A Handbook of Pali Mantras. PDF

A HANDBOOK OF

BUDDHIST MANTRAS

Compiled by Mae Chi Margo Somboon

INTRODUCTION Ever since the release of “A Handbook of Pali Mantras” in early 2011, it became apparent that there is a demand for English

translations of Pali Mantras, that would be available to monks, novice monks, nuns and laymen from all walks of life. Although much information is available, this is scattered and hard to find. The aim of this book is to compile all information available to us to make it easily accessible and to assist anyone to be able

to chant Pali mantras, either in a congregation or at home.

This is my 2nd attempt at such an ambitious project of merit. After personally putting the first book to the test, it is now

possible to provide an improved version of a chanting book. Several new mantras have been added to the new addition,

most notably, the 10 Precepts for junior monks, as well as the 7 funeral verses that are frequently chanted.

I would like to dedicate this work to one of our great kings,

King Naresuan the Great.

May all blessings be with the King and may his spirit continue to watch over the Kingdom of Thailand.

About us:

As the only western nun at this temple, I initially found it very difficult to follow the chanting of Pali mantras during morning

and evening chanting sessions.

English translations were few and hard to come by. I had to look into several thin volumes to find what everyone was

chanting and half the time, when I did find it, chanting was over. This is indeed a most frustrating situation for the novice. When I began compiling and adding mantras, as well as fill in the missing sections, an interesting problem kept presenting itself. Many words in this edition would correctly be joined in

the correct Pali writing. However, I quickly realized that if these words were to follow correct Pali writing, the foreigner

attempting to chant these verses would indeed find it difficult. It is for this reason that I deliberately chose to separate words

in a manner that makes reading these easier.

Now 4 ½ years later, I have compiled a list of commonly used mantras which I would like to share with anyone who is

interested in chanting these passages.

However, before continuing, I would like to acknowledge the people closest to me, who were instrumental in encouraging and helping me with this venture. Without their acts of loving

kindness this 2nd book would never have become a reality

Anumodhana Sathu…..

To my teacher, Ajahn Somjit, who is the head Mae Chi here at Wat Yai, and to Mae Chi Bhim who is currently in her 8th year of Pali studies. Thank you for your encouragement in such an

ambitious project.

To Lesley, for believing in my work and encouraging me every step of the way and for providing any necessary equipment.

Lesley has been and continues to be a dear friend and a fountain of encouragement.

My sincere thanks also goes to Millie Young for her input in designing the cover and making suggestions on how the layout

should be done. In this respect I must also include a dear friend who has had much influence in introducing me to the

right people and reuniting me with old friends, as well as providing me with brilliant photography. A very talented

woman and a dear friend…Thank you Judith Golden for your friendship and your most invaluable input.

My sincere thanks must also be expressed to the various monks, whose fine work has also been included here. Without their dedicated work, I would never have been able to chant with the congregation. I have merely built on the information

which was initially provided by their efforts.

And finally, my sincere thanks and appreciation goes to the staff of Rajabhat University, Ayutthaya Province, for believing in the work I have done to enhance and make the practice of

Theravada Buddhism a little easier.

AYU WANNA SUCKAṀ PALAṀ

[Which means, may these blessings of long life, strength, good health and happiness always be with you]

Chanting is one of the ways of practicing the Dhamma. It is a Buddhist way of life which has interested many foreigners who come to practice the Dhamma in Thai monasteries and who continue to grow in numbers.

Two obstacles in their chanting are:-

• They are not able to pronounce the chanting words correctly.

• They do not understand the meaning

The use of symbols is essential in aiding pronunciation. I’ve included some of the most important ones as follows:-

a as ‘u’ in but ā ‘a’ art i ‘i’ pin ī ‘i’ machine u ‘u’ put ū ‘u’ rule o ‘o’ not ō ‘o’ note e ‘e’ ten ē ‘a’ fate ṁ/ṅ ‘ng’ sing c/cc ‘ch’ rich ñ ‘gn’ signor

TABLE OF CONTENTS INTRODUCTION

ABOUT US

PALI PRONUNCIATION

MORNING CHANT

MORNING CHANT

KAPACCAVEKKHANAPATHAṀ [Recollection when using the Requisites]

TATUPATIGULLAPACCAVEKHANA PATHAṀ

DEVATĀDIPPATIDĀNA GĀTHĀ [Morning Transfer of Merit]

EVENING CHANT

EVENING CHANT

ATITAPACCAVEKKHANA PATHAṀ [Recollection after using the Requisites]

UDDISĀNADITTHĀNA PATHAṀ [Evening Transfer of Merit]

PRECEPTS & REFUGES

ĀRĀDHANĀ TISARAKHOM SĪLA [Requesting the Precepts]

TISĀRĀNĀ [Initial Homage to the Triple Gem]

THE FIVE PRECEPTS

THE EIGHT PRECEPTS

THE TEN PRECEPTS

ĀRĀDHANĀ DHAMMADESANĀ [Requesting Dhamma Teachings]

ĀRĀDHANĀ PARĪTTA [Requesting the Protections]

COMMONLY CHANTED MANTRAS

TISĀRĀNĀ [Initial Homage to the Triple Gem]

NAMAKARASIDDHIGĀTHĀ [The verses on reverence making for success]

NAMOKARĀTTHAKAGĀTHĀ [Verses on 8 Times making “Namo”]

MAṄGĀLĀSUTTAṀ [The Discourse on blessings]

RATANĀSUTTAṀ [The Protection of the Verses on treasure]

KARĀNIYĀMETTASUTTAṀ [The Discourse on Loving Kindness]

KHĀNDAPARĪTTĀṀ [The Group Protection]

MŌRAPARĪTTAṀ [Verses for warding off bad dreams and negativity]

VĀTĀKĀPARĪTTAṀ [The Quail’s Protection]

ĀTĀNĀTIYĀPARITTAṀ [The Ātānātiya Protection]

ANGULIMĀLĀPARĪTTAṀ [Angulimālā’s Protection]

AGGAPASĀDASUHA GĀTHĀ [Verses from the Discourse on the Supreme[Objects of] Faith]

DUKKHAPĀTĀDI GĀTHĀ [Verses on having got suffering and so on]

BOJJĀṄGAPARĪTTAṀ [The Enlightenment Factor Protection]

ĀBHĀYĀPARĪTTAṀ [The Fearlessness Protection]

DEVATĀUYYOCANA GĀTHĀ

SAKKATVĀ [Verses on the Asseverations of Truth]

NĀTHI-ME

YAṄKIÑCI [The Supreme Treasure]

SACCAGIRIYĀ GĀTHĀ

MĀNGĀLĀ CHAKKAVAL YAI [The Great Wheel of Blessings]

PRE-CHANT TO DHAMMAJAKKAPAVATTANA SUTTAṀ

DHAMMAJĀKKHAPPAVĀTTANASUTTAṀ [The Discourse on setting the wheel of Dhammā in motion]

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

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

JAYAPARĪTTĀ [The Victory Protection]

NAMASAKAR PHRA ARAHANT 8 Tit

BĀRĀMI 30 TAT [30 Virtues attained by the Buddha]

GHĀTĀ PŌTIBAT

ANNUMODHANA PASSAGES

YĀTHĀ VARIVAHĀ [Annumodhana Passage]

AYUTTHO PALLATO THEELO Annumodhana passage recited after a meal

CULLAMAṄGALĀCCAKAVĀLĀ [The lesser sphere of blessings]

AGGAPASADASUTTA [Verses from the Discourse on the Supreme – objects of – Faith]

RATANATTAYĀNUBHĀVADIGĀTHĀ [Verses on the power of the Triple Gem]

SUMAṄGALAGĀTHĀ [Verses of Excellent Blessings]

ADDITIONAL MANTRAS

PHRA KATAR JĪNABANCHON

WANTA CHAO [Popular mantra during Buddhist Lent]

WANTA YAI [Invokes the protection of the devas of all religions]

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

VERSES FOR THE DECEASED

APITAM [7 verses chanted at funerals]

PAṀSUKULA GĀTHĀ [Verses recited when receiving Paṁsukula Robes]

PABBATOPAMA GĀTHĀ [Verses on the Smile of the Mountains

ARIYADHANA GĀTHĀ [Verses on the Noble Wealth]

DHAMMĀNIYĀMASUTTAṀ [Discourse on the fixed law of Dhammā]

DHAMMASAṄGĀNIMATIKAPATHA [Passage on the Matrix of the Dhammāsangāni]

TILAKKHANA GĀTHĀ [The Verses on the 3 Characteristics and so on]

BUDDHAUDĀNA GĀTHĀ [The Buddha inspired Verses]

BADDHEKARATTA GĀTHĀ [Verses on a well-spent Day]

VIPASSANĀBHŪMIPĀTHA [Passages on the Stages of Insight]

PATTHĀNAMĀTIKĀPĀTHA [Passage on the Matrix of the Patthana]

MORNING

CHANT

MORNING CHANT Yo soBhagavā ArahaṁSammāsambuddho

Svākkhāto yena Bhagavata Dhammo

Supatipanno yassa Bhagavato Sāvakasaṅgho

Tammayaṁ Bhagavantaṁ saddhammaṁ sasaṅghaṁ

Imehi sakkārehi yathārahaṁ āropitehi abhipujayāma

Sadhu no bhante Bhagavā succiraparinibhutopi

Paccimā janatā nukampa manasā

Ime sakkāre duggata pannā karabhūte patigganhatu

Amhākaṁ dīgharattaṁ hitāya sukhāya

Arahaṁ Sammāsambuddho Bhagavā

Buddhaṁ Bhagavantaṁ Abhivademi

[Prostrate]

Svakkhāto Bhagavata Dhammo

Dhammaṁ Namasāmi

[Prostrate]

Supatipanno Bhagavato Sāvakasaṅgho

Sanghaṁ Namāmi

[Prostrate]

Namotassa Bhagavato Arahato Sammāsambuddhassa [Repeat 3 times]

[Handamataṁ Buddhabhitutiṁ karoma-se]

Yo so tathāgato Arahaṁ Sammāsambuddho

Vijjāccarana sampanno sugato lokavidū

Anuttaro purisadammasārati sata devamanussānaṁ Buddho Bhagavā

Yo imaṁ lokaṁ sadēvakaṁ samarakaṁ sabrahmakaṁsassamanabrahmaniṁ

pajaṁ sadevamanussanaṁ sayaṁ abhiññā saccikatvā pavedesi

Yo Dhammaṁ desesi ādikalyānaṁ majjekalyānaṁ pariosānakalyānaṁ

Sātthaṁ sabyañjanaṁ kevala paripuññaṁ

parisuddhaṁ brahmacariyaṁ pakāsesi

Tamahāṁ Bhagavantaṁ abhipujayāma

Tamahāṁ Bhagavantaṁ sirasā namāmi

[Prostrate]

[Handamayaṁ Dhammabhitutiṁ karoma-se]

Yo so Svākkhāto Bhagavatā Dhammo

Sandithiko Akāliko Ehipassiko

Opanāyiko pāccataṁ veditabo viññūhi

Tamahāṁ Dhammaṁ abhipujayāmi

Tamahāṁ Dhammaṁ sirasā namāmi

[Prostrate]

[Handamayaṁ Saṅghabhitutiṁ karoma-se]

Yo so Supatipanno Bhagavato Sāvakasāṅgho

Uju Patipanno Bhagavato Sāvakasāṅgho

Ñāya Patipanno Bhagavato Sāvakasāṅgho

Samīcipatipanno Bhagavato Sāvakasāṅgho

Yāthitaṁ cattāri purisaugāni ātthā purisapuggala

Esa Bhagavato Sāvakasāṅgho

Āhuneyyo Pāhuneyyo Dakkhineyyo Añjalīkaraniyo

Anuttaraṁ puññākhettaṁ lokassa

Tamahāṁ Saṅghaṁ Abhipujayāma

Tamahāṁ Saṅghaṁ sirasā namāmi

[Prostrate]

[Handamayaṁ Ratanattayappana maggathaya ceva Saṁveggavatthu Paridipakapatañca bhanama-se]

Buddho susuddho karunā mahānavo

Yoccanta suddhabaranā nalōkano

Lokassa pāpupākile sagāthako

Vandāmi Buddhaṁ ahamādarenataṁ

Dhammo padīpoviya tassa sathūno

Yo maggapākā mata bheda bhīnnako

Lokuttara yo cā tadāttha dipanno

Vandāmi Dhammaṁ ahamadarenataṁ

Saṅgho sukhetta bhyatikhetta saññīto

Lolappahīno ariyo sumedhasso

Vandāmi Saṅghaṁ ahamadarenataṁ

Iccevame kantabhi puja neyyakaṁ

Vāttutayaṁ vāndayata bhisaṅkhataṁ

Puññāṁ maya yam mamā sabbhupaddavā

Ma hontu ve tassa phabhāva siddhiyā

Idha tathāgato loke uppano Arahāṁ Sammāsambuddho

Dhammo cā desito niyyāniko uppasāmiko

parinnibhāniko sambhodagāmi sugata pavedito

Mayantaṁ Dhammaṁ sutvā evaṁ jānāmā

Jātipi dukkhā, Jarāpi dukkhā, Maranāmpi dukkhāṁ

Soka parideva dukkhā domanassupāyasāpi dukkhā

Appiyēhi sampayogo dukkho piyēhi vippayogo dukkho

yampiccaṁ nalabati tampi dukkhaṁ

Saṅkhittena pañcupada nakkhanda dukkho

Seyyathīdaṁ

Rūpūpadanakkhando, Vedanūpadanakkhando, Saññūpadanakkhando,

Saṅkarūpadanakkhando, Viññānūpadanakkhando

Yesaṁ pariññāya, Daramāno so Bhagavā

Evaṁ bahulaṁ sāvake vinetti

Evaṁ bhāga cā panassa Bhagavato

sāvakesu anusāsani bahulā pavāttati

Rūpaṁ annicā, Vedana annicā, Saññā annicā,

Saṅkara annicā, Viññānaṁ annicā

Rūpaṁ anattā, Vedana anattā, Saññā anattā,

Saṅkara anattā, Viññānaṁ anattā

Sabbe saṅkara annicā, Sabbe dhammā anattāti

Te [Ta - for ladies] mayaṁ

Otinnāmbha jātiyā jara, maranena, sokehi, paridevehi, dukkhehi,

domanasehi,upāyāsehi, dukkhotinā, dukkha parēta, appevanāmimāssa,

kevalāssa, dukkha kandhāssa, antakiriya paññāyetati

[For Monks & novice Monks]

Ciraparini bhutampitaṁ Bhagavantaṁ udissa Arahantaṁ

Sammāsambuddhosaddhā agārasama anagāriyaṁ pabbajita, tasmiṁ

Bhagavati brahmacariyaṁ carāma,Bhikkunaṁ sikkhāsājivasamāpaññā.

Taṁ no brahmacariyaṁ, imassa kevalāssa dukkhakkhandāssa

antakiriyā yā saṅvassatu

[For Laymen]

Ciraparini bhutampitam Bhagavantaṁ saranaṁ kata,

Dhammañcā pikkhusaṅkañcā tassa Bhagavato sāsanaṁ,

yatā sati, yatā palaṁ,manāsi karoma anupaccāma

sa sa no pati pati

Imassa kevalāssa dukkhakandāssa antakiriyā yā saṅvassatu

[Words of worshipping the triple gem]

To him, the Blessed One, the Accomplished One,

the supremely self-enlightened One, having extinguished all the flames

of desire and having become rightly enlightened through his own effort.

To the teaching of the Blessed One, which are well expounded, and to

the disciples of the Blessed One, who are well practiced, we worship the

Blessed One, his teachings and his disciples, and with these proper

offerings, we render supreme homage.

Though the Blessed One passed away a long time ago,

he left great benefits for us.

The Blessed One has great compassion towards us who are of a later

generation. May the Blessed One accept these offerings of ours, for our

long-lasting welfare and for our long-lasting happiness.

The Buddha is the Accomplished One, the Supremely self-enlightened One,

the Blessed One who has extinguished all the flames of desire and

became rightly enlightened through his own efforts.

I pay homage to the Buddha, the Awakened and the

Blossomed One, who is well knowledgeable.

The teachings of the Buddha are well expounded. I salute those teachings

of the Buddha who have practiced well. I bow down with respect to them.

[Now let us pay preliminary homage to the Buddha]

Homage to him, the Blessed One, the Accomplished One.

The Supremely self-enlightened One.

[Now let us chant in praise of the Buddha]

He who is the truth winner, having attained Nibbāna,


The perfect embodiment of virtue and wisdom,

the auspicious path finder. The knower of all realms,

the incomparable tamer of individuals,

the supreme master of devas and men.

The Awakened One, who is knowledgeable, self-awakened

and blossoming by virtue of the Dhamma. The analyst who knows how

to teach the Dhamma selectively.

Any Buddha at all, is one who, with his own vast supreme wisdom,

shows explicitly the extinguishing of suffering, and has taught the the word,

together with the devas, the Maras, the Brahmins and all other human beings,

so that they may all know the truth about suffering.

So is the Dhamma thus explained by any one of the Exalted Ones.

So fine indeed it sounds in the beginnings. Fine it is in the middle and fine in the

end. For it proclaims, by the title and explanation so given, a holy life which

consists of a most sublime, pure and perfect way of practice.

To that Blessed One I pay the highest respect.

To that Blessed One I bow my head down with respect.

[Now let us chant in praise of the Dhammā]

The Dhammā is well expounded by the Exalted One. It is something which

one who learns and truly practices, will realize by one’s own self.

It is something which can be actually practiced and yields results without the

limitations of time. It is something worthy of telling others to take heed of.

And it is something that can be only realized through personal experience.

To that Dhammā I pay the highest respect

To that Dhammā I bow my head down with respect.

[Now let us chant in praise of the Saṅgha]

Of good conduct is the community of noble disciples of the Exalted One.

Of upright conduct is the community of noble disciples of the Exalted One.

Of right conduct is the community of noble disciples of the Exalted One, who

practice in order to know well the Dhammā which frees one from suffering.

Of proper conduct is this community of noble disciples of the Exalted One.

The noble disciples of the Exalted One are such people, namely the 4 pairs of men,

the 8 of individuals. This community of noble disciples of the Exalted One is:-

Worthy of gifts. Worthy of hospitality. Worthy of offerings.

Worthy of reverential salutation and

Worthy of the incomparable field of merit for the world.

To that Saṅgha I pay the highest respect

To that Saṅgha I bow my head down with respect

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

Together w ith the pali passage conducive to spiritual urgency

To the Buddha who is pure-minded and has an ocean deep compassion.

He possesses the eye of sublime insight which is most well purified.

He is one who puts into extinction all evils and all defilement of the world.

I join my palms in the gesture of devoted respect to the Buddha.

The Dhammā of the teacher glows brightly like a lamp.

It is divided into path, fruit and Nibbāna.

I join my palms in the gesture of devoted respect to the Buddha.

The Saṅgha is the greatest of all fields of merit. For it is they who, having attained

nibbāna, become awakened just as the Exalted One has done. It is they

who abandon their defilements of all sorts and become noble ones with wisdom.

I join my palms in the gesture of devoted respect to the Saṅgha.

May any meritorious deeds I have performed in honoring the Triple Gem, which

is worthy of veneration, be the power through which all obstacles disappear.

The Accomplished One has arisen in this world. He is one distancing himself from

all defilements and becomes self-enlightened. And the Dhammā so expounded,

is the means to lift one out of suffering. It is the extinguisher of all cravings, thus

paving the path to Nibbāna. Thus it leads to true knowledge as proclaimed by the

Exalted One. Having heard the teachings, we can perceive this:-

Birth is suffering, Decay is suffering, Death is suffering

Sorrow, lamentation, physical sickness, mental sickness and despair are suffering.

Association with the unpleasant is suffering.

Dissociation with the pleasant is suffering.

Not to receive what one desires is suffering.

In brief the five aggregate of grasping is suffering.

Which are as follows:-

The grasped-at group of the body.

The grasped-at group of feeling

The grasped-at group of memory

The grasped-at group of volitions

The grasped-at group ofconsciousness

All these are meant to be understood by Buddhist disciples.

The Exalted One, during his lifetime, frequently instructed his disciples in

just this way. The teachings of the Exalted One are mainly meant for

his disciples and are presented as follows:-

Body is impermanent

Feeling is impermanent

Memory is impermanent

Volitions are impermanent

Consciousness is impermanent

Body is not self

Feeling is not self

Memory is not self

Volitions are not self

Consciousness is not self

All conditioned things are impermanent.

All dhammās are not self.

All of us, beset by birth, decay and death, by sorrow, lamentation,

pain, grief and despair, beset with dukkha, obstructed by dukkha, [consider]

that it is well if the complete ending of dukkha groups be known.

We all devote ourselves to the Accomplished One who has distanced himself from

all defilements and became self-enlightened, though he passed away a

long time ago.

[FOR MONKS TO RECITE]

We have gone forth with faith from home to homelessness, following

the Blessed One to practice the holy life, being fully equipped with the

monk’s training rules and livelihood,

May this holy life lead us to the end of this whole mass of suffering.

KAPACCAVEKKHANAPATHAṀ [Handamayaṁ Tankhānikapaccavekkhanā Pathaṁ bhanama-se]

Patisaṅkha yoniso cīvaraṁ patisevāmi

Yāvadēva sitassa patikātayā, oonhassa patikātayā,

Daṅsammā kasavāta tapāsiriṁ sapa sampāsanaṁ patikhātaya,

Yāvadēva hirikō pinā paticcā danathaṁ

Patisaṅkha ōniso cīvaraṁ patisevāmi,

Neva davāya namatāya na mandanāya na vibhusanāya,

Yāvadēva imassa kāyassathitiya yā panāya vihiṁ

superatiyā brahmaccariyā nuggahāya.

Iti purāñca vedanaṁ patihaṅkhāmi navañca vedanaṁ na upadessāmi,

Yatrā ca me bhavīsati anavājjatā ca pāsuvihārō cāti.

Patisaṅkha yōniso sēnasanaṁ patisevāmi,

Yāvadēva sitassa patikhātayā, oonhassa patikhātayā,

Daṅsammākasavāta tapāsiriṁ sapa sampāssanaṁ patikhātaya,

Yāvadēva utu pari saya vino danaṁ patisalla naramatthaṁ,

Patisaṅkha yōnisō gillāna-paccayā bhesajja parikkāraṁ patisevāmi,

Yāvadēva uppānanaṁ veyya patikhānaṁ vedanānaṁ patikhātaya, Ābayā pajjha paramatā yāti.

Recollection at the Moment of using the Requisites

[Robes, food, lodging and medicine are the 4 necessities of a bikkhu’s life.

In the Pali language, they are called “paccaya”, the means for supporting life.]

Properly considering the robe, I use it only to ward off cold, to ward off heat,

to ward off the touch of gadflies, mosquitoes, wind sun and reptiles.

and only for the purpose of covering the shame [sexual organs].

Properly considering the alms food, I use it not playfully, nor for intoxication,

nor for fattening, nor for beautification. I use it only for the continuation

and nourishment of this body, for keeping it unharmed for helping with

the brahmacarriya, [thinking] I shall destroy old feelings of hunger and not

produce new feelings [of over-eating, etc.]. Thus there will be freedom for

me from [bodily] trouble and enabling living at ease.

Properly considering the lodging, I use it only to ward off cold, to ward off

heat and the touch of gadflies, mosquitoes, wind, sun and reptiles.

I use it only for the purpose of removing the dangers from weather

and living in seclusion.

Properly considering the supports for the sick-medicine utensils,

I use it only to ward off painful feelings that have arisen, for the

maximum freedom from disease.

TATUPATIGULLAPACCAVEKHANA PATHAṀ [HandamayaṁTatupatigullapaccavekhana Pathaṁ bhanāmā-se]

Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ

Yāthitaṁ civaraṁ tatu papuñchago ca puggalo Tatumāttago nissato nichevo suñyo

Sappāni pana imāni civarāni achikuchaniyāni Imaṁ putikayaṁ pattava attiviya chikuchaniyāni chayānti

Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ Yāthitaṁ pintapatto tatu papuñchago ca puggalo

Tatumāttago nissato nichevo suñyo Sapo panāyaṁ pintapatto achikuchaniyo

Imaṁ putikayaṁ pattava attiviya chikuchaniyo chayānti

Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ Yāthitaṁ sēnasanaṁ tatupapuñchago ca puggalo

Tatumāttago nissato nichevo suñyo Sappāni pana imāni senasanāni achikuchaniyāni

Imaṁ putikayaṁ pattava attiviya chikuchaniyāni chayānti

Yatapāccayaṁ pawāttamanaṁ tatumātamevetaṁ Yāthitaṁ gillāna paccaya bhesajja parikharo

tatu papuñchago ca puggalo Tatumāttago nissato nichevo suñyo

Sappo panāyaṁ gillāna paccaya bhesajja parikharoachikuchaniyo

Imaṁ putikayaṁ pattava attiviya chikuchaniyo chayānti

DEVATĀDIPPATIDĀNA GĀTHĀ [Handamayaṁ devatadippatigāthāya bhanāmā-se]

Yā Devatā santi vihāravasini,

Thupe ghare bodhi ghare tahiṁ tahiṁ,

Tā dhammā dānena bhavantu pujitā,

Sothiṁ karontedha vihāra mandalē,

Thera ca majjha navakā ca bikkhavō,

Sārā mikā dānapattī upāsakā,

Gāmā ca desā nigamā ca issarā,

Sappānabhūta sukhitā bhavantu-te,

Jalābujā yepi ca andhassambhavā,

Saṁsedajātā atthavo papātthikā,

Niyānikaṁ dhamma varaṁ paticca-te,

Sabbepi dukkhassa karontu Saṅghayaṁ,

Thātu ciraṁ sataṁ Dhammo dhamma dhara ca puggalā,

Saṅgho hotu sāmmaghova attāya ca hitāya ca,

Amhe rakkhātu saddhammo sabbepi dhamma cārino,

Vuddhiṁ sampapūññeyāma dhamme ariya pavedite

Pasannā hontu sabbepi panino Buddhā sāsane,

Sammādhāraṁ pavechanto kāle devo pavāssatu,

Vuddhiṁ bhāvāya satthānaṁ samiddhaṁ netu medaniṁ,

Mātā pitā ca atrajaṁ niccaṁ rakkhanti puttakaṁ

Evaṁ dhammena rājāno pajaṁ rakkhantu sabbadā

Morning Transfer of Merit

Those devas who dwell in the monastery, in the stupa and in the Bodhi tree.

Those devas who have worshipped with the gift of the Dhammā

May they bring happiness to this monastic area.

Monks who are seniors, those who are of middle rank, those who are

newly ordained, those who are laymen and laywomen of good breeding and

monastery dwellers. All householders, villagers, foreigners, country-men,

and those who are chieftains, may they be happy.

All living beings, whether womb-born, egg-born, putrescence-born

or spontaneously born, may they have the sublime light of the Dhammā

and may this lead them beyond the wheel of suffering. May it bring them to

an end of suffering. May the Dhammā of the righteous man last long.

May people who observe the Dhammā be long-lived. May the monks be

harmonized and be ready to bring about suitable benefits.

May the true Dhammā protect us and protect those who observe the Dhammā.

May we all be endowed with the prosperity in Dhammā,

which the Noble One has proclaimed.

May all living beings have confidence in Buddhism.

May the rain come in the right season. May the rain bring success to the

earth for the prosperity of all living beings.

Just as a mother and father regularly shield their own child who was born

from them. May the king administer his people with the royal virtues forever.

EVENING

CHANT

EVENING CHANT

Yoso Bhagavā ArahaṁSammāsambuddho

Svākkhāto yena Bhagavata Dhammo

Supatipanno yassa Bhagavato Sāvakasaṅgho

Tammayaṁ Bhagavantaṁ saddhammaṁ sasaṅghaṁ

Imehi sakkārehi yathārahaṁ āropitehi abhipujayāma

Sadhu no bhante Bhagavā succiraparinibhutopi

Paccimā janatā nukampa manasā

Ime sakkāre duggata pannā karabhūte patigganhatu

Amhākaṁ dīgharattaṁ hitāya sukhāya

Arahaṁ Sammāsambuddho Bhagavā

Buddhaṁ Bhagavantaṁ Abhivademi

[Prostrate]

Svakkhāto Bhagavata Dhammo

Dhammaṁ Namasāmi

[Prostrate]


Sanghaṁ Namāmi

[Prostrate]

Namotassa Bhagavato Arahato Sammāsambuddhassa

[Repeat 3 times]

[Handamayaṁ Buddhānussatinayaṁ karoma-se]

Itipi so Bhagavā Arahaṁ Sammā Sambuddho

Vijjācarana sampanno sugato lokavitū

Anuttaro purisadammasārati satthā devamanussānaṁ

Buddho Bhagavāti

[Handamayaṁ Buddhābhigitiṁ karoma-se]

Buddhā varahanta varāta diguna bhiyutu

Suddhā bhināna karunāhi samāgatato

Bodhesi yo sujanataṁ kamalaṅva suro

Vandamahāṁ tamaranaṁ sirasā jinendaṁ

Buddho yo sabba paninaṁ saranaṁ khemamuttamaṁ

Pathamānussathitanaṁ vandāmi taṁ sirēnahaṁ

Buddhāsahāsmi daseva, Buddho-me sami-kissaro

Buddho dukkhassa gātā ca vidhāta ca hitāssa-me

Buddhāssahaṁ niyyādemi sariran jivitaṁ cittaṁ

Vandantohaṁ [Vandantehaṁ for ladies]carissāmi

Buddhā seva subhoditaṁ, Nāthi-me saranaṁ aññāṁ,

Buddho-me saranaṁ varaṁ

Etena saccavājjena vaddheyaṁ sathu sāsane

Buddhaṁ-me vāndamānena, yaṁ puññāṁ pasutaṁ idha

Sabbepi antarāya-me mahesuṁ tassa tejasa

[Prostrate and recite the following verse]

Kāyena vacāya va cetāsa va

Buddhe kukammaṁ pakataṁ mayāyaṁ

Buddho patigganhātu accāyantaṁ

Kālantare saṅvaritum va Buddhe

[Handamayaṁ Dhammanussatinayaṁ karoma-se]

Svākkhāto Bhagavata Dhammo

Sandītthiko Akāliko Ehipassiko

Opanāyiko pāccataṁ veditabo viññūhiti

[Handamayaṁ Dhammabhigitiṁ karoma-se]

Yo māggapāka pariyātti vimokkhabhedo

Dhammo kulōka patanā tada thāri thāri

Vandamahāṁ tamaharaṁ varadhāmma mettaṁ

Dhammo yo sabbapāninaṁ saranaṁ khemamuttamaṁ

Dutiya nussatitthanaṁ vandāmi taṁ sirēnahaṁ

Dhammassāhasmi daso [dase for ladies] va, Dhammo-me sami-kissaro,

Dhammo dukkhassa gātā ca, vidhāta ca hitāssa-me

Dhammasāhaṁ niyyādemi sariran jivitaṁ cittaṁ

Vandantohaṁ [vandantehaṁ for ladies] carissāmi

Dhammaseva sudhammataṁ, Nāthi-me saranaṁ aññāṁ

Dhammo-me saranaṁ varaṁ.


Dhammaṁ-me vāndamānena yaṁ puññāṁ pasutaṁ idha

Sabbepi antarāya me, mahesuṁ tassa tejasa



Dhamme kukammaṁ pakataṁ mayāyaṁ

Dhammo patigganhātu accāyantaṁ

Kālantare saṅvaritum va Dhamme

Handamayaṁ Saṅghanussatinayaṁ karoma-se]


Ujupatipanno Bhagavato Sāvakasaṅgho

Ñāyapatipanno Bhagavato Sāvakasaṅgho

Yadidaṁ cattāri purisayugāni attha purisa puggalā

Esa Bhagavato Sāvakasaṅgho

Āhuneyyo Pāhuneyyo Dākkhineyyo Añjalikaranīyo

Anuttaraṁ puññākhettaṁ lokassāti

[Handamayaṁ Saṅghabhigitiṁ karoma-se]

Yotthabhedo ariya puggalā Saṅgha settho

Silādi dhamma pavarā saya kayacitto

Vandamahāṁ tamariyāna gannaṁ susuddhaṁ

Saṅgho yo sabbapāninaṁ saranaṁ khemamuttamaṁ

Tatiyānussatitthanaṁ vandāmi taṁ sirēnahaṁ

Saṅghassāhasmi daso [dase for ladies]va

Saṅgho-me sāmi kissaro, Saṅgho dukkhassa gātā ca

vidhāta ca hitāssa-me, Saṅghassāhaṁ niyyādemi sariran jivitaṁ cittaṁ

Vandantohaṁ [vandantehaṁ for ladies] carissāmi, Saṅghassa patipānnataṁ

Nāthi-me saranaṁ aññāṁ, Saṅgho-me saranaṁ varaṁ


Saṅghaṁ-me vāndamānena, yaṁ puññāṁ pasutaṁ idha

Sabbepi antarāya-me mahesuṁ tassa tejasa



Saṅghe kukammaṁ pakataṁ mayāyaṁ

Saṅgho patigganhātu accāyantaṁ

Kālantare saṅvaritum va Saṅghe

[Words of worshipping the triple gem] To him, the Blessed One, the Accomplished One,

the supremely self-enlightened One, having extinguished all the flames

of desire and having become rightly enlightened through his own effort.

To the teaching of the Blessed One, which are well expounded, and to

the disciples of the Blessed One, who are well practiced, we worship the

Blessed One, his teachings and his disciples, and with these proper

offerings, we render supreme homage.

Though the Blessed One passed away a long time ago,

he left great benefits for us.

The Blessed One has great compassion towards us who are of a later

generation.

May the Blessed One accept these offerings of ours, for our

long-lasting welfare and for our long-lasting happiness.

The Buddha is the Accomplished One, the Supremely self-enlightened One,

the Blessed One who has extinguished all the flames of desire and

became rightly enlightened through his own efforts.

I pay homage to the Buddha, the Awakened and the

Blossomed One, who is well knowledgeable.

The teachings of the Buddha are well expounded. I salute those teachings

of the Buddha who have practiced well. I bow down with respect to them.

[Now let us pay preliminary homage to the Buddha]

Homage to him, the Blessed One, the Accomplished One.


[Now let us chant in praise of the Buddha]

Thus far and wide has the reputation of the Blessed One spread.

The perfect embodiment of wisdom and virtue, the auspicious path

finder. The knower of all realms. The incomparable tamer of individuals.

The supreme master of devas and men. The Awakened One who is

knowledgeable, self-awakened and blossoming by virtue of the Dhammā.

And also one who possesses the ability to teach the Dhammā selectively.

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

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

virtues of an Arahant. In him could be found profound insight and

pure compassion. He makes the righteous man awaken like the sun

makes the lotus blossom.

I join my palms in the gesture of respect and bow to

him who has no defilements. Any Buddha at all, is one who

is the highest and secure refuge for all living beings.

I bow low to that Buddha, the Exalted One,

who forms the basis for my first factor of recollection.

I am indeed the servant of the Buddha, the Buddha is my

great master. The Buddha is my suffering destroyer and my benefit

bestowal as well. To that Buddha I sacrifice my body and my life.

I, who revere the Exalted One, will walk his excellent path of awakening.

I have no other refuge, the Buddha is my superb refuge. By the declaration of

this truth, may I be prosperous in the teachings of the great master.

I, who revere the Exalted One, and with the merits I have obtained,

may all dangers be overcome through their power

[prostrate and recite]

Whether by body, speech or mind,

Whatever evil karma I have committed towards the Buddha,

May the Buddha forgive me for the whole fault,

For the sake of later restraint towards the Buddha.

[Now let us chant in praise of the Dhammā]

The Dhammā is well expounded by the Exalted One. It is something which

one who learns and truly practices, will realize by one’s own self.

It is something which can be actually practiced and yields results without the

limitations of time. It is something worthy of telling others to take heed of.

And it is something that can be only realized through personal experience.

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

The teachings of the Buddha are something sublime, because they

consist of all the virtues, as well expounded by him.

It is divided into Path, Fruit, Pariyātti [the scriptures] and Nibbāna.

It keeps those who uphold it, from falling into the world of evil.

I revere that superb Dhammā, which removes all darkness.

The Dhammā is the highest and most secure refuge for all living beings.

I bow low to the Dhammā which forms the basis for my second factor

of recollection. I am indeed the servant of the Dhammā, the Dhammā is

my great master. The Dhammā is my suffering-destroyer and my

benefit-bestower as well. To the Dhammā I sacrifice my body and my life.

I, who revere the Dhammā, will walk the Dhammā’s excellent way.

I have no other refuge, the Dhammā is my superb refuge.

By the declaration of this truth, may I be prosperous in the teachings of

the great master. I, who revere the teachings of the Buddha, and with the

merits I have obtained, may all dangers be overcome through their power.



Whatever evil karma I have committed towards the Dhammā,

May the Dhammā forgive me for the whole fault,

For the sake of later restraint towards the Dhammā.

[Now let us chant the recollection of the Saṅgha]

Of good conduct is the community of noble disciples of the Exalted One.

Of upright conduct is the community of noble disciples of the Exalted One.

Of right conduct is the community of noble disciples of the Exalted One, who

practice in order to know well the Dhammā which frees one from suffering.

Of proper conduct is this community of noble disciples of the Exalted One.

The noble disciples of the Exalted One are such people, namely the 4 pairs of men,

the 8 of individuals. This community of noble disciples of the Exalted One is:-

Worthy of gifts. Worthy of hospitality. Worthy of offerings.

Worthy of reverential salutation and

Worthy of the incomparable field of merit for the world.

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

The Saṅgha that has arisen from the Dhammā, comprises such good virtue

as good moral practice. They form the group of 8 types of noble people.

They are guided in body and mind by excellent morality and other virtues.

To that group of morally pure noble people, I pay my respect. For it is the

Saṅgha that is the highest and secure refuge for all living beings.

To that Saṅgha, who forms the basis for the third recollection, I pay my respect.

I am indeed the servant of the Saṅgha, the Saṅgha is my great master.

The Saṅgha is my suffering-destroyer and my benefit-bestower as well.

To the Saṅgha I sacrifice my body and my life.

I, who revere the Saṅgha’s excellent well-practiced way. I have no other refuge.

The Saṅgha is my superb refuge. By the declaration of this truth, may I be

prosperous in the teachings of the great master. I, who revere the Saṅgha and

with the merits I have obtained, may all dangers be overcome through their power.



Whatever evil karma I have committed towards the Saṅgha,

May the Saṅgha forgive me for the whole fault,

For the sake of later restraint towards the Saṅgha.

ATITAPACCAVEKKHANA PATHAṀ [Handamayaṁ Atitapaccavekkhanapathaṁ bhanama-se]

Āccamayā apāccavekkhitawa yaṁ jivāraṁ pariputaṁ

Taṁ yāva deva situssa patikhātaya, Ūnhassa patikhātaya

Taṁ samma kasavāta sappa siriṁ sapasaṁ passanaṁ patikhātaya

Yāva deva hirigo pinna patija danathaṁ

Āccamayā apāccavekkhitawaiyo pintapatto pariputto

Sōnewa tawaiya namatāya na mandanāya na vibhusanāya

Yāva deva imassa kāyasa tidiyā yā panāya vihiṁ

Suparatiyā brahmaccariyā nuggahāya

Itthi purāñca vedanaṁ patihaṅkhāmi navañca

Vedanaṁ na upadessāmi, Yatrā ca me bhavīssati

Anavājjatā ca phasuviharo cāti

Āccamayā apāccavekkhitawa yaṁ sēnasanaṁ pariputaṁ

Taṁ yāva deva situssa patikhātaya, Ūnhassa patikhātaya,

Taṁ sammā jasavatā tapāsiriṁ Sappā sampāssanaṁ patikhātaya

Yāva deva utūpari saya vino danaṁ patisalla narā matthaṁ

Āccamayā apaccavekkhittava yo gillāna paccaya

Bhesajja parikharo pariputto

So yāva deva uppānanaṁ veyya patikhānaṁ

Vedanaṁ patikhātaya

Appaya paja paramatayāti

[Now let us recite the passage on recollection after using the requisites]

Whatever robe has been used by me today without recollection,

Was only to ward off the cold, to ward off cold, to ward off the touch of

Gadflies, mosquitoes, wind, sun and reptiles.

Only for the purpose of covering the shame [causing] sexual organs.

Whatever alms food has been consumed by me today, without

recollection, it was not for play, nor for intoxication, nor for fattening,

nor for beautification. It was only for the continuation and nourishment of

this body, for keeping it unharmed, for helping with the brahmacarriya,

with the thoughts of destroying old feelings [of hunger] and not producing

new feelings [of over-eating, etc], thus there will be freedom for me

from bodily troubles and enabling living at peace.

Whatever lodging has been used by me today without recollection,

it was only to ward off cold, to ward off heat and to ward off the

touch of gadflies, mosquitoes, wind, sun and reptiles. It was only for the

purpose of removing the dangers from weather and living in seclusion.

Whatever supports for the sick, medicines and utensils have been used by me

today without recollection, they were only to ward off painful feelings

that have arisen for the maximum freedom from disease.

UDDISĀNADITTHĀNA PATHAṀ [Handamayaṁ Uddisanādhithānapathaṁ bhanama-se]

Imminā puññākammena, Upajjhāya gunūttarā,

Acariyūpakāra cā, Mātā pitā cāñātakā,

Sūrio kandimā rājā, Gunavanta narāpi cā,

Brahmamārā cā Indhā, cā do lokapāla cā devatā,

Yāmo mitta manussa cā, Majjhattā verikāpi cā,

Sabbe sattā sukhī hontu.

Puññāni pakatāni me, Sukhaṁ cā tividhaṁ dentu,

Khippaṁ pāpetha vo mataṁ,

Imminā puññākammena, Imminā udissena cā,

Khippahāṁ sulabhe ceva, Tanhupada nachē danaṁ,

Yē santāne hinā dhammā, Yāva nibbānatō mammaṁ,

Nassantu sabbadā yeva, Yātha jāto bhave bhave,

Ujūccitaṁ satipaññā,Kātuñcā viriyesu me,

Buddhā dipāvaro nato, Dhammo nātho varuttamo,

Nātho pacceka Buddhā cā, Saṅgho nāthottaro mammaṁ,

Tesotta mānubhāvena, Mārokasaṁ labhantu mā

[Now let us chant the verses on the transfer of merit & the verses on self-determination]

I transfer the merit that has arisen from my practice to my preceptor

of great virtue, my teachers who encourage me, my father, mother and

my relatives. The Sun, the moon and the king. The virtuous people and

high-ranking people, The Brahma God, the evil one and the Inda God.

The world guardian God and the devas, the lord of death, the friends

and human beings. The indifferent and the hostile.

May all beings be happy and free from unsatisfaction.

May the wholesome deeds that I have performed, bring you three-fold bliss

and help you immediately attain nibbāna.

By this act of performing wholesome deeds, and through this act of sharing,

may I likewise attain the eradicating of clinging and craving.

Whatever unwholesome deeds I have in my mind, till I attain nibbāna,

may they immediately come to an end.

Whenever I am born, may I have an upright mind and excellent wisdom.

May these three virtues work together to uproot all defilements. May there be

no chance for all harmful influences to weaken my efforts.

The Buddha is the supreme refuge.

The Dhammā is the supreme refuge.

The silent Buddha and the Saṅgha are my true refuges

By the power of these supreme ones, may the evil ones lose their chance.

PRECEPTS

&

REFUGES

ĀRĀDHANĀ TISARAKHOM SĪLA

Mayaṁ pante tisaranena

sahā pañca sīlāni yaccāma

Dutiyampi mayaṁ pante tisaranena

Sahā pañca sīlāni yaccāma

Tatiyampi mayaṁ pante tisaranena

saha pañca sīlāni yaccāma

Requesting the 5 and 8 Precepts

We, Venerable Sir, request the

three refuges with the five [eight] precepts.

For the 2nd time we, Venerable Sir, request the


For the 3rd time we, Venerable Sir, request the



[Repeat the above verse 3 times]

Tīsarana

Buddhāṁ saranaṁ gaccāmi

Dhammaṁ saranaṁ gaccāmi

Saṅghaṁ saranaṁ gaccāmi

Dutiyāmpi Buddhāṁ saranaṁ gaccāmi

Dutiyāmpi Dhammaṁ saranaṁ gaccāmi

Dutiyāmpi Saṅghaṁ saranaṁ gaccāmi

Tatiyāmpi Buddhaṁ saranaṁ gaccāmi

Tatiyāmpi Dhammaṁ saranaṁ gaccāmi

Tatiyāmpi Saṅghaṁ saranaṁ gaccāmi

The Preliminary Passage for Revering

Homage to the Exalted One, the Arahant,

The Buddha perfected by himself

[The above passage is repeated 3 times]

Tīsarana

To the Buddha I go for refuge

To the Dhammā I go for refuge

To the Saṅgha I go for refuge

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

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

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

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

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

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

THE FIVE PRECEPTS

Pānātipātā veramani sikkhāpadaṁ samādhiyāmi

Adinnādhānā veramani sikkhāpadaṁ samādhiyāmi

Kāmesu micchācāra veramani sikkhāpadaṁ samādhiyāmi

Musāvadā veramani sikkhāpadaṁ samādhiyāmi

Surāmerayama-japamā datthāna veramani sikkhāpadaṁ samādhiyāmi

Imāni atthā sikkhāpadaṁ samādhiyāmi

[Repeat this last sentence 3 times]

For ‘Wan Phra’ repeat after the monk:-

Accēgan rattintiwan

Imāṁ attāṅkasa - manakataṁ

Buddhā paññātaṁ ubōssataṁ

Imañca rattin – Imañca tivasaṁ

Samma Deva apirākkhitum samādhiyāmi

The 5 Precepts

1) I undertake to observe the precept of abstaining from killing. 2) I undertake to observe the precept of abstaining from stealing [taking that which

is not given]. 3) I undertake to observe the precept of abstaining from sexual misconduct. 4) I undertake to observe the precept of abstaining from false speech. 5) I undertake to observe the precept of abstaining from liquor, alcohol or

intoxicants which becloud the mind.

THE EIGHT PRECEPTS



Abrahmāccarriyā veramani sikkhāpadaṁ samādhiyāmi



Vikāla-bojanā veramani sikkhāpadaṁ samādhiyāmi

Nāccagitāvāditā visūkha dassanā mālāghandā vilēpanā dharanā mandanā vibhūsa natthāna veramani sikkhāpadaṁ

samādhiyāmi

Uccāsayanā mahā sayanā veramani sikkhāpadaṁ samādhiyāmi



For ‘Wan Phra’ repeat after the monk:-

Accēgan rattintiwan

Imāṁ attāṅkasa - manakataṁ

Buddhā paññātaṁ ubōssataṁ

Imañca rattin – Imañca tivasaṁ

Samma Deva apirākkhitum samādhiyāmi

The 8 Precepts

1) I undertake to observe the precept of abstaining from killing. 2) I undertake to observe the precept of abstaining from stealing [taking that

which is not given]. 3) I undertake to observe the precept of abstaining from any form of sexual act. 4) I undertake to observe the precept of abstaining from false speech. 5) I undertake to observe the precept of abstaining from liquor, alcohol or

intoxicants which becloud the mind. 6) I undertake to observe the precept of abstaining from taking [solid] food after

midday. 7) I undertake to observe the precept of abstaining from participating in or

witnessing dancing, singing, instrumental music performance, unseemly shows or sights and wearing garlands or using perfumes, embellishment adornments or beautifying accessories.

8) I undertake to observe the precept of abstaining from [using] high and luxurious furniture, [e.g. couches, etc.].

THE TEN PRECEPTS [For novice monks]



Abrahmaccārriyā veramani sikkhāpadaṁ samādhiyāmi



Vikāla-bojanā veramani sikkhāpadaṁ samādhiyāmi

Nāccagitā vāditā visūkha dassanāveramani sikkhāpadaṁ samādhiyāmi

Mālāghandā vilēpanā dharanā mandanā vibhūsa natthāna

veramani sikkhāpadaṁ samādhiyāmi

Uccāsayanā mahā sayanā veramani sikkhāpadaṁ samādhiyāmi

Jatārupā rajatā patiggahāna veramani sikkhāpadaṁ samādhiyāmi



The 10 Precepts [For Novice Monks]

1) I undertake to observe the precept of abstaining from killing. 2) I undertake to observe the precept of abstaining from stealing [taking that

which is not given]. 3) I undertake to observe the precept of abstaining from any form of sexual act. 4) I undertake to observe the precept of abstaining from false speech. 5) I undertake to observe the precept of abstaining from liquor, alcohol or

intoxicants which becloud the mind. 6) I undertake to observe the precept of abstaining from taking [solid] food after

midday. 7) I undertake to observe the precept of abstaining from participating in or

witnessing dancing, singing, instrumental music performance, unseemly shows or sights.

8) I undertake to observe the precept of abstaining from wearing garlands or using perfumes, embellishment adornments or beautifying accessories.

9) I undertake to observe the precept of abstaining from [using] high and luxurious furniture, [e.g. couches, etc.].

10) I undertake to observe the precept of abstaining from accepting gold and silver.

ĀRĀDHANĀ DHAMMADESANĀ

Brahmācālokatipati sahampati,

Kat añjalī andivaraṁ ayājathā,

Santīdha sattapara jakkha jātikā,

Desatu dhammaṁ anukampimaṁ pajaṁ

Invitation to Teach Dhamma

The Brahma-god Sahampati, director of the world,

with palms joined in reverence, requested a boon:

Beings are here with but little dust in their eyes;

Pray teach Dhamma out of compassion for them.

ĀRĀDHANĀ PARĪTTA

Vipatti pati bāhāya

Sabba sampatti siddhiyā

Sabba dukkha vināsāya

Parittaṁ brūtha maṅgalaṁ



Sabba bhaya vināsāya




Sabba roga vināsāya


Requesting the Protections

For warding off misfortune

for the attainment of all fortune

for the destruction of all dukkha,

may you chant a blessing and protection.



for the destruction of all fear




for the destruction of all sickness,


COMMONLY

CHANTED

MANTRAS


[repeat the above verse 3 times]

Tīsarana

Buddhāṁ saranaṁ gaccāmi

Dhammaṁ saranaṁ gaccāmi

Saṅghaṁ saranaṁ gaccāmi

Dutiyāmpi Buddhāṁ saranaṁ gaccāmi

Dutiyāmpi Dhammaṁ saranaṁ gaccāmi

Dutiyāmpi Saṅghaṁ saranaṁ gaccāmi

Tatiyāmpi Buddhaṁ saranaṁ gaccāmi

Tatiyāmpi Dhammaṁ saranaṁ gaccāmi

Tatiyāmpi Saṅghaṁ saranaṁ gaccāmi

The Preliminary Passage for Revering

Homage to the Exalted One, the Arahant,

The Buddha perfected by himself

[The above passage is repeated 3 times]

Tīsarana

To the Buddha I go for refuge

To the Dhammā I go for refuge

To the Saṅgha I go for refuge

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

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

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

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

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

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

NAMAKARASIDDHI GĀTHĀ

Yō cakkumā mōhamalā pakatthō samaṁ va Buddhō sugatō

Vimuttō marāssa pasa vinimō cayantō papesi khemaṁ janataṁ vineyyaṁ

Buddhaṁ varantaṁ sirasā namāmi Lokassa nathañca vinaya kañca

Tantejasā te jāyasiddhi hotu Sabbantarāya ca vināsamentu

Dhammodhajo yo viya tassa sathu, dassesi lokassa visuddhimaggaṁ

Niyāniko Dhamma dharāssa dhari, Satāvaho santikaro succino

Dhammaṁ varantaṁ sirasā namāmi Mohāpadālaṁ upasanta dahaṁ

Tantejasā te jāyasiddhi hotu Sabbantarāya ca vināsamentu

Saddhammāsena sugata nugoyo,

Lokassa papupākile sajetā Santo sayaṁ santini yojako ca,

Svakkhatadhammaṁ viditaṁ karōti Saṅghaṁ varāntaṁ sirasā namāmi

Buddhā nubuddhaṁ sama silāditthiṁ Tantejasā te jāyasiddhi hotu

Sabbantarāya ca vināsamentu

Sammābuddhe ātthā visañca tvatasañca sahassake pañca sata sahassāni namāmi sirasā ahaṁ tesaṁ dhammañca

saṅkañca atarena namāmihaṁ Namo kārā nubhāvena hantvā sabbe upāttave

aneka antarayāpi vinasantu asesato.

Sambuddhe pañca paññāsañca jatu visatisa hassake tasasata sahassāni namāmi sirasā

nahaṁ tesaṁ dhammañca saṅkañca atarena namāmihaṁ Nama kara nubhāvena hantvā sabbe upāttave aneka

antarayāpi vinasantu asesato.

Sambuddhe navuttara sate āttājatta pisāsa hassake visatisa tasa hassāni namāmi sirasā ahaṁ tesaṁ

dhammañca saṅkañca atarena namāmihaṁ Nama Kara nubhāvena hantvā

sabbe upāttave aneka antarayāpi vinasantu asesatō

Namakarasiddhingātā [The verses on reverence making for success]

The seeing one who has removed delusion’s stain by himself a Buddha,

a Sugata, one freed: He has freed himself from the snares of Mara, the evil one. Multitudes who could be led to security. To the Buddha, highest excellence, my head I bow down.

Protector and Leader of the world, By this power, may you be triumphantly successful,

and all dangers, may they be destroyed. The Dhammā, that is like the teacher’s banner, showing the world the path of purity, leading out of samsara, upholding the Dhammā.

Well-practiced, conducive to happiness, to making peace. To the Dhammā’s highest excellence my head I bow down.

Cleaver of delusion and calmer of fiery passion. By this power, may you be triumphantly successful,

and all dangers, may they be destroyed. The army of the true Dhammā following the sugata, is victor in the world over evil and defilement, calmed by themselves, at peace and

fetterless. Having known [in themselves] the well expounded Dhammā.

To the Saṅgha, highest excellence my head I bow down. Enlightened after the Buddha, of the same virtue and view.

By this power, may you be triumphantly successful, and all dangers, may they be destroyed.

NAMOKARĀTTHAKA GĀTHĀ

Namo Arahato Sammāsambuddhassā mahēsino Namo Uttamā Dhamassa Svākkhatasseva tenidha

Namo Mahasaṅghassāpi Visuddha sīladitthino Namo Omātyāraddhassa Rattanā tayāsa sadukaṁ

Namo Omākatitassā tassa vatthuta yāssapi Namo Kārappā bhāvena vigachantu uppādavā Namo Kara nubhāvena suvātthi hotu sabbadā

Namo Kārassā tejena vidhimi homi tejavā

[Versus on 8 times making “Namo”]

Homage to the great sage, far from defilement, perfectly enlightened by himself.

Homage to the highest Dhammā, well expounded here by him. Homage to the great Saṅgha of moral conduct and view most pure.

Homage to the triple Gem, beginning auspiciously with “om”. Homage to the Triple Gem over passion and vileness.

By the power of this homage may all obstacles disappear.

By the power of this homage, forever may there be well-being. By making homage successfully, may I succeed in all ways.

MAṄGALA SUTTAṀ

Asevāna ca balanaṁ, Panditānañca sevana Puja ca puja nīyānaṁ, Etammaṅgala muttamaṁ

Patirupa desavāso ca, pubbe ca kata puññāta

attasammā panidhi ca, Etammaṅgala muttamaṁ

Bāhusaccañca sippañca, vinayo ca susikittho, Subhāsitā ca yāvācā, Etammaṅgala muttamaṁ

Mātā pitu upatthānaṁ, putta dārassa saṅgaho

Anākulā ca kammantā, Etammaṅgala muttamaṁ

Dānañca Dhamma cariyā ca, ñāta kānañca saṅgaho Anavajjānī kammāni, Etammaṅgala muttamaṁ

Arātī viratī papa, majjapānā ca saññāmo

Appamādo ca dhammesu, Etammaṅgala muttamaṁ

Gāravo ca nivāto ca, santutthī ca kataññūta, Kalena Dhamma savanaṁ, Etammaṅgala muttamaṁ

Khantī ca sova cassata, samanānañca dassanaṁ,

Kalena Dhamma sākācca, Etammaṅgala muttamaṁ.

Tapo ca Brahma cariyañca, ariya saccāna dassanaṁ, Nibbāna sacci kiriyā ca, Etammaṅgala muttamaṁ

Buddhassa loka dhammehi, cittaṁ yassa na kampati, Asokaṁ virajaṁ khemaṁ, Etammaṅgala muttamaṁ

Etādisāni katvāna, sabba dhamma para jita,

Sabbattha sotthiṁ gaccānti, Tantesaṁ maṅgala muttamantī.

The Discourse on Blessings

Not to consort with fools, With the wise to consort, To honor the honorable, This is the highest blessing.

Living in befitting places, In the past to have made puññā,

And with oneself rightly guided, This is the highest blessing.

Ample learning and handicraft, Being well-trained in discipline, And with speech well spoken, This is the highest blessing.

Supportive of mother and father, Cherishing of wife and children,

Ways of working without conflict, This is the highest blessing.

Giving with conduct according to Dhammā, Helpful towards relatives, and with constructive karma, This is the highest blessing.

Abstinence from evil, Refraining from intoxicants,

Heedfulness is all that is Dhammā, This is the highest

Respectfulness and humility, Contentment and gratitude, The timely hearing of the Dhammā, This is the highest blessing.

Patience & meekness when corrected, and when sighting of samanas,

Timely discussion of Dhammā, This is the highest blessing.

Ardent effort, The divine life leading, Insight into the noble truths, And the realization of Nibbāna,

This is the highest blessing.

Though in contact with worldly dhammās, yet the mind is not shaken, Griefless, dustless and secure,

This is the highest blessing

Since by doing such things as these, [men] are everywhere unvanquished and go everywhere in safety.

This is the highest blessing.

RATTANĀSUTTAṀ

Yaṅkiñci vittaṁ idha va huraṁ va Nano samaṁ atthi tathā gatena Etena saccena suvātthi hotu Kayaṁ viragaṁ amataṁ panītaṁ Na tena dhammena samātthi kiñci Etena saccena suvātthi hotu Yaṁbuddha sesso parivaññāyī succiṁ Samādhina tena samo na vijjāti Etena saccena suvātthi hotu Ye puggalā attha sataṁ pasātthā Te dakkhineyyā sugatassa sāvakā Idampi Saṅghe Ratanaṁ panītaṁ Ye suppayuttā manasā dalhena Tepati patā amataṁ vigāyha Idampi Saṅghe Ratanaṁ panītaṁ Khīnaṁ purānaṁ navaṁ nātthi sambhavaṁ Te khinabīja avirulhi chandā Idampi Saṅghe Ratanaṁ panītaṁ Yānita Buddhaṁ samma katāni Tatakataṁ devamanussa pujitaṁ Yānita Buddhaṁ samma katāni Tatakataṁ devamanussa pujitaṁ

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

The Protection of the 6 Versus on Treasure

The riches of this world and the next and all precious things the

heavens may hold, none can compare with the Tathagata.

In the Buddha’s found this treasure rare.

By virtue of this truth, may bliss abound

The waning out of lust, the deathless rare,

The Sakyan sage in concentration found, naught with that state can compare.

In the Dhammās found this treasure rare.


The Buddha most high, praised purity & called it “concentration straight resulting”.

Naught with concentration can compare.

In the Dhammās found this treasure rare.


Those 8 persons whom all the sages praise, make up 4 pairs worthy of offerings.

They are the followers of the Sugata, & offerings made them bear abundant fruit.

In the Saṅgha’s found this treasure rare.


Who so desireless, have applied themselves,

Firm-minded to the love of Gotāma, their goal attained,

they are to deathless plunged, and freely enjoy the coolness they’ve gained.

KARANĪYAMETTASUTTAṀ

Karanīya matthā kusalena, Yaṁtaṁ santaṁ padaṁ abhisā meccā.

sacko ujū ca suhujū ca suvaco cassa mudu anāti mānī. Santussako ca subharo ca appakicco ca salahu kavutti.

Santindriyo ca nipako ca appagabbho kulesu ananu giddho. Na ca khuddaṁ sammācare kiñci yena viññū pare upava

deyyuṁ. Sukhino vā khemino hontu.

Sabbe sattā bhavantu sukhitattā.

Ye keci pāna bhūtatthi tasā vā thāvarā vā anavasesā, Dīghā vā ye mahantā vā majjhimā rassakā anu kathulā.

Ditthā vā ye ca adithā, ye ca dūre vasanti avidūre Bhūtā vā sambhavesī vā.

Sabbe sattā bhavantu sukhitatā.

Na paro paraṁ nikkubetha. Nātthi maññetha kattacci naṁ kiñci,

Byārosanā patī ghassaññā, Naññā maññāsa dukkhā micchēyya. Mātā yathā niyaṁ puttaṁ, Āyusā eka puttama nurakkhe, Evampi sabba bhūtesi, Māna sambhāvaye apari mānaṁ,

Mettañca sabba lokasmiṁ.

Māna sambhāvaye apari mānaṁ uddhaṁ addho ca tiriyañca. Asam bādaṁ averaṁ asapattaṁ.

Ditthañcaraṁ nissino vā sayāno vā yāva tassa vigata middho. Etaṁ satiṁ adhittheya Brahma mettaṁ vihāraṁ idha māhu.

Ditthiñca anupagāmma silivā dassanena sampanno. Kāmesu vinneyya gedhaṁ.

Nahi jātu gabbhaseyyam puna retīttii.

The Discourse on Loving-kindness which should be done

This is what should be done by one skilled in good, who would attain the state of peace. He should be able, upright, truly straight, meek and gentle.

Not proud contented and easy to support, with few duties and frugal habits. He should be calm in facilities and discreet, not puffed up, not greedy

among lay supporters. And let him not do even the slightest thing which later on, the wise may blame. [He should contemplate]

May they be happy and secure. All beings, may they be secure & happy-hearted. Whatever living beings there are; weak or strong, omitting none. Those who are long or great, middle-sized, short, subtle or gross.

And those which are seen, or the unseen and those which dwell near and far, beings and those who wish to be.

All beings, may they be happy-hearted. Let none another deceive, nor despise anyone at all or with

thoughts of anger or hate, wish dukkha for each other. Thus as a mother might guard her son with her life, her only child,

in the same way with all beings. Unlimited one’s mind should be developed. Loving-kindness for all the world, unlimited one’s mind should be developed,

above, below and all around. Unclamped, without malice or enmity. Standing or walking, seated too, and lying down while free from drowsiness,

he should stand firm in this mindfulness. This is divine Abiding here, they say. And not going to views, virtuous and possessed of insight, having removed greed

for sensual pleasures. He will surely come no more to any womb.

KHANDHAPARITTAṀ

Virūpakkēhi me mettaṁ Chabyāputtehi me mettaṁ Apādakkēhi me mettaṁ Catuppādehi me mettaṁ Ma maṁ apādako hiṁsi Ma maṁ catuppādo hiṁsi Sabbe satta, sabbe pānā Sabbe bhadrāni passantu

Mettaṁ erāvatehi me Mettaṁ Kanghāgota makēhi c Mettaṁ dipāddakēhi me Mettaṁ bahūppadehi me Ma maṁ hiṁsi dipādako Ma maṁ hiṁsi bahūppado Sabbe Buddhā ca kevalā Ma kiñci papa magamā

Appamano Buddho Appamano Dhammo Appamano Saṅgho

Pamāna vantāni siriṁ sappāni,

Ahi vīccikā satāpadi unnanabhi sarabu musikā.

Kata me rakkhā, Kata me parītta,

Patikammantu Bhutani.

Sohaṁ Namo Bhagavato, Namo sattanaṁ Samma Sambuddhanaṁ

The Group Protection

From me there is metta [compassion] towards Virūpakkha, towards Erāpatha there is metta,

From me there is metta towards Chamyāputta towards Kanghagotamaka there is metta.

From me there is metta towards the footless, towards the two-legged there is metta,

From me there is metta towards the four-legged, towards the many-legged there is metta.

Let not the footless do me harm. Two-legged, let them harm me not.

Let not the four-legged do me harm. Many-legged, let them harm me not. All creatures, all that lives, all beings, all of them together,

May they know what is auspicious. May evil never come to them.

Measureless is the Buddha. Measureless is the Dhammā. Measureless is the Saṅgha

But measured are creeping things. Snakes, scorpions, centipedes, spiders, lizards and rats. Made by me this wording, made by me this

protection, may those beings go away.

I revere him, the Exalted One. I revere them, the seven Sammāsambuddhas.

MORAPARITTAṀ

[MORNING]

Ute tayañca kuma ekaratcha

Harissa vano pata vippabhaso

Taṁ taṁ namasāmi harissa vanaṁ pata vippa bhasaṁ

Tayañca kuta viharemu tivasaṁ

Ye brahmana vetakku sappa dhamme

Te me namo tejamaṁ palayantu

Namathu Buddhanaṁ, Namathu potiya

Namo vimutanaṁ, Namo vimutiya

Imaṁ so parittaṁ katvā moro jarāti esana

[EVENING]

Ute tayañca kuma ekaratcha

Harissa vano pata vippabhaso

Taṁ taṁ namasāmi harissa vanaṁ pata vippa bhasaṁ

Tayañca kuta viharemu rattiṁ

Ye brahmana vetakku sappa dhamme

Te me namo tejamaṁ palayantu

Namathu Buddhanaṁ, Namathu potiya

Namo vimutanaṁ, Namo vimutiya

Imaṁ so parittaṁ katvā moro va sama kappayītti

Verses for warding off bad dreams and negativity in daily life.

The verses have been separated into morning and evening verses

to ward off all sources of negativity.

VATTAKAPARITTAṀ

Atthi loke sīlaguno

Tena saccena kahāmi

Āvajjitvā dhammā balaṁ

Sacca bala mavassāya

Santi pakkhā apattanā

Mātā pitā ca nakkhanda

Saha sacce kate māyhaṁ

Vajjesi solasa karisāni

Saccena me samo natthi

Saccaṁ socceyya nudayā

Sacca kiriyā manuttaraṁ

Saritvā pubbake jine

Sacca kiriyā makāsahaṁ

Santi pādā avañcanā

Jātaveda patikkama

Mahā pajjalito sikhī

Udakaṁ patvā yathā sikhī

Esa me sacca pāramī-tī

The Quail’s Protection

In the world, there is the quality of virtue, truth, purity

and compassion. I, according with truth, shall make an

unsurpassed truth-asseveration. Reflecting on the power of Dhammā,

and calling to mind the conquerors of the past, depending on this

power of truth.

I made a truth asseveration:

“Here are wings that do not fly, which do not walk, and mother

and father have gone out Jataveda the fire: Go back!”

This act of mine I made with truth. The great crested flames

avoided sixteen lengths of land, like fire that has to water reached.

For truth my equal there is not.

This is my perfection of truth.

ĀTĀNĀTIYA PARITTAṀ

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

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

The Ātānātiya Protection

Praise be to Vipassī Praise be to Sikkhi too Praise be to Vessabhū Praise be to Kakusandha Praise be to Konāgamana Praise be to Kassapa Praise be to Angirasa He who has taught this dhammā All of them were quenched in the world They, the persons of gentle speech Praise Gotāma, who is for the benefit of Perfect in knowledge and conduct. Perfect in knowledge and conduct.

Possessed of vision and glory. Sympathetic to all beings Washed [of stains] of ardent ways. Crusher of Mara and his host. [True] Brahmin reached to perfection In every way set free The glorious son of the sakyas. For dispelling all dukkha by clearly seeing as it is. The mighty ones of wisdom ripe. devas and men. The mighty ones of wisdom ripe. We revere the Buddha Gotāma.

ANGULLIMĀLA PARITTAṀ

Yatohaṁ bhagini ariyāya

Jati ya jato

Nabhi janaṁ sañcicca

Panaṁ jivita varopeta

Tena saccena sotthi-te

Hotu sotthi gabhassa

Angulimala’s Protection

Sister, from [the time of] being born in the noble birth,

I do not know that I have purposely deprived any living

creature of life.

By this truth, may you be safe.

May there be safety for [the child] in your womb.

AGGAPASĀDASUHA GĀTHĀ

Aggato ve pasannānaṁ Agge Buddhe pasannānaṁ

Agge Dhamme pasannānaṁ Agge Saṅghe pasannānaṁ Aggasmiṁ dānaṁ dadataṁ

Aggaṁ āyu ca vanno ca Agassa dātā medhāvī

Devabhūto manusso vā

Aggaṁ Dhammāṁ vijānataṁ Takkhinneyye anuttare Virāgūpasame asesato Puññākkhette anuttare

Aggaṁ puññāṁ pavaddhati Yaso kitti sukhaṁ balaṁ Agga Dhammā samāhito Aggappatto pamodatīti

Verses from the Discourse on the Supreme [Objects of] Faith

For those with faith supreme indeed,

the Dhammā supreme is known:

Having faith in the Buddha supreme,

worthy of offerings, unexcelled:

Having faith in the Dhammā supreme,

passionless, quietening, full of bliss,

Having faith in the Saṅgha supreme

the field for puññā unexcelled.

Having given of gifts supreme,

puññā supreme increases then:

Long your life, most beautiful,

with honor, fame, strength, happiness.

The wise man of his best doth give,

thus attaining Dhammā supreme.

And having become a god or at man,

attains the Supreme full of joy.

DUKKHAPATĀDI GĀTHĀ

Dukkhapāta ca nidukkhā

Bhayapāta ca nibbhayā

Sokapāta ca nissokā

Hontu sabbepi pānino

Etavāta ca amhehi

Sambhataṁ puññā sampadaṁ

Sabbe deva numodantu


Danaṁ dadantu saddhā ya

Silaṁ rakkhāntu sabbadā

Bhavanā bhiratā hontu

Gaccāntu deva tagathā

Sabbe Buddhā balapattā

Paccekanañca yaṁ balaṁ

Arahantānañca tejena

Rakkhaṁ bandāmi sappaso

Verses on “having got suffering” and so on

Having got suffering, may they not suffer,

Having got fear, may they not fear,

Having got grief, may they not grieve,

[thus] all beings may they be, to the extent that by us

puññā has been attained and collected,

may all devas rejoice in [and share] it for the attainment of all fortune.

By faith should gifts be protected. Delightful should meditation be,

[thus going to the state of a devatā.

By all Buddhas attained to power, and the power of the solitary ones,

and by the might of the Arahants, I bind [this thread] in every way

for protection.

Having revered the Buddha treasure, truly the best of medicines,

welfare for the devas and men, by the Buddha’s might may they be.

My all distress be destroyed and all your dukkha be ceased.

Having revered in the Dhammā treasure, truly the best of medicines,

calmer of fiery passions. By the Dhammā’s might may safety be.

May all distress be destroyed and all your fears be ceased.

Having revered the Saṅgha’s treasure, truly the best of medicines,

Worthy of gifts and hospitality. By the Saṅgha’s might may safety be.

May all distress be destroyed and all your ills be ceased.

BOJJHĀṄGĀPARITTA Bojjāngo satisānkāto dhammānaṁ vicayo tatthā viriyam

pīti passādhi Bojjhāngā ca tatthā pare samādhu pekkha bojjhāngā

sattete sabba dassinā muninā samma dakkhātā bhavita bahulī katā saṁvattanti

abhiññāya nibbānāya ca bodhiya Etena saccavājjena sotthi te hotu sabbadā

Ekasmiṁ samaye nātho Mogallānañca Kassapaṁ gillāne

dukkhite disvā bojjānghe satta desāyi te ca tam abhiññān ditvā rōga mucciṁsu tankhāne

Etena saccavājjena sotthi te hotu sabbadā

Ekādā dhamma rājāpi gelaññen ābhipīlito cundatherēna taññēva bhānā

petvānā sadaraṁ sammo ditvā ca ābādhā taṁhā vutthāsi thānaso

Etena saccavājjena sotthi te hotu sabbadā Pahīnā te ca ābādhā tinnanāmpi mahesinaṁ maggāhātā gile

sāvā patthānu pati dhammātaṁ Etena saccavājjena sotthi te hotu sabbadā

The Enlightenment Factor Protection

The enlightenment factors are reckoned mindfulness, then investigation of Dhammās. Effort, joy and tranquility.

The enlightenment factors are thus further:- Collectedness, equanimity enlightenment factors. These seven which the all-seeing Muni has taught

perfectly, developed and frequently practiced. Bring about the super-knowledge’s, Nibbāna, and enlightenment.

By speaking of this truth, ever in safety may you be. At one time the Lord saw Phra Mogallano and Phra Kassapa

suffering from fever. He pointed out the seven enlightenment factors and they, overjoyed, were at that moment free of disease.

By speaking of this truth, ever in safety may you be. When the king of Dhammā was afflicted by fever, he asked

Phra Cunda Thera on this matter. That he should speak affectionately and then having rejoiced, he arose from that diseased condition.

By speaking of this truth, ever in safety may you be. Those diseases were destroyed by the 3 great sages, as the path

destroys the defilement, attainment according with the nature of Dhammā. By speaking of this truth, ever in safety may you be.

ABHAYAPARITTAṀ

Yaṅduni mittaṁ avamaṅgalañca

Yo cāmanāpo sakunassa saddo

Pāpaggaho dusupinaṁ akantaṁ

Buddhā nubhāvena vināsamentu




Dhammā nubhāvena vināsamentu




Saṅghā nubhāvena vināsamentu

The Fearlessness Protection

Whatever unlucky sights and inauspiciousness

and the sounds of birds which is not pleasing.

Evil planets, bad dreams undesired:-

By the Buddha’s power may they be destroyed.




By the Dhammā’s power may they be destroyed.




By the Saṅgha’s power may they be destroyed.

DEVATĀUYYOCCANĀ GĀTHĀ

Dukkha patā ca nidukkhā

Sokappattā ca nissokā

Ettāvatā ca amhehi

Sabbe devānumodantu

Danaṁ dadantu saddhāya

Bhavanā bhiratā hontu

Sabbe Buddhā balapattā

Arahantānañca tejena

Bhaya patā ca nibbāya

Hontu sabbepi pānino

Sambhataṁ puññā sampadaṁ

Sabba samādhi siddhiyā

Silaṁ rakkhāntu sabbadā

Gaccāntu deva tagathā

Pacce kānañca yaṁ balaṁ

Rakkhaṁ bandāmi sabbaso

SAKKATVĀ

Sakkatvā Buddhā ratanaṁ

Osataṁ utamaṁ varaṁ

Hittaṁ devāmanussānaṁ

Nassantu patvā sabbe

Dukkha vupasamentu-te

Sakkatvā Dhammā ratanaṁ


Purilāhu pasamanaṁ

Dhammā tejena sotthinā


Baya vupasamentu-te

Sakkatvā Saṅghā ratanaṁ


Saṅghā tejena sotthinā


Rogā vupasamentu-te

Verses on the Asseverations of Truth

For me there is no other refuge.

The Buddha truly is my refuge.

By speaking of this truth,

may you be blessed with victory.


The Dhammā truly is my refuge.




The Saṅgha truly is my refuge.



NĀTHI-ME

Nāthi-me saranaṁ aññāṁ

Buddhō-me saranaṁ varaṁ

Etena saccavājjena, hotu-te jayamaṅgalaṁ


Dhammō-me saranaṁ varaṁ



Saṅghō-me saranaṁ varaṁ


YAṄKIÑCI

Yaṅkiñci ratanaṁ loke

Vijjāta vividhaṁ puthu

Ratanaṁ Buddhā samaṁ nāthi

Tasmā sotthi bhavantu-te



Ratanaṁ Dhamma samaṁ nāthi




Ratanaṁ Saṅgha samaṁ nāthi


The Supreme Treasure

Whatever treasure there is in the world,

Divers [kinds] found here and there,

No treasure is there to equal the Buddha –

Therefore, may there be safety for you.



No treasure is there to equal the Dhamma –




No treasure is there to equal the Saṅgha –


SACCAKIRIYA GĀTHĀ

Natthi-me saranaṁ aññaṁ, Buddho-me saranaṁ varaṁ

Etena saccavajjena, Sotthi te hotu sabbadā

Natthi-me saranaṁ aññaṁ, Dhammo-me saranaṁ varaṁ


Natthi-me saranaṁ aññaṁ, Saṅgho-me saranaṁ varaṁ


For me there is no other refuge, The Buddha truly is my refuge,

By speaking this truth, ever may you be in safety.

For me there is no other refuge, The Dhamma truly is my refuge,


For me there is no other refuge, The Saṅgha truly is my refuge,


MĀNGĀLĀ CHAKKAVAL YAI

Siri titi matite joccaya sitima hittima hakuna parimitta puññā tika rāsa sabbantarāya nivarana samatāssa Bhagavato Arahato Samma

Sambuddhassa tvatiṁsa mahā purisā lakkhanā nubhāvena

Asityā nupyañca na nubhāvena Āttuddhā rasattā maṅgala nubhāvena

Chābānnaraṁ siya nubhāvena, Ketumāla nubhāvena Tasa paramitta nubhāvena

Tasa ūppa-paramitta nubhāvena Tasa paramatta paramitta nubhāvena

Silāsa mati paññā nubhāvena Buddha nubhāvena, Dhamma nubhāvena, Saṅgha nubhāvena,

Tejā nubhāvena, Ittā nubhāvena, Palā nubhāvena, Ñāya Dhamma nubhāvena,

Jaturā sītissa hāssa Dhamma kantā nubhāvena Nava lokuttara Dhamma nubhāvena

Ataṁ kika makkha nubhāvena Atta sammā pattiyā nubhāvena

Chalabiññā nubhāvena, Jatusācca ñāna nubhāvena Tasapala ñāna nubhāvena, Sabañūta ñāna nubhāvena

Metta karuna mutita uppekha nubhāvena Sabba parītta nubhāvena

Ratanatāya sarana nubhāvena

Tuyhaṁ sabba rōga soku patvā tukkhato manāssu payāsa vinnasantu.

Sabba antarayāpi vinnasantu Sabba saṅgappa tuyhaṁ samichantu titayūta tuyhaṁ hotu

satavāssa jīvēna samaṁ khiko hotu sabbadā Akasa papa tavana bumikaṁ kamahassa mutta ārākhaka devatā

sata tumhe anūra kantu.

Bhavātu sabba maṅgalaṁ Rakhāntu sabba devatā

Sabba Buddha nubhāvena, Sada sotthi bhavāntu-te


Sabba Dhamma nubhāvena, Sada sotthi bhavāntu-te


Sabba Saṅgha nubhāvena, Sada sotthi bhavāntu-te

Nakkhānta yākkha Buddhanaṁ Papa kahāri varanā Parīttasa nubhāvena

Hantvā tesaṁ uppātave

[The last verse is repeated 3 times]

PRE-CHANT TO DHAMMAJAKKAPAVATTANA SUTTAṀ

Anuttaraṁ abhisampotiṁ

Patamaṁ yaṁ ateseai

Samma deva pavattento

Yātha khata ubo anta

Jatu variya sajjesu

Tesitaṁ Dhammā rajena

Namena vissutaṁ suttaṁ

Veyya karana patena

Sampuccitvā tatakhato

Dhammājakkhaṁ anuttaraṁ

Loke āpatti vāttiyaṁ

Patipattā ca maccimā

Vissutaṁ ñāna tassanaṁ

Samma sompotittaṁ

Dhamma jakkha pavāttanaṁ

Saṅkhitantan bhanāmā-se

DHAMMAJĀKKHAPPAVĀTTANASUTTAṀ

Evame suttaṁ ekaṁ samayaṁ Bhagavā pārāna siyaṁ viharati isipatanē mikhatāye tātrakho Bhagavā pañca vakkhiye bikkhu

amāntesi Tavme pīkkhave antapapa jitena na sevitapa yojayaṁ kāmesu kāmasukālli kānuyoko hino khamo potujaniko anariyo anātta sañhito yo jayaṁ attakila mata nuyoko dukkho anariyo anātta

sañhito Ete-te pīkkhave ubo ante anupakkhāmma māchima pati pata

tata khatena abhisambuddha jākkhu karanī, ñāna karanī, upasamāya abhiññāya

sambhotāya nibbanāya saṅvāttati Katamā ca sa pīkkhave māchima pati pata tata khatena abhisambuddha jakkhu karani, ñāna karani, upasamāya

abhiññāya sampotāya nibbanāya saṅvattati Ayameva ariyo attaṁ khiko makho sēyyathitaṁ

Sammā titi, sammā saṅkapo, sammā vaja, sammā kammanto, Sammā ajjivo, sammā vayamo, sammā sati, sammā Samādhi

Ayaṅkho sa pīkkhave māchima pati pata tatākhatena abhisambuddha jakkhu

karani, ñāna karani, upasamāya abhiññāya sambotāya nibbanāya saṅvattati

Itaṅkho pana pīkkhave tukaṁ ariya sajjaṁ, Jātipi dukkha, jarāpi dukkha, maranāmpi dukkhaṁ,

soka parideva dukkha domanasu payasapi dukkha appiyehi sampayogo

dukkho piyehi vippayogo dukkho yampichaṁ nalabati-tampi dukkhaṁ

saṅkittena pañjupata nakhanta dukkha Itaṅkho pana pīkkhave dukkhasamutayo ariya-sajjaṁ, yayaṁ

tanha, bono bhavitā nantirāka sahākhatā tātra-tātra bhinān-tini sēyyathitaṁ

kama tanha, bava tanha, vibava tanha.

Itaṅkho pana pīkkhave dukkha niroto ariya-sajjaṁ yotassa yeva tanha

yasesa virākha niroto jakkho pati-nissakho mutti anārayo. Itaṅkho pana pīkkhave dukkha nirota khāmini pati pata aria-

sajjaṁ ayameva ariyo attaṁ khiko makho

sēyyathitaṁ samma titti, samma saṅkapo, samma vaja, samma kamanto,

samma ajivo, samma vayamo, samma sati, samma samādhi Itaṁ dukkhaṁ ariya sajjanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati

vijja, utapati aloko, utapati Taṅkho panitaṁ dukkhaṁ ariya-sajjaṁ pariññāyanti

me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko,

utapati Taṅkho panitaṁ dukkhaṁ ariya-sajjaṁ pariññātanti-me

pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ,

utapati paññā, utapati vijja, utapati aloko, utapati Itaṁ dukkhassa mutayo ariya sajjanti-me pīkkhave

pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati

Taṅkho panitaṁ dukkhassa mutayo aria-sajjaṁ pahāta panti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati

Taṅkho panitaṁ dukkhassa mutayo aria-sajjaṁ pahinānti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ,

utapati paññā, utapati vijja, utapati aloko, utapati Itaṁ dukkha niroto ariya sajjānti-me pīkkhave pupe ananu sutesu

dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko,

utapati Taṅkho panitaṁ dukkha niroto aria-sajjaṁ sācchika tāppanti-me

pīkkhave

pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā,

utapati vijja, utapati aloko, utapati Taṅkho panitaṁ dukkha niroto aria-sajjaṁ sācchika tanti-me

pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati

paññā, utapati vijja, utapati aloko, utapati

Itaṁ dukkha nirota khāmini pati pata aria sajjanti-me pīkkhave pupe ananu sutesu dhammesu jakkhuṁ, utapati ñānaṁ, utapati paññā,

utapati vijja, utapati aloko, utapati

(*) Taṅkho panitaṁ dukkha nirota khāmini pati pata aria-sajjaṁ bhave-tappanti-me pīkkhave pupe ananu sutesu dhammesu

jakkhuṁ, utapati ñānaṁ, utapati paññā, utapati vijja, utapati aloko, utapati

Taṅkho panitaṁ dukkha nirota khāmini pati pata aria-sajjaṁ bhavitanti-me

pīkkhave pupe ananu suttesu dhammesu jakkhuṁ, utapati ñāna, utapati paññā, utapati vijja, utapati aloko, utapati

Yava kivañca me pīkkhave imesu jatusu aria-sajjesu evanti parivattaṁ

tvatassa karaṁ yata Buddhaṁ ñāna tassanaṁ na suvisuttaṁ ahossi Neva tavahaṁ pīkkhave satevake loke sammara-ke sabrahma-ke

sassa-mana brahmaniya pajāya sateva manussāya anuttaraṁ samma sampotiṁ abhisambuddho pajaññāsiṁ

Yato ca-kho-me pīkkhave imesu jatusu aria-sajjesu evanti parivattaṁ

tvatassa karaṁ yata Buddhaṁ ñāna tassanaṁ suvisuttaṁ ahossi Atahaṁ pīkkhave satevake loke samarake sabrahma-ke

sāssamanabrahmaniya paccāya sateva manussaya anuttaraṁ samma-sampotiṁ

abhisambuddho pajaññāsiṁ ñānaṁ ca pana-me tassanaṁ utapati akuppa me

vimutti aya-mantima jati nāttitāni puna bhavoti

Itama voja Bhagavā attamana pañca vākkhiya bikkhu Bhagavato basitaṁ abhinnatuṁ imassa-miñja pana veyya karanasmiṁ

paññāmāne ayasamato kontaññāssa virijam vitamalam dhamma jakkhuṁ utapati

yaṅkiñci samutaya dhammaṁ sappantaṁ nirota dhammānti Pavāttiteca Bhagavata dhammajake bumma deva sattamanussa

vesuṁ etaṁ Bhagavata pārāna isipatane siyaṁ mikhataye anuttaraṁ dhamma

jakkhuṁ pavāttitaṁ apati vātiyaṁ sammanena va brahmanena va tevena va

marena va brahmuna va kenaji va lokasminti

(*) Bummanaṁ devanaṁ sattaṁ sutvā Jatu mahārajika deva satamanussa vesuṁ Jatu mahārajikānam devanaṁ sattaṁ sutvā

Tavattiṁsa deva satamanussa vesuṁ Tavattiṁsānaṁ devanaṁ sattaṁ sutvā

Yāmā deva satamanussa vesuṁ Yāmānaṁ devanaṁ sattaṁ sutvā Dusita deva satamanussa vesuṁ Dusitānaṁ devanaṁ sattaṁ sutvā

Nimma-narati deva satamanussa vesuṁ Nimma-naratīnaṁ devanaṁ sattaṁ sutvā

Para-nimita vasa-vāti deva satamanussa vesuṁ Para-nimita vasa-vātinaṁ devanaṁ sattaṁ sutvā

Brahma-kāyika deva satamanussa vesuṁ Brahma-kāyikānaṁ devanaṁ sattaṁ sutvā (***) Etaṁ Bhagavata pārāna siyaṁ isipatane

Brahma parisajja deva satamanussa vesuṁ Brahma parisajjanaṁ devanaṁ sattaṁ sutvā Brahma parōhita deva satamanussa vesuṁ Brahma parōhitanaṁ devanaṁ sattaṁ sutvā

Mahābrahma deva satamanussa vesuṁ Mahābrahmanaṁ devanaṁ sattaṁ sutvā

Parittabha deva satamanussa vesuṁ Parittabhānaṁ devanaṁ sattaṁ sutvā

Appamanaba deva satamanussa vesuṁ Appamanabanaṁ devanaṁ sattaṁ sutvā

Abassara deva satamanussa vesuṁ Abassaranaṁ devanaṁ sattaṁ sutvā

Paritta-suba deva satamanussa vesuṁ Paritta-subanaṁ devanaṁ sattaṁ sutvā

Appamāna-suba deva satamanussa vesuṁ Appamāna-subānaṁ devanaṁ sattaṁ sutvā

Suba-khinaka deva satamanussa vesuṁ Suba-khinakānaṁ devanaṁ sattaṁ sutvā

Vehapala deva satamanussa vesuṁ Vehapalānaṁ devanaṁ sattaṁ sutvā

Aviha deva satamanussa vesuṁ Avihānaṁ devanaṁ sattaṁ sutvā Attapa deva satamanussa vesuṁ Attapānaṁ devanaṁ sattaṁ sutvā Sutassa deva satamanussa vesuṁ Sutassānaṁ devanaṁ sattaṁ sutvā Sutassi deva satamanussa vesuṁ Sutassinaṁ devanaṁ sattaṁ sutvā

Akani-takkha deva satamanussa vesuṁ

(***) Etaṁ Bhagavatā parana-siyaṁ isipatane mikhataye anuttaraṁ dhamma-jakkhaṁ pavātitaṁ appati vāttiyaṁ

samanena va brahmanena va tevena va marena va brahmuna va kenaji va lokasminti Itihatena kanena tena muhutena yava brahma lokasato

appukacchi Ayañca tassa-sahassi loka tatu saṅkampi sampakampi sampaveti Appamano ca oraro opaso loke patura-hossi atikkameva devānaṁ

deva nubhavaṁ Attakho Bhagavā uttanaṁ uttāññesi aññāsi vatabo kontañño

aññāsi vatabo kontaññoti iti-hittaṁ ayasmato kontaññāsa añña kontañño daveva namaṁ ahōssi-ti

The Discourse on setting the Wheel of Dhamma in Motion

I have heard that on one occasion The Blessed One was staying at Varanasi in the

game refuge of Isipatana. There he addressed a group of five monks. “There are two extremes that are not to be indulged in by one who has gone forth.

That which is devoted to sensual pleasure: base, vulgar, common, ignoble and unprofitable; and that which is devoted to self-affliction; painful. ignoble and

unprofitable. Avoiding both extremes, the middle way realized by the Tathagatha - producing vision, producing knowledge – leads to calm, to direct knowledge, to

self-awakening, to unbinding.

And what is the middle way realized by the Tathagatha – producing vision, producing knowledge – leads to calm, leads to direct knowledge, to self-awakening, to

unbinding. Precisely this noble Eight-fold path; right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

This is the middle way realized by the Tathagatha – that producing vision, producing knowledge – leads to calm, to direct knowledge, to self-awakening, to liberation.

Now this monks, is the noble way of suffering:

Birth is suffering, Aging is suffering, Death is suffering. Sorrow, pain, lamentation, distress & despair are suffering.

Association with what is unbeloved is suffering, dissociation with what is beloved is suffering, not getting what one wants is suffering.

In short, the five aggregates of clinging is suffering. And this, monks, is the noble truth of the origination of suffering.

The craving that makes for further becoming – i.e. craving for sensuality, craving for

becoming, craving for non-becoming. And this, monks, is the noble truth of the cessation of suffering.

The remainderless fading and cessation, renunciation, relinquishment, release and letting go of that very craving.

And this, monks, is the noble way of practice, leading the way to the cessation of suffering: Precisely this eightfold noble path – right view, right resolve, right speech,

right action, right livelihood, right effort, right mindfulness, right concentration.

Vision arose, insight rose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: this noble truth of suffering is to

be comprehended!

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: this noble truth of suffering is to

be comprehended!


be comprehended


be comprehended

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

of suffering has been abandoned.

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

cessation of suffering.


cessation of suffering to be realized.


cessation of suffering has been realized.

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

of practice, leading to the cessation of suffering.

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

practice; leading to the cessation of suffering is to be developed.

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

And, monks, as long as this – my three round, twelve per mutation knowledge and vision concerning these four noble truths as they have come to be – was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its Deities, Māras and Brahmas, with its contemplatives and Brahmans,

its royalty and its common people. But as soon this – my three round, twelve per mutation, knowledge and vision, concerning these four noble truths as they have

come to be – was truly pure, then I did claim to have directly awakened to the right self-awakening, unexcelled in the cosmos with its Deities, Māras and Brahmas, with

its contemplatives and Brahmans, its royalty and its common people. The knowledge and vision arose in me; unprovoked is my release. This is the last

birth. There is no further becoming.” That is what the Blessed One said – Gratified, the group of five monks

delighted at his words. And while this explanation was given, the arose to Venerable Kondañña the dustless, stainless Dhamma eye:

“Whatever is subject to origination, is all subject to cessation.” Now when the Blessed One had set the wheel of Dhamma in motion, the earth deities cried out: “at Varanasi, in the game refuge of Isipatana, the Blessed One had set in

motion the unexcelled wheel of Dhamma that cannot be stopped by brahma or contemplative, deity, Māra, Brahmā, or anyone else in the cosmos.”

On hearing the earth deities’ cry, the deities of the heaven of the four kings’ took up the cry.

of the On hearing the cry heaven of the four kings’ take up the cry, the heavens of the thirty-three took up the cry.

On hearing the cry of the thirty-three take up the cry, the Yama deities took up the cry.

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

On hearing the Dusita deities take up the cry, the Nimmanarati deities took up the cry.

On hearing the Nimmanarati deities take up the cry, the Paranimmita-vasavati deities took up the cry.

On hearing the Paranimmita-vasavati deities take up the cry, the deities of the Brahma retinue took up the cry. On hearing the Brahma retinue take up the cry

etc……. At Varanasi, in the game refuge at Isipatana, the Blessed One has set in motion

the unexcelled Wheel of Dhamma that cannot be stopped by Brahman or contemplative, deity, Māra, Brahmā, or anyone at all in the cosmos.

So, in that moment, that instant the cry shot right up into the Brahmā world. And this ten-thousand-fold cosmos shivered and quivered and quaked, while a great,

measureless radiance appeared in the cosmos, surpassing the effulgence of the deities. Then the Blessed One exclaimed:

“So you really know Kondañña? So you really know? ”And that is how Venerable Kondañña acquired the name Aññā-KondaññaKondañña who knows…..

TIRATANĀNUSARANA PĀTHĀ

Itipi so Bhagavā Arahaṁ Sammā Sambuddho

Vijjācarana sampanno sugato lokavitū

Anuttaro purisadammasārati satthā devamanussānaṁ

Buddho Bhagavāti

Svākkhāto Bhagavata Dhammo

Sandītthiko Akāliko Ehipassiko

Opanāyiko pāccataṁ veditabo viññūhiti


Ujupatipanno Bhagavato Sāvakasaṅgho

Ñāyapatipanno Bhagavato Sāvakasaṅgho

Sāmi-cipatipanno Bhagavato Sāvakasaṅgho

Yadidaṁ cattāri purisayugāni attha purisa puggalā

Esa Bhagavato Sāvakasaṅgho

Āhuneyyo Pāhuneyyo Dākkhineyyo Añjalikaranīyo

Anuttaraṁ puññākhettaṁ lokassāti

Passages of the recollection of the three Treasures

He is indeed the Exalted One, far from defilements, perfectly enlightened

by himself. Fully possessed of wisdom and excellent conduct, one who is the

proceeded trainer of tamable men, teacher of deities and men.

The Awakened one, the Lord skilled in teaching dhammā.

Well expounded is the Exalted One’s Dhammā.

To be seen here and not delayed in time, [inviting] one to come and see,

leading inwards, to be seen by each wise man for himself.

The Saṅgha of the Exalted One’s disciples, who have practiced well.

The Saṅgha of the Exalted One’s disciples, who have practiced straightly.

The Saṅgha of the Exalted One’s disciples, who have practiced rightly.

The Saṅgha of the Exalted One’s disciples, who have practiced properly.

That is to say, the 4 pairs of men, the 8 types of individuals.

That is the Saṅgha of the Exalted One’s disciples, who are

Worthy of gifts

Worthy of hospitality

Worthy of offerings

Who should be respected,

the incomparable field of merit [paññā] for the world.

BUDDHAJAYAMAṄGALA GĀTHĀ [BAHUṀ]

Bahuṁ sahāssamā bhinīmittā sāvudantaṁ

Grīmekhalaṁ udita ghorassa sena māraṁ

Dānādhi dhamma vidhinā jitavā munindo

Tantejasā bhavātu-te jayamaṅgalāni

Marā tire khamabhiyu jitta sabba rattiṁ

Ghōrampanā lava kamā kamātha dhayākhaṁ

Khanti sudantā vidhinā jitavā munindo


Nalāgiriṁ gajavaraṁ atimātta bhūtaṁ

Dāvāgicca khamasanīva suda runāntaṁ

Mettambuse khavidhinā jitavā munindo


Ūkkhittakaga matihatthā sudārunantaṁ

Davāntiyo jana pathaṁ Gullimā lavāntaṁ

Iddhi bisaṅkha tamano jitavā munindo


Katvāna kattha mudaraṁ iva gabbhinīya

Ciñcāya dutā vacanaṁ jana kāya mājjhe

Sāntena-sōma vidhinā jitavā munindo


Sāccaṁ vihāya mantissa chaka vādakhettum

Vādabhiro pitamanaṁ atthi-anda bhūtaṁ

Paññā paddipa jalitō jitavā munindo


Nando panānda pujagaṁ vibhutaṁ mahīdiṁ

Pūttena Thera pujagena dhamma payānto

Iddhu paddesa vidhinā jitavā munindo


Duggā haddithi pujagenā sudāttha hatthaṁ

Brahmaṁ visuddhi jutimiddhi bakā bhidānaṁ

Ñāna gadena vidhinā jitavā munindo


Etāpi Buddhā jayamaṅgalā ātthā gāthā

Yo vācano dina dine sarāte mattāndi

Hītvānane kavividhāni cupaddhavāni

Mokhaṁ sukhaṁ adhigameyya naro sappaññō

Verses on the Buddha’s Wholesome Victories

Creating a form thousand-armed, each holding a weapon,

Mara on the elephant Grimekhala, roared frightfully with his soldiers.

The lord of the Munis conquered him by means of Dhammā giving.

By this power, may joyous victory be yours.

Even more fiendish than Mara making war all night, was

Alavaka, the yakka, impatient and arrogant.

The lord of the Munis conquered him by means of well-taming with patience.


Provoked to run amok, Nālagirī the king tusker, like a raging fire,

murderously assailed all in his path, striking terror in all beings.

The lord of Munis conquered him by means of loving-kindness.


Very cruel, with upraised sword, garlanded with fingers, did the

savage robber Angulima pursue the Blessed One for 3 full leagues.

The lord of Munis conquered him by means of super-natural power.


Having made her belly like a pregnant woman [by tying wood],

Ciñca spoke lewdly in the midst of the people.

The lord of Munis conquered her by fair and peaceful means.


Saccaka, whose speech habitually departed from the truth,

raised up like a flag, his theory with a mind become completely blind.

The lord of Munis conquered him by wisdom’s shining lamp.


Nanopananda, the serpent of wrong understanding but great power.

By instructing his spiritual son Mogallana, the sovereign sage

rendered the naga king powerless and transformed him.


Like a well-coiled serpent on a branch, were the wrongly

grasped views of the Brahma-god Baka of light and power.

The lord of Munis conquered him be means of the medicine of knowledge.


He, who day after day, without lethargy, recites and recollects these

eight hymns of the Exalted One’s great victories, that wise man,

having overcome many and diverse obstacles, shall attain the bliss of

deliverance.

JAYAPARĪTTĀ

Mahā karuniko nātho hitāya sabba paninaṁ

Puretvā parāmi sabba pato sambhodimuttamaṁ

Etena saccavājjena hotu te jayamaṅgalaṁ

Jayānto bodhiya mūle sakyānaṁ nandi vaddhāno

Evaṁ tvaṁ vijayo hohi, Jayassu jayamaṅgale

aparā jita pallaṅke sise patthave pokkāre abhisekke

sabba Buddhanaṁ aggapatto pamodathi

Sunakkhattaṁ sumaṅgalaṁ supabbhattaṁ

suhutittaṁ sukano sumuhuto ca

Suyitthaṁ Brahmacārīssu

Padākhinaṁ kāyakammaṁ vāccakammaṁ

Padākhinaṁ padākhinaṁ manokammaṁ

Panidhi-te padākhinā padākhināni

Katvāna labhantadhe padākhine

Bhavātu sabba maṅgalaṁ

Rakhāntu sabba devatā

Sabba Buddhā nubhāvena

Satta sotthi bhavantu-te



Sabba Dhammā nubhāvena




Sabba Saṅghā nubhāvena


The Victory Protection

The Lord, greatly compassionate for the welfare of all living beings,

having fulfilled all the perfections attained by himself at the highest Bodhi.

By speaking of this truth, may you be blessed with victory.

Victorious at the Bodhi tree’s root, he who increased delight for the

sakyas, thus may victory be yours. May you win the blessing of

victory in the undefeated posture upon the exalted holy place,

having the consecration of the Buddhas, he rejoices in the best attainment.

Lucky stars, lucky blessings, a lucky dawn, a lucky sacrifice,

a lucky instant, a lucky moment [when] well given

are things to brahmacarriya.

When bodily karma is righteous and righteous is verbal karma

[when] mental karma is righteous. Righteous are their aspirations.

When righteous deeds have been done, one gains the goal

by righteousness.

May there be for you all blessings.

May all the devas guard you well.

By the power of all the Buddhas [Dhammās - Saṅghas]

Ever in safety may you be

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

Sambuddho tipātaṁ settho nissinō

Jeva māchime kontañño puppabakhe ca

Akhaneyye ca Kassapo Sariputto ca

dakkhine harātiye Upali ca Pajnimepi ca

Annatto payappe ca khavāmpati

Mogallano ca Uttare Isanepi ca Rahulo

ime kho maṅgala Buddhā sabbe itta

patithitta vandita te ca amhehi

sakkārehi ca putita etesaṁ anu bhāvena

Sabba sotthi bhavāntu-no

Ijjewama janta namasaneyyaṁ namasamano

ratanattayaṁ yaṁ puññā pisantaṁ vipulaṁ

allāttaṁ tassanu pavena hatantarayo

BĀRĀMI 30 TAT

Tāna bārami sampanno

Tāna upabārami sampanno

Tāna paramatta bārami sampanno

Metta mitri karuna mutita upekkha bārami sampanno

Itipi so Bhagavā

Sīla bārami sampanno

Sīla upabārami sampanno

Sīla paramatta bārami sampanno

Metta mitri karuna upekkha bārami sampanno

Itipi so Bhagavā

Nekhamma bārami sampanno

Nekhamma upabārami sampanno

Nekhamma paramatta bārami sampanno


Itipi so Bhagavā

Paññā bārami sampanno

Paññā upabārami sampanno

Paññā paramatta bārami sampanno


Itipi so Bhagavā

Viriya bārami sampanno

Viriya upabārami sampanno

Viriya paramatta bārami sampanno


Itipi so Bhagavā

Khanti bārami sampanno

Khanti upabārami sampanno

Khanti paramatta bārami sampanno


Itipi so Bhagavā

Sājja bārami sampanno

Sājja upabārami sampanno

Sājja paramatta bārami sampanno


Itipi so Bhagavā

Āttitāna bārami sampanno

Āttitāna upabārami sampanno

Āttitāna paramatta bārami sampanno


Itipi so Bhagavā

Metta bārami sampanno

Metta upabārami sampanno

Metta paramatta bārami sampanno


Itipi so Bhagavā

Upekkha bārami sampanno

Upekkha upabārami sampanno

Upekkha paramatta bārami sampanno


Itipi so Bhagavā

Tasā bārami sampanno

Tasā upabārami sampanno

Tasā paramatta bārami sampanno


Itipi so Bhagavā

KATAR PATIBAT

Purapa Rasmiṁ

Ākhane Rasmiṁ

Taksin Rasmiṁ

Hurudi Rasmiṁ

Pajjim Rasmiṁ

Paya Rasmiṁ

Udra Rasmiṁ

Isan Rasmiṁ

Akasa Rasmiṁ

Patavi Rasmiṁ

Phra Buddhā kunaṁ

Phra Dhamme taṁ

Phra Saṅgha naṁ

Dukkha Roga Bayaṁ vivanccāye

Sabba Dukkh, Sabba Sok,

Sabba rog, Sabba Pai,

Sabba khor, senidjañro

Vivañcayē, Sabba tanaṁ,

Sabba labaṁ bhavantu-me

Rakkhāntu surakkhāntu

ANNUMODHANA PASSAGES

YATHĀ VĀRIVAHĀ

Yathā vārivahā pūrā

paripūrenti sagaraṁ

Eva meva ito dinnaṁ

petānaṁ upakappati

Iccitaṁ patthitaṁ tumhaṁ

khippameva samijjahtu

Sabbe pūrentu saṅkappā

Cando pannaraso yathā

Mani jotiraso yathā

Sabbītiyo vivajantu

Sabba rogo vinassatu

Mā te bhavatvantarāyo

Sukhī dīgāyuko bhava

Abhiva dana sīlissa

Niccaṁ vuddhā pacāyino

Cattāro Dhammā vaddhanti

Ayu vanno sukhaṁ balaṁ

Anumodhana Passage [Yathā vārivahā]

Just as the rivers full of water, fill the ocean full,

even so does that here given benefit the dead.

Whatever by you wished or wanted, may it quickly be.

May all your wishes be fulfilled, as the moon upon the 15th day,

or as the wish-fulfilling gem.

May all stress be averted. May all diseases be destroyed.

May no dangers be for you. May you be happy, living long.

He of respectful nature, who, ever the elderly honoring.

Four qualities for him increase:-

Long life and beauty, happiness and strength.

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

Ayuttho pallāto theelo

One with wisdom gives life and strength

Wannātho pati-pānatto Gives health and wisdom

Sukassa tata metawee One with wisdom gives happiness

Sukaṁso ateekajati

Will receive happiness

Ayuṁ tatawa palaṁ wannaṁ Sukañca pati pānatto

One who gives life, strength, happiness and wisdom

Theekayu yassāwa hoti Yatā-yatū-papāchathiiti

Will be born happy and with prestige in every life

CULLAMAṄGALĀCCAKAVĀLĀ

Sabbā Buddhā nubhāvena, Sabbā Dhammā nubhāvena, Sabbā Saṅghā nubhāvena

Buddhā ratanaṁ, Dhamma ratanaṁ, Saṅgha ratanaṁ

Tinnaṁ ratanaṁ nubhāvena caturāsitisahassa

Dhammakhandā nubhāvena, Pitakattayā nubhāvena

Jina sāvakā nubhāvena,

Sabbe-te rogā, Sabbe-te bayā

Sabbe-te antarāya, Sabbe-te uppādavā

Sabbe-te dunimittā, Sabbe-te avamaṅgala vinnasantu

Āyu vaddako, Dhāna vaddako, Siri vaddako,

Yasā vaddako, Balā vaddako, Vānna vaddako,

Sukha vaddako, hotu sabbadā

Dukkha, rogā bayā, vera soka sathu cupaddavā

Aneka antarayāpi vinnasantu ca tejasa

Jāyasiddhi danaṁ labhaṁ, Sotthi bhāga yaṁ sukhaṁ balaṁ

Siri ayu ca vanno ca bhogaṁ vuddhī ca yasavā

Satavassa ca ayu ca jivasiddhi bhavantu-te











Sabba Sāṅghā nubhāvena


The Lesser Sphere of Blessings

By the power of the Buddhas

By the power of the Dhammās

By the power of the Saṅghas

The Buddha treasure, the Dhammā treasure, the Saṅgha treasure

The three treasures, by their power,

By the power of 84,000 sections of Dhammā,

By the power of the conqueror’s disciples,

May all your diseases, all your dangers, all your obstacles,

all your distress, all your unlucky signs, all your inauspiciousness,

all be destroyed.

Long life increasing, wealth increasing, fortune increasing,

fame increasing, power increasing, beauty increasing,

happiness increasing, may they ever be:

Dukkha, disease, danger, enmity, sorrow, perils and distress,

not only one obstacle, may they be destroyed by this power.

Triumph, success, wealth and gain. Safety, luck, happiness, strength.

Fortune, long life and beauty. Prosperity and fame, may they increase

and a hundred years of life and success in livelihood may you be.

All blessings be with you. May all the devas guard you well.

By the power of all the Buddhas [Dhammās, Saṅghas], ever in safety may you be.

Just as the rivers fill with water, fill the ocean full, even so does that here given,

benefit the dead. Whatever by you wished or wanted, may it quickly be.

May all your wishes be fulfilled

as the moon upon the first day, or as the wish-fulfilling gem.

May all distress be averted. May all diseases destroyed.

May there be no danger for you. May you be happy, living long.

He of respectful nature, who ever the elders honoring,

Four qualities for him increase;

Long life, beauty, happiness and strength.

AGGAPASĀDASUHA GĀTHĀ

Aggato ve pasannānaṁ Agge Buddhe pasannānaṁ

Agge Dhamme pasannānaṁ Agge Saṅghe pasannānaṁ Aggasmiṁ dānaṁ dadataṁ

Aggaṁ āyu ca vanno ca Agassa dātā medhāvī

Devabhūto manusso vā

Aggaṁ Dhammāṁ vijānataṁ Takkhinneyye anuttare Virāgūpasame asesato Puññākkhette anuttare

Aggaṁ puññāṁ pavaddhati Yaso kitti sukhaṁ balaṁ Agga Dhammā samāhito Aggappatto pamodatīti

Verses from the Discourse on the Supreme [Objects of] Faith

For those with faith supreme indeed,

the Dhammā supreme is known:

Having faith in the Buddha supreme,

worthy of offerings, unexcelled:

Having faith in the Dhammā supreme,

passionless, quietening, full of bliss,

Having faith in the Saṅgha supreme

the field for puññā unexcelled.

Having given of gifts supreme,

puññā supreme increases then:

Long your life, most beautiful,

with honor, fame, strength, happiness.

The wise man of his best doth give,

thus attaining Dhammā supreme.

And having become a god or at man,

attains the Supreme full of joy.

RATANATTAYĀNUBHĀVADIGĀTHĀ

Ratanattayā tejasa

Soka satu cupaddavā

Vinnasantu asesato

Sotthi bhāgyaṁ sukhaṁ balaṁ

Bhogaṁ vuddhī ca yasavā

Jivasiddhi bhavantu-te

Rakkhāntu sabba devatā



Sada sotthi bhavantu-te



Sabba Saṅghā nubhāvena


Ratanattayā nubhāvena

Dukkha roga bayā vera

Aneka antarayāpi

Jayasiddhi dhanaṁ labhaṁ

Siri āyu ca vanno ca

Satavāssa ca āyu ca





Verses on the Power of the Triple Gem

By the power of the Triple Gem,

By the might of the Triple Gem,

dukkha, disease, danger, enmity,

sorrow, perils and distress –

not only one obstacle –

may they be destroyed without remainder.

Triumph, success, wealth and gain,

safety, luck, happiness and strength,

fortune, long life and beauty:

prosperity and fame, may they increase

and a hundred years of life,

and successful in livelihood may you be

All blessings may they be

May there be for you all blessings,

May all the devas guard you well,

By the power of the Buddha [Dhammā - Saṅgha]

Ever in safety may you be.

SUMAṄGALAGĀTHĀ

Bhavātu Sabba-maṅgalaṁ

Rakkhantu Sabba Devatā

Sabba Buddhā Nubhāvena

Sadā Sotthī Bhavantu-te



Sabba Dhammā Nubhāvena




Sabba Saṅghā Nubhāvena


Verses of Excellent Blessing



By the power of all the Buddhas,




By the power of all the Dhammas,




By the power of all the Saṅghas,


ADDITIONAL

MANTRAS

KATAR JĪNABANCHON

Jayā sanā gatā Buddhā Catusācca sabhaṁ rasaṁ Tanhaṅkarādayo Buddhā Sabbe patithitta maihaṁ Sise patithitto maihaṁ Saṅgho patithitto maihaṁ Hādaye me anuruddho Kondaññō pitibhagasmiṁ Dākkhine savane maihaṁ Kassapo ca mahā namo Kesato pitibhāgasmiṁ Nissino siri sampanno Kumara Kassapo Thero So maihaṁ vādane viccaṁ Punno Aṅgullimalo ca Thera pañca ime jata Sesa Siti Mahāthera Ete Siti Mahāthera Jalānta silāte jena Ratanaṁ purato asi Dhājjagaṁ pāccato asi Kandha mora parittañca Ākāse chadanaṁ asi Jina nānā varasaṁ yutta Vāta pita disañjātā Asesa vinayaṁ yantu Vāsato me sakkiccena Jina pañjarama jamhi Sada palento maṁ sabbe Icce vamānto sugutto surakkh Dhamma nubhāvena jitari Saṅgho Saddhamma nubhāva pālito

Jetvā maraṁ savāhanaṁ Ye piviṁsu narā sabhā Āttavi sati nāyakā Mātthake te munissara Buddho Dhammo daviloccane Ure sabba gunakaro Sariputto ca dakkhine Mogallāno ca vāmake Asuṁ Ananda Rāhulo Ubhāsuṁ vama sotake Surio va pabhaṅkaro Sobhito muni puṅgavo Mahesi citta vādako Patitthāsi gunākaro Ūpāli Nanda Sīvali Nalāte tilaka mama Vijita jina sāvaka Jita vanto jinorasa Aṅgamaṁ gesu santhita Dākkhine metta suttakaṁ Vame Aṅgulimalakaṁ Ātānātiya suttakaṁ Sesa pākāra sāñthitā Sata pakāra laṅkata Bahira jatu pāddava Anānta jina tejasa Sada Sambuddhā pañjare Viharāntaṁ mahitale Te Mahā Purisa sabhā Jina nubhāvena jitu pāddavo Saṅgha nubhāvena jitantarāyo Carāmi jina pañjarettii

The lord of men, the Buddhas went up to their victorious thrones, after having conquered the

evil one, together with his army and vehicles , have obtained the savior of Four Noble Truths.

May the 28 Buddhas, known as Tanhankara, etc. and the sublime

leaders stand firmly upon my head.

The Buddha is upon my head. The Dhammā is upon my both eyes. The Saṅgha, the phenomenon of virtues is at my chest.

Venerable Anuruddho is at my heart

Venerable Sariputto is at my right side Venerable Añña Kontañño is behind my back.

Venerable Mogallano is at my left side. Venerable Ananda & Venerable Rahulo are at my right ear

Venerable Kassapa & Venerable Mahānamo are at my left ear. Venerable Sobhito, the handsome master, splendored perfectly like the

sunshine, is all over the hairs throughout my body. On both sides, in front and behind.

Venerable Kumara Kassapo, the great sage and eloquent speaker, is at my mouth.

Those fires known as Angulimala, Upali puññā, Nanda, Sivali,

stand like a holy mark, anointing my forehead. The remainder of the 80 senior saints, victors, disciples and followers of the conqueror, The Buddha, with each one brilliantly distinguished,

by the power of moral conduct, be installed throughout all parts of my body. The discourse on metta is a my left hand.

The discourse of Dhajagga is behind my back. The protective verses of Angulimala is at my left hand.

The production of Kandha and protective verses of Atanatiya, like a strong roof, covers me in the air.

The conquerors besides the Buddhas with their various powers of virtue and so on, are like seven walls, enclosing me by the majestic power of

Dhammā. At all times may I reside in the encircling cage of the Enlightened One.

Then may all trouble of external and internal diseases, caused by air, bile and so on, be eliminated and be entirely destroyed.

May the lords of men, who have the most excellent virtues, protect me. May the holy ones, centralized within my jinapañjira,

well protect and safeguard, by the majestic power of doctrine, subdue any distress. By the majestic power of the conqueror,

who won over the enemies by the majestic power of Dhammā, expel all perils; by the majestic power of the Saṅgha

may I be guarded.

WANTA CHAO

Wantāmi jediyaṁ sappaṁ sappathāne supatidhitaṁ sareerigathatu mahābhodi Buddharupaṁ sagalaṁ satta. Wantāmi Buddhaṁ sappa-

metosaṁ. Kamata me pante wantāmi Dhammaṁ sappa-metosaṁ. Kamata me pante wantāmi Sanghaṁ sappa-metosaṁ.

Kamata me pante wantāmi gammathānaṁ sappa-metosam. Kamata me pante wantāmi Kru Upaccā-āccariyakunaṁ sappa-metosaṁ.

Kamata me pante wantāmi arame pattāse-mayaṁ bhodi-rukkhaṁ jediyaṁ sappa-metosaṁ.

Kamata me pante wantāmi pante Bhagavā loganāthaṁ attitan-metosaṁ, anā-kataṁ metosaṁ, pajjupānnaṁ-metosaṁ.

Kamata me pante ahaṁ pante Buddha rākkhito yawachewaṁ Buddhaṁ saranaṁ gaccāmi.

Ahaṁ pante Dhamma rākkhito yawachewaṁ Dhamma saranaṁ gaccāmi.

Ahaṁ pante Dhamma rakkhito yawachewaṁ Saṅghaṁ saranaṁ gaccāmi.

Yo toso mohajitte Phrabuddhasmiṁ pakato maya.

Kamata me gataṁ-tosaṁ sappa papaṁ vinnāsatu

yo toso mohajitte Phradhammasmim pakato maya.

Kamata me gataṁ tosaṁ sappa papaṁ vinnāsatu

yo toso mohajitte Phrasaṅghasmiṁ pakato maya.

Kamata me gataṁ-tosaṁ sappa-papaṁ vinnāsatu

ijjewama-janta namā-saneyyaṁ namā-samano ratanā-tayaṁ yaṁ

punna-pisantaṁ vipulaṁ allataṁ tassanu pavēna hatantarayo

amantayāmi wo pīkkhave pati-wettayāmi wo pīkkhave kaya-waya

Dhamma Saṅghara āppama-thena sampathetāti.

Both Wanta Chao and Wanta Yai are not mantras that

are regularly chanted. These two mantras, call upon the spiritual

realm of all religions, for guidance and protection.

These verses are chanted on the opening and throughout

Buddhist Lent, in many temples.

This is the 90 day confinement period that is

observed every year by Buddhists worldwide,

when Lord Buddha

went to heaven, to teach the Dhamma to his mother,

who had passed away 7 days after his birth.

It is believed that all the devas and other spiritual beings

from the heavens descend

to earth to observe humanity during this time.

WANTA YAI

Wantāmi jediyaṁ sappaṁ sappathane supatidhitam sareerigātathu mohāpotiṁ Buddhā-rūpaṁ sagalaṁ satta.

Wantāmi Buddhaṁ pava-parāttinaṁ tilo-gagetum tipave-ganataṁ yo logasettho sagalaṁ kile-saṁ cetawāna potesi canaṁ anantaṁ yaṁ namattāya

natiya puline ca teereyaṁ saja-pāntakirige sumanāja lākkhe yaṁ tata yonagapure munino ca pataṁ tam patalānccanā mahaṁ sirasā namāmi

suvānna malige suvānna pāppate sumanagute yonagapure namatāya natiya panja patavaraṁ thanaṁ.

Ahaṁ wantāmi turato, Ahaṁ wantāmi tatuyo, Ahaṁ wantāmi sappaso sisaṁ me

patumaṁ gattawa tipañja nayāna tawayaṁ waja satu pagarena manasāja sukantako, Buddhā karawāta, Dhamma karawāta, Saṅgha karawāta, Sikkhā karawāta, Samādhi karawāta, Appamāta karawāta,

Pati-santāra karawāta, ganlāya namitāta sowajassāta.

Ahaṁ pante Buddha-rākkhito yawachewaṁ Buddhaṁ saranaṁ gaccāmi, Ahaṁ pante Dhamma-rākkhito yawachewaṁ Dhammaṁ saranaṁ gaccāmi,

Ahaṁ pante Saṅgha-rākkhito yawachewaṁ Saṅghaṁ saranaṁ gaccāmi.

Wantami Buddhaṁ sappa-metosaṁ, Kamata me pante wantāmi Dhammaṁ sappa-metosaṁ, Kamata me pante wantāmi Saṅghaṁ sappa-metosaṁ,

Kamata me pante wantāmi arame pattase-mayaṁ potirukaṁ jediyaṁ sappa-metosaṁ.

Kamata me pante wantāmi Kru Upaccā-accāriyākuna sappa-metosaṁ. Kamata me pante wantāmi gammathānaṁ sappa-metosaṁ.

Kamata me pante wantāmi pante Bhagavā loganathaṁ atitān-metosaṁ, ana-kataṁ-metosaṁ, pajjupānnaṁ-metosaṁ.

Kamata me pante wantāmi Buddham puññā sagalantaṁ satta sata hontu

sucki avera-gayo, chikaññō sagalo tukanto kaccānti sappe maranaṁ. Ahaṁ ca namāmi Dhammaṁ sukante nate-sitaṁ satta sata hontu sucki avero-gayo

chikaññō sagalo tukanto kaccānti sappe maranaṁ. Ahaṁ ca namāmi Saṅghaṁ munilo jasavagaṁ satta sata hontu sucki

avera-gayo chikaññō sagalo tukanto kaccānti sappe maranaṁ.

Ahaṁ ca amantayāmi wo pīkkhave pati-wettayāmi wo pīkkhave kaya-waya Dhamma Saṅghāra appamātena sampāthetāti

ijjewama-janta nama-saneyyaṁ namā-samāno ratanattayaṁ yam puññā-pisantaṁ vipulaṁ allāttaṁ tassanu pavena hatantarayo

YOTPRAKAN TRIPĪDOK

Itipi so Bhagavā Arahāṁ vājaso Bhagavā Itipi so Bhagavā Sāmmā Sāmbuddho vājaso Bhagavā Itipi so Bhagavā vijjāccarana sampanno vājaso Bhagavā

Itipi so Bhagavā sugato vājaso Bhagavā Itipi so Bhagavā lokavitū vājaso Bhagavā

Arahantaṁ saranaṁ gaccāmi Arahantaṁ sirasā namāmi

Sāmma Sambuddhāṁ saranaṁ gaccāmi Sāmma Sambuddhāṁ sirasā namāmi

Vijjāccarana Sampannaṁ saranaṁ gaccāmi Vijjāccarana Sampannaṁ sirasā namāmi

Sugataṁ saranaṁ gaccāmi Sugataṁ sirasā namāmi

Lokavitaṁ saranaṁ gaccāmi Lokavitaṁ sirasā namāmi

Itipi so Bhagavā anūttaro vājaso Bhagavā

Itipi so Bhagavā purisadāmmasārati vājaso Bhagavā Itipi so Bhagavā sātā devamanussānaṁ vājaso Bhagavā

Itipi so Bhagavā Buddho vājaso Bhagavā Anūttaraṁ saranaṁ gaccāmi

Anūttaraṁ sirasā namāmi Purisadāmmasārati saranaṁ gaccāmi

Purisadāmmasārati sirasā namāmi Sātā devamanussānaṁ saranaṁ gaccāmi

Sātā devamanussānaṁ sirasā namāmi Buddhaṁ saranaṁ gaccāmi

Buddhaṁ sirasā namāmi

Itipi so Bhagavā, Itipi so Bhagavā Rupāh kanto anīcca lākana pāramījja sampanno

Itipi so Bhagavā, Itipi so Bhagavā Vedana kanto anīcca lākana pāramījja sampanno

Itipi so Bhagavā, Itipi so Bhagavā Saññā kanto anīcca lākana pāramījja sampanno

Itipi so Bhagavā, Itipi so Bhagavā Saṅkara kanto anīcca lākana pāramījja sampanno

Itipi so Bhagavā, Itipi so Bhagavā Viññānaṁ kanto anīcca lākana pāramījja sampanno

Itipi so Bhagavā, Itipi so Bhagavā

Patavi chākawala jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno

Itipi so Bhagavā Tejoh chākawāla jātu mahārājika tava tiṁsa

tatu sammatiyāna sampanno Itipi so Bhagavā

Waiyo chākawāla jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno

Itipi so Bhagavā Apoa chākawāla jātu mahārājika tava tiṁsa

tatu sammatiyāna sampanno Itipi so Bhagavā

Akasa chākawāla jātu mahārājika tava tiṁsa tatu sammatiyāna sampanno

Itipi so Bhagavā Yama tatu sammatiyāna sampanno

Itipi so Bhagavā Tutii sātāsu sammatiyāna sampanno

Itipi so Bhagavā Nēma narāti tatu sammatiyāna sampanno

Itipi so Bhagavā Kama vajarāh tatu sammatiyāna sampanno

Itipi so Bhagavā Rupāh vajarāh tatu sammatiyāna sampanno

Itipi so Bhagavā Patamā jānāh tatu sammatiyāna sampanno

Itipi so Bhagavā Tuttiya jānāh tatu sammatiyāna sampanno

Itipi so Bhagavā Tattiya jānāh tatu sammatiyāna sampanno

Itipi so Bhagavā Jatu tatjāna tatu sammatiyāna sampanno

Itipi so Bhagavā Pañjama jāna tatu sammatiyāna sampanno

Itipi so Bhagavā Ākāsā nanjāya tanah newasaññāna saññāya tanah

arupa vajara tatu sammatiyāna sampanno Itipi so Bhagavā

Viññānaṁ jāya tanah newasaññāna saññāya tanah arupa vajara tatu sammatiyāna sampanno

Itipi so Bhagavā Akin saññāyā tanah newasaññāna saññāya tanah

arupa vajarah tatu sammatiyāna sampanno Itipi so Bhagavā

Soda patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā

Sakitākā patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā

Anāka patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā

Arahātā patimākkhā tatu sammatiyāna sampanno Itipi so Bhagavā

Sodā Arahātā patipara tatu sammatiyāna sampanno Itipi so Bhagavā

Sakitākā Arahātā patipara tatu sammatiyāna sampanno Itipi so Bhagavā

Anakhāmi Arahātā patipara tatu sammatiyāna sampanno Kusalā Dhammā

Itipi so Bhagavā ah ah yāwachewaṁ Buddhaṁ saranaṁ gaccāmi champuti pañja issaro kusalā dhamma

Namo Buddhāya namo Dhammāya namo Saṅghāya pañja Buddhā namāmihaṁ āpāmā jupa timasaṁ anku saṅvita pukā

yāpā upāsājjā suhe pasa ya so so sa sa ah ah ah ah niteja sunema puja nāvive asaṁ

visulo pusapuba isvasu susu-va-i kusalā dhamma jitti vi-āhti

Itipi so Bhagavā Arahaṁ ah ah yāwachewaṁ Buddhaṁ saranaṁ

gaccāmi sāpotti pañja issaro dhamma kusalā dhamma nanta vivaṅko iti sammā sāmbuddho sukalāno yāwachewaṁ Buddhaṁ

saranaṁ gaccāmi Jatu mahārājikā issaro kusalā dhamma iti vijjāccarana

sampanno uh uh yawatava tiṁsa issaro kusalā dhamma nanta pañja sugato

lokavitū mahā ae oh yāwachewaṁ Buddham saranaṁ gaccāmi

Yama issaro kusalā dhamma Brahma sata pañja satta sata pārāmi anuttaro yama kayāwachewaṁ Buddham saranaṁ gaccāmi Dusita issaro kusalā dhamma puya pākā purisadammasārati

yāwachewaṁ Buddham saranaṁ gaccāmi Nima narāti issaro kusalā dhamma hetupova sata devamanussānaṁ

tata yawachewaṁ Buddha saranaṁ gaccāmi

Para nimita issaro kusalā dhamma saṅkara kanto tukaṁ anīccaṁ anātta rupa kanto Buddha pāpā yawachewaṁ Buddham saranaṁ gaccāmi

Brahma issaro kusalā dhamma nātti pāccaya vinapañja Bhagavata yāvā nippānaṁ saranaṁ gaccāmi

Namo Buddhāssā namo Dhammāssā namo Saṅkhāssā puti lalo kalā karā kanā.

Etena saccena suvāti hontu hulu hulu hulu savāhāya

Namo Buddhāssa namo Dhammāssa namo Saṅkhāssa

vitti vitti vitti mitti mitti jitti jitti jitti vāti vāti yāmāsu suvāti hontu hulu hulu savāhāya

Sappāloka irrianaṁ sāvaṁ

Etena sāccēna suvāti hontu sāvaṁ kunaṁ vaja palaṁ teccaṁ

viriyam sīttikāmmaṁ nippānaṁ mokhaṁ kuyhakaṁ tanaṁ silaṁ paññānikaṁ

puññāṁ pakhayaṁ tappaṁ sukhaṁ siri rūpaṁ juvīsati senaṁ

Ētēna sāccēna suvāti hontu hulu hulu hulu savāhāya Namo Buddha satūkaṁ tukaṁ anīccaṁ anātta

Rūpah kanto, Vedana kanto, Saññā kanto Saṅkara kanto, Viññānaṁ kanto

Namo itipi so Bhagavā namo Buddhā satūkaṁ anīccaṁ anātta,

Rūpah kanto, Vedana kanto, Saññā kanto, Saṅkara kanto, Viññānaṁ kanto

Namo Svakkhāto Bhagavatā Dhammo namo Dhamma satūkaṁ anīccaṁ

anātta, Rūpah kanto, Vedana kanto, Saññā kanto, Saṅkara kanto, Viññānaṁ

kanto

Intā sāvaṁ Brahma sāvaṁ Chākavāti sāvaṁ Deva sāvaṁ Isi sāvaṁ Muni sāvaṁ Sāpurisa sāvaṁ Buddhā sāvaṁ Arahātā sāvaṁ

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

Namo Svakkhāto Bhagavatā Dhammo namo Dhamma satūkaṁ anīccaṁ anātta,


Namo Supatipanno Bhagavato Sāvakasāṅgho namo Saṅgha satūkaṁ anīccaṁ anātta,


Namo Supatipanno Bhagavato Sāvakasāṅgho

va aparītaṁ namo Buddhāya ma ah oh tukaṁ anīccaṁ anātta yāvātassa hayo mona uh ah matukaṁ anīccaṁ

anātta uh ah māhāwanta namo Buddhāya na ākātīni sarana ārā pakutaṁ

ma ah oh tukaṁ anīccaṁ anātta

Yotprakan Tripeedok is a mantra that will not be found in most chanting manuals,

as it is generally chanted by monks or individuals who have attained or are aiming for a very high spiritual status.

Yet I have observed considerable interest in this

very beautiful mantra. It was chanted for King Bhumibhol on his 60th coronation,

That is the only time I have ever heard this mantra chanted, by nine of the top monks in Thailand

VERSES FOR THE DECEASED

APITAM

[THE 7 FUNERAL VERSES]

Kusala Dhammā, Akusala Dhamma

Apayājasā Dhammā, Katame Dhammā

Kusala jasamiṁ samaye Dhamma

Vajarā kusala jetaṁ Buppanaṁ

Hoti-toh manaṁ, Sata hata Sanya

Na Sampayoga, Rupa ramanaṁ

Vajataraṁ manaṁ, Vajanaraṁ manaṁ

Vara sara manaṁ, Vabuddha para manaṁ

Vajamaraṁ manaṁ, Weiyaṁ yaṁ vapannara

Pattasmiṁ samaye patohoti-avetiho hoti-evama

kasmiṁ samaye anyeviatti-pati-kasamo-panna arōdino

Dhammā imesamma kusala

------------

Pañcakhandā, Rūpakhando, Vedanakhando,

Saññākhandō, Saṅkarakhandō, Viññānakhandō,

Tāthā gāthā moro pajantō, yaṁ kiñci rupaṁ

atītta nakāta pachupānaṁ accataṁ wa pahītta wa

ōlarikaṁ wa sukamaṁ wa hinaṁ wa panitaṁ

wa yaṁ tūreh wa santige wa tategāccāṁ

appissaññū heta wa, api sangkitt-heta wa

ayaṁwūjhatti rūpah kantō

--------------

Saṅghahō Assaṅghahō, Saṅghahittena Asaṅghahittaṁ,

Asaṅghahittena Saṅghahittaṁ, Saṅghahittena Saṅghahittaṁ

Asaṅghahittena, Asaṅghahittaṁ, Sampayōgō, Vippayōgō,

Sampayūttena Vippayūttaṁ, Vippayūttena,

Sampayūttaṁ Asaṅghahittaṁ

--------------

Pañyātiyō, Kana-pañyāti,

Ayatana-pañyāti,

Tato-pañyati, Saja-pañyati,

Insia-pañyati, Pokkala-pañyati,

Gita-wata Pokkālānaṁ, Pokālā-pañyāti,

Sammayā Vimūttō, Asammayā Vimūttō,

Kūppa Dhammō, Akūppa Dhammō,

Parihanna Dhammō, Aparihanna Dhammō,

Jetana-papō, Anūrakkana-kapō,

Buddhō channō, Kotrapō,

Payō-parattō, Apayū-parattō,

Papa-kamanō, Apapa-kamanō, Niyātō, Aniyātō,

Niyātō, Aniyātō, Patipannatō, Paletittō,

Araha Arahataya Patipannō

--------------

Puggalō ūpalapati, saccigatha-puramatenati amanta,

Yō saccigatō paramatō , tatō sō.

Puggalō ūpparapati saccigatha-paramatenati,

na, hewaṁ, wa ta peh accanahi, nithahaṁ, hancci.

Puggalō ūpparapati saccigatha-paramatena, tena.

Wa, ta reh, watapeh, yō, saccigatō, paramatō, tatō, so,

Puggalō ūpparapati saccigatha-puramatenati, mica.

-------------

Ye getti kusala, Dhamma,

Sabbe, te, kusala-mūla,

Ye wa, pana, kusala-mūla,

Sabbe, te, Dhamma, kusala,

Ye getti kusala, Dhamma,

Sabbe, te, kusala mūlena ekamūla.

Ye, wa pana kusala-mūlena, ekamūla,

sabbe, te, Dhamma, kusala.

-------------

Hetu paccayō, Ārammanā paccayō,

Adhipati paccayō, Anantara paccayō,

Samanantara paccayō, Sahajāta paccayō

Aññamañña paccayō, Nissaya paccayō,

Upanissaya paccayō, Purejana paccayō,

Paccājāta paccayō, Āsevana paccayō,

Kamma paccayō, Vipāka paccayō,

Āhāra paccayō, Indriya paccayō,

Jhāna paccayō, Magga paccayō,

Sampayutta paccayō, Vipayuta paccayō,

Atthi paccayō, Nātthi paccayō

Vigata paccayō, Avigata paccayō

-------------

These are the 7 verses that are recited by monks

at any funeral. These verses are usually recited in the evening for

3 days or more, or until the dead person is either cremated or buried.

All that is created will cease to be. Only our deeds follow us into the next life.

PAṀSUKŪLA GĀTHĀ

(For the living)

Aciraṁ vatayaṁ kayo

Pathaviṁ adhisessati

Chuddo apetavinnano

Niratthaṁva kaliṅgaraṁ

(For the Dead)

Aniccā vata saṅkara

Uppādavaya Dhammino

Uppajjitvā nirujjahanti

Tesaṁ vupasamo sukho

Sabbe sattā maranti ca

Mariṁsu ca marissare

Tathe vāhaṁ marissāmi

Nātthi-me ettha saṁsayo

Verses for Recitation while tak ing Paṁsukula Robes

For the Living

Not long alas – and it will lie

This body here upon the earth!

Rejected, void of consciousness and

useless as a rotten log.

For the Dead

Conditions truly they are transient

with the nature to arise and cease

Having arisen then they pass away

Their calming cessation – happiness

All kind of beings surely come to death

They have always died, will always die

In the same way, I will surely die

Doubt about this does not exist in me.

PABBATOPAMA GĀTHĀ

Yathāpi sela vipulā

Samantā anupariyeyyuṁ

Evaṁ jarā ca macca ca

Khattiye Brahmane vesse

Na kiñci parivajjeti

Na tattha hathīnaṁ bhūmi

Na cāpi manta yuddhena

Tasmā hi pandito poso

Buddhe, Dhamme ca Saṅghe ca

Yo Dhammā cārikāyena

Idheva naṁ pasaṁ santi

Nabhaṁ āhacca pabbatā

Nippothentā catuddisā

Adhivattanti pānino

Sudde candāla pukkuse

Sabba mevā bhimaddhati

Na ratanaṁ na pattiyā

Sakkā jetuṁ dhanena vā

Sampassaṁ attha mattano

Diro saddhaṁ nivesaye

Vacāya uda cetasā

Pecca sagge panmodati

Verses on the Smile of the Mountains

As though vast rocky mountains, all around touching the sky,

should move across from the four directions, crushing.

Even so decay and death, roll over living beings.

Noble warriors, Brahmins, merchants, workers, outcasts

and scavengers – no one can avoid it,

All indeed does it subdue. Here is no place for elephants, nor

chariots, nor infantry. Nor is it possible even by a war of spells,

or by wealth, to win. Therefore the wise man, having seen his own good

in the Buddha, Dhammā and Saṅgha, steadfast establishes confidence.

Whoever practices Dhammā with the body, with speech and mind as well,

that one indeed here they praise;

Hereafter he enjoys in heaven.

ARIYADHANA GĀTHĀ

Yassa saddhā tathāgato

Acalā supatititā

Silañca yassa kalyānaṁ

Ariya kantaṁ pasaṁ sitaṁ

Saṅghe pasada yassatthi

Uju Bhūtañca dassanaṁ

Adaliddoti tam āhu

Amo ghantassa jivitaṁ

Tasmā saddhañca sīlañca

Pasādaṁ Dhammā dassanaṁ

Anuñjetha medhāvī

Saraṁ Buddhāna sāsananti.

Verses on the Noble Wealth

Of one having confidence in the Tathagata

Unshakable and well established, whose virtue is excellent,

dear to Ariyas and praised by them,

who has faith in the Saṅgha

straightforwardness and understanding,

“He is not poor”, they say,

“not for vain ends in his life”

Therefore, confidence and virtue,

faith and insight into Dhammā

should be cultivated by a wise man bearing in mind

the Buddha sasana.

DHAMMĀNIYĀMASUTTAṀ

Evaṁ me suttaṁ ekaṁ samayāṁ Bhagavā savatthiyaṁ viharati jetāvane

anātha pindikassa ārame tātrakho Bhagavā bikkhu amāntesi bhikkavo ti

bhadante ti te bikkhu Bhagavato paccassosuṁ Bhagavā etada voca.

Uppadavā bhikku tathāgatanaṁ anuppadā va tathā gatanaṁ thitāvā vasā

dhātu Dhammāt thitatā Dhammāniyāmata sabbe saṅkara anicca ti taṁ tathāgato

abhisambujjhati abhisameti abhisambhujjitvā abhisametvā ācikkhanti deseti

paññāpeti vivarati vibhajati uttāni karōti sabbe saṅkara aniccāti

Uppādā va bhikkave tathā gatanaṁ anuppadā va tathā gatanaṁ thitāvā va sa

dhātu dhammāt thitaya Dhammāniyāmata sabbe saṅkara dukkhā ti taṁ tathāgato

abhisam bhujjhati abhisameti abhisam bhujjitvā abhisametvā ācikkhanti deseti

paññāpeti patthapeti vivarati vibhajati uttāni karōti sabbe saṅkara aniccāti

Uppādavā pīkkhave tathā gatanaṁ anuppadā va tathā gatanaṁ thitāvā va sa

dhātu dhammāt thitatā Dhammāniyāmata sabbe dhammā anattā ‘ti taṁ

tathāgato abhisam bhujjhati abhisameti abhisam bujjhitāva abhisā metvā

ācikkhanti deseti paññāpeti pattha peti vivarati vibhajati uttāni karōti

sabbe dhammā anattā ‘ti idamavoca Bhagavā attamana te bikkhu

Bhagavato bhāsitaṁ abhinandun’ti

Discourse on the fixed law of Dhammā

Thus I have heard

at one time the Exalted One was staying at Savatthi,

in Prince Jeta’s grove, in the park of Anatha Pindika.

Then the Exalted One spoke thus to the bhikkhus:

“Oh bhikkhus!”. Those bhikkhus replied to the Exalted One, “Lord”

The Exalted One then said, “Bhikkhus, whether there is the

appearance of Tathagata or there is not the appearance of the

Tathagata, there is the established condition of Dhammā, this fixed law of

Dhammā:- All that is conditioned is impermanent.

That Tathagata has fully awakened to, he fully understands.

So awakened and understanding, he announces it, points it out.

Declares, establishes, expounds, explains and clarifies [that]:

All that is conditioned is impermanent.

Bhikkhus, whether there is the appearance of Tathagata or there is

not the appearance of the Tathagata, There is the established condition

of Dhammā, This fixed law of Dhammā: All that is conditioned is dukkha.




All that is conditioned is dukkha.

Bhikkhus, whether there is the appearance of Tathagata or there is

not the appearance of the Tathagata, There is the established condition

of Dhammā, This fixed law of Dhammā: All Dhammās are not self.




All Dhammās are not self.

Thus spoke the Exalted One.

Delighted, those bhikkhus rejoiced in what the Exalted One has said.

DHAMMASAṄGĀNIMATIKAPATHA

Dhammā Saṅgha nimātakā pātha Dhammā aloyākatā Dhammā Dhammā dukkhāya vedanāya Adukkhame sukhāya vedanāya

Dhammā dhammā Anupādinnu pādāniyā dhammā

Saṅgki litthā saṅgki lesikā dhammā Asaṅgki litthā saṅgki lesikā

dhammā Avitakka vicārā mattā dhammā Pitisa hagatā dhammā sukha

Sahagatā dhammā Bhavanaya pahātabbā dhammā

Pahātabbā dhammā Dhammā bhāvanāya

Nevadassanena nabhā vanāya Ācaya gāmino dhammā

Nevācaya gāmino nāpacaya Sekkhā dhammā assekkhā Paritta dhammā mahāggata Paritta rammanā dhammā

Appamanā rammanā dhammā

Dhammā panita Dhammā Sammattaniyatā dhammā Maggā rammanā dhammā

Uppannā dhammā Uppaññā dhammā

Dhammā paccu paññā dhammā Anāgatā rammanā dhammā Ajjhattā dhammā bahiddhā

Kusalā dhammā akusalā Sukhāya vedanāya sampayuttā

Sampatuttā Dhammā Dhammā neva vipāka navipāka Upādinnu pādāniyā dhammā

Anupādinna nupādāniyā dhammā Asaṅgki litthā saṅgki lesikā

dhammā Savitakka savicārā dhammā

Avitakka vicārā dhammā Sahagatā dhammā upekkhā

Dassanena pahātabbā dhammā Neva dassanena na bhāvanāya Dassanena pahāta bahetukā Pahātabbā hetukā dhammā Pahātabbā hetukā dhammā Apacaya gāmino dhammā

Gāmino dhammā Dhammā nevasekkha nāsekkha

dhammā Dhammā appamānā dhammā Mahāggata rammanā dhammā

Hīna Dhammā majjhimā Miccattaniyatā dhammā

Aniyata dhammā Maggā dhipatano dhammā

Anuppaññā dhammā Atītā dhammā Anāgatā

Atītā rammanā dhammā Paccup paññā rammanā

Ajjhattā bahiddhā rammanā

dhammā Dhammā anidassana sappatighā

dhammā Dhammā ajjhattā bahiddhā

dhammā Sanidassana sappatighā

Dhammā anidassana patighā dhammā

Passage on the Matrix of the Dhammāsangāni

Dhammās, wholesome, unwholesome, undetermined.

Dhammās associated with pleasant feeling, associated with unpleasant feeling.

Associated with neither pleasant or unpleasant feelings.

Dhammās which are [kama] resultants, subject to resultant dhammās,

which are neither resultant dhammās, nor subject to resultant dhammās.

Dhammās kammically acquired and subject to clinging.

Not kammically acquired, but subject to clinging.

Neither kammically acquired but subject to clinging.

Dhammās defiled and subject to defilements.

Undefiled but subject to defilements. Neither defiled nor subject to defilements.

Dhammās with thought conception and discursiveness.

Without thought conception but with discursiveness.

With neither thought conception, nor discursiveness.

Dhammās accompanied by joy, accompanied by happiness, accompanied by equanimity.

Dhammās to be abandoned by insight, to be abandoned by [mental] development,

To be abandoned by neither insight nor by [mental] development.

Dhammās having roots to be abandoned by insight.

Having roots to be abandoned by mental development.

Having roots to be abandoned neither by insight nor by [mental] development.

Dhammās leading to accumulation of kama, leading to decrease,

leading neither to accumulation nor to decrease.

Dhammās of one in the [noble] training, of one who has completed the noble training.

Of one neither in the [noble training nor one who has completed the noble training.

Dhammās limited, exalted, immeasurable.

Dhammās having limited objects. Having exalted objects, having immeasurable objects.

Dhammās inferior, medium, superior. Dhammās certain with wrong [result]

Certain with right [result], uncertain [as to result]

Dhammās with the path as object, with the path as root,

with the path as predominant factor. Dhammās that have arisen, that have not arisen.

That are bound to arise, Dhammās – past, present and future.

Dhammās with a past object, with a future object, with a present object.

Dhammās internal, external. Internal and external.

Dhammās with internal objects, with external objects, with internal & external objects.

Dhammās manifest and reactive, nonmanifest and reactive,

Nonmanifest and nonreactive.

TILAKKHANA GĀTHĀ

Sabbe saṅkara aniccā ti

Attha nibbindati dukkhe

Sabbe saṅkara dukkha ti


Sabbe saṅkara anattā ti


Appakā te manussa sesu

Athāyaṁ itarā pajā

Ye ca kho samma dakkhāte

Te janā pāra messanti

Kanhaṁ Dhammāṁ vippahāya

Okā anokamāgamaṁ

Hitvā kāme akiñcano

Citta klesehi pandito

Sammā cittaṁ subhā vitaṁ

Anupādāya ye ratā

Te loke parinibutā ti

Yadā panāya passati

Esa maggo vissudhiyā





Ye janā paragāmino

Tira me vāno dhavāti

Dhamme dhammā nuvattino

Maccu dheyyaṁ suduttaraṁ

Sukhaṁ bhāvetta pandito

Tatrā bhirati micchēyya

Pariyo dapeyya attānaṁ

Yesaṁ sambhodi yaṅgesu

Ādāna pati nissage

Khīnā sāvā jutimanto

The Verses on the 3 Characteristics and so on

Impermanence is all that is conditioned:

When with wisdom one sees this, then one tires of dukkha.

This is the path to purity.

Dukkha is all that is conditioned:

When with wisdom one sees this, then one tires of dukkha.;


All the Dhammās are not one’s self;

When with wisdom one sees this, then one tires of dukkha.


Among men there are few who go to the further shore;

Most among mankind run about on this hither shore.

But in Dhammā well expounded, those who practice Dhammā,

They among men will go across death’s realm so difficult to escape.

Abandoning the Dhammā’s dark, the wise should cultivate the bright.

Having gone from home to homelessness, hard to enjoy is solitude.

Let him desire that rare delight. Renouncing pleasure,

owning naught, he should cleanse himself, that wise man

of defilements of the mind.

Who in true Bhodi’s qualities, the mind well grown, perfected,

Relinquishing in not clinging.

They, pollution free and radiant in this world attain nibbāna.

BUDDHAUDĀNA GĀTHĀ

Yadāhave pātubhavanti Dhammā

Ātāpino jhāyato Brahmanassa

Athassa kaṅkhā vapayanti sabbā

Yato pajanāti sahetu Dhammāṁ



Athassa kaṅkhā vapayanti sabbā

Yato khanyaṁ paccayānaṁ avedi



Vidhūpayaṁ titthati Māra senaṁ

Surova obhāsayaman talikkhanti

The Buddha inspired Verses

When Dhammās do indeed become clear

to a Brahmin, ardent, contemplative,

his doubts all vanish, for then he knows that

each dhammā must have its cause.



his doubts all vanish, for then he knows that

each dhammā must have its cause.



Routing the hosts of Mara he stands

like the sun illuminating the sky.

BADDHEKARATTA GĀTHĀ

Atītaṁ nānvā gameyya

Yadatītampa hīnaṁ

Paccu paññāca yo Dhammāṁ

Asaṅhiraṁ asaṅkuppaṁ

Ajjeva kicca mātapaṁ

Nahi no Saṅgha rantena

Evaṁ vihāri matapiṁ

Taṁ ve bhadde karattoti

Nappati kaṅkhe ana gataṁ

Appattanāca ana gataṁ

Tattha tattha vipassati

Taṁ viddhā manubrūhaye

Kho jaññā maranaṁ suve

Mahā senena maccunā

Ahorattama tanditaṁ

Santo ācikkhate munī ti

Verses on a well-spent Day

Let not a man trace back the past

or wander what the future holds;

The past is but the left behind,

the future yet unreached.

But in the present let him see

with insight each and every dhammā

invincibly and unshakably;

That can be pierced by practicing.

Today the effort must be made,

Tomorrow death may come; who knows?

No bargain with his deathliness

can keep him and his hordes away.

But one who bides thus ardently,

relentlessly, by day and by night,

him the tranquil sage has called

the ideal lover of solitude.

VIPASSANĀBHŪMIPĀTHA

Pañca khandā Vedana khando Saṅkara khando

Dvādasā yatanāni Sotāya tanaṁn saddāyatanaṁ

Ghandaya tanaṁ Kāyaya tanaṁ

Manāya tanaṁ Dhammāya tanaṁ Cakkhu dhātu rūpadhātu Sotadhātu saddhadhātu

Ghāna dhātu Ghanda dhātu Jivhā dhātu rasadhātu

Kāya dhātu phattabba dhātu Mano dhātu dhammā dhātu

Bāvīsatin driyāni Ghanin driyaṁ jivim driyaṁ Itthin driyaṁ purisin driyaṁ

Sukhin driyaṁ dukkhin driyaṁ Upekkhin driyaṁ

Satin driyaṁ samādhin driyaṁ Anaññā taññāssa mitin driyaṁ

Cattāri ariya saccāna Dukkha samudayo ariya saccaṁ

Dukkha nirodhā gāmini ariya saccaṁ Dukkha nirodhā gāmini patadā

ariya saccaṁ Avijjā paccayā saṅkarā

Viññāna na paccayā nama rūpaṁ Sala yata na paccayā phasso

Vedana paccayā tanha Upadāna paccayā bhavo

Jati paccayā jarā maranaṁ sambhavanti Evame tassa kevalāssa dukkha

Avijjā yatveva asesa virāga Saṅkara niroto viññānaṁ niroto

Nama rūpa niroto salāya Salāya tana niroto phassa niroto

Rūpa khando Saññā khando

Viññāna khando Cakkhvāyatanaṁ rūpa yatanaṁ

Ghāna yā tanaṁ Javhāya tanaṁ rasāya tanaṁ

Photthabbāya tanaṁ Atthārasa dhāyuto

Cakkhuviññāna dhātu Sotaviññāna dhātu

Ghāna viññāna dhātu Jivhā viññāna dhātu Kāya viññāna dhātu Mano viññāna dhātu

Cakkhun driyaṁ sotin driyaṁ Kayin driyaṁ manin driyaṁ

Jivitin driyaṁ Somanassin driyaṁ domanassin driyaṁ

Saddhin driyaṁ viriyin driyaṁ Paññin driyaṁ

Aññin driyaṁ aññā tavin driyaṁ Dukkhaṁ ariya saccaṁ

Dukkha niroto ariya saccaṁ

Saṅkarā paccayā viññānaṁ Nāma rupa paccayā sala yatanaṁ

Phasse paccayā vedana Tanha paccayā upadānaṁ

Bhava paccayā jati Soka parideva dukkha domanasu

payāsa Khandassa samudayo hoti

Nirota saṅkara niroto Viññāna niroto nama rūpa niroto

Tana niroto

Vedana rodhā tanha niroto Upadāna rodhā bhava niroto

Jati rodhā jarā maranaṁ nirujjhanti

Evame tassa kevalāssa Niroto hoti

Phassa nirota vedana niroto Tanha rodhā upadāna niroto

Bhava rodhā jati niroto Soka parideva dukkha domanasu

payāsa

Dukkhakandāssa

Passages on the Stages of Insight

The five groups:

The form group, the feeling group, the memory group,

the volitions group, the consciousness group.

The twelve spheres:

The eye sphere, the form sphere, the ear sphere, the sound sphere,

the nose sphere, the smell sphere, the tongue sphere, the taste sphere,

the body sphere, the touch sphere, the mind sphere, the dhammās sphere,

The eighteen elements:

The eye element, form element, eye-consciousness element, the ear element,

sound element, ear-consciousness element, the nose element, smell element,

nose-consciousness element, the tongue element, taste element,

tongue-consciousness element, the body element, touch element,

body-consciousness element, the mind element, Dhammā element,

mind-consciousness element

The twenty-two faculties:

The eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty,

Feminine faculty, masculine faculty, life faculty, bodily pleasure faculty,

bodily pain faculty, mental pleasure faculty, mental pain faculty, equanimity faculty,

confidence faculty, effort faculty, mindfulness faculty,

I am knowing the unknown faulty, knowing faculty, one who has fully known faculty.

The four noble truths:

The noble truth of dukkha, the noble truth of the causes of dukkha,

the noble truth of the practice path to the cessation of dukkha,

Unknowing conditioning volitions, volition conditioning consciousness,

Consciousness conditioning name form, name form conditioning 6 senses spheres,

6 sense spheres conditioning contact, contact conditioning feeling,

feeling conditioning craving, craving conditioning grasping,

grasping conditioning becoming, becoming conditioning birth,

birth conditioning decay and death, sorrow, lamentation, pain, grief and

despair are produced.

Thus the arising of this whole mass of dukkha.

Through the entire ceasing of this unknowing volition ceases, volition ceasing,

consciousness ceases. consciousness ceasing, name form ceases.

name form ceasing, 6 sense spheres ceases

6 sense sphere ceasing, contact ceases

Contact ceasing, feeling ceases.

feeling ceasing, craving ceases

craving ceasing, grasping ceases

grasping ceasing. becoming ceases

becoming ceasing, birth ceases.

birth ceasing, decay and death, sorrow, lamentation, pain, grief and despair cease.

Thus is the ceasing of this whole mass of dukkha.

PATTHĀNAMĀTIKĀPĀTHA

Hetu paccayo

Adhipati paccayo

Samanantara paccayo

Aññamañña paccayo

Upanissaya paccayo

Paccājāta paccayo

Kamma paccayo

Āhāra paccayo

Jhāna paccayo

Sampayutta paccayo

Atthi paccayo

Vigata paccayo

Ārammanā paccayo

Anantara paccayo

Sahajāta paccayo

Nissaya paccayo

Purejā paccayo

Āsevana paccayo

Vipāka paccayo

Indriya paccayo

Magga paccayo

Vipayuta paccayo

Nātthi paccayo

Avigata paccayo

Passage on the Matrix of the Patthana

Root condition

Predominance condition

Contiguity condition

Mutuality condition

Decisive Support condition

Post-nascence condition

Karma condition

Nutriment condition

Concentration condition

Association condition

Absence condition

Non-disappearance condition

Object condition

Proximity condition

Co-nascence condition

Support condition

Pre-nascence condition

Frequency condition

Resultant condition

Faculty condition

Path condition

Presence condition

Disappearance condition

A Handbook of Pali Mantras. PDF

Documents

Transcript of A Handbook of Pali Mantras. PDF