaññen ābhipīlito cundatherēna taññēva bhānā petvānā sadaraṁ sammo ditvā ca ābādhā taṁhā vutthāsi thānaso Etena saccavājjena sotthi te hotu sabbadā Pahīnā te ca ābādhā tinnanāmpi mahesinaṁ maggāhātā gile sāvā patthānu pati dhammātaṁ Etena saccavājjena sotthi te hotu sabbadā

The Enlightenment Factor Protection The enlightenment factors are reckoned mindfulness, then investigation of Dhammās. Effort, joy and tranquility. The enlightenment factors are thus further:Collectedness, equanimity enlightenment factors. These seven which the all-seeing Muni has taught perfectly, developed and frequently practiced. Bring about the super-knowledge’s, Nibbāna, and enlightenment. By speaking of this truth, ever in safety may you be. At one time the Lord saw Phra Mogallano and Phra Kassapa suffering from fever. He pointed out the seven enlightenment factors and they, overjoyed, were at that moment free of disease. By speaking of this truth, ever in safety may you be. When the king of Dhammā was afflicted by fever, he asked Phra Cunda Thera on this matter. That he should speak affectionately and then having rejoiced, he arose from that diseased condition. By speaking of this truth, ever in safety may you be. Those diseases were destroyed by the 3 great sages, as the path destroys the defilement, attainment according with the nature of Dhammā. By speaking of this truth, ever in safety may you be.

ABHAYAPARITTAṀ Yaṅduni mittaṁ avamaṅgalañca Yo cāmanāpo sakunassa saddo Pāpaggaho dusupinaṁ akantaṁ Buddhā nubhāvena vināsamentu

Yaṅduni mittaṁ avamaṅgalañca Yo cāmanāpo sakunassa saddo Pāpaggaho dusupinaṁ akantaṁ Dhammā nubhāvena vināsamentu

Yaṅduni mittaṁ avamaṅgalañca Yo cāmanāpo sakunassa saddo Pāpaggaho dusupinaṁ akantaṁ Saṅghā nubhāvena vināsamentu

The Fearlessness Protection Whatever unlucky sights and inauspiciousness and the sounds of birds which is not pleasing. Evil planets, bad dreams undesired:By the Buddha’s power may they be destroyed.

Whatever unlucky sights and inauspiciousness and the sounds of birds which is not pleasing. Evil planets, bad dreams undesired:By the Dhammā’s power may they be destroyed.

Whatever unlucky sights and inauspiciousness and the sounds of birds which is not pleasing. Evil planets, bad dreams undesired:By the Saṅgha’s power may they be destroyed.

DEVATĀUYYOCCANĀ GĀTHĀ Dukkha patā ca nidukkhā

Bhaya patā ca nibbāya

Sokappattā ca nissokā

Hontu sabbepi pānino

Ettāvatā ca amhehi

Sambhataṁ puññā sampadaṁ

Sabbe devānumodantu

Sabba samādhi siddhiyā

Danaṁ dadantu saddhāya

Silaṁ rakkhāntu sabbadā

Bhavanā bhiratā hontu

Gaccāntu deva tagathā

Sabbe Buddhā balapattā

Pacce kānañca yaṁ balaṁ

Arahantānañca tejena

Rakkhaṁ bandāmi sabbaso

SAKKATVĀ Sakkatvā Buddhā ratanaṁ Osataṁ utamaṁ varaṁ Hittaṁ devāmanussānaṁ Nassantu patvā sabbe Dukkha vupasamentu-te

Sakkatvā Dhammā ratanaṁ Osataṁ utamaṁ varaṁ Purilāhu pasamanaṁ Dhammā tejena sotthinā Nassantu patvā sabbe Baya vupasamentu-te

Sakkatvā Saṅghā ratanaṁ Osataṁ utamaṁ varaṁ Saṅghā tejena sotthinā Nassantu patvā sabbe Rogā vupasamentu-te

Verses on the Asseverations of Truth For me there is no other refuge. The Buddha truly is my refuge. By speaking of this truth, may you be blessed with victory.

For me there is no other refuge. The Dhammā truly is my refuge. By speaking of this truth, may you be blessed with victory.

For me there is no other refuge. The Saṅgha truly is my refuge. By speaking of this truth, may you be blessed with victory.

NĀTHI-ME Nāthi-me saranaṁ aññāṁ Buddhō-me saranaṁ varaṁ Etena saccavājjena, hotu-te jayamaṅgalaṁ

Nāthi-me saranaṁ aññāṁ Dhammō-me saranaṁ varaṁ Etena saccavājjena, hotu-te jayamaṅgalaṁ

Nāthi-me saranaṁ aññāṁ Saṅghō-me saranaṁ varaṁ Etena saccavājjena, hotu-te jayamaṅgalaṁ

YAṄKIÑCI Yaṅkiñci ratanaṁ loke Vijjāta vividhaṁ puthu Ratanaṁ Buddhā samaṁ nāthi Tasmā sotthi bhavantu-te

Yaṅkiñci ratanaṁ loke Vijjāta vividhaṁ puthu Ratanaṁ Dhamma samaṁ nāthi Tasmā sotthi bhavantu-te

Yaṅkiñci ratanaṁ loke Vijjāta vividhaṁ puthu Ratanaṁ Saṅgha samaṁ nāthi Tasmā sotthi bhavantu-te

The Suprem e Treasure

Whatever treasure there is in the world, Divers [kinds] found here and there, No treasure is there to equal the Buddha – Therefore, may there be safety for you.

Whatever treasure there is in the world, Divers [kinds] found here and there, No treasure is there to equal the Dhamma – Therefore, may there be safety for you.

Whatever treasure there is in the world, Divers [kinds] found here and there, No treasure is there to equal the Saṅgha – Therefore, may there be safety for you.

SACCAKIRIYA GĀTHĀ Natthi-me saranaṁ aññaṁ, Buddho-me saranaṁ varaṁ Etena saccavajjena, Sotthi te hotu sabbadā Natthi-me saranaṁ aññaṁ, Dhammo-me saranaṁ varaṁ Etena saccavajjena, Sotthi te hotu sabbadā Natthi-me saranaṁ aññaṁ, Saṅgho-me saranaṁ varaṁ Etena saccavajjena, Sotthi te hotu sabbadā

For me there is no other refuge, The Buddha truly is my refuge, By speaking this truth, ever may you be in safety. For me there is no other refuge, The Dhamma truly is my refuge, By speaking this truth, ever may you be in safety. For me there is no other refuge, The Saṅgha truly is my refuge, By speaking this truth, ever may you be in safety.

MĀNGĀLĀ CHAKKAVAL YAI Siri titi matite joccaya sitima hittima hakuna parimitta puññā tika rāsa sabbantarāya nivarana samatāssa Bhagavato Arahato Samma Sambuddhassa tvatiṁsa mahā purisā lakkhanā nubhāvena Asityā nupyañca na nubhāvena Āttuddhā rasattā maṅgala nubhāvena Chābānnaraṁ siya nubhāvena, Ketumāla nubhāvena Tasa paramitta nubhāvena Tasa ūppa-paramitta nubhāvena Tasa paramatta paramitta nubhāvena Silāsa mati paññā nubhāvena Buddha nubhāvena, Dhamma nubhāvena, Saṅgha nubhāvena, Tejā nubhāvena, Ittā nubhāvena, Palā nubhāvena, Ñāya Dhamma nubhāvena, Jaturā sītissa hāssa Dhamma kantā nubhāvena Nava lokuttara Dhamma nubhāvena Ataṁ kika makkha nubhāvena Atta sammā pattiyā nubhāvena Chalabiññā nubhāvena, Jatusācca ñāna nubhāvena Tasapala ñāna nubhāvena, Sabañūta ñāna nubhāvena Metta karuna mutita uppekha nubhāvena Sabba parītta nubhāvena Ratanatāya sarana nubhāvena

Tuyhaṁ sabba rōga soku patvā tukkhato manāssu payāsa vinnasantu. Sabba antarayāpi vinnasantu Sabba saṅgappa tuyhaṁ samichantu titayūta tuyhaṁ hotu satavāssa jīvēna samaṁ khiko hotu sabbadā Akasa papa tavana bumikaṁ kamahassa mutta ārākhaka devatā sata tumhe anūra kantu. Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Buddha nubhāvena, Sada sotthi bhavāntu-te Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Dhamma nubhāvena, Sada sotthi bhavāntu-te Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Saṅgha nubhāvena, Sada sotthi bhavāntu-te Nakkhānta yākkha Buddhanaṁ Papa kahāri varanā Parīttasa nubhāvena Hantvā tesaṁ uppātave [The last verse is repeated 3 times]

PRE-CHANT TO DHAMMAJAKKAPAVATTANA SUTTAṀ Anuttaraṁ abhisampotiṁ

Sampuccitvā tatakhato

Patamaṁ yaṁ ateseai

Dhammājakkhaṁ anuttaraṁ

Samma deva pavattento

Loke āpatti vāttiyaṁ

Yātha khata ubo anta

Patipattā ca maccimā

Jatu variya sajjesu

Vissutaṁ ñāna tassanaṁ

Tesitaṁ Dhammā rajena

Samma sompotittaṁ

Namena vissutaṁ suttaṁ

Dhamma jakkha pavāttanaṁ

Veyya karana patena

Saṅkhitantan bhanāmā-se

DHAMMAJĀKKHAPPAVĀTTANASUTTAṀ Evame suttaṁ ekaṁ samayaṁ Bhagavā pārāna siyaṁ viharati isipatanē mikhatāye tātrakho Bhagavā pañca vakkhiye bikkhu amāntesi Tavme pīkkhave antapapa jitena na sevitapa yojayaṁ kāmesu kāmasukālli kānuyoko hino khamo potujaniko anariyo anātta sañhito yo jayaṁ attakila mata nuyoko dukkho anariyo anātta sañhito Ete-te pīkkhave ubo ante anupakkhāmma māchima pati pata tata khatena abhisambuddha jākkhu karanī, ñāna karanī, upasamāya abhiññāya sambhotāya nibbanāya saṅvāttati Katamā ca sa pīkkhave māchima pati pata tata khatena abhisambuddha jakkhu karani, ñāna karani, upasamāya abhiññāya sampotāya nibbanāya saṅvattati Ayameva ariyo attaṁ khiko makho sēyyathitaṁ Sammā titi, sammā saṅkapo, sammā vaja, sammā kammanto, Sammā ajjivo, sammā vayamo, sammā sati, sammā Samādhi Ayaṅkho sa pīkkhave māchima pati pata tatākhatena abhisambuddha jakkhu karani, ñāna karani, upasamāya abhiññāya sambotāya nibbanāya saṅvattati Itaṅkho pana pīkkhave tukaṁ ariya sajjaṁ, Jātipi dukkha, jarāpi dukkha, maranāmpi dukkhaṁ, soka parideva dukkha domanasu payasapi dukkha appiyehi sampayogo dukkho piyehi vippayogo dukkho yampichaṁ nalabati-tampi dukkhaṁ saṅkittena pañjupata nakhanta dukkha Itaṅkho pana pīkkhave dukkhasamutayo ariya-sajjaṁ, yayaṁ tanha, bono bhavitā nantirāka sahākhatā tātra-tātra bhinān-tini sēyyathitaṁ kama tanha, bava tanha, vibava tanha.

Itaṅkho pana pīkkhave dukkha niroto ariya-sajjaṁ yotassa yeva tanha yasesa virākha niroto jakkho pati-nissakho mutti anārayo. Itaṅkho pana pīkkhave dukkha nirota khāmini pati pata ariasajjaṁ ayameva ariyo attaṁ khiko makho sēyyathitaṁ samma titti, samma saṅkapo, samma vaja, samma kamanto, samma ajivo, samma vayamo, samma sati, samma samādhi Itaṁ dukkhaṁ ariya sajjanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkhaṁ ariya-sajjaṁ pariññāyanti me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkhaṁ ariya-sajjaṁ pariññātanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Itaṁ dukkhassa mutayo ariya sajjanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkhassa mutayo aria-sajjaṁ pahāta panti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkhassa mutayo aria-sajjaṁ pahinānti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Itaṁ dukkha niroto ariya sajjānti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkha niroto aria-sajjaṁ sācchika tāppanti-me pīkkhave

pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkha niroto aria-sajjaṁ sācchika tanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Itaṁ dukkha nirota khāmini pati pata aria sajjanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati (*) Taṅkho panitaṁ dukkha nirota khāmini pati pata aria-sajjaṁ bhave-tappanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkha nirota khāmini pati pata aria-sajjaṁ bhavitanti-me pīkkhave pupe ananu suttesu dhammesu jakkhuṁ, utapati ñāna, utapati paññā, utapati vijja, utapati aloko, utapati Yava kivañca me pīkkhave imesu jatusu aria-sajjesu evanti parivattaṁ tvatassa karaṁ yata Buddhaṁ ñāna tassanaṁ na suvisuttaṁ ahossi Neva tavahaṁ pīkkhave satevake loke sammara-ke sabrahma-ke sassa-mana brahmaniya pajāya sateva manussāya anuttaraṁ samma sampotiṁ abhisambuddho pajaññāsiṁ Yato ca-kho-me pīkkhave imesu jatusu aria-sajjesu evanti parivattaṁ tvatassa karaṁ yata Buddhaṁ ñāna tassanaṁ suvisuttaṁ ahossi Atahaṁ pīkkhave satevake loke samarake sabrahma-ke sāssamanabrahmaniya paccāya sateva manussaya anuttaraṁ samma-sampotiṁ abhisambuddho pajaññāsiṁ ñānaṁ ca pana-me tassanaṁ utapati akuppa me vimutti aya-mantima jati nāttitāni puna bhavoti

Itama voja Bhagavā attamana pañca vākkhiya bikkhu Bhagavato basitaṁ abhinnatuṁ imassa-miñja pana veyya karanasmiṁ paññāmāne ayasamato kontaññāssa virijam vitamalam dhamma jakkhuṁ utapati yaṅkiñci samutaya dhammaṁ sappantaṁ nirota dhammānti Pavāttiteca Bhagavata dhammajake bumma deva sattamanussa vesuṁ etaṁ Bhagavata pārāna isipatane siyaṁ mikhataye anuttaraṁ dhamma jakkhuṁ pavāttitaṁ apati vātiyaṁ sammanena va brahmanena va tevena va marena va brahmuna va kenaji va lokasminti

(*) Bummanaṁ devanaṁ sattaṁ sutvā

Jatu mahārajika deva satamanussa vesuṁ Jatu mahārajikānam devanaṁ sattaṁ sutvā Tavattiṁsa deva satamanussa vesuṁ Tavattiṁsānaṁ devanaṁ sattaṁ sutvā Yāmā deva satamanussa vesuṁ Yāmānaṁ devanaṁ sattaṁ sutvā Dusita deva satamanussa vesuṁ Dusitānaṁ devanaṁ sattaṁ sutvā Nimma-narati deva satamanussa vesuṁ Nimma-naratīnaṁ devanaṁ sattaṁ sutvā Para-nimita vasa-vāti deva satamanussa vesuṁ Para-nimita vasa-vātinaṁ devanaṁ sattaṁ sutvā Brahma-kāyika deva satamanussa vesuṁ Brahma-kāyikānaṁ devanaṁ sattaṁ sutvā

(***) Etaṁ Bhagavata pārāna siyaṁ isipatane

Brahma parisajja deva satamanussa vesuṁ Brahma parisajjanaṁ devanaṁ sattaṁ sutvā Brahma parōhita deva satamanussa vesuṁ Brahma parōhitanaṁ devanaṁ sattaṁ sutvā Mahābrahma deva satamanussa vesuṁ Mahābrahmanaṁ devanaṁ sattaṁ sutvā Parittabha deva satamanussa vesuṁ Parittabhānaṁ devanaṁ sattaṁ sutvā

Appamanaba deva satamanussa vesuṁ Appamanabanaṁ devanaṁ sattaṁ sutvā Abassara deva satamanussa vesuṁ Abassaranaṁ devanaṁ sattaṁ sutvā Paritta-suba deva satamanussa vesuṁ Paritta-subanaṁ devanaṁ sattaṁ sutvā Appamāna-suba deva satamanussa vesuṁ Appamāna-subānaṁ devanaṁ sattaṁ sutvā Suba-khinaka deva satamanussa vesuṁ Suba-khinakānaṁ devanaṁ sattaṁ sutvā Vehapala deva satamanussa vesuṁ Vehapalānaṁ devanaṁ sattaṁ sutvā Aviha deva satamanussa vesuṁ Avihānaṁ devanaṁ sattaṁ sutvā Attapa deva satamanussa vesuṁ Attapānaṁ devanaṁ sattaṁ sutvā Sutassa deva satamanussa vesuṁ Sutassānaṁ devanaṁ sattaṁ sutvā Sutassi deva satamanussa vesuṁ Sutassinaṁ devanaṁ sattaṁ sutvā Akani-takkha deva satamanussa vesuṁ (***) Etaṁ Bhagavatā parana-siyaṁ isipatane mikhataye anuttaraṁ dhamma-jakkhaṁ pavātitaṁ appati vāttiyaṁ samanena va brahmanena va tevena va marena va brahmuna va kenaji va lokasminti Itihatena kanena tena muhutena yava brahma lokasato appukacchi Ayañca tassa-sahassi loka tatu saṅkampi sampakampi sampaveti Appamano ca oraro opaso loke patura-hossi atikkameva devānaṁ deva nubhavaṁ Attakho Bhagavā uttanaṁ uttāññesi aññāsi vatabo kontañño aññāsi vatabo kontaññoti iti-hittaṁ ayasmato kontaññāsa añña kontañño daveva namaṁ ahōssi-ti

The Discourse on setting the W heel of Dham m a in M otion I have heard that on one occasion The Blessed One was staying at Varanasi in the game refuge of Isipatana. There he addressed a group of five monks. “There are two extremes that are not to be indulged in by one who has gone forth. That which is devoted to sensual pleasure: base, vulgar, common, ignoble and unprofitable; and that which is devoted to self-affliction; painful. ignoble and unprofitable. Avoiding both extremes, the middle way realized by the Tathagatha producing vision, producing knowledge – leads to calm, to direct knowledge, to self-awakening, to unbinding. And what is the middle way realized by the Tathagatha – producing vision, producing knowledge – leads to calm, leads to direct knowledge, to self-awakening, to unbinding. Precisely this noble Eight-fold path; right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagatha – that producing vision, producing knowledge – leads to calm, to direct knowledge, to self-awakening, to liberation. Now this monks, is the noble way of suffering: Birth is suffering, Aging is suffering, Death is suffering. Sorrow, pain, lamentation, distress & despair are suffering. Association with what is unbeloved is suffering, dissociation with what is beloved is suffering, not getting what one wants is suffering. In short, the five aggregates of clinging is suffering. And this, monks, is the noble truth of the origination of suffering. The craving that makes for further becoming – i.e. craving for sensuality, craving for becoming, craving for non-becoming. And this, monks, is the noble truth of the cessation of suffering. The remainderless fading and cessation, renunciation, relinquishment, release and letting go of that very craving.

And this, monks, is the noble way of practice, leading the way to the cessation of suffering: Precisely this eightfold noble path – right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Vision arose, insight rose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: this noble truth of suffering is to be comprehended! Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: this noble truth of suffering is to be comprehended! Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: this noble truth of suffering is to be comprehended Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: this noble truth of suffering is to be comprehended Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: this noble truth of the origination of suffering has been abandoned. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the cessation of suffering. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the cessation of suffering to be realized. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the cessation of suffering has been realized. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the way of practice, leading to the cessation of suffering. Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of practice; leading to the cessation of suffering is to be developed.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of practice; leading to the cessation of suffering has been developed. And, monks, as long as this – my three round, twelve per mutation knowledge and vision concerning these four noble truths as they have come to be – was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its Deities, Māras and Brahmas, with its contemplatives and Brahmans, its royalty and its common people. But as soon this – my three round, twelve per mutation, knowledge and vision, concerning these four noble truths as they have come to be – was truly pure, then I did claim to have directly awakened to the right self-awakening, unexcelled in the cosmos with its Deities, Māras and Brahmas, with its contemplatives and Brahmans, its royalty and its common people. The knowledge and vision arose in me; unprovoked is my release. This is the last birth. There is no further becoming.” That is what the Blessed One said – Gratified, the group of five monks delighted at his words. And while this explanation was given, the arose to Venerable Kondañña the dustless, stainless Dhamma eye: “Whatever is subject to origination, is all subject to cessation.” Now when the Blessed One had set the wheel of Dhamma in motion, the earth deities cried out: “at Varanasi, in the game refuge of Isipatana, the Blessed One had set in motion the unexcelled wheel of Dhamma that cannot be stopped by brahma or contemplative, deity, Māra, Brahmā, or anyone else in the cosmos.” On hearing the earth deities’ cry, the deities of the heaven of the four kings’ took up the cry. of the On hearing the cry heaven of the four kings’ take up the cry, the heavens of the thirty-three took up the cry. On hearing the cry of the thirty-three take up the cry, the Yama deities took up the cry. On hearing the cry of the Yama deities, the Dusita deities took up the cry. On hearing the Dusita deities take up the cry, the Nimmanarati deities took up the cry. On hearing the Nimmanarati deities take up the cry, the Paranimmita-vasavati deities took up the cry. On hearing the Paranimmita-vasavati deities take up the cry, the deities of the Brahma retinue took up the cry. On hearing the Brahma retinue take up the cry etc……. At Varanasi, in the game refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by Brahman or contemplative, deity, Māra, Brahmā, or anyone at all in the cosmos. So, in that moment, that instant the cry shot right up into the Brahmā world. And this ten-thousand-fold cosmos shivered and quivered and quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities. Then the Blessed One exclaimed: “So you really know Kondañña? So you really know? ”And that is how Venerable Kondañña acquired the name Aññā-KondaññaKondañña who knows…..

TIRATANĀNUSARANA PĀTHĀ Itipi so Bhagavā Arahaṁ Sammā Sambuddho Vijjācarana sampanno sugato lokavitū Anuttaro purisadammasārati satthā devamanussānaṁ Buddho Bhagavāti

Svākkhāto Bhagavata Dhammo Sandītthiko Akāliko Ehipassiko Opanāyiko pāccataṁ veditabo viññūhiti

Supatipanno Bhagavato Sāvakasaṅgho Ujupatipanno Bhagavato Sāvakasaṅgho Ñāyapatipanno Bhagavato Sāvakasaṅgho Sāmi-cipatipanno Bhagavato Sāvakasaṅgho Yadidaṁ cattāri purisayugāni attha purisa puggalā Esa Bhagavato Sāvakasaṅgho Āhuneyyo Pāhuneyyo Dākkhineyyo Añjalikaranīyo Anuttaraṁ puññākhettaṁ lokassāti

Passages of the recollection of the three Treasures He is indeed the Exalted One, far from defilements, perfectly enlightened by himself. Fully possessed of wisdom and excellent conduct, one who is the proceeded trainer of tamable men, teacher of deities and men. The Awakened one, the Lord skilled in teaching dhammā.

Well expounded is the Exalted One’s Dhammā. To be seen here and not delayed in time, [inviting] one to come and see, leading inwards, to be seen by each wise man for himself.

The Saṅgha of the Exalted One’s disciples, who have practiced well. The Saṅgha of the Exalted One’s disciples, who have practiced straightly. The Saṅgha of the Exalted One’s disciples, who have practiced rightly. The Saṅgha of the Exalted One’s disciples, who have practiced properly. That is to say, the 4 pairs of men, the 8 types of individuals. That is the Saṅgha of the Exalted One’s disciples, who are Worthy of gifts Worthy of hospitality Worthy of offerings Who should be respected, the incomparable field of merit [paññā] for the world.

BUDDHAJAYAMAṄGALA GĀTHĀ [BAHUṀ] Bahuṁ sahāssamā bhinīmittā sāvudantaṁ Grīmekhalaṁ udita ghorassa sena māraṁ Dānādhi dhamma vidhinā jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Marā tire khamabhiyu jitta sabba rattiṁ Ghōrampanā lava kamā kamātha dhayākhaṁ Khanti sudantā vidhinā jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Nalāgiriṁ gajavaraṁ atimātta bhūtaṁ Dāvāgicca khamasanīva suda runāntaṁ Mettambuse khavidhinā jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Ūkkhittakaga matihatthā sudārunantaṁ Davāntiyo jana pathaṁ Gullimā lavāntaṁ Iddhi bisaṅkha tamano jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Katvāna kattha mudaraṁ iva gabbhinīya

Ciñcāya dutā vacanaṁ jana kāya mājjhe Sāntena-sōma vidhinā jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Sāccaṁ vihāya mantissa chaka vādakhettum Vādabhiro pitamanaṁ atthi-anda bhūtaṁ Paññā paddipa jalitō jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Nando panānda pujagaṁ vibhutaṁ mahīdiṁ Pūttena Thera pujagena dhamma payānto Iddhu paddesa vidhinā jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Duggā haddithi pujagenā sudāttha hatthaṁ Brahmaṁ visuddhi jutimiddhi bakā bhidānaṁ Ñāna gadena vidhinā jitavā munindo Tantejasā bhavātu-te jayamaṅgalāni Etāpi Buddhā jayamaṅgalā ātthā gāthā Yo vācano dina dine sarāte mattāndi Hītvānane kavividhāni cupaddhavāni Mokhaṁ sukhaṁ adhigameyya naro sappaññō

Verses on the Buddha’s W holesom e Victories Creating a form thousand-armed, each holding a weapon, Mara on the elephant Grimekhala, roared frightfully with his soldiers. The lord of the Munis conquered him by means of Dhammā giving. By this power, may joyous victory be yours.

Even more fiendish than Mara making war all night, was Alavaka, the yakka, impatient and arrogant. The lord of the Munis conquered him by means of well-taming with patience. By this power, may joyous victory be yours.

Provoked to run amok, Nālagirī the king tusker, like a raging fire, murderously assailed all in his path, striking terror in all beings. The lord of Munis conquered him by means of loving-kindness. By this power, may joyous victory be yours.

Very cruel, with upraised sword, garlanded with fingers, did the savage robber Angulima pursue the Blessed One for 3 full leagues. The lord of Munis conquered him by means of super-natural power. By this power, may joyous victory be yours.

Having made her belly like a pregnant woman [by tying wood], Ciñca spoke lewdly in the midst of the people. The lord of Munis conquered her by fair and peaceful means. By this power, may joyous victory be yours.

Saccaka, whose speech habitually departed from the truth, raised up like a flag, his theory with a mind become completely blind. The lord of Munis conquered him by wisdom’s shining lamp. By this power, may joyous victory be yours.

Nanopananda, the serpent of wrong understanding but great power. By instructing his spiritual son Mogallana, the sovereign sage rendered the naga king powerless and transformed him. By this power, may joyous victory be yours.

Like a well-coiled serpent on a branch, were the wrongly grasped views of the Brahma-god Baka of light and power. The lord of Munis conquered him be means of the medicine of knowledge. By this power, may joyous victory be yours.

He, who day after day, without lethargy, recites and recollects these eight hymns of the Exalted One’s great victories, that wise man, having overcome many and diverse obstacles, shall attain the bliss of deliverance.

JAYAPARĪTTĀ Mahā karuniko nātho hitāya sabba paninaṁ Puretvā parāmi sabba pato sambhodimuttamaṁ Etena saccavājjena hotu te jayamaṅgalaṁ Jayānto bodhiya mūle sakyānaṁ nandi vaddhāno Evaṁ tvaṁ vijayo hohi, Jayassu jayamaṅgale aparā jita pallaṅke sise patthave pokkāre abhisekke sabba Buddhanaṁ aggapatto pamodathi Sunakkhattaṁ sumaṅgalaṁ supabbhattaṁ suhutittaṁ sukano sumuhuto ca Suyitthaṁ Brahmacārīssu Padākhinaṁ kāyakammaṁ vāccakammaṁ Padākhinaṁ padākhinaṁ manokammaṁ Panidhi-te padākhinā padākhināni Katvāna labhantadhe padākhine

Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Buddhā nubhāvena Satta sotthi bhavantu-te

Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Dhammā nubhāvena Satta sotthi bhavantu-te Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Saṅghā nubhāvena Satta sotthi bhavantu-te

The Victory Protection The Lord, greatly compassionate for the welfare of all living beings, having fulfilled all the perfections attained by himself at the highest Bodhi. By speaking of this truth, may you be blessed with victory.

Victorious at the Bodhi tree’s root, he who increased delight for the sakyas, thus may victory be yours. May you win the blessing of victory in the undefeated posture upon the exalted holy place, having the consecration of the Buddhas, he rejoices in the best attainment. Lucky stars, lucky blessings, a lucky dawn, a lucky sacrifice, a lucky instant, a lucky moment [when] well given are things to brahmacarriya. When bodily karma is righteous and righteous is verbal karma [when] mental karma is righteous. Righteous are their aspirations. When righteous deeds have been done, one gains the goal by righteousness.

May there be for you all blessings. May all the devas guard you well. By the power of all the Buddhas [Dhammās - Saṅghas] Ever in safety may you be

NAMASAKAR PHRA ARAHANT 8 Tit [Handamayaṁ Sarabannena Buddhāmaṅgalakhātā bhanama-se]

Sambuddho tipātaṁ settho nissinō Jeva māchime kontañño puppabakhe ca Akhaneyye ca Kassapo Sariputto ca dakkhine harātiye Upali ca Pajnimepi ca Annatto payappe ca khavāmpati Mogallano ca Uttare Isanepi ca Rahulo ime kho maṅgala Buddhā sabbe itta patithitta vandita te ca amhehi sakkārehi ca putita etesaṁ anu bhāvena Sabba sotthi bhavāntu-no Ijjewama janta namasaneyyaṁ namasamano ratanattayaṁ yaṁ puññā pisantaṁ vipulaṁ allāttaṁ tassanu pavena hatantarayo

BĀRĀMI 30 TAT Tāna bārami sampanno Tāna upabārami sampanno Tāna paramatta bārami sampanno Metta mitri karuna mutita upekkha bārami sampanno Itipi so Bhagavā

Sīla bārami sampanno Sīla upabārami sampanno Sīla paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Nekhamma bārami sampanno Nekhamma upabārami sampanno Nekhamma paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Paññā bārami sampanno Paññā upabārami sampanno Paññā paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Viriya bārami sampanno Viriya upabārami sampanno Viriya paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Khanti bārami sampanno Khanti upabārami sampanno

Khanti paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Sājja bārami sampanno Sājja upabārami sampanno Sājja paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Āttitāna bārami sampanno Āttitāna upabārami sampanno Āttitāna paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Metta bārami sampanno Metta upabārami sampanno Metta paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Upekkha bārami sampanno Upekkha upabārami sampanno Upekkha paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

Tasā bārami sampanno Tasā upabārami sampanno Tasā paramatta bārami sampanno Metta mitri karuna upekkha bārami sampanno Itipi so Bhagavā

KATAR PATIBAT Purapa Rasmiṁ

Phra Buddhā kunaṁ

Ākhane Rasmiṁ

Phra Dhamme taṁ

Taksin Rasmiṁ

Phra Saṅgha naṁ

Hurudi Rasmiṁ

Dukkha Roga Bayaṁ vivanccāye

Pajjim Rasmiṁ Paya Rasmiṁ Udra Rasmiṁ Isan Rasmiṁ Akasa Rasmiṁ Patavi Rasmiṁ

Sabba Dukkh, Sabba Sok, Sabba rog, Sabba Pai, Sabba khor, senidjañro Vivañcayē, Sabba tanaṁ, Sabba labaṁ bhavantu-me Rakkhāntu surakkhāntu

ANNUMODHANA PASSAGES

YATHĀ VĀRIVAHĀ Yathā vārivahā pūrā paripūrenti sagaraṁ Eva meva ito dinnaṁ petānaṁ upakappati Iccitaṁ patthitaṁ tumhaṁ khippameva samijjahtu Sabbe pūrentu saṅkappā Cando pannaraso yathā Mani jotiraso yathā

Sabbītiyo vivajantu Sabba rogo vinassatu Mā te bhavatvantarāyo Sukhī dīgāyuko bhava Abhiva dana sīlissa Niccaṁ vuddhā pacāyino Cattāro Dhammā vaddhanti Ayu vanno sukhaṁ balaṁ

Anum odhana Passage [Yathā vārivahā] Just as the rivers full of water, fill the ocean full, even so does that here given benefit the dead. Whatever by you wished or wanted, may it quickly be. May all your wishes be fulfilled, as the moon upon the 15th day, or as the wish-fulfilling gem. May all stress be averted. May all diseases be destroyed. May no dangers be for you. May you be happy, living long. He of respectful nature, who, ever the elderly honoring. Four qualities for him increase:Long life and beauty, happiness and strength.

A SHORT ANNUMODHĀNĀ VERSE [Generally chanted by monks & nuns after consuming food]

Ayuttho pallāto theelo

One with wisdom gives life and strength

Wannātho pati-pānatto Gives health and wisdom

Sukassa tata metawee One with wisdom gives happiness

Sukaṁso ateekajati Will receive happiness

Ayuṁ tatawa palaṁ wannaṁ Sukañca pati pānatto

One who gives life, strength, happiness and wisdom

Theekayu yassāwa hoti Yatā-yatū-papāchathiiti

Will be born happy and with prestige in every life

CULLAMAṄGALĀCCAKAVĀLĀ Sabbā Buddhā nubhāvena, Sabbā Dhammā nubhāvena, Sabbā Saṅghā nubhāvena Buddhā ratanaṁ, Dhamma ratanaṁ, Saṅgha ratanaṁ Tinnaṁ ratanaṁ nubhāvena caturāsitisahassa Dhammakhandā nubhāvena, Pitakattayā nubhāvena Jina sāvakā nubhāvena, Sabbe-te rogā, Sabbe-te bayā Sabbe-te antarāya, Sabbe-te uppādavā Sabbe-te dunimittā, Sabbe-te avamaṅgala vinnasantu Āyu vaddako, Dhāna vaddako, Siri vaddako, Yasā vaddako, Balā vaddako, Vānna vaddako, Sukha vaddako, hotu sabbadā Dukkha, rogā bayā, vera soka sathu cupaddavā Aneka antarayāpi vinnasantu ca tejasa Jāyasiddhi danaṁ labhaṁ, Sotthi bhāga yaṁ sukhaṁ balaṁ Siri ayu ca vanno ca bhogaṁ vuddhī ca yasavā Satavassa ca ayu ca jivasiddhi bhavantu-te Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā

Sabba Buddhā nubhāvena Satta sotthi bhavantu-te

Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Dhammā nubhāvena Satta sotthi bhavantu-te

Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā Sabba Sāṅghā nubhāvena Satta sotthi bhavantu-te

The Lesser Sphere of Blessings By the power of the Buddhas By the power of the Dhammās By the power of the Saṅghas The Buddha treasure, the Dhammā treasure, the Saṅgha treasure The three treasures, by their power, By the power of 84,000 sections of Dhammā, By the power of the conqueror’s disciples, May all your diseases, all your dangers, all your obstacles, all your distress, all your unlucky signs, all your inauspiciousness, all be destroyed. Long life increasing, wealth increasing, fortune increasing, fame increasing, power increasing, beauty increasing, happiness increasing, may they ever be: Dukkha, disease, danger, enmity, sorrow, perils and distress, not only one obstacle, may they be destroyed by this power. Triumph, success, wealth and gain. Safety, luck, happiness, strength. Fortune, long life and beauty. Prosperity and fame, may they increase and a hundred years of life and success in livelihood may you be. All blessings be with you. May all the devas guard you well. By the power of all the Buddhas [Dhammās, Saṅghas], ever in safety may you be.

Just as the rivers fill with water, fill the ocean full, even so does that here given, benefit the dead. Whatever by you wished or wanted, may it quickly be. May all your wishes be fulfilled as the moon upon the first day, or as the wish-fulfilling gem. May all distress be averted. May all diseases destroyed. May there be no danger for you. May you be happy, living long. He of respectful nature, who ever the elders honoring, Four qualities for him increase; Long life, beauty, happiness and strength.

AGGAPASĀDASUHA GĀTHĀ

Aggato ve pasannānaṁ Agge Buddhe pasannānaṁ Agge Dhamme pasannānaṁ Agge Saṅghe pasannānaṁ Aggasmiṁ dānaṁ dadataṁ Aggaṁ āyu ca vanno ca Agassa dātā medhāvī Devabhūto manusso vā

Aggaṁ Dhammāṁ vijānataṁ Takkhinneyye anuttare Virāgūpasame asesato Puññākkhette anuttare Aggaṁ puññāṁ pavaddhati Yaso kitti sukhaṁ balaṁ Agga Dhammā samāhito Aggappatto pamodatīti

Verses from the Discourse on the Suprem e [Objects of] Faith

For those with faith supreme indeed, the Dhammā supreme is known: Having faith in the Buddha supreme, worthy of offerings, unexcelled: Having faith in the Dhammā supreme, passionless, quietening, full of bliss, Having faith in the Saṅgha supreme the field for puññā unexcelled. Having given of gifts supreme, puññā supreme increases then: Long your life, most beautiful, with honor, fame, strength, happiness. The wise man of his best doth give, thus attaining Dhammā supreme. And having become a god or at man, attains the Supreme full of joy.

RATANATTAYĀNUBHĀVADIGĀTHĀ Ratanattayā tejasa

Ratanattayā nubhāvena

Soka satu cupaddavā

Dukkha roga bayā vera

Vinnasantu asesato

Aneka antarayāpi

Sotthi bhāgyaṁ sukhaṁ balaṁ

Jayasiddhi dhanaṁ labhaṁ

Bhogaṁ vuddhī ca yasavā

Siri āyu ca vanno ca

Jivasiddhi bhavantu-te

Satavāssa ca āyu ca

Rakkhāntu sabba devatā

Rakkhāntu sabba devatā

Bhavātu sabba maṅgalaṁ

Bhavātu sabba maṅgalaṁ

Sabba Buddhā nubhāvena

Sabba Dhammā nubhāvena

Sada sotthi bhavantu-te

Sada sotthi bhavantu-te

Rakkhāntu sabba devatā Bhavātu sabba maṅgalaṁ Sabba Saṅghā nubhāvena Sada sotthi bhavantu-te

Verses on the Pow er of the Triple Gem By the power of the Triple Gem, By the might of the Triple Gem, dukkha, disease, danger, enmity, sorrow, perils and distress – not only one obstacle – may they be destroyed without remainder. Triumph, success, wealth and gain, safety, luck, happiness and strength, fortune, long life and beauty: prosperity and fame, may they increase and a hundred years of life, and successful in livelihood may you be All blessings may they be

May there be for you all blessings, May all the devas guard you well, By the power of the Buddha [Dhammā - Saṅgha] Ever in safety may you be.

SUMAṄGALAGĀTHĀ Bhavātu Sabba-maṅgalaṁ Rakkhantu Sabba Devatā Sabba Buddhā Nubhāvena Sadā Sotthī Bhavantu-te

Bhavātu Sabba-maṅgalaṁ Rakkhantu Sabba Devatā Sabba Dhammā Nubhāvena Sadā Sotthī Bhavantu-te

Bhavātu Sabba-maṅgalaṁ Rakkhantu Sabba Devatā Sabba Saṅghā Nubhāvena Sadā Sotthī Bhavantu-te

Verses of Ex cellent Blessing May there be for you all blessings, May all the devas guard you well, By the power of all the Buddhas, Ever in safety may you be.

May there be for you all blessings, May all the devas guard you well, By the power of all the Dhammas, Ever in safety may you be.

May there be for you all blessings, May all the devas guard you well, By the power of all the Saṅghas, Ever in safety may you be.

ADDITIONAL MANTRAS

KATAR JĪNABANCHON Jetvā maraṁ savāhanaṁ Jayā sanā gatā Buddhā Ye piviṁsu narā sabhā Catusācca sabhaṁ rasaṁ Āttavi sati nāyakā Tanhaṅkarādayo Buddhā Mātthake te munissara Sabbe patithitta maihaṁ Buddho Dhammo daviloccane Sise patithitto maihaṁ Ure sabba gunakaro Saṅgho patithitto maihaṁ Sariputto ca dakkhine Hādaye me anuruddho Mogallāno ca vāmake Kondaññō pitibhagasmiṁ Asuṁ Ananda Rāhulo Dākkhine savane maihaṁ Ubhāsuṁ vama sotake Kassapo ca mahā namo Surio va pabhaṅkaro Kesato pitibhāgasmiṁ Sobhito muni puṅgavo Nissino siri sampanno Mahesi citta vādako Kumara Kassapo Thero Patitthāsi gunākaro So maihaṁ vādane viccaṁ Ūpāli Nanda Sīvali Punno Aṅgullimalo ca Nalāte tilaka mama Thera pañca ime jata Vijita jina sāvaka Sesa Siti Mahāthera Jita vanto jinorasa Ete Siti Mahāthera Aṅgamaṁ gesu santhita Jalānta silāte jena Dākkhine metta suttakaṁ Ratanaṁ purato asi Vame Aṅgulimalakaṁ Dhājjagaṁ pāccato asi Ātānātiya suttakaṁ Kandha mora parittañca Sesa pākāra sāñthitā Ākāse chadanaṁ asi Sata pakāra laṅkata Jina nānā varasaṁ yutta Bahira jatu pāddava Vāta pita disañjātā Anānta jina tejasa Asesa vinayaṁ yantu Sada Sambuddhā pañjare Vāsato me sakkiccena Viharāntaṁ mahitale Jina pañjarama jamhi Te Mahā Purisa sabhā Sada palento maṁ sabbe Icce vamānto sugutto surakkhJina nubhāvena jitu pāddavo Dhamma nubhāvena jitari Saṅgha nubhāvena jitantarāyo Carāmi jina pañjarettii Saṅgho Saddhamma nubhāva pālito

The lord of men, the Buddhas went up to their victorious thrones, after having conquered the evil one, together with his army and vehicles , have obtained the savior of Four Noble Truths. May the 28 Buddhas, known as Tanhankara, etc. and the sublime leaders stand firmly upon my head. The Buddha is upon my head. The Dhammā is upon my both eyes. The Saṅgha, the phenomenon of virtues is at my chest. Venerable Anuruddho is at my heart Venerable Sariputto is at my right side Venerable Añña Kontañño is behind my back. Venerable Mogallano is at my left side. Venerable Ananda & Venerable Rahulo are at my right ear Venerable Kassapa & Venerable Mahānamo are at my left ear. Venerable Sobhito, the handsome master, splendored perfectly like the sunshine, is all over the hairs throughout my body. On both sides, in front and behind. Venerable Kumara Kassapo, the great sage and eloquent speaker, is at my mouth. Those fires known as Angulimala, Upali puññā, Nanda, Sivali, stand like a holy mark, anointing my forehead. The remainder of the 80 senior saints, victors, disciples and followers of the conqueror, The Buddha, with each one brilliantly distinguished, by the power of moral conduct, be installed throughout all parts of my body. The discourse on metta is a my left hand. The discourse of Dhajagga is behind my back. The protective verses of Angulimala is at my left hand. The production of Kandha and protective verses of Atanatiya, like a strong roof, covers me in the air.

The conquerors besides the Buddhas with their various powers of virtue and so on, are like seven walls, enclosing me by the majestic power of Dhammā. At all times may I reside in the encircling cage of the Enlightened One. Then may all trouble of external and internal diseases, caused by air, bile and so on, be eliminated and be entirely destroyed. May the lords of men, who have the most excellent virtues, protect me. May the holy ones, centralized within my jinapañjira, well protect and safeguard, by the majestic power of doctrine, subdue any distress. By the majestic power of the conqueror, who won over the enemies by the majestic power of Dhammā, expel all perils; by the majestic power of the Saṅgha may I be guarded.

WANTA CHAO Wantāmi jediyaṁ sappaṁ sappathāne supatidhitaṁ sareerigathatu mahābhodi Buddharupaṁ sagalaṁ satta. Wantāmi Buddhaṁ sappametosaṁ. Kamata me pante wantāmi Dhammaṁ sappa-metosaṁ. Kamata me pante wantāmi Sanghaṁ sappa-metosaṁ. Kamata me pante wantāmi gammathānaṁ sappa-metosam. Kamata me pante wantāmi Kru Upaccā-āccariyakunaṁ sappa-metosaṁ. Kamata me pante wantāmi arame pattāse-mayaṁ bhodi-rukkhaṁ jediyaṁ sappa-metosaṁ. Kamata me pante wantāmi pante Bhagavā loganāthaṁ attitan-metosaṁ, anā-kataṁ metosaṁ, pajjupānnaṁ-metosaṁ. Kamata me pante ahaṁ pante Buddha rākkhito yawachewaṁ Buddhaṁ saranaṁ gaccāmi. Ahaṁ pante Dhamma rākkhito yawachewaṁ Dhamma saranaṁ gaccāmi. Ahaṁ pante Dhamma rakkhito yawachewaṁ Saṅghaṁ saranaṁ gaccāmi. Yo toso mohajitte Phrabuddhasmiṁ pakato maya. Kamata me gataṁ-tosaṁ sappa papaṁ vinnāsatu yo toso mohajitte Phradhammasmim pakato maya. Kamata me gataṁ tosaṁ sappa papaṁ vinnāsatu yo toso mohajitte Phrasaṅghasmiṁ pakato maya. Kamata me gataṁ-tosaṁ sappa-papaṁ vinnāsatu ijjewama-janta namā-saneyyaṁ namā-samano ratanā-tayaṁ yaṁ punna-pisantaṁ vipulaṁ allataṁ tassanu pavēna hatantarayo amantayāmi wo pīkkhave pati-wettayāmi wo pīkkhave kaya-waya Dhamma Saṅghara āppama-thena sampathetāti.

Both Wanta Chao and Wanta Yai are not mantras that are regularly chanted. These two mantras, call upon the spiritual realm of all religions, for guidance and protection. These verses are chanted on the opening and throughout Buddhist Lent, in many temples. This is the 90 day confinement period that is observed every year by Buddhists worldwide, when Lord Buddha went to heaven, to teach the Dhamma to his mother, who had passed away 7 days after his birth. It is believed that all the devas and other spiritual beings from the heavens descend to earth to observe humanity during this time.

WANTA YAI Wantāmi jediyaṁ sappaṁ sappathane supatidhitam sareerigātathu mohāpotiṁ Buddhā-rūpaṁ sagalaṁ satta. Wantāmi Buddhaṁ pava-parāttinaṁ tilo-gagetum tipave-ganataṁ yo logasettho sagalaṁ kile-saṁ cetawāna potesi canaṁ anantaṁ yaṁ namattāya natiya puline ca teereyaṁ saja-pāntakirige sumanāja lākkhe yaṁ tata yonagapure munino ca pataṁ tam patalānccanā mahaṁ sirasā namāmi suvānna malige suvānna pāppate sumanagute yonagapure namatāya natiya panja patavaraṁ thanaṁ. Ahaṁ wantāmi turato, Ahaṁ wantāmi tatuyo, Ahaṁ wantāmi sappaso sisaṁ me patumaṁ gattawa tipañja nayāna tawayaṁ waja satu pagarena manasāja sukantako, Buddhā karawāta, Dhamma karawāta, Saṅgha karawāta, Sikkhā karawāta, Samādhi karawāta, Appamāta karawāta, Pati-santāra karawāta, ganlāya namitāta sowajassāta. Ahaṁ pante Buddha-rākkhito yawachewaṁ Buddhaṁ saranaṁ gaccāmi, Ahaṁ pante Dhamma-rākkhito yawachewaṁ Dhammaṁ saranaṁ gaccāmi, Ahaṁ pante Saṅgha-rākkhito yawachewaṁ Saṅghaṁ saranaṁ gaccāmi. Wantami Buddhaṁ sappa-metosaṁ, Kamata me pante wantāmi Dhammaṁ sappa-metosaṁ, Kamata me pante wantāmi Saṅghaṁ sappa-metosaṁ, Kamata me pante wantāmi arame pattase-mayaṁ potirukaṁ jediyaṁ sappa-metosaṁ. Kamata me pante wantāmi Kru Upaccā-accāriyākuna sappa-metosaṁ. Kamata me pante wantāmi gammathānaṁ sappa-metosaṁ. Kamata me pante wantāmi pante Bhagavā loganathaṁ atitān-metosaṁ, ana-kataṁ-metosaṁ, pajjupānnaṁ-metosaṁ. Kamata me pante wantāmi Buddham puññā sagalantaṁ satta sata hontu sucki avera-gayo, chikaññō sagalo tukanto kaccānti sappe maranaṁ. Ahaṁ ca namāmi Dhammaṁ sukante nate-sitaṁ satta sata hontu sucki avero-gayo chikaññō sagalo tukanto kaccānti sappe maranaṁ. Ahaṁ ca namāmi Saṅghaṁ munilo jasavagaṁ satta sata hontu sucki avera-gayo chikaññō sagalo tukanto kaccānti sappe maranaṁ. Ahaṁ ca amantayāmi wo pīkkhave pati-wettayāmi wo pīkkhave kaya-waya Dhamma Saṅghāra appamātena sampāthetāti ijjewama-janta nama-saneyyaṁ namā-samāno ratanattayaṁ yam puññā-pisantaṁ vipulaṁ allāttaṁ tassanu pavena hatantarayo

YOTPRAKAN TRIPĪDOK Itipi so Bhagavā Arahāṁ vājaso Bhagavā Itipi so Bhagavā Sāmmā Sāmbuddho vājaso Bhagavā Itipi so Bhagavā vijjāccarana sampanno vājaso Bhagavā Itipi so Bhagavā sugato vājaso Bhagavā Itipi so Bhagavā lokavitū vājaso Bhagavā Arahantaṁ saranaṁ gaccāmi Arahantaṁ sirasā namāmi Sāmma Sambuddhāṁ saranaṁ gaccāmi Sāmma Sambuddhāṁ sirasā namāmi Vijjāccarana Sampannaṁ saranaṁ gaccāmi Vijjāccarana Sampannaṁ sirasā namāmi Sugataṁ saranaṁ gaccāmi Sugataṁ sirasā namāmi Lokavitaṁ saranaṁ gaccāmi Lokavitaṁ sirasā namāmi Itipi so Bhagavā anūttaro vājaso Bhagavā Itipi so Bhagavā purisadāmmasārati vājaso Bhagavā Itipi so Bhagavā sātā devamanussānaṁ vājaso Bhagavā Itipi so Bhagavā Buddho vājaso Bhagavā Anūttaraṁ saranaṁ gaccāmi Anūttaraṁ sirasā namāmi Purisadāmmasārati saranaṁ gaccāmi Purisadāmmasārati sirasā namāmi Sātā devamanussānaṁ saranaṁ gaccāmi

Sātā devamanussānaṁ sirasā namāmi Buddhaṁ saranaṁ gaccāmi Buddhaṁ sirasā namāmi Itipi so Bhagavā, Itipi so Bhagavā Rupāh kanto anīcca lākana pāramījja sampanno Itipi so Bhagavā, Itipi so Bhagavā Vedana kanto anīcca lākana pāramījja sampanno Itipi so Bhagavā, Itipi so Bhagavā Saññā kanto anīcca lākana pāramījja sampanno Itipi so Bhagavā, Itipi so Bhagavā Saṅkara kanto anīcca lākana pāramījja sampanno Itipi so Bhagavā, Itipi so Bhagavā Viññānaṁ kanto anīcca lākana pāramījja sampanno Itipi so Bhagavā, Itipi so Bhagavā Patavi chākawala jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno Itipi so Bhagavā Tejoh chākawāla jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno Itipi so Bhagavā Waiyo chākawāla jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno Itipi so Bhagavā Apoa chākawāla jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno Itipi so Bhagavā Akasa chākawāla jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno Itipi so Bhagavā Yama tatu sammatiyāna sampanno Itipi so Bhagavā Tutii sātāsu sammatiyāna sampanno Itipi so Bhagavā Nēma narāti tatu sammatiyāna sampanno

Itipi so Bhagavā Kama vajarāh tatu sammatiyāna sampanno Itipi so Bhagavā Rupāh vajarāh tatu sammatiyāna sampanno Itipi so Bhagavā Patamā jānāh tatu sammatiyāna sampanno Itipi so Bhagavā Tuttiya jānāh tatu sammatiyāna sampanno Itipi so Bhagavā Tattiya jānāh tatu sammatiyāna sampanno Itipi so Bhagavā Jatu tatjāna tatu sammatiyāna sampanno Itipi so Bhagavā Pañjama jāna tatu sammatiyāna sampanno Itipi so Bhagavā Ākāsā nanjāya tanah newasaññāna saññāya tanah arupa vajara tatu sammatiyāna sampanno Itipi so Bhagavā Viññānaṁ jāya tanah newasaññāna saññāya tanah arupa vajara tatu sammatiyāna sampanno Itipi so Bhagavā Akin saññāyā tanah newasaññāna saññāya tanah arupa vajarah tatu sammatiyāna sampanno Itipi so Bhagavā Soda patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā Sakitākā patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā Anāka patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā Arahātā patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā Sodā Arahātā patipara tatu sammatiyāna sampanno Itipi so Bhagavā Sakitākā Arahātā patipara tatu sammatiyāna sampanno Itipi so Bhagavā

Anakhāmi Arahātā patipara tatu sammatiyāna sampanno Kusalā Dhammā Itipi so Bhagavā ah ah yāwachewaṁ Buddhaṁ saranaṁ gaccāmi champuti pañja issaro kusalā dhamma Namo Buddhāya namo Dhammāya namo Saṅghāya pañja Buddhā namāmihaṁ āpāmā jupa timasaṁ anku saṅvita pukā yāpā upāsājjā suhe pasa ya so so sa sa ah ah ah ah niteja sunema puja nāvive asaṁ visulo pusapuba isvasu susu-va-i kusalā dhamma jitti vi-āhti Itipi so Bhagavā Arahaṁ ah ah yāwachewaṁ Buddhaṁ saranaṁ gaccāmi sāpotti pañja issaro dhamma kusalā dhamma nanta vivaṅko iti sammā sāmbuddho sukalāno yāwachewaṁ Buddhaṁ saranaṁ gaccāmi Jatu mahārājikā issaro kusalā dhamma iti vijjāccarana sampanno uh uh yawatava tiṁsa issaro kusalā dhamma nanta pañja sugato lokavitū mahā ae oh yāwachewaṁ Buddham saranaṁ gaccāmi Yama issaro kusalā dhamma Brahma sata pañja satta sata pārāmi anuttaro yama kayāwachewaṁ Buddham saranaṁ gaccāmi Dusita issaro kusalā dhamma puya pākā purisadammasārati yāwachewaṁ Buddham saranaṁ gaccāmi Nima narāti issaro kusalā dhamma hetupova sata devamanussānaṁ tata yawachewaṁ Buddha saranaṁ gaccāmi Para nimita issaro kusalā dhamma saṅkara kanto tukaṁ anīccaṁ anātta rupa kanto Buddha pāpā yawachewaṁ Buddham saranaṁ gaccāmi Brahma issaro kusalā dhamma nātti pāccaya vinapañja Bhagavata yāvā nippānaṁ saranaṁ gaccāmi Namo Buddhāssā namo Dhammāssā namo Saṅkhāssā puti lalo kalā karā kanā. Etena saccena suvāti hontu hulu hulu hulu savāhāya

Namo Buddhāssa namo Dhammāssa namo

Saṅkhāssa vitti vitti vitti mitti mitti jitti jitti jitti vāti vāti yāmāsu suvāti hontu hulu hulu savāhāya Intā sāvaṁ Brahma sāvaṁ Chākavāti sāvaṁ Deva sāvaṁ Isi sāvaṁ Muni sāvaṁ Sāpurisa sāvaṁ Buddhā sāvaṁ Arahātā sāvaṁ

Mahā Intā sāvaṁ Mahā Brahma sāvaṁ Mahā Chākavāti sāvaṁ Mahā Deva sāvaṁ Mahā Isi sāvaṁ Mahā Muni sāvaṁ Mahā Sāpurisa sāvaṁ Patjegā Buddhā sāvaṁ Sāppasīti vijjātarānaṁ sāvaṁ

Sappāloka irrianaṁ sāvaṁ Etena sāccēna suvāti hontu sāvaṁ kunaṁ vaja palaṁ teccaṁ viriyam sīttikāmmaṁ nippānaṁ mokhaṁ kuyhakaṁ tanaṁ silaṁ paññānikaṁ puññāṁ pakhayaṁ tappaṁ sukhaṁ siri rūpaṁ juvīsati senaṁ Ētēna sāccēna suvāti hontu hulu hulu hulu savāhāya Namo Buddha satūkaṁ tukaṁ anīccaṁ anātta Rūpah kanto, Vedana kanto, Saññā kanto Saṅkara kanto, Viññānaṁ kanto Namo itipi so Bhagavā namo Buddhā satūkaṁ anīccaṁ anātta, Rūpah kanto, Vedana kanto, Saññā kanto, Saṅkara kanto, Viññānaṁ kanto Namo Svakkhāto Bhagavatā Dhammo namo Dhamma satūkaṁ anīccaṁ anātta, Rūpah kanto, Vedana kanto, Saññā kanto, Saṅkara kanto, Viññānaṁ kanto

Namo Svakkhāto Bhagavatā Dhammo namo Dhamma satūkaṁ anīccaṁ anātta, Rūpah kanto, Vedana kanto, Saññā kanto, Saṅkara kanto, Viññānaṁ kanto Namo Supatipanno Bhagavato Sāvakasāṅgho namo Saṅgha satūkaṁ anīccaṁ anātta, Rūpah kanto, Vedana kanto, Saññā kanto, Saṅkara kanto, Viññānaṁ kanto Namo Supatipanno Bhagavato Sāvakasāṅgho va aparītaṁ namo Buddhāya ma ah oh tukaṁ anīccaṁ anātta yāvātassa hayo mona uh ah matukaṁ anīccaṁ anātta uh ah māhāwanta namo Buddhāya na ākātīni sarana ārā pakutaṁ ma ah oh tukaṁ anīccaṁ anātta

Yotprakan Tripeedok is a mantra that will not be found in most chanting manuals, as it is generally chanted by monks or individuals who have attained or are aiming for a very high spiritual status. Yet I have observed considerable interest in this very beautiful mantra. It was chanted for King Bhumibhol on his 60th coronation, That is the only time I have ever heard this mantra chanted, by nine of the top monks in Thailand

VERSES FOR THE DECEASED

APITAM [THE 7 FUNER AL VER SES] Kusala Dhammā, Akusala Dhamma Apayājasā Dhammā, Katame Dhammā Kusala jasamiṁ samaye Dhamma Vajarā kusala jetaṁ Buppanaṁ Hoti-toh manaṁ, Sata hata Sanya Na Sampayoga, Rupa ramanaṁ Vajataraṁ manaṁ, Vajanaraṁ manaṁ Vara sara manaṁ, Vabuddha para manaṁ Vajamaraṁ manaṁ, Weiyaṁ yaṁ vapannara Pattasmiṁ samaye patohoti-avetiho hoti-evama kasmiṁ samaye anyeviatti-pati-kasamo-panna arōdino Dhammā imesamma kusala -----------Pañcakhandā, Rūpakhando, Vedanakhando, Saññākhandō, Saṅkarakhandō, Viññānakhandō, Tāthā gāthā moro pajantō, yaṁ kiñci rupaṁ atītta nakāta pachupānaṁ accataṁ wa pahītta wa ōlarikaṁ wa sukamaṁ wa hinaṁ wa panitaṁ wa yaṁ tūreh wa santige wa tategāccāṁ

appissaññū heta wa, api sangkitt-heta wa ayaṁwūjhatti rūpah kantō -------------Saṅghahō Assaṅghahō, Saṅghahittena Asaṅghahittaṁ, Asaṅghahittena Saṅghahittaṁ, Saṅghahittena Saṅghahittaṁ Asaṅghahittena, Asaṅghahittaṁ, Sampayōgō, Vippayōgō, Sampayūttena Vippayūttaṁ, Vippayūttena, Sampayūttaṁ Asaṅghahittaṁ -------------Pañyātiyō, Kana-pañyāti, Ayatana-pañyāti, Tato-pañyati, Saja-pañyati, Insia-pañyati, Pokkala-pañyati, Gita-wata Pokkālānaṁ, Pokālā-pañyāti, Sammayā Vimūttō, Asammayā Vimūttō, Kūppa Dhammō, Akūppa Dhammō, Parihanna Dhammō, Aparihanna Dhammō, Jetana-papō, Anūrakkana-kapō, Buddhō channō, Kotrapō, Payō-parattō, Apayū-parattō, Papa-kamanō, Apapa-kamanō, Niyātō, Aniyātō, Niyātō, Aniyātō, Patipannatō, Paletittō,

Araha Arahataya Patipannō -------------Puggalō ūpalapati, saccigatha-puramatenati amanta, Yō saccigatō paramatō , tatō sō. Puggalō ūpparapati saccigatha-paramatenati, na, hewaṁ, wa ta peh accanahi, nithahaṁ, hancci. Puggalō ūpparapati saccigatha-paramatena, tena. Wa, ta reh, watapeh, yō, saccigatō, paramatō, tatō, so, Puggalō ūpparapati saccigatha-puramatenati, mica. ------------Ye getti kusala, Dhamma, Sabbe, te, kusala-mūla, Ye wa, pana, kusala-mūla, Sabbe, te, Dhamma, kusala, Ye getti kusala, Dhamma, Sabbe, te, kusala mūlena ekamūla. Ye, wa pana kusala-mūlena, ekamūla, sabbe, te, Dhamma, kusala. -------------

Hetu paccayō, Ārammanā paccayō, Adhipati paccayō, Anantara paccayō, Samanantara paccayō, Sahajāta paccayō Aññamañña paccayō, Nissaya paccayō, Upanissaya paccayō, Purejana paccayō, Paccājāta paccayō, Āsevana paccayō, Kamma paccayō, Vipāka paccayō, Āhāra paccayō, Indriya paccayō, Jhāna paccayō, Magga paccayō, Sampayutta paccayō, Vipayuta paccayō, Atthi paccayō, Nātthi paccayō Vigata paccayō, Avigata paccayō -------------

These are the 7 verses that are recited by monks at any funeral. These verses are usually recited in the evening for 3 days or more, or until the dead person is either cremated or buried. All that is created will cease to be. Only our deeds follow us into the next life.

PAṀSUKŪLA GĀTHĀ (For the living) Aciraṁ vatayaṁ kayo Pathaviṁ adhisessati Chuddo apetavinnano Niratthaṁva kaliṅgaraṁ

(For the Dead) Aniccā vata saṅkara Uppādavaya Dhammino Uppajjitvā nirujjahanti Tesaṁ vupasamo sukho Sabbe sattā maranti ca Mariṁsu ca marissare Tathe vāhaṁ marissāmi Nātthi-me ettha saṁsayo

Verses for Recitation w hile taking Paṁsukula Robes For the Living Not long alas – and it will lie This body here upon the earth! Rejected, void of consciousness and useless as a rotten log.

For the Dead Conditions truly they are transient with the nature to arise and cease Having arisen then they pass away Their calming cessation – happiness All kind of beings surely come to death They have always died, will always die In the same way, I will surely die Doubt about this does not exist in me.

PABBATOPAMA GĀTHĀ Yathāpi sela vipulā

Nabhaṁ āhacca pabbatā

Samantā anupariyeyyuṁ

Nippothentā catuddisā

Evaṁ jarā ca macca ca

Adhivattanti pānino

Khattiye Brahmane vesse

Sudde candāla pukkuse

Na kiñci parivajjeti

Sabba mevā bhimaddhati

Na tattha hathīnaṁ bhūmi

Na ratanaṁ na pattiyā

Na cāpi manta yuddhena

Sakkā jetuṁ dhanena vā

Tasmā hi pandito poso

Sampassaṁ attha mattano

Buddhe, Dhamme ca Saṅghe ca

Diro saddhaṁ nivesaye

Yo Dhammā cārikāyena

Vacāya uda cetasā

Idheva naṁ pasaṁ santi

Pecca sagge panmodati

Verses on the Sm ile of the M ountains As though vast rocky mountains, all around touching the sky, should move across from the four directions, crushing. Even so decay and death, roll over living beings. Noble warriors, Brahmins, merchants, workers, outcasts and scavengers – no one can avoid it, All indeed does it subdue. Here is no place for elephants, nor chariots, nor infantry. Nor is it possible even by a war of spells, or by wealth, to win. Therefore the wise man, having seen his own good in the Buddha, Dhammā and Saṅgha, steadfast establishes confidence. Whoever practices Dhammā with the body, with speech and mind as well, that one indeed here they praise; Hereafter he enjoys in heaven.

ARIYADHANA GĀTHĀ Yassa saddhā tathāgato Acalā supatititā Silañca yassa kalyānaṁ Ariya kantaṁ pasaṁ sitaṁ Saṅghe pasada yassatthi Uju Bhūtañca dassanaṁ Adaliddoti tam āhu Amo ghantassa jivitaṁ Tasmā saddhañca sīlañca Pasādaṁ Dhammā dassanaṁ Anuñjetha medhāvī Saraṁ Buddhāna sāsananti.

Verses on the Noble W ealth Of one having confidence in the Tathagata Unshakable and well established, whose virtue is excellent, dear to Ariyas and praised by them, who has faith in the Saṅgha straightforwardness and understanding, “He is not poor”, they say, “not for vain ends in his life” Therefore, confidence and virtue, faith and insight into Dhammā should be cultivated by a wise man bearing in mind the Buddha sasana.

DHAMMĀNIYĀMASUTTAṀ Evaṁ me suttaṁ ekaṁ samayāṁ Bhagavā savatthiyaṁ viharati jetāvane anātha pindikassa ārame tātrakho Bhagavā bikkhu amāntesi bhikkavo ti bhadante ti te bikkhu Bhagavato paccassosuṁ Bhagavā etada voca.

Uppadavā bhikku tathāgatanaṁ anuppadā va tathā gatanaṁ thitāvā vasā dhātu Dhammāt thitatā Dhammāniyāmata sabbe saṅkara anicca ti taṁ tathāgato abhisambujjhati abhisameti abhisambhujjitvā abhisametvā ācikkhanti deseti paññāpeti vivarati vibhajati uttāni karōti sabbe saṅkara aniccāti

Uppādā va bhikkave tathā gatanaṁ anuppadā va tathā gatanaṁ thitāvā va sa dhātu dhammāt thitaya Dhammāniyāmata sabbe saṅkara dukkhā ti taṁ tathāgato abhisam bhujjhati abhisameti abhisam bhujjitvā abhisametvā ācikkhanti deseti

paññāpeti patthapeti vivarati vibhajati uttāni karōti sabbe saṅkara aniccāti

Uppādavā pīkkhave tathā gatanaṁ anuppadā va tathā gatanaṁ thitāvā va sa dhātu dhammāt thitatā Dhammāniyāmata sabbe dhammā anattā ‘ti taṁ tathāgato abhisam bhujjhati abhisameti abhisam bujjhitāva abhisā metvā ācikkhanti deseti paññāpeti pattha peti vivarati vibhajati uttāni karōti sabbe dhammā anattā ‘ti idamavoca Bhagavā attamana te bikkhu Bhagavato bhāsitaṁ abhinandun’ti

Discourse on the fixed law of Dham m ā Thus I have heard at one time the Exalted One was staying at Savatthi, in Prince Jeta’s grove, in the park of Anatha Pindika. Then the Exalted One spoke thus to the bhikkhus: “Oh bhikkhus!”. Those bhikkhus replied to the Exalted One, “Lord” The Exalted One then said, “Bhikkhus, whether there is the appearance of Tathagata or there is not the appearance of the Tathagata, there is the established condition of Dhammā, this fixed law of Dhammā:- All that is conditioned is impermanent. That Tathagata has fully awakened to, he fully understands. So awakened and understanding, he announces it, points it out. Declares, establishes, expounds, explains and clarifies [that]: All that is conditioned is impermanent. Bhikkhus, whether there is the appearance of Tathagata or there is not the appearance of the Tathagata, There is the established condition of Dhammā, This fixed law of Dhammā: All that is conditioned is dukkha. That Tathagata has fully awakened to, he fully understands. So awakened and understanding, he announces it, points it out. Declares, establishes, expounds, explains and clarifies [that]: All that is conditioned is dukkha.

Bhikkhus, whether there is the appearance of Tathagata or there is not the appearance of the Tathagata, There is the established condition of Dhammā, This fixed law of Dhammā: All Dhammās are not self. That Tathagata has fully awakened to, he fully understands. So awakened and understanding, he announces it, points it out. Declares, establishes, expounds, explains and clarifies [that]: All Dhammās are not self. Thus spoke the Exalted One. Delighted, those bhikkhus rejoiced in what the Exalted One has said.

DHAMMASAṄGĀNIMATIKAPATHA Dhammā Saṅgha nimātakā pātha Dhammā aloyākatā Dhammā Dhammā dukkhāya vedanāya Adukkhame sukhāya vedanāya Dhammā dhammā Anupādinnu pādāniyā dhammā Saṅgki litthā saṅgki lesikā dhammā Asaṅgki litthā saṅgki lesikā dhammā Avitakka vicārā mattā dhammā Pitisa hagatā dhammā sukha Sahagatā dhammā Bhavanaya pahātabbā dhammā Pahātabbā dhammā Dhammā bhāvanāya Nevadassanena nabhā vanāya Ācaya gāmino dhammā Nevācaya gāmino nāpacaya Sekkhā dhammā assekkhā Paritta dhammā mahāggata Paritta rammanā dhammā Appamanā rammanā dhammā

Kusalā dhammā akusalā Sukhāya vedanāya sampayuttā Sampatuttā Dhammā Dhammā neva vipāka navipāka Upādinnu pādāniyā dhammā Anupādinna nupādāniyā dhammā Asaṅgki litthā saṅgki lesikā dhammā Savitakka savicārā dhammā Avitakka vicārā dhammā Sahagatā dhammā upekkhā Dassanena pahātabbā dhammā Neva dassanena na bhāvanāya Dassanena pahāta bahetukā Pahātabbā hetukā dhammā Pahātabbā hetukā dhammā Apacaya gāmino dhammā Gāmino dhammā Dhammā nevasekkha nāsekkha dhammā Dhammā appamānā dhammā Mahāggata rammanā dhammā

Dhammā panita Dhammā Sammattaniyatā dhammā Maggā rammanā dhammā Uppannā dhammā Uppaññā dhammā Dhammā paccu paññā dhammā Anāgatā rammanā dhammā Ajjhattā dhammā bahiddhā

Hīna Dhammā majjhimā Miccattaniyatā dhammā Aniyata dhammā Maggā dhipatano dhammā Anuppaññā dhammā Atītā dhammā Anāgatā Atītā rammanā dhammā Paccup paññā rammanā

Ajjhattā bahiddhā rammanā dhammā Dhammā anidassana sappatighā

dhammā Dhammā ajjhattā bahiddhā dhammā Sanidassana sappatighā Dhammā anidassana patighā dhammā

Passage on the M atrix of the Dham m āsang āni Dhammās, wholesome, unwholesome, undetermined. Dhammās associated with pleasant feeling, associated with unpleasant feeling. Associated with neither pleasant or unpleasant feelings. Dhammās which are [kama] resultants, subject to resultant dhammās, which are neither resultant dhammās, nor subject to resultant dhammās. Dhammās kammically acquired and subject to clinging. Not kammically acquired, but subject to clinging. Neither kammically acquired but subject to clinging. Dhammās defiled and subject to defilements. Undefiled but subject to defilements. Neither defiled nor subject to defilements. Dhammās with thought conception and discursiveness. Without thought conception but with discursiveness. With neither thought conception, nor discursiveness. Dhammās accompanied by joy, accompanied by happiness, accompanied by equanimity. Dhammās to be abandoned by insight, to be abandoned by [mental] development, To be abandoned by neither insight nor by [mental] development.

Dhammās having roots to be abandoned by insight. Having roots to be abandoned by mental development. Having roots to be abandoned neither by insight nor by [mental] development. Dhammās leading to accumulation of kama, leading to decrease, leading neither to accumulation nor to decrease. Dhammās of one in the [noble] training, of one who has completed the noble training. Of one neither in the [noble training nor one who has completed the noble training. Dhammās limited, exalted, immeasurable. Dhammās having limited objects. Having exalted objects, having immeasurable objects. Dhammās inferior, medium, superior. Dhammās certain with wrong [result] Certain with right [result], uncertain [as to result] Dhammās with the path as object, with the path as root, with the path as predominant factor. Dhammās that have arisen, that have not arisen. That are bound to arise, Dhammās – past, present and future. Dhammās with a past object, with a future object, with a present object. Dhammās internal, external. Internal and external. Dhammās with internal objects, with external objects, with internal & external objects. Dhammās manifest and reactive, nonmanifest and reactive, Nonmanifest and nonreactive.

TILAKKHANA GĀTHĀ Sabbe saṅkara aniccā ti

Yadā panāya passati

Attha nibbindati dukkhe

Esa maggo vissudhiyā

Sabbe saṅkara dukkha ti

Yadā panāya passati

Attha nibbindati dukkhe

Esa maggo vissudhiyā

Sabbe saṅkara anattā ti

Yadā panāya passati

Attha nibbindati dukkhe

Esa maggo vissudhiyā

Appakā te manussa sesu

Ye janā paragāmino

Athāyaṁ itarā pajā

Tira me vāno dhavāti

Ye ca kho samma dakkhāte

Dhamme dhammā nuvattino

Te janā pāra messanti

Maccu dheyyaṁ suduttaraṁ

Kanhaṁ Dhammāṁ vippahāya

Sukhaṁ bhāvetta pandito

Okā anokamāgamaṁ

Tatrā bhirati micchēyya

Hitvā kāme akiñcano

Pariyo dapeyya attānaṁ

Citta klesehi pandito

Yesaṁ sambhodi yaṅgesu

Sammā cittaṁ subhā vitaṁ

Ādāna pati nissage

Anupādāya ye ratā

Khīnā sāvā jutimanto

Te loke parinibutā ti

The Verses on the 3 Characteristics and so on Impermanence is all that is conditioned: When with wisdom one sees this, then one tires of dukkha. This is the path to purity. Dukkha is all that is conditioned: When with wisdom one sees this, then one tires of dukkha.; This is the path to purity. All the Dhammās are not one’s self; When with wisdom one sees this, then one tires of dukkha. This is the path to purity. Among men there are few who go to the further shore; Most among mankind run about on this hither shore. But in Dhammā well expounded, those who practice Dhammā, They among men will go across death’s realm so difficult to escape. Abandoning the Dhammā’s dark, the wise should cultivate the bright. Having gone from home to homelessness, hard to enjoy is solitude. Let him desire that rare delight. Renouncing pleasure, owning naught, he should cleanse himself, that wise man of defilements of the mind. Who in true Bhodi’s qualities, the mind well grown, perfected, Relinquishing in not clinging. They, pollution free and radiant in this world attain nibbāna.

BUDDHAUDĀNA GĀTHĀ Yadāhave pātubhavanti Dhammā Ātāpino jhāyato Brahmanassa Athassa kaṅkhā vapayanti sabbā Yato pajanāti sahetu Dhammāṁ

Yadāhave pātubhavanti Dhammā Ātāpino jhāyato Brahmanassa Athassa kaṅkhā vapayanti sabbā Yato khanyaṁ paccayānaṁ avedi

Yadāhave pātubhavanti Dhammā Ātāpino jhāyato Brahmanassa Vidhūpayaṁ titthati Māra senaṁ Surova obhāsayaman talikkhanti

The Buddha inspired Verses When Dhammās do indeed become clear to a Brahmin, ardent, contemplative, his doubts all vanish, for then he knows that each dhammā must have its cause.

When Dhammās do indeed become clear to a Brahmin, ardent, contemplative, his doubts all vanish, for then he knows that each dhammā must have its cause.

When Dhammās do indeed become clear to a Brahmin, ardent, contemplative, Routing the hosts of Mara he stands like the sun illuminating the sky.

BADDHEKARATTA GĀTHĀ

Atītaṁ nānvā gameyya

Nappati kaṅkhe ana gataṁ

Yadatītampa hīnaṁ

Appattanāca ana gataṁ

Paccu paññāca yo Dhammāṁ

Tattha tattha vipassati

Asaṅhiraṁ asaṅkuppaṁ

Taṁ viddhā manubrūhaye

Ajjeva kicca mātapaṁ

Kho jaññā maranaṁ suve

Nahi no Saṅgha rantena

Mahā senena maccunā

Evaṁ vihāri matapiṁ

Ahorattama tanditaṁ

Taṁ ve bhadde karattoti

Santo ācikkhate munī ti

Verses on a w ell-spent Day Let not a man trace back the past or wander what the future holds; The past is but the left behind, the future yet unreached. But in the present let him see with insight each and every dhammā invincibly and unshakably; That can be pierced by practicing. Today the effort must be made, Tomorrow death may come; who knows? No bargain with his deathliness can keep him and his hordes away. But one who bides thus ardently, relentlessly, by day and by night, him the tranquil sage has called the ideal lover of solitude.

VIPASSANĀBHŪMIPĀTHA Pañca khandā Vedana khando Saṅkara khando Dvādasā yatanāni Sotāya tanaṁn saddāyatanaṁ Ghandaya tanaṁ Kāyaya tanaṁ Manāya tanaṁ Dhammāya tanaṁ Cakkhu dhātu rūpadhātu Sotadhātu saddhadhātu Ghāna dhātu Ghanda dhātu Jivhā dhātu rasadhātu Kāya dhātu phattabba dhātu Mano dhātu dhammā dhātu Bāvīsatin driyāni Ghanin driyaṁ jivim driyaṁ Itthin driyaṁ purisin driyaṁ Sukhin driyaṁ dukkhin driyaṁ Upekkhin driyaṁ Satin driyaṁ samādhin driyaṁ Anaññā taññāssa mitin driyaṁ Cattāri ariya saccāna Dukkha samudayo ariya saccaṁ Dukkha nirodhā gāmini ariya saccaṁ Dukkha nirodhā gāmini patadā ariya saccaṁ Avijjā paccayā saṅkarā Viññāna na paccayā nama rūpaṁ Sala yata na paccayā phasso Vedana paccayā tanha Upadāna paccayā bhavo Jati paccayā jarā maranaṁ sambhavanti Evame tassa kevalāssa dukkha Avijjā yatveva asesa virāga Saṅkara niroto viññānaṁ niroto Nama rūpa niroto salāya Salāya tana niroto phassa niroto

Rūpa khando Saññā khando Viññāna khando Cakkhvāyatanaṁ rūpa yatanaṁ Ghāna yā tanaṁ Javhāya tanaṁ rasāya tanaṁ Photthabbāya tanaṁ Atthārasa dhāyuto Cakkhuviññāna dhātu Sotaviññāna dhātu Ghāna viññāna dhātu Jivhā viññāna dhātu Kāya viññāna dhātu Mano viññāna dhātu Cakkhun driyaṁ sotin driyaṁ Kayin driyaṁ manin driyaṁ Jivitin driyaṁ Somanassin driyaṁ domanassin driyaṁ Saddhin driyaṁ viriyin driyaṁ Paññin driyaṁ Aññin driyaṁ aññā tavin driyaṁ Dukkhaṁ ariya saccaṁ Dukkha niroto ariya saccaṁ

Saṅkarā paccayā viññānaṁ Nāma rupa paccayā sala yatanaṁ Phasse paccayā vedana Tanha paccayā upadānaṁ Bhava paccayā jati Soka parideva dukkha domanasu payāsa Khandassa samudayo hoti Nirota saṅkara niroto Viññāna niroto nama rūpa niroto Tana niroto

Vedana rodhā tanha niroto Upadāna rodhā bhava niroto Jati rodhā jarā maranaṁ nirujjhanti Evame tassa kevalāssa Niroto hoti

Phassa nirota vedana niroto Tanha rodhā upadāna niroto Bhava rodhā jati niroto Soka parideva dukkha domanasu payāsa Dukkhakandāssa

Passages on the Stages of Insight The five groups: The form group, the feeling group, the memory group, the volitions group, the consciousness group.

The twelve spheres: The eye sphere, the form sphere, the ear sphere, the sound sphere, the nose sphere, the smell sphere, the tongue sphere, the taste sphere, the body sphere, the touch sphere, the mind sphere, the dhammās sphere,

The eighteen elements: The eye element, form element, eye-consciousness element, the ear element,

sound element, ear-consciousness element, the nose element, smell element, nose-consciousness element, the tongue element, taste element, tongue-consciousness element, the body element, touch element, body-consciousness element, the mind element, Dhammā element, mind-consciousness element

The twenty-two faculties: The eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, Feminine faculty, masculine faculty, life faculty, bodily pleasure faculty, bodily pain faculty, mental pleasure faculty, mental pain faculty, equanimity faculty, confidence faculty, effort faculty, mindfulness faculty, I am knowing the unknown faulty, knowing faculty, one who has fully known faculty. The four noble truths: The noble truth of dukkha, the noble truth of the causes of dukkha, the noble truth of the practice path to the cessation of dukkha, Unknowing conditioning volitions, volition conditioning consciousness, Consciousness conditioning name form, name form conditioning 6 senses spheres, 6 sense spheres conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning becoming, becoming conditioning birth, birth conditioning decay and death, sorrow, lamentation, pain, grief and despair are produced. Thus the arising of this whole mass of dukkha. Through the entire ceasing of this unknowing volition ceases, volition ceasing, consciousness ceases. consciousness ceasing, name form ceases. name form ceasing, 6 sense spheres ceases

6 sense sphere ceasing, contact ceases Contact ceasing, feeling ceases. feeling ceasing, craving ceases craving ceasing, grasping ceases grasping ceasing. becoming ceases becoming ceasing, birth ceases. birth ceasing, decay and death, sorrow, lamentation, pain, grief and despair cease. Thus is the ceasing of this whole mass of dukkha.

PATTHĀNAMĀTIKĀPĀTHA Hetu paccayo

Ārammanā paccayo

Adhipati paccayo

Anantara paccayo

Samanantara paccayo

Sahajāta paccayo

Aññamañña paccayo

Nissaya paccayo

Upanissaya paccayo

Purejā paccayo

Paccājāta paccayo

Āsevana paccayo

Kamma paccayo

Vipāka paccayo

Āhāra paccayo

Indriya paccayo

Jhāna paccayo

Magga paccayo

Sampayutta paccayo

Vipayuta paccayo

Atthi paccayo

Nātthi paccayo

Vigata paccayo

Avigata paccayo

Passage on the M atrix of the Patthana Root condition

Object condition

Predominance condition

Proximity condition

Contiguity condition

Co-nascence condition

Mutuality condition

Support condition

Decisive Support condition

Pre-nascence condition

Post-nascence condition

Frequency condition

Karma condition

Resultant condition

Nutriment condition

Faculty condition

Concentration condition

Path condition

Association condition

Presence condition

Absence condition

Disappearance condition

Non-disappearance condition