EveningSutta/Discourse Guide Wat Lao Buddhamamakaram

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Evening Sutta/Discourse Guide Draft 2/25/2008 Wat Lao Buddhamamakaram 3624 Bexvie Avenue, Columbus OH 43227

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************************************************************************ Many thanks for the kind assistance of Ajahn Thavorn, Ajahn Khamtan, Ajahn Suriyan, Ajahn Khemasanto, Eddie Bowles, and Chris Aust.

Compiled by Aaron Smith, 2008.

For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.

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Table of Contents Pronunciation Meter 1. a. Nama Kaara siddhi Gatha b. Namo kara athaka c. Mangala Sutta d. Khanda paritta Gatha e. Mora Paritta 2. a. Sambuddhe attha visancadi Gatha b. Ratana Suttam c. Karaniyametta Suttam 3. a. Tiratananamakara Gatha b. Angulimala Parittam and Bojjhanga Paritta c. Sukhabhiyacana Gatha d. Mokkhupaya Gatha 4. a. Sattipathana Sutta b. Viharadana Gatha c. Kaladana Sutta Gatha d. Aggappasada Sutta Gatha 5. a. Saraniyadhamma Sutta b. Adiya Sutta Gatha c. Bhikkhu Aparihaniya Dhamma Sutta d. Devata uyyojana Gatha 6. a. Vattaka Paritta b. Dhajagga Sutta c. Kayagatasatibhavanapatha 7. a. Jayamangala atthagattha b. Maha karuni Konathotiadikagatha c. Maha-mangala-cakka-vala d. Culla-mangala-cakka-vāla

4 5 Verses on Success through Homage The Homage Octet The Discourse on Good Fortune (Sn 2.4) The Group Protection The Peacock Protection Homage to the Buddhas The Jewel Discourse The Discourse on Loving Kindness Triple Gem Angulimālas Protection & Elightenment Factor ?

The way to freedom Frames of reference Verses on the Gifts of a Dwelling Place Seasonable Gifts AN5.36 Faith in the Supreme ANV.32 Conducive to Amiability AN6.12 Discourse on Food Conditions for No Decline among the Monks Verses on “Having got suffering and so on” The Baby Quail’s Protection The Discourse on the Crest of Banners Mindfullness of the Body The Buddha's Auspicious Victories Highly Compassionate The Great Sphere of Blessings The Lesser Sphere Of Blessings

8. a. Ovada patimokkha dipatha b. Abhaya Paritta

The Exhortation on Discipline The Danger Free Protection

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9. a. Khemakhemasaranagamanaparidipika Gatha b. Dhammacakkappavatthana Sutta

Secure and Unsecure Refuge Setting the Wheel of Dhamma in Motion

10. a. Gotamaka Cetiya dhammapariyayayo b. Anatta lakkhana Sutta 11. a. Pabbatopama Gatha b. Ariya-dhana Gāthā c. Aditta-pariya Sutta

At the Gotamaka Shrine…

The Not-Self Characteristic The Simile of the Mountains SNIII.3.5 Noble Wealth The Fire Discourse SN XXXV.28

12. a. Tilakkhandi Gatha b. Dhammaniyama Sutta c. Bhaddekaratti Gatha d. Tiudana Gatha e. Dhammagaravadi Gatha

Compounded Things The Orderliness of the Dhamma An Auspicious Day The Buddha Inspired Verses Reverence to the Dhamma SN6.2

13. a. Atanatiya Parita. b. Devatadissa-dakkhinanumodana Gatha c. Devatabhisammantana Gatha d. Vipasanaya Gatha

Homage to the Seven Past Buddhas Verses for sharing Merit with Devas ?

Verses of Insight

14. Abhidhamma a. Dhammasangani b. Vibhanga c. Dhatukatha d. Puggalapannatti e. Kathavatthu f. Yamaka g. Patthana h. Ratanattayappabhavasiddhi Gatha i. Ratanattayanubhavadi Gatha

Ennumeration of Phenomena Classification (of Phenomena) Discussion of Elements Description of Persons Points of Controversy (The Book of) Pairs (Matrix of the Book on) Origination ?

Blessing of the Triple Gem

15. Abhidhamma a. Dhamma sanganima matikapatha b. Vipassanabhumipatha c. Patthana matika patha

Matrix of the Dhammasangani Passages on the Stages of Insight Matrix of the Book on Origination

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Follows Lunar Calender Orignal from Chanting Book, Wat Abhut Avut Vikkasetarana, Thailand 2000 Pali text of chants from The Book of Chants Mahamakut Rajavidyalaya Press Bangkok, Thailand 1975 Except Day 7 (c,d) & 14 from Chanting Book of Wat Pradhatu Sri Chomtong Voravihara by Phra Claus Pabhankaro (Dr. Clause Sandler) Chomtong Thailand 2004. The Wat Pradhatu text was also used for many translations. Parita stories from www.BurmeseBuddhistTemple.org (Singapore) taken from: A Chanting Guide Source: Access to Insight: http://www.accesstoinsight.org/

By The Dhammayut Order in the United States of America, 1994, Accest to Insight Ed. 2000.

5A- translation by Thanissaro Bhikkhu. Copyright © 1997Access to Insight edition © 1997 text at 1d,2b,2c,3b,9b from The Book of Protection, by Piyadassi Thera, Access to Insight ed.1999.

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These sutta’s are used on a 15 day lunar cycle. Section number one is used on the day following the full and new moon day. ***Please Note: The contents of this guide are to be used to follow the chants of the resident monks for educational and instructional purposes, not to be used in recitation in conjunction with the monks.

First line of Chanting (@=no pause) 1.

2. @ 3.

4.

5.

Yo cakkhuma moha-malpakattho / samam va buddho sugato vimutto Sambuddhe atthavisanca dvadasanca sahassake panca satasahassani namami sirasa aham Yo sannisinno varabodhimule / maram sasenam sujhitam jinitva Sambuddho dipadamsettho mahakaruniko muni / ekayanam maggam nama veneyyanam adesayi Samaggakarano buddho samaggiyam niyojako / samaggakarano dhamme saraniye adesayi

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Atthi loke silaguno saccam soceyy’anuddaya / tena saccena kaahami saccakiriyam-anuttaram

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Bahum sahasam-abhinimmita savudhantam Girimekhalam udita-ghorasasena-maram

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Uddhittham kho tena bhagavata janata passata arahata sammasambuddhena / ovadapatimokkham tihi gathahi

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Bahum ve saranam yanti pabbatani navani ca / arama rukkha cetyani manussa bhaya tajjita

10. Abhiññaya kho so bhagava dhammam deseti no anabhiññaya / sanidanam dhammam deseti no anidanam 11. Atha pi sela vipula nabham ahacca pabbata / samanta anupariyeyyum nippothenta catuddisa 12. Sabbe sankhara anicca ti yada pannaya passati / atha nibbindati dukkhe esa maggo visuddiya 13. Appasanneki nathassa sasane sadhu-sammate / amanussehi candehi sada kibbi-sakaribhi 14. Kusala Dhamma akusala Dhamma abyakata Dhamma katame Dhamma kusala @ 15. Kusala Dhamma akusala Dhamma abyakata Dhamma, sukhaya vedanaya @ sampayutta dhamma

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From the Patimokha by Thannisaro Bhikkhu 4. Should any bhikkhu have an unordained person recite Dhamma line by line (with him), it is to be confessed.

This is an offense with two factors: 1) Effort: One gets a student to recite Dhamma line-by-line with oneself (which, as we shall see below, means to train the student to be a skilled reciter of a Pali Dhamma text).

2) Object: The student is neither a bhikkhu nor a bhikkhuni.

Only the first factor needs explanation, and is best treated under two headings: Dhamma and reciting line-by-line.

Dhamma the Vibhanga defines as "a saying made by the Buddha, his disciples, seers, or heavenly beings, connected with the teaching or connected with the goal." The Commentary devotes a long discussion to these terms, coming to the conclusion that connected with the Dhamma refers to the Pali canon — in Pali, not in translation — as agreed on in the first three councils, while connected with the goal (attha) refers to the Maha Atthakatha, the most revered ancient commentary (only in its original Pali version, the Sub-commentary says).

The ancient commentaries disagreed as to what other works would fit under this category, but Buddhaghosa's conclusion seems to be that — in the Milinda Panha, for example — Ven. Nagasena's quotes of the Buddha's words would count, but not his own formulations of the teaching, and the same principle holds for other texts that quote the Buddha's words as well. The ancient commentaries are unanimous, though, in saying that "Dhamma" does not cover the Mahayana sutras or compositions (this would include translations dealing with the Dhamma in languages other than Pali.)

This interpretation, identifying "Dhamma" with particular Pali texts, has caused no controversy in the context of this rule — although it seems unlikely that the compilers of the Vibhanga would have had the commentaries in mind when they said, "connected with the goal" — but it has met with disagreement in the context of Pacittiya 7, and so we will discuss it there in more detail.

Reciting line-by-line. To make someone recite line by line means to train him/her by rote to be a skilled reciter of a text.

Bhikkhus in the days of the Buddha committed the teachings in the Canon to memory so as to preserve them from generation to generation. Although writing was in use at the time — mainly for keeping accounts — no one used it to record teachings either of the Buddha or of any other religious teacher. The Pali canon was not written down until

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-7approximately 500 years after the Buddha's passing away, when repeated wars in Sri Lanka threatened its survival.

The Vibhanga lists four ways in which a person might be trained to be a reciter of a text: 1) The teacher and student recite in unison, i.e., beginning together and ending together.

2) The teacher begins a line, the student joins in, and they end together.

3) The teacher recites the beginning syllable of a line together with the student, who then completes it alone.

4) The teacher recites one line, and the student recites the next line alone.

Reciters of the Vedas still use these methods at present when practicing their texts.

The origin story states that the Buddha forbade these methods of training unordained people because they caused the lay students to feel disrespect for the bhikkhus. The Vinaya Mukha explains this by noting that if a teacher made a slip of the tongue while teaching in this way, his students would look down on him for it. If this were the right explanation, though, the no-offense clauses would have listed "proper" ways of training novices and lay people to recite the Dhamma, but they don't.

A more likely explanation is that at the time of the Buddha the duty of memorizing and reciting the texts was considered the province of the bhikkhus and bhikkhunis. Although some lay people memorized discourses (Mv.III.5.9), and bhikkhus of course taught the Dhamma to lay people, there was apparently the feeling that to teach non-ordainees to become skilled reciters of the texts was not good for the relationship between bhikkhus and laity. There are two possible reasons for this: 1) People may have felt that the bhikkhus were shirking their responsibilities by trying to pass their duty off onto lay people.

2) The Brahmans at the time were very strict in not allowing anyone outside their caste to memorize the Vedas, and their example may have led lay people to feel disrespect for bhikkhus who were not equally protective of their own tradition.

At present, the entire Canon is available in print, and even bhikkhus rarely commit it to memory, although they do frequently memorize parts of it, such as the Patimokkha, the major discourses, and other passages chanted on ceremonial occasions. To train a lay person or novice to become skilled in reciting such teachings by rote would entail the full penalty under this rule.

Perception and intent are not mitigating factors here. Thus a bhikkhu who trains a novice to recite a text in any of the ways mentioned above — on the assumption that the novice is a bhikkhu — incurs a pacittiya all the same. The same holds true for a bhikkhu training

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-8a mixed group of bhikkhus and novices, even if his intention is to train only the bhikkhus in the group.

Non-offenses. Since this rule is aimed at methods of teaching, the Vibhanga states that there is no offense "for one made to recite in unison." This, says the Commentary, refers to a young bhikkhu who is told by his teacher to recite together with a novice who is the teacher's student.

Also, there is no offense if a bhikkhu chants a passage in unison with unordained people who have already memorized it. The Commentary extends this allowance to include cases of bhikkhus learning a text from an unordained person, probably on the model of the Itivuttaka, which — according to its Commentary — the bhikkhus first learned from a servant woman who had memorized some of the Buddha's teachings that the bhikkhus had overlooked.

Finally, there is no offense if a bhikkhu corrects an unordained person who has memorized most of a passage or who is reciting in a confused manner.

Summary: To train a novice or lay person to recite passages of Dhamma by rote is a pacittiya offense.

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"The man enmeshed in delusion will never be purified through the mere study of holy books, or sacrifices to gods, or through fasts, or sleeping on the ground, or difficult and strenuous vigils, or the repetition of prayers. Neither gifts to priests, nor self-castigation, nor performance of rites and ceremonies can work purification in him who is filled with craving.

AN V, 43

Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration that 'The monk is your teacher.'

Kalama Sutta (AN,TN,MV,S65,V15) Ven. Dr. Walpola Rahula

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

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

Consonants Consonants are generally pronounced as they are in English, with a few unexpected twists: c as in ancient p unaspirated, as in spot k unaspirated, as in skin ph as in upholstery kh as in backhand t unaspirated, as in stop .m & "n as ng th as in Thomas n as in canon v as w Certain two-lettered notations — bh, dh, .dh, gh, jh — denote an aspirated sound, somewhat in the throat, that we do not have in English and that the Thais do not have in their language, either. The Thai solution to this problem is to pronounce bh as a throaty ph, dh as a throaty th, and gh as a throaty kh.

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- 11 Paali also contains retroflex consonants, indicated with a dot under the letter: .d, .dh, .l, .n, .t, .th. These have no English equivalent. They are sounded by curling the tip of the tongue back against the palate, producing a distinct nasal tone.

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

Full-length syllables: contain a long vowel (aa, e, ii, o, uu, ay); or end with .m; or end with a consonant followed by a syllable beginning with a consonant (e.g., Bud-dho, Dham-mo, Sa"n-gho).

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

Half-length syllables end in a short vowel.

Thus, a typical line of verse would scan as follows: Van - daa - ma - ha.m ta - ma - ra - .na.m si - ra - saa da.m 1 1 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1

ji - nen 1/2

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

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

Breath’s are taken at the end of each line, when a line is tabbed take a short pause in between tabbed section, but not a breath…the sound from the first tab is pulled into the second.

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Day 1

[1A] Namakāra-siddhi-gāthā The Verses On Success Through Homage [Yo cakkhumā moha-malāpakattho,] sāmaü va buddho sugato vimutto, The One with Vision, with the stain of delusion removed, Self-awakened, Well-Gone, & Released,

mārassa pāsā vinimocayanto, pāpesi khemaü janataü vineyyaü.

Freed from the snares of Mortal Temptation, He leads humanity from evil to security.

Buddhaü varantaü sirasā namāmi, lokassa nāthan ca vināyakan ca.

I pay homage with my head to that excellent Buddha, The Protector & Mentor for the world,

tan-tejasā te jaya-siddhi hotu, sabb’antarāyā ca vināsamentu.

By the power of this, may you have triumph & success, And may all your dangers be destroyed.

Dhammo dhajo yo viya tassa satthu, dassesi lokassa visuddhi-maggaü.

The Teacher’ s Dhamma, like a banner, Shows the path of purity to the world.

niyyāniko dhamma-dharassa dhārī, sātāvaho santikaro suciõõo.

Leading out, upholding those who uphold it Rightly accomplished, it brings pleasure, makes peace.

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Dhammaü varantaü sirasā namāmi, mohappadālaü upasanta-dāhaü.

I pay homage with my head to that excellent Dhamma, Which pierces delusion and makes fever grow calm.

tan-tejasā te jaya-siddhi hotu, sabb’antarāyā ca vināsamentu.

By the power of this, may you have triumph & success, And may all your dangers be destroyed.

Sad-dhamma-senā sugatānugo yo, lokassa pāpūpakilesa-jetā.

The True Dhamma’s army, following the One Well-Gone, Is victor over the evils & corruptions of the world.

santo sayaü santi-niyojako ca, svākkhāta-dhammaü viditaü karoti.

Self-calmed, it is calming & without fetter, And makes the well-taught Dhamma be known.

Saïghaü varantaü sirasā namāmi, buddhānubuddhaü sama-sīla-ditthiü.

I pay homage with my head to that excellent Saïgha, Awakened after the Awakened, harmonious in virtue & view.

tan-tejasā te jaya-siddhi hotu, sabb’antarāyā ca vināsamentu.

By the power of this, may you have triumph & success, And may all your dangers be destroyed.

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[1B] Namo-kāra-atthaka The Homage Octet [Namo arahato sammānamo uttama-dhammassa

sambuddhassa mahesino,] svākkhātass’eva ten’ idha,

Homage to the Great Seer, Homage to the highest Dhamma,

the Worthy One, Perfectly Self-awakened; well-taught by him here;

namo mahā-saïghassā pi namo omātyāraddhassa

visuddha-sīla-dhitthino, ratanattayassa sādhukaü,

And homage to the Great Saïgha, pure in virtue & view.

Homage to the Triple Gem beginning auspiciously with Om;

namo omakātītassa namo-kārappabhāvena

tassa vatthu-ttayassa pi, viggacchantu upaddavā,

And homage to those three objects that have left base things behind.

By the potency of this homage, may misfortunes disappear.

namo-kārānubhāvena namo-kārassa tejena tejavā.

suvatthi hotu sabbadā; vidhimhi homi,

By the potency of this homage, By the power this homage,

may there always be well-being; may success in this ceremony be mine.

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[1C] Mangala Sutta The Discourse on Good Fortune (SN2.4, Khp 5) The word "Mangala" literally means "blessing", "auspicious signs" and "good omen".

However, people want to know what constitutes a "blessing" that makes life happy. This issue came to be the concern of the devas (gods) too at the heavenly plane. For twelve years they argued about it and could not come to an agreement. Some thought that "blessing" refers to what is pleasurable to the senses - things that are pleasing to the eyes, ears, nose, taste and touch. But not all of them agreed.

Then devas of Tavatimsa heaven approached Sakka, King of Devas, for a solution. He suggested that the Buddha be consulted. Consequently, in the middle of the night, a deva with his retinues, came to visit the Buddha at Jetavana monastery. He asked the Buddha for the meaning of "blessing". In response, the Buddha delivered a discourse known as Mangala Sutta in which 38 highest blessings are enumerated.

Mangla Sutta is held in high esteem by all Buddhists. It is normally chanted for blessings and prosperity. Different from the conventional ideas of blessing, these thirty eight blessings are ethical and spiritual in nature. When a person applies them to daily life he will see the rich result immediately.

This discourse is found in the Sutta-nipata, Khuddakapatha.

[Ye santa santacitta tisaranasarana ettha lokantare va,] Those (gods) who are peaceful, with peaceful minds, -who have taken refuge in the triple refuge- whether here, or above the worlds

Bhummabhumma ca deva gunaganagahanabyavata sabba kalam, the various earth gods, ~ that group who have taken up, and are engaged in, virtuous deeds all of the time,

ete ayantu deva varakanakamaye meruraje vasanto, may these gods come, ~ those who dwell on the majestic Mt. Meru, that excellent golden mountain,

santo sahetum munivaravacanam sotumaggam samaggam, peacefully, and with good reason, ( to hear) ~ the Sage’s excellent word ~ about entering the stream, and harmony.

Sabbesu cakkavalesu

yakkhadeva ca brahmuno,

May all yakkhas, gods, and deities, from the whole universe,

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Yam amhehi katam puññam Sabbe tam anumoditva Pamadarahita hontu

sabbasampattisadhakam, samagga sasane rata, arakkhasu visesato.

after partaking of the merits, and of all the thoroughly good fortune we have acquired, ~ being in harmony, and delighting in the teaching, be not heedless ~ and grant us complete protection.

Sasanassa ca lokassa Sasanampi ca lokanca

vuddhi bhavatu sabbada, deva rakkhantu sabbada.

May the teaching and the world be on the increase every day, and may the gods every day protect the teaching and the world.

Saddhim hontu sukhi sabbe Anigha samma hontu

parivarehi attano, saha sabbehi natibhi.

May you, and all those who are around you, together with all your relatives, be untroubled, happy, and easy in mind.

Yanca dvadasa vassani Cirassam cintayantapi Cakkavalasahassesu Kalam kolahalam jatam Yam lokanatho desesi Yam sutva sabba dukkhehi Evamadigunupetam

cintayimsu sadevaka, neva janimsu mangalam, dasesu yena tattakam, yava brahmanivesana, sabba papavinasanam, muccanta sankhiya nara, mangalan tam bhanama se.

-[Evam me sutaü.]

Ekaü samayaü Bhagavā, Sāvatthiyaü viharati, Jetavane Anāthapiõóikassa, ārāme.

I have heard that at one time the Blessed One was staying in Savatthi at Jetas Grove, Anathapindikas monastery.

Atha kho annatarā devatā, abhikkantāya rattiyā abhikkantavaõõā kevala-kappaü Jetavanaü obhāsetvā, yena Bhagavā ten upasaïkami.

Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jetas Grove, approached the Blessed One.

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Upasaïkamitvā Bhagavantaü abhivādetvā ekam antaü annhāsi.

Ekam antaü nhitā kho sā devatā Bhagavantaü gāthāya ajjhabhāsi: On approaching, having bowed down to the Blessed One, she stood to one side.

As she was standing there, she addressed a verse to the Blessed One:

Bahū devā manussā ca Ākaïkhamānā sotthānaü

maïgalāni acintayuü, brūhi maïgalam uttamaü.

Many devas & humans beings Desiring well-being.

give thought to good fortune, Tell, then, the highest good fortune."

Asevanā ca bālānaü Pūjā ca pūjanīyānaü

paõóitānan ca sevanā, etam maïgalam uttamaü.

Not consorting with fools, consorting with the wise; paying homage to those who deserve homage: This is the highest good fortune.

Patirupa-desa-vāso ca Atta-sammā-paõidhi ca

pubbe ca kata-punnatā, etam maïgalam uttamaü.

Living in a civilized country, Directing oneself rightly:

having made merit in the past, This is the highest good fortune.

Bāhu-saccañca sippañca Subhāsitā ca yā vācā

vinayo ca susikkhito, etam maïgalam uttamaü.

Broad knowledge, skill, discipline well-mastered, Words well-spoken: This is the highest good fortune.

Mātā-pitu-upatthānaü Anākulā ca kammantā

putta-dārassa saïgaho, etam maïgalam uttamaü.

Support for one’s parents, Jobs that are not left unfinished:

assistance to one’s wife & children, This is the highest good fortune.

Dānañca dhamma-cariyā ca Anavajjāni kammāni

ñātakānañca saïgaho, etam maïgalam uttamaü.

Generosity, living by the Dhamma, Deeds that are blameless:

assistance to one’s relatives, This is the highest good fortune.

Āratī viratī pāpā Appamādo ca dhammesu

majja-pānā ca saññamo, etam maïgalam uttamaü.

Avoiding, abstaining from evil; refraining from intoxicants, Being heedful regarding qualities of the mind: This is the highest good fortune.

Gāravo ca nivāto ca Kālena dhammassavanaü

santutthī ca kataññutā, etam maïgalam uttamaü.

Respect, humility, contentment, gratitude, Hearing the Dhamma on timely occasions: This is the highest good fortune.

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Khantī ca sovacassatā Kālena dhamma-sākacchā

samaõānan ca dassanaü, etam maïgalam uttamaü.

Patience, composure, seeing contemplatives, Discussingthe Dhamma on timely occasions: This is the highest good fortune.

Tapo ca brahma-cariyan ca Nibbāna-sacchi-kiriyā ca

ariya-saccāna-dassanaü, etam maïgalam uttamaü.

Austerity, celibacy, seeing the Noble Truths, Realizing Liberation: This is the highest good fortune.

Phutthassa loka-dhammehi Asokaü virajaü khemaü

cittaü yassa na kampati, etam maïgalam uttamaü.

A mind that, when touched by the ways of the world, is unshaken, Sorrowless,dustless, secure: This is the highest good fortune.

Etādisāni katvāna Sabbattha sotthiü gacchanti

sabbattham aparājitā, tan tesaü maïgalam uttaman ti.

Everywhere undefeated when doing these things, People go everywhere in well-being: This is their highest good fortune."

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[1D] Khandha-paritta-gÄ thÄ The Group Protection (AN.ii.72. Ahi.metta.sutta) The discourse on the Body Protection is mentioned in the Khandha Vatta Jataka Story.

According to the story, the Bodhisatta (the Future Buddha) was an ascetic in a previous life. He heard his fellow ascetics complaining about the dangers from snakes and other creatures. He therefore instructed them to recite this protective Khandha Paritta not only for protection against snakes, but also against other poisonous creatures.

According the Culavagga Vinaya Pitaka Text, this Sutta was composed by the Buddha, when a certain monk died of snake bite. The Buddha declared that this would not happen if the monks had recited the discourse and radiated loving kindness to the four dragonkings and other poisonous creatures.

This Paritta is also used for protecting against snakes, other creatures and many kinds of dangers and disasters.

Thus have I heard: On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. At that time at Savatthi a certain monk had died bitten by a snake. Thereupon many monks approached the Buddha and having saluted him sat beside him. So seated those monks spoke thus to the Blessed One: "Bhante (Venerable Sir), a certain monk at Savatthi had died bitten by a snake."

"Assuredly, monks," said the Buddha. "That monk has not suffused with thoughts of loving-kindness (metta) the four royal tribes of snakes. Had he done so, that monk would not have died of snake-bite. What are the four royal tribes of snakes? The royal tribe of snakes called Virupakkha, Erapatha, Chabyaputta, and Kanhagotamaka. Monks, that monk, did not suffuse with thoughts of loving-kindness these four royal tribes of snakes, had not done so he would not have died of snake-bite. Monks, I enjoin you to suffuse with thoughts of loving-kindness these four royal tribes of snakes for your safety, for your preservation and for your protection." So said the Blessed One. Having thus spoken, the Buddha, the "Welcome One" (Sugata), further said (suggesting how they should express themselves:)

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[Sabbasivisa jatinam] Yannaseti visam ghoram

dibbamanta gadam viya, sesañcapi parissayam,

This divine charm/mantra and divine medicine will destroy the terrible venom of all poisonous creatures.

Anakkhettamhi sabbattha Sabbasopi nivareti

sabbada sabbapaninam, parittan tam bhanama se.

Even so this protective Sutta has always neutralized the poisons of creatures and protected all beings from danger in places within the range of the Buddha’s Dispensation. Oh, Noble Ones! Let us recite this Paritta.

-Virūpakkhehi me mettaü chabyāputtehi me mettaü

mettaü Erāpathehi me, mettaü kaõhā-gotamakehi ca.

I have good will for the Virupakkhas, the Erapathas, the Chabya descendants,& the Black Gotamakas.

Apādakehi me mettaü Catuppadehi me mettaü

mettaü di-pādakehi me, mettaü bahuppadehi me.

I have good will for footless beings, two-footed, four-footed, & many-footed beings.

Mā maü apādako hiüsi Mā maü catuppado hiüsi

mā maü hiüsi di-pādako, mā maü hiüsi bahuppado.

May footless beings, two-footed beings, four-footed beings, & many-footed beings do me no harm.

Sabbe sattā sabbe pāõā Sabbe bhadrāni passantu

sabbe bhūtā ca kevalā, mā kinci pāpam āgamā.

May all creatures, all breathing things, all beings − each & every one − meet with good fortune. May none of them come to any evil.

Appamāõo Buddho, appamāõo dhammo, appamāõo saïgho.

The Buddha is limitless, The Dhamma is limitless, The Saïgha are limitless.

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Pamāõa-vantāni siriü-sapāni, Ahi vicchikā sata-padī uõõānābhī sarabū mūsikā, There is a limit to creeping things − snakes, scorpions, centipedes, spiders, lizards, & rats.

Katā me rakkhā katā me parittā, Patikkamantu bhūtāni.

I have made this protection I have made this spell.

May the beings depart.

So haü namo Bhagavato, Namo sattannaü Sammā-sambuddhānaü.

I pay homage to the Blessed One, homage to the seven Perfectly Self-awakened Ones.

[1E] Mora-paritta The Peacocks Protection Once when the Buddha was residing at Jetavana monastery, he delivered the Jataka Story about a golden peacock who was a Bodhisatta. He related this story to one of his disciples who had been enchanted by a woman.

At one time a golden peacock (a Bodhisatta) lived on the golden hill of Dandaka in the Himalaya mountain. In the morning, while watching the sunrise the peacock chanted the divine mantra. After that he went about searching for food. In the evening at sunset, the bird did the same and then went to sleep.

One day Queen Khema of Benares dreamed that she heard a peacock giving a discourse.

She requested the King to bring the peacock to the palace so that she could listen to his doctrine in real life. The King then sent the hunter to catch the bird. But by the protective power of the divine mantra, the trap would not work.

For seven years the hunters could not succeed. He died and it was followed by the queen’s death. The king was angry with the bird. He made an inscription saying that whosoever would eat the flesh of the peacock, would be young and immortal always.

So several successive rulers of the kingdom attempted to capture the bird, but all were in vain. The seventh successor to the king sent a clever hunter, who had a charming peahen, which could sing very sweetly. Early one morning the hunter set up the snare with the peahen in front of the peacock, the bird was tempted. It approached her without chanting the Mantra and was caught in the snare.

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- 22 The hunter happily presented it to the king. The king was delighted at the Bird’s beauty.

He placed it on a royal seat and had a conversation with it.

The peacock asked the king why he was caught. The king said that the former king left an inscription saying that whosoever eat its flesh could be young and immortal. The peacock said that in his previous life, he observed the five precepts strictly and as a result his body became golden in colour.

The story of the previous life was explained by the peacock in detail as well as the power of the divine mantra. The king was very pleased. The bird was released to fly back to the golden hill of Dandaka.

This discourse is generally recited for safety and as a protection against being trapped or imprisonment. It is found in the Khuddaka Nikaya Pali text and the Jataka Story.

[Purentam bodhi sambhare] Yena samvihita rakkham

nibbattam mora yoniyam, mahasattam vanecara.

The Great Being (Bodhisatta), who was reborn as a peacock while he was fulfilling the necessary three grades of perfections for Buddhahood, has recited this Paritta for his own protection.

Cirassam vayamantapi Brahmamantanti akkhatam

neva sakkhimsu ganhitam, parittan tam bhanama se.

The hunters tried to capture it for a long time, but could not because of the chanting of this Paritta, which is said to be like a divine Mantra. Oh, Noble Ones! Let us recite this Paritta now.

-[Udetayan cakkhumā] eka-rājā harissa-vaõõo pathavi-ppabhāso, Taü taü namassāmi harissa-vaõõaü pathavi-ppabhāsaü, Tayajja guttā viharemu divasaü.

The One King (the sun), rising, with Vision, Golden-hued, illumining the Earth: I pay homage to you, golden-hued, illumining the Earth.

Guarded today by you, may I live through the day.

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Ye brāhmaõā vedagu sabba-dhamme, Te me namo te ca maü pālayantu.

Namatthu buddhānaü namatthu bodhiyā.

Namo vimuttānaü namo vimuttiyā.

Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me.

Homage to the Awakened Ones. Homage to Awakening.

Homage to the Released Ones. Homage to Release.

Imaü so parittaü, katvā moro carati esanā.

Having made this protection, the peacock sets out in search for food.

Apetayan cakkhumā eka-rājā harissa-vaõõo pathavippabhāso, Taü taü namassāmi harissa-vaõõaü pathavi-ppabhāsaü, Tayajja guttā viharemu rattiü.

The One King (the sun), setting, with Vision, Golden-hued, illumining the Earth: I pay homage to you, golden-hued, illumining the Earth.

Guarded today by you, may I live through the night.

Ye brāhmaõā vedagu sabba-dhamme, Te me namo te ca maü pālayantu.

Namatthu buddhānaü namatthu bodhiyā, Namo vimuttānaü namo vimuttiyā.

Those Brahmans who are knowers of all truths, I pay homage to them; may they keep watch over me.

Homage to the Awakened Ones, Homage to Awakening.

Homage to the Released Ones, Homage to Release.

Imaü so parittaü katvā, moro vāsamakappayīti.

Having made this protection, the peacock arranges his nest.

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Day 2

[2A] Sambuddhe atthavisancadigatha (Homage to the Buddhas) *chanted without pause

[Sambuddhe atthavisanca] pancasatasahassani

dvadasanca sahassake, namami sirasa aham,

I pay homage with my head to the 512,028 Buddhas.

tesam dhammanca sanghanca namakaranubhavena aneka antarayapi

adarena namamiham, hantva sabbe upaddave, vinassantu asesato,

I pay devoted homage to their Dhamma & Sangha.

Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.

sambuddhe pancapa単単asanca dasasatasahassani

catuvisatisahassake, namami sirasa aham,

I pay homage with my head to the 1,024,055 Buddhas.

tesam dhammanca sanghanca namakaranubhavena aneka antarayapi

adarena namamiham, hantva sabbe upaddave, vinassantu asesato,

I pay devoted homage to their Dhamma & Sangha.

Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.

sambuddhe navuttarasate visatisatasahassani

atthacattalisasahassake, namami sirasa aham,

I pay homage with my head to the 2,048,109 Buddhas.

tesam dhammanca sanghanca namakaranubhavena aneka antarayapi sato

adarena namamiham, hantva sabbe upaddave, vinassantu ase-,

I pay devoted homage to their Dhamma & Sangha.

Through the power of this homage, having demolished all misfortunes, May countless dangers be destroyed without trace.

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[2B] Ratana Sutta The Discourse on Jewels (Khp.No.6;Sn.39) The occasion for this discourse, in brief, according to the commentary, is as follows: The city of Vesali was afflicted by a famine, causing death, especially to the poor folk. Due to the presence of decaying corpses the evil spirits began to haunt the city; this was followed by a pestilence. Plagued by these three fears of famine, non-human beings and pestilence, the citizens sought the help of the Buddha who was then living at Rajagaha.

Followed by a large number of monks including the Venerable Ananda, his attendant disciple, the Buddha came to the city of Vesali. With the arrival of the Master, there were torrential rains which swept away the putrefying corpses. The atmosphere became purified, the city was clean.

Thereupon the Buddha delivered this Jewel Discourse (Ratana sutta) to the Venerable Ananda, and gave him instructions as to how he should tour the city with the Licchavi citizens reciting the discourse as a mark of protection to the people of Vesali. The Venerable Ananda followed the instructions, and sprinkled the sanctified water from the Buddha's own alms bowl. As a consequence the evil spirits were exorcised, the pestilence subsided. Thereafter the Venerable Ananda returned with the citizens of Vesali to the Public hall where the Buddha and his disciples had assembled awaiting his arrival. There the Buddha recited the same Jewel Discourse to the gathering: (KhpA.161) Having reflected upon all the virtues of the Buddha "commencing from the time of His aspiration for Buddhahood in the presence of Buddha Dipankara; his practices of the thirty perfections comprising- ten ordinary perfections, ten superior perfections and ten supreme perfections, the five sacrifices; the three modes of practice comprising the practice for the welfare of the world, for the welfare of relatives, and for the benefit of Buddhahood, and in His last Life, taking conception in His mother's womb, His birth, renunciation, practice of austerity, victory over Mara (five kinds of evil) under the Bodhi tree, to the realization of Omniscience, turning of the wheel of the truth and the nine supramundane states." Venerable Ananda, the Elder had compassionately recited the protective discourse of the Ratana Sutta, throughout the three watches of the night within three walls of Vesali City. As the Venerable Ananda did, may we recite this Paritta.

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- 26 *chanted without pause

[Panidhanato patthaya], Tathagatassa dasa paramiyo, Beginning with the aspiration (for Buddhahood, and thinking of) the Realised One’s ten perfections,

dasa upaparamiyo, dasa paramatthaparamiyo, Ten minor perfections, ten great perfections,

panca mahapariccage, tisso cariya, pacchimabbhave gabbbhavakkantim jatim, His five great sacrifices, three ways of conduct, descent ino the womb for his final existence, birth,

abhinkkhamanam, padhanacariyam, bodhipallankam maravijayam, Great renunciation, life of effort, sitting cross legged at the Bodhi tree, victory over Mara,

sabbannutanananappativedham, nava lokuttaradhamme ti, His penetration and knowledge of omniscience, and his nine supermundane attainments,

sabbe pime buddhagune avajjitva, Vesaliya tisu pakarantararesu, And after considering all these Buddha qualities, (going around) the three walls of Vesali

tiyamarattim, parittam karonto ayasma Anandatthero, viya karuùùacittam upatthapetva, During the three watches of the night, the venerable Ananda, after establishing great compassion in his heart, made this safeguard:

kotisatasahassesu yassa-nam patigganhanti

cakkavalesu devata, yan-ca Vesaliyam pure,

The deities in the ten hundred thousand million universes accepted the order (given) in the city of Vesali,

roga manussa dubbhikka

sambhutan tividham bhayam,

disease, inhuman beings and famine, (By the power of this discourse), three types of disasters that broke out due to epidemic

khippa-mantaradhapesi Quickly disappeared.

parittan tam bhanama se: Oh gentle ones! Let us recite this Paritta (Protection).

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-Yānīdha bhūtāni samāgatāni, Bhummāni vā yāni va antalikkhe, Sabbeva bhūta sumanā bhavantu.

Atho pi sakkacca sunantu bhāsitam.

Whatsoever beings are here assembled, Whether terrestrial or celestial, May all beings be happy!

Moreover, may they attentively listen to my words!

Tasmā hi bhūtā nisāmetha sabbe.

Mettam karotha mānusiyā pajāya, Divā ca ratto ca haranti ye balim.

Tasmā hi ne rakkhatha appamattā.

Accordingly, give good heed, all ye beings!

Show your love to humans who, Day and night, bring offerings to you.

Wherefore guard them zealously.

_____________________ Yankiñci vittam idha vā huram vā, Saggesu vā yam ratanam panītam, Na no samam atthi tathāgatena, Idam pi Buddhe ratanam panītam.

Etena saccena suvatthi hotu!

Whatsoever treasure there be either here or, In the world beyond or whatever precious jewels, In the heavens, yet there is none comparable with the Accomplished One. Verily, in the Buddha is this precious jewel.

By this truth, may there be happiness!

Khayam virāgam amatam panītam, Yadajjhagā sakyamunī samāhito, Na tena dhammena samatthi kiñci.

Idam pi dhamme ratanam panītam.

Etena saccena suvatthi hotu!

The tranquil Sage of the Sakyas realized, That cessation, passion-free, immortality supreme; There is naught comparable with His Dhamma.

Verily, in the Dhamma is this precious jewel.

By this truth, may there be happiness!

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Yam buddhasettho parivannayī sucim, Samādhimānantarikaññamāhu, Samādhinā tena samo na vijjati.

Idam pi dhamme ratanam panītam.

Etena saccena suvatthi hotu!

That sanctity praised by the Buddha Supreme, Is described as ‘concentration without interruption’; There is naught like that concentration.

Verily, in the Dhamma is this precious jewel.

By this truth, may there be happiness!

Ye puggalā attha satam pasatthā, Cattāri etāni yugāni honti.

Te dakkhineyya sugatassa sāvakā, Etesu dinnāni mahapphalāni, Idam pi sanghe ratanam parītam.

Etena saccena suvatthi hotu!

Those Eight Individuals, praised by the virtuous, They constitute four pairs.

They, the worthy of offerings, The disciples of the Welcome One, To these gifts given yield abundant fruits.

Verily, in the Sangha is this precious jewel.

By this truth, may there be happiness!

Ye suppayuttā manasā dalhena, nikkāmino Gotamasāsanamhi, Te pattipattā amatam vigayha, Laddhā mudhā nibbutim bhuñjamānā.

Idam pi sanghe ratanam panītam.

Etena saccena suvatthi hotu!

With steadfast mind, applying themselves thoroughly, In the dispensation of Gotama, Exempt (from passion), they have attained, To that which should be attained, And plunging into the deathless, They enjoy the peace obtained without price.

Verily, in the Sangha is this precious jewel.

By this truth, may there be happiness!

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Yathindakhīlo pathavim sito siyā, Catubbhi vātebhi asampakampiyo, Tathūpamam sappurisam vadāmi, Yo ariyasaccāni avecca passati.

Idam pi sanghe ratanam panītam.

Etena saccena suvatthi hotu!

Just as a firm post, sunk in the earth, Cannot be shaken by the four winds; Even so do I declare Him to be a righteous person, Who thoroughly perceives the Noble Truths.

Verily, in the Sangha is this precious jewel.

By this truth, may there be happiness!

Ye ariya saccāni vibhāvayanti, Gambhīrapaññena sudesitāni, Kiñca pi to honti bhusappamattā, Na to bhavam atthamam ādiyanti.

Idam pi sanghe ratanam panītam.

Etena saccena suvatthi hotu!

Those who comprehend clearly the Noble Truths, well taught by Him of wisdom deep, do not however, exceeding heedless they may be, undergo an eighth birth.

Verily, in the Sangha is this precious jewel.

By this truth, may there be happiness!

Sahāvassa dassanasampadāya, Tayassu dhammā jahitā bhavanti, Sakkayaditthi vicikicchitañ ca, Silabbatam vā pi yadatthi kiñci, Catūhapāyehi ca vippamutto, Cha c’ābhitthānāni abhabbo kātum.

Idam pi sanghe ratanam panītam.

Etena saccena suvatthi hotu!

For him with acquisition of insight, three conditions, come to naught, namely self-illusion, doubt and indulgence in (wrong) rites and ceremonies, should there be any.

From the four states of misery, he is absolutely freed, and is incapable of committing the six heinous crimes.

Verily, in the Sangha is this precious jewel.

By this truth, may there be happiness!

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Kiñcā pi so kammam karoti pāpakam, Kayena vācā uda cetasā vā, Abhabbo so tassa paticchādāya, Abhabbatā ditthapadassa vuttā.

Idam pi sanghe ratanam panītam.

Etena saccena suvatthi hotu!

Whatever evil deed he does, Whether by deed, word or thought, He is incapable of hiding it, For it hath been said that such an act is, impossible for one who has seen the Path.

Verily, in the Sangha is this precious jewel.

By this truth, may there be happiness!

Vanappagumbe yathā phussitagge, Gimhānamāse pathamasmim gimhe, Tathūpamam dhammavaram adesayi, Nibbānagāmim paramam hitāya.

Idam pi Buddhe ratanam panītam.

Etena saccena suvatthi hotu!

Like unto the woodlands groves with blossomed tree-tops In the first heat of the summer season, Hath the Sublime Doctrine, that leads to Nibbana Has been taught for the highest good.

Verily, in the Buddha is this precious jewel.

By this truth, may there be happiness!

Varo varaññu varado varāharo, Annuttaro dhammavaram adesayi, Idam pi Buddhe ratanam panītam.

Etena saccena suvatthi hotu!

The unrivalled Excellent One, the Knower, The Giver and Bringer of the Excellent Has expounded the excellent Doctrine.

Verily, in the Buddha is this precious jewel.

By this truth, may there be happiness!

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Khīnam purāna navam natthi sambhavam, Virattacitta āyatike bhavasmim, Te khīmabijā avirumhicchandā, Nibbanti dhīrā yathā yam padīpo.

Idam pi sanghe ratanan panītam.

Etena saccena suvatthi hotu!

Their past is extinct, a fresh becoming there is not.

Their minds are not attached to a future birth; Their desires grow not; Those wise ones go out even as this lamp; Verily, in the Sangha is this precious jewel.

By this truth, may there be happiness! ______________________________

Yānīdha bhūtani samāgatāni, Bhummāni vā yāni va antalikkhe, Tathāgatam devamanussapūjitam.

Buddham namassāma suvatthi hotu!

We beings here assembled, Whether terrestrial or celestial, Salute the Accomplished Buddha, Honoured by Gods and humans.

May there be happiness!

Yānīdha bhūtani samāgatāni, Bhummāni vā yāni va antalikkhe, Tathāgatam devamanussapūjitam.

Dhammam namassāma suvatthi hotu!

We beings here assembled, Whether terrestrial or celestial, Salute the Accomplished Dhamma, Honoured by Gods and humans.

May there be happiness!

Yanīdha bhūtani samāgatāni, Bhummāni vā yāni va antalikkhe, Tathāgataṃ devamanussapūjitaṃ.

Saṅgham namassāma suvatthi hotu!

We beings here assembled, Whether terrestrial or celestial, Salute the Accomplished Sangha, Honoured by Gods and humans.

May there be happiness!

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[2C] Karan朝ya-metta-sutta The Discourse on Lovingkindness (Khp.no.9;Sn 25) While the Buddha was staying at Savatthi, a band of monks, having received subjects of meditation from the master, proceeded to a forest to spend the rainy season (vassana).

The tree deities inhabiting this forest were worried by their arrival, as they had to descend from tree abodes and dwell on the ground. They hoped, however, the monks would leave soon; but finding that the monks would stay the vassana period of three months, harassed them in diverse ways, during the night with the intention of scaring them away.

Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereon the Buddha instructed them in the Metta sutta and advised their return equipped with this sutta for their protection.

The monks went back to the forest, and practicing the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness. The deities so affected by this power of love, henceforth allowed them to meditate in peace.

The discourse gets divided into two parts. The first detailing the standard of moral conduct required by one who wishes to attain Purity and Peace, and the second the method of practice of metta. (KhpA.232) This Discourse is found in the Khuddaka-patha and Sutta-nipata and it is normally used to radiate loving kindness towards all beings so that they are well and happy. *chanted without pause

[Yassanubhavato yakkha], Yamhi ceva-nuyunjanto,

neva dassenti bhimsanam, rattindivam-atandito,

By the glorious power of this Discourse, deities do not appear in frightful forms to a person who recites and practices this Sutta diligently day and night.

Sukham supati sutto ca, Evamadi gunupetam,

papam kinci na passati, parittan tam bhanama se:

He sleeps soundly and he does not have bad dreams.

He is endowed with these qualities and others as well. Oh Gentle Ones! Let us recite this protective Sutta.

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-Karaõīyam attha-kusalena, Sakko ujū ca suhujū ca,

yan taü santaü padaü abhisamecca, suvaco c’ assa mudu anatimānī,

This is to be done by one skilled in aims, Be capable, upright, & straightforward,

Who wants to break through to the state of peace: Easy to instruct, gentle, & not conceited,

Santussako ca subharo ca, Santindriyo ca nipako ca,

appakicco ca sallahuka-vutti, appagabbho kulesu ananugiddho.

Content & easy to support, With peaceful faculties, masterful,

with few duties, living lightly, modest, & no greed for supporters.

Na ca khuddaü samācare kiñci, Sukhino vā khemino hontu ,

yena viññū pare upavadeyyuü. sabbe sattā bhavantu sukhitattā.

Do not do the slightest thing, (Think:) Happy & secure,

that the wise would later censure. may all beings be happy at heart.

Ye keci pāõa-bhūtatthi, Dīghā vā ye mahantā vā,

tasā vā thāvarā vā anavasesā, majjhimā rassakā aõuka-thūlā,

Whatever beings there may be, Long, large,

weak or strong, without exception, middling, short, subtle, blatant,

Ditthā vā ye ca aditthā, Bhūtā vā sambhavesī vā,

ye ca dūre vasanti avidūre, sabbe sattā bhavantu sukhitattā.

Seen or unseen, Born or seeking birth:

near or far, May all beings be happy at heart.

Na paro paraü nikubbetha, Byārosanā patīgha-saññā,

nātimaññetha katthaci naü kiñci, nāññam aññassa dukkham iccheyya.

Let no one deceive another Or through anger or resistance

or despise anyone anywhere, wish for another to suffer.

Mātā yathā niyaü puttaü, Evam pi sabba-bhūtesu,

āyusā eka-puttam anurakkhe, mānasam bhāvaye aparimāõaü.

As a mother would risk her life Even so should one cultivate

to protect her child, her only child, a limitless heart with regard to all beings.

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Mettañ ca sabba-lokasmiü, Uddhaü adho ca tiriyañ ca,

mānasam bhāvaye aparimāõaü, asambādhaü averaü asapattaü.

With good will for the entire cosmos, Above, below, & all around,

cultivate a limitless heart: unobstructed, without enmity or hate.

Titthañ caraü nisinno vā, Etaü satiü adhittheyya,

sayāno vā yāva tassa vigata-middho, brahmam etaü vihāraü idham āhu.

Whether standing, walking, sitting, or lying down, as long as one is alert, One should be resolved on this mindfulness. This is called a sublime abiding here & now.

Ditthiñ ca anupagamma, Kāmesu vineyya gedhaü,

sīlavā dassanena sampanno, na hi jātu gabbha-seyyaü punar etī ti.

Not taken with views, but virtuous & consummate in vision, Having subdued desire for sensual pleasures, One never again will lie in the womb.

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Day 3

[3A] Tiratanamakaragatha Triple Gem from Wat Lao Buddhavong [Yo sannisinno] varabodhimule, maram sasenam sujhitam jinitva, sambodhimagacchi ananta単ano, lokuttamo tam panamami buddham, I bow down to the Buddha who sat under the excellent Bodhi Tree, who conquered Mara with his army host, who attained full enlightenment, who possessed infinite knowledge, and who was supreme in the world.

atthangiko ariyapatho jananam, mokkhappavesaya uju ca maggo, dhammo ayam santikaro panito, niyyaniko tam panamami dhammam, I bow down to the Dhamma, the true path composed of eight parts the direct path leading men to liberation (nibbana); the Dhamma enabling men to have peace of mind; the sublime Dhamma leading to emancipation.

sangho visuddho varadakkhineyyo, santindriyo sabbamalappahino, gunehinekehi samiddhipatto, anasavo tam panamami sangham, I bow down to the Sangha, purified, supremely worthy of gifts, of peaceful faculties, released from all stains, possessed of the achievement of numerous excellent qualities, without taints.

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Yo kappakotihipi appameyyam, kalam karonto atidukkarani, khedam gato lokahitaya natho, namo mahakarunikassa tassa, asambudham buddhanisevitam yam, bhavabhavam gacchati jivaloko, namo avijjadikilesajala, viddhamsino dhammavarassa tassa, gunehi yo sila samadhi pa単単a, vimuttinanappabhutihi yutto, khettanjananam kusalatthikanam, tamariya sangham sirasa namami, iccevamaccantanamassaneyyam, namassamano ratanattayam yam, pu単単abhisandam vipulam alattham, tassanubhavena hatantarayo.

I have gained an abundant flood of merit thus honoring the Triple Gem most highly worthy of respect; by the spiritual power of that (merit) may (my) obstacles be destroyed.

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[3B] Angulimāla-paritta Aïgulimālas Protection (MN.86) The chaplain of King Kosala (the mother) had a baby boy, named Ahimsaka, also known as the son of Mantani. At the time of his birth the weapons in the whole country were shining. His father predicted that he would become a robber.

As a student at Taxila University, he was much liked by the Rector for his good behaviour and intelligence. Some students were jealous of him and accused him of having a close relationship with the Rector’s wife. To test his student’s honesty and loyalty the Rector asked him to collect one thousand fingers. Obediently he did so and made a garland of his victims’ fingers to hang around his neck. Hence he became notorious as the robber with a garland of fingers (Angulimala Cora). Eventually Angulimala had one thousand fingers, short of one.

People in the country complained to King Kosala about the robber murderer. So an announcement was made that the king’s army would kill the dangerous man. Mantani, mother of the wanted man, went to look for him in order to save him. Knowing that the dangerous man would kill even his own mother for the thousandth finger if he saw her, the compassionate Buddha went to the forest. Angulimala chased after his mother. The Buddha stood between the two--mother and son. Angulimala decided to seize the Buddha instead. The Buddha performed a miracle so that Angulimala could not catch up with Him although his walking was slow. He was also made aware of reality when the Buddha spoke to him. Immediately, Angulimala was converted and ordained. Soon he attained the Arahantship.

One day Venerable Angulimala heard that a woman was having difficulty in labour. He went to the Buddha for help. He was asked to chant a Paritta, known as Angulimala Sutta since then, which contained a statement of truth-that since he became the Buddha’s disciple he had never taken a life. Without question he went back to the woman and chanted the Paritta and immediately the woman gave birth safely.

Today Angulimala Sutta is still used as a paritta for woman to have safe birth. It can be found in Majjhima Pannasa and Majjhima Nikaya.

The Venerable Angulimala while on his rounds for alms in Savatthi saw a woman in travail. After his meal he approached the Buddha and told him what he had seen.

Thereupon the master taught him this protective verse. He then went to the presence of the suffering sister, sat on a seat separated from her by a screen, and made this asseveration of the Truth. Instantly she gave birth to the child with great ease. The efficacy of the Angulimala paritta persists to this day.

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[Parittam yam bhanantassa,] udakampi vinaseti

nisinnatthana dhovanam sabbameva parissayam

Even as the water that washed the seat of one who recites this protective verse, destroys all dangers.

Sotthina gabbha vutthanam, therassa Angulimalassa, kappatthayim mahatejam,

yanca sadheti tankhane; lokanathena bhasitam; parittam tam bhanama he.

This verse bings about a safe childbirth for the pregnant woman at the very moment of the recitation. Oh gentle ones! Let us recite this protective verse which lasts for the entire world cycle and has great powers, delivered by the Lord of the world to the Venerable Angulimala.

[Yato haü] bhagini ariyāya jātiyā jāto, nābhijānāmi sancicca pāõaü jīvitā voropetā, tena saccena sotthi te hotu sotthi gabbhassa.

Sister, since being born in the Noble Birth, I am not aware that I have intentionally deprived a being of life.

By this truth may you be well, and so may the child in your womb.

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Bojjhangaparitta (run together with above) The Elightenment-Factors Protection Bojjhango satisankhato viriyam piti passaddhi samadhupekkha bojjhanga munina sammadakkhata samvattanti abhiññaya etena sacca vajjena

dhammanam vicayo tattha bojjhanga ca tathapare sattete sabbadassina bhavita bahulikata nibbanaya ca bodhiya sotthi te hotu sabbada

The enlightenment factor of mindfulness, likewise investigation of Dhammas, And the enlightenment factors of vigour, joy, tranquility, The enlightenment factors of Samadhi and equanimity: these seven, perfectly taught By the all-seeing Sage, developed and much-practised Bring about higher knowledge, Nibbana and enlightenment: By the speaking of this truth, may well-being ever be yours.

ekasmim samaye natho gilane dukkhite disva te ca tam abhinanditva etena sacca vajjena

Moggallanañ ca Kassapam bojjhange satta desayi roga muccimsu tankhane sotthi te hotu sabbada

On one occasion, the Protector saw Moggallana and Kassapa Ill and in pain, and taught the seven factors of enlightenment.

They took delight in that and were in that moment freed from their illness: By the speaking of this truth, may well-being ever be yours.

ekada dhammarajapi Cundattherena taññeva sammoditva ca abadha etena sacca vajjena

gelaññenabhipilito bhanapetvana sadaram tamha vutthasi thanaso sotthi te hotu sabbada

Once when the King of Dhamma himself was afflicted with an illness He asked the Elder Cunda to speak of the same factors with devotion, And rejoicing he immediately arose from that illness: By the speaking of this truth, may well-being ever be yours.

pahina te ca abadha magga hata kilesava etena sacca vajjena

tinnannampi mahesinam pattanuppatti dhammatam sotthi te hotu sabbada

Those diseases were abandoned by those three great sages Like defilements destroyed through the Path by those attained to the fulfillment of Dhamma.

By the speaking of this truth, may well-being ever be yours.

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[3C] Sukhabhiyacana gatha [Yam yam devamanussanam] tassa tassanubhavena ye ye arakkhaka deva imina dhammadanena

mangalatthaya bhasitam hotu rajakule sukham tattha tatthadhivasino sabbe amhehi pujita

sada bhadrani passantu appamatta ca amhesu yanca no bhasamanehi tanno devanumodantu

sukhita hontu nibbhaya sabbe rakkhantu no sada kusalam pasutam bahum ciram titthantu satatam

ye ca jalabujandaja avera hontu sabbe te passantu anavajjani ciram titthatu lokasmim

samsedajopapatika anigha nirupaddava ma ca savajjamagama sammasambuddhasasanam

dassentam sotavantunam yava buddhoti namampi sammadesita dhammassa

maggam sattavisuddhiya lokajetthassa satthuno pavattati mahesino

pasanna hontu sabbepi samma dharam pavecchanto vuddhibhavaya sattanam mata pita ca atrajam evam dhammena rajano

panino buddhasasane kale devo pavassatu samiddham netu medanim niccam rakkhanti puttakam pajam rakkhantu sabbada

May all beings have faith in the Teachings of the Buddha, may it rain in time after properly bestowing showers, may the earth, for the prosperity of beings bring them success, a mother and father always protect their own child, so according to the Dhamma, may the kings always protect their subjects.

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[3D] Mokkhupaya gatha The way to freedom [Sabbavatthuttamam] natva jegucchakayamaccanam patimokkham puretabbam ajivassa atho suddhi

Buddha Dhamma ganaatayam mokkhupayam vadamiham atho indiriyasamvaro atho paccayanissitam

catupparisuddhimisilam karana karaneheva

katabbam va sunimmalam bhikkhuna mokkhamesina

buddhanussati metta ca iccima caturarakkha

asubham maranassati katabba ca vipassana

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

visuddha-dhamma-santano yogato ca pabodha ca

anuttaraya bodhiya buddho buddhoti ñayate

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.

naranara tiracchana sabbepi sukhino hontu

bheda satta sukhesino sukhitatta 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-lomadi-chavanam kayo sabbopi jeguccho

ayameva samussayo vannadito patikkulo

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.

jivitindiriyupaccheda sabbesam pidha paninam

sankhata-maranam siya tañhi dhuvam na jivitam

Death, the destruction of the faculty of life, will come to all beings.

Death is certain, but life is not.

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avijjadihi sambhuta atho sañña ca sankhara uppajjanti nirujjhanti ete Dhamma aniccatha

rupanca vedana tatha viññanancati pancime evam hutva abhavato tavakalikatadito

Ignorance begins with and arises from form and feeling thus likewise with perception, mental processes and consciousness. These five arise and cease, thus having arisen, they pass away.

This Dhamma is not self and further is temporary.

punappunam pilitatta te dukkha va anicca ye vase avattanayeva suññattassamikatta ca

uppadena vayena ca atha santattatadito attavipakkhabhavato te anattati ñayare

evam sante ca te Dhamma daddhagehasamayeva pancakkhandamimam dukkham tassa nirodha nibbanam

nibbinditabbabhavato alam mokkham gavesitum tanha samudayo bhave maggo atthangikariyo

etta kanampi pathanam patipajjetha medhavi

attham natva yatharaham pattum sankharanibbutinti

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Day 4

[4A] Satipatthanapatho Frames of Reference (SN 47.40)

[Sambuddho dipadamsettho] mahakaruniko muni, ekayanam maggam nama veneyyanam adesayi, kilitthacittasattanam cittaklesavisuddhiya, sokanam paridevanam atikkamaya sabbaso, dukkhanam domanassanam atthangamaya atthitam, nayassevadhigamaya nibbanassabhipattiya, satipatthananamena vissutam vidha sasane, cittaklesavisuddhattham tam maggantambhanama se, [Atthi kho tena bhagavato] janat passata arahato sammasambuddhena. ekayano ayam maggo sammadakkhato, sattanam visuddhiya, sokaparidevanam samatikkamaya, dukkhadomanassanam atthangamaya, 単ayassa adhigamaya, nibbanassa sacchikiriyaya, yadidam cattaro satipatthana, katame cattaro?

This is the only way, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.

What are the four?

Idha bhikkhu kaye kayanupassi viharati, atapi sampajano satima vineyya loke abhijjhadomanassam, (1) Here a monk lives observing the body as the body, Ardent, clealy comprehending, mindful, having put away desire and aversion for the world.

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vedanasu vadana nupassi viharati, atapi sampajano satima vineyya loke abhijjhadomanassam.

(2) He lives comtemplating feeling as feelings, Ardent, clealy comprehending, mindful, having put away desire and aversion for the world.

cite cittanupassi viharati, atapi sampajano satima vineyya loke abhijjhadomanassam, (3) He lives contemplating consciousness as consciousness, Ardent, clealy comprehending, mindful, having put away desire and aversion for the world.

dhammesu dhammanupassi viharati, atapi sampajano satima vineyya loke abhijjhadomanssam.

(4) He lives comtemplating mental objects as mental objects, Ardent, clealy comprehending, mindful, having put away desire and aversion for the world.

Kathanca bhikkhu kaye kayanupassi viharati, idha bhikkhu ajjhattam va kaye kayanupassi viharati, bahidde va kaye kayanupassi viharati, ajjhattabahiddha va kaye kayanupassi viharati, samudayadhammanupassi va kayasmim viharati, vayadhammanupassi va kayasmim viharati, samudayavaya dhammanupassi va kayasmim viharati.

How, O monks does one abide observing the body in the body? (staying with what is, viewing things as they are) Here a monk lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally.

He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body.

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atthi kayoti va panassa sati paccupatthita hoti, yavadeva 単anamattaya patissatimattaya, anissito ca viharati na ca kinci loke upadiyati, evam kho bhikkhu kaye kayanupassi viharati.

He has clear mindfulness of the existence of the body only to the extent necessary just for knowledge and mindfulness and he lives independent and clings to naught in this world this is how the monk lives contemplating the body as the body.

Katha単ca bhikkhu vedanasu vadananupassi viharati, idha bhikkhu ajjhattam va vedanasu vedananupassi viharati, bahiddha va vedanasu vedananupassi viharati, ajjhattabahiddha va vedanasu vedananupassi viharati, samudayadhammanupasi va vedanasu viharati, vayadhammanupassi va vedanasu viharati, samudayavayadhammanupassi va vedanasu viharati, How, O monks does one abide observing feelings as feelings? (staying with what is, viewing things as they are) Here a monk lives contemplating feelings in feelings internally, or he lives contemplating feeling in feelings externally, or he lives contemplating feeling in feelings internally and externally.

He lives contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings, or he lives contemplating origination-and-dissolution-things in feelings.

atthi vedanati va panassa sati paccupatthita hoti, yavadeva 単anamattaya patissati mattaya, anissito ca viharati na ca kinci loke upadiyati, evam kho bhikkhu vedanasu vedana nupassi viharati.

He has clear mindfulness of the existence of the feelings only to the extent necessary just for knowledge and mindfulness and he lives independent and clings to naught in this world this is how the monk lives contemplating feelings as feelings.

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Kathanca bhikkhu cite cittanupassi viharati, idha bhikkhu ajjhattam va cite cittanupassi viharati, bahiddha va cite cittanupassi viharati, ajjhattabahiddha va cite cittanupassi viharati, samudayadhammanupassi va cittasmim viharati, vayadhammanupassi va cittasmim viharati, samudayavayadhammanupassi va cittasmim viharati.

How, O monks does one abide observing consciousness as consciousness? (staying with what is, viewing things as they are) Here a monk lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally.

He lives contemplating origination-things in consciousness, or he lives contemplating dissolution-things in consciousness, or he lives contemplating origination-and-dissolution-things in consciousness.

atthi cittanti va panassa sati paccupatthita hoti, yavadeva 単anamattaya patissati mattaya, anissito ca viharati na ca kinci loke upadiyati, evam kho bhikkhu cite cittan upassi viharati.

He has clear mindfulness of the existence of consciousness only to the extent necessary just for knowledge and mindfulness and he lives independent and clings to naught in this world this is how the monk lives contemplating consciousness as consciousness.

Kathanca bhikkhu dhammesu dhammanupassi viharati, idha bhikkhu ajjhattam va dhammesu dhammanupassi viharati, bahiddha va dhammesu dhammanupassi viharati, ajjhattabahiddha va dhammesu dhammanupassi viharati, samudayadham manupassi va dhammesu viharati, vayadhammanupassi va dhammesu viharati, samudyavayadhammanupassi va dhammesu viharati.

How, O monks does one abide observing metnal objects in mental objects?

Here a monk lives contemplating mental object in mental objects, internally, or he lives contemplating mental object in mental objects, externally, or he lives contemplating mental object in mental objects, internally and externally.

He lives contemplating origination-things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects.

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atthi dhammati va panassa sati paccupatthita hoti, yavadeva 単anamattaya patissatimattaya, anissito ca viharati na ca kinci loke upadiyati, evam kho bhikkhu dhammesu dhammanupassi viharati.

He has clear mindfulness of the existence of mental objects only to the extent necessary just for knowledge and mindfulness and he lives independent and clings to naught in this world this is how the monk lives contemplating mental objects in mental objects.

Ayam kho tena bhagavata janata passata arahata sammasambuddhena, ekayano maggo sammadakkhato, sattanam visuddhiya, sokaparidevanam samatikkamaya, dukkhadomanassanam atthangamaya, 単ayassa adhigamaya, nibbanassa sacchikiriyaya, yadidam cattaro satipatthanati.

This is the only way, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.

ekayanam jatikhayantadassi, maggam pajanati hitanukampi, etena maggena tarimsu pubbe, tarissare ceva taranti coghanti.

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[4B] Vihāradāna-gāthā Verses on the Gift of a Dwelling-place Sītaü uõhaü patihanti siriüsape ca makase Tato vātātapo ghoro

tato vāëamigāni ca sisire cāpi vutthiyo sañjāto patihaññati.

They ward off cold and heat and beasts of prey from there And creeping things and gnats and rains in the wet season.

When the dreaded hot wind arises, that is warded off.

Leõatthañca sukhatthañca Vihāradānaü saïghassa

jhāyitum ca vipassituü. aggaü buddhehi vaõõitaü;

To meditate and obtain insight in a refuge and at ease: − A dwelling-place is praised by the Awakened One as chief gift to an Order.

tasmā hi paõóito poso Vihāre kāraye ramme

sampassaü atthamattano. vāsayettha bahu-ssute;

Therefore a wise man, looking to his own wealth, should have charming dwelling-places built so that those who have heard much can stay therein.

Tesaü annañca pānañca dadeyya uju-bhūtesu Te tassa dhammaü desenti yaü so dhammaü idhaññāya

vattha-senāsanāni ca; vippasannena cetasā. sabbadukkhāpanūdanaü parinibbātayanāsavo ti.

To these food and drink, raiment and lodgings he should give, to the upright, with mind purified.

(Then) these teach him dhamma dispelling every ill; He, knowing that dhamma, here attains nibbāna, cankerless.

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[4C] Kāla-dāna-sutta-gāthā Verses Of Benediction On Timely Offering Kāle dadanti sapaññā Kālena dinnaü ariyesu Vippasanna-manā tassa Ye tattha anumodanti Na tena dakkhiõā onā Tasmā dade appativāna-citto Puññāni para-lokasmiü pāõinan ti.

vadaññū vīta-maccharā, uju-bhūtesu tādisu, vipulā hoti dakkhiõā, veyyāvaccaü karonti vā, te pi puññassa bhāgino, yattha dinnaü mahapphalaü, patitthā honti,

Those with discernment, responsive, free from stinginess, give in the proper season.

Having given in the proper season with hearts inspired by the Noble Ones − straightened, such − their offering bears an abundance.

Those who rejoice in that gift, or give assistance, they too have a share of the merit, and the offering is not depleted by that.

Therefore, with an unhesitant mind, one should give where the gift bears great fruit.

Merit is what establishes living beings in the next life.

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[4D] AggappasÄ da-sutta-gÄ thÄ The Verses from the Discourse on the Supreme (Objects of) Faith ***introduction not chanted at Wat Lao-Skip to next page

***Ye Puggala atha satam pasattha cattari etani yugani honti Te dakkhineyya sugatassa savaka Etesu dinnani mahapphalani Idampi sanghe ratanam panitam Etena saccena suvatthi hotu Those Eight Individuals, praised by the virtuous, they constitute four pairs.

They, worthy of offerings, are the disciples of the Enlightened One, Gifts given to these yield abundant fruit.

In the Sangha is this precious jewel found.

On account of this truth May there be happiness!

Ye suppa-yutta manasa dalhena Nikkamino gotama sasanamhi Te patti patta amatam vigayha Laddha mudha nibbutim bhunjamana Idampi sanghe ratanam panitam Etena saccena suvatthi hotu With steadfast mind, applying themselves thoroughly in the Dispensation of Gotama, free (of passion), they have attained to that which should be attained.

And plunging into immortality they enjoy the Peace (Nibbana) in absolute freedom.

In the Sangha is this precious jewel found. On account of this truth May there be happiness!

Khinam puranam navam natthi sambhavam Viratta citta yatike bhavasmim Te khina-bija avirul-hichanda Nibbanti dhira yatha-yam padipo Idampi sanghe ratanam panitam Etena saccena suvatthi hotu Their past is extinct, a fresh becoming there is not.

Their minds are not attached to a future birth.

Their desires grow now.

Those wise ones go out even as this lamp.

Truly, in the Sangha is this precious jewel By this Truth, may there be happiness.

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********************** -Aggato ve pasannānaü Agge buddhe pasannānaü

aggaü dhammaü vijānataü, dakkhiõeyye anuttare,

For one with confidence, realizing the supreme Dhamma to be supreme, With confidence in the supreme Buddha, unsurpassed in deserving offerings,

Agge dhamme pasannānaü Agge saïghe pasannānaü

virāgūpasame sukhe, puññakkhette anuttare,

With confidence in the supreme Dhamma, the happiness of dispassion & calm, With confidence in the supreme Saïgha, unsurpassed as a field of merit,

Aggasmiü dānaü dadataü Aggaü āyu ca vaõõo ca

aggaü puññaü pavaóóhati, yaso kitti sukhaü balaü,

Having given gifts to the supreme, one develops supreme merit, Supreme long life & beauty, status, honor, happiness, strength.

Aggassa dātā medhāvī Deva-bhūto manusso vā

agga-dhamma-samāhito, aggappatto pamodatīti.

Having given to the supreme, the intelligent person, firm in the supreme Dhamma, Whether becoming a deva or a human being, rejoices, having attained the supreme.

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Day 5

[5A] Saraniyadhamma sutta Conducive to Amiability (AN 6.12) [samaggakarano buddho] samaggakarano dhamme a単単ama単単am piyataya sangahayavivadaya

samaggiyam niyojako, saraniye adesayi, sadhino garavassa ca, samaggiyekataya ca,

samvattanteva bhikkhunam tesampakasakam suttam sutvananukaranena sadhunam atthasiddhattham

dhammena patipajjatam, yam sambuddhena bhasitam, yatha buddhena desitam, tam suttantam bhanama se:

[Evam me sutam] ekam samayam bhagava, savatthiyam viharati, jetavane anathapindikassa, arame, tatra kho bhagava bhikkhu amantesi bhikkhavoti, bhadanteti te bhikkhu bhagavato paccassosum, bhagava etad-avoca, 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:

-chayime bhikkhave Dhamma saraniya piyakarana garukarana, sangahaya avivadaya samaggiya ekibhavaya samvattanti, kata me cha: "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?

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(1) Idha bhikkhave bhikkhuno, mettaü kāyakammaü paccupaññhitaü hoti, sabrahmacārisu āvī ceva raho ca, Ayampi dhammo sārāõīyo piyakaraõo garukaraõo, saïgahāya avivādāya sāmaggiyā ekībhāvāya saüvattati, (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, which engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

(2) Puna ca paraü bhikkhave bhikkhuno, mettaü vacīkammaü paccupaññhitaü hoti, sabrahmacārīsu āvī ceva raho ca.

Ayampi dhammo sārāõīyo piyakarano garukarano, sangahaya avivadaya samaggiya ekibhavaya samvattati (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, which engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

(3) Puna ca paraü bhikkhave bhikkhuno, mettaü manokammaü paccupaññhitaü hoti, sabrahmacārisu āvī ceva raho ca.

Ayampi dhammo sārāõiyo piyakaraõo garukaraõo, saïgahāya avivādāya sāmaggiyā ekībhāvāya saüvattati.

(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, which engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

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(4) Puna ca paraü bhikkhave bhikkhu, ye te lābhā dhammikā dhammaladdhā, antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appañivibhattabhogī hoti, sīlavantehi sabrahmacārihī sādhāraõabhogī.

Ayampi dhammo sārāõiyo piyakaraõo garu karaõo, saïgahāya avivādāya sāmaggiyā ekībhāvāya saüvattati.

(4)"Furthermore, whatever righteous gains the monk may obtain in a righteous way — even if only 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, which engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

(5) Puna ca paraü bhikkhave bhikkhu, yāni tāni sīlāni akhaõóāni acchiddāni asabalāni akammāsāni, bhūjissāni viññuppasatthāni aparāmaññhāni samādhisaüvattanikāni, tathārūpehi sīlesu sīlasāmaññagato viharati, sabrahmacārīsu āvī ceva raho ca.

Ayampi dhammo sārāõīyo piyakaraõo garukaraõo, saïgahāya avivādāya sāmaggiyā ekībhāvāya saüvattati.

(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 in tune 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.

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(6) Puna ca paraü bhikkhave bhikkhu, yāyaü diññhi ariyā niyyāõikā, nīyāti takkarassa sammādukkhakkhāya, tathārūpāya diññhiyā diññhisāmaññagato viharati, sabrahmacārīsu āvī ceva raho ca, Ayampi dhammo sārāõīyo piyakaraõo garukaraõo, saïgahāya avivādāya sāmaggiyā ekībhāvāya saüvattati.

(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 in tune with those of his fellows in the holy life, to their faces & behind their backs.

This is a condition that is conducive to amiability, which 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 sārāõiyā piyakaraõā garukaraõā, saïgahāya avivādāya sāmaggiyā ekībhāvāya saüvattantīti.

"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."

Idamavoca bhagava attamana te bhikkhu bhagavato bhasitam, abhinandunti.

Thus spoke the Blessed One. Gratified, the monks delighted at his words

Summary: SaraniyaDhamma Six - virtues for fraternal living (A. III. 288.)

1.

2.

3.

4.

5.

Mettakayakamma - to be amiable in deed, openly and in private Mettavacikamma - to be amiable in word, openly and in private Mettamanokamma - to be amiable in thought, openly and in private Sadharanabhogi - to share any lawful gains with virtuous fellows Silasamannata - to keep without blemish the rules of conduct along with one 's fellows, openly and in private 6. Ditthisamannata - to be endowed with right views along with one 's fellows, openly and in private

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[5B] Ādiya-sutta-gāthā Discourse on Edibles [Bhuttā bhogā] bhanā bhaccā Uddhaggā dakkhiõā dinnā

itiõõā āpadāsu me atho panca balī katā

“My wealth has been enjoyed, my dependents supported, protected from calamities by me.

I have given lofty offerings,

and performed the five oblations.

Upatthitā sīlavanto Yadatthaü bhogam-iccheyya So me attho anuppatto

saññatā brahmacārino paõóito gharam-āvasaü kataü ananutāpiyaü

I have provided for the virtuous, the restrained, leaders of the holy life.

For whatever aim a wise householder would desire wealth, That aim I have attained.

I have done what will not lead to future distress."

Etaü anussaraü macco Idh’ eva naü pasaüsanti

ariya-dhamme cito naro pecca sagge pamodatī ti.

When this is recollected by a mortal, a person established in the Dhamma of the Noble Ones,

He is praised in this life

and, after death, rejoices in heaven.

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[5C] Bhikkhu-aparihaaniya-dhamma Sutta Conditions for no decline among the monks (AN 7.21) [Mahakaruniko buddho] Vuddhim akankhamano va Bhikkunam sammadakkhasi Sutvanupatipatyattham

savakanam hitesako dhamme sambuddhadesite dhamme aparihaniye tam suttanam bhaname se

[Evam-me suta.m.]

Eka.m samaya.m Bhagavaa, Raajagahe viharati, Gijjhakuute pabbate.

Tatra kho Bhagavaa bhikkhuu aamantesi, "Satta vo bhikkhave aparihaaniye dhamme desessaami.

Ta.m su.naatha saadhuka.m manasikarotha bhaasissaamii" 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 bhikkhuu Bhagavato paccassosu.m.

Bhagavaa etad-avoca: "Katame ca bhikkhave satta aparihaaniyaa dhammaa?

"Yes, lord," the monks responded.

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

Yaavakiiva単ca bhikkave bhikkhuu, abhi.nha-sannipaataa bhavissanti sannipaata-bahulaa, vuddhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

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

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Yaavakiivañca bhikkave bhikkhuu, samaggaa saññipatissanti, samaggaa vutthahissanti, samaggaa sa"ngha-kara.niiyaani karissanti, vuddhiyeva bhikkhave bhikkhuuna.m paatika"nkhaa no parihaani.

[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.

Yaavakiivañca bhikkave bhikkhuu, apaññatta.m na paññapessanti, paññatta.m na samucchindissanti.

Yathaa-paññattesu sikkhaapadesu samaadaaya vattissanti, vuddhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[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.

Yaavakiivañca bhikkave bhikkhuu, ye te bhikkhuu theraa rattaññuu cira-pabbajitaa, sa"ngha-pitaro sa"ngha-parinaayakaa, te sakkarissanti garukarissanti maanessanti puujessanti tesañca sotabba.m maññissanti, vuddhiyeva bhikkhave bhikkhuuna.m paatika"nkhaa no parihaani.

[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.

Yaavakiivañca bhikkave bhikkhuu, uppannaaya tanhaaya punobbhavikaaya no vasa.m gacchissanti, vuddhiyeva bhikkhave bhikkhuuna.m paatika"nkhaa no parihaani.

[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.

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Yaavakiivañca bhikkave bhikkhuu, aaraññakesu senaasanesu saapekkhaa bhavissanti, vuddhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

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

Yaavakiivañca bhikkave bhikkhuu, paccattaññeva satim upatthapessanti, Kinti anaagataa ca pesalaa sabrahmacaarii aagaccheyyu.m.

Aagataa ca pesalaa sabrahmacaarii phaasu vihareyyunti, vuddhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[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.

Yaavakiivañca bhikkave ime satta aparihaaniyaa dhammaa bhikkhuusu .thassanti,

imesu ca sattasu aparihaaniyesu dhammesu bhikkhuu sandississanti, vuddhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaanii" 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 Bhagavaa.

Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said.

Gratified, the monks delighted in the Blessed One's words.

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[5D] Devatā-uyyojana-gāthā Verses on ’Having Got Suffering and so on’ [Dukkha-ppattā ca niddukkhā] soka-ppattā ca nissokā

bhaya-ppattā ca nibbhayā hontu sabbe pi pāõino.

Having got suffering, may they not suffer, having got grief, may they not grieve,

having got fear, may they not fear, (thus) may all beings be.

Ettāvatā ca amhehi sabbe devānumodantu

sambhataü puñña-sampadaü sabba-sampatti-siddhiya

To the extent that by us merit has been attained and collected, may all devas rejoice in (and share) it for the attainment of all fortune.

dānaü dadantu saddhāya bhāvanābhiratā hontu

sīlaü rakkhantu sabbadā, gacchantu devatā-gatā.

By faith should gifts be given, delightful should meditation be,

virtue should always be protected, (thus) go to the state of a devatā.

Sabbe buddhā bala-ppattā arahantānan ca tejena

paccekānan ca yaü balaü, rakkhaü bandhāmi sabbaso.

By all Buddhas attained to power and by the might of the Arahants

and the power of the Solitary Ones I bind (this thread) in every way for protection.

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Day 6

[6A] Vattaka Paritta The Baby Quail’s Protection Once upon a time, the Buddha, accompanied by his disciples, went round for alms-food through a certain village in Magadha. On their return, they came to a place where the forest fire broke out; the monks fled towards the Buddha and saw him standing untouched by the raging flames.

When they praised Him for His miraculous powers, the Lord explained to them that it was due to the power of a statement of truth.

In His previous life, the Bodhisatta (Future Buddha) was a quail. When a forest fire was burning out of control, all creatures ran away fearing for their lives, including his own parents. A young baby quail left helpless in the nest. Thereupon he contemplated on the virtues of past Buddhas and determined a matchless statement of truth in his present life.

The forest fire passed over him in a spot of sixteen length away. This place lasts for the entire world cycle and possesses great power.

This discourse is generally used for protection against fire and it is found in the Jataka, Cariyapitaka and Khuddaka Nikaya Pali text. ***Purentam bodhi sambhare nibbattam vatta jatiyam, Yassa tejena davaggi mahasattam vivajjayi By the power of this Paritta, the forest fire passed over the great being who was reborn as a quail while he was fulfilling the perfections for Buddhahood.

Therassa sariputtassa loka nathena bhasitam, Kappatthayi mahatejam parittan tam bhanama se This Discourse was delivered by the Lord of the World to Venerable Sariputta. It lasts for the entire world cycle and it possesses great power. Oh, noble ones! Let us recite this Paritta now.

***At Wat Lao this intro is skipped, chant starts below

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- 62 -Atthi loke siila-gu.no Tena saccena kaahaami

sacca.m soceyy'anuddayaa, sacca-kiriyam-anuttara.m,

There is in this world the quality of virtue, truth, purity, tenderness.

In accordance with this truth I will make an unsurpassed vow of truth.

Avajjitvaa dhamma-bala.m sacca-balam-avassaaya

saritvaa pubbake jine, sacca-kiriyam-akaasa'ha.m,

Sensing the strength of the Dhamma, In dependence on the strength of truth,

calling to mind the victors of the past, I made an unsurpassed vow of truth:

Santi pakkhaa apattanaa Maataa pitaa ca nikkhantaa

santi paadaa avancanaa, jaata-veda patikkama!

Here are wings with no feathers, My mother & father have left me.

here are feet that can’t walk.

Fire, go back!

Saha sacce kate mayha.m Vajjesi solasa kariisaani Saccena me samo n'atthi

mahaapajjalito sikhii udaka.m patvaa yathaa sikhii esaa me sacca-paaramiiti.

When I made my vow with truth, the great crested flames Avoided the sixteen acres around me as if they had come to a body of water.

My truth has no equal: Such is my perfection of truth.

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[6B] Dhajagga-sutta The Discourse on the Crest of Banners When the Blessed One was staying at monastery of Anathapindika, in Jeta’s Grove near Savatthi, He spoke to the monks as follows: "Long ago there was a fierce battle between large group of devas (gods) and asuras (titans). The king of the gods told his men that should they become frightened, they need only look up at crest of banner of him and the other three kings of gods- Pajapati, Varuna and Isana. Then the rising of fear, panic and tingly sensation of the flesh would be overcome."

But the Buddha added that they might or might not be successful because these kings of heaven are not yet free from passion, hatred and delusion. If they look up at the Buddha’s crest they could be successful because the Buddha is free from passion, hatred and delusion.

Hence the Lord instructed his disciples to remember the Buddha, the Dhamma and the Sangha with all the glorious virtues. By doing so, any kind of fear, panic or tingly sensation of the flesh will disappear definitely because the Buddha unlike Sakka, is supremely Enlightened and is free from passion, hatred and delusion. He is also without fear, panic or fright and he does not flee (runaway).

This discourse is normally recited for protection against fear and horror. It is also recited for protection during a battle or in time of war.

Some physicians recite the virtues of the Triple Gem to empower the medicine to be potent and effective. Some criminal and political prisoners also recite this discourse as a way of obtaining their release.

This Paritta is based on the Sakka Story as found in Samyutta Nikaya Text.

[Yassa-nussaranenapi] Patittham-adhigacchanti

antalikkhepi panino bhumiyam viya sabbada

By merely remembering this discourse, the beings will get a foothold even when they are in the skies, just like there is a foothold on the earth.

Sabbupaddava jalamha Ganana na ca muttanam

yakkha coradisambhava parittan tam bhanama se

Due to the power of this Paritta, those who recite it can be freed from the network of all dangers created by devils, thieves and so on. The number of such beings who are saved from danger is indeed innumerable. Oh Noble Ones! Let us recite this Paritta.

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-[Evam me sutaü.]

Ekaü samayaü bhagavā, Sāvatthiyaü viharati, Jetavane Anāthapiõóikassa, ārame.

Thus have I heard.

At one time the Exalted One was staying at Sāvatthi in Prince Jetas Grove, in the park of Anāthapiõóika.

Tatra kho bhagavā bhikkhū āmantesi: Bhikkhavo ti, Bhadante ti te bhikkhū bhagavato paccassosuü.

Bhagavā etad avoca: Then the Exalted One spoke thus to the Bhikkhus: "O Bhikkhus."

Those Bhikkhus replied to the Exalted One: "Lord."

The Exalted One then said:

Bhūtapubbaü, bhikkhave, devāsurasaïgāmo samupabyuëaho ahosi.

Atha kho, bhikkhave, Sakko devānam indo deve tāvatiüse āmantesi: "Long ago, Bhikkhus, a battle was raging between the gods and the titans.

Then Sakka, ruler of the gods, addressed the thirty-three gods, saying: Sace mārisā devānaü saïgāmagatānaü uppajjeyya bhayaü vā chambhitattaü vā lomahaüso vā,

mam eva tasmiü samaye dhajaggaü ullokeyyātha.

Maman hi vo dhajaggaü ullokayataü, yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyissati.

If in you, dear sirs, when you have gone into battle, fear, panic and gooseflesh should arise, look up at the crest of my banner.

If you do so, any fear, panic and goose-flesh that may arise will be overcome.

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No ce me dhajaggaü ullokeyyātha, atha Pajāpatissa devarājassa dhajaggaü ullokeyyātha.

Pajāpatissa hi vo devarājassa dhajaggaü ullokayataü, yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyissati.

If you do not look up to the crest of my banner, look at the crest of the banner of Pajāpati, king of gods.

If you do so, any fear, panic and goose-flesh that may arise will be overcome.

No ce Pajāpatissa devarājassa dhajaggaü ullokeyyātha, atha Varuõassa deva-rājassa dhajaggaü ullokeyyātha.

Varuõassa hi vo devarājassa dhajaggaü ullokayataü, yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyissati.

If you do not look up to the crest of the banner of Pajāpati, king of the gods, look at the crest of the banner of Varuõa, king of gods.

If you do so, any fear, panic and goose-flesh that may arise will be overcome.

No ce Varuõassa devarājassa dhajaggaü ullokeyyātha, atha Isānassa deva-rājassa dhajaggaü ullokeyyātha.

Isānassa hi vo devarājassa dhajaggaü ullokayataü, yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyissatī ti.

If you do not look up to the crest of the banner of Varuõa, king of the gods, look at the crest of the banner of Isāna, king of gods.

If you do so, any fear, panic and goose-flesh that may arise will be overcome.

Taü kho pana, bhikkhave, Sakkassa vā devānam indassa dhajaggaü ullokayataü, Pajāpatissa vā devarājassa dhajaggaü ullokayataü, Varuõassa vā devarājassa dhajaggaü ullokayataü, Isānassa vā devarājassa dhajaggaü ullokayataü, yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyethāpi no pi pahīyetha.

Now, Bhikkhus, in them that look up to the crest of one or the other of these four banners, any fear, panic and goose-flesh that you may have, may be overcome, or again it may be not.

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Taü kissa hetu?

Sakko hi, bhikkhave, devānam indo avītarāgo avītado so avītamoho, bhīru chambhī utrāsī palāyīti.

And why is this so?

Because Sakka, the ruler of the gods, is not purged of passions, hatred and ignorance; is timid, given to panic and to fright and running away.

Ahan ca kho, bhikkhave, evaü vadāmi: sace tumhākaü bhikkhave araññagatānaü vā rukkhamūlagatānaü vā suññāgāragatānaü vā

uppajjeyya bhayaü vā chambhitattaü vā lomahaüso vā, mam eva tasmiü samaye anussareyyātha: But I say thus unto you, Bhikkhus: If you when you have gone into forests, to the roots of trees, to empty places, and fear, panic and goose-flesh should befall you, you in that hour only call me to mind and think:

'Iti pi so bhagavā arahaü sammāsambuddho, vijjācaraõa sampanno sugato lokavidū, anuttaro purisadamma sārathi satthā devamanussānaü buddho bhagavā’ ti.

He is a Blessed One, a Worthy One, a Perfectly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

Maman hi vo, bhikkhave, anussarataü yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyissati.

No ce maü anussareyyātha, atha dhammaü anussareyyātha: For if you call me to mind, Bhikkhus, any fear, panic and goose-flesh that you may have will be overcome.

And if you won’t call me to mind, then recollect the Dhamma:

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’Svākkhāto bhagavatā dhammo, sanditthiko akāliko ehipassiko, opaneyyiko paccattaü veditabbo vinnūhī’ ti.

The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting all to come & see, leading inward, to be seen by the wise for themselves.

Dhamman hi vo, bhikkhave, anussarataü, yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyissati.

No ce dhammaü anussareyyātha, atha saïghaü anussareyyātha: For if you will recollect the Dhamma, Bhikkhus, any fear, panic and gooseflesh that you may have will be overcome.

And if you won’t recollect the Dhamma, then recollect the Saïgha:

’Suppatipanno bhagavato sāvakasaïgho, ujuppatipanno bhagavato sāvakasaïgho, ñāyappatipanno bhagavato sāvakasaïgho, sāmīcippatipanno bhagavato sāvakasaïgho, yad idaü cattāri purisayugāni attha purisa puggalā, esa bhagavato sāvakasaïgho, āhuneyyo pāhuneyyo dakkhiõeyyo anjalikaraõīyo, anuttaraü puññakkhettaü lokassā’ ti.

The Saïgha of the Blessed Ones disciples who have practiced well, the Saïgha of the Blessed Ones disciples who have practiced straightforwardly, the Saïgha of the Blessed Ones disciples who have practiced methodically, the Saïgha of the Blessed Ones disciples who have practiced masterfully, i.e., the four pairs − the eight types − of Noble Ones: That is the Saïgha of the Blessed Ones disciples − worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.

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Saïghan hi vo, bhikkhave, anussarataü, yaü bhavissati bhayaü vā chambhitattaü vā lomahaüso vā, so pahīyissati.

For if you will recollect the Saïgha, Bhikkhus, any fear, panic and goose-flesh that you may have will be overcome.

Taü kissa hetu?

Tathāgato hi, bhikkhave, arahaü sammāsambuddho, vītarāgo vītadoso vītamoho, abhīru acchambhī anutrāsī apalāyī ti.

And why is this so?

Because the Thatāgata, Bhikkhus, is an Arahat, perfectly enlightened, purged of passion, hatred and ignorance; is without timidity, panic or fright and is not running away.

Idam avoca bhagavā.

Idaü vatvāna sugato. athāparaü etad avoca satthā: Thus said the Exalted One, and the Blessed One and Master spoke yet again:

Araññe rukkhamūle vā sunnāgāre va bhikkhavo, Anussaretha sambuddhaü bhayaü tumhāka no siyā.

No ce buddhaü sareyyātha lokajeethaü narāsabhaü; Atha dhammaü sareyyātha niyyānikaü sudesitaü.

No ce dhammaü sareyyātha niyyānikaü sudesitaü; Atha saïghaü sareyyātha puñña-kkhettaü anuttaraü.

Evaü buddhaü sarantānaü dhammaü saïghan ca bhikkhavo, Bhayaü vā chambhitattaü vā lomahaüso, na hessatī ti.

Whenever in forest, in leafy glade, or lonely places you abide, Bhikkhus, call to your mind, the Enlightened One; no fear will you know.

If you will not recollect the Buddha, the most senior of the world, the bull of men, then recollect the Dhamma, the well-taught guidance.

If you will not recollect the Dhamma, the well-taught guidance, then recollect the Saïgha, the unsurpassed field of merit.

If you take refuge thus in the Buddha, Dhamma, and Saïgha, Bhikkhus, then fear and panic and goose-flesh, will never appear."

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[6C] Kayagatasatibhavanapatha Mindfulness regarding the Body [Sambuddho sativepullo] Veneyyanam adesesi Tassa pakasakam Dhamma

sattanam amatandado, kaye kayagatasatim, pariyayam bhanama se,

[Aya.m kho me kaayo,] Uddha.m paadatalaa, Adho kesa-matthakaa, Taca-pariyanto, Puuro naanappakaarassa asucino, Atthi imasmim kaaye:

This body of mine, from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things.

In this body there is:

Kesaa, loma, nakhaa, dantaa, taco, Hair of the head, Hair of the body, Nails, Teeth, Skin,

mamsam, nha’aruu, atthii, atthimiùjam, vakkam, hadayam, yakanam, kilomakam, pihakam, papphaasam, antam, antagunam, udariyam, karisam, Flesh, Tendons, Bones, Bone marrow, Spleen, Heart, Liver, Membranes, Kidneys, Lungs, Large intestines, Small Intestines, Gorge, Feces,

pittam, semham, pubbo, lohitam, sedo, medo, assu, vassa, khelo, singhaanikaa, lasikaa, muttam.

Gall, Phlegm, Lymph, Blood, Sweat, Fat, Tears, Oil, Saliva, Mucus, Oil in the joints, Urine.

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Muttam, lasikaa, singhaanikaa, khelo, vassa, assu, medo, sedo, lohitam, pubbo, semham, pittam, Urine, Oil in the joints, Mucus, Saliva, Oil, Tears, Fat, Sweat, Blood, Lymph, Phlegm, Gall,

karisam, udariyam, antaguman, antam, papphaasam, pikaham, kilomakam, yakanam, hadayam, vakkam, atthimiñjam, atthii, nha’aruu, mamsam, Feces, Gorge, Small intestines, Large intestines, Lungs, Kidneys, Membranes, Liver, Heart, Spleen, Bone marrow, Bones, Tendons, Flesh,

taco, dantaa, nakhaa, loma, kesaa Skin, Teeth, Nails, Hair of the body, Hair of the head.

Atthi imasmim kaaye: In this body there is:

Kesaa, loma, nakhaa, dantaa, taco, Hair of the head, Hair of the body, Nails, Teeth, Skin,

mamsam, nha’aruu, atthii, atthimiñjam, vakkam, hadayam, yakanam, kilomakam, pihakam, papphaasam, antam, antagunam, udariyam, karisam, Flesh, Tendons, Bones, Bone Marrow, Spleen, Heart, Liver, Membranes, Kidneys, Lungs, Large intestines, Small Intestines, Gorge, Feces,

pittam, semham, pubbo, lohitam, sedo, medo, assu, vassa, khelo, singhaanikaa, lasikaa, muttam.

Gall, Phlegm, Lymph, Blood, Sweat, Fat, Tears, Oil, Saliva, Mucus, Oil in the joints, Urine.

Evam-ayam me kaayo: Uddham paadatalaa, Adho kesa-matthakaa, Taca-pariyanto, Puuro naanappakaarassa asucinoti.

Such is this body of mine: from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things.

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Suppabuddhaam pabujjhanti yesam diva ca ratto ca

sada gotama-savaka, niccam kayagata sati.

The disciples of Gotama, whose mindfulness is day and night constantly directed to the body, those are always well awakened.

(Dhammapada 296)

Yam hi kiccam tadapaviddham unnalanam pamattanam

akiccam pana kayirati, tesam vaddhanti asava.

What should have been done is left undone, what should not have been done is done.

For those who are conceited and heedless their corruption increases.

(Dhammpada 292)

Yesan ca susamaraddha akiccam tena sevanti satanam sampajananam

niccam kayagata sati, kicce sataccakarino, attham gacchanti asavati.

Those who always earnestly practice ‘mindfulness of the body’, who follow not what should not be done, and constantly do what should be done, for those mindful and reflective ones their corruption comes to an end.

(Dhammapada 293)

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Day 7 (chanted without pause) [7A] Buddha-jaya-mangala-gāthā The Verses Of The Buddha’s Auspicious Victories *skip to next page

Itipi so bhagavaa araha.m sammaa-sambuddho, Vijjaa-cara.na-sampanno sugato lokaviduu, Anuttaro purisa-damma-saarathi satthaa deva-manussaana.m buddho bhagavaati.

He is a Blessed One, a Worthy One, a Rightly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

Svaakkhaato bhagavataa dhammo, Sandi.t.thiko akaaliko ehipassiko, Opanayiko paccatta.m veditabbo viññuuhiiti.

The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting all to come & see, leading inward, to be seen by the wise for themselves.

Supa.tipanno bhagavato saavaka-sa"ngho, Uju-pa.tipanno bhagavato saavaka-sa"ngho, ñaaya-pa.tipanno bhagavato saavaka-sa"ngho, Saamiici-pa.tipanno bhagavato saavaka-sa"ngho, Yadida.m cattaari purisa-yugaani a.t.tha purisa-puggalaa: The Sangha of the Blessed One's disciples who have practiced well, the Sangha of the Blessed One's disciples who have practiced straightforwardly, the Sangha of the Blessed One's disciples who have practiced methodically, the Sangha of the Blessed One's disciples who have practiced masterfully, i.e., the four pairs — the eight types — of Noble Ones:

Esa bhagavato saavaka-sa"ngho, AAhuneyyo paahuneyyo dakkhi.neyyo anjali-kara.niiyo, Anuttara.m punnakkhetta.m lokassaati.

That is the Sangha of the Blessed One's disciples — worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.

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- 73 *Intro above is often skipped (SNI.Chapt 10, Sect 10)

Bāhuü sahassam-abhinimmita-sāvudhantaü, Girīmekhalaü udita-ghora-sasena-māraü, Dānādi-dhamma-vidhinā jitavā munindo, Tan-tejasā bhavatu te jaya-maïgalāni.

1) Creating a form with 1,000 arms, each equipped with a weapon, Mara, on the elephant Girimekhala, uttered a frightening roar together with his troops. The Lord of Sages defeated him by means of such qualities as generosity: By the power of this, may you have victory blessings.

Mārātirekam-abhiyujjhita-sabba-rattiü Ghorampanāëavaka-makkham-athaddha-yakkhaü Khantī-sudanta-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maïgalāni.

2) Even more frightful than Mara making war all night Was Āëavaka, the arrogant unstable ogre.

The Lord of Sages defeated him by means of well-trained endurance: By the power of this, may you have victory blessings.

Nāëāgiriü gaja-varaü atimattabhūtaü Dāvaggi-cakkam-asanīva sudāruõantaü Mettambuseka-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maïgalāni.

3) Nāëāgiri, the excellent elephant, when maddened, Was very horrific, like a forest fire, a flaming discus, a lightning bolt.

The Lord of Sages defeated him by sprinkling the water of good will: By the power of this, may you have victory blessings.

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Ukkhitta-khaggam-atihattha sudāruõantaü Dhāvan-ti-yojana-pathaïguli-mālavantaü Iddhībhisaïkhata-mano jitavā munindo Tan-tejasā bhavatu te jaya-maïgalāni.

4) Very horrific, with a sword upraised in his expert hand, Garlanded-with-Fingers ran three leagues along the path.

The Lord of Sages defeated him with mind-fashioned marvels: By the power of this, may you have victory blessings.

Katvāna kattham-udaraü iva gabbhinīyā Cincāya duttha-vacanaü jana-kāya-majjhe Santena soma-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maïgalāni.

5) Having made a wooden belly to appear pregnant, Cinca made a lewd accusation in the midst of the gathering.

The Lord of Sages defeated her with peaceful, gracious means: By the power of this, may you have victory blessings.

Saccaü vihāya mati-saccaka-vāda-ketuü Vādābhiropita-manaü ati-andhabhūtaü Paññā-padīpa-jalito jitavā munindo Tan-tejasā bhavatu te jaya-maïgalāni.

6) Saccaka, whose provocative views had abandoned the truth, Delighting in argument, had become thoroughly blind.

The Lord of Sages defeated him with the light of discernment: By the power of this, may you have victory blessings.

Nandopananda-bhujagaü vibudhaü mahiddhiü Puttena thera-bhujagena damāpayanto Iddhūpadesa-vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maïgalāni.

7) Nandopananda was a serpent with great power but wrong views.

The Lord of Sages defeated him by means of a display of marvels, sending his son (Moggallana), the serpent-elder, to tame him: By the power of this, may you have victory blessings.

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- 75 (SN I. Chpat 6, Sect 4)

Duggāha-ditthi-bhujagena sudattha-hatthaü Brahmaü visuddhi-jutim-iddhi-bakābhidhānaü Nāõāgadena vidhinā jitavā munindo Tan-tejasā bhavatu te jaya-maïgalāni.

8) His hands bound tight by the serpent of wrongly held views, Baka, the Brahma, thought himself pure in his radiance & power.

The Lord of Sages defeated him by means of his words of knowledge: By the power of this, may you have victory blessings.

Etā pi buddha-jaya-maïgala-attha-gāthā Yo vācano dinadine sarate matandī Hitvān aneka-vividhāni c upaddavāni Mokkhaü sukhaü adhigameyya naro sapañño.

These eight verses of the Buddhas victory blessings: Whatever person of discernment recites or recalls them day after day without lapsing, destroying all kinds of obstacles, Will attain emancipation & happiness.

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[7B] Maha-karuni-konathatiadika-gatha Highly Compassionate Mahakaruniko natho Puretva parami sabba Etena saccavajena

hitaya sabbapaninam patto sambodhim uttamam hotu te jayamangalam

The Lord of Great Compassion for the benefit of all living beings fulfilled all the perfections and attained supreme enlightenment; by speaking of this truth may peaceful victory be yours.

Jayanto bodhiya mule sakyanam nandivaddhana Evam tvam vijayo hohi jayassu jayamangale He, victorious at the Bodhi-tree, enhanced the Sakyans’ happiness, so, victorious may you be, may you win peaceful victory.

Aparajitapallanke sise pathavipokkhare Abiseke sabbabuddhanam aggappatto pamodati On the un-vanquishable Seat, above the summit of the most sacred earth, being consecrated by all the Buddhas, the Lord had attained the Supreme Stage and rejoiced.

(In the like manner may we rejoice too).

Sunakkhattam sumangalam supabhatam suhutthitam Sukhano sumuhutto ca suyittham brahmmacarisu May good planets, good blessings, good dawn, good awakening, good moment, good instance, and offering good oblations to the Noble Sages, be to you.

Padakkhinam kayakammam vacakammam padakkhinam Padakkhinam manokammam patidhi te padakkhina May your physical actions be skillful, may your verbal actions be skillful, and your mental actions be skillful. May you be established in these skillful things.

Padakkhinani katvana labhantatthe, padakhine.

Having done skillful actions, may you obtain auspicious results.

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[7C] Maha-mangala-cakkavāla The Great Sphere Of Blessings Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-mahāguõāparimitapuññādhikarassa sabbantarāya-nivāraõasamatthassa bhagavato arahato sammā-sambuddhassa dvattiüsa-mahā-purisa-lakkhaõā nubhavena Through the power of the 32 marks of the Great Man belonging to the Blessed One, the Worthy One, the Perfectly Self-awakened One, who through his accumulation of merit is endowed with glory, steadfastness of intent, majesty, victorious power, great might, countless great virtues, who resolves all dangers & obstacles,

asītyānubyañjanā nubhavena, atthuttara-sata-maïgalā nubhavena, through the power of his 80 minor characteristics, through the power of his 108 blessings,

chabbaõõa-raüsiyā nubhāvena, ketumālā nubhāvena through the power of his six-fold radiance, through the power of the aura surrounding his head,

dasa-pāramitā nubhāvena, dasa-upapāramitā nubhāvena, dasaparamattha-pāramitā nubhāvena through the power of his ten perfections, ten higher perfections, & ten ultimate perfections,

sīla-samādhi-paññā nubhāvena, buddhā nubhāvena, dhammā nubhāvena, saïghā nubhāvena, through the power of his virtue, concentration, & discernment; through the power of the Buddha, Dhamma, & Saïgha,

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tejā nubhāvena, iddhā nubhāvena, balā nubhāvena, ñeyya-dhammā nubhāvena through the power of his majesty, might, & strength, through the power of the Dhammas that can be known,

caturāsīti-sahassa-dhamma-kkhandhā nubhāvena, nava-lokuttara-dhammā nubhāvena, atthaïgika-maggā nubhāvena, through the power of the 84,000 divisions of the Dhamma, through the power of the nine transcendent Dhammas, through the power of the eightfold path,

attha-samāpattiyā nubhāvena, through the power of the eight meditative attainments,

chaëabhiññā nubhāvena, catu-sacca-ñāõā nubhāvena, through the power of the six cognitive skills; through the power of his knowledge of the four noble truths,

dasa-bala-nāõā nubhāvena, sabbannuta-nāõā nubhāvena, through the power of his knowledge of the ten strengths, through the power of his omniscience,

mettā-karuõā-muditā-upekkhā nubhāvena, sabba-parittā nubhāvena, ratana-ttaya-saraõā nubhāvena, through the power of his good will, compassion, appreciation, & equanimity, through the power of all protective chants, through the power of refuge in the triple gem,

tuyhaü sabba-roga-sok upaddava-dukkha-domanasa upāyāsā vinassantu may all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed,

sabba-antarāyā pi vinassantu, sabba-saïkappā tuyhaü samijjhantu may all obstructions be destroyed, may all your resolves succeed,

dīghāyutā tuyhaü hotu sata-vassa-jīvena samaïgiko hotu sabbadā. may you live long, always attaining 100 years.

ākāsa-pabbata-vana-bhūmi-gaïgā-mahāsamuddā ārakkhakā devatā sadā tumhe, anurakkhantu.

May the protective devas of the sky, mountains, forests, the Ganges River, & the great ocean always protect you.

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[7D] Culla-mangala-cakka-vāla The Lesser Sphere Of Blessings Sabba-buddhā nubhāvena, sabba-dhammā nubhāvena, sabbasaïghā nubhāvena, Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Saïgha,

buddha-ratanaü, dhamma-ratanaü, saïgha-ratanaü, tiõõaü ratanānaü, ānubhāvena caturāsītisahassa-dhamma-kkhandhā nubhāvena pinaka-tyānubhāvena jina-sāvakānubhāvena: the power of the Triple Gem − the gem of the Buddha, the gem of the Dhamma, the gem of the Saïgha − the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victors disciples:

Sabbe te rogā, sabbe te bhayā, sabbe te antarāyā, sabbe te upaddavā, sabbe te dunnimittā, sabbe te avamaïgalā vinassantu.

May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed.

Āyu-vaóóhako, dhana-vaóóhako, siri-vaóóhako, yasavaóóhako, bala-vaóóhako, vaõõa-vaóóhako, sukha-vaóóhako, hotu sabbadā.

May there always be an increase of long life, wealth, glory, status, strength, beauty, & happiness.

Dukkha-roga-bhayā verā Anekā antarāyā pi

sokā sattu c’upaddavā vinassantu ca tejasā

May suffering, disease, danger, animosity, sorrow, adversity, misfortune − obstacles without number − vanish through their radiant energy.

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Jaya-siddhi dhanaü lābhaü Siri āyu ca vaõõo ca Sata-vassā ca āyū bhavantu te.

sotthi bhāgyaü sukhaü balaü bhogaü vuóóhī ca yasavā ca jīva-siddhī,

Triumph, success, wealth, & gain, safety, luck, happiness, strength, Glory, long life, & beauty, fortune, increase, & status, A lifespan of 100 years, and success in your livelihood: May they be yours.

Bhavatu sabba-mangalam sabba-buddha nubhavena

rakkhantu sabba-devata sada sotthi bhavantu te.

May there be every blessing. May all heavenly beings protect you.

Through the power of all the Buddhas, may you always be well.

Bhavantu sabba-mangalam sabba-dhamma nubhavena

rakkhantu sabba-devata sada sotthi bhavantu te

May there be every blessing. May all heavenly beings protect you.

Through the power of all the Dhammas, may you always be well.

Bhavantu sabba-mangalam sabba-sangha nubhavena bhavantu te

rakkhantu sabba-devata sada sotthi

May there be every blessing. May all heavenly beings protect you.

Through the power of all the Saïghas, may you always be well.

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Day 8

[8A] Ovadapatimokkhadipatha The Exhortation on Discipline/Restraint (Intro not always chanted skip to * below) Sattannam bhagavantanam ovadapatimokkhassa mahapadanasuttante tihi sikkhahi sankhittam tasampakasakam Dhamma-

sambuddanam mahesinam, uddesattena dassita, tisso gathati no sutam, yasu buddhana sasanam, pariyayam bhanama se:

*-Uddittham kho tena bhagavata janata passata, arahata sammasambuddhena, ovadapatimokkham tihi gathahi, Khanti paramam tapo titikkha, nibbanam paramam vadanti Buddha, na hi pabbajjito parupaghati, samano hoti param vihethayanto, Patient forbearance is the foremost austerity.

Liberation is the foremost: thats what the Buddhas say.

He is no monk who injures another; nor a comtemplative, he who mistreats another.

sabbapapassa akaranam, sacitta-pariyodapanam,

kusalassupasampada, etam buddhana-sasanam.

The non-doing of any evil, the cleansing of ones own mind:

the performance of what is skillful, this is the buddhas teaching.

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anupavado anupaghato, mattannuta ca bhattasmim, adhicitte ca ayogo,

patimokke ca samvaro, pantanca sayanasanam, etam buddhanasasananti.

Not disparaging, not injuring, restraint in line with the monastic code, moderation in food, dwelling in seclusion, commitment to the heightened mind: this is the Buddhas teaching. anekapariyayena kho pana tena bhagavata janata passata arahata sammasambuddhena,

silam sammadakkhatam, samadhi sammadakkhato, pa単単a sammadakkhata. virtue explanation, meditation explanation, wisdom explanation

katha単ca silam sammadakkhatam bhagavata, 1) and how does one practice the virtue rightly expounded by the blessed one?

hetthi-menapi pariyayena, silam sammadakkhatam bhagavata, a lower course of virtue practiced rightly expounded by the blessed one

upari-menapi pariyayena, silam sammadakkhatam bhagavata, a higher course of virtue practiced rightly expounded by the blessed one

katha単ca hetthimena pariyayena, silam sammadakkhatam bhagavata, and how does one practice the lower of course of virtue rightly expounded by the blessed one?

idha ariyasavako panatipata pativirato hoti, adinnadana pativirato hoti, kamesu micchacara pativirato hoti, musavada pativirato hoti, sura-meraya-majjappamadatthana pativirato hotiti, Here a disciple of the noble one abstains from killing living creatures abstains from taking what is not given abstains from sexual misconduct abstains from false speech abstains from taking intoxicants

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evam kho hetthimena pariyayena, silam sammadakkhatam bhagavata, Thus it is that the lower course of moral conduct has been rightly expounded by the blessed one.

kathanca uparimena pariyayena, silam sammadakkhatam bhagavata, and how does one practice the higher course of virtue rightly expounded by the blessed one?

idha bhikkhu silava hoti, patimokkhasam-varasamvuto viharati acaragocarasampanno, anumattesu vajjesu bhayadassavi samadaya sikkhati sikkhapadesuti, Here, a monk is virtuous.

He dwells restrained in accordance with the restraint of the Patimokkha, perfect in conduct and resort, seeing danger in the slightest faults he trains himself by undertaking rightly the rules of training.

evam kho uparimena pariyayena, silam sammadakkhatam bhagavata.

Thus it is that the higher course of moral conduct has been rightly expounded by the blessed one.

kathanca samadhi sammadakkhato bhagavata, 2) and how does one practice the meditation rightly expounded by the blessed one?

hetthi-menapi pariyayena, samadhi sammadakkhato bhagavata, a lower course of meditation rightly expounded by the blessed one.

upari-menapi pariyayena, samadhi sammadakkhato bhagavata, a higher course of meditation rightly expounded by the blessed one.

kathanca hetthimena pariyayena, samadhi sammadakkhato bhagavata, and how does one practice the lower course of meditation expounded by the blessed one?

idha ariyasavako vossaggarammanam karitva, labhati samadhim labhati cittassekaggatanti, here a disciple of the noble one taking ‘relinquishment’ as the object, acquires concentration, acquires unification of mind,

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evam kho hetthiimena pariyayena, samadhi sammadakkhato bhagavata, Thus it is that the lower course of meditation has been rightly expounded by the blessed one.

kathanca uparimena pariayena, samadhi sammadakkhato bhagavata, and how does one practice the higher course of meditation expounded by the blessed one?

idha bhikku vivicceva kamehi vivicca akusalehi dhammehi, Here a monk secluded from sense pleasure and secluded from unwholesome states of mind

savitakkam savicaram vivekajam piti sukham pathamam-jhanam upasampajja viharati, enters upon the first jhana, which is accompanied by thought directed and sustained, born of seclusion, zestful and easeful, and abides therein

vitakka-vicaranam vupasama, ajjhattam sampasadanam cetaso ekodibhavam avitakkam avicaram, samadhijam piti sukham dutiyam jhanam upasampajja viharati, With the subsiding of applied thought and sustained thought he enters and abides in the second jhana, which has internal confidence and unification of mind, is without applied thought and sustained though, and is filled with rapture and happiness born of concentration.

pitiya ca viraga upekkhako ca viharati sato ca sampajano, sukham ca kayena patisamvedeti, yantam ariya acikkhanti upekkako satima sukhavihariti, tatiyam jhanam upasampajja viharati, With the fading away of rapture, he dwells in equanimity, mindful and discerning and he experiences in his own person that happiness of which the nobles ones say: “Happily lives he who is equanimious and mindful�

thus he enters and dwells in the third jhana.

sukhasa ca pahana dukkhassa ca pahana, pubbeva somanassa-domanassanam atthangama, adukkhamasukham upekkha-sati-parisuddhim, catuttham jhanam upasampajja viharatiti, With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, with neither pain nor pleasure and with a purity of mindfulness due to equanimity. thus he enters and dwells in the fourth jhana,

evam kho uparimena pariyayena, samadhi sammadakkhato bhagavata.

Thus it is that the higher course of meditation has been rightly expounded by the blessed one.

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kathanca pañña sammadakkhata bhagavata, 3) and how does one practice the wisdom rightly expounded by the blessed one?

hetthimenapi pariyayena, pañña sammadakkhata bhagavata, a lower course of wisdom rightly expounded by the blessed one.

uparimenapi pariyayena, pañña sammadakkhata bhagavata, a higher course of wisdom rightly expounded by the blessed one.

kathanca hetthimena pariyayena, pañña sammadakkhata bhagavata, and how does one practice the lower course of wisdom expounded by the blessed one?

idha ariyasavako paññava hoti, udayattha-gaminiya paññaya samannagato, ariyaya nibbedhikaya samma dukkhakkhayaga miniyati, here a disciple of the noble one possessed of insight, wise to rise and fall, being possessed of that noble penetration that leads to consummate destruction of suffering.

evam kho hetthimena pariyayena, pañña sammadakkhata bhagavata, Thus it is that the lower course of wisdom has been rightly expounded by the blessed one.

kathanca uparimena pariyayena, pañña sammadakkhata bhagavata, and how does one practice the higher course of wisdom expounded by the blessed one?

idha bhikkhu idam dukkhanti yathabhutam pajanati, ayam dukkha-samudayoti yathabhutam pajanati, ayam dukkha-nirodhoti yathabhutam pajanati, ayam dukkha-nirodhagamini patipadati yathabhutam pajanatiti, Here a monk comprehends, as it really is, “This is suffering” He comprehends as it really is, “This is the cause of suffering,” He comprehends as it really is, “This is the cessation of suffering,” He compredends as it really is, “This is the path leading to the cessation of suffering.”

evam kho uparimena pariyayena, pañña sammadakkhato bhagavata.

Thus it is that the higher course of wisdom has been rightly expounded by the blessed one.

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Silaparibhavito samadhi mahappaho hoti mahanisamso, samadhiparibhavita pañña mahapphala hoti mahanisamsa, paññaparibhavitam citam sammadeva asavehi vimuccati, seyyathidam, kamasava bhavasava avijjasava, With sound basis of Sila (morality/virtue/ precepts), the full benefits of Samadhi (meditation) can be obtained.

With sound basis of Samadhi (meditation), the full benefits of Panna (wisdom) can be obtained.

And with sound basis of Panna (wisdom), the mind will be righteously and completely free from the most delicate kind of defilement (asava) namely, (which are, as follows) form (sensual pleasure) influx, existence (desire to exist in the form or formless realms) influx, ignorance influx.

bhasita kho pana bhagavata parinibbanasamaye ayam pacchimavaca, handadani bhikkhave amantayami vo, vayadhamma sankhara, appamadena sampadethati, “I say to you monks,

Transient are all created things; strive on untiringly (with diligence).”

bhasitancidam bhagavata, seyyathapi bhikkhave yani kanici jangalanam pananam padaja tani, sabbani tani hatthipade samodhanam gacchanti, hatthipadam tesam aggamakkhayati, yadidam mahantattena, evameva kho bhikkhave ye keci kusaladhamma, sabbe te appamada-mulaka appamada-samosarana, appamado tesam aggamakkhayatiti, tasmatihamhehi sikkhitabbam, tibbapekkha bhavissama, adhi-sila-sikkhasamadane, adhi-citta-sikkhasamadane, adhi-pañña-sikkhasamadane, appamadena sampadessamati, evan hi no sikkhitabbam.

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[8B] Abhaya-paritta The Danger-free Protection Pubbhana Sutta/Discourse on a good morning This discourse for protection is called Pubbanha – Good Morning. Composed by wise sages of ancient time it contained nineteen stanzas based on the three verses found in Agguttara Nikaya – Pubbanha Sutta and one verse in Sutta Nipata – Ratana Sutta.

"Oh! Noble Ones! Whosoever, at early morning, noon and evening practice a wholesome action of body, speech and mind, such a one will have a happy morning, a happy day and a happy evening…."

This Paritta is recited for protection against epidemics, wars and famine in a country, and for individuals. It is recited to avoid misfortunes due to undesirable influence of the planets.

Though the name of the Paritta is Good Morning, it can be chanted at any time – in the morning, afternoon or late in the evening. We recite this discourse to wish all beings to be well and happy and liberated from all suffering.

(Intro not always chanted skip to * below)

Puññalabham mahatejam, Sabbasattahitam jatam, Attapparahitam jatam,

vanna kittima hayasam, tam sunantu asesato, parittantam bhanama se:

*-Yan dunnimittaü avamaïgalan ca, Yo cā manāpo sakuõassa saddo, Pāpaggaho dussupinaü akantaü, Buddhā nubhāvena vināsamentu.

Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Buddhas power may they be destroyed.

Yan dunnimittaü avamaïgalan ca, Yo cā manāpo sakuõassa saddo, Pāpaggaho dussupinaü akantaü, Dhammā nubhāvena vināsamentu.

Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Dhammas power may they be destroyed.

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Yan dunnimittaü avamaïgalañca, Yo cā manāpo sakuõassa saddo, Pāpaggaho dussupinaü akantaü, Saïghā nubhāvena vināsamentu.

Whatever unlucky portents & ill omens, And whatever distressing bird calls, Evil planets, upsetting nightmares: By the Saïghas power may they be destroyed.

Jayaparittam gatha Sakkatva Buddharatanam, Hitam devamanussanam, Nassantu’paddavasabbe,

osadham uttamam varam, Buddhatejena sotthina, dukkha vupasamentu te.

Having respected the jewel of the Buddha, The beneficial of devas and human beings, May all your misfortunes be nullified

the best and noble medicine, through the blessing which is the power of the Buddha. (and) your fears appeased.

Sakkatva Dhammaratanam, Parilahu pasamanam, Nassantu’paddava sabbe,

osadham uttamam varam, Dhammatejena sotthina, bhaya vupasamentu te.

Having respected the jewel of the Dhamma The alleviator of distress, May all your misfortunes be nullified

the best and noble medicine, through the blessing which is the power of the Dhamma, (and) your fears appeased.

Sakkatva Sangharatanam, Ahuneyyam pahuneyyam, Nassantu’paddava sabbe,

osadham uttamam varam, Sanghatejena sotthina, roga vupasamentu te.

Having respected the jewel of the Sangha, Worthy of sacrifice (and) worthy of hospitality,

the best and noble medicine, through the blessing which is the power of the Sangha, may your maladies appeased.

May all your misfortunes be nullified,

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Natthi me saranam annam, Etena saccavajjena,

Buddho me saranam varam, hotu te jayamangalam.

I have no other refuge, On account of that truth,

the Buddha is my highest refuge; may there be a victorious auspice to you.

Natthi me saranam annam, Etena saccavajjena,

Dhammo me saranam varam, hotu te jayamangalam.

I have no other refuge, On account of that truth,

the Dhamma is my highest refuge; may there be a victorious auspice to you.

Natthi me saranam annam, Etena saccavajjena,

Sangho me saranam varam, hotu te jayamangalam.

I have no other refuge, On account of that truth,

the Sangha is my highest refuge; may there be a victorious auspice to you.

Yam kin ci ratanam loke, Ratanam Buddhasamam natthi,

vijjati vividha puthu, tasma sotthi bhavantu te.

Whatever jewel there is in the world There is no jewel equal to the Buddha,

(which) is seen separately in diverse ways. therefore may there be a blessing to you.

Yam kin ci ratanam loke, Ratanam Dhammasamam natthi,

vijjati vividha puthu, tasma sotthi bhavantu te.

Whatever jewel there is in the world There is no jewel equal to the Dhamma,

(which) is seen separately in diverse ways. therefore may there be a blessing to you.

Yam kin ci ratanam loke, Ratanam Sanghasamam natthi, bhavantu te.

vijjhati vividha puthu, tasma sotthi,

Whatever jewel there is in the world There is no jewel equal to the Sangha, a blessing to you.

(which) is seen separately in diverse ways. therefore may there be

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? Included on some occasions?

Dukkhappatta ca niddukkha, bhayappatta ca nibbhaya; sokappatta ca nissoka, hontu sabbepi panino.

May those beings who suffer, be free from suffering.

May those beings who are in fear be free from fear.

May those beings who are in grief be free from grief.

Ettavata ca amhehi, sambhatam punnasampadam; sabbe deva numodantu, sabbasampatti-siddhiya.

To this extent, may all deities rejoice in the accomplishment of merits which we have thus fulfilled.

Danam dadantu saddhaya, silam rakkhantu sabbada; bhavanabhirata hontu, gacchantu devata’ gata.

May you all practise generosity with confidence.

May you all always observe moral precepts.

May you all take delight in meditation.

May all the deities who have assembled here return to their respective abodes.

Sabbe buddha balappatta, paccekananca yam balam; arhantananca tejena, rakkham bandhami sabbaso.

All Buddhas, all Pacceka Buddhas and all Arahants possessed great physical strength and intellectual strength. By the glorious power of them, I fortify protection around me at all the time.

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Yam kinci vittam idha va huram va, saggesu va yam ratanam panitam; na no samam atthi tathagatena, idampi buddhe ratanam panitam, etena saccena suvatthi hotu.

Whatever treasures there be either here or in the world beyond, or whatever precious jewel is in the heavenly world, there is no equal to the Accomplished One. In the Buddha is this precious jewel.

By this utterance of truth, may there be happiness.

Yam kinci vittam idha va huram va, saggesu va yam ratanam panitam; na no samam atthi tathagatena, idampi dhamme ratanam panitam, etena saccena suvatthi hotu.

Whatever treasures there be either here or in the world beyond, or whatever precious jewel is in the heavenly world, there is no equal to the Accomplished Dhamma.

In the Dhamma is this precious jewel.

By this utterance of truth, may there be happiness.

Yam kinci vittam idha va huram va, saggesu va yam ratanam panitam; na no samam atthi tathagatena, idampi samghe ratanam panitam, etena saccena suvatthi hotu.

Whatever treasures there be either here or in the world beyond, or whatever precious jewel is in the heavenly world, there is no equal to the Accomplished Samgha.

In the Samgha is this precious jewel.

By this utterance of truth, may there be happiness.

Bhavatu sabbamangalam, rakkhantu sabbadevata; sabba-buddhanubhavena, sada sukhi bhavantu te.

May all blessings be upon you.

May all deities protect you.

By the gracious power of all Buddhas, may you all ever be well and happy.

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Bhavatu sabbamangalam, rakkhantu sabbadevata; sabba-dhammanubhavena, sada sukhi bhavantu te.

May all blessings be upon you.

May all deities protect you.

By the gracious power of all Dhammas, may you all ever be well and happy.

Bhavatu sabbamangalam, rakkhantu sabbadevata; sabba-samghanubhavena, sada sukhi bhavantu te.

May all blessings be upon you.

May all deities protect you.

By the gracious power of all Samghas, may you all ever be well and happy.

Maharuniko natho, hitaya sabbapaninam; puretva parami sabba, patto sambodhimuttamam; etena saccavajjena, sotthi te hotu sabbada.

The Great Compassionate Lord fulfilled all the Perfections for the benefit of all beings and reached the highest state of the Supreme Enlightenment.

By this utterance of truth, may there be happiness for you always.

Jayanto bodhiya mule, sakyanam nandi vaddhano, evameva jayo hotu, jayassu jaya mangale.

Just as the Buddha, who enhanced the satisfaction of the Sakyas, was victorious at the foot of the Bodhi Tree of Enlightenment.

Even so, may this victory be yours.

May you achieve victory with joy by the blessings of this event.

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Aparajita pallanke, sise puthuvipukkhale, abhiseke sabba buddhanam, aggappatto pamodati.

The Lord attained the highest stage at the undefeatable seat, the best on the earth and being consecrated by all Buddhas and rejoiced in it.

In the same way, may you reach the highest stage and rejoice in it.

Sunakkhattam sumangalam, suppabhatam suhutthitam; sukhano sumuhutto ca, suyittham brahmacarisu.

Through out the day, may the stars, blessings, daybreak, waking time, and every moment of the day be auspicious.

Offerings made to the Noble Ones on such a day are well-made.

Padakkhinam kayakammam, vacakammam padakkhinam; padakkhinam manokammam, panidhi te padakkhine.

On such a day all bodily actions are right, all verbal actions are right, and all mental actions are right.

These three actions are established in the right way for prosperity.

Padakkhinani katvana, labhantatthe padakkhine; te atthaladdha sukhita, virulha buddha sasane. aroga sukhita hotha, saha sabbehi natibhi.

One carries out good actions so that he obtains good results.

Having obtained good results may you have bliss and growth in the Dispensation of the Buddha.

May you together with all your relatives, be free from all diseases and be happy.

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Day 9

[9A] Khemākhema-sarana-gamana-paridīpikā-gāthā Secure & Unsecure Refuge Bahuü ve saraõaü yanti, Ārāma-rukkha-cetyāni,

pabbatāni vanāni ca, manussā bhaya-tajjitā.

Many are those who go for refuge Parks, trees, & shrines:

to mountains, forests, People threatened with danger.

Netaü kho saraõaü khemaü, N etaü saraõam āgamma,

n’etaü saraõam uttamaü, sabba-dukkhā pamuccati.

That is not the secure refuge, that is not the refuge, having gone to which,

that is not the highest refuge, one gains release from all suffering.

Yo ca buddhan ca dhamman ca, cāttāri ariya-saccāni ,

saïghan ca saraõaü gato, samma-ppannāya passati:

But one who, having gone to the Buddha, Dhamma, sees the four Noble Truths

& Saïgha for refuge, with right discernment:

Dukkhaü dukkha-samuppādaü, Ariyan c annhaïgikaü maggaü,

dukkhassa ca atikkamaü dukkhūpasama-gāminaü.

Stress, the cause of stress, And the Noble Eightfold Path,

the transcending of stress, the way to the stilling of stress.

Etaü kho saraõaü khemaü, Etaü saraõam āgamma,

etaü saraõam uttamaü, sabba-dukkhā pamuccatī ti.

That is the secure refuge, That is the refuge, having gone to which,

that is the highest refuge, one gains release from all suffering.

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[9B] Dhamma-cakka-ppavattana-sutta The Discourse on Setting the Wheel of Dhamma in Motion (SN56.11) Anuttaram abhisambodham, Pathamam yam adesesi, Sammadeva pavattento, Yatthakkhata ubho anta, Catusvariyasaccesu, Desitam dhammarajena, Namena vissutam suttam, Veyyakaranapathena,

sambujjhitva tathagato, dhammacakkam anuttaram, loke appativattiyam, patipatti ca majjhima, visuddham nanadassanam, sammasambodhikittanam, dhammacakkappavattanam, sangitantambhaname se:

For seven weeks immediately following the enlightenment, the Buddha spent his time in lonely retreat. At the close of this period he decided to proclaim the doctrine (dhamma), he had realized, to those five ascetics who were once struggling with him for enlightenment. Knowing that they were living at Isipatana (modern Sarnath), still steeped in the unmeaning rigours of extreme asceticism, the master left Gaya, where he attained enlightenment, for distant Varanasi, India's holy city. There at the Deer Park he rejoined them.

-[Evam me sutaü], Ekaü samayaü Bhagavā, Bārāõasiyaü viharati, Isipatane migadāye.

Tatra kho Bhagavā pancavaggiye bhikkhū āmantesi: Thus have I heard: On one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana.

There he addressed the group of five monks:

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"Dve me bhikkhave antā pabbajitena na sevitabbā: Yo cāyaü kāmesu kāma-sukhallikānuyogo hīno gammo pothujjaniko anariyo anattha-sanhito, yo cāyaü attakilamathānuyogo, dukkho anariyo anattha-sanhito.

"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 (and is) base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction (and is) painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante anupagamma, majjhimā panipadā tathāgatena abhisambuddhā, cakkhu-karaõī nāõakaraõī upasamāya abhinnāya sambodhāya nibbānāya saüvattati.

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

Katamā ca sā bhikkhave majjhimā panipadā tathāgatena abhisambuddhā, cakkhukaraõī nāõa-karaõī upasamāya abhinnāya sambodhāya nibbānāya saüvattati.

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

Ayam eva ariyo annhaïgiko maggo seyyathīdaü: Sammāditthi, sammā-saïkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

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

Ayaü kho sā bhikkhave majjhimā panipadā tathāgatena abhisambuddhā, cakkhu-karaõī nāõa-karaõī upasamāya abhinnāya sambodhāya nibbānāya saüvattati.

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

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Idaü kho pana bhikkhave dukkhaü ariya-saccaü: Jāti pi dukkhā jarā pi dukkhā maraõam pi dukkhaü, sokaparideva-dukkha-domanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho piyehi vippayogo dukkho yam p’icchaü na labhati tam pi dukkhaü, saïkhittena pancupādānakkhandhā dukkhā.

Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful, sorrow, lamentation, pain, distress, & despair are stressful, association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful, in short, the five clinging-aggregates are stressful.

Idaü kho pana bhikkhave dukkha-samudayo ariyasaccaü, yāyaü taõhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī, seyyathīdaü: kāma-taõhā bhavataõhā vibhava-taõhā.

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.

Idaü kho pana bhikkhave dukkha-nirodho ariya-saccaü, yo tassā yeva taõhāya asesa-virāga-nirodho cāgo paninissaggo mutti anālayo.

And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving.

Idaü kho pana bhikkhave dukkha-nirodha-gāminīpanipadā ariya-saccaü: ayam eva ariyo annhaïgiko maggo, seyyathīdaü, Sammā-ditthi, sammā-saïkappo, sammāvācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

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.

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Idaü dukkhaü ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Taü kho pan idaü dukkhaü ariya-saccaü parinneyyan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Taü kho pan idaü dukkhaü ariya-saccaü parinnātan ti me bhikkhave, pubbe ananussutesu dhammesu, cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Idaü dukkha-samudayo ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Taü kho pan idaü dukkha-samudayo ariya-saccaü pahātabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

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Taü kho pan idaü dukkha-samudayo ariya-saccaü pahīnan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Idaü dukkha-nirodho ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Taü kho pan idaü dukkha-nirodho ariya-saccaü sacchikātabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Idaü dukkha-nirodha-gāminī-panipadā ariya-saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Taü kho pan idaü dukkha-nirodha-gāminī-panipadā ariya-saccaü bhāvetabban ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

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Taü kho pan idaü dukkha-nirodha-gāminī-panipadā ariya-saccaü bhāvitan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuü udapādi nāõaü udapādi pannā udapādi vijjā udapādi āloko udapādi.

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

Yāvakīvan ca me bhikkhave − imesu catūsu ariya-saccesu evan ti-parivannaü davādasākāraü yathābhūtaü − nāõadassanaü na suvisuddhaü ahosi, neva tāvāhaü bhikkhave sa-devake loke sa-mārake sa-brahmake, sassamaõa-brāhmaõiyā pajāya sadeva-manussāya, anuttaraü sammā-sambodhiü abhisambuddho paccannāsiü.

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

Yato ca kho me bhikkhave − imesu catūsu ariya-saccesu evan ti-parivannaü davādasākāraü yathābhūtaü − nāõadassanaü suvisuddhaü ahosi, athāhaü bhikkhave sadevake loke sa-mārake sa-brahmake sa-ssamaõa-brāhmaõiyā pajāya sa-deva-manussāya anuttaraü sammāsambodhiü abhisambuddho paccannāsiü.

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 selfawakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common folk.

Nāõan ca pana me dassanaü udapādi: akuppā me vimutti, ayam antimā jāti, natthi dāni punabbhavo" ti.

Vision arose, insight arose, discernment arose, knowledge arose, illumination The knowledge & vision arose in me: My release is unshakable.

This is the last birth. There is now no further becoming."

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Idam avoca Bhagavā; attamanā panca-vaggiyā bhikkhū Bagavato bhāsitaü abhinanduü.

Imasmin ca panaveyyā-karaõasmiü bhannamāne āyasmato Koõóannassa virajaü vītamalaü dhamma-cakkhuü udapādi: Yaïkinci samudaya-dhammaü sabban-taü nirodha-dhamman ti.

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. Kondanna the dustless, stainless Dhamma eye: "Whatever is subject to origination is all subject to cessation."

Pavattite ca Bhagavatā dhamma-cakke, bhummā devā saddam anussāvesuü: Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:

"Etam Bhagavatā Bārāõasiyaü Isipatane migadāye anuttaraü dhamma-cakkaü pavattitaü, appanivattiyaü samaõena vā brāhmaõena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti."

"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."

Bhummānaü devānaü saddaü sutvā, cātummahārājikā devā saddam anussāvesuü.

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

Cātummahārājikānaü devānaü saddaü sutvā, Tāvatiüsā devā saddam anussāvesuü.

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.

Tāvatiüsānaü devānaü saddaü sutvā, Yāmā devā saddam anussāvesuü.

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

Yāmānaü devānaü saddaü sutvā, Tusitā devā saddam anussāvesuü.

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

Tusitānaü devānaü saddaü sutvā, Nimmānaratī devā saddam anussāvesuü.

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

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Nimmānaratīnaü devānaü saddaü sutvā, Paranimmitavasavattī devā saddam anussāvesuü.

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

Paranimmita-vasavattīnaü devānaü saddaü sutvā, Brahma-kāyikā devā saddam anussāvesuü.

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

"Etam Bhagavatā Bārāõasiyaü Isipatane migadāye anuttaraü dhamma-cakkaü pavattitaü, appanivattiyaü samaõena vā brāhmaõena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti."

"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."

Iti ha tena khaõena tena muhuttena yāva brahma-lokā saddo abbhuggacchi.

Ayan ca dasa-sahassī loka-dhātu, saïkampi sampakampi sampavedhi; appamāõo ca oëāro obhāso loke pāturahosi atikkammeva devānaü devānubhāvaü.

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.

Atha kho Bhagavā udānaü udānesi: "Annāsi vata bho Koõóanno, annāsi vata bho Koõóanno ti."

Iti h idaü āyasmato Koõóannassa Anna-koõóanno tveva nāmaü ahosī ti.

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

And that is how Venerable Kondanna acquired the name Anna-Kondanna (Kondanna who knows).

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Day 10

[10A] Gotamaka-cetiya dhammapariyayayo [Abhiññaya kho so bhagava dhammam] deseti no anabhiññaya, sanidanam dhammam deseti no anidanam, sappatihariyam dhammam deseti no appatihariyam, to be known by experience indeed is the explanation of the blessed one’s Dhamma, not by non-experience visible is the explanation of Dhamma, not invisible extraordinary is the explanation of Dhamma, not ordinary

tassa kho pana bhagavato, abhiññaya dhammam desayato no anabhiññaya, sanidanam dhammam desayato no anidanam, sappatihariyam dhammam desayato no appatihariyam, indeed then the blessed one’s Dhamma is explained through experience, not by non-experience, the Dhamma is explained through what is visible, not by what is invisible, the Dhamma is explained through what is extraordinary, not by what is ordinary.

karaniyo ovado, karaniya anusasani, thus advice is given thus instruction is given

alanca pana no tutthiya, alam attamanataya, alam somanassaya, and that is enough for you to be content enough for you to be gratified, enough for you to take joy that:

sammasambuddho bhagava, svakhato bhagavata dhammo, supatipanno sanghoti The blessed one is rightly self-awakened the Dhamma is well-expounded by the Blessed One. the sangha is well practiced.

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[10B] Anatta-lakkhana-sutta The Discourse on the Not-self Characteristic [Yantam sattehi dukkhena] Attavadattasaññanam Sambuddo tam pakasesi Uttarim pativedhaya Yantesam dittadhammanam Sabbasavehi cittani Tatha ñananusarena Sadhunam atthasiddhattham

ñeyyam anattalakkhanam sammadeva vimocanam ditthasaccana yoginam bhavetum ñanamuttamam ñanenupaparikkhatam vimuccimsu asesato sasanam katumicchatam tam suttantam bhanama se

-[Evam me sutaü].

Ekaü samayaü bhagavā, Vārāõasiyaü viharati, Isipatane migadāye.

Tatra kho bhagavā pancavaggiye bhikkhū āmantesi.

Thus have I heard: On one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana.

There he addressed the group of five monks:

"Rūpaü bhikkhave anattā.

Rūpañca hi idaü bhikkhave attā abhavissa, na yidaü rūpaü ābādhāya saüvatteyya, labbhetha ca rūpe: Evaü me rūpaü hotu. Evaü me rūpaü mā ahosī ti.

1. "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. "

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Yasmā ca kho bhikkhave rūpaü anattā, tasmā rūpaü ābādhāya saüvattati.

Na ca labbhati rūpe: Evaü me rūpaü hotu. Evaü me rūpaü mā ahosīti.

But precisely because the body is not self, the body lends itself to dis-ease.

And it is not possible (to say) with regard to the body, "Let my body be thus. Let my body not be thus. "

Vedanā anattā.

Vedanā ca hidaü bhikkhave attā abhavissa, na yidaü vedanā ābādhāya saüvatteyya, labbhetha ca vedanāya: Evaü me vedanā hotu. Evaü me vedanā mā ahosīti.

2. 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 my feeling be thus. Let my feeling not be thus. "

Yasmā ca kho bhikkhave vedanā anattā, tasmā vedanā ābādhāya saüvattati.

Na ca labbhati vedanāya: Evaü me vedanā hotu. Evaü me vedanā mā ahosī ti.

But precisely because feeling is not self, feeling lends itself to dis-ease.

And it is not possible (to say) with regard to feeling, "Let my feeling be thus. Let my feeling not be thus. "

Saññā anattā.

Saññā ca hidaü bhikkhave attā abhavissa, na yidaü saññā ābādhāya saüvatteyya, labbhetha ca saññāya: Evaü me saññā hotu. Evaü me saññā mā ahosīti.

3. 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. "

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Yasmā ca kho bhikkhave saññā anattā tasmā saññā ābādhāya saüvattati.

Na ca labbhati saññāya: Evaü me saññā hotu. Evaü me saññā mā ahosīti.

But precisely because perception is not self, perception lends itself to dis-ease.

And it is not possible (to say) with regard to perception, " Let my perception be thus. Let my perception not be thus. "

Saïkhārā anattā.

Saïkhārā ca hidaü bhikkhave attā abhavissaüsu, na yidaü saïkhārā ābādhāya saüvatteyyuü, labbhetha ca saïkhāresu: Evaü me saïkhārā hontu. Evaü me saïkhārā mā ahesun ti.

4. Mental processes are not self.

If mental processes were the self, these mental processes would not lend themselves to dis-ease.

It would be possible (to say) with regard to mental processes, "Let my mental processes be thus. Let my mental processes not be thus. "

Yasmā ca kho bhikkhave saïkhārā anattā, tasmā saïkhārā ābādhāya saüvattanti.

Na ca labbhati saïkhāresu: Evaü me saïkhārā hontu. Evaü me saïkhārā mā ahesun ti.

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. "

Viññāõaü anattā.

Viññāõañca hidaü bhikkhave attā abhavissa, na yidaü viññāõaü ābādhāya saüvatteyya, labbhetha ca viññāõe: Evaü me viññāõaü hotu. Evaü me viññāõaü mā ahosīti.

5. 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. "

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Yasmā ca kho bhikkhave viññāõaü anattā, tasmā viññāõaü ābādhāya saüvattati, na ca labbhati viññāõe: Evaü me viññāõaü hotu. Evaü me viññāõaü mā ahosī ti.

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. "

Taü kiü maññatha bhikkhave rūpaü niccaü vā aniccaü vā ti.

Aniccaü bhante.

Yam panāniccaü dukkhaü vā taü sukhaü vā ti.

Dukkhaü bhante.

1. How do you construe thus, monks − Is the body constant or inconstant?"

"Inconstant, sir."

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

"Stressful, sir."

Yam panāniccaü dukkhaü vipariõāma-dhammaü, kallaü nu taü samanupassituü: Etaü mama eso ham asmi eso me attā ti.

No hetaü bhante.

"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"?"

"No, sir."

Taü kiü maññatha bhikkhave vedanā niccā vā aniccā vāti.

Anicca bhante.

Yam panāniccaü dukkhaü vā taü sukhaü vā ti.

Dukkhaü bhante.

2. "How do you construe thus, monks − Is feeling constant or inconstant?"

"Inconstant, sir."

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

"Stressful, sir."

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Yam panāniccaü dukkhaü vipariõāma-dhammaü, kallaü nu taü samanupassituü: Etaü mama eso ham asmi eso me attā ti.

No hetaü bhante.

"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"?"

"No, sir."

Taü kiü maññatha bhikkhave saññā niccā vā aniccā vā ti.

Aniccaü bhante.

Yam panāniccaü dukkhaü vā taü sukhaü vā ti.

Dukkhaü bhante.

3. "How do you construe thus, monks − Is perception constant or inconstant?"

"Inconstant, sir."

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

"Stressful, sir."

Yam panāniccaü dukkhaü vipariõāma-dhammaü, kallaü nu taü samanupassituü: Etaü mama eso ham asmi eso me attā ti.

No hetaü bhante.

"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"?"

"No, sir."

Taü kiü maññatha bhikkhave saïkhārā niccā vā aniccā vā ti.

Anicca bhante.

Yam panāniccaü dukkhaü vā taü sukhaü vā ti.

Dukkhaü bhante.

4. "How do you construe thus, monks − Are mental processes constant or inconstant?"

"Inconstant, sir."

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

"Stressful, sir."

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Yam pan āniccaü dukkhaü vipariõāma-dhammaü, kallaü nu taü samanupassituü: Etaü mama eso ham asmi eso me attā ti.

No hetaü bhante.

"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"?"

"No, sir."

Taü kiü maññatha bhikkhave viññāõaü niccaü vā aniccaü vā ti.

Aniccaü bhante.

Yam panāniccaü dukkhaü vā taü sukhaü vā ti.

Dukkhaü bhante.

5. "How do you construe thus, monks − Is consciousness constant or inconstant?"

"Inconstant, sir."

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

"Stressful, sir."

Yam pan āniccaü dukkhaü vipariõāma-dhammaü, kallaü nu taü samanupassituü Etaü mama eso ham asmi eso me attā ti.

No hetaü bhante.

"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"?"

"No, sir."

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Tasmāt iha bhikkhave yaï kiñci rūpaü atītānāgata-paccuppannaü, ajjhattaü vā bahiddhā vā, oëārikaü vā sukhumaü vā, hīnaü vā paõītaü vā, yan dūre santike vā, sabbaü rūpaü netaü mama neso ham asmi na me so attā ti.

Evam etaü yathābhūtaü sammappaññāya datthabbaü.

1. “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. "

Yā kāci vedanā atītānāgata-paccuppannā, ajjhattā vā bahiddhā vā, oëārikā vā sukhumā vā, hīnā vā paõītā vā, yā dūre santike vā, sabbā vedanā, netaü mama neso ham asmi na me so attā ti.

Evam etaü yathābhūtaü sammappaññāya datthabbaü.

2. 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. "

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Yā kāci saññā atītānāgata-paccuppannā, ajjhattā vā bahiddhā vā, oëārikā vā sukhumā vā, hīnā vā paõītā vā, yā dūre santike vā, sabbā saññā, netaü mama neso ham asmi na me so attā ti.

Evam etaü yathābhūtaü sammappaññāya datthabbaü.

3. 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. "

Ye keci saïkhārā atītānāgata-paccuppannā, ajjhattā vā bahiddhā vā, oëārikā vā sukhumā vā, hīnā vā paõītā vā, yā dūre santike vā, sabbe saïkhārā, netaü mama neso ham asmi na me so attā ti.

Evam etaü yathābhūtaü sammappaññāya datthabbaü.

4. 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. "

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Yaï kinci viññāõaü atītānāgata-paccuppannā, ajjhattā vā bahiddhā vā, oëārikā vā sukhumā vā, hīnā vā paõītā vā, yā dūre santike vā, sabbaü viññāõaü, netaü mama neso ham asmi na me so attā ti, Evam etaü yathābhūtaü sammappaññāya datthabbaü.

5. 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. "

Evaü passaü bhikkhave sutavā ariya-sāvako, rūpasmiü pi nibbindati, vedanāya pi nibbindati, saññāya pi nibbindati, saïkhāresu pi nibbindati, viññāõasmiü pi nibbindati.

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.

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nibbindaü virajjati, virāgā vimuccati. vimuttasmiü vimuttam-iti ñāõaü hoti, khīõā jāti, vusitaü brahma-cariyaü, kataü karaõīyaü, nāparaü itthattāyāti pajānātīti.

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. "

Idam avoca Bhagavā, attamanā panca-vaggiyā bhikkhū Bhagavato bhāsitaü abhinanduü.

That is what the Blessed One said.

Gratified, the group of five monks delighted at his words.

Imasmin ca pana veyyā-karaõasmiü bhaññamāne, pañcavaggiyānaü bhikkhūnaü anupādāya, āsavehi cittāni vimucciüsū ti.

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.

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Day 11

[11A] Pabbatopama-gāthā The Mountain Yathā pi selā vipulā, Samantā anupariyeyyuü,

nabhaü āhacca pabbatā, nippothentā catuddisā,

Like gigantic boulders, Moving in from all sides,

mountains reaching to the sky crushing the four directions,

Evaü jarā ca maccu ca, Khattiye brāhmaõe vesse,

adhivattanti pāõino, sudde caõóāla-pukkuse,

In the same way, aging & death Noble warriors, priests, merchants,

roll over living beings: workers, outcastes, & scavengers.

Na kinci parivajjeti, Na tattha hatthīnaü bhūmi, Na cāpi manta-yuddhena,

sabbam-evābhimaddati, na rathānaü na pattiyā, sakkā jetuü dhanena vā,

They spare nothing, Here elephants can hold no ground, Nor can a battle of spells,

they trample everything. nor can chariots or infantry. or wealth win out.

Tasmā hi paõóito poso, Buddhe dhamme ca saïghe ca,

sampassaü attham-attano, dhīro saddhaü nivesaye,

So a wise person, In the Buddha, Dhamma, & Saïgha.

seeing his own good, they secure firm conviction

Yo dhammacārī kāyena, Idh eva naü pasaüsati,

vācāya uda cetasā, pecca sagge pamodati.

He who practices the Dhamma in deed, word and thought Receives praise here on earth and after death rejoices in heaven.

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[11B] Ariya-dhana-gatha Noble Wealth Yassa saddha tathagate, Silañca yassa kalyaõaü,

acala supatitthita, ariya-kantaü pasaüsitaü,

One whose conviction in the Tathgata is unshakable, well-established, whose virtue is admirable, praised, cherished by the Noble Ones,

Saïghe pasado yassatthi, Adaëiddoti taü ahu,

ujubhutañca dassanaü, amoghantassa jivitaü.

Who has faith in the Saïgha, "He is not poor," they say.

straightforwardness, vision: His life has not been in vain.

Tasma saddhañca silañca, Anuyunjetha medhavi,

pasadaü dhammadassanaü, saraü buddhana-sasananti.

So conviction & virtue, should be cultivated by the wise,

faith, & dhamma-vision remembering the Buddhas teachings.

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[11C] Aditta-pariya Sutta The Fire Discourse Veneyyadamanopaye, Amoghavacano buddho, Cinnanurupato capi, Cinnaggiparicariyanam, Yamadittapariyayam, Te sotaro vimocesi, Tathevopaparikkhaya, Dukkhatalakkhanopayam,

sabbaso paramim gato, abhi単単ayanusasako, dhammena vinayam pajam, sambojjharaharayoginam, desayanto manoharam, asekkhaya vimuttiya, vi単単unam sotumicchatam, tam suttantam bhanama se:

-[Evam-me suta.m,] Eka.m samaya.m Bhagavaa, Gayaaya.m viharati gayaasiise, Saddhi.m bhikkhu-sahassena, Tatra kho Bhagavaa bhikkhuu aamantesi.

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:

"Sabba.m bhikkhave aaditta.m, Kinca bhikkhave sabba.m aaditta.m.

Cakkhu.m bhikkhave aaditta.m, Ruupaa aadittaa, Cakkhu-vinnaa.na.m aaditta.m, Cakkhu-samphasso aaditto, "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.

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- 117 -

Yamp'ida.m cakkhu-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tampi aaditta.m.

Kena aaditta.m.

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.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa, AAditta.m jaatiyaa jaraa-mara.nena, Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Sota.m aaditta.m, Saddaa aadittaa, Sota-vi単単aa.na.m aaditta.m, Sota-samphasso aaditto, The ear is aflame.

Sounds are aflame.

Consciousness at the ear is aflame.

Contact at the ear is aflame.

Yamp'ida.m sota-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tampi aaditta.m.

Kena aaditta.m.

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.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa, AAditta.m jaatiyaa jaraa-mara.nena, Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

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Ghaana.m aaditta.m, Gandhaa aadittaa, Ghaana-vi単単aa.na.m aaditta.m, Ghaana-samphasso aaditto, The nose is aflame.

Aromas are aflame.

Consciousness at the nose is aflame.

Contact at the nose is aflame.

Yamp'ida.m ghaana-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tampi aaditta.m.

Kena aaditta.m.

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.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa, AAditta.m jaatiyaa jaraa-mara.nena, Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Jivhaa aadittaa, Rasaa aadittaa, Jivhaa-vi単単aa.na.m aaditta.m, Jivhaa-samphasso aaditto, The tongue is aflame.

Flavors are aflame.

Consciousness at the tongue is aflame.

Contact at the tongue is aflame.

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Yamp'ida.m jivhaa-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tampi aaditta.m.

Kena aaditta.m.

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.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa, AAditta.m jaatiyaa jaraa-mara.nena, Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Kaayo aaditto, Pho.t.thabbaa aadittaa, Kaaya-vi単単aa.na.m aaditta.m, Kaaya-samphasso aaditto, The body is aflame.

Tactile sensations are aflame.

Consciousness at the body is aflame.

Contact at the body is aflame.

Yamp'ida.m kaaya-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tampi aaditta.m.

Kena aaditta.m.

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.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa, AAditta.m jaatiyaa jaraa-mara.nena, Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

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Mano aaditto, Dhammaa aadittaa, Mano-vi単単aa.na.m aaditta.m, Mano-samphasso aaditto, The intellect is aflame.

Ideas are aflame.

Consciousness at the intellect is aflame.

Contact at the intellect is aflame.

Yamp'ida.m mano-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tampi aaditta.m.

Kena aaditta.m.

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.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa, AAditta.m jaatiyaa jaraa-mara.nena, Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Eva.m passa.m bhikkhave sutavaa ariya-saavako, Cakkhusmi.m pi nibbindati, Ruupesu pi nibbindati, Cakkhu-vi単単aa.ne pi nibbindati, Cakkhu-samphasse pi nibbindati, 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.

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Yamp'ida.m cakkhu-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tasmi.m pi nibbindati.

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.

Sotasmi.m pi nibbindati, Saddesu pi nibbindati, Sota-vi単単aa.ne pi nibbindati, Sota-samphasse pi nibbindati, He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear.

Yamp'ida.m sota-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tasmi.m pi nibbindati.

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.

Ghaanasmi.m pi nibbindati, Gandhesu pi nibbindati, Ghaana-vi単単aa.ne pi nibbindati, Ghaana-samphasse pi nibbindati, He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.

Yamp'ida.m ghaana-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tasmi.m pi nibbindati.

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.

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Jivhaaya pi nibbindati, Rasesu pi nibbindati, Jivhaa-vi単単aa.ne pi nibbindati, Jivhaa-samphasse pi nibbindati, He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.

Yamp'ida.m jivhaa-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tasmi.m pi nibbindati.

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.

Kaayasmi.m pi nibbindati, Pho.t.thabbesu pi nibbindati, Kaaya-vi単単aa.ne pi nibbindati, Kaaya-samphasse pi nibbindati, He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body.

Yamp'ida.m kaaya-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tasmi.m pi nibbindati.

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.

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Manasmi.m pi nibbindati, Dhammesu pi nibbindati, Mano-vi単単aa.ne pi nibbindati, Mano-samphasse pi nibbindati, He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

Yamp'ida.m mano-samphassa-paccayaa uppajjati vedayita.m, Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa, Tasmi.m pi nibbindati.

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.

Nibbinda.m virajjati, Viraagaa vimuccati, Disenchanted, he becomes dispassionate.

Through dispassion, he is released.

Vimuttasmi.m vimuttam-iti 単aa.na.m hoti, Khii.naa jaati, Vusita.m brahma-cariya.m, Kata.m kara.niiya.m, Naapara.m itthattaayaati pajaanaatiiti."

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.'"

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Idam-avoca Bhagavaa, Attamanaa te bhikkhuu Bhagavato bhaasita.m abhinandu.m.

That is what the Blessed One said.

Gratified, the monks delighted at his words.

Imasmi単ca pana veyyaa-kara.nasmi.m bha単単amaane, Tassa bhikkhu-sahassassa anupaadaaya, asavehi cittaani vimucci.msuuti.

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

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Day 12

[12A] Tilakkhanādi-gāthā Compounded Things [Sabbe saïkhārā aniccā ti] Atha nibbindati dukkhe:

yadā paññāya passati, esa maggo visuddhiyā.

All processes are inconstant: One grows disenchanted with stress −

When one sees this with discernment, This is the path to purity.

Sabbe saïkhārā dukkhā ti Atha nibbindati dukkhe:

yadā paññāya passati, esa maggo visuddhiyā.

All processes are stressful: One grows disenchanted with stress −

When one sees this with discernment, This is the path to purity.

Sabbe dhammā anattā ti Atha nibbindati dukkhe:

yadā paññāya passati, esa maggo visuddhiyā.

All phenomena are not-self: One grows disenchanted with stress −

When one sees this with discernment, This is the path to purity.

Appakā te manussesu Athāyaü itarā pajā

ye janā pāra-gāmino tīram evānudhāvati.

Few are the human beings who go to the Further Shore, These others simply scurry around on this shore.

Ye ca kho sammadakkhāte Te janā pāramessanti

dhamme dhammānu- vattino maccu-dheyyaü suduttaraü.

But those who practice the Dhamma in line with the well-taught Dhamma, They will cross over Deaths realm, so hard to transcend.

Kaõhaü dhammaü vippahāya Okā anokam-āgamma

sukkaü bhāvetha paõóito viveke yattha dūramaü.

Abandoning dark practices, the wise person should develop the bright, Having gone from home to no-home in seclusion, so hard to relish.

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Tatrābhiratim iccheyya Pariyodapeyya attānaü

hitvā kāme akincano. citta-klesehi paõóito.

There he should wish for delight, having discarded sensuality, he who has nothing. He should cleanse himself, the wise one, of mental defilement.

Yesaü sambodhiyaïgesu Ādāna-patinissagge Khīõ āsavā jutimanto

sammā cittaü subhāvitaü anupādāya ye ratā, te loke parinibbutā ti.

Whose minds are well-developed in the factors for Awakening, Who delight in non-clinging, relinquishing grasping, Glorious, free of effluent: they are unbound in the world.

[12B] Dhamma-niyāma-sutta The Discourse on the Orderliness of the Dhamma [Yam ve nibbanañanassa] Tasseva visayibhuta Aniccata dukkhata ca Tassa pakasakam suttam Sadhunam ñanacarena Yoniso patipatyattham

ñanam pubbe pavattate, yayam dhammaniyamata, sabbesam ca anattata, yam sambuddhe bhasitam, yatha buddhena desitam, tam suttantam bhanama se:

-[Evam me sutaü.], Ekaü samayaü Bhagavā, Sāvatthiyaü viharati, Jetavane Anāthapiõóikassa, ārāme.

Thus have I heard.

At one time the Blessed One was staying in Savatthi at Jeta’s Grove, Anathapindikas monastery.

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Tatra kho Bhagavā bhikkhū āmantesi: "bhikkhavo" ti.

"Bhadante" ti te bhikkhū Bhagavato paccassosuü.

Bhagavā etad avoca: There he addressed the monks, saying "monks."

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

The Blessed One said:

Uppādā vā bhikkhave Tathāgatānaü anuppādā vā Tathāgatānaü, thitā ’va sā dhātu dhamma-tthitatā dhamma-niyāmatā: Sabbe saïkhārā aniccā ti.

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

Taü Tathāgato abhisambujjhati abhisameti.

Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti patthappeti, vivarati vibhajati uttānī-karoti: Sabbe saïkhārā aniccā ti.

The Tathāgata 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.

Uppādā vā bhikkhave Tathāgatānaü anuppādā vā Tathāgatānaü, thitā va sā dhātu dhamma-tthitatā dhamma-niyāmatā: Sabbe saïkhārā dukkhā ti.

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

Taü Tathāgato abhisambujjhati abhisameti.

Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti patthappeti, vivarati vibhajati uttānī-karoti: Sabbe saïkhārā dukkhā ti.

The Tathāgata 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.

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Uppādā vā bhikkhave Tathāgatānaü anuppādā vā Tathāgatānaü, thitā va sā dhātu dhamma-tthitatā dhamma-niyāmatā: Sabbe dhammā anattā ti.

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

Taü Tathāgato abhisambujjhati abhisameti.

Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti patthappeti, vivarati vibhajati uttānī-karoti: Sabbe dhammā anattā ti.

The Tathāgata 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."

Idam avoca Bhagavā.

Attamanā te bhikkhū Bhagavato bhāsitaü abhinandun ti.

That is what the Blessed One said.

Gratified, the monks delighted at his words.

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[12C] Bhaddekaratta-gāthā An Auspicious Day [Atītaü nānvāgameyya] Yadatītam pahīnantaü

na patikaïkhe anāgataü, appattanca anāgataü.

He would not range after the past, What is past has been left behind,

nor wonder about the future. the future is as yet unreached.

Paccuppannañca yo dhammaü Asaühiraü asaïkuppaü

tatha tatha vipasati. taü viddhā manubrūhaye.

Whatever phenomenon is present, Unvanquished, unshaken,

he clearly sees right there, right there. that is how he develops the mind.

Ajje va kiccam ātappaü Na hi no saïgaran tena

ko jaññā maraõaü suve. mahāsenena maccunā.

Doing his duty ardently, today, There is no bargaining with

for who knows? tomorrow death may come.

Death & his mighty horde.

Evaü vihārim ātāpiü Taü ve bhaddeka-ratto ti

aho-rattam atanditaü, santo ācikkhate munī ti.

Whoever lives thus ardently, has truly had an auspicious day:

relentlessly both day & night, So says the Peaceful Sage.

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[12D] Tiudanagatha/Buddha-udāna-gāthā The Buddha Inspired Verses [Yadā have pātubhavanti dhammā,] Ātāpino jhāyato brāhmanassa, Athassa kankhā vapayanti sabbā, Yato pajānāti sahetu-dhammam.

As phenomena grow clear To the Brahman, ardent, absorbed, His doubts all vanish When he discerns what has a cause.

Yadā have pātubhavanti dhammā, Ātāpino jhāyato brāhmanassa, Athassa kankhā vapayanti sabbā, Yato khayam paccayānam avedi.

As phenomena grow clear To the Brahman, ardent, absorbed, His doubts all vanish When he penetrates the end of conditions.

Yadā have pātubhavanti dhammā, Ātāpino jhāyato brāhmanassa, Vidhūpayam titthati māra-senam, Sūrova obhāsayam-antalikkhanti.

As phenomena grow clear To the Brahman, ardent, absorbed, He stands, routing the troops of Mara, Like the sun that illumines the sky.

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[12E] Dhammagaravadi gatha Reverence to the Dhamma (SN I.6.2) [Ye ca atita sambuddha] yo cetarahi sambuddho

ye ca Buddha anagata, bahunnam sokanasano,

Past Buddhas, future Buddhas, & he who is the Buddha now, removing the sorrow of many

sabbe saddhammagaruno athapi viharissanti

viharimsu vihati ca, esa buddhana dhammata,

all have dwelt, will dwell, and dwell, revering the true Dhamma. This, for Buddhas, is a natural law.

tasma hi attakamena saddhammo garukatabbo

mahattamabhikankhata, saram buddhana sasanam,

Therefore one who disires his own good, aspiring for greatness should respect the true Dhamma, recollecting the Buddhas Teaching

duddadam dadamananam, asanto nanukubbanti.

dukkaram kammam kubbatam, satam dhammo durannayo,

honorably giving what is difficult to give, or doing what is difficult to do, is something that the unvirtuous can not imitate. (Indeed,) the practice of the virtuous is difficult to follow.

tasma sata単ca asata単ca asanto nirayam yanti,

nana hoti ito gati. santo saggaparayana,

Therefore, the virtuous and the nonvirtuous have different destinations' when they pass away from this existence. The nonvirtuous reach the niraya realms of continuous suffering, the virtuous are destined for the heavens. (samyutta nikaya:1.4.2:Maccharisuttam)

na hi dhammo adhammo, ca adhammo nirayam neti,

ubho samavipakino, dhammo papeti suggatim,

dhamma (skillful) and non-dhamma (unskillful actions) do not bear equal fruit, non-dhamma leads to hell, Dhamma causes one to reach good destinations (theraga.304)

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dhammo have rakkhati dhammacarim, dhammo sucinno sukhamavahati, esanisamso dhamme sucinne, na duggatim gacchati dhammacari. the Dhamma protects those who live by the Dhamma. the Dhamma well practiced brings bliss. this-the reward when the Dhamma is well practiced: one who lives by the Dhamma doesn’t go to a bad destination. (theraga.303)

na pupphagando pativatam eti, na candanam tagaramallika va, satañca gandho pativatam eti, sabba disa sappuriso pavayati.

The scent of flowers does not go against the wind, nor sandal, tagara (incense), or jasmine The scent of true ones goes against the wind.

The true person pervades in all directions. (Dhmp 54)

candanam tagaram vapi etesam gandhajatanam

uppalam atha vassiki, silagandho anuttaro.

Sandalwood, tagara, lotus and jasmine, Above all these kinds of fragrance, the scent of virtue, is by far the best. (Dhmp 55)

appamatto ayam gandho yo ca silavatam gandho

yayam tagaracandani, vati devesu uttamo.

very faint is the scent of tagara and sandal.

Highest is the scent of a virtuous one; it blows even amongst the gods. (Dhmp 56)

tesam sampannasilanam sammadañña vimuttanam

appamadaviharinam, maro maggam na vindati.

those endowed with virtue, living in conscientiousness, freed by right knowledge, Mara (death) knows not their path. (Dhmp 57)

yatha sankaradhanasmim padumam tattha jayetha

ujjhitasmim mahapathe, sucigandham manoramam.

just as in a rubbish heap thrown out by a great road can grow a lotus, of pure smell and pleasing to the eye (mind) (Dhmp 58)

evam sankarabhutesu atirocati paññaya

andhabhute puthujjane, sammasambuddhasavakoti.

Thus, amidst the rubbish-like beings, amongst ignorant ordinary people, shining with magnificent wisdom can be the disciple of the truly and completely Awakened One (Dhmp 59)

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Day 13

[13A] Atanatiya-parittam Homage to the Seven Past Buddhas On one occasion when the Buddha was staying at Vulture’s Peak near Rajagaha the four guardians (king of the gods) of the universe came to see the Buddha from the four directions and informed Him that many demons in human beings were not respecting the Buddha and His teachings. They attacked monks and laymen and frightened them when they were alone practicing meditation.

One of the kings, Vessavanna (Kuvena) asked the Buddha for permission to deliver the Atanatiya Discourse to human beings who could then recite the Sutta when they wanted to be protected when left alone to do their meditation. The Lord gave His consent by remaining silent.

According to commentary, this Sutta derived its name from a town called Atanata where the four guardians of the universe assembled and chanted it.

This discourse is normally used for protection against evil spirits and for gaining good health and happiness.

It is found in the Pathikavagga, Digha Nikaya and Dhammapada, Khuddaka Nikaya.

[Appasannehi] nathassa Amanussehi candehi

sasane sadhu-sammate, sada kibbi-sakaribhi,

In order that the hostile inhuman beings, who are always evil-doers and who do not have faith in this well-esteemed teaching of the Buddha,

ParisanaĂą-ca tassanna Yan-desesi maha-viro

mahimsaya ca guttiya, parittan-tam-bhanama se:

may not injure the four social classes of people and protect them from danger, the Great Courageous One has expounded this discourse of protection.

Oh noble ones! Let us recite.

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-Vipassissa nam’atthu Sikhissa pi nam’atthu

cakkhumantassa sirīmato, sabba-bhūtānukampino,

Homage to Vipassī, possessed of vision & splendor.

Homage to Sikhī, sympathetic to all beings.

Vessabhussa nam’atthu Nam’atthu Kakusandhassa

nahātakassa tapassino, māra-senappamaddino,

Homage to Vesabhū, cleansed, austere.

Homage to Kakusandha, crusher of Mara’s host.

Konāgamanassa namatthu Kassapassa namatthu

Brāhmaõassa vusīmato, vippamuttassa sabbadhi,

Homage to Konāgamana, the Brahman who lived the life perfected.

Homage to Kassapa, entirely released.

Aïgīrasassa namatthu Yo imaü dhammam adesesi

Sakya-puttassa sirīmato, sabba-dukkhāpanūdanaü.

Homage to Aïgīrasa, splendid son of the Sakyans, who taught this Dhamma − the dispelling of all stress.

Ye cāpi nibbutā loke Te janā apisuõā

yathābhūtaü vipassisuü, mahantā vītasāradā,

Those unbound in the world, who have seen things as they are, Great Ones of gentle speech, noble and free from fear.

Hitaü deva-manussānaü Vijjā-caraõa-sampannaü Vijjā-caraõa-sampannaü

yaü namassanti Gotamaü, mahantaü vītasāradaü, Buddhaü vandāma Gotaman ti,

Even they pay homage to Gotama, the benefit of human & heavenly beings, Consummate in knowledge & conduct, the Great One, noble and free from fear.

We revere the Buddha Gotama, consummate in knowledge & conduct.

ete c’aññe ca sambuddha sabbe Buddha asama-sama

aneka-sata-kotayo, sabbe Buddha mah’iddhika,

These seven and other hundred cores of self-enlightened Buddha’s are all equally peerless one. All Buddhas have great power.

sabbe dasa-balupeta sabbe te patijananti

vesarajjeh’upagata, asabhanthanam’uttamam.

All are endowed with ten strengths, the are equipped with courage.

All these Buddhas admitted to be the knowers of the supreme state of Enlightenment.

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siha-nadam nadant’ete brahma-cakkam pavattenti

parisasu visarada, loke appativattiyam.

These Buddhas expound bravely to the audience like the Lion-roar; they propagate the Noble Wheel of Law in the world which cannot be done by ordinary world lings.

upeta Buddha-dhammehi dvattimsa-lakkhanupeta

attharasahi nayaka, sityanubyañjana-dhara.

These leaders of the world are equipped with eighteen virtues of the Buddha's Dhamma.

They are born with thirty two major characteristics and eighty minor characteristics of a great man.

byamappabhaya suppabha Buddha sabbañ-ñuno ete

sabbe te muni-kuñjara, sabbe khin’asava jina.

All these Buddhas, are noble sages, who shine with the surrounding halo of about the length of one stretched-arm. These Buddhas are all Omniscient Ones; and are Conquerors of Mara (Death) who have uprooted the defilements.

mahappabha maha-teja maha-karunika dhira

maha-pañña mahabbala, sabbesanam sukha-vaha.

They all are endowed with radiant light, great power, of infinite wisdom, and of immutable strength. They are most compassionate and industrious benefactors of all beings.

dipa natha patittha ca gati bandhu mah’assasa

tana lena ca paninam, sarana ca hitesino.

They all are the Islands for beings, the Lords, the Foot-holds, the Protectors, and the Secured Haven of the creatures. The Transcendental Goals, the Relatives, the Glorious Saviours, the Refuges, and the Well-wishers.

sadevakassa lokassa tesaham sirasa pade

sabbe ete parayana, vandami puris’uttame.

They all are revered by the world of gods and men.

I respectfully bow my head at the feet of these supreme ones.

vacasa manasa c’eva sayena asane thane

vandam’ete tathagate, gamane capi sabbada.

by word and thought I revere these Tathagata’s (one’s thus gone) whenever I am lying, sitting, standing, or walking: always

sada sukhena rakkhantu tehi tvam rakkhito santo

Buddha santi-kara tuvam, mutto sabba-bhayena ca.

The Buddhas, the Peace-makers may they always protect you so that you are happy.

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sabba-roga-vinimutto sabba-veram-atikkanto

sabba-santapa-vajjito, nibbuto ca tuvam bhava.

May you be: freed from all disease, safe from all torment, beyond all animosity, and unbound.

sabb’itiyo vivajjanto, ma te bhavatv-antarayo

sabba-rogo vinassatu; sukhi digh’ayuko bhava.

May all distresses be averted, may every disease be destroyed, may there be no dangers for you, may you be happy and live long.

abhivadana-silissa cattaro Dhamma vaddhanti, balam.

niccam vuddha’pacayino; ayu vanno sukham,

for one of respectful nature who contantly honors the worthy, four qualities increase: long life, beauty, happiness, strength.

[13B] Devatādissa-dakkhinānumodana-gāthā Verses for Sharing of Merit with Devas [Yasmiü padese] kappeti sīlavant ettha bhojetvā yā tattha devatā āsuü tā pūjitā pūjayanti Tato naü anukampanti devatānukampito poso

vasaü paõóita-jātiyo, saññate brahma-cārino, tāsaü dakkhiõam-ādise, mānitā mānayanti naü. mātā puttaü va orasaü, sadā bhadrāni passati.

In whatever place a wise person makes his dwelling, He should feed the virtuous leaders of the holy life.

Whatever deities there are who report this offering, They will pay him respect and honor for this.

As a result, they will feel sympathy for him, as a mother for her son.

A person with whom the deities sympathize always sees things go auspiciously.

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[13C] Devatabhisammantana [Yanidha bhutani] samagatani, bhummani va yaniva antalikkhe, sabbeva bhuta sumana bhavantu, athopi sakkacca sunantu bhasitam.

Whatever beings are assembled here, whether on earth or whether celestial, may they all be happy!

Moreovers may they listen attentively to my words.

subhasitam kincipi vo bhanemu, pu単単e satuppadakaram apapam, dhammupadesam anukarakanam, tasma hi bhuta nisamentu sabbe, mettam karotha manusiya pajaya, Accordingly give good heed, all ye beings, show your love to the human beings who

bhutsu balham katabhattikaya, diva ca ratto ca haranti ye balim. day and night, bring offerings to you.

paccopakaram abhikankhamana, te kho manussa tanukanubhava, bhuta visesena mahiddhika ca, adissamana manujehi 単ata. tasma hi ne rakkhatha appamatta.

Wherefor guard them zealously.

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[13D] Vipasananayapata [Rupam atitanagata] paccuppannam, aniccam sankhatam patica-samupanam, kaya-dhammam vaya-dhammam viraka-dhamman nirodha-dhammam. form-past, future, or present is impermanent, compounded, arises owing to a cause, perishes by nature, passes away by nature, detaches by nature and ceases by nature.

Vedana atitanagata paccuppanna, anicca sankhata patica-samupanna, kaya-dhamma vaya-dhamma viraka-dhamma nirodha-dhamma. feeling (sensation)-past, future, or present is impermanent, compounded, arises owing to a cause, perishes by nature, passes away by nature, detaches by nature and ceases by nature.

Sa単単a atitanagata paccuppanna, anicca sankhata patica-samupanna, kaya-dhamma vaya-dhamma viraka-dhamma nirodha-dhamma. perception (recognition)-past, future, or present is impermanent, compounded, arises owing to a cause, perishes by nature, passes away by nature, detaches by nature and ceases by nature.

Sankhara atitanagata paccuppanna, anicca sankhata patica-samupanna, kaya-dhamma vaya-dhamma viraka-dhamma nirodha-dhamma. mental volition (activities)-past, future, or present is impermanent, compounded, arises owing to a cause, perishes by nature, passes away by nature, detaches by nature and ceases by nature.

Vi単単anam atitanagata paccuppannam, aniccam sankhatam patica-samupannam, kaya-dhammam vaya-dhammam viraka-dhamman nirodha-dhammam. consciousness (awareness)-past, future, or present is impermanent, compounded, arises owing to a cause, perishes by nature, passes away by nature, detaches by nature and ceases by nature.

Sabbe sankhara anicca dukkha viparinama Dhamma, all conditioned phenomenon are impermanent. suffering is caused by instability (change).

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tan kho teta-labha, yantam jatam bhutam sankhatam paloka dhammam, tam vatam apalujjiti, n’etam thanam vijjati, aho vatame imina viti ratena ratinti-vena, ayupi ciyati, civittam pupalucati, paho khakhome pacaya mora-natsa acati kaca pahiraca, tena tena me atsa-akala-giriya, so so ma matsa antarayu, aho buddho, aho dhammo, aho sangho, sadhu buddha supotita, sadhu dhamma sudhammata, sadhu sangha supati-patiti.

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Day 14 *chanted without pause

[14A] Dhammasangani Enumeration of Phenomena Kusala Dhamma akusala Dhamma abyakata Dhamma, katame Dhamma kusala?

Dhammas are wholesome, unwholesome [or] undetermined.

Which dhammas are wholesome?

yasmim samaye kamavacaram kusalam cittam uppannam hoti, somanassa-sahagatam 単anasampayuttam, ruparammanam va saddarammanam va, gandharammanam va rasarammanam va, photthabbarammanam va dhammarammanam va, yam yam va panarabbha, tasmim samaye phasso hoti When wholesome consciousness-pertaining to the sense sphere accompanied by joy and associated with knowledge-arises with any object such as a visible object, sound, odor, taste, body-impression and mental object, then, at this time, there is contact,

avikkhepo hoti, ye va pana tasmim samaye a単単e pi atthi paticcasamuppanna arupino Dhamma, ime Dhamma kusala. calmness and whatever other conditioned originated inmaterial dhammas there might exist at the time, they are [all] wholesome dhammas.

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[14B] Vibhanga Classification (of Phenomena) [Pancakkhandha:] rupakkhandho,vedanakkhandho, saññakkhandho, sankharakkhandho, viññanakkhandho, The five groups are: the group of form, the group of feeling, the group of perception, the group of mental formations, the group of consciousness

tattha katamo rupakkhandho?

Therein what is the group of form?

yankinci rupam atitanagata-paccuppannam, ajjhattam va bahiddha va, olarikam va sukhumam va, hinam va panitam va, yam dure va santike va, Any form whatsoever: past, future, or present internal or external, gross or subtle (coarse or fine) common or sublime (inferior or superior) far or near (distant or close)

tad ekajjham abhisaññuhitva abhisankhipitva, ayam vuccati rupakkhando. taking these together collectively and briefly, this is called the group of form.

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[14C] Dhatukatha Discussion of Elements [Sangaho asangaho,] sangahitena asangahitam, asangahitena sangahitam, sangahitena sangahitam, asangahitena asangahitam, combination and non-combination, not combined with (something) combined, combined with (something) not combined, combined with (something) combined, not combined with (something) not combined,

sampayogo vippayogo, sampayuttena vippayuttam, vippayuttena sampayuttam, asangahitam. association and dissociation, dissociated from (something) associated, associated (and) not combined with (something) dissociated.

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[14D] Puggalapaññatti Description of Persons [Cha paññattiyo], khandhapaññatti, ayatanapaññatti, dhatupaññatti, saccapaññatti, indriyapaññatti, puggalapaññatti, (There are) six concepts: the concept of aggregates, the concept of (sense) bases, the concept of elements, the concept of truths, the concept of faculties, (and) the concept of persons.

kittavata puggalanam puggalapaññatti?

In what ways is there the concept of persons?

samayavimutto, asamayavimutto, kuppadhammo, akuppadhammo, parihanadhammo, aparihanadhammo, cetanabhabbo, anurakkhanabhabbo, (There is the concept of persons) emancipated in season, not emancipated in season, of perturbable nature, of imperturbable nature, liable to fall away, not liable to fall away, competent in will, competent in protecting (themselves),

puthujjano, gotrabhu, bhayuparato, abhayuparato, bhabbagamano, abhabbagamano, niyato, aniyato, patipannako, phalehito, araha, arahattaya patipanno. worldlings, changing the lineage, restrained through fear, not restrained through fear, capable of arriving, incapable of arriving, with determined destiny, with undetermined destiny, (path-) attainers, established in fruition, Arahants, (and persons) practicing for Arahatship.

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[14E] Kathavatthu Points of Controversy [Puggalo upalabbhati] sacchikatthaparamatthenati? amanta.

(Elder:) Can there be found any person in the real, absolute sense?

(Questioner:) Yes.

yo sacchikattho paramattho, tato so puggalo upalabbhati, sacchikattha-paramatthena ti? na hevam vattabe.

(Elder:) Can the person be found in the real, absolute sense, in the same way as a real, absolute fact is found?

(Questioner:) No, that cannot be said.

ajanahi niggaham. hinci puggalo upalabbhati, sacchikattha paramatthena, tena vata re vattabbe: yo sacchikattho paramattho, tato so puggalo upalabbhati, sacchikatthaparamatthena ti micchahan.

(Elder:) If the fact can be found in the real and absolute sense then you should also say that the person can be found in the real, absolute sense, in the same way as a real absolute fact is found. Thus, you are wrong (in affirming the first while denying the second).

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[14F] Yamaka (The Book Of) Pairs [Ye keci kusala Dhamma], sabbe te kusalamula? ye va pana kusalamula, sabbe te dhamma kusala?

Have all wholesome phenomena wholesome roots?

And are all phenomena with wholesome roots, wholesome phenomena?

ye keci kusala Dhamma, sabbe te kusalamulena ekamula? ye va pana kusala mulena ekamula, sabbe te Dhamma kusala?

Are all wholesome phenomena because of their wholesome root of one root?

And are all phenomena, which have because of their wholesome root one root, wholesome?

[14G] Pathana (Matrix Of the Book On) Origination [Hetu paccayo], arammanapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajatapaccayo, Root condition, object condition, predominance condition, proximity condition, contiguity condition, conascence condition,

a単単ama単単apaccayo, nissayapaccayo, upanissayapaccayo, purejatapaccayo, pacchajatapaccayo, asevanapaccayo, kammapaccayo, vipakapaccayo, aharapaccayo, mutuality condition, support condition, decisive support condition, prenascence condition, postnascence condition, repetition condition, kammacondition, result condition, nutriment condition,

indriyapaccayo, jhanapaccayo, maggapaccayo, sampayauttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo faculty condition, absorption condition, path condition, association condition, dissociation condition, presence condition, absence condition, disappearance condition, non-disappearance condition.

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[14H] Ratanattayappabhava siddhi gatha *chanted with pause/breath at end of each line

[Araham sammasambuddho] lokanam anukampako, veneyyanam pabodheta santimagganusasako, svakkhato uttamo dhammo lokanam tamadalako, niyyaniko ca dukkhasma dhammacarinupalako. supatipanno mahasangho lokanam puññamakaro, sila ditthihi samsuddho santimagganiyojako, iccetam ratanma settham loke saranamuttamam, parikkhakana dhiranam ñanasancaranakkhamam, yassa lokam pabhaseti atapova tamonudo, dayyadeso imagamma khemamaggappajotanam, santisukhe patitthati issaro satatam thito, aggametam tiratanam garum katvana rakkhitam, dhajam katva padesassa dayyadesena uddhatam, nitipaññattikaraya saditthiya pakubbane, dhammanunnamva ratthassa ratthanam siddhidayakam, evam sasanakiccesu sangham katvana dhissaram, pasijjhanantidam Buddha sasanassa pasasanam, evam pasasnupayena thiram titthati sasanam, ratanattayanubhavena ratanattayatejasa, dayyajati virocetu sabbasampattisiddhiya, iddhim pappotu vepullam virulhim cuttarim sada, ciram titthatu lokasmim sammasambuddhasasanam, dassentam bhabbasattanam anjasam va visuddhiya, ciranjivatu dighayu dayyanam dhammakhattiyo, vannava balasampanno niramayo ca nibbhayo, ratthassa dhammanunnanca ciram titthatu sotthina, ratanattayappabhavena vuddhiyasa samijjhatu, dayyanam ratthapalinam sabbasiddhi sada thiram, jayamatthu ca dayyanam vuddhi santi nirantaram, pavaddhatam ca bhiyyo so dhanutthanena sampadati.

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[14I] Ratanattayanubhavadigatha [Ratanattayanubhavena],

ratanattayatejasa,

Through the power of the Triple Gem,

through the radiant energy of the Triple Gem,

dukkharogabhaya vera, aneka antarayapi,

soka sattu cupaddava, vinassantu asesato.

May suffering, disease, danger, animosity, -- obstacles without number --

sorrow, adversity, misfortune vanish without a trace.

jayasiddhi dhanam labham, siri ayu ca vanno ca,

sotthi bhagyam sukham balam, bhogam vuddhi ca yasava,

Triumph, success, wealth, & gain, Glory, long life, & beauty,

Safety, luck, happiness, strength, Fortune, increase, & status,

satavassa ca ayu ca,

jivasiddhi bhavantu te.

A lifespan of 100 years,

And success in your livelihood: May they be yours

*At Wat Loa conclusion below not chanted

bhavatu sabbamangalam rakkhantu sabbadevata sabbabuddhanubhavena sada sotthi bhavantu te May there be every good blessing, may the devas protect you, Through the power of all the Buddhas may you always be well

bhavatu sabbamangalam rakkkhantu sabbadevata sabbadhammanubhavena sada sotthi bhavantu te May there be every good blessing, may the devas protect you, Through the power of all the dhamma may you always be well

bhavatu sabbamangalam rakkhantu sabbadevata sabbasanghanubhavena sada sotthi bhavantu te May there be every good blessing, may the devas protect you, Through the power of all the sangha may you always be well

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Day 15 *chanted without pause

[15A] Dhammasanganī-mātikā Matrix of the Dhammasaïgani (1. Tikamātikā - Triads)

Kusalā dhammā, akusalā dhammā, abyākatā dhammā; Dhammas − wholesome, unwholesome [and] undetermined;

sukhāya vedanāya sampayuttā dhammā, dukkhāya vedanāya sampayuttā dhammā, adukkhamasukhāya vedanāya sampayuttā dhammā; dhammas − associated with pleasant feeling, associated with unpleasant feeling, associated with neither pleasant or unpleasant feeling;

vipākā dhammā, vipākadhamma-dhammā, neva-vipāka-navipāka-dhamma-dhammā; dhammas − which are (kamma) resultants, subject to resultant dhammas, which are neither resultant dhammas nor subject to resultant dhammas;

upādinnupādāniyā dhammā, anupādinnupādāniyā dhammā, anupādinnānu-pādāniyā dhammā; dhammas − kammically acquired and subject to clinging, not kammically acquired but subject to clinging, neither kammically acquired nor subject to clinging;

saükilinnha-saükilesikā dhammā, asaükilinnhasaükilesikā dhammā, asaükilinnhāsaükilesikā dhammā; dhammas − defiled and subject to defilements, undefiled but subject to defilements, neither defiled nor subject to defilements;

savitakka-savicārā dhammā, avitakka-vicāramattā dhammā, avitakkāvicārā dhammā; dhammas − with initial and sustained application, without initial application, but with sustained application, with neither initial nor sustained application;

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pīti-sahagatā dhammā, sukha-sahagatā dhammā, upekkhā-sahagatā dhammā; dhammas − accompanied by rapture, accompanied by happiness, accompanied by equanimity;

dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā, neva dassanena na bhāvanāya pahātabbā dhammā; dhammas − to be abandoned by insight, to be abandoned by (mental) development, to be abandoned neither by insight nor (mental) development;

dassanena pahātabba-hetukā dhammā, bhāvanāya pahātabba-hetukā dhammā, neva dassanena na bhāvanāya pahātabba-hetukā dhammā; dhammas − having roots to be abandoned by insight, having roots to be abandoned by (mental) development, having roots to be abandoned neither by insight nor (mental) development;

ācayagāmino dhammā, apacayagāmino dhammā, nevācayagāmino nāpacayagāmino dhammā. dhammas − leading to accumulation (of kamma), leading to decrease, leading neither to accumulation nor to decrease;

sekkhā dhammā, asekkhā dhammā, nevasekkhānāsekkhā dhammā. dhammas − of one in the (Noble) training, of one who has completed the (Noble) training, of one neither in the (Noble) training nor one who has completed the (Noble) training;

parittā dhammā, mahaggatā dhammā, appamāõā dhammā; dhammas − limited, exalted, immeasurable;

parittārammaõā dhammā, mahaggatārammaõā dhammā, appamāõārammaõā dhammā; dhammas − having limited objects, having exalted objects, having immeasurable objects;

hīnā dhammā, majjhimā dhammā, paõītā dhammā; dhammas − inferior, medium, superior;

micchattaniyatā dhammā, sammattaniyatā dhammā, aniyatā dhammā; dhammas − certain with wrong (result), certain with right (result), uncertain (as to result);

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maggārammaõā dhammā, magga-hetukā dhammā, maggādhipatino dhammā; dhammas − with the path as object, with the path as root, with the path as predominant factor;

uppannā dhammā, anuppannā dhammā, uppādino dhammā; dhammas − that have arisen, that have not arisen, that are bound to arise;

atītā dhammā, anāgatā dhammā, paccuppannā dhammā; dhammas − past, future, present;

atītārammaõā dhammā, anāgatārammaõā dhammā, paccuppannārammaõā dhammā; dhammas − with a past object, with a future object, with a present object;

ajjhattā dhammā, bahiddhā dhammā, ajjhatta-bahiddhā dhammā; dhammas − internal, external, internal and external;

ajjhattārammaõā dhammā, bahiddhārammaõā dhammā, ajjhatta-bahiddhārammaõā dhammā. dhammas − with internal objects, with external objects, with internal and external objects;

sanidassana-sappanighā dhammā, anidassana-sappanighā dhammā, anidassanāppanighā dhammā. dhammas − manifest and reactive, non- manifest and reactive, manifest and reactive;

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[15B] Vipassanabhumipatha (Paritta) Passages on the Stages of Insight Panca-kkhandhā: rūpakkhandho, vedanākkhandho, sannākkhandho, saïkhārakkhandho, vinnāõakkhandho.

The five groups are: the group of matter, the group of feeling, the group of perception, the group of mental formations, the group of consciousness

Dvadasayatanani: cakkhavayatanam, rupayatanam sotayatanam, saddayatanam, ghanayatanam, gandhayatanam, jivhayatanam, rasayatanam, kayatanam, photthabbayatanam, manayatanam, dhammayatanam.

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

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Attharasa dhatuyo: cakkhudhatu, rupadhatu, cakkhuvinnanadhatu, sotadhatu, saddadhatu, sotavinnanadhatu, ghanadhatu, gandhadhatu, ghanavinnanadhatu, jivhadhatu, rasadhatu, jivavinnanadhatu, kayadhatu, photthabbadhatu, kayavinnanadhatu, manodhatu, dhammadhatu, manovinnanadhatu.

The eighteen elements: the eye element, form element, eye consciousness element, the ear element, sound element, ear consciousness element, the nose element, smell element, nose consciousness element, the tongue element, taste element, tongue consciousness element, the body element, touch element, body consciousness element, the mind element, Dhamma element, mind consciousness element.

Bavisatindriyani: cakkhundriyam, sotindryiam, ghanindryiyam, jivhindriyam, kayindriyam, manindriyam, itthindriyam, purisindriyam, jivitindriyam, The twenty two faculties: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, feminine faculty, masculine faculty, life faculty,

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sukhindriyam, dukkhindriyam, somanassindriyam, domanassindriyam, upekkhindriyam, bodily pleasure faculty, bodily pain faculty, mental pleasure faculty, mental pain faculty, equanimity faculty,

saddhindriyam, viriyindriyam, satindriyam, samadhindriyam, pannindriyam, confidence faculty, effort faculty, mindfulness faculty, collectedness faculty, wisdom faculty,

anannatannassamitindriyam, annindriyam, annatavindriyam.

I am the knowing the unknown faculty, knowing faculty, one who has fully known faculty.

Cattari ariyasaccani: dukkham ariyasaccam, dukkhasamudayo ariyasacam, dukkhanirodho ariyasaccam, dukkhanirodhagamini patipada ariyasaccam.

The Four Noble Truths: the Noble Truth of Dukkha, the Noble Truth of the causes of duhkka, the Noble Truth of the cessation of dukkha, the Noble Truth of the practice path to the cessation of dukkha.

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avijjapaccaya sankhara, sankharapaccaya vinnanam, vinnanapaccaya namarupam, namarupapaccaya salayatanam, salayatanapaccaya phasso, phassapaccaya vedana, vedanapaccaya tanha, tanhapaccaya upadanam, upadanapaccaya bhavo, bhavapaccaya jati, jatipaccaya jaramaranam, sokaparideva dukkha domanassupayasa sambhavanti.

Evametassa kevalssa dukkhakkhandassa samudayo hoti.

Unknowing conditioning volitions, volition conditioning consciousness, consciousness conditioning name-form, name-form conditioning six sense sphere, six sense spheres conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning becoming, becoming conditioning birth, birth conditioning decay and death, sorrow, lamentation, pain, grief, and despair are produced.

Thus is the arising of this whole mass of dukkha.

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Avijjayatveva asesaviraga nirodha sankharanirodho, sankharanirodho vinnananiridho, vinnananirodha, namarupanirodho, namarupanirodho salayatananirodho, salayatananirodho phassanirodho, phassanirodho vedananirodho, vedananirodho tanhanirodho, tanhanirodho upadananirodho, upadananirodho bhavanirodho, bhavanirodho jatinirodho, jatinirodho jaramaranam sokaparideva dukkha domanassupayasa nirujjhanti.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Through the entire ceasing of this unknowing volition ceases, volition ceasing consciousness ceases, conscious ceasing name-form ceases, name-form ceasing, six sense spheres cease, six sense spheres ceasing, contact ceases, contact ceasing feeling ceases, feeling ceasing craving ceases, craving ceasing grasping ceases, grasping ceasing becoming ceases, becoming ceasing birth ceases, birth ceasing, decay and death, sorrow lamentation, pain, grief and despair cease.

Thus the ceasing of this whole mass of dukkha.

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[15C] Pannhāna-mātika-pānha Passage On The Matrix On Origination The 25 modes of Conditionality Hetupaccayo, ārammaõapaccayo, Root-condition, object-condition,

adhipatipaccayo, anantarapaccayo, predominance-condition, proximity-condition,

samanantarapaccayo, sahajātapaccayo, contiguity-condition, conascence-condition,

annamannapaccayo, nissayapaccayo, mutuality-condition, support-condition,

upanissayapaccayo, purejātapaccayo, decisive-support-condition, prenascence-condition,

pacchājātapaccayo, āsevanapaccayo, postnascence-condition, frequency-condition,

kammapaccayo, vipākapaccayo, kamma-condition, resultant-condition,

āhārapaccayo, indriyapaccayo, nutriment-condition, faculty-condition,

jhānapaccayo, maggapaccayo, absorption-condition, path-condition,

sampayuttapaccayo, vippayuttapaccayo, association-condition, dissociation-condition,

atthipaccayo, natthipaccayo, presence-condition, absence-condition,

vigatapaccayo, avigatapaccayo ti. disappearance-condition, non-disappearance-condition.

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15B) NOTES: Vipassana bhumi are the objects that we must observe when practicing Vipassana (Insight), in order to have Vipassana panna (wisdom) occur. There are six: 1) 5 Khandas: Groups 2) 12 Ayatana: Spheres 3) 18 Dhatu: Elements 4) 22 Indriya: Faculties 5) 4 Noble Truths 6) 12 Paticcasamuppada: Dependent Origination All of this, to put it briefly, is just nama-rupa (name-form) , because the one who comes to practice Vipassana has only to observe name-rupa. Nama-rupa are the objects to be seen by Vipassana panna, and which will bring the truth to Vipassana panna.

That truth is knowing that nama-rupa are impermanent, suffering, and not-self, that panna is called Vipassana panna, and can destroy the kilesa (defilements). *above text from www.Abhidamonline.org

There are 10 defilements, thus called because they are themselves defiled, and because they defile the mental factors associated with them. They are: • • • • • • • • • •

(1) greed (lobha), (2) hate (dosa), (3) delusion (moha), (4) conceit (māna), (5) speculative views (ditthi), (6) skeptical doubt (vicikicchā), (7) mental torpor (thīna), (8) restlessness (uddhacca); (9) shamelessness (ahirika), (10) lack of moral dread or unconscientiousness (anottappa)."

The ten are explained in Dhs. 1229f and enumerated in Vibh. XII.

*above text from www.palikanon.com

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15 C NOTES: *Following text is from http://home.earthlink.net/~mpaw12/id30.html The Property of each Condition 1 Hetu (Root condition) Hetu resembles the main root of a tree. As the main root supports the tree to be firm, alive and prosperous, so too the six roots (lobha, dosa, moha, alobha, adosa, amoha) support the consciousness (cittas) and the mental factor (cetasika) associated with them to promote whatever that has not arisen to arise; whatever that has arisen be rooted and strong; and those that have arisen grow stronger and prosperous.

2 Arammana (Object Condition) An invalid person may get up by pulling a rope-line and may stand with the support of a walking stick. Just as the rope-line and the walking stick give support to an invalid person, so also the six sense-objects give support to consciousness (cittas) and mental factor (cetasikas) to enable them to arise.

3 Addhipati (Predominance Condition) ‘Adhipati’ means supreme, sovereign, lord, chief, king, etc. The Universal Monarch, by using his authority over all his fellow citizens, can contribute to the peace and prosperity of his country largely. This means that he can condition his country by way of his predominance over all others. In natural phenomena, there are two kinds of predominance – namely, àrammanàdhipati and sahajàtàdhipati.

Irammanàdhipati is an outstanding object, which can draw our attention to it. We cannot help but observe it or listen to it.

Sahajàtàdhipati means a predominant factor that arises together with its associates. This factor refers to the four adhipatis – viz., chanda (concentrated intention), viriya (energy or effort), citta (consciousness) and vimamsa (investigating wisdom).

In the same state of consciousness, only one of these four adhipatis can be predominant. This predominant factor then conditions it has associated (citta and cetasikas) to accomplish the set goal.

4 Anantara (Condition) Contiguity means proximity without any separation in time and space. When a king dies, his eldest son becomes king without any interruption in the lineage of monarchy. Thus, we can say that the king helps his eldest son to become king by contiguity condition. .

In the same way when a consciousness together with its concomitants dissolves or perishes, another consciousness with its concomitants arises without any time-gap. This phenomenon arises because the former citta and cetasikas condition the next citta and cetasikas to arise without interruption by means of contiguity condition.

5 Samanantara (Immediacy condition) ‘Immediacy’ means the same thing as ‘contiguity’. Anantarapaccaya and Samanantara-paccaya are identical; ‘sama’ means ‘well’. They refer to any state of consciousness (citta) and the mental phenomenon (cetasikas) associated with it, which are the condition for the immediately following stage in the process of consciousness.

6 Sahajàta (Co-nascence condition) Sahajàta-paccaya means the condition by way of simultaneous arising. Co-nascence means co-arising.

When an oil lamp is lighted, the light comes out simultaneously. Thus, we may say that the lamp conditions the light to spread out as soon as the lamp lights up. This is an example of co-nascence condition. In

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- 159 general, any phenomenon in which the cause conditions the effect to arise simultaneously with the cause is called co nascence or co-arising condition.

7 Annamanna (Mutuality condition) When three sticks are propped up together in the form of a pyramid, they balance one another. If one stick is removed, the other two will fall. This mutual or reciprocal support among the sticks illustrates mutuality condition. In physical and psychical phenomena, in which the cause and the effect mutually conditions the arising of each other, then we say that the cause and the effect support each other by means of mutuality condition.

8 Nissaya (Dependence condition) Nissaya-paccaya is a condition, which aids by means of support or dependence. For example, a man crosses a river by rowing a canoe. Then we say that the canoe helps the man to cross the river by means of dependence condition, and reciprocally the man aids the canoe to get over the other side of the river by means of dependence condition.

Let us consider another example. Plants and animals depend on the earth for their existence. Here the earth aids plants and animals by way of dependence condition, but no reciprocity exists.

9 Upanissaya (Powerful Dependence condition) Upanissaya is a powerful cause, which aids by means of dependence condition. For example, the rain is a powerful cause that supports the growth of plants and animals. Similarly, parents are a powerful support for their children. In any phenomenon in which the cause is a powerful support for its effect, then we say that the cause aids the effect to arise by means of powerful dependence condition.

10 Purejàta (Pre-nascence condition) Pre-nascence condition refers to something previously arisen, which serves as the cause for something arising later. For example, the sun and the moon have come into existence since the formation of this solar system. They give light to the people who are living on the earth now. therefore, we may say that the sun and the moon aid the people by means of prenascence condition.

11 Pacchàjàta (Post-nascence condition) This refers to the causal relation in which the cause (paccaya) arises later and the conditioned thing (paccayuppanna) arises earlier. It may be illustrated by an offspring of a vulture. Now the young offspring, after being hatched from the egg, feels hungry. It expects that its mother will bring some food for it to eat.

However, the mother vulture, as a rule, never brings food for its offsprings. Therefore, the young bird has nothing to eat. However, nature comes in to help. The offspring’s volition (cetanà) for eating food causes its body to grow. Here the offspring’s body (paccayuppanna) has arisen earlier, and the volition for eating (paccaya) arises later. Thus, the volition aids the bird’s body to grow by means of post nascence condition.

12 Isevana (Repetition condition) When we read a difficult passage, we may not understand it at first. However, if we keep on reading it repeatedly, we usually understand it better. Also in learning by heart through constant repetition, the later recitation becomes gradually easier and easier. Therefore, we may say that earlier learning aids later learning by means of repetition condition.

Similarly, in applying sandalwood lotion or make-up to the face, one should not apply a thick layer just once. One should apply a think layer first, fan it to dry, and then apply another layer – and another layer.

The earlier applications will aid the later applications by repetition condition to be firmer and smoother and to smell sweeter.

In cognition processes, we have seen that the javana cittas usually occur seven times. Here all the preceding javanas are for the succeeding ones a condition by way of repetition and frequency.

13 Kamma-paccaya (Kamma condition)

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- 160 A well-preserved seed, when placed in a well-watered ground, gives rise to an offshoot. Similarly, wholesome or unwholesome kamma, with the support of ignorance (avijjà) and craving (tanhà,) give rise to a new offspring in the form of five aggregates of existence. In the two accounts stated above, the seed or kamma is the cause (paccaya), and the offshoot or the five aggregates of existence is the result or conditioned thing (paccayuppana). The cause is said to condition the result to arise by way of kamma condition.

14 Vipàka (Kamma-result condition) Vipàka-citta and its concomitant-cetasikas are the kamma-result of a past kamma. As they are caused to arise by the force of the past kamma, they have no worry at all, for their arising. When the time for their arising comes, they can arise peacefully and leisurely without any struggle.

Now a cool breeze makes a person in the cool shade feel cooler. Similarly vipàka citta and its concomitant cetasikas, which by nature arise peacefully, mutually aid one another by kamma result condition to arise more peacefully and more leisurely 15 Ahàra (Nutriment condition) Parents produce children, support them and look after them so that they will grow up happily. A pole, supporting a leaning old house, makes the house stable and durable. In the same way the four nutriments, namely, edible food (ojà), contact (phassa), volition (cetanà), and consciousness (vinnàna) aid their resultants or conditioned things to arise, and keep on supporting them so that they are stable and durable.

This type of conditioning process is known as ‘nutriment condition.’

16 Indriya (Faculty condition) Indriyas, like ministers, have control over their respective departments or faculties, and by this virtue, they contribute to the progress and prosperity of the whole system. This contribution is said to take place by means of faculty condition. Of the 22 indriyas, the two bhava-rupas do not participate as faculty condition.

The five physical sense organs, in their capacity as faculties, form a condition only for mental phenomena such as the arising of eye consciousness, etc. Physical vitality (jivita-rupa) and all the remaining faculties form a condition for the arising of the co nascent mental and corporeal phenomena.

17 Jhàna-paccaya (Jhàna-condition) Jhàna-condition stands for the seven-jhàna factors called jhànaïgas. These jhàna-factors condition their conascent citta, cetasikas and cittaja-rupa to focus on a particular object closely and fixedly. This type of conditioning is said to occur by way of jhàna condition.

18 Magga-paccaya (Path-condition) Path-condition stands for the 12 constituents of the path called maggaïgas The wholesome pathconstituents form a path conditioning their co-nascent citta, cetasikas and cittaja-rupa to bear results in the blissful state. The unwholesome path-constituents similarly form a path conditioning their co nascent citta, cetasikas and cittaja-rupa to bear results in the woeful state. This type of conditioning is said to take place by way of path-condition.

19 Sampayutta (Association condition) Tea-essence, milk, sugar and water are so thoroughly mixed in a cup of tea that they cannot be differentiated and they give a combined pleasant taste. Similarly, consciousness and its concomitants, which together form the four mental aggregates, are so thoroughly mixed that they cannot be differentiated.

Besides they arise together, dissolve together, have a common physical base and a common object, and they mutually aid one another by being associated together. They are said to aid one another by way of ‘association condition’.

20 Vippayutta (Dissociation condition) The six tastes – viz., tart, bitter, sweet, sour, salty, acid – do not mix together; yet they support one another to give an agreeable taste in curry. Again, in a crown or neck-lace, the gold and the jewels do not mix up; they can be differentiated easily by sight. Yet the gold makes the jewels more beautiful, and the jewels make the gold more attractive.

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Similarly, corporeal group and mental groups do mix neither do they arise together nor dissolve together.

Yet corporeal groups aid mental groups, and mental groups aid corporeal groups in many ways. They are said to aid one another by way of ‘dissociation condition.’

21 Atthi-paccaya (Presence condition) The earth can support plants to grow on it, because it is present. Parents can support and look after their children while they are present or living. Such a phenomenon—either pre-nascent or co-nascent—, which through its presence is a condition for other phenomena to arise, is called ‘presence condition’.

22 Natthi-paccaya (Absence condition) The absence of the sun contributes to the appearing of the moon, the absence of light contributes to the appearing of darkness, the death of a king contributes to the enthronement of his eldest son, so one can contribute something by being absent. In mental phenomena, a consciousness and its concomitants, which have just dissolved form the necessary condition, called ‘absence condition’ for the immediate arising of the following consciousness and its concomitants.

23 Vigata-paccaya (Disappearance condition) When something disappears or dissolves, it no longer exists; it is absent. Therefore, vigata-paccaya is synonymous with natthi-paccaya. Disappearance condition, like absence condition, applies only to mental phenomena in which a consciousness with its concomitants can arise only when the preceding consciousness together with its concomitants dissolves or disappears.

24 Avigata-paccaya (Non-disappearance condition) If something does not disappear, it is present. Therefore, ‘avigata-paccaya’ is identical with ‘atthipaccaya’ (presence condition). The great ocean, by its non-disappearance, contributes to the happiness of the fish and the sea-turtles, which live in it. Such a phenomenon – either prenascent or co-nascent –, which through its not-disappearance is a condition for other phenomena to arise, is called ‘non-disappearance condition’.

Applications of 24 Conditions The operations of the 24 conditions (paccayas) in mental and corporeal phenomena are illustrated in Patthàna-Niddesa Pàli. This Pàli is often recited individually or in groups as form of veneration (pujà) to Lord Buddha’s Sabbannuta-nàna (Omniscience).

Many wish to understand the meanings of this Pàli. Without the background of Abhidhamma, however, it would be very hard to understand them. However, with the knowledge acquired from the book, it would not be difficult to understand them. A direct translation of the Patthàna-Niddesa Pàli will be given to enable the reader to understand the meanings in reciting the Pàli.

1 Root Condition (Hetu Paccaya) The six roots (lobha, dosa, moha, alobha, adosa, amoha) are related to the cittas and the cetasikas associated with the roots and to the corporeality produced by the cittas by root condition.

2 Object Condition (Aammana Paccaya) i Visible object is related to eye-consciousness and its concomitants by object condition. ii Sound is related to ear-consciousness and its concomitants by object condition. iii Smell is related to nose-consciousness and its concomitants by object condition. iv Taste is related to tongue-consciousness and its concomitants by object condition.

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- 162 v Tangible object is related to body-consciousness and its concomitants by object condition. vi Visible object, sound, smell, taste and tangible object are related to mind-elements (sampaticchana-dvi and pancadvàràvajjana) and their concomitants by object condition. vii All the six sense objects are related to mind-consciousness and its concomitants by object condition. viii Grasping any dhamma as object, these dhammas, viz. consciousness and its concomitants arise; the former dhamma is related to the latter dhammas by object condition.

3 Predominance Condition (Adhipati Paccaya) i Predominant desire or will (chanda) is related to the citta and the cetasikas associated with the chanda and to the corporeality produced by the citta by predominance condition. ii Predominant effort (viriya) is related to the citta and the cetasikas associated with the viriya and to the corporeality produced by the citta by predominance condition. iii Predominant consciousness (citta) is related to its concomitants (cetasikas) and to the corporeality produced by the citta by predominance condition. iv Predominant investigating – wisdom (vimamsa) is related to the citta and the cetasikas associated with it and to the corporeality produced by the citta by predominance condition. v Grasping any dhamma as an outstanding object, these latter dhammas – viz. consciousness and its concomitants – arise; the former dhamma is related to the latter dhammas by predominance condition.

4 Contiguity Condition (Anantara Paccaya) (Please refer to cognitive series to understand this causal relation.) i Eye-consciousness and its concomitants are related to sampaticchana (mind-element) and its concomitants by contiguity condition; sampaticchana and its concomitants are related to santirana (mind-consciousness) and its concomitants by contiguity condition. ii Ear-consciousness and its concomitants are related to sampaticchana (mind-element) and its concomitants by contiguity condition; sampaticchana and its concomitants are related to santirana (mind-consciousness) and its concomitants by contiguity condition. iii Nose-consciousness and its concomitants… (as above). iv Tongue-consciousness and its concomitants… (as above). v Body-consciousness and its concomitants… (as above). vi Preceding javana kusala cittas and their concomitants are related to subsequent javana kusala cittas and their concomitants by contiguity condition. vii Preceding kusala cittas and their concomitants are related to subsequent avyàkata (tadàlambana or bhavaïga) and their concomitants by contiguity condition. viii Preceding javana akusala cittas and their concomitants are related to subsequent javana akusala cittas and their concomitants by contiguity condition.

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- 163 ix Preceding akusala cittas and their concomitants are related to subsequent avyàkata (tadàlambana or bhavaïga) cittas and their concomitants by contiguity condition. x Preceding avyàkata (kiriya or phala) cittas and their concomitants are related to subsequent avyàkata cittas and their concomitants by contiguity condition. xi Preceding avyàkata (votthapana or mano-dvàràvajjana) citta and its concomitants are related to subsequent kusala citta and its concomitants by contiguity condition. xii Preceding avyàkata (votthapana or mano-dvàràvajjana) citta and its concomitants are related to subsequent akusala citta and its concomitants by contiguity condition.

5 Immediacy Condition (Samanantara Paccaya) The causal relations are the same as in contiguity condition.

6 Co-nascence Condition (Sahajàta Paccaya) i The four incorporeal (i.e. mental) aggregates are mutually related to one another by conascence condition. ii The four great essentials (mahàbhutas) are mutually related to one another by conascenece condition. iii At the moment of conception, mentality (patisandhi citta) and corporeality (kammaja-rupa) are mutually related to each other by conascence condition iv Consciousness and its concomitants are related to the mindproduced corporeality (cittaja-rupa) by conascence condition. v The great essentials are related to their derived matter (upàdà-rupa) by conascence condition. vi Material phenomena are sometimes related to immaterial (i.e. mental) phenomena by conascence condition and are sometimes not related by conascence condition.

7 Mutuality Condition (Annamanna Paccaya) i The four incorporeal (i.e. mental) aggregates are related to one another by mutuality condition. ii The four great essentials are related to one another by mutuality condition. iii now of conception, mentality (patisandhi citta) and corporeality (kammaja-rupa) are related to each other by mutuality condition.

8 Dependence Condition (Nissaya Paccaya) i The four incorporeal aggregates are mutually related to one another by dependence condition. ii The four great essential are mutually related to one another by dependence condition. iii At the moment of conception, mentality (patisandhi citta) and corporeality (kammaja-rupa) are mutually related to each other by dependence condition iv Consciousness and its concomitants are related to the mindproduced corporeality (cittaja-rupa) by dependence condition.

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v The great essentials are related to their derived matter (upàdà-rupa) by dependence condition. vi Eye-base is related to eye-consciousness and its concomitants by dependence condition. vii Ear-base is related to ear-consciousness and its concomitants by dependence condition. viii Nose-base is related to nose-consciousness and its concomitants by dependence condition. ix Tongue-base is related to tongue-consciousness and its concomitants by dependence condition. x Body-base is related to body-consciousness and its concomitants by dependence condition. xi Depending on this corporeality (i.e. heart-base) mindelement and mind-consciousness element (mano-dhàtu and mano-vinnàna-dhàtu) arise; that corporeality is related to the mind-element, the mind consciousness element and their concomitants by dependence condition.

9 Powerful Dependence Condition (Upanissaya Paccaya) i Preceding wholesome dhammas (kusala cittas, saddhà, alobha, etc.) are related to subsequent wholesome dhammas by dependence condition. ii Preceding wholesome dhammas are sometimes related to subsequent unwholesome dhammas (akusala cittas, lobha, dosa, etc.), by powerful dependence condition. iii Preceding wholesome dhammas are related to subsequent indeterminate (avyàkata-vipàka and kiriya) dhammas by powerful dependence condition. iv Preceding unwholesome dhammas (akusala citta, lobha, dosa, etc.) are related to subsequent unwholesome dhammas by powerful dependence condition. v Preceding unwholesome dhammas are sometimes related to subsequent wholesome dhammas (kusala cittas, saddhà, alobha, etc.) by powerful dependence condition. vi Preceding unwholesome dhammas are related to subsequent indeterminate dhammas by powerful dependence condition. vii Preceding indeterminate dhammas (vipàka cittas, kiriya cittas and their concomitants, etc.) are related to subsequent indeterminate dhammas by powerful dependence condition. viii Preceding indeterminate dhammas are related to subsequent wholesome dhammas (kusala cittas and their concomitants, etc.) by powerful dependence condition. ix Preceding indeterminate dhammas are related to subsequent unwholesome dhammas (akusala cittas and their concomitants, etc.) by powerful dependence condition. x. Again, weather, food, person and lodging-place are related to beings by powerful dependence condition.

10 Prenascence Condition (Purejàta Paccaya) i Eye-base is related to eye-consciousness and its concomitants by prenascence condition. ii Ear-base is related to ear-consciousness and its concomitants by prenascence condition. iii Nose-base is related to nose-consciousness and its concomitants by prenascence condition.

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iv Tongue-base is related to tongue-consciousness and its concomitants by prenascence condition. v Body-base is related to body-consciousness and its concomitants by prenascence condition. vi Visible object is related to eye-consciousness and its concomitants by prenascence condition. vii Sound is related to ear-consciousness and its concomitants by prenascence condition. viii Smell is related to nose-consciousness and its concomitants by prenascence condition. ix Taste is related to tongue-consciousness and its concomitants by prenascence condition. x Tangible-object is related to body-consciousness and its concomitants by prenascence condition. xi Visible object, sound, smell, taste and tangible object are related to mind-elements (pancadvàràvajjana and sampaticchana-dvi) and their concomitants by prenascence condition. xii. Depending on this corporeality (i.e. heart-base), mindelement and mind-consciousness element (i.e. mano-dhàtu and mano-vinnàna-dhàtu) arise; that corporeality is related to the mind-element and its concomitants by prenascence condition; that corporeality is sometimes related to the mind consciousness element and its concomitants by prenascence condition and is sometimes not related by prenascence condition.

11 Post-nascence Condition (Pacchàjàta Paccaya) The post-nascent consciousness and its concomitants are related to this prenascent corporeality (i.e. heartbase, eye-base, ear-base, etc.) by post-nascence condition.

12 Repetition Condition (âsevana Paccaya) i Preceding javana kusala cittas and their concomitants are related to subsequent javana kusala cittas and their concomitants by repetition condition. ii Preceding javana akusala cittas and their concomitants are related to subsequent javana akusala cittas and their concomitants by repetition condition. iii Preceding functional indeterminate dhammas are related to subsequent functional indeterminate dhammas by repetition condition.

13 Kamma Condition (Kamma Paccaya) i Kusala and akusala kammas are related to their resultant mental aggregates and kamma-produced corporeality by kamma condition. ii. Volition (cetanà) is related to its concomitants (i.e. citta and cetasikas) and to the cittaproduced corporeality by kamma condition.

14 Kamma-result Condition (Vipàka Paccaya) The four incorporeal (i.e. mental) aggregates are mutually related to one another by kamma-result condition.

15 Nutriment Condition (Ahàra Paccaya) i. Edible food is related to this body by nutriment condition.

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- 166 ii. The immaterial nutriments (phassa, vinnàna and cetanà) are related to their concomitants (citta and cetasikas) and to the citta-produced corporeality by nutriment condition.

16 Faculty Condition (Indriya Paccaya) i Eye-faculty (cakkhu-pasàda) is related to eye-consciousness and its concomitants by faculty condition. ii Ear-faculty (sota-pasàda) is related to ear-consciousness and its concomitants by faculty condition. iii Nose-faculty (ghàna-pasàda) is related to nose-consciousness and its concomitants by faculty condition. iv Tongue-faculty (jivhà-pasàda) is related to tongue-consciousness and its concomitants by faculty condition. v Body-faculty (kàya-pasàda) is related to body-consciousness and its concomitants by faculty condition. vi Physical life-faculty (jivita-rupa) is related to kammaproduced corporeality by faculty condition. vii The incorporeal (i.e. mental) faculties are related to their concomitants (i.e. citta and cetasikas) and to the cittaproduced corporeality by faculty condition.

17 Jhàna Condition (Jhàna Paccaya) The jhàna-factors are related to their concomitants (i.e. citta and cetasikas) and to the cittathat that produced corporeality by Jhàna condition.

18 Path Condition (Magga Paccaya) The path-factors are related to their concomitants (i.e. citta and cetasikas) and to the citta-produced corporeality by Path condition.

19 Association Condition (Sampayutta Paccaya) The four incorporeal (i.e. mental) aggregates are mutually related to one another by association condition.

20 Dissociation Condition (Vippayutta Paccaya) i Corporeal phenomena (dhammas) are related to mental phenomena by dissociation condition. ii Mental phenomena are related to corporeal phenomena by dissociation condition.

21 Presence Condition (Atthi Paccaya) i The four incorporeal aggregates are mutually related to one another by presence condition. ii The four great essentials are mutually related to one another by presence condition. iii now of conception, mentality (patisandhi-citta) and corporeality (kammaja-rupa) are mutually related to each other by presence condition. iv Consciousness and its concomitants are related to the mindproduced corporeality (cittaja-rupa) by presence condition. v The great essentials are related to their derived matter (upàdà-rupa) by presence condition.

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vi Eye-base is related to eye-consciousness and its concomitants by presence condition. vii Ear-base is related to ear-consciousness and its concomitants by presence condition. viii Nose-base is related to nose-consciousness and its concomitants by presence condition. ix Tongue-base is related to tongue-consciousness and its concomitants by presence condition. x Body-base is related to body-consciousness and its concomitants by presence condition. xi Visible object is related to eye-consciousness and its concomitants by presence condition. xii Sound is related to ear-consciousness… (as above) xiii Smell is related to nose-consciousness… (as above) xiv Taste is related to tongue-consciousness… (as above) xv Tangible object is related to body-consciousness… (as above) xvi Visible object, sound, smell, taste and tangible object are related to mind-elements (pancadvàràvajjana and sampaticchana-dvi) and their concomitants by presence condition. xvii Depending on this corporeality (i.e. heart-base) mindelement and mind-consciousness element (i.e. mano-dhàtu and mano-vinnàna dhàtu) arise; that corporeality is related to the mind-element, the mind-consciousness element and their concomitants by presence condition.

22 Absence Condition (Natthi Paccaya) Consciousness and its concomitants, which have just ceased in contiguity, are related to the present consciousness and its concomitants, which have arisen in a similar manner, by absence condition.

23 Disappearance Condition (Vigata Paccaya) Consciousness and its concomitants, which have just disappeared in contiguity, are related to the present consciousness and its concomitants, which have arisen in a similar manner, by disappearance condition.

24 Non-disappearance Condition (Avigata Paccaya) The causal relations are the same as in presence condition. ‘Nondisappearance and ‘presence’ refer to similar conditions.

Summary of Causal Relations 1 Mind is related to mind in six ways – viz., anantara, samanantara, àsevana, sampayutta, natthi and vigata. (Here ‘mind’ stands for ‘nàma’ which is a combination of citta and cetasikas.)

How is mind related to mind in six ways?

Citta and cetasikas which have just ceased are related to the present citta and cetasikas by way of anantara (contiguity), sammanantara (immediacy), natthi (absence) and vigata (disappearance) conditions.

Preceding javanas are related to subsequent javanas by way of àsevana (repetition) condition. Co-nascent citta and cetasikas are mutually related by way of sampayutta (association) condition.

2 Mind is related to mind and matter in five ways – viz., hetu, jhàna, magga, kamma and vipàka.

How is mind related to mind and matter in five ways?

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- 168 Hetus (roots), jhànaïgas (jhàna-factors) and maggaïgas (path-constituents) are related to co-nascent mind and matter by way of hetu (root), jhàna (absorption) and magga (path) conditions.

Co-nascent cetanà (sahajàta-kamma) is related to co-nascent mind and matter by way of kamma condition.

So also asynchronous volition (nànakkhanika-kamma) is related to mind and matter born of kamma by way of kamma condition. The four resultant mental groups (vipàka-nàmakkhandhas) are related to one another and to co-nascent matter by way of vipàka (kamma-result) condition.

3 Mind is related to matter only on one way that is pacchàjàta (post-nascence).

Subsequent cittas and cetasikas are related to preceding and previous corporeal groups (heart-bases and sensebases) by way of pacchàjàta condition.

4 Matter is related to mind only in one way – that is purejàta (pre-nascence).

The six bases (vatthu) during life are related to the seven vinnàna-dhàtus (i.e., all cittas) by way of purejàta condition. So also, are the five sense-objects related to the five vinnàna vithis (processes of sensecognition) by way of purejàta-condition?

5 Concepts, mind and matter are related to mind in two ways – viz., àrammana and upanissaya. Irammana-paccaya consists of the six sense-objects which comprise concepts, mind and matter. They are related to cittas and cetasikas by way of àrammana (object) condition.

Upanissaya-paccaya (powerful dependence condition) is threefold namely, powerful dependence as object, powerful dependence as contiguity, and powerful dependence as intrinsic nature. Of them the object itself, when it becomes prominent and attracts our attention, serves as a powerful dependence.

Cittas and cetasikas, which have just ceased, act as the powerful dependence of contiguity. The powerful dependence of intrinsic nature is of several kinds: akusala dhamma such as ràga, dosa, etc., kusala dhamma such as saddhà, sati, etc., bodily pleasant feeling, bodily pain, person, food, weather, season, lodging place, etc. These are related by way of powerful dependence to moral states, immoral states resultant states (vipàka) and functional states (kiriya) which subsequently arise either internally (ajjhattika) or externally (bahiddha). Powerful kamma is also similarly related to its effects.

6 Mind and matter are related to mind and matter in nine ways – viz., adhipati, sahajàta, annamanna, nissaya, àhàra, indriya, vippayutta, atthi and avigata.

1 There in the relation of adhipati (predominance) is twofold: i. Very prominent object which draws one’s attention is related to cittas and cetasikas by way of objective predominance (àrammanàdhipati) condition. ii. The fourfold co-nascent predominance (chanda, viriya, citta, vimamsa) is related to co-nascent citta, cetasikas and matter by way of co-nascent predominance (sahajàtàdhipati) condition.

2 The relation of sahajàta (co-nascence) is threefold: i Co-nascent citta and cetasikas are related to one another and to co-nascent matter by way of sahajàta condition. ii The four great essentials (mahàbhuta) are related to one another and to co-nascent derived material qualities (upàdà-rupa) by way of sahajàta condition. iii now of conception, the heart-base (hadayavatthu) is related to the rebirth consciousness and its concomitants by way of sahajàta condition.

3 The relation of annamanna (mutuality) is threefold:

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i Co-nascent citta and cetasikas are mutually related by way of annamanna condition. ii The four great essentials are mutually related by way of annamanna condition. iii now of conception, the heart-base is related to the rebirth-consciousness and its concomitants by way of annamanna condition.

4 The relation of nissaya (dependence) is threefold: i Co-nascent citta and cetasikas are related to one another and to co-nascent matter by way of nissaya condition. ii The four great essentials are related to one another and to co-nascent derived material qualities by way of nissaya condition. iii The six bases (vatthu) are related to the seven vinnànadhàtus by way of nissaya condition.

5 The relation of àhàra (nutriment) is twofold: i Edible food is related to corporeal groups by way of àhàra-condition. ii The three mental nutriments (phassa, cetanà, and vinnàna) are related to co-nascent mind and matter by way of àhàra-condition.

6 The relation of indriya (faculty of control) is threefold: i The five sensitive organs (pasàda-rupas) are related to panca-vinnàna (eye-consciousness, earconsciousness, etc.), by way of indriya condition. ii Jivita-rupa (material vitality) is related to kammaja-rupas by way of indriya condition. iii. Mental indriyas (immaterial controlling factors) are related to co-nascent mind and matter by way of indriya condition.

7 The relation of vippayutta (dissociation) is threefold: i now of conception, the heart-base is related to the rebirth-consciousness and its concomitants by way of sahajàta-vippayutta condition. Citta and cetasikas are also similarly related to co-nascent matter. ii Subsequent cittas and cetasikas are related to preceding and previous corporeal groups (heartbases and sensebases) by way of pacchàjàta-vippayutta condition. iii The six bases during life are related to the seven vinnàna-dhàtus (i.e. all cittas) by way of purejàtavippayutta condition.

8 The relations of atthi (presence) and avigata (nondisappearance) are each fivefold: The relations of sahajàta (co-nascence), purejàta (prenascence), pacchàjàta (post nascence), àhàra (nutriment), and rupa-jivthindriya (material vitality) also serve as the relations for atthi and avigata. Atthi and avigata are identical.

A Generalized Summary All the 24 relations are reducible to these four: (1) àrammana,

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- 170 (2) upanissaya, (3) kamma and (4) atthi.

Division of Nàma and Rupa The corporeal group (rupakkhandha) consisting of 28 kinds of rupa is called rupa (matter).The four mental groups (nàmakkhandhas) consisting of all cittas and all cetasikas, and Nibbàna are the five kinds of the immaterial called nàma. It is significant that Nibbàna is classed under nàma: this may imply that Nibbàna is a mental state or an immaterial state observed by lokuttara-cittas.

Pannatti (Conception) Apart from nàma and rupa, there is pannatti (conception). Pannatti is twofold: 1 Attha-pannatti It is the name of something that makes the form, shape, mass, appearance, etc., of the thing be known in communication. The thing we refer to may be a man, a dog, a house or a mountain which are not ultimate realities. Also the form, shape, mass, appearance, etc., of the thing are not real. They are just ideas or concepts which appear in the mind. Furthermore, the name is not a reality since various names can be chosen to refer to a particular thing.

2 Sadda-pannatti Since ‘sadda’ signifies “sound”, ‘sadda-pannatti’ refers to spoken words in various languages. When we mention the names of various things in communication, we make the things known to others. Therefore, by attha-pannatti something is made known by giving it an appropriate name, and by sadda-pannatti, we are making that something known to others by speaking it out.

For illustration, the spoken word ‘man’ let others known that we refer to the form, shape, mass and appearance of a man. Therefore, it is a ‘sadda-pannatti’. Now the form, shape, mass and appearance of the man which are made known by the word ‘man’ should be regarded as ‘attha-pannatti’.

Various Forms of Attha-pannatti In discussing the various forms of attha-pannatti, the external octad (suddhatthaka-kalàpa) will be referred to as ‘mahàbhuta’ (great essential).

1 Santàna-pannatti Such words as ‘land’, ‘mountain’, ‘hill’, ‘field’, and the like, are so designated on account of the mode of linking and spreading out of mahàbhuta. They are called ‘santàna-pannatti’.

2 Samuha-pannatti Such terms as ‘house’, ‘school’, ‘chariot’, ‘cart’ and the like are so named on account of the mode of combination of materials. They are called ‘samuha-pannatti’.

3 Sanóhàna-pannatti Such terms as ‘plate’, ‘bowl’, ‘saucer’, ‘spoon’, ‘tea-cup’ and the like are so named on account of the form or shape of the material (porcelain in this case). They are called ‘sanóhàna-pannatti’.

4 Satta-pannatti Such terms as ‘man’, ‘woman’, ‘child’, ‘person’, ‘dog’, and the like are so named because of the five aggregates. They are called ‘satta-pannatti’.

5 Disà-pannatti Such terms as ‘east’, ‘west’, ‘north’, ‘south’, ‘direction’ and the like, are so named on account of the revolution of the sun and the moon, etc. They are called ‘disà-pannatti’ .

6 Kàla-pannatti Such terms as ‘morning’, ‘noon’, ‘afternoon’, ‘evening’, ‘night’, ‘time’ and the like are so designated because of time. They are called ‘kàla-pannatti’.

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7 âkàsa-pannatti Such terms as ‘cave’, ‘well’, ‘hole’, ‘tunnel’, and the like are so named because of empty space (àkàsa).

Therefore, they are called ‘àkàsa-pannatti’.

8 Kasina-pannatti Such terms as ‘pathavi-kasina’, ‘àpo-kasina’, ‘tejo-kasina’, ‘vàjokasina’, and the like, are so designated on account of the predominant element in mahàbhuta. They are called ‘kasinapa nnatti’.

9 Nimitta-pannatti Such terms as ‘parikamma-nimitta’, ‘uggaha-nimitta’, ‘patibhàga nimitta’ and the like are so designated because of the degree of concentration in meditation. They are called ‘nimitta-pannatti’.

Note: The various forms of attha-pannatti do not exist in the ultimate sense. They refer to objects made up of real things but appear in the mind as images. Though they do not exist in the ultimate sense, they become objects of thought in the form of shadows of (ultimate) things. They are used in conversation to express one’s view and to let others know one’s wish.

Six Names for Sadda-pannatti The spoken words of different languages are all sadda-pannatti.

Each sadda-pannatti has the following six names.

1 Nàma It is the name of something and it is always bent towards the meaning it could express. For example, the word ‘bhumi’ could express the meaning of ‘land’ and so it is always bent towards that meaning. Moreover, because it could express so, it always let the meaning ‘land’ bend towards it as its own meaning.

2 Nàma-kamma The name bhumi has been given to it by some important learned men in the past. So it is also known as ‘nàma-kamma’.

3 Nàma-dheyya The name bhumi has been long established by learned people. Thus, it is also called nàma-dheyya.

4 Nàma-nirutti The name ‘bhumi’ lies hidden before it is spoken, and it should be exposed by expressing it in language.

Therefore, it is called nàma-nirutti.

5 Nàma-byanjana Because the name bhumi can show its meaning very clearly, it is called nàma-byanjana.

6 Nàmabhilàpa The word bhumi should be spoken with the intention of expressing the meaning of it. Therefore, it is called nàmabhilàpa.

Six kinds of Sadda-pannatti 1 Vijjamàna-pannatti (real concept) When a name is given to something which exists in reality then that name is called ‘vijjamàna-pannatti’.

All the names of the ultimate realities (paramatthas) belong to this class; e.g., Rupa, citta, cetasika, vedanà, sannà, vitakka.

2 Avijjamàna-pannatti (unreal concept) When a name is designated to something which does not exist in reality, then that name is called ‘avijjamàna-pannatti’.

All the names of things which are not ultimate realities belong to this class;

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- 172 eg. Man, dog, house, school, hill, cave.

3 Vijjamànena-avijjamàna-pannatti (real and unreal concept) It is a sadda-pannatti which makes known a compound name formed by combining a real concept with an unreal concept; eg. Chalàbhinnà – a possessor of six super-knowledge. In this compound name, ‘sixfold abhinnà’ is a real concept while ‘possessor’ is an unreal concept since it is a name given to the five aggregates. eg., Te-vijja – a possessor of three vijja-nàna.

4 Avijjamànena-vijjamàna-pannatti (unreal and real concept).

It is a sadda-pannatti which makes known a compound name formed by combining an unreal concept with a real concept. eg., Itthi-sadda – woman’s voice.

The voice does exist as a sound, so it is a real concept.

However, ‘woman’ is an unreal concept, because it is a name also given to the five aggregates. eg., Itthi-rupam – woman’s visual feature; Purisa-sadda – man’s voice.

5 Vijjamànena-vijjamàna-pannatti (real and real concept).

It is a sadda-pannatti which makes known a compound name formed by combining a real concept with a real concept. eg., Cakkhu-vinnàna, sota-pasàda, ghàna-samphassa, rupa-tanhà.

6 Avijjamànena-avijjamàna-pannatti (unreal and unreal concept) It is a sadda-pannatti which makes known a compound name formed by combining and unreal concept with an unreal concept. e.g., Ràja-putta (king’s son), movie-actress, company-director, head master..

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Common Lao Phrases: Nama-sakan sa-baai-dii

hello to monk hello

kap-koon kap-chai bo-bpen-nyang

thank you to monk thank you you’re welcome

la-gon sok-dee

good bye (one leaving) good luck (one staying-reply)

kao-jai

understand

Muni-suwat a-lai

what chanting day is it?

nung song saam sii haa hok jet bpeet gao sip sip-et sip-song sip-saam sip-sii sip-haa

one two three four five six seven eight nine ten eleven twelve thirteen fourteen fifteen

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