Arahaṃ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṃ bhagavantaṃ abhivādemi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṃ namassāmi.

I pay homage to the Dhamma.

(BOW DOWN)

Supaṭipanno bhagavato sāvaka-saṅgho.

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

Saṅghaṃ namāmi.

I pay respect to the Sangha.

(BOW DOWN)

Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,

We have gone for refuge to the Blessed One,

(uddissa pabbajitā) yo no bhagavā satthā

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

yassa ca mayaṃ bhagavato dhammaṃ rocema.

and in whose Dhamma we delight.

Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.

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

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

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

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

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

Handa mayaṃ buddhābhithutiṃ karoma se:

Now let us give high praise to the Awakened One:

[Yo so tathāgato] arahaṃ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

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

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

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

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

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

Sātthaṃ sabyañjanaṃ kevala-paripuṇṇaṃ parisuddhaṃ bhagavantaṃ sirasā namāmi.

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

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

Handa mayaṃ dhammābhithutiṃ karoma se:

Now let us give high praise to the Dhamma:

[Yo so svākkhāto] bhagavatā dhammo,

The Dhamma well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṃ veditabbo viññūhi:

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

Handa mayaṃ saṅghābhithutiṃ karoma se:

Now let us give high praise to the Sangha:

[Yo so supaṭipanno] bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

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

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

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

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

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

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

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

Esa bhagavato sāvaka-saṅgho —

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

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṃ puññakkhettaṃ lokassa:

the incomparable field of merit for the world:

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

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

Idha tathāgato loke uppanno arahaṃ sammā-sambuddho,

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

Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito.

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

Mayan-taṃ dhammaṃ sutvā evaṃ jānāma,

Having heard the Dhamma, we know this:

Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,

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

Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,

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

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

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

Saṅkhittena pañcupādānakkhandhā dukkhā,

In short, the five clinging-aggregates are stressful,

Seyyathīdaṃ:

Namely:

Rūpūpādānakkhandho,

Form as a clinging-aggregate,

Vedanūpādānakkhandho,

Feeling as a clinging-aggregate,

Saññūpādānakkhandho,

Perception as a clinging-aggregate,

Saṅkhārūpādānakkhandho,

Mental processes as a clinging-aggregate,

Viññāṇūpādānakkhandho.

Consciousness as a clinging-aggregate.

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

Many times did he emphasize this part of his admonition:

"Rūpaṃ aniccaṃ,

"Form is inconstant,

Vedanā aniccā,

Feeling is inconstant,

Saññā aniccā,

Perception is inconstant,

Saṅkhārā aniccā,

Mental processes are inconstant,

Viññāṇaṃ aniccaṃ,

Consciousness is inconstant,

Rūpaṃ anattā,

Form is not-self,

Vedanā anattā,

Feeling is not-self,

Saññā anattā,

Perception is not-self,

Saṅkhārā anattā,

Mental processes are not-self,

Viññāṇaṃ anattā,

Consciousness is not-self,

Sabbe saṅkhārā aniccā,

All processes are inconstant,

Sabbe dhammā anattāti."

All phenomena are not-self."

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

"Appeva nām'imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti!"

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

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

Tasmiṃ bhagavati brahma-cariyaṃ carāma,

We practice that Blessed One's holy life,

(Bhikkhūnaṃ sikkhā-sājīva-samāpannā.

Fully endowed with the bhikkhus' training & livelihood.)

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

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

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

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

Handa mayaṃ taṅkhaṇika-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:

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

[Paṭisaṅkhā yoniso] cīvaraṃ paṭisevāmi,

Considering it thoughtfully, I use the robe,

Yāvadeva sītassa paṭighātāya,

Simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva hirikopina-paṭicchādan'atthaṃ.

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

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevāmi,

Considering it thoughtfully, I use alms food,

Neva davāya na madāya na maṇḍanāya na vibhūsanāya,

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

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,

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

Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,

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

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

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

Paṭisaṅkhā yoniso senāsanaṃ paṭisevāmi,

Considering it thoughtfully, I use the lodging,

Yāvadeva sītassa paṭighātāya,

Simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.

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

Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṃ paṭisevāmi,

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

Yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

Simply to counteract any pains of illness that have arisen,

Abyāpajjha-paramatāyāti.

And for maximum freedom from disease.

Arahaṃ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṃ bhagavantaṃ abhivādemi.

I bow down before the Awakened, Blessed One.

(BOW DOWN)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṃ namassāmi.

I pay homage to the Dhamma.

(BOW DOWN)

Supaṭipanno bhagavato sāvaka-saṅgho.

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

Saṅghaṃ namāmi.

I pay respect to the Sangha.

(BOW DOWN)

Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,

We have gone for refuge to the Blessed One,

(uddissa pabbajitā) yo no bhagavā satthā

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

yassa ca mayaṃ bhagavato dhammaṃ rocema.

and in whose Dhamma we delight.

Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.

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

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

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

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

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

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

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

Itipi so bhagavā arahaṃ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

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

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

Handa mayaṃ buddhābhigītiṃ karoma se:

Now let us chant in celebration of the Buddha:

[Buddh'vārahanta]-varatādiguṇābhiyutto,

The Buddha, endowed with such virtues as highest worthiness:

Suddhābhiñāṇa-karuṇāhi samāgatatto,

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

Bodhesi yo sujanataṃ kamalaṃ va sūro,

He awakens good people like the sun does the lotus.

Vandām'ahaṃ tam-araṇaṃ sirasā jinendaṃ.

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

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

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

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

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

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

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

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

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

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

Handa mayaṃ dhammānussati-nayaṃ karoma se:

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

[Svākkhāto] bhagavatā dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṃ veditabbo viññūhīti.

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

Handa mayaṃ dhammābhigītiṃ karoma se:

Now let us chant in celebration of the Dhamma:

[Svākkhātatā]diguṇa-yogavasena seyyo,

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

Yo magga-pāka-pariyatti-vimokkha-bhedo,

Divided into Path & Fruit, study & emancipation,

Dhammo kuloka-patanā tadadhāri-dhārī.

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

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

I revere that foremost Dhamma, the destroyer of darkness.

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

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

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

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

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

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

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

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

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

Handa mayaṃ saṅghānussati-nayaṃ karoma se:

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

(ALL):

[Supaṭipanno] bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

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

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

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

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

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

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

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

Esa bhagavato sāvaka-saṅgho —

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

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṃ puññakkhettaṃ lokassāti.

the incomparable field of merit for the world.

Handa mayaṃ saṅghābhigītiṃ karoma se:

Now let us chant in celebration of the Saṅgha:

[Saddhammajo] supaṭipatti-guṇādiyutto,

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

Yoṭṭhābbidho ariya-puggala-saṅgha-seṭṭho,

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

Sīlādidhamma-pavarāsaya-kāya-citto:

Guided in body & mind by such principles as morality:

Vandām'ahaṃ tam-ariyāna-gaṇaṃ susuddhaṃ.

I revere that group of Noble Ones well-purified.

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

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

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

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

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

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

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

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

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

Handa mayaṃ atīta-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:

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

[Ajja mayā] apaccavekkhitvā yaṃ cīvaraṃ paribhuttaṃ,

Whatever robe I used today without consideration,

Taṃ yāvadeva sītassa paṭighātāya,

Was simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva hirikopina-paṭicchādan'atthaṃ.

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

Ajja mayā apaccavekkhitvā yo piṇḍapatto paribhutto,

Whatever alms food I used today without consideration,

So neva davāya na madāya na maṇḍanāya na vibhūsanāya,

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

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,

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

Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,

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

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

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

Ajja mayā apaccavekkhitvā yaṃ senāsanaṃ paribhuttaṃ,

Whatever lodging I used today without consideration,

Taṃ yāvadeva sītassa paṭighātāya,

Was simply to counteract the cold,

Uṇhassa paṭighātāya,

To counteract the heat,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

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

Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.

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

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

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

So yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

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

Abyāpajjha-paramatāyāti.

And for maximum freedom from disease.

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

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

Ayaṃ kho me kāyo,

This body of mine,

Uddhaṃ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino,

filled with all sorts of unclean things.

Atthi imasmiṃ kāye:

In this body there is:

Kesā

Hair of the head,

Lomā

Hair of the body,

Nakhā

Nails,

Dantā

Teeth,

Taco

Skin,

Maṃsaṃ

Flesh,

Nhārū

Tendons,

Aṭṭhī

Bones,

Aṭṭhimiñjaṃ

Bone marrow,

Vakkaṃ

Spleen,

Hadayaṃ

Heart,

Yakanaṃ

Liver,

Kilomakaṃ

Membranes,

Pihakaṃ

Kidneys,

Papphāsaṃ

Lungs,

Antaṃ

Large intestines,

Antaguṇaṃ

Small intestines,

Udariyaṃ

Gorge,

Karīsaṃ

Feces,

Matthake matthaluṅgaṃ

Brain,

Pittaṃ

Gall,

Semhaṃ

Phlegm,

Pubbo

Lymph,

Lohitaṃ

Blood,

Sedo

Sweat,

Medo

Fat,

Assu

Tears,

Vasā

Oil,

Kheḷo

Saliva,

Siṅghāṇikā

Mucus,

Lasikā

Oil in the joints,

Muttaṃ

Urine.

Evam-ayaṃ me kāyo:

Such is this body of mine:

Uddhaṃ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino.

filled with all sorts of unclean things.

Handa mayaṃ abhiṇha-paccavekkhaṇa-pāthaṃ bhaṇāma se:

Let us now recite the passage for frequent recollection:

Jarā-dhammomhi jaraṃ anatīto.

I am subject to aging. Aging is unavoidable.

Byādhi-dhammomhi byādhiṃ anatīto.

I am subject to illness. Illness is unavoidable.

Maraṇa-dhammomhi maraṇaṃ anatīto.

I am subject to death. Death is unavoidable.

Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.

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

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

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

Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmi.

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

Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ.

We should often reflect on this.

Aññadatthu haro mitto

One who makes friends only to cheat them,

Yo ca mitto vacī-paramo,

one who is good only in word,

Anupiyañca yo āhu,

one who flatters & cajoles,

Apāyesu ca yo sakhā,

and a companion in ruinous fun:

These four the wise know as non-friends.

Ārakā parivajjeyya

Avoid them from afar,

Maggaṃ paṭibhayaṃ yathā.

like a dangerous road.

Upakāro ca yo mitto,

A friend who is helpful,

Sukha-dukkho ca yo sakhā,

one who shares in your sorrows & joys,

Atthakkhāyī ca yo mitto,

one who points you to worthwhile things,

Yo ca mittānukampako,

one sympathetic to friends:

These four, the wise know as true friends.

Sakkaccaṃ payirupāseyya

Attend to them earnestly,

Mātā puttaṃ va orasaṃ.

as a mother her child.

Satthu-garu dhamma-garu

One with respect for the Buddha & Dhamma,

Saṅghe ca tibba-gāravo,

and strong respect for the Saṅgha,

Samādhi-garu ātāpī,

one who is ardent, with respect for concentration,

Sikkhāya tibba-gāravo,

and strong respect for the Training,

Appamāda-garu bhikkhu,

one who sees danger and respects being heedful,

Paṭisanthāra-gāravo:

and shows respect in welcoming guests:

Abhabbo parihānāya,

A person like this cannot decline,

Nibbānasseva santike,

stands right in the presence of Nibbana.

Ye dukkhaṃ nappajānanti

Those who don't discern suffering,

Atho dukkhassa sambhavaṃ

suffering's cause,

and where it totally stops, without trace,

Tañca maggaṃ na jānanti,

who don't understand the path,

Dukkhūpasama-gāminaṃ

the way to the stilling of suffering:

Ceto-vimutti-hīnā te

They are far from awareness-release,

Atho paññā-vimuttiyā,

and discernment-release.

Abhabbā te anta-kiriyāya

Incapable of making an end,

Te ve jāti-jarūpagā.

they'll return to birth & aging again.

Ye ca dukkhaṃ pajānanti

While those who do discern suffering,

Atho dukkhassa sambhavaṃ,

suffering's cause,

and where it totally stops, without trace,

Tañca maggaṃ pajānanti,

who understand the path,

Dukkhūpasama-gāminaṃ:

the way to the stilling of suffering:

Ceto-vimutti-sampannā

They are consummate in awareness-release,

Atho paññā-vimuttiyā,

and in discernment-release.

Bhabbā te anta-kiriyāya

Capable of making an end,

Na te jāti-jarūpagāti.

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

1. Upanīyati loko,

The world is swept away.

Addhuvo.

It does not endure.

2. Atāṇo loko,

The world offers no shelter.

Anabhissaro.

There is no one in charge.

3. Assako loko,

The world has nothing of its own.

Sabbaṃ pahāya gamanīyaṃ.

One has to pass on
leaving everything behind.

4. Ūno loko,

The world is insufficient,

Atitto,

insatiable,

Taṇhā dāso.

a slave to craving.

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

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

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

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

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

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

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

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

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

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

Those gone forth should frequently reflect on these ten things.

Katame dasa?

Which ten?

1) Vevaṇṇiyamhi ajjhūpagatoti.

I have left the social order.

2) Parapaṭibaddhā me jīvikāti.

My life needs the support of others.

3) Añño me ākappo karaṇīyoti.

I must change the way I behave.

4) Kacci nu kho me attā sīlato na upavadatīti?

Can I fault myself with regard to the precepts?

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

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

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

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

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

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

8) Katham-bhūtassa me rattin-divā vītipatantīti?

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

9) Kacci nu kho'haṃ suññāgāre abhiramāmīti?

Is there an empty dwelling in which I delight?

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

Ime kho bhikkhave dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbāti.

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

Ahaṃ sukhito homi

May I be happy.

Niddukkho homi

May I be free from stress & pain.

Avero homi

May I be free from animosity.

Abyāpajjho homi

May I be free from oppression.

Anīgho homi

May I be free from trouble.

Sukhī attānaṃ pariharāmi

May I look after myself with ease.

(METTĀ — GOOD WILL)

Sabbe sattā sukhitā hontu.

May all living beings be happy.

Sabbe sattā averā hontu.

May all living beings be free from animosity.

Sabbe sattā abyāpajjhā hontu.

May all living beings be free from oppression.

Sabbe sattā anīghā hontu.

May all living beings be free from trouble.

Sabbe sattā sukhī attānaṃ pariharantu.

May all living beings look after themselves with ease.

(KARUṆĀ — COMPASSION)

Sabbe sattā sabba-dukkhā pamuccantu.

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

(MUDITĀ — APPRECIATION)

Sabbe sattā laddha-sampattito mā vigacchantu.

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

(UPEKKHĀ — EQUANIMITY)

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

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

Yaṃ kammaṃ karissanti kalyāṇaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti.

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

Sabbe sattā sadā hontu
Averā sukha-jīvino.

May all beings live happily,
always free from animosity.

Kataṃ puñña-phalaṃ mayhaṃ
Sabbe bhāgī bhavantu te.

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

Hotu sabbaṃ sumaṅgalaṃ

May there be every good blessing.

Rakkhantu sabba-devatā

May the devas protect you.

Sabba-buddhānubhāvena

Through the power of all the Buddhas,

Sotthī hontu nirantaraṃ

May you forever be well.

Hotu sabbaṃ sumaṅgalaṃ

May there be every good blessing.

Rakkhantu sabba-devatā

May the devas protect you.

Sabba-dhammānubhāvena

Through the power of all the Dhamma,

Sotthī hontu nirantaraṃ

May you forever be well.

Hotu sabbaṃ sumaṅgalaṃ

May there be every good blessing.

Rakkhantu sabba-devatā

May the devas protect you.

Sabba-saṅghānubhāvena

Through the power of all the Sangha,

Sotthī hontu nirantaraṃ

May you forever be well.

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

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

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

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

Handa mayaṃ saraṇa-gamana-pāṭhaṃ bhaṇāma se:

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se:

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

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

"Dveme bhikkhave antā pabbajitena na sevitabbā,

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

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

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

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

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

Precisely this Noble Eightfold 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 Tathagata that — producing vision,producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ,

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

Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,

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

Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,

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

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

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

Saṅkhittena pañcupādānakkhandhā dukkhā.

In short, the five clinging-aggregates are stressful.

Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ,

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

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

Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now 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 being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:

Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti.

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

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

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

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

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

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

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

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

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

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

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

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

And this ten-thousandfold cosmos shivered & quivered & 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 Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.

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

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

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

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

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

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

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

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

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

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

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

Taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vāti."

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

"Aniccaṃ bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

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

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

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

And is that which is inconstant easeful or stressful?

"Dukkhaṃ bhante."

"Stressful, lord."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

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

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

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

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

"What do you think, monks — Are mental processes constant or inconstant?"

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

"Taṃ kiṃ maññatha bhikkhave viññāṇaṃ niccaṃ vā aniccaṃ vāti."

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

"Aniccaṃ bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

Thus, monks, any body whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body —

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Any feeling whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling —

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Any perception whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception —

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Any mental processes whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes —

are to be seen as they actually are with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness —

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, & disenchanted with consciousness.

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'

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

And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.

I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.

And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame.

And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.

And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.

And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.

And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear.

And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.

And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.

And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body.

And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'"

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

And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from the mental effluents.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhū Bhagavato paccassosuṃ.

"Yes, lord," the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

"Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant.

Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful.

Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are not-self."

That is what the Blessed One said. Gratfied, the monks delighted at his words.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhū Bhagavato paccassosuṃ.

"Yes, lord," the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

"I will teach & analyze for you the Noble Eightfold Path. Listen & pay close attention. I will speak."

Evam-bhanteti kho te bhikkhū Bhagavato paccassosuṃ.

"As you say, lord," the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

"Katamo ca bhikkhave ariyo aṭṭhaṅgiko maggo?

Ṅow what, monks, is the Noble Eightfold Path?

Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Katamā ca bhikkhave sammā-diṭṭhi?

And what, monks, is right view?

Yaṃ kho bhikkhave dukkhe ñāṇaṃ dukkha-samudaye ñāṇaṃ dukkha-nirodhe ñāṇaṃ dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ.

Knowledge concerning stress, knowledge concerning the origination of stress, knowledge copncerning the stopping of stress, knowledge concerning the way of practice leading to the stopping of stress:

Ayaṃ vuccati bhikkhave sammā-diṭṭhi.

This, monks, is called right view.

Katamo ca bhikkhave sammā-saṅkappo?

And what, monks, is right resolve?

Yo kho bhikkhave nekkhamma-saṅkappo abyāpāda-saṅkappo avihiṃsā-saṅkappo.

Being resolved on renunciation, on freedom from ill will, on harmlessness:

Ayaṃ vuccati bhikkhave sammā-saṅkappo.

This, monks, is called right resolve.

Katamā ca bhikkhave sammā-vācā?

And what is right speech?

Yā kho bhikkhave musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.

Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter:

Ayaṃ vuccati bhikkhave sammā-vācā.

This, monks, is called right speech.

Katamo ca bhikkhave sammā-kammanto?

And what, monks, is right action?

Yā kho bhikkhave pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahma-cariyā veramaṇī.

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse.

Ayaṃ vuccati bhikkhave sammā-kammanto.

This, monks, is called right action.

Katamo ca bhikkhave sammā-ājīvo?

And what, monks, is right livelihood?

There is the case where a well-instructed disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood:

Ayaṃ vuccati bhikkhave sammā-ājīvo.

This, monks, is called right livelihood.

Katamo ca bhikkhave sammā-vāyāmo?

And what, monks, is right effort?

Idha bhikkhave bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen.

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

Uppannānaṃ kusalānaṃ dhammānaṃ, ṭhitiyā asammosāya bhiyyo-bhāvāya vepullāya bhāvanāya pāripūriyā, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen:

Ayaṃ vuccati bhikkhave sammā-vāyāmo.

This, monks, is called right effort.

Katamā ca bhikkhave sammā-sati?

And what, monks, is right mindfulness?

Idha bhikkhave bhikkhu kāye kāyānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Vedanāsu vedanānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

He remains focused on feelings in & of themselves — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Citte cittānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

He remains focused on the mind in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Dhammesu dhammānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world.

Ayaṃ vuccati bhikkhave sammā-sati.

This, monks, is called right mindfulness.

Katamo ca bhikkhave sammā-samādhi?

And what, monks, is right concentration?

Idha bhikkhave bhikkhu vivicc'eva kāmehi vivicca akusalehi dhammehi, sa-vitakkaṃ sa-vicāraṃ vivekajam-pīti-sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

Vitakka-vicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ cetaso ekodi-bhāvaṃ avitakkaṃ avicāraṃ, samādhijam-pīti-sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.

Pītiyā ca virāgā, upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yan-taṃ ariyā ācikkhanti upekkhako satimā sukha-vihārīti, tatiyaṃ jhānaṃ upasampajja viharati.

With the fading of rapture, he remains in equanimity, is mindful & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.'

Sukhassa ca pahānā dukkhassa ca pahānā, pubbe va somanassa-domanassānaṃ atthaṅgamā, adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ, catutthaṃ jhānaṃ upasampajja viharati.

With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

Ayaṃ vuccati bhikkhave sammā-samādhīti."

This, monks, is called right concentration."

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

I have heard that at one time the Blessed One was staying at Vesāli, in the Peaked Roof Hall in the Great Forest.

Then Mahāpajāpati Gotamī approached the Blessed One and, on approaching, having bowed down to the Blessed One, stood to one side.

As she was standing to one side, she said to the Blessed One: "It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, earnest, & resolute."

"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion;

Saṃyogāya saṃvattanti no visaṃyogāya.

to being fettered, not to being unfettered;

Ācayāya saṃvattanti no apacayāya.

to self-aggrandizement, not to self-effacement;

Mahicchatāya saṃvattanti no appicchatāya.

to overweaning ambition, not to modesty;

Asantuṭṭhiyā saṃvattanti no santuṭṭhiyā.

to discontent, not to contentment;

Saṅgaṇikāya saṃvattanti no pavivekāya.

to entanglement, not to seclusion;

Kosajjāya saṃvattanti no viriyārambhāya.

to laziness, not to activated persistence;,

Dubbharatāya saṃvattanti no subharatāyāti.

to being burdensome, not to being unburdensome':

You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion;

Visaṃyogāya saṃvattanti no saṃyogāya.

to being unfettered, not to being fettered;

Apacayāya saṃvattanti no ācayāya.

to self-effacement, not to self-aggrandizement;,

Appicchatāya saṃvattanti no mahicchatāya.

to modesty, not to overweaning ambition;

Santuṭṭhiyā saṃvattanti no asantuṭṭhiyā.

to contentment, not to discontent;

Pavivekāya saṃvattanti no saṅgaṇikāya.

to seclusion, not to entanglement;

Viriyārambhāya saṃvattanti no kosajjāya.

to activated persistence, not to laziness;

Subharatāya saṃvattanti no dubbharatāyāti.

to being unburdensome, not to being burdensome':

You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

That is what the Blessed One said. Gratified, Mahāpajāpati Gotamī delighted at his words.

Avijjā-paccayā saṅkhārā,

With ignorance as a condition there are processes.

Saṅkhāra-paccayā viññāṇaṃ,

With processes as a condition there is (sensory) consciousness.

Viññāṇa-paccayā nāma-rūpaṃ,

With (sensory) consciousness as a condition there are name & form.

Nāma-rūpa-paccayā saḷāyatanaṃ,

With name & form as a condition there are the six sense media.

Saḷāyatana-paccayā phasso,

With the six sense media as a condition there is contact.

Phassa-paccayā vedanā,

With contact as a condition there is feeling.

Vedanā-paccayā taṇhā,

With feeling as a condition there is craving.

Taṇhā-paccayā upādānaṃ,

With craving as a condition there is clinging.

Upādāna-paccayā bhavo,

With clinging as a condition there is becoming.

Bhava-paccayā jāti,

With becoming as a condition there is birth.

Jāti-paccayā jara-maraṇaṃ soka-parideva-dukkha-domanassupāyāsā sambhavanti.

With birth as a condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play.

Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti.

Thus is the origination of this entire mass of suffering & stress.

Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho,

Now from the remainderless fading & cessation of that very ignorance there is the cessation of processes.

Saṅkhāra-nirodhā viññāṇa-nirodho,

From the cessation of processes there is the cessation of (sensory) consciousness.

Viññāṇa-nirodhā nāma-rūpa-nirodho,

From the cessation of (sensory) consciousness there is the cessation of name & form.

Nāma-rūpa-nirodhā saḷāyatana-nirodho,

From the cessation of name & form there is the cessation of the six sense media.

Saḷāyatana-nirodhā phassa-nirodho,

From the cessation of the six sense media there is the cessation of contact.

Phassa-nirodhā vedanā-nirodho,

From the cessation of contact there is the cessation of feeling.

Vedanā-nirodhā taṇhā-nirodho,

From the cessation of feeling there is the cessation of craving.

Taṇhā-nirodhā upādāna-nirodho,

From the cessation of craving there is the cessation of clinging.

Upādāna-nirodhā bhava-nirodho,

From the cessation of clinging there is the cessation of becoming.

Bhava-nirodhā jāti-nirodho,

From the cessation of becoming there is the cessation of birth.

Jāti-nirodhā jara-maraṇaṃ soka-parideva-dukkha-domanassupāyāsā nirujjhanti.

From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease.

Evam-etassa kevalassa dukkhakkhandhassa, nirodho hoti.

Thus is the cessation of this entire mass of suffering & stress.

Evam-me sutaṃ. Ekaṃ samayaṃ Bhagavā, Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme. Tatra kho Bhagavā bhikkhū āmantesi, "Bhikkhavo" ti. "Bhadante" te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad-avoca: "Chayime bhikkhave dhammā sārāṇīyā piya-karaṇā garu-karaṇā, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattanti. Katame cha?

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monk, "Monks!" "Yes, lord," the monks responded. The Blessed One said: "Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six?

"Idha bhikkhave bhikkhuno, mettaṃ kāya-kammaṃ paccupaṭṭhitaṃ hoti, sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.

[1] "There is the case where a monk is set on bodily acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'aparaṃ bhikkhave bhikkhuno, mettaṃ vacī-kammaṃ paccupaṭṭhitaṃ hoti, sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.

[2] "Furthermore, the monk is set on verbal acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'aparaṃ bhikkhave bhikkhuno, mettaṃ mano-kammaṃ paccupaṭṭhitaṃ hoti, sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.

[3] "Furthermore, the monk is set on mental acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'aparaṃ bhikkhave bhikkhu, ye te lābhā dhammikā dhamma-laddhā, antamaso patta-pariyāpanna-mattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇa-bhogī. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.

[4] "Furthermore, whatever righteous gains the monk may obtain in a righteous way — even if only as much as the alms in his bowl — he does not consume them alone. He consumes them after sharing them in common with his virtuous fellows in the holy life. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'aparaṃ bhikkhave bhikkhu, yāni tāni sīlāni akhaṇḍāni achiddāni asabalāni akammāsani, bhujissāni viññūpasatthāni aparāmatthāni samadhi-saṃvattanikāni. Tathārūpesu sīlesu sīla-sāmaññagato viharati, sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.

[5] "Furthermore — with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration — the monk dwells with his virtue on a par with that of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Puna c'aparaṃ bhikkhave bhikkhu, yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā-dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi-sāmaññagato viharati, sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.

[6] "Furthermore — with reference to views that are noble, leading outward, that lead those who act in accordance with them to the right ending of suffering & stress — the monk dwells with his views on a par with those of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

"Ime kho bhikkhave cha dhammā sārāṇīyā piya-karaṇā garu-karaṇā, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattantī" ti.

"These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity."

Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṃ, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Evam-me sutaṃ. Ekaṃ samayaṃ Bhagavā, Rājagahe viharati, Gijjhakūṭe Pabbate. Tatra kho Bhagavā bhikkhū āmantesi, "Satta vo bhikkhave aparihāniye dhamme desessāmi. Taṃ suṇātha sādhukaṃ manasikarotha bhāsissāmī" ti.

I have heard that on one occasion the Blessed One was staying in Rajagaha, on Vulture Peak Mountain. There he addressed the monks: "Monks, I will teach you the seven conditions that lead to no decline. Listen & pay close attention. I will speak."

"Evam-bhante" ti kho te bhikkhū Bhagavato paccassosuṃ.

"Yes, lord," the monks responded.

Bhagavā etad-avoca: "Katame ca bhikkhave satta aparihāniyā dhammā?

The Blessed One said: "And which seven are the conditions that lead to no decline?

"Yāvakīvañca bhikkave bhikkhū, abhiṇha-sannipātā bhavissanti sannipāta-bahulā, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

[1] "As long as the monks meet often, meet a great deal, their growth can be expected, not their decline.

"Yāvakīvañca bhikkave bhikkhū, samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅgha-karaṇīyāni karissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

[2] "As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Sangha business in harmony, their growth can be expected, not their decline.

"Yāvakīvañca bhikkave bhikkhū, apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti. Yathā-paññattesu sikkhāpadesu samādāya vattissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

[3] "As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline.

"Yāvakīvañca bhikkave bhikkhū, ye te bhikkhū therā rattaññū cira-pabbajitā, saṅgha-pitaro saṅgha-pariṇāyakā, te sakkarissanti garukarissanti mānessanti pūjessanti tesañca sotabbaṃ maññissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

[4] "As long as the monks honor, respect, venerate, & do homage to the elder monks — those with seniority who have long been ordained, the fathers of the Sangha, leaders of the Sangha — regarding them as worth listening to, their growth can be expected, not their decline.

"Yāvakīvañca bhikkave bhikkhū, uppannāya taṇhāya ponobbhavikāya no vasaṃ gacchissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

[5] "As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline.

"Yāvakīvañca bhikkave bhikkhū, āraññakesu senāsanesu sāpekkhā bhavissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

[6] "As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline.

"Yāvakīvañca bhikkave bhikkhū, paccattaññeva satiṃ upaṭṭhapessanti, 'Kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ. Āgatā ca pesalā sabrahmacārī phāsu vihareyyunti,' vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.

[7] "As long as the monks each keep firmly in mind: 'If there are any well-behaved fellow-followers of the holy life who have yet to come, may they come; and may the well-behaved fellow-followers of the holy life who have come live in comfort,' their growth can be expected, not their decline.

"Yāvakīvañca bhikkave ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihānī" ti.

"As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks' growth can be expected, not their decline."

Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṃ, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

[Evam-me sutaṃ.] Ekaṃ samayaṃ Bhagavā, Sakkesu viharati Kapilavatthusmiṃ Mahāvane, mahatā bhikkhu-saṅghena saddhiṃ pañca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhātūthi devatā yebhuyyena sannipatitā honti Bhagavantaṃ dassanāya bhikkhu-saṅghañca.

I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of approximately five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sangha.

Atha kho catunnaṃ suddhāvāsa-kāyikānaṃ devānaṃ etadahosi, "Ayaṃ kho Bhagavā Sakkesu viharati Kapilavatthusmiṃ Mahāvane, mahatā bhikkhu-saṅghena saddhiṃ pañca-mattehi bhikkhu-satehi, sabbeheva arahantehi. Dasahi ca loka-dhātūthi devatā yebhuyyena sannipatitā honti Bhagavantaṃ dassanāya bhikkhu-saṅghañca. Yannūna mayampi yena Bhagavā ten'upasaṅkameyyāma, upasaṅkamitvā Bhagavato santike pacceka-gāthā bhāseyyāmāti."

Then the thought occurred to four devatās of the ranks from the Pure Abodes: "The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of about five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems have gathered in order to see the Blessed One & the Bhikkhu Sangha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence."

Atha kho tā devatā seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evameva suddhāvāsesu devesu antarahitā Bhagavato purato pāturahaṃsu. Atho kho tā devatā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho ekā devatā Bhagavato santike imaṃ gāthaṃ abhāsi.

Then, just as a strong man might extend his flexed arm or flex his extended arm, those devatās disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Having paid homage to the Blessed One, they stood to one side. As they were standing there, one devatā recited this verse in the Blessed One's presence:

Atha kho Bhagavā bhikkhū āmantesi, "Yebhuyyena bhikkhave dasasu loka-dhātūsu devatā sannipatitā honti Tathāgataṃ dassanāya bhikkhu-saṅghañca. Yepi te bhikkhave ahesuṃ atītam-addhānaṃ arahanto Sammā-sambuddhā, tesampi Bhagavantānaṃ eta-paramāyeva devatā sannipatitā ahesuṃ, seyyathāpi mayhaṃ etarahi. Yepi te bhikkhave bhavissanti anāgatam-addhānaṃ arahanto Sammā-sambuddhā, tesampi Bhagavantānaṃ eta-paramāyeva devatā sannipatitā bhavissanti, seyyathāpi mayhaṃ etarahi.

Then the Blessed One addressed the monks: "Monks, most of the devatās from ten world-systems have gathered in order to see the Tathagata & the Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly Self-awakened, at most had their devatā-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devatā-gathering like mine at the present.

Silokam-anukassāmi
Yattha bhummā tadassitā
Ye sitā giri-gabbharaṃ
Pahitattā samāhitā
Puthū sīhāva sallīnā
Loma-haṃsābhisambhuno
Odāta-manasā suddhā
Vippasannam-anāvilā

Bhiyyo pañca-sate ñatvā
Vane Kāpilavatthave
Tato āmantayi Satthā
Sāvake sāsane rate
"Deva-kāyā abhikkantā
Te vijānātha bhikkhavo"
Te ca ātappam-akaruṃ
Sutvā Buddhassa sāsanaṃ
Tesam-pāturahu ñāṇaṃ
Amanussāna dassanaṃ
Appeke satam-addakkhuṃ
Sahassaṃ atha sattariṃ
Sataṃ eke sahassānaṃ
Amanussānam-addasuṃ
Appekenantam-addakkhuṃ
Disā sabbā phuṭā ahuṃ

Tañca sabbaṃ abhiññāya
Vavakkhitvāna cakkhumā
Tato āmantayi Satthā
Sāvake sāsane rate
"Deva-kāyā abhikkantā
Te vijānātha bhikkhavo
Ye vohaṃ kittayissāmi
Girāhi anupubbaso."

Satta-sahassā va yakkhā
Bhummā Kāpilavatthavā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Cha-sahassā hemavatā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Sātāgirā ti-sahassā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Iccete soḷasa-sahassā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Vessāmittā pañca-satā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Kumbhīro Rājagahiko
Vepullassa nivesanaṃ
Bhiyyo naṃ sata-sahassaṃ
Yakkhānaṃ payirupāsati
Kumbhīro Rājagahiko
Sop'āga samitiṃ vanaṃ.

Kumbhīra from Rājagaha, who dwells on Mount Vepulla, accompanied by more than 100,000 yakkhas — Kumbhīra from Rājagaha: He, too, has come to the forest meeting.

Purimañca disaṃ rājā
Dhataraṭṭho pasāsati
Gandhabbānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Dakkhiṇañca disaṃ rājā
Virūḷho tappasāsati
Kumbhaṇḍānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Pacchimañca disaṃ rājā
Virūpakkho pasāsati
Nāgānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Uttarañca disaṃ rājā
Kuvero tappasāsati
Yakkhānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Purima-disaṃ Dhataraṭṭho
Dakkhiṇena Virūḷhako
Pacchimena Virūpakkho
Kuvero uttaraṃ disaṃ
Cattāro te mahārājā
Samantā caturo disā
Daddallamānā aṭṭhaṃsu
Vane Kāpilavatthave

Tesaṃ māyāvino dāsā
Āgū vañcanikā saṭhā
Māyā Kuṭeṇḍu Veṭeṇḍu
Viṭū ca Viṭuṭo saha
Candano Kāma-seṭṭho ca
Kinnughaṇḍu Nighaṇḍu ca
Panādo Opamañño ca
Deva-sūto ca Mātali
Cittaseno ca gandhabbo
Naḷorājā Janosabho
Āgū Pañcasikho ceva
Timbarū Suriyavacchasā
Ete caññe ca rājāno
Gandhabbā saha rājubhi
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Athāgū Nābhasā nāgā
Vesālā saha Tacchakā
Kambal'Assatarā āgū
Pāyāgā saha ñātibhi
Yāmunā Dhataraṭṭhā ca
Āgū nāgā yasassino
Erāvaṇṇo mahānāgo
Sop'āga samitiṃ vanaṃ.

Ye nāga-rāje sahasā haranti
Dibbā dijā pakkhi visuddha-cakkhū
Vehāyasā te vana-majjha-pattā
Citrā Supaṇṇā iti tesa'nāmaṃ
Abhayantadā nāga-rājānamāsi
Supaṇṇato khemam-akāsi Buddho
Saṇhāhi vācāhi upavhayantā
Nāgā Supaṇṇā saraṇam-akaṃsu Buddhaṃ

Jitā vajira-hatthena
Samuddaṃ asurā sitā
Bhātaro Vāsavassete
Iddhimanto yasassino
Kālakañjā mahābhismā
Asurā Dānaveghasā
Vepacitti Sucitti ca
Pahārādo Namucī saha
Satañca Bali-puttānaṃ
Sabbe Veroca-nāmakā
Sannayhitvā baliṃ senaṃ
Rāhu-bhaddam-upāgamuṃ
Samayodāni bhaddante
Bhikkhūnaṃ samitaṃ vanaṃ

Āpo ca devā Paṭhavī ca
Tejo Vāyo tad-āgamuṃ
Varuṇā Vāruṇā devā
Somo ca Yasasā saha
Mettā-Karuṇā-kāyikā
Āgū devā yasassino
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Veṇḍū ca devā Sahalī ca
Asamā ca duve Yamā
Candassūpanisā devā
Candam-āgū purakkhitā
Suriyassūpanisā devā
Suriyam-āgū purakkhitā
Nakkhattāni purakkhitvā
Āgū mandavalāhakā
Vasūnaṃ Vāsavo seṭṭho
Sakkop'āga purindado
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Athāgū Sahabhū devā
Jalam-aggi-sikhāriva
Ariṭṭhakā ca Rojā ca
Ummā-pupphanibhāsino
Varuṇā Sahadhammā ca
Accutā ca Anejakā
Sūleyya-Rucirā āgū
Āgū Vāsavanesino
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Samānā Mahāsamānā
Mānusā Mānusuttamā
Khiḍḍā-padūskikā āgū
Āgū Mano-padūsikā
Athāgū Harayo devā
Ye ca Lohitavāsino
Pāragā Mahāpāragā
Āgū devā yasassino
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Sukkā Karumhā Aruṇā
Āgū Veghanasā saha
Odātagayhā pāmokkhā
Āgū devā Vicakkhaṇā
Sadāmattā Hāragajā
Missakā ca yasassino
Thanayaṃ āgā Pajunno
Yo disā abhivassati
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Khemiyā Tusitā Yāmā
Kaṭṭhakā ca yasassino
Lambitakā Lāmaseṭṭhā
Jotināmā ca āsavā
Nimmānaratino āgū
Athāgū Paranimmitā
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.

Saṭṭhete deva-nikāyā
Sabbe nānatta-vaṇṇino
Nāmanvayena āgañchuṃ
Ye caññe sadisā saha
'Pavuttha-jātim-akkhīlaṃ
Ogha-tiṇṇam-anāsavaṃ
Dakkhemoghataraṃ nāgaṃ
Candaṃ va asitātitaṃ.'

Subrahmā Paramatto ca
Puttā iddhimato saha
Sanaṅkumāro Tisso ca
Sop'āga samitiṃ vanaṃ.
Sahassa-brahma-lokānaṃ
Mahā-brahmābhitiṭṭhati
Upapanno jutimanto
Bhismā-kāyo yasassi so
Desettha issarā āgū
Pacceka-vasavattino
Tesañca majjhato āgā
Hārito parivārito."

Te ca sabbe abhikkante
Sinde deve sabrahmake
Māra-senā abhikkāmi
Passa kaṇhassa mandiyaṃ
"Etha gaṇhatha bandhatha
Rāgena bandhamatthu vo
Samantā parivāretha
Mā vo muñcittha koci naṃ."
Iti tattha mahāseno
Kaṇha-senaṃ apesayi
Pāṇinā talam-āhacca
Saraṃ katvāna bheravaṃ
Yathā pāvussako megho
Thanayanto savijjuko
Tadā so paccudāvatti
Saṅkuddho asayaṃ-vase

Tañca sabbaṃ abhiññāya
Vavakkhitvāna cakkhumā
Tato āmantayi Satthā
Sāvake sāsane rate
"Māra-senā abhikkantā
Te vijānātha bhikkhavo"
Te ca ātappam-akaruṃ
Sutvā Buddhassa sāsanaṃ
Vītarāgehi pakkāmuṃ
Nesaṃ lomampi iñjayuṃ
Sabbe vijita-saṅgāmā
Bhayātītā yasassino
Modanti saha bhūtehi,
Sāvakā te janesutāti.

Jay'āsan'āgatā Buddhā
	Jetvā Māraṃ savāhanaṃ
Catu-saccāsabhaṃ rasaṃ
	Ye piviṅsu narāsabhā

The Buddhas, noble men who drank the nectar of the four noble truths, having come to the victory seat, having defeated Māra together with his mount:

Taṇhaṅkar'ādayo Buddhā
	Aṭṭha-vīsati nāyakā
Sabbe patiṭṭhitā mayhaṃ
	Matthake te munissarā

These Buddhas — 28 leaders, sovereign sages beginning with Taṇhaṅkara — are all established on the crown of my head.

Sīse patiṭṭhito mayhaṃ
	Buddho dhammo dvilocane
Saṅgho patiṭṭhito mayhaṃ
	Ure sabba-guṇākaro

The Buddha is established in my head, the Dhamma in my two eyes, the Saṅgha — the mine of all virtues — is established in my chest.

Hadaye me Anuruddho
	Sārīputto ca dakkhiṇe
Koṇḍañño piṭṭhi-bhāgasmiṃ
	Moggallāno ca vāmake

Anuruddha is in my heart, and Sārīputta on my right. Koṇḍañña is behind me, and Moggallāna on my left.

Dakkhiṇe savane mayhaṃ
	Āsuṃ Ānanda-Rāhulo
Kassapo ca Mahānāmo
	Ubh'āsuṃ vāma-sotake

Ānanda & Rāhula are in my right ear, Kassapa & Mahānāma are both in my left ear.

Kesante piṭṭhi-bhāgasmiṃ
	Suriyova pabhaṅkaro
Nisinno siri-sampanno
	Sobhito muni-puṅgavo

Sobhita, the noble sage, sits in consummate glory, shining like the sun all over the hair at the back of my head.

Kumāra-kassapo thero
	Mahesī citta-vādako
So mayhaṃ vadane niccaṃ
	Patiṭṭhāsi guṇākaro

Elder Kumārakassapa — great sage, brilliant speaker, a mine of virtue — is constantly in my mouth.

Puṇṇo Aṅgulimālo ca
	Upālī Nanda-Sīvalī
Therā pañca ime jātā
	Nalāṭe tilakā mama

These five elders — Puṇṇa, Aṅgulimāla, Upālī, Nanda, & Sīvalī — have arisen as auspicious marks at the middle of my forehead.

Sesāsīti mahātherā
	Vijitā jina-sāvakā
Etesīti mahātherā
	Jitavanto jinorasā
Jalantā sīla-tejena
	Aṅgamaṅgesu saṇṭhitā

The rest of the 80 great elders — victorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtue — are established in the various parts of my body.

Ratanaṃ purato āsi
	Dakkhiṇe Metta-suttakaṃ
Dhajaggaṃ pacchato āsi
	Vāme Aṅgulimālakaṃ

Khandha-Mora-parittañca
	Āṭānāṭiya-suttakaṃ
Ākāse chadanaṃ āsi
	Sesā pākāra-saṇṭhitā

The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the Aṅgulimāla Paritta to the left. The Khandha & Mora Parittas and the Āṭānāṭiya Sutta are a roof in space. The remaining suttas are established as a rampart.

Jināṇābala-saṃyuttā
	Satta-pākāra-laṅkatā
Vāta-pitt'ādi-sañjātā
	Bāhir'ajjhatt'upaddavā
Asesā vinayaṃ yantu
	Ananta-jina-tejasā

Bound by the Victor's authority & strength, seven ramparts arrayed against them, may all misfortunes within & without — caused by such things as wind or bile — be destroyed without trace through the unending Victor's majesty.

Vasato me sakiccena
	Sadā Sambuddha-pañjare
Jina-pañjara-majjhamhi
	Viharantaṃ mahītale
Sadā pālentu maṃ sabbe
	Te mahā-purisāsabhā

As I dwell, in all my affairs, always in the cage of the Self-awakened One, living on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men.

Iccevamanto sugutto surakkho
Jinānubhāvena jit'upaddavo
Dhammānubhavena jitārisaṅgho
Saṅghānubhāvena jit'antarāyo
Saddhammānubhāva-pālito carāmi jina-pañjareti.

Thus am I utterly well-sheltered, well-protected.
Through the power of the Victor, misfortunes are vanquished.
Through the power of the Dhamma, the enemy horde is vanquished.
Through the power of the Saṅgha, dangers are vanquished.
Guarded by the power of the True Dhamma,
I go about in the Victor's Cage.

Mayaṃ bhante, ti-saraṇena saha pañca sīlāni yācāma.

Venerable Sir, we request the Three Refuges & the Five Precepts.

Dutiyampi mayaṃ bhante...

Venerable Sir, a second time...

Tatiyampi mayaṃ bhante...

Venerable Sir, a third time...

Namo tassa bhagavato arahato sammā-sambuddhassa.

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

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Sangha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

This ends the going for refuge.

Āma bhante.

Yes, Venerable Sir.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from stealing.

Kāmesu micchācārā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from sexual misconduct.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

Imāni pañca sikkhā-padāni:

These are the five training rules.

Sīlena sugatiṃ yanti.

Through virtue they go to a good bourn.

Sīlena bhoga-sampadā.

Through virtue is wealth attained.

Sīlena nibbutiṃ yanti.

Through virtue they go to Liberation.

Tasmā sīlaṃ visodhaye.

Therefore we should purify our virtue.

Mayaṃ bhante, ti-saraṇena saha aṭṭha sīlāni yācāma.

Venerable Sir, we request the Three Refuges & the Eight Precepts.

Dutiyampi mayaṃ bhante...

Venerable Sir, a second time...

Tatiyampi mayaṃ bhante...

Venerable Sir, a third time...

Namo tassa bhagavato arahato sammā-sambuddhassa.

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

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Sangha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

This ends the going for refuge.

Āma bhante.

Yes, Venerable Sir.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from stealing.

Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from sexual intercourse.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from eating after noon & before dawn.

Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from high & luxurious seats & beds.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Arahaṃ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṃ bhagavantaṃ abhivādemi.

I bow down before the Awakened, Blessed One.

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṃ namassāmi.

I pay homage to the Dhamma.

Supaṭipanno bhagavato sāvaka-saṅgho.

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

Saṅghaṃ namāmi.

I pay respect to the Sangha.

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

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

Venerable sir, I take refuge in the Blessed One — though he long ago attained Liberation — together with the Dhamma & the Bhikkhu Sangha. May the Sangha regard me as one gone forth, having attained refuge from this day forward.

Ahaṃ bhante, ti-saraṇena saha aṭṭha sīlāni yācāmi.

Venerable Sir, I request the Three Refuges & the Eight Precepts.

Dutiyampi ahaṃ bhante...

Venerable Sir, a second time...

Tatiyampi ahaṃ bhante...

Venerable Sir, a third time...

Namo tassa bhagavato arahato sammā-sambuddhassa.

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

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Sangha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

This ends the going for refuge.

Āma bhante.

Yes, Venerable Sir.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from stealing.

Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from sexual intercourse.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from eating after noon & before dawn.

Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from high & luxurious seats & beds.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

May the Triple Gem forgive us for any wrong we have done out of carelessness in thought, word, or deed.

Ahaṃ khamāmi, tumhehi pi me khamitabbaṃ.

I forgive you; may you all also forgive me.

Khamāma bhante.

We forgive you, Venerable Sir.

Sādhu bhante.

Very good, Venerable Sir.

Ahaṃ khamāmi, tayā pi me khamitabbaṃ.

I forgive you; may you all also forgive me.

Khamāmi bhante.

I forgive you, Venerable Sir.

Sādhu bhante.

Very good, Venerable Sir.

Imāni mayaṃ bhante, bhattāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these foods of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these foods, together with their accompanying articles, for our long-term welfare & happiness.

Imāni mayaṃ bhante, bhattāni, saparivārāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these foods of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these foods, together with their accompanying articles, for our long-term welfare & happiness.

Imāni mayaṃ bhante, saṅgha-dānāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni saṅgha-dānāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these Sangha gifts of ours to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these Sangha gifts for our long-term welfare & happiness.

Imāni mayaṃ bhante, saṅgha-dānāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni saṅgha-dānāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these Sangha gifts of ours to the virtuous ones. May our virtuous ones accept these Sangha gifts for our long-term welfare & happiness.

Imāni mayaṃ bhante, paṅsukūla-cīvarāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, paṅsukūla-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these cast-off cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these cast-off cloths, together with their accompanying articles, for our long-term welfare & happiness.

Imāni mayaṃ bhante, paṅsukūla-cīvarāni, saparivārāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, paṅsukūla-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these cast-off cloths of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these cast-off cloths, together with their accompanying articles, for our long-term welfare & happiness.

Yagghe bhante saṅgho jāneyya: Ayaṃ paṭhama-bhāgo therassa pāpuṇāti. Avasesā bhāgā amhākaṃ pāpuṇantu. Bhikkhū ca (sāmaṇerā ca gahaṭṭhā ca)* yathā-sukhaṃ paribhuñjantu.

May the Sangha please pay attention: The first share [of this gift] goes to the senior monk. May the remaining shares be ours. May the monks, (the novices, & the lay people)* [living here] use these things as they please.

Imāni mayaṃ bhante, vassāvāsika-cīvarāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, vassāvāsika-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these Rains bathing cloths of ours, together with their accompanying articles, to the Bhikkhu Sangha. May our Bhikkhu Sangha accept these Rains bathing cloths, together with their accompanying articles, for our long-term welfare & happiness.

Imāni mayaṃ bhante, vassāvāsika-cīvarāni, saparivārāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, vassāvāsika-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these Rains bathing cloths of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these Rains bathing cloths, together with their accompanying articles, for our long-term welfare & happiness.

Imāni mayaṃ bhante, dīpa-dhūpa-puppha-varāni, ratanattayasseva, abhipūjema. Amhākaṃ, ratanattayassa pūjā, dīgha-rattaṃ, hita-sukhāvahā hotu, āsavakkhayappattiyā, saṃvattatu.

We offer these excellent candles, incense sticks, & flowers in homage to the Triple Gem. May our homage of the Triple Gem bring about our long-term welfare & happiness; may it lead to the attainment of the ending of defilement.

Imaṃ bhante, saparivāraṃ, kaṭhina-cīvara-dussaṃ, saṅghassa, oṇojayāma. Sādhu no bhante, saṅgho, imaṃ, saparivāraṃ, kaṭhina-cīvara-dussaṃ, paṭiggaṇhātu, paṭiggahetvā ca, iminā dussena, kaṭhinaṃ attharatu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

Venerable Sirs, we present this kathina-robe cloth, together with its accompanying articles, to the Sangha. May our Sangha please accept this kathina- robe cloth, together with its accompanying articles, and having accepted it, spread the kathina with this cloth for our long-term welfare & happiness.

Imāni mayaṃ bhante, senāsanāni, āgatānāgatassa, cātuddisassa, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, senāsanāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.

We present these lodgings to the Bhikkhu Sangha of the four directions, both those who have come & those who have yet to come. May our Bhikkhu Sangha accept these lodgings for our long-term welfare & happiness.

(LEADER):

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

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

(ALL):

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

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

Yam-amha kho mayaṃ, Bhagavantaṃ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṃ Bhagavato dhammaṃ rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavā, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jātiyā, gotamo gottena;

was born in the Middle Country, the Ariyaka race, the noble warrior class, & the Gotama lineage.

Sakya-putto Sakya-kulā pabbajito, sadevake loke samārake sabrahmake, sassamaṇa-brāhmaṇiya pajāya sadeva-manussāya, anuttaraṃ sammā-sambodhiṃ abhisambuddho.

A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life, & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras, & Brahmas, its generations with their contemplatives & priests, their rulers & common people.

Nissaṃsayaṃ kho so Bhagavā, arahaṃ sammā-sambuddho, vijjā-caraṇa-sampanno sugato loka-vidū, anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā.

There is no doubt that the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed.

Svākkhāto kho pana, tena Bhagavatā dhammo, sandiṭṭhiko akāliko ehi-passiko, opanayiko paccattaṃ veditabbo viññūhi.

And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves.

Supaṭipanno kho panassa, Bhagavato sāvaka-saṅgho, uju-paṭipanno Bhagavato sāvaka-saṅgho, ñāya-paṭipanno Bhagavato sāvaka-saṅgho, sāmīci-paṭipanno Bhagavato sāvaka-saṅgho, yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā.

And that the Community of the Blessed One's disciples — the four pairs, the eight types of Noble Ones — have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully.

Ayaṃ kho pana paṭimā, taṃ Bhagavantaṃ uddissa katā patiṭṭhāpitā, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.

This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.

[Ayaṃ kho pana thūpo, taṃ Bhagavantaṃ uddissa kato patiṭṭhāpito, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.

This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.]

Mayaṃ kho etarahi, imaṃ visākha-puṇṇamī-kālaṃ, tassa Bhagavato jāti-sambodhi-nibbāna-kāla-sammataṃ patvā, imaṃ ṭhānaṃ sampattā.

Now, on this full moon day of Visakha — recognized as the date of the Blessed One's birth, Awakening, & total Liberation — we have gathered together in this place.

Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold.

Sādhu no bhante Bhagavā, sucira-parinibbutopi, ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno,

Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.

Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.

May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

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

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

Yam-amha kho mayaṃ, Bhagavantaṃ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṃ Bhagavato dhammaṃ rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavā, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jātiyā, gotamo gottena;

was born in the Middle Country, the Ariyaka race, the noble warrior class & the Gotama lineage.

Sakya-putto Sakya-kulā pabbajito, sadevake loke samārake sabrahmake, sassamaṇa-brāhmaṇiya pajāya sadeva-manussāya, anuttaraṃ sammā-sambodhiṃ abhisambuddho.

A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras & Brahmas, its generations with their contemplatives & priests, their rulers & common people.

Nissaṃsayaṃ kho so Bhagavā, arahaṃ sammā-sambuddho, vijjā-caraṇa-sampanno sugato loka-vidū, anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā.

There is no doubt that the Blessed One is worthy and Rightly Self-Awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed.

Svākkhāto kho pana, tena Bhagavatā dhammo, sandiṭṭhiko akāliko ehi-passiko, opanayiko paccattaṃ veditabbo viññūhi.

And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves.

Supaṭipanno kho panassa, Bhagavato sāvaka-saṅgho, uju-paṭipanno bhagavato sāvaka-saṅgho, ñāya-paṭipanno bhagavato sāvaka-saṅgho, sāmīci-paṭipanno bhagavato sāvaka-saṅgho, yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā.

And that the Community of the Blessed One's disciples — the four pairs, the eight types of Noble Ones — have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully.

Ayaṃ kho pana paṭimā, taṃ Bhagavantaṃ uddissa katā patiṭṭhāpitā, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.

This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.

[Ayaṃ kho pana thūpo, taṃ Bhagavantaṃ uddissa kato atiṭṭhāpito, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.

This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.]

Mayaṃ kho etarahi, imaṃ visākha-puṇṇamito paraṃ aṭṭhamī-kālaṃ, tassa Bhagavato sarīrajjhāpana-kāla-sammataṃ patvā, imaṃ ṭhānaṃ sampattā.

Now, on this eighth day after the full moon day of Visakha — recognized as the date of the Blessed One's cremation — we have gathered together in this place.

Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold.

Sādhu no bhante bhagavā, sucira-parinibbutopi, ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno,

Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.

Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.

May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

(LEADER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:

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

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

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

Yam-amha kho mayaṃ, Bhagavantaṃ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṃ Bhagavato dhammaṃ rocema:

The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:

Ahosi kho so Bhagavā, arahaṃ sammā-sambuddho, sattesu kāruññaṃ paṭicca, karuṇāyako hitesī, anukampaṃ upādāya, āsāḷha-puṇṇamiyaṃ, Bārāṇasiyaṃ isipatane migadāye, pañca-vaggiyānaṃ bhikkūnaṃ, anuttaraṃ dhamma-cakkaṃ paṭhamaṃ pavattetvā, cattāri ariya-saccāni pakāsesi.

is a Worthy One, Rightly Self-awakened. Through his compassion & sympathy for living beings, compassionately desiring their welfare, he first set the unexcelled Wheel of Dhamma in motion on the full moon night of the month of Asalha, in the Deer Refuge at the Meeting Place of the Seers near Varanasi, and proclaimed the Four Noble Truths to the Group of Five Monks.

Tasmiñca kho samaye, pañca-vaggiyānaṃ bhikkhūnaṃ pāmukho, āyasmā Añña-koṇḍañño, Bhagavantaṃ dhammaṃ sutvā, virajaṃ vītamalaṃ dhamma-cakkhuṃ paṭilabhitvā, "Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti."

At that time, the leader of the Group of Five Monks — Venerable Añña-Kondañña — having listened to the Blessed One's teaching, gained the vision of Dhamma that, "Whatever is subject to origination is all subject to cessation."

Bhagavantaṃ upasampadaṃ yācitvā, Bhagavatoyeva santike, ehi-bhikkhu-upasampadaṃ paṭilabhitvā, Bhagavato dhamma-vinaye ariya-sāvaka-saṅgho, loke paṭhamaṃ uppanno ahosi.

Having asked for ordination, he gained the Come-Bhikkhu ordination in the Blessed One's very presence, and so became the world's first noble disciple in the Blessed One's doctrine & discipline.

Tasmiñcāpi kho samaye, saṅgha-ratanaṃ loke paṭhamaṃ uppannaṃ ahosi. Buddha-ratanaṃ dhamma-ratanaṃ saṅgha-ratanaṃ, tiratanaṃ sampuṇṇaṃ ahosi.

And at that time the Gem of the Sangha first appeared in the world, making the Triple Gem — the Gem of the Buddha, the Gem of the Dhamma, & the Gem of the Sangha — complete.

Mayaṃ kho etarahi, imaṃ āsāḷha-puṇṇamī-kālaṃ, tassa Bhagavato dhamma-cakkappavattana-kāla-sammatañca, ariya-sāvaka-saṅgha-uppatti-kāla-sammatañca, ratanattaya-sampuraṇa-kāla-sammatañca patvā, imaṃ ṭhānaṃ sampattā,

Now, on this full moon day of Asalha — recognized as the date of the Blessed One's setting the Wheel of Dhamma in motion, the date of the arising of the Community of the Noble Disciples, and of the completion of the Triple Gem — we have gathered together in this place.

Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold.

Sādhu no bhante Bhagavā, sucira-parinibbutopi, ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno,

Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.

Ime amhehi gahite sakkāre, paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.

May he accept the offerings we hold, for the sake of our long-term welfare & happiness.

(LEADER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:

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

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

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

Ajjāyaṃ māgha-puṇṇamī sampattā, māgha-nakkhattena puṇṇa-cando yutto, yattha Tathāgato arahaṃ sammā-sambuddho, cāturaṅgike sāvaka-sannipāte, ovāda-pāṭimokkhaṃ uddisi.

Today is the full moon day in the month of Magha, the date on which the Tathagata — the Worthy One, Rightly Self- awakened — held the four-factored meeting of his disciples and gave the Patimokkha Exhortation.

Tadā hi aḍḍha-terasāni bhikkhu-satāni, sabbesaṃyeva khīṇāsavānaṃ, sabbe te ehi-bhikkhukā, sabbepi te anāmantitāva, Bhagavato santikaṃ āgatā, Veḷuvane kalandaka-nivāpe, māgha-puṇṇamiyaṃ vaḍḍhamāna- kacchāyāya.

At that time, 1,250 monks — all entirely free of defilements, all recipients of the Come-Bhikkhu ordination, all unnotified of the meeting — came to the Blessed One's presence in the Squirrels' Feeding Ground in the Bamboo Forest on the afternoon of the full moon day in Magha.

Tasmiñca sannipāte, Bhagavā visuddh'uttam'uposathaṃ akāsi, ovāda-pāṭimokkhaṃ uddisi.

In that meeting, the Blessed One led an utterly pure full moon observance and gave the Patimokkha Exhortation.

Ayaṃ amhākaṃ Bhagavato, ekoyeva sāvaka-sannipāto ahosi, cāturaṅgiko, aḍḍha-terasāni bhikkhu-satāni, sabbesaṃ yeva khīṇāsavānaṃ.

This was the only time our Blessed One held a four-factored meeting with his disciples, 1,250 monks, all entirely free of defilement.

Mayandāni, imaṃ māgha-puṇṇamī-nakkhatta-samayaṃ, takkālasadisaṃ sampattā, sucira-parinibbutampi taṃ Bhagavantaṃ samanussaramāna, imasmiṃ tassa Bhagavato sakkhi-bhūte cetiye,

Now, on this same date — the full moon day in Magha — remembering the Blessed One, even though he long ago gained Total Liberation, we have come to this memorial to him.

Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,

We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.

Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.

Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold.

Sādhu no bhante Bhagavā, sasāvaka-saṅgho, sucira-parinibbutopi, guṇehi dharamāno,

Although the Blessed One, together with that Community of his Noble Disciples, long ago attained total Liberation, they are remembered through their virtues.

Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.

May he accept the offerings we hold, for the sake of our long- term welfare & happiness.

Ukāsa, dvāra-tayena kataṃ, sabbaṃ apāradhaṃ khamatu no (me) bhante.

We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong we (I) have done with the three doors (of body, speech, & mind).

Vandāmi bhante cetiyaṃ, sabbaṃ sabbattha ṭhāne, supatiṭṭhitaṃ sārīraṅka-dhātuṃ, mahā-bodhiṃ buddha-rūpaṃ, sakkāratthaṃ.

I revere every stupa established in every place, every Relic of the Buddha's body, every Great Bodhi tree, every Buddha image that is an object of veneration.

Ahaṃ vandāmi dhātuyo, ahaṃ vandāmi sabbaso, iccetaṃ ratana-tayaṃ, ahaṃ vandāmi sabbadā.

I revere the relics. I revere them everywhere. I always revere the Triple Gem.

Buddha-pūjā mahā-tejavanto, Dhamma-pūjā mahappañño, Saṅgha-pūjā mahā-bhogāvaho.

Homage to the Buddha brings great glory. Homage to the Dhamma, great discernment. Homage to the Saṅgha, great wealth.

Buddhaṃ Dhammaṃ Saṅghaṃ, jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

I go to the Buddha, Dhamma, & Saṅgha as my life & refuge until reaching Liberation.

Parisuddho ahaṃ bhante, parisuddhoti maṃ, Buddho Dhammo Saṅgho dhāretu.

I am morally pure. May the Buddha, Dhamma, & Saṅgha recognize me as morally pure.

Sabbe sattā sadā hontu, averā sukha-jīvino.

May all living beings always live happily, free from enmity.

Kataṃ puñña-phalaṃ mayhaṃ, sabbe bhāgī bhavantu te.

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

(LEADER): Handa mayaṃ pāda-lañjana-pāṭhaṃ bhaṇāma se:

Let us now repeat the footprint passage.

Āyudo balado dhīro
	Vaṇṇado paṭibhāṇado
Sukhassa dātā medhāvī
	Sukhaṃ so adhigacchati
āyuṃ datvā balaṃ vaṇṇaṃ
	Sukhañca paṭibhāṇado
Dīghāyu yasavā hoti
	Yattha yatthūpapajjatīti.

	The enlightened person, having given life, strength,
	   beauty, quick-wittedness  —  
	The intelligent person, a giver of happiness  —  
	   attains happiness himself.
	Having given life, strength, beauty,
	   happiness,& quick-wittedness,
	He has long life & status
	   wherever he arises.

V
"Āyuṃ vaṇṇaṃ yasaṃ kittiṃ..."

Āyuṃ vaṇṇaṃ yasaṃ kittiṃ
	Saggaṃ uccākulīnataṃ
Ratiyo patthayānena
	Uḷārā aparāparā
Appamādaṃ pasaṃsanti
	Puñña-kiriyāsu paṇḍitā
Appamatto ubho atthe
	Adhiggaṇhāti paṇḍito
Diṭṭhe dhamme ca yo attho
	Yo c'attho samparāyiko
Atthābhisamayā dhīro
	Paṇḍito'ti pavuccatīti.

Long life, beauty, status, honor,
	heaven, high birth:
To those who delight
	in aspiring for these things
	in great measure, continuously,
the wise praise non-complacency
	in the making of merit.
The wise person, uncomplacent,
	acquires a two-fold welfare:
	welfare in this life
	& welfare in the next.
By breaking through to his welfare
	he is called "enlightened, wise."

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

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

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

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

Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se:

Uddiṭṭhaṃ kho tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena: Ovāda-pāṭimokkhaṃ tīhi gāthāhi.

This was summarized by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: the Patimokkha Exhortation in three verses: