Cuốn kinh tụng này được biên soạn dựa trên cuốn Pa-Auk Daily Chants và cuốn Nhựt hành của người tại gia tu Phật với mục đích sử dụng trong các thời kinh tại Thiền viện Tịnh Lạc.

This chanting book is compiled based on the Pa-Auk Daily Chants and Nhựt hành của người tại gia tu Phật books for the purpose of using in chanting ceremonies in Santisukhavihāra.

KINH TỤNG BUỔI SÁNG
(MORNING CHANTING)
05:00 AM

Paritta parikamma

The introduction of safeguard suttas

Samantā cakkavāḷesu, atrāgacchantu devatā,

May the gods from all over the universe assemble here

saddhammaṁ munirājassa, suṇantu saggamokkhadaṁ:

and listen to the King of the Sage’s true Dhamma about heaven and release:

Dhammassavanakālo ayaṁ bhadantā! (3x)

Reverend Sirs, this is the time for hearing the Dhamma!

Namo tassa bhagavato arahato sammāsambuddhassa. (3x)

Reverence to him, the Blessed One, the Worthy One, the Perfectly Self-Enlightened One.

Ye santā santacittā, tisaraṇasaraṇā, ettha lokantare vā,

Those (gods) who are peaceful, with peaceful minds, who have taken refuge in the triple refuge, whether here, or above the worlds,

bhummābhummā ca devā, guṇagaṇagahaṇabyāvaṭā sabbakālaṁ,

the various earth gods and sky gods, who make effort to take group of virtuous deeds all of the time,

ete āyantu devā, varakanakamaye, merurāje vasanto,

may these gods and those who dwell on the majestic Mt. Meru, that excellent golden mountain, come in concord,

santo santosahetuṁ, munivaravacanaṁ, sotumaggaṁ samaggaṁ.

to hear the Sage’s excellent word which is a reason of great happiness.

Sabbesu cakkavāḷesu, yakkhā devā ca brahmano,

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

yaṁ amhehi kataṁ puññaṁ, sabbasampattisādhakaṁ,

after partaking of the merits, which can produce all good fortune,

sabbe taṁ anumoditvā, samaggā sāsane ratā,

which we have acquired, being in harmony, and delighting in the teaching,

pamādarahitā hontu, ārakkhāsu visesato.

be not heedless and grant us complete protection especially.

Sāsanassa ca lokassa, vuḍḍhī bhavatu sabbadā,

May the teaching and the world be on the increase at all times,

sāsanampi ca lokañca, devā rakkhantu sabbadā.

and may the gods protect the teaching and the world forever.

Saddhiṁ hontu sukhī sabbe, parivārehi attano,

May all together with those who are one’s around, be happy,

anīghā sumanā hontu, saha sabbehi ñātibhi.

may all together with all relatives, be untroubled, and easy in mind.

Rājato vā, corato vā, manussato vā, amanussato vā,

(May you be protected) from the king, thieves, humans, and non-humans,

aggito vā, udakato vā, pisācato vā, khāṇukato vā,

from fire and water, demons, stumps,

kaṇṭakato vā, nakkhattato vā, janapadarogato vā, asaddhammato vā,

and thorns, from unlucky stars, and epidemics, from what is not the true dhamma,

asandiṭṭhito vā, asappurisato vā,

not right view, not a good person,

caṇḍa-hatthi-assa-miga-goṇa-kukkura-ahi-vicchika-maṇisappa-dīpi-

and from fierce elephants, horses, antelopes, bulls, dogs, snakes, scorpions, poisonous serpents, panthers,

accha-taraccha-sūkara-mahiṁsa-yakkha-rakkhasādīhi,

bears, hyenas, wild boars, buffaloes, yakkhas, rakkhasas, and so on,

nānā-bhayato vā, nānā-rogato vā, nānā-upaddavato vā, ārakkhaṁ gaṇhantu.

from the manifold fears, the manifold diseases, the manifold calamities, (from all of these troubles) may you receive protection.

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Maṅgalasuttaṁ^[1]

The Discourse on the Blessings

Introductory Verses

Yaṁ maṅgalaṁ dvādasahi, cintayiṁsu sadevakā,

What is a blessing was thought about by gods and men for twelve (years),

sotthānaṁ nādhigacchanti; aṭṭhattiṁsañca maṅgalaṁ,

but they did not attain that blessing which is called success; the thirtyeight blessings

desitaṁ devadevena, sabbapāpavināsanaṁ.

which were preached by the god of gods, make all that is bad perish,

Sabbalokahitatthāya, maṅgalaṁ taṁ bhaṇāma he.

For the whole world’s benefit and welfare. O good persons, Let’s recite that blessed safeguard!

The Safeguard:

Evaṁ me sutaṁ:

Thus I have heard:

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati

at one time the Blessed One was dwelling near Sāvatthi

jetavane anāthapiṇḍikassa ārāme.

at Anāthapiṇḍika’s grounds in Jeta’s Wood.

Atha kho aññatarā devatā abhikkantāya rattiyā,

Then a certain god, towards the end of the night,

abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā,

having lit up the whole of Jeta’s Wood with his surpassing beauty,

yena bhagavā tenupasaṅkami,

approached the Blessed One,

upasaṅkamitvā bhagavantaṁ abhivādetvā, ekamantaṁ aṭṭhāsi.

and after approaching and worshipping the Blessed One, he stood on one side.

Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:

While standing on one side that god addressed the Blessed One with a verse:

“Bahū devā manussā ca, maṅgalāni acintayuṁ

“Many are the gods and the men who have thought about the blessings

ākaṅkhamānā sotthānaṁ: brūhi maṅgalamuttamaṁ”.

hoping for safety: now please say what is the supreme blessing.

The Buddha replies:

“Asevanā ca bālānaṁ, paṇḍitānañca sevanā,

Not associating with fools, but associating with the wise,

pūjā ca pūjaneyyānaṁ: etaṁ maṅgalamuttamaṁ.

honouring those worthy of honour: this is the supreme blessing.

Patirūpadesavāso ca, pubbe ca katapuññatā,

Living in a suitable place, formerly having done good deeds,

attasammāpaṇidhi ca: etaṁ maṅgalamuttamaṁ.

aspiring in a right way oneself: this is the supreme blessing.

Bāhusaccañca sippañca, vinayo ca susikkhito,

Having great learning and craft, and being disciplined and well trained,

subhāsitā ca yā vācā: etaṁ maṅgalamuttamaṁ.

and whatever words are well spoken: this is the supreme blessing.

Mātāpitu upaṭṭhānaṁ, puttadārassa saṅgaho,

Attendance on one’s mother and father, looking after one’s wife and children,

anākulā ca kammantā: etaṁ maṅgalamuttamaṁ.

with works that are not agitating: this is the supreme blessing.

Dānañca dhammacariyā ca, ñātakānañca saṅgaho,

Giving, and living by the Dhamma, and looking after one’s relatives,

anavajjāni kammāni: etaṁ maṅgalamuttamaṁ.

(performing) actions that are blameless: this is the supreme blessing.

Āratī viratī pāpā, majjapānā ca saṁyamo,

Abstinence, avoidance of bad deeds, restraint from intoxicating drink,

appamādo ca dhammesu: etaṁ maṅgalamuttamaṁ.

being heedful regarding (all) things: this is the supreme blessing.

Gāravo ca nivāto ca, santuṭṭhi ca kataññutā,

Having respect, being humble, being satisfied and grateful,

kālena dhammassavaṇaṁ: etaṁ maṅgalamuttamaṁ.

listening to Dhamma at the right time: this is the supreme blessing.

Khantī ca sovacassatā, samaṇānañca dassanaṁ,

Being patient and easily spoken to, seeing ascetics,

kālena dhammasākacchā: etaṁ maṅgalamuttamaṁ.

discussing Dhamma at the right time: this is the supreme blessing.

Tapo ca brahmacariyañca, ariyasaccāna dassanaṁ,

Austere, living the holy life, insight into the noble truths,

nibbānasacchikiriyā ca: etaṁ maṅgalamuttamaṁ.

the experience of Nibbāna: this is the supreme blessing.

Phuṭṭhassa lokadhammehi, cittaṁ yassa na kampati,

He whose mind does not waver, when it is touched by things of this world,

asokaṁ virajaṁ khemaṁ: etaṁ maṅgalamuttamaṁ.

(being) griefless, dustless, and secure: this is the supreme blessing.

Etādisāni katvāna, sabbatthamaparājitā,

Having done as here directed, they are undefeated everywhere,

sabbattha sotthiṁ gacchanti: taṁ tesaṁ maṅgalamuttaman’ti”.

they go everywhere in safety: for them this is the supreme blessing.”

Maṅgalasuttaṁ niṭṭhitaṁ.

The Discourse on the Blessings is finished.

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Ratanasuttaṁ^[2]

The Discourse on the Treasures

Introductory Verses

Paṇidhānato paṭṭhāya, tathāgatassa dasa pāramiyo,

Beginning with the aspiration (for Buddhahood, and thinking of) the Realised One’s ten perfections,

dasa upapāramiyo, dasa paramatthapāramiyoti –

ten minor perfections, ten great perfections;

samatiṁsa pāramiyo, pañca mahāpariccāge,

altogether thirty perfections, his five great sacrifices,

lokatthacariyaṁ ñātatthacariyaṁ buddhatthacariyanti

life of benefitting the world, life of benefitting his relatives, life of benefitting (by becoming) Buddha

tisso cariyāyo pacchimabhave gabbhavokkantiṁ,

three ways of conduct, descent into the womb for his final existence,

jātiṁ, abhinikkhamanaṁ padhānacariyaṁ bodhipallaṅke māravijayaṁ,

birth, great renunciation, life of effort, sitting on the seat at the Bodhi tree victory over Māra,

sabbaññutaññāṇappaṭivedhaṁ dhammacakkappavattanaṁ nava lokuttaradhammeti,

his penetration to the knowledge of omniscience, teaching Dhammacakka Sutta, and his nine supermundane attainments,

sabbepi’me buddhaguṇe āvajjetvā vesāliyā tīsu pākārantaresu

and after considering all these Buddha qualities, (going around) the three walls of Vesāli,

tiyāmarattiṁ parittaṁ karonto āyasmā ānandatthero viya,

during the three watches of the night, like the venerable elder Ānanda,

kāruññacittaṁ upaṭṭhapetvā:

after establishing great compassion in his heart, made this safeguard:

Koṭīsatasahassesu cakkavāḷesu devatā

The gods in the ten hundred thousand million universes

Yassā’naṁ paṭiggaṇhanti yañca vesāliyā pure

accepted the order (given) in the city of Vesāli,

rogāmanussadubbhikkha-sambhūtaṁ tividhaṁ bhayaṁ,

and disease, non-human beings, and famine, the threefold fear that had arisen,

khippa’mantaradhāpesi, parittaṁ taṁ bhaṇāma he.

quickly disappeared. O good persons, Let’s recite that safeguard!

The Safeguard:

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe,

Whatever beings have come together here, whether of the earth or in the firmament,

sabbeva bhūtā sumanā bhavantu, athopi sakkacca suṇantu bhāsitaṁ.

may the minds of all those beings be happy, and may they listen carefully to what is said.

Tasmā hi bhūtā nisāmetha sabbe, mettaṁ karotha mānusiyā pajāya,

Therefore, all of you beings, be attentive, be friendly towards this generation of men,

divā ca ratto ca haranti ye baliṁ, tasmā hi ne rakkhatha appamattā.

they who bring offerings by day and by night, therefore, being heedful, you must protect them.

Yaṁ kiñci vittaṁ idha vā huraṁ vā, saggesu vā yaṁ ratanaṁ paṇītaṁ

Whatever riches there are here or elsewhere or in the heavens, that excellent treasure

na no samaṁ atthi tathāgatena, idampi buddhe ratanaṁ paṇītaṁ:

is not equal to the Realised One, this excellent treasure is in the Buddha:

etena saccena suvatthi hotu!

by virtue of this truth may there be safety!

Khayaṁ virāgaṁ amataṁ paṇītaṁ, yadajjhagā sakyamunī samāhito,

(Craving’s) end, dispassion, deathlessness, excellence which the concentrated Sakyan sage attained,

na tena dhammena samatthi kiñci, idampi dhamme ratanaṁ paṇītaṁ:

there is nothing that is equal to that state, this excellent treasure is in the Dhamma:

etena saccena suvatthi hotu!

by virtue of this truth may there be safety!

Yaṁ buddhaseṭṭho parivaṇṇayī suciṁ, samādhi’mānantarikaññamāhu,

That which the Buddha, the Great One, praised as pure, the concentration said to have prompt (result),

samādhinā tena samo na vijjati, idampi dhamme ratanaṁ paṇītaṁ:

No equal to that concentration is found, this excellent treasure is in the Dhamma:

etena saccena suvatthi hotu!

by virtue of this truth may there be safety!

Ye puggalā aṭṭha sataṁ pasatthā, cattāri etāni yugāni honti,

Those eight individuals praised by the good there are these four pairs (of individuals),

te dakkhiṇeyyā sugatassa sāvakā, etesu dinnāni mahapphalāni.

those disciples of the Fortunate One are worthy of gifts, those things that have been given to them have great fruit.

Idampi saṅghe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Saṅgha: by virtue of this truth may there be safety!

Ye suppayuttā manasā daḷhena, nikkāmino gotamasāsanamhi,

Those who have firm and devoted minds, without sense desire in Gotama’s dispensation,

te pattipattā amataṁ vigayha, laddhā mudhā nibbutiṁ bhuñjamānā.

those who have attained, and entered the deathless, are enjoying emancipation, gained for free.

Idampi saṅghe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Saṅgha: by virtue of this truth may there be safety!

Yathindakhīlo pathavissito siyā, catubbhi vātehi asampakampiyo,

Just as a locking post stuck fast in the earth does not waver on account of the four winds,

tathūpamaṁ sappurisaṁ vadāmi, yo ariyasaccāni avecca passati.

in the same way, I say, is the true person, the one who sees the noble truths completely.

Idampi saṅghe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Saṅgha: by virtue of this truth may there be safety!

Ye ariyasaccāni vibhāvayanti, gambhīrapaññena sudesitāni,

Those who clearly distinguish the noble truths, which were well preached by the one with deep wisdom,

kiñcāpi te honti bhusaṁ pamattā, na te bhavaṁ aṭṭhama’mādiyanti.

however great they become in heedlessness still they do not take up an eighth existence.

Idampi saṅghe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Saṅgha: by virtue of this truth may there be safety!

Sahāvassa dassanasampadāya, tayassu dhammā jahitā bhavanti:

With his attainment of (liberating) insight there are a triad of things that are given up:

sakkāyadiṭṭhi vicikicchitañca, sīlabbataṁ vāpi yadatthi kiñci.

embodiment view, uncertainty, and whatever (grasping at) virtue and practices there is.

Catūhapāyehi ca vippamutto, chaccābhiṭhānāni abhabba kātuṁ.

He is free from (rebirth in) the four lower worlds, he is incapable of the six great crimes.

Idampi saṅghe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Saṅgha: by virtue of this truth may there be safety!

Kiñcāpi so kamma karoti pāpakaṁ, kāyena vācā uda cetasā vā,

Whatever bad action there is that he performs by way of body, or of speech, or of mind,

abhabba so tassa paṭicchadāya, abhabbatā diṭṭhapadassa vuttā.

he is incapable of covering it up: this incapacity is said of one who has seen the state (of peace).

Idampi saṅghe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Saṅgha: by virtue of this truth may there be safety!

Vanappagumbe yatha phussitagge, gimhānamāse paṭhamasmiṁ gimhe,

Just like a tall woodland tree crowned with blossom in the summer months, in the early summer,

tathūpamaṁ dhammavaraṁ adesayi, nibbānagāmiṁ paramaṁhitāya.

in the same way he preached the Dhamma which is best, which goes to Nibbāna, the highest benefit.

Idampi buddhe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Buddha: by virtue of this truth may there be safety!

Varo varaññū varado varāharo, anuttaro dhammavaraṁ adesayi.

The best one, knowing the best, giving the best, brought the best, brought the best, unsurpassed he preached the best Dhamma.

Idampi buddhe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Buddha: by virtue of this truth may there be safety!

Khīṇaṁ purāṇaṁ nava natthisambhavaṁ, virattacittā’yatike bhavasmiṁ,

The old is destroyed, and nothing new is produced, (their) minds are unexcited by future rebirth,

te khīṇabījā avirūḷhichandā, nibbanti dhīrā yathāyaṁ padīpo.

they have destroyed the seeds, and have no desire for growth, the wise are still, just as this lamp (is still).

Idampi saṅghe ratanaṁ paṇītaṁ: etena saccena suvatthi hotu!

This excellent treasure is in the Saṅgha: by virtue of this truth may there be safety!

(Spoken by Sakka, lord of the deities)

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe,

Whatever beings have come together here, whether of the earth or in the firmament,

tathāgataṁ devamanussapūjitaṁ, buddhaṁ namassāma – suvatthi hotu!

we all honour the Buddha, who is called Tathāgata, who is revered by gods and men, – may there be safety!

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe,

Whatever beings have come together here, whether of the earth or in the firmament,

tathāgataṁ devamanussapūjitaṁ, dhammaṁ namassāma – suvatthi hotu!

we all honour the the Dhamma, who is called Tathāgata, who is revered by gods and men – may there be safety!

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe,

Whatever beings have come together here, whether of the earth or in the firmament,

tathāgataṁ devamanussapūjitaṁ, saṅghaṁ namassāma – suvatthi hotu!

we all honour the the Saṅgha, who is called Tathāgata, who is revered by gods and men – may there be safety!

Ratanasuttaṁ niṭṭhitaṁ.

The Discourse on the Treasures is finished.

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Mettasuttaṁ^[3]

The Discourse on Loving kindness Meditation

Introductory Verses

Yassā’nubhāvato yakkhā, neva dassenti bhīsanaṁ,

Because of the power of that (safeguard) the yakkhas could not make fearful (sights) appear;

yamhi cevā’nuyuñjanto, rattindiva’matandito

by practising that diligently night and day,

sukhaṁ supati sutto ca, pāpaṁ kiñci na passati –

he sleeps happily, and while sleeping does not see anything bad.

evamādiguṇūpetaṁ, parittaṁ taṁ bhaṇāma he.

O good persons, Let’s recite that safeguard which is endowed with such qualities!

The Safeguard

Karaṇīya’matthakusalena, yanta santaṁ padaṁ abhisamecca:

What should be done by one skilled in goodness, who has comprehended the state of peace:

sakko ujū ca suhujū ca, suvaco cassa mudu anatimānī,

he ought to be able, straight, and upright, easy to speak to, meek, without conceit,

Santussako ca subharo ca, appakicco ca sallahukavutti,

satisfied (with little), easy to support, free from duties, and light in living,

santindriyo ca nipako ca, appagabbho kulesva’nanugiddho,

with faculties at peace, prudent, not forward, and greedless among the families,

Na ca khudda’mācare kiñci, yena viññū pare upavadeyyuṁ.

he should not do the slightest thing whereby others who are wise might find fault (with him).

Sukhino va khemino hontu, sabbasattā bhavantu sukhitattā!

(May all beings) be happy and secure, may all beings in their hearts be happy!

Ye keci pāṇabhūtatthi, tasā vā thāvarā va’navasesā,

Whatsoever breathing beings there are trembling, firm, or any other (beings),

dīghā vā ye va mahantā, majjhimā rassakā aṇukathūlā,

whether they be long or great, of middle (size), short, tiny, or of compact (body),

Diṭṭhā vā yeva adiṭṭhā, ye va dūre vasanti avidūre,

those who are seen, and those who are unseen, those who live far away, those who are near,

bhūtā va sambhavesī va, sabbasattā bhavantu sukhitattā!

those who are born, and those who still seek birth: May all beings in their hearts be happy!

Na paro paraṁ nikubbetha, nātimaññetha katthaci na kañci,

No one should cheat another, nor should he despise anyone wherever he is,

byārosanā paṭighasañña, nāññamaññassa dukkha’miccheyya.

he should not long for suffering for another because of anger or resentment.

Mātā yathā niyaṁ putta-māyusā ekaputta’manurakkhe,

In the same way as a mother would protect her child, her only child, with her life,

evampi sabbabhūtesu, mānasaṁ bhāvaye aparimāṇaṁ.

so too towards all beings one should develop the measureless thought (of friendliness).

Mettañca sabbalokasmi, mānasaṁ bhāvaye aparimāṇaṁ,

Towards the entire world he should develop the measureless thought of friendliness,

uddhaṁ adho ca tiriyañca, asambādhaṁ avera’masapattaṁ.

above, below, and across (the middle), without barriers, hate, or enmity.

Tiṭṭhaṁ caraṁ nisinno va, sayāno yāvatā’ssa vitamiddho,

Standing, walking, sitting, lying, for as long as he is without torpor,

etaṁ satiṁ adhiṭṭheyya, brahma’metaṁ vihāra’midhamāhu.

he should be resolved on this mindfulness, for this, they say here, is the (true) spiritual life.

Diṭṭhiñca anupaggamma, sīlavā dassanena sampanno,

Without going near a (wrong) view, virtuous, and endowed with (true) insight,

kāmesu vineyya gedhaṁ, na hi jātu’ggabbhaseyya puna reti.

having removed greed towards sense pleasures, he does not come to lie in a womb again.

Mettasuttaṁ niṭṭhitaṁ.

The Discourse on Loving kindness Meditation is finished.

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Khandhasuttaṁ^[4]

The Discourse about the Constituent Groups

Introductory Verses

Sabbāsīvisajātīnaṁ, dibbamantāgadaṁ viya,

To all kinds of poisonous snakes it is like the medicine of a divine charm,

yaṁ nāseti visaṁ ghoraṁ, sesañcāpi parissayaṁ.

it destroys terrible poisons and all other dangers.

Āṇākkhettamhi sabbattha, sabbadā sabbapāṇinaṁ,

In this order’s domain, (which is) everywhere, always, for all living creatures,

sabbasopi nivāreti, parittaṁ taṁ bhaṇāma he.

it thoroughly wards off (all dangers), O good persons, Let’s recite that safeguard!

The Safeguard

Virūpakkhehi me mettaṁ, mettaṁ erāpathehi me,

am friendly with the Virūpakkhas, with the Erāpathas I am friendly,

chabyāputtehi me mettaṁ, mettaṁ kaṇhāgotamakehi ca.

I am friendly with the Chabyāputtas, and friendly with the Kaṇhāgotamakas.

Apādakehi me mettaṁ, mettaṁ dvipādakehi me,

am friendly with those without feet, with those with two feet I am friendly,

catuppadehi me mettaṁ, mettaṁ bahuppadehi me.

I am friendly with those with four feet, with those with many feet I am friendly.

Mā maṁ apādako hiṁsi, mā maṁ hiṁsi dvipādako,

May the one without feet not hurt me, may the one with two feet not hurt me,

mā maṁ catuppado hiṁsi, mā maṁ hiṁsi bahuppado.

may the one with four feet not hurt me, may the one with many feet not hurt me.

Sabbe sattā, sabbe pāṇā, sabbe bhūtā ca kevalā,

May all beings, all living creatures, all who are born, in their entirety,

sabbe bhadrāni passantu, mā kañci pāpamāgamā.

may all see prosperity, may nothing bad come to anyone.

Appamāṇo buddho!

The Buddha is measureless!

Appamāṇo dhammo!

The Dhamma is measureless!

Appamāṇo saṇgho!

The Saṅgha is measureless!

Pamāṇavantāni sarīsapāni,

Measurable are creeping things,

ahi vicchikā, satapadī, uṇṇanābhī, sarabū, mūsikā.

(such as) snakes, scorpions, centipedes, spiders, lizards, and rats.

Katā me rakkhā, kataṁ me parittaṁ, paṭikkamantu bhūtāni!

I have made this protection, I have made this safeguard, may (all these) beings go away!

Sohaṁ namo bhagavato, namo sattannaṁ sammāsambuddhānaṁ.

I revere the Blessed One, I revere the seven Perfectly Self-Enlightened Ones.

Khandhasuttaṁ niṭṭhitaṁ.

The Discourse about the Constituent Groups is finished.

****************************

Morasuttaṁ^[5]

The Discourse about the Peacock

Introductory Verses

Pūrentaṁ bodhisambhāre, nibbattaṁ morayoniyaṁ.

While fulfilling the conditions for Awakening he was born from a peahen’s womb.

Yena saṁvihitārakkhaṁ, mahāsattaṁ vanecarā

As the Great Being was protected with (a safeguard) the forest dwellers

cirassaṁ vāyamantāpi, neva sakkhiṁsu gaṇhituṁ.

were unable to catch him, though they endeavoured for a long time.

“Brahmamantan”ti akkhātaṁ, parittaṁ taṁ bhaṇāma he.

It is declared to be “Brahma’s Charm”, O good persons, Let’s recite that safeguard!

The Safeguard

1- “Udetayaṁ cakkhumā ekarājā,

“That One who gives Vision, the sole king, comes up,

harissavaṇṇo pathavippabhāso,

he is golden coloured, he enlightens the earth,

taṁ taṁ namassāmi harissavaṇṇaṁ pathavippabhāsaṁ,

therefore I revere the golden coloured one, who enlightens the earth,

tayājja guttā viharemu divasaṁ.

guarded by you today, we will live out the day.

Ye brāhmaṇā vedagū sabbadhamme,

revere those brahmins who have true understanding

te me namo – te ca maṁ pālayantu!

of all things – may they keep watch over me!

Namatthu buddhānaṁ! Namatthu bodhiyā!

Revere the Buddhas! Revere Awakening!

Namo vimuttānaṁ! Namo vimuttiyā!”

Reverence to the Free! Reverence to Freedom!”

Imaṁ so parittaṁ katvā moro carati esanā.

After making this safeguard the peacock roams about seeking (for food).

2- “Apetayaṁ cakkhumā ekarājā,

“That One who gives Vision, the sole king, goes down,

harissavaṇṇo pathavippabhāso,

he is golden coloured, he enlightens the earth,

taṁ taṁ namassāmi harissavaṇṇaṁ pathavippabhāsaṁ,

therefore I revere the golden coloured one, who enlightens the earth,

tayājja guttā viharemu rattiṁ.

guarded by you today, we will live out the night.

Ye brāhmaṇā vedagū sabbadhamme

I revere those brahmins who have true understanding

te me namo – te ca maṁ pālayantu!

of all things – may they keep watch over me!

Namatthu buddhānaṁ! Namatthu bodhiyā!

Revere the Buddhas! Revere Awakening!

Namo vimuttānaṁ! Namo vimuttiyā!”

Reverence to the Free! Reverence to Freedom!”

Imaṁ so parittaṁ katvā moro vāsamakappayi.

After making this safeguard the peacock dwells on (without fear).

Morasuttaṁ niṭṭhitaṁ.

The Discourse about the Peacock is finished.

****************************

Vaṭṭasuttaṁ^[6]

The Discourse about the Quail

Introductory Verses

Pūrentaṁ bodhisambhāre, nibbattaṁ vaṭṭajātiyaṁ,

While fulfilling the conditions for Awakening he was born as a kind of quail,

yassa tejena dāvaggi, mahāsattaṁ vivajjayi.

and through his spiritual power the Great Being avoided the forestfire.

Therassa sāriputtassa, lokanāthena bhāsitaṁ,

This was spoken by the Lord of the World to the Elder Sāriputta,

kappaṭṭhāyiṁ mahātejaṁ: parittaṁ taṁ bhaṇāma he.

it has great power for a world-cycle: O good persons, Let’s recite that safeguard!

The Safeguard

Atthi loke sīlaguṇo, saccaṁ soceyyanuddayā,

There is in the world virtue, truth, purity and empathy,

tena saccena kāhāmi, saccakiriyamuttamaṁ,

by the truth of that I will make an asseveration of supreme truth,

āvajjetvā dhammabalaṁ, saritvā pubbake jine,

After reflecting on the strength of the Dhamma, and recalling the former Victors,

saccabalamavassāya, saccakiriyamakāsahaṁ:

relying on the strength of truth, I made an asseveration of truth:

“Santi pakkhā apatanā, santi pādā avañcanā,

“There are wings which fly not, there are feet which walk not,

mātā pitā ca nikkhantā, jātaveda, paṭikkama!”

Mother and Father have gone out, Fire, please depart!”

Saha sacce kate mayhaṁ, mahāpajjalito sikhī

This (asseveration) was made by me with truth, and the great blazing fire

vajjesi soḷasa-karīsāni, udakaṁ patvā yathā sikhī,

avoided (this area for) sixteen measures, like fire after reaching water,

saccena me samo natthi, esā me saccapāramī!

there is no one my equal for truth, such is my perfection of truth!

Vaṭṭasuttaṁ niṭṭhitaṁ.

The Discourse about the Quail is finished.

****************************

Dhajaggasuttaṁ^[7]

The Discourse about the Top of a Flag

Introductory Verses

Yassānussaraṇenāpi, antalikkhepi pāṇino,

By the recollection of that (safeguard) living creatures in the firmament

patiṭṭhamadhigacchanti, bhūmiyaṁ viya sabbathā.

obtain complete support, just like (living creatures) everywhere on earth.

Sabbupaddavajālamhā, yakkhacorādisambhavā,

From the net of all adversity arising from yakkhas, thieves, and rivals,

gaṇanā na ca muttānaṁ, parittaṁ taṁ bhaṇāma he.

those who were released cannot be numbered, O good persons, Let’s recite that safeguard!

The Safeguard

Evaṁ me sutaṁ:

Thus I have heard:

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati

at one time the Blessed One was dwelling near Sāvatthi

jetavane anāthapiṇḍikassa ārāme.

at Anāthapiṇḍika’s grounds in Jeta’s Wood.

Tatra kho bhagavā bhikkhū āmantesi:

There it was that the Blessed One addressed the monks, saying:

“Bhikkhavo!”ti.

“Monks!”,

“Bhadante!”ti te bhikkhū bhagavato paccassosuṁ.

“Reverend Sir!” those monks replied to the Blessed One,

Bhagavā etadavoca:

and the Blessed One said this:

Bhūtapubbaṁ bhikkhave devāsurasaṅgāmo samupabyūḷho ahosi.

Formerly, monks, there was a massed battle between the gods and the asuras.

Atha kho bhikkhave sakko devānamindo deve tāvatiṁse āmantesi:

Then, monks, the lord of the gods Sakka addressed the Tāvatiṁsa gods, saying:

“Sace mārisā devānaṁ saṅgāmagatānaṁ

“If, dear Sirs, to the gods who have gone into battle

uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā,

there should arise fear, or terror, or horror,

mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha.

at that time you could look for the top of my flag.

Mamaṁ hi vo dhajaggaṁ ullokayataṁ

For to those who look to the top of my flag

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā, lomahaṁso vā, so pahīyissati.

whatever fear there may be, or terror, or horror, will be given up.

No ce me dhajaggaṁ ullokeyyātha,

If you cannot look to the top of my flag,

atha pajāpatissa devarājassa dhajaggaṁ ullokeyyātha.

then you could look for the top of the god-king Pajāpati’s flag.

Pajāpatissa hi vo devarājassa dhajaggaṁ ullokayataṁ

For to those who look to the top of the god-king Pajāpati’s flag

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā, lomahaṁso vā, so pahīyissati.

whatever fear there may be, or terror, or horror, will be given up.

No ce pajāpatissa devarājassa dhajaggaṁ ullokeyyātha,

If you cannot look to the top of the god-king Pajāpati’s flag,

atha varuṇassa devarājassa dhajaggaṁ ullokeyyātha.

then you could look for the top of the god-king Varuṇa’s flag.

Varuṇassa hi vo devarājassa dhajaggaṁ ullokayataṁ

For to those who look to the top of the god-king Varuṇa’s flag

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā, lomahaṁso vā, so pahīyissati.

whatever fear there may be, or terror, or horror, will be given up.

No ce varuṇassa devarājassa dhajaggaṁ ullokeyyātha,

If you cannot look to the top of the god-king Varuṇa’s flag,

atha īsānassa devarājassa dhajaggaṁ ullokeyyātha.

then you could look for the top of the god-king Īsāna’s flag.

Īsānassa hi vo devarājassa dhajaggaṁ ullokayataṁ

For to those who look to the top of the god-king Īsāna’s flag

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā, lomahaṁso vā, so pahīyissatī’ti.

whatever fear there may be, or terror, or horror, will be given up.

Taṁ kho pana bhikkhave, sakkassa vā devānamindassa dhajaggaṁ ullokayataṁ,

But, monks, to he who looks to the top of the lord of the gods Sakka’s flag,

pajāpatissa vā devarājassa dhajaggaṁ ullokayataṁ,

or who looks to the top of the god-king Pajāpati’s flag,

varuṇassa vā devarājassa dhajaggaṁ ullokayataṁ,

or who looks to the top of the god-king Varuṇa’s flag,

īsānassa vā devarājassa dhajaggaṁ ullokayataṁ,

or who looks to the top of the god-king Īsāna’s flag,

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā,

whatever fear there may be, or terror, or horror,

so pahīyethāpi nopi pahīyetha.

may be given up, and may not be given up.

Taṁ kissa hetu?

What is the reason for that?

Sakko hi bhikkhave devānamindo

The lord of the gods Sakka, monks,

avītarāgo avītadoso avītamoho, bhīru chambhī utrāsī palāyīti.

being fearful, terrified, scared, he ran away. is not free from passion, is not free from hatred, is not free from delusion,

Ahañca kho bhikkhave evaṁ vadāmi:

But I say this, monks:

Sace tumhākaṁ bhikkhave araññagatānaṁ vā,

If to you, monks, after going to the wilderness,

rukkhamūlagatānaṁ vā, suññāgāragatānaṁ vā,

or to the root of a tree, or to an empty place,

uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā,

there should arise fear, or terror, or horror,

mameva tasmiṁ samaye anussareyyātha:

at that time you could recollect me thus:

“Itipi so bhagavā arahaṁ sammāsambuddho,

“Such is he, the Blessed One, the Worthy One, the Perfectly Self-Enlightened One,

vijjācaraṇasampanno sugato lokavidū,

the one endowed with understanding and good conduct, the Fortunate One, the One who understands the worlds,

anuttaro purisadammasārathi,

the unsurpassed guide for those people who need taming,

satthā devamanussānaṁ buddho bhagavā”ti.

the Teacher of gods and men, the Buddha, the Blessed One.”

Mamaṁ hi vo bhikkhave anussarataṁ

For, monks, to those who recollect me

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

whatever fear there may be, or terror, or horror, will be given up.

No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha:

If you cannot recollect me, then recollect the Dhamma thus:

“Svākkhāto bhagavatā dhammo,

“The Dhamma has been well-proclaimed by the Blessed One,

sandiṭṭhiko, akāliko, ehipassiko, opaneyyiko,

it is visible, not subject to time, inviting inspection, onward leading,

paccattaṁ veditabbo viññūhī”ti.

and can be understood by the wise for themselves.”

Dhammaṁ hi vo bhikkhave anussarataṁ

For, monks, to those who recollect the Dhamma

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

whatever fear there may be, or terror, or horror, will be given up.

No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha:

If you cannot recollect the Dhamma, then recollect the Saṅgha thus:

“Suppaṭipanno bhagavato sāvakasaṅgho,

“The Blessed One’s Saṅgha of disciples are good in their practice,

ujuppaṭipanno bhagavato sāvakasaṅgho,

the Blessed One’s Saṅgha of disciples are upright in their practice,

ñāyappaṭipanno bhagavato sāvakasaṅgho,

the Blessed One’s Saṅgha of disciples are systematic in their practice,

sāmīcippaṭipanno bhagavato sāvakasaṅgho,

the Blessed One’s Saṅgha of disciples are correct in their practice,

yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā,

that is to say, the four pairs of persons, the eight individual persons,

esa bhagavato sāvakasaṅgho,

this is the Blessed One’s Saṅgha of disciples,

āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo,

they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,

anuttaraṁ puññakkhettaṁ lokassā”ti.

they are an unsurpassed field of merit for the world.”

Saṅghaṁ hi vo bhikkhave anussarataṁ

For, monks, to those who recollect the Saṅgha

yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

whatever fear there may be, or terror, or horror, will be given up.

Taṁ kissa hetu?

What is the reason for that?

Tathāgato hi bhikkhave arahaṁ sammāsambuddho,

The Realised One, monks, the Worthy One, the Perfectly SelfEnlightened One,

vītarāgo, vītadoso, vītamoho, abhīru acchambhī anutrāsī apalāyī”ti.

is free from passion, is free from hatred, is free from delusion, not being fearful, not terrified, not scared, he did not run away.”

Idamavoca bhagavā, idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

The Blessed One said this, and after saying this, the Fortunate One, the Teacher, said something more:

Araññe rukkhamūle vā, suññāgāre va bhikkhavo,

In the wilds, at the root of a tree, or in an empty place, monks,

anussaretha sambuddhaṁ, bhayaṁ tumhāka no siyā.

you must recollect the Sambuddha, and there will be no fear for you.

No ce buddhaṁ sareyyātha, lokajeṭṭhaṁ narāsabhaṁ,

if you can’t remember the Buddha, the world’s elder, the man-bull,

atha dhammaṁ sareyyātha, niyyānikaṁ sudesitaṁ.

then you must remember the Dhamma, which leads out, which is well preached.

No ce dhammaṁ sareyyātha, niyyānikaṁ sudesitaṁ,

If you can’t remember the Dhamma, which leads out, which is well preached,

atha saṅghaṁ sareyyātha, puññakkhettaṁ anuttaraṁ.

then you must remember the Saṅgha, which is an unsurpassed field of merit.

Evaṁ buddhaṁ sarantānaṁ, dhammaṁ saṅghañca bhikkhavo,

Thus for those who remember the Buddha, the Dhamma, or the Saṅgha, monks,

bhayaṁ vā chambhitattaṁ vā, lomahaṁso na hessati.

(there will be no) fear, or terror, there will be no horror.

Dhajaggasuttaṁ niṭṭhitaṁ.

The Discourse about the Top of a Flag is finished.

****************************

Āṭānāṭiyasuttaṁ

The Āṭānāṭiya Discourse

Introductory Verses

Appasannehi nāthassa, sāsane sādhu sammate,

About those having little faith in the Lord’s well-honoured Dispensation,

amanussehi caṇḍehi, sadā kibbisakāribhi,

about violent non-human beings, who are always criminals,

parisānaṁ catassannaṁ, ahiṁsāya ca guttiyā,

this is what was preached by the Great Hero to the four assemblies,

yaṁ desesi mahāvīro: parittaṁ taṁ bhaṇāma he.

about non-violence and watchfulness: O good persons, Let’s recite that safeguard!

The Safeguard

* ^[8] Vipassissa ca namatthu, cakkhumantassa sirīmato;

May you revere Vipassī, the glorious Visionary;

Sikhissapi ca namatthu, sabbabhūtānukampino.

may you revere Sikhī, who has pity on all beings.

* Vessabhussa ca namatthu, nhātakassa tapassino;

may you revere Vessabhū, the austere one, cleansed (of corruptions);

Namatthu kakusandhassa, mārasenāpamaddino.

may you revere Kakusandha, who has crushed Māra’s army.

* Koṇāgamanassa namatthu, brāhmaṇassa vusīmato;

may you revere Koṇāgamana, the accomplished brahmin;

Kassapassa ca namatthu, vippamuttassa sabbadhi.

may you revere Kassapa, who is free in every respect.

*^[9] Aṅgīrasassa namatthu, sakyaputtassa sirīmato;

May you revere Aṅgīrasa, the glorious son of the Sakyans;

Yo imaṁ dhammaṁ desesi, sabbadukkhāpanūdanaṁ.

he who preached this Dhamma, which is the dispelling of all suffering.

* Ye cāpi nibbutā loke, yathābhūtaṁ vipassisuṁ;

Those who are emancipated in the world, who have insight (into things) as they are;

Te janā apisuṇātha, mahantā vītasāradā;

those people free from malicious speech, who are great and fully mature;

* Hitaṁ devamanussānaṁ, yaṁ namassanti gotamaṁ;

they will revere that Gotama, who is of benefit to gods and men,

Vijjācaraṇasampannaṁ, mahantaṁ vītasāradaṁ.

who has understanding and good conduct, who is great and fully mature.

Ete caññe ca sambuddhā, anekasatakoṭiyo,

Those other Buddhas, countless hundreds of millions,

sabbe buddhā’samasamā, sabbe buddhā mahiddhikā,

all those unequalled Buddhas, all those Buddhas of great power,

sabbe dasabalūpetā, vesārajjehupāgatā,

all those endowed with Ten Powers, with (supreme) confidence,

sabbe te paṭijānanti, āsabhaṁ ṭhānamuttamaṁ.

they all acknowledge the Bull in the supreme abode.

Sīhanādaṁ nadante’te, parisāsu visāradā,

These roar the Lion’s Roar confidently amongst the assemblies,

brahmacakkaṁ pavattenti, loke appaṭivattiyaṁ.

and turn the supreme (Dhamma) wheel, which cannot be turned back in the world.

Upetā buddhadhammehi, aṭṭhārasahi nāyakā,

They are Leaders endowed with eighteen things pertaining to the Buddhas,

bāttiṁsalakkhaṇūpetā, sītānubyañjanādharā,

endowed with thirty-two marks, and bearing eighty minor characteristics,

byāmappabhāya suppabhā, sabbe te munikuñjarā.

radiating a halo all round, they are all elephant-like sages.

Buddhā sabbaññuno ete, sabbe khīṇāsavā jinā,

These omniscient Buddha are all Victors who are pollutant-free,

mahāpabhā mahātejā, mahāpaññā mahabbalā,

having great radiance, great power, great wisdom, great strength,

mahākāruṇikā, dhīrā sabbesānaṁ sukhāvahā.

great compassion, wise men bringing happiness to all.

Dīpā nāthā patiṭṭhā ca, tāṇā leṇā ca pāṇinaṁ,

These Lords establish support, shelter and protection for (all) breathing beings,

gatī bandhū mahassāsā, saraṇā ca hitesino,

they seek the benefit of all kinsmen who have a great desire for refuge,

sadevakassa lokassa, sabbe ete parāyaṇā.

in the world with its gods and men, they have all crossed over.

Tesāhaṁ sirasā pāde, vandāmi purisuttame,

I worship the feet of these supreme persons with my head,

vacasā manasā ceva, vandām’ete tathāgate,

with my words, with my mind, I worship these Realised Ones,

sayane āsane ṭhāne, gamane cāpi sabbadā.

while lying, sitting, standing and going everyday.

Sadā sukhena rakkhantu, buddhā santikarā tuvaṁ,

May the Buddhas, who are peacemakers, always happily protect you,

tehi tvaṁ rakkhito santo, mutto sabbabhayehi ca,

and may you be protected by them, peaceful and free from all fear.

sabbarogā vinīmutto, sabbasantāpavajjito,

may you be free of all diseases, avoid all grief,

sabbaveramatikkanto, nibbuto ca tuvaṁ bhava!

overcome all enemies, and may you attain nibbāna!

Tesaṁ saccena sīlena, khantimettābalena ca,

Through their truth and virtue, and the strength of their patience and friendliness,

tepi amhe’nurakkhantu, arogena sukhena ca!

may the (Buddhas) always protect us with health and happiness!

Puratthimasmiṁ disābhāge, santi bhūtā mahiddhikā,

In the Easterly direction there are beings of great power,

tepi amhe’nurakkhantu, arogena sukhena ca!

may the (Buddhas) always protect us with health and happiness!

Dakkhiṇasmiṁ disābhāge, santi devā mahiddhikā,

In the Southerly direction there are gods of great power,

tepi amhe’nurakkhantu, arogena sukhena ca!

may the (Buddhas) always protect us with health and happiness!

Pacchimasmiṁ disābhāge, santi nāgā mahiddhikā,

In the Westerly direction there are nāgas of great power,

tepi amhe’nurakkhantu, arogena sukhena ca!

may the (Buddhas) always protect us with health and happiness!

Uttarasmiṁ disābhāge, santi yakkhā mahiddhikā,

In the Northerly direction there are yakkhas of great power,

tepi amhe’nurakkhantu, arogena sukhena ca!

may the (Buddhas) always protect us with health and happiness!

Puratthimena dhataraṭṭho, dakkhiṇena virūḷhako,

To the East there is Dhataraṭṭha, in the South there is Virūḷhaka,

pacchimena virūpakkho, kuvero uttaraṁ disaṁ.

in the West there is Virūpakkha, to the North there is Kuvera.

Cattāro te mahārājā, lokapālā yassasino,

These are the Four Great Kings, who are famous and protect the world,

tepi amhe’nurakkhantu, arogena sukhena ca!

may these (Buddhas) always protect us with health and happiness!

Ākāsaṭṭhā ca bhūmaṭṭhā, devā nāgā mahiddhikā,

(There are) powerful gods and nāgas stationed in the sky or on the earth,

tepi amhe’nurakkhantu, arogena sukhena ca.

may these (Buddhas) always protect us with health and happiness!

Iddhimanto ca ye devā, vasantā idha sāsane,

There are gods endowed with psychic power dwelling here in the Dispensation,

tepi amhe’nurakkhantu, arogena sukhena ca!

may these (Buddhas) always protect us with health and happiness!

Sabbītiyo vivajjantu, soko rogo vinassatu,

May you avoid all calamities, may grief and disease be destroyed,

mā te bhavantvantarāyā, sukhī dīghāyuko bhava!

may there be no obstacles for you, may you be happy and live long!

*^[10] Abhivādanasīlissa, niccaṁ vuḍḍhāpacāyino,

For one in the habit of constantly worshipping respectable elders,

cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṁ, balaṁ.

four things increase: length of life, beauty, happiness, and strength.

Āṭānāṭiyasuttaṁ niṭṭhitaṁ.

The Āṭānāṭiya Discourse is finished.

****************************

Aṅgulimālasuttaṁ

The Discourse about Aṅgulimāla

Introductory Verses

Parittaṁ yaṁ bhaṇantassa, nisinnaṭṭhānadhovanaṁ,

When this safeguard is being recited (even) the washing water

udakampi vināseti, sabbameva parissayaṁ.

(taken) from the sitting place will destroy all dangers.

“Sotthinā gabbhavuṭṭhānaṁ, yañca sādheti taṅkhaṇe,”

“For sure this will effect a safe birth from the womb in a moment,”

therass’aṅgulimālassa, loka nāthena bhāsitaṁ,

this was spoken by the Lord of the World to the Elder Aṅgulimāla,

kappaṭṭhāyiṁ mahātejaṁ, parittaṁ taṁ bhaṇāma he.

it has great power for a world-cycle, O good persons, Let’s recite that safeguard!

The Safeguard

*^[11] Yatohaṁ, bhagini, ariyāya jātiyā jāto;

Sister, from the time I was born in a Noble birth

nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā.

I am not aware of having intentionally deprived a being of life,

Tena saccena sotthi te hotu sotthi gabbhassa!

through this truth may you be safe, and may your foetus be safe!

Aṅgulimālasuttaṁ niṭṭhitaṁ.

The Discourse about Aṅgulimāla is finished.

******************************

Bojjhaṅgasuttaṁ

The Discourse about the Factors of Awakening

(from the Eleventh Great Paritta Discourses)

Introductory Verses

Saṁsāre saṁsārantānaṁ, sabbadukkhavināsane,

While rolling on through the rounds of birth and death all suffering is destroyed

satta dhamme ca bojjhaṅge, mārasenāpamaddane.

(by) the seven Factors of Awakening, which crush Māra’s army.

Bujjhitvā ye c’ime sattā, tibhavā muttakuttamā,

Having Awakened to them these beings are supremely released from the three worlds,

ajāti’majarā’byādhiṁ, amataṁ nibbhayaṁ gatā.

and have gone to (that state where there is) no birth, no ageing, no sickness, no death and which is free from fear.

Evamādiguṇūpetaṁ, anekaguṇasaṅgahaṁ,

Being endowed with this quality and a collection of countless other qualities

osadhañca imaṁ mantaṁ: bojjhaṅgañca bhaṇāma he.

it is a medicinal mantra: O good persons, Let’s recite those factors of Awakening!

The Safeguard

Bojjhaṅgo satisaṅkhāto, dhammānaṁ vicayo tathā,

The Factors of Awakening are agreed upon as mindfulness, and then investigation of the (nature of) things,

vīriyaṁ pīti passaddhi, bojjhaṅgā ca tathāpare,

and after that the Factors of Awakening of energy, joyful-interest and calm,

samādhupekkha bojjhaṅgā: satte te sabbadassinā

(then) the Factors of Awakening of concentration and equanimity: these seven

muninā sammadakkhātā, bhāvitā bahulīkatā,

were well-proclaimed by the All-Seeing Sage, when developed and practiced

saṁvattanti abhiññāya, nibbānāya ca bodhiyā:

they lead to deep knowledge, Emancipation and Awakening:

etena saccavajjena, sotthi te hotu sabbadā!

By this declaration of the truth may you be safe at all times!

Ekasmiṁ samaye nātho, moggallānañca kassapaṁ,

At one time The Lord, having seen that Moggallāna and Kassapa

gilāne dukkhite disvā, bojjhaṅge satta desayi,

were sick and suffering, taught these seven Factors of Awakening,

te ca taṁ abhinanditvā, rogā mucciṁsu taṅkhaṇe:

and having rejoiced in them, they were freed from illness in an instant:

etena saccavajjena, sotthi te hotu sabbadā!

By this declaration of the truth may you be safe at all times!

Ekadā dhammarājāpi, gelaññenābhipīḷito,

One day the Dhamma-King was oppressed by sickness,

cundattherena taṁyeva, bhaṇāpetvāna sādaraṁ,

and after the Elder Cunda had recited them with respect,

sammoditvāna ābādhā, tamhā vuṭṭhāsi ṭhānaso:

having rejoiced he rose from that affliction on the spot:

etena saccavajjena, sotthi te hotu sabbadā!

By this declaration of the truth may you be safe at all times!

Pahīnā te ca ābādhā, tiṇṇannampi mahesinaṁ,

These afflictions were abandoned by these three Great Seers,

maggāhatā kilesāva, pattānuppattidhammataṁ:

just as the defilements are destroyed by the path, attained in accordance with nature:

etena saccavajjena, sotthi te hotu sabbadā!

By this declaration of the truth may you be safe at all times!

Bojjhaṅgasuttaṁ niṭṭhitaṁ.

The Discourse about the Factors of Awakening is finished.

****************************

Pubbaṇhasuttaṁ

The Discourse about the Forenoon

Yaṁ dunnimittaṁ avamaṅgalañca, yo cāmanāpo sakuṇassa saddo,

Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,

pāpaggaho dussupinaṁ akantaṁ, buddhānubhāvena vināsamentu!

also evil planets, and unpleasant dreams may they perish through the power of the Buddha!

Yaṁ dunnimittaṁ avamaṅgalañca, yo cāmanāpo sakuṇassa saddo,

Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,

pāpaggaho dussupinaṁ akantaṁ, dhammānubhāvena vināsamentu!

also evil planets, and unpleasant dreams may they perish through the power of the Dhamma!

Yaṁ dunnimittaṁ avamaṅgalañca, yo cāmanāpo sakuṇassa saddo,

Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,

pāpaggaho dussupinaṁ akantaṁ, saṅghānubhāvena vināsamentu!

also evil planets, and unpleasant dreams may they perish through the power of the Saṅgha!

Dukkhappattā ca niddukkhā, bhayappattā ca nibbhayā,

May those who suffer be without suffering, may those who fear be without fear,

sokappattā ca nissokā, hontu sabbepi pāṇino!

may those who grieve be without grief – may all living creatures be so!

Ettāvatā ca amhehi, sambhataṁ puññasampadaṁ,

For as far as success in merit has been achieved by us

sabbe devānumodantu, sabbasampatti siddhiyā!

may all gods rejoice in the accomplishment of all attainments!

Dānaṁ dadantu saddhāya, sīlaṁ rakkhantu sabbadā,

All should give gifts with confidence, protect one’s virtue at all times,

bhāvanābhiratā hontu, gacchantu devatāgatā.

find delight in meditation, and all gods coming here may go.

Sabbe buddhā balappattā, paccekānañca yaṁ balaṁ

All the Buddhas’ strength, and whatever strength the Independent Buddhas

arahantānañca tejena, rakkhaṁ bandhāmi sabbaso!

and Worthy Ones have, by that power I bind this protection in every way!

Yaṁ kiñci vittaṁ idha vā huraṁ vā, saggesu vā yaṁ ratanaṁ paṇītaṁ.

Whatever riches there are – here or elsewhere or in the heavens – that excellent treasure

Na no samaṁ atthi tathāgatena, idampi buddhe ratanaṁ paṇītaṁ:

is not equal unto the Realised One this excellent treasure is in the Buddha:

etena saccena suvatthi hotu!

by virtue of this truth may there be safety!

Yaṁ kiñci vittaṁ idha vā huraṁ vā, saggesu vā yaṁ ratanaṁ paṇītaṁ.

Whatever riches there are – here or elsewhere or in the heavens – that excellent treasure

Na no samaṁ atthi tathāgatena, idampi dhamme ratanaṁ paṇītaṁ:

is not equal unto the Realised One this excellent treasure is in the Dhamma:

etena saccena suvatthi hotu!

by virtue of this truth may there be safety!

Yaṁ kiñci vittaṁ idha vā huraṁ vā, saggesu vā yaṁ ratanaṁ paṇītaṁ.

Whatever riches there are – here or elsewhere or in the heavens – that excellent treasure

Na no samaṁ atthi tathāgatena, idampi saṅghe ratanaṁ paṇītaṁ:

is not equal unto the Realised One this excellent treasure is in the Saṅgha:

etena saccena suvatthi hotu!

by virtue of this truth may there be safety!

Mahākāruṇiko nātho, hitāya sabbapāṇinaṁ,

The lord of great compassion, for the benefit of all living creatures,

pūretvā pāramī sabbā, patto sambodhimuttamaṁ.

having fulfilled all the perfections has attained supreme and Complete Awakening.

Etena saccavajjena, sotthi te hotu sabbadā!

By this declaration of the truth may you be safe everyday!

Jayanto bodhiyā mūle, sakyānaṁ nandivuḍḍhano –

Succeeding at the root of the Bodhi tree he furthered the Sakyans’ joy –

evameva jayo hotu, jayassu jayamaṅgale!

so may you be successful, may you succeed with the blessing of success!

Aparājitapallaṅke, sīse puthuvipukkhale,

On the undefeated seat at the top of the world which is the most sacred earth,

abhiseke sabbabuddhānaṁ, aggapatto pamodati.

which was consecrated by all Buddhas, he rejoices in the highest attainment.

*^[12] Sunakkhattaṁ sumaṅgalaṁ, suppabhātaṁ suhuṭṭhitaṁ,

(May there be) good planets, good blessings, good daybreaks, good waking up,

sukhaṇo sumuhutto ca, suyiṭṭhaṁ brahmacārisu,

good moments, good instants and good offerings made to the Noble Ones,

* Padakkhiṇaṁ kāyakammaṁ, vācākammaṁ padakkhiṇaṁ,

(May there be) favourable body-actions, favourable speech-actions,

padakkhiṇaṁ manokammaṁ, paṇidhi te padakkhiṇe.

favourable mind-actions, and favourable aspiration for you.

*^[13] Padakkhiṇāni katvāna, labhantatthe padakkhiṇe,

And after making these favourable things, (may there be) favourable gains,

te atthaladdhā sukhitā, virūḷhā buddhasāsane,

and (with these) favourable gains (may there be) for you happy growth in the Buddha’s Dispensation,

arogā sukhitā hotha, saha sabbehi ñātibhi!

may you be well and happy, together with all your relatives!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,

May there be every blessing, and may all of the gods protect you,

sabbabuddhānubhāvena, sadā sukhī bhavantu te!

by the power of all the Buddhas may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,

May there be every blessing, and may all of the gods protect you,

sabbadhammānubhāvena, sadā sukhī bhavantu te!

by the power of all that is Dhamma may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,

May there be every blessing, and may all of the gods protect you,

sabbasaṅghānubhāvena, sadā sukhī bhavantu te!

by the power of the whole Sangha may you be well forever!

Pubbaṇhasuttaṁ niṭṭhitaṁ.

The Discourse about the Forenoon is finished.

****************************

Paccavekkhaṇā

The Reflections on the Four Requisites

Paṭisaṅkhā yoniso cīvaraṁ paṭisevāmi,

With proper discernment I make use of the robe,

yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,

only to ward off the cold, to ward off the heat,

ḍaṁsa-makasa-vātātapa-sarīsapa-samphassānaṁ paṭighātāya,

to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and creeping things,

yāvadeva hirikopīnappaṭicchādanatthaṁ.

only as a cover for the shameful parts.

Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevāmi,

With proper discernment I make use of almsfood,

neva davāya na madāya na maṇḍanāya na vibhūsanāya,

not for sport, or for showing off, not for ornament, or for adornment,

yāvadeva imassa kāyassa ṭhitiyā yāpanāya,

but only to maintain this body, and to carry on,

vihiṁsūparatiyā brahmacariyānuggahāya,

to inhibit annoyance, and to assist in the spiritual life,

iti purāṇañca vedanaṁ paṭihaṅkhāmi,

and so I will get rid of any old feeling,

navañca vedanaṁ na uppādessāmi,

and not produce any new feeling,

yātrā ca me bhavissati, anavajjatā ca phāsuvihāro ca.

and I will carry on, being blameless, and living comfortably.

Paṭisaṅkhā yoniso senāsanaṁ paṭisevāmi,

With proper discernment make use of a dwelling,

yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,

only to ward off the cold, to ward off the heat,

ḍaṁsa-makasa-vātātapa-sarīsapa-samphassānaṁ paṭighātāya,

to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and serpents,

yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.

only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.

Paṭisaṅkhā yoniso gilānapaccaya-bhesajjaparikkhāraṁ paṭisevāmi,

With proper discernment I make use of the requisite of medicine for support when sick,

yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya

only to ward off oppressive feelings that have arisen

abyāpajjaparamatāya.

and at least be free from oppression.

Mettā – Pathanā – Pattidāna

Loving kindness radiation – Aspiration – Sharing merit

Sabbe sattā, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā,

May all creatures, all breathing creatures, all beings, all persons, all individuals,

sabbā itthiyo, sabbe purisā, sabbe ariyā, sabbe anariyā,

may all women, all men, all those who are Noble, all those who are not (yet) Noble,

sabbe devā, sabbe manussā, sabbe vinipātikā,

all gods, all human beings, all who have fallen (into the lower worlds),

averā hontu, abyāpajjā hontu, anīghā hontu, sukhī attānaṁ pariharantu,

be free from hatred, free from oppression, free from trouble, may they take care of themselves and be happy,

dukkhā muccantu, yathāladdhasampattito mā vigacchantu kammassakā.

may they be free from suffering, being ones who own their actions, may they not lose whatever prosperity they have gained.

Puratthimāya disāya, pacchimāya disāya, uttarāya disāya, dakkhiṇāya disāya,

In the Eastern direction, in the Western direction, in the Northern direction, in the Southern direction,

puratthimāya anudisāya, pacchimāya anudisāya,

in the South-East direction, in the North-West direction,

uttarāya anudisāya, dakkhiṇāya anudisāya,

in the North-East direction, in the South-West direction,

heṭṭhimāya disāya, uparimāya disāya.

in the lower direction, in the upper direction.

Sabbe sattā, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā,

May all creatures, all breathing creatures, all beings, all persons, all individuals,

sabbā itthiyo, sabbe purisā, sabbe ariyā, sabbe anariyā,

may all women, all men, all those who are Noble, all those who are not (yet) Noble,

sabbe devā, sabbe manussā, sabbe vinipātikā,

all gods, all human beings, all who have fallen (into the lower worlds),

averā hontu, abyāpajjā hontu, anīghā hontu, sukhī attānaṁ pariharantu,

be free from hatred, free from oppression, free from trouble, may they take care of themselves and be happy,

dukkhā muccantu, yathāladdhasampattito mā vigacchantu kammassakā.

may they be free from suffering, being ones who own their actions, may they not lose whatever prosperity they have gained.

Uddhaṁ yāva bhavaggā ca adho yāva avīcito,

From the top of existence down, and from the lowest worlds up,

samantā cakkavāḷesu, ye sattā pathavīcarā,

everywhere in the universe, whatever beings live on the earth,

abyāpajjā niverā ca niddukkhā cā’nuppaddavā.

(may they be) free from oppression, free from hatred, free from suffering, and free from danger.

Uddhaṁ yāva bhavaggā ca adho yāva avīcito,

From theś top of existence down, and from the lowest worlds up,

samantā cakkavāḷesu, ye sattā udakecarā,

everywhere in the universe, whatever beings live in the water,

abyāpajjā niverā ca niddukkhā cā’nuppaddavā.

(may they be) free from oppression, free from hatred, free from suffering, and free from danger.

Uddhaṁ yāva bhavaggā ca adho yāva avīcito,

From the top of existence down, and from the lowest worlds up,

samantā cakkavāḷesu, ye sattā ākāsecarā,

everywhere in the universe, whatever beings live in the sky,

abyāpajjā niverā ca niddukkhā cā’nuppaddavā.

(may they be) free from oppression, free from hatred, free from suffering, and free from danger.

Yaṁ pattaṁ kusalaṁ tassa, ānubhāvena pāṇino,

I have attained what is wholesome, by the power of this, may all beings,

sabbe saddhammarājassa ñatvā dhammaṁ, sukhāvahaṁ,

having understood the King of the True Dhamma’s Doctrine, be led to happiness,

pāpuṇantu visuddhāya, sukhāya paṭipattiyā,

attain to purity, practise comfortably,

asokamanupāyāsaṁ, nibbānasukhamuttamaṁ.

be without grief, without continuing despair, (and attain) the supreme happiness of Emancipation.

Ciraṁ tiṭṭhatu saddhammo, dhamme hontu sagāravā,

May the True Dhamma last long, may all beings have respect for the Dhamma,

sabbepi sattā, kālena sammā devo pavassatu.

may the (rain)-gods rain down at the right time.

Yathārakkhiṁsu porāṇā surājāno tathevimaṁ,

Just like the Good Kings of old gave protection, likewise

rājā rakkhatu dhammena, attanova pajaṁ pajaṁ.

may the (present) King protect the people righteously like he protects his son.

Imāya dhammānudhammapaṭipattiyā buddhaṁ pūjemi,

By this practice in conformity with the Dhamma I worship the Buddha,

imāya dhammānudhammapaṭipattiyā dhammaṁ pūjemi,

by this practice in conformity with the Dhamma I worship the Dhamma,

imāya dhammānudhammapaṭipattiyā saṅghaṁ pūjemi,

by this practice in conformity with the Dhamma I worship the Saṅgha,

addhā imāya paṭipattiyā jāti-jarā-byādhi-maraṇamhā parimuccissāmi.

by this practice I shall be freed from birth, old age, sickness and death.

Idaṁ me puññaṁ āsavakkhayā’vahaṁ hotu.

May my merit bring about the destruction of the pollutants.

Idaṁ me puññaṁ nibbānassa paccayo hotu.

May my merit be a condition for (gaining) Emancipation.

Mama puññabhāgaṁ sabbasattānaṁ bhājemi,

I share my portion of merits with all beings,

te sabbe me samaṁ puññabhāgaṁ labhantu.

may all of them share my portion of merits evenly.

Sādhu! Sādhu! Sādhu!

Well Said! Well Said! Well Said!

*****************************************************

KINH TỤNG BUỔI CHIỀU
(EVENING CHANTING)
5:30 PM

Sagge kāme

Thỉnh chư thiên

Sagge kāme ca rūpe girisikharatate cantalikkhe vimāne

Dīpe raṭṭhe ca gāme taruvanagahane gehavatthumhi khette

Bhummā cāyantu devā jalathalavisame yakkhagandhabbanāgā.
Tiṭṭhantā santike yaṃ munivaravacanaṃ sādhavo me suṇantu.

Dhammassavanakālo ayaṃ bhadantā.

Xin thỉnh chư thiên ngự trên cõi trời dục giới cùng sắc giới; chư thiên ngự trên đỉnh núi, núi không liền, hoặc nơi hư không; ngự nơi cồn bãi, đất liền hoặc các châu quận; ngự trên cây cối rừng rậm hoặc ruộng vườn; chư dạ-xoa, càn-thác-bà, cùng long vương dưới nước trên bờ hoặc nơi không bằng phẳng, gần đây, xin thỉnh hội họp lại đây. Lời nào là kim ngôn cao thượng của Ðức Thích Ca Mâu Ni mà chúng con tụng đây, xin các bậc hiền triết nên nghe lời ấy.

Xin các ngài đạo đức, giờ này là giờ nên nghe Pháp Bảo.

Ratanattayapūjā

Lễ dâng cúng Tam Bảo

Imehi dīpadhū pādisakkārehi

buddhaṃ dhammaṃ saṅghaṃ

abhipūjayāmi mātā-pitādīnaṃ

guṇavantānañca mayhañca

dīgharattaṃ atthāya hitāya sukhāya

Con xin dâng các lễ vật này, nhất là nhang đèn để cúng Phật, Pháp, Tăng, Tam-bảo, ngưỡng cầu cho các bậc ân nhân, nhất là cha mẹ con và con đều được sự tấn hóa, sự lợi ích, sự bình an lâu dài.

Buddharatanapaṇāma

Lễ bái Phật Bảo

Namo tassa bhagavato arahato sammāsambuddhassa.

Namo tassa bhagavato arahato sammāsambuddhassa.

Namo tassa bhagavato arahato sammāsambuddhassa.

Con đem hết lòng thành kính làm lễ Ðức Bhagavā đó. Ngài là bậc Arahaṃ cao thượng, được chứng quả Chánh Biến Tri, do Ngài tự ngộ, không thầy chỉ dạy. (đọc 3 lần)

Yo sannisinno

Đức Bồ-tát thành đạo

Yo sannisinno varabodhimūle

māraṃ sasenaṃ mahatiṃ vijeyyo

sambodhimāgacchi anantañāṇo

lokuttamotaṃ panamāmi buddhaṃ.

Ðức Phật tham thiền về số tức quan, ngồi trên bồ đoàn, dưới gốc cây Bồ Ðề quý báu và đắc thắng toàn bọn Ma Vương mà thành bậc Chánh Ðẳng Chánh Giác. Ngài là bậc tối thượng hơn cả chúng sinh, Con đem hết lòng thành kính mà làm lễ Ngài.

Tikālabuddhā

Tam thế Chư Phật

Ye ca buddhā atītā ca

ye ca buddhā anāgatā

paccuppannā ca ye buddhā

ahaṃ vandāmi sabbadā.

Chư Phật đã thành Chánh Giác trong kiếp quá khứ, Chư Phật sẽ thành Chánh Giác trong kiếp vị lai, Chư Phật đang thành Chánh Giác trong kiếp hiện tại này. Con đem hết lòng thành kính mà làm lễ Chư Phật trong Tam Thế ấy.

Buddhaguṇa

Ân đức Phật

Itipi so Bhagavā

1) Arahaṃ 2) Sammā-sambuddho

3) Vijjācaraṇa-sampanno

4) Sugato 5) Lokavidū

6) Anuttaro Purisadammasārathi

7) Satthā-devamanussānaṃ

8) Buddho 9) Bhagavā’ti

Itipi so Bhagavā

1 – Arahaṃ (Ứng Cúng)

Ðức Thế Tôn hiệu Arahaṃ, bởi Ngài đã xa lìa các tội lỗi, nên tiền khiên tật thân và khẩu của Ngài đều được trọn lành.

2 – Sammā-sambuddho (Chánh Biến Tri)

Ðức Thế Tôn hiệu Sammā-sambuddho, bởi Ngài đã thành bậc Chánh Ðẳng, Chánh Giác, tự Ngài ngộ lấy không thầy chỉ dạy.

3 – Vijjā-caraṇa-sampanno (Minh Hạnh Túc)

Ðức Thế Tôn hiệu Vijjā-caraṇa-sampanno, bởi Ngài toàn đắc 3 cái giác, 8 cái giác và 15 cái hạnh.

4 – Sugato (Thiện Thệ)

Ðức Thế Tôn hiệu Sugato, bởi Ngài đã ngự đến nơi an lạc, bất sinh, bất diệt Ðại Níp-bàn.

5 – Lokavidū (Thế Gian Giải)

Ðức Thế Tôn hiệu Lokavidū, bởi Ngài đã thông suốt tam giới.

6 – Anuttaro (Vô Thượng Sĩ)

Ðức Thế Tôn hiệu Anuttaro, bởi Ngài có đức hạnh không ai bì.

Purisadammasārathi (Ðiều Ngự Trượng Phu)

Ðức Thế Tôn hiệu Purisadammasārathi, bởi Ngài là đấng tế độ những người hữu duyên nên tế độ.

7 – Satthā deva-manussānaṃ (Thiên Nhân Sư)

Ðức Thế Tôn hiệu Satthā deva-manussānaṃ, bởi Ngài là thầy cả chư thiên và nhân loại.

8 – Buddho (Phật)

Ðức Thế Tôn hiệu Buddho, bởi Ngài giác ngộ lý Tứ Diệu Ðế và đem ra giáo hóa chúng sinh cùng biết với.

9 – Bhagavā’ti (Thế Tôn)

Ðức Thế Tôn hiệu Bhagavā, bởi Ngài đã siêu xuất tam giới, tức là Ngài không còn luân hồi lại nữa.

Buddhāttapaṭiññā

Lời Bố cáo Quy y Phật

Natthi me saraṇaṃ aññaṃ

buddho me saraṇaṃ varaṃ

etena saccavajjena

hotu me jayamaṅgalaṃ.

Chẳng có chi đáng cho con phải nương theo, chỉ có Ðức Phật là quý báu, nên con phải hết lòng thành kính mà nương theo, đặng cầu sự an lạc đến cho con, y như lời chân thật này.

Buddhakhamāpana

Sám hối Phật Bảo

Uttamaṅgena vandehaṃ

pādapaṃsuṃ varuttamaṃ

buddhe yo khalito doso

buddho khamatu taṃ mamaṃ.

Con đem hết lòng thành kính cúi đầu làm lễ vi trần dưới chân Ðức Phật, là Ðấng Chí Tôn Chí Thánh. Các tội lỗi mà con đã vô ý phạm đến Phật Bảo, cúi xin Phật Bảo xá tội lỗi ấy cho con.

Dhammaratanapaṇāma

Lễ bái Pháp Bảo

Aṭṭhaṅgikāriyapatho janānaṃ

mokkhappavesāya ujū ca maggo

dhammo ayaṃ santikaro paṇīto

nīyāniko taṃ panamāmi dhammaṃ.

Các Pháp đúng theo đạo Bát Chánh, là con đường đi của bậc Thánh Nhân, là con đường chánh, dẫn người hữu chí nhập Níp-bàn được. Pháp Bảo là Pháp trừ diệt các sự lao khổ và các điều phiền não, là Pháp chỉ dẫn chúng sinh thoát khỏi cái khổ sinh tử luân hồi. Con đem hết lòng thành kính mà làm lễ Pháp ấy.

Tikāladhammā

Tam thế Chư Pháp

Ye ca dhammā atītā ca

ye ca dhammā anāgatā

paccuppannā ca ye dhammā

ahaṃ vandāmi sabbadā.

Các Pháp của Chư Phật đã có trong kiếp quá khứ. Các Pháp của Chư Phật sẽ có trong kiếp vị lai. Các Pháp của chư Phật đang giáo truyền trong kiếp hiện tại này. Con đem hết lòng thành kính mà làm lễ các Pháp trong tam thế ấy.

Dhammaguṇa

Ân đức Pháp

1) Svākkhāto Bhagavatā Dhammo

2) Sandiṭṭhiko 3) Akāliko

4) Ehipassiko 5) Opaneyyiko

6) Paccattaṃ veditabbo viññūhī’ti

1 – Svākkhāto Bhagavatā Dhammo:

nghĩa là tam tạng Pháp Bảo của Ðức Thế Tôn, đã khẩu truyền y theo Chánh Pháp.

Dhammo:

là Pháp Thánh có 9 hạng: 4 Đạo, 4 Quả và 1 Níp-bàn.

2 – Sandiṭṭhiko:

là Pháp mà Chư Thánh đã thấy chắc, biết chắc bởi nhờ kiến tánh, chẳng phải vì nghe, vì tin kẻ nào khác, nghĩa là tự mình thấy rõ chân lý.

3 – Akāliko:

là Pháp độ cho đắc quả không chờ ngày giờ, là khi nào đắc Đạo thì đắc Quả không chậm trễ.

4 – Ehipassiko:

là Pháp của Chư Thánh đã đắc Quả rồi, có thể ứng hóa cho kẻ khác biết được.

5 – Opaneyyiko:

là Pháp của Chư Thánh đã có trong mình do nhờ Pháp Thiền Ðịnh.

6 – Paccattaṃ veditabbo viññūhī’ti:

là Pháp mà các hàng trí tuệ nhất là bậc Thượng Trí được biết, được thấy tự nơi tâm.

Dhammāttapaṭiññā

Lời Bố cáo Quy y Pháp

Natthi me saraṇaṃ aññaṃ

dhammo me saraṇaṃ varaṃ

etena saccavajjena

hotu me jayamaṅgalaṃ.

Chẳng có chi đáng cho con phải nương theo, chỉ có Pháp Bảo là quý báu, nên con phải hết lòng thành kính mà nương theo, đặng cầu sự an lạc đến cho con, y như lời chân thật này.

Dhammakhamāpana

Sám hối Pháp Bảo

Uttamaṅgena vandehaṃ

dhammañca duvidhaṃ varaṃ

dhamme yo khalito doso

dhammo khamatu taṃ mamaṃ.

Con đem hết lòng thành kính, cúi đầu làm lễ hai hạng Pháp Bảo: là Pháp học và Pháp hành. Các tội lỗi mà con đã vô ý phạm đến Pháp Bảo, cúi xin Pháp Bảo xá tội lỗi ấy cho con.

Saṅgharatanapaṇāma

Lễ bái Tăng Bảo

Saṅgho visuddho varadakkhiṇeyyo

santindriyo sabbamalappahīno

guṇehinekehi samiddhipatto

anāsavo taṃ panamāmi saṅghaṃ.

Chư Thánh Tăng đã được trong sạch quý báu, là bậc đáng cho người dâng lễ cúng dường, vì lục căn của các Ngài đã thanh tịnh, lòng tham muốn đã dứt trừ, là Tăng đã thoát ly trần tục. Con đem hết lòng thành kính mà làm lễ chư Thánh Tăng ấy.

Tikālasaṅghā

Tam thế Chư Tăng

Ye ca saṅghā atītā ca

ye ca saṅghā anāgatā

paccuppannā ca ye saṅghā

ahaṃ vandāmi sabbadā.

Chư Tăng đã đắc Đạo cùng Quả trong kiếp quá khứ. Chư Tăng sẽ đắc Đạo cùng Quả trong kiếp vị lai. Chư Tăng đang đắc Đạo cùng Quả trong kiếp hiện tại này. Con đem hết lòng thành kính mà làm lễ Chư Thánh Tăng trong tam thế ấy.

Saṅghaguṇa

Ân đức Tăng

1) Suppaṭipanno bhagavato sāvakasaṅgho.

2) Ujuppaṭipanno bhagavato sāvakasaṅgho.

3) Ñāyappaṭipanno bhagavato sāvakasaṅgho.

4) Sāmīcippaṭipanno bhagavato sāvakasaṅgho.

Yadidaṃ cattāri purisayugāni.

Aṭṭha purisa-puggalā.

Esa Bhagavato sāvakasaṅgho.

5) Āhuneyyo 6) Pāhuneyyo

7) Dakkhiṇeyyo 8) Añjalikaraṇīyo

9) Anuttaraṃ puññakkhettaṃ lokassā’ti.

1- Suppaṭipanno bhagavato sāvakasaṅgho:

Tăng là các bậc Thinh Văn đệ tử Phật, các Ngài đã tu hành chín chắn y theo Chánh Pháp.

2 – Ujuppaṭipanno bhagavato sāvakasaṅgho:

Tăng là các bậc Thinh Văn đệ tử Phật, các Ngài đã tu hành chín chắn y theo Thánh Pháp.

3 – Ñāyappaṭipanno bhagavato sāvakasaṅgho:

Tăng là các bậc Thinh Văn đệ tử Phật, các Ngài tu hành để Giác Ngộ Níp-bàn, là nơi an lạc dứt khỏi các sự thống khổ.

4 – Sāmīcippaṭipanno bhagavato sāvakasaṅgho:

Tăng là các bậc Thinh Văn đệ tử Phật, các Ngài đã tu theo Pháp Giới Ðịnh Tuệ.

Yadidaṃ cattāri purisayugāni:

Tăng nếu đếm đôi thì có bốn bậc:

Tăng đã đắc đạo cùng quả Tu-đà-hoàn;

Tăng đã đắc đạo cùng quả Tư-đà-hàm;

Tăng đã đắc đạo cùng quả A-na-hàm;

Tăng đã đắc đạo cùng quả A-la-hán.

Aṭṭha purisa-puggalā:

Tăng nếu đếm chiếc thì có tám bậc:

Tăng đã đắc đạo Tu-đà-hoàn;

Tăng đã đắc quả Tu-đà-hoàn;

Tăng đã đắc đạo Tư-đà-hàm;

Tăng đã đắc quả Tư-đà-hàm;

Tăng đã đắc đạo A-na-hàm;

Tăng đã đắc quả A-na-hàm;

Tăng đã đắc đạo A-la-hán;

Tăng đã đắc quả A-la-hán.

Esa Bhagavato sāvakasaṅgho:

Chư Tăng ấy là các bậc Thinh Văn đệ tử Phật.

5 – Āhuneyyo:

Các Ngài đáng thọ lãnh bốn món vật dụng của tín thí, ở phương xa đem đến dâng cúng cho những người có giới hạnh.

6 – Pāhuneyyo.

Các Ngài đáng thọ lãnh của tín thí, mà họ dành để cho thân quyến cùng bầu bạn ở các nơi, nhưng họ lại đem đến dâng cúng cho các Ngài.

7 – Dakkhiṇeyyo.

Các Ngài đáng thọ lãnh của tín thí, tin lý nhân quả đem đến dâng cúng.

8 – Añjalikaraṇīyo.

Các Ngài đáng cho chúng sinh lễ bái.

9 – Anuttaraṃ puññakkhettaṃ lokassā’ti.

Các Ngài là phước điền của chúng sinh không đâu bì kịp.

Saṅghāttapaṭiññā

Lời Bố cáo Quy y Tăng

Natthi me saranaṃ aññaṃ

saṅgho me saraṇam varaṃ

etena saccavajjena

hotu me jayamaṅgalaṃ.

Chẳng có chi đáng cho con phải nương theo, chỉ có đức Tăng là quý báu, nên con phải hết lòng thành kính mà nương theo, đặng cầu sự an lạc đến cho con y như lời chân thật này.

Saṅghakhamāpana

Sám hối Tăng Bảo

Uttamaṅgena vandehaṃ

saṅghañca duvidhottamaṃ

saṅghe yo khalito doso

saṅgho khamatu taṃ mamaṃ.

Con đem hết lòng thành kính, cúi đầu làm lễ hai bậc Tăng Bảo: là Phàm Tăng và Thánh Tăng. Các tội lỗi mà con đã vô ý phạm đến Tăng Bảo, cúi xin Tăng Bảo xá tội lỗi ấy cho con.

Vandāmi cetiyaṃ

Lễ bái Xá lợi và các Bảo tháp

Vandāmi cetiyaṃ sabbaṃ

sabbaṭṭhānesupatiṭṭhitaṃ

sārīrikadhātu mahābodhiṃ

buddharūpaṃ sakalaṃ sadā.

Con xin thành kính làm lễ tất cả Bảo Tháp, ngọc Xá Lợi, đại thọ Bồ Ðề và kim thân Phật đã tạo thờ trong khắp mọi nơi.

Con xin lễ bái các phần,

Bảo tháp, Xá lợi, kim thân Phật đà,

Bồ đề khắp cõi Sa bà,

Luôn luôn thành kính hương hoa cúng dường.

Vaṇṇagandha

Dâng hoa và hương

Vaṇṇagandha – gunopetaṃ

etaṃ kusuma santatiṃ

pūjayāmi munindassa

siripāda – sanoruhe.

Pūjemi buddhaṃ kusumenanena

puññena me tena ca hotu mokkhaṃ

pupphaṃ milāyāti yathā idaṃ me

kāyo tathā yāti vināsabhāvaṃ.

Pūjemi dhammaṃ kusumenanena

puññena me tena ca hotu mokkhaṃ

pupphaṃ milāyāti yathā idaṃ me

kāyo tathā yāti vināsabhāvaṃ.

Pūjemi saṅghaṃ kusumenanena

puññena me tena ca hotu mokkhaṃ

pupphaṃ milāyāti yathā idaṃ me

kāyo tathā yāti vināsabhāvaṃ.

Chúng con xin cúng dường Phật Bảo,

Bao cành hoa toàn hảo hiến dâng.

Cầu mong thoát chốn mê trần,

Níp-bàn chóng đến hầu gần Thế Tôn.

Hoa này sẽ bất tồn dương cảnh,

Ủ rủ dần hình ảnh còn chi.

Chúng con phải chịu thế ni,

Xác thân ngũ uẩn chuyển di bất thường!

Chúng con xin cúng dường Pháp Bảo,

Bao cành hoa toàn hảo hiến dâng.

Cầu mong thoát chốn mê trần,

Níp-bàn chóng đến hầu gần Thế Tôn.

Hoa này sẽ bất tồn dương cảnh,

Ủ rủ dần hình ảnh còn chi.

Chúng con phải chịu thế ni,

Xác thân ngũ uẩn chuyển di bất thường!

Chúng con xin cúng dường Tăng Bảo,

Bao cành hoa toàn hảo hiến dâng.

Cầu mong thoát chốn mê trần,

Níp-bàn chóng đến hầu gần Thế Tôn.

Hoa này sẽ bất tồn dương cảnh,

Ủ rủ dần hình ảnh còn chi.

Chúng con phải chịu thế ni,

Xác thân ngũ uẩn chuyển di bất thường!

***

Dâng hoa cúng đến Phật-đà,

Nguyện mau giải thoát sinh già khổ đau.

Hoa tươi nhưng sẽ úa sầu,

Tấm thân tứ đại khỏi sao điêu tàn.

Dâng hoa cúng đến Đạt-ma,

Nguyện mau giải thoát sinh già khổ đau.

Hoa tươi nhưng sẽ úa sầu,

Tấm thân tứ đại khỏi sao điêu tàn.

Dâng hoa cúng đến Tăng-già,

Nguyện mau giải thoát sinh già khổ đau.

Hoa tươi nhưng sẽ úa sầu,

Tấm thân tứ đại khỏi sao điêu tàn.

Sambuddhe

Chư Chánh Đẳng Giác Phật

Sambuddhe aṭṭha-vīsañca

dvā-dasañcasahassake

pañca-sata-sahassāni

namāmi sirasā ahaṃ.

Tesaṃ dhammañca saṅghañca

ādarena namāmihaṃ

namakkārānubhāvena

hantvā sabbe upaddave

anekā antarāyāpi

vinassantu asesato.

Sambuddhe pañca-paññāsañca

catu-vīsati-sahassake

dasa-sata-sahassāni

namāmi sirasā ahaṃ.

Tesaṃ dhammañca saṅghañca

ādarena namāmihaṃ

namakkārānubhāvena

hantvā sabbe upaddave

anekā antarāyāpi

vinassantu asesato.

Sambuddhe navuttara-sate

aṭṭha-cattālīsa-sahassake

vīsati-sata-sahassāni

namāmi sirasā ahaṃ.

Tesaṃ dhammañca saṅghañca

ādarena namāmihaṃ

namakkārānubhāvena

hantvā sabbe upaddave

anekā antarāyāpi

vinassantu asesato.

Con đem hết lòng thành kính, làm lễ 28 vị Chánh Biến Tri, 12 ngàn vị Chánh Biến Tri và 500 ngàn vị Chánh Biến Tri.

Con đem hết lòng thành kính, làm lễ Pháp Bảo và Tăng Bảo của các vị Chánh Biến Tri ấy.

Do sự lễ bái cúng dường, xin nhờ oai lực các bậc Chánh Biến Tri mà những điều rủi ro và sự tai hại thảy đều diệt tận.

Con đem hết lòng thành kính, làm lễ 55 vị Chánh Biến Tri, 24 ngàn vị Chánh Biến Tri và 1 triệu vị Chánh Biến Tri.

Con đem hết lòng thành kính làm lễ Pháp Bảo và Tăng Bảo của các vị Chánh Biến Tri ấy.

Do sự lễ bái cúng dường, xin nhờ oai lực các bậc Chánh Biến Tri mà những điều rủi ro và sự tai hại thảy đều diệt tận.

Con đem hết lòng thành kính, làm lễ 109 vị Chánh Biến Tri, 48 ngàn vị Chánh Biến Tri và 2 triệu vị Chánh Biến Tri.

Con đem hết lòng thành kính làm lễ Pháp Bảo và Tăng Bảo của các vị Chánh Biến Tri ấy.

Do sự lễ bái cúng dường, xin nhờ oai lực các bậc Chánh Biến Tri mà những điều rủi ro và sự tai hại thảy đều diệt tận.

Sabbadisasu mettāphanranaṃ

Rải Tâm từ theo các hướng

Sabbe puratthimāya disāya sattā averā sukhī hontu.

Sabbe puratthimāya anudisāya sattā averā sukhī hontu.

Sabbe dakkhiṇāya disāya sattā averā sukhī hontu.

Sabbe dakkhiṇāya anudisāya sattā averā sukhī hontu.

Sabbe pacchimāya disāya sattā averā sukhī hontu.

Sabbe pacchimāya anudisāya sattā averā sukhī hontu.

Sabbe uttarāya disāya sattā averā sukhī hontu.

Sabbe uttarāya anudisāya sattā averā sukhī hontu.

Sabbe uparimāya disāya sattā averā sukhī hontu.

Sabbe heṭṭhimāya disāya sattā averā sukhī hontu.

Sabbe sattā averā hontu, sukhita hontu, niddukkhā hontu, abyāpajjhā hontu, anīghā hontu, dīghāyukā hontu, arogā hontu, sampattīhi samijjhantu sukhī attānaṃ pariharantu, dukkhappattā ca niddukkhā, bhayappattā ca nibbhayā, sokappattā ca nissokā hontu sabbepi pāṇino.

Nguyện cho tất cả chúng sinh trong hướng đông, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng đông nam, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng nam, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng tây nam, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng tây, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng tây bắc, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng bắc, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng đông bắc, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng trên, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh trong hướng dưới, đừng có oan trái lẫn nhau, hãy cho được sự an vui.

Nguyện cho tất cả chúng sinh đừng có oan trái lẫn nhau, hãy cho được sự an vui, đừng có khổ, đừng làm hại lẫn nhau, đừng hẹp lượng, hãy cho được sống lâu, đừng có bệnh hoạn, hãy cho được thành tựu đầy đủ, hãy giữ mình cho được sự an vui.

Tất cả chúng sinh đến khổ rồi, xin đừng cho có khổ, đến sự kinh sợ rồi, xin đừng cho kinh sợ, đến sự thương tiếc rồi, xin đừng cho thương tiếc.

Ākāsaṭṭhā

Hồi hướng chư thiên

Ākāsaṭṭhā ca bhummaṭṭhā

devā nāgā mah’iddhikā

puññaṃ no anumodantu

ciraṃ rakkhantu sāsanaṃ*.

[ * thay thế sāsanaṃ bằng rājano, ñātayo, pāṇino, no sadā]

Chư thiên ngự trên hư không,

Địa cầu thường ngự rõ thông mọi điều,

Long vương thần lực có nhiều,

Đồng xin hoan hỷ phước đều chúng tôi,

Hộ trì Phật giáo, Tăng bồi,

Các bậc Thầy, Tổ an vui lâu dài,

Quyến thuộc tránh khỏi nạn tai,

Chúng sinh được hưởng phước dài bền lâu,

Chúng tôi vui thú Đạo mầu,

Tu hành tinh tấn ngõ hầu vô sinh (Níp-bàn).

Pathanā – Pattidāna

Ước nguyện – Hồi hướng

Idaṃ no ñātīnaṃ hotu sukhitā hontu ñātayo.

Do sự phước báu mà chúng con đã trong sạch làm đây, xin hồi hướng đến thân bằng quyến thuộc đã quá vãng, cầu mong cho các vị ấy hằng được an vui.

Do sự phước báu mà chúng con đã trong sạch làm đây, xin chia phước đến thân bằng quyến thuộc còn đang hiện tiền, cầu mong cho các vị ấy hằng được an vui.

Idaṃ me puññaṃ āsavakkhayā’vahaṃ hotu.

Idaṃ me puññaṃ nibbānassa paccayo hotu.

Phước lành này của con, nguyện đoạn tận những ô nhiễm trong tâm.

Phước lành này của con, nguyện là duyên giác ngộ Níp-bàn.

Mama puññabhāgaṃ sabbasattānaṃ bhājemi;

Te sabbe me samaṃ puññabhāgaṃ labhantu.

Phước lành của con, xin chia đều đến tất cả sinh linh,

Mong tất cả hãy thọ nhận phần phước ấy được đều nhau.

Sādhu, Sādhu, Lành thay !

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NGHI THỨC THỌ TRÌ TAM QUY & NGŨ GIỚI/ BÁT GIỚI
(THREE REFUGEES & FIVE/EIGHT PRECEPTS)

Sám hối

Okāsa Okāsa Okāsa!

Kāyakamma
vācīkamma
manokamma
sabbadosa

Vì mong muốn tránh khỏi,
Tất cả những lỗi lầm,
Do thân nghiệp hành động,
Do khẩu nghiệp nói năng,
Do ý nghiệp suy nghĩ,

Đã phạm đến Tam Bảo:
Đức Phật Bảo cao thượng,
Đức Pháp Bảo cao thượng,
Đức Tăng Bảo cao thượng;
Đến cha mẹ, thầy tổ….

Buddharatana,
Dhammaratana,
Saṅgharatana,

Con thành kính đảnh lễ,
Ngôi Tam Bảo cao thượng,
Cùng cha mẹ thầy tổ,
Lần thứ nhì – thứ ba.

Xin năm bậc ân đức,
Cao thượng không gì bằng,
Nhận biết sự sám hối,
Những lỗi lầm của con.

Do thành tâm sám hối,
Với đức tin trong sạch,
Thiện tâm hợp trí tuệ,
Cầu mong con tránh khỏi:

– Sinh trong bốn cõi ác,

– Gặp phải ba nạn tai,

– Tám trường hợp bất lợi,

– Năm kẻ thù phá hoại,

– Bốn cảnh không hợp thời,

– Năm bất hạnh kiếp người.

Trong tất cả mọi thời,
Mọi kiếp sống luân hồi,
Khi đã tránh khỏi rồi,
Mong con sớm chứng ngộ :

Chân lý Tứ Thánh Đế,
Chứng đắc Tứ Thánh Đạo,
Tứ Thánh Quả – Niết Bàn;
Diệt đoạn tuyệt tham ái,
Giải thoát khổ tử sinh,
Luân hồi trong tam giới.

Quy y Tam Bảo và Thọ trì Ngũ giới/ Bát giới

Đọc theo vị Sư hoặc tự đọc:

Mayaṃ bhante tisaraṇena saha pañca sīlāṃ/ aṭṭhaṅgasamannāgataṃ uposathasīlaṃ dhammaṃ yācāma, anuggahaṃ katvā, sīlaṃ detha, no bhante.	Bạch Đại đức! Chúng con xin thọ trì Tam quy và Ngũ giới/ Bát quan trai giới nơi Tam Bảo, để vâng giữ, hành theo cho được sự tấn hoá, sự lợi ích, sự bình an lâu dài.
Dutiyaṃpi mayaṃ bhante tisaraṇena saha pañca sīlāṃ/ aṭṭhaṅgasamannāgataṃ uposathasīlaṃ dhammaṃ yācāma, anuggahaṃ katvā, sīlaṃ detha, no bhante.	Lần thứ nhì, bạch Đại đức! Chúng con xin thọ trì Tam quy và Ngũ giới/ Bát quan trai giới nơi Tam Bảo, để vâng giữ, hành theo cho được sự tấn hoá, sự lợi ích, sự bình an lâu dài.
Tatiyaṃpi mayaṃ bhante tisaraṇena saha pañca sīlāṃ/ aṭṭhaṅgasamannāgataṃ uposathasīlaṃ dhammaṃ yācāma, anuggahaṃ katvā, sīlaṃ detha, no bhante.	Lần thứ ba, bạch Đại đức! Chúng con xin thọ trì Tam quy và Ngũ giới/ Bát quan trai giới nơi Tam Bảo, để vâng giữ, hành theo cho được sự tấn hoá, sự lợi ích, sự bình an lâu dài.
Đọc theo vị Sư:
Namo tassa Bhagavato Arahato Sammāsambuddhassa (3x)	Con đem hết lòng thành kính đảnh lễ Đức Thế Tôn, bậc A-la-hán, Chánh Đẳng Giác. (3 lần)
Buddhaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Phật.
Dhammaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Pháp.
Saṅghaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Tăng.
Dutiyaṃpi Buddhaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Phật lần thứ nhì.
Dutiyaṃpi Dhammaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Pháp lần thứ nhì.
Dutiyaṃpi Saṅghaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Tăng lần thứ nhì.
Tatiyaṃpi Buddhaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Phật lần thứ ba.
Tatiyaṃpi Dhammaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Pháp lần thứ ba.
Tatiyaṃpi Saṅghaṃ saraṇaṃ gacchāmi.	Con đem hết lòng thành kính xin quy y Tăng lần thứ ba.
Vị Sư đọc:
“Tisaraṇaggamanaṃ paripuṇṇam”	Phép Quy y Tam bảo đầy đủ chỉ có bấy nhiêu.
Người thọ giới đọc:
“Āma bhante”.	Dạ xin vâng!
*Đọc theo vị Sư:* 1. Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi.	Con xin vâng giữ điều học là cố ý tránh xa sự sát sinh.
2. Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi.	Con xin vâng giữ điều học là cố ý tránh xa sự trộm cắp.
*3. Kāmesu micchācārā/ Abrahmacariyā* veramaṇī sikkhāpadaṃ samādiyāmi.**	Con xin vâng giữ điều học là cố ý tránh xa sự tà dâm/ hành dâm.
4. Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi.	Con xin vâng giữ điều học là cố ý tránh xa sự nói dối.
5. Surāmeraya-majjap-pamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi.	Con xin vâng giữ điều học là cố ý tránh xa sự dễ duôi uống rượu và các chất say.
6.Vikālabhojanā veramaṇī sikkhāpadaṃ samādiyāmi.	Con xin vâng giữ điều học là cố ý tránh xa sự ăn sái giờ.
7. Nācca-gīta-vādita-visūka-dassana-mālāgandha-vilepana-dhārana-maṇdaṇa-vibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi.	Con xin vâng giữ điều học là cố ý tránh xa sự múa hát, thổi kèn, chơi đàn, xem múa hát, nghe đàn kèn, trang điểm, thoa vật thơm, bôi phấn, và đeo tràng hoa.
8. Uccāsayana-mahāsayanā veramaṇī sikkhāpadaṃ samādiyāmi.	Con xin vâng giữ điều học là cố ý tránh xa chỗ nằm ngồi nơi quá cao và xinh đẹp.
Vị Sư đọc:
“Imāni pañca sikkhāpadāni/ *aṭṭha* *sikkhāpadāni* sādhukaṃ katvā appamādena niccakālaṃ sammārakkhitabbaṃ”.	Quý thiện tín sau khi thọ trì Tam Quy và Ngũ giới/ Bát quan trai giới, thì cố gắng vâng giữ và hành theo, chớ nên buông lung, xao nhãng.
Người thọ giới đọc:
“Āma bhante.”	Dạ xin vâng!

****************************

Hồi hướng, Chia phước và Phát nguyện

Idaṃ no[14] (me)[15] puññaṃ āsavakkhayā’vahaṃ hontu (hotu).

Idaṃ no (me) puññaṃ nibbānassa paccayo hontu (hotu).

Phước này của (chúng) con, nguyện đoạn tận những ô nhiễm trong tâm.
Phước này của (chúng) con, nguyện là duyên giác ngộ Níp-bàn.

Idaṃ no (me) ñātinaṃ hotu, sukhitā hontu ñātayo.

Phước này của (chúng) con, nguyện cho thân quyến được bình an.

Imaṃ puññabhāgaṃ – mātā-pitu–ācariya–ñāti–mittānañceva – sesa-sabba-sattānañca – sabba-catumahārājikā deve ca – tāvatiṁsa deve ca – yāmā deve ca – tusitā deve ca – nimmānaratī deve ca – paranimmita-vasavattī deve ca, santisukhavihāre deve ca dema, sabbepi te puññapattiṃ laddhāna, sukhitā hontu.

(Chúng) con chia phước này, đến ông bà, cha mẹ, thầy tổ, thân bằng quyến thuộc, tất cả chúng sinh, chư thiên các cõi Tứ Đại Thiên Vương, Đao-lợi, Dạ-ma, Đâu-suất-đà, Hoá lạc thiên, Tha hoá tự tại thiên và chư thiên ở Thiền viện Tịnh Lạc, cầu mong cho tất cả hoan hỷ thọ nhận phước báu này, được sự an vui và hộ trì nhân loại, thoát mọi tai ương, tật bệnh.

Sādhu Sādhu Sādhu!!!

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KINH DÙNG TRONG CÁC BUỔI LỄ
(EXTRA CHANTING FOR CEREMONIES)

Anekajāti Pāḷi

Through Countless Births Text

Namo tassa bhagavato arahato sammāsambuddhassa. (3x)

Reverence to him, the Blessed One, the Worthy One, the Perfectly Self-Enlightened One.

Anekajātisaṁsāraṁ, sandhāvissaṁ anibbisaṁ.

Through countless births in saṁsāra I have wandered without finding.

Gahakāraṁ gavesanto: dukkhā jāti punappunaṁ.

While seeking the housebuilder, (I had received) jāti-dukkhā which is to be born again and again.

Gahakāraka diṭṭhosi! Puna gehaṁ na kāhasi:

O housebuilder, now you are seen! You will not build the house again:

sabbā te phāsukā bhaggā, gahakūṭaṁ visaṅkhataṁ,

all your rafters have been broken, and the ridgepole has been destroyed,

visaṅkhāragataṁ cittaṁ, taṇhānaṁ khayamajjhagā. (3x)

my mind has reached the Unconditioned, and craving’s end has been achieved.

Iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati,

This being so, that is; from the arising of this, that arises,

yadidaṁ: avijjāpaccayā saṅkhārā,

that is to say: with ignorance as condition there are (volitional) formations,

saṅkhārapaccayā viññāṇaṁ,

with (volitional) formations as condition: consciousness,

viññāṇapaccayā nāmarūpaṁ,

with consciousness as condition: mind and body,

nāmarūpapaccayā saḷāyatanaṁ,

with mind and body as condition: the six sense bases,

saḷāyatanapaccayā phasso,

with the six sense bases as condition: contact,

phassapaccayā vedanā,

with contact as condition: feeling,

vedanāpaccayā taṇhā,

with feeling as condition: craving,

taṇhāpaccayā upādānaṁ,

with craving as condition: attachment,

upādānapaccayā bhavo,

with attachment as condition: continuation,

bhavapaccayā jāti,

because of (kamma) becoming, birth (upapatti-bhava = aggregates which arise dependent on jāti),

because of becoming (kamma-bhava), birth (upapatti-bhava = aggregates which arise dependent on jāti),

jātipaccayā jarāmaraṇaṁ,

with birth as condition: old age, death,

sokaparidevadukkhadomanassupāyāsā sambhavanti.

grief, lamentation, pain, sorrow, and despair (all) arise,

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

and so there is an origination of this whole mass of suffering.

Yadā have pātubhavanti dhammā,

When (the nature of) things becomes really manifest

ātāpino jhāyato brāhmaṇassa.

to the ardent meditating brāhmaṇa,

Athassa kaṅkhā vapayanti sabbā,

then all his doubts disappear,

yato pajānāti sahetudhammaṁ.

since he knows (the nature of a) thing and its cause.

Iti imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati,

This not being so, that is not; from the ceasing of this, that ceases,

yadidaṁ: avijjānirodhā saṅkhāranirodho,

that is to say: from the cessation of ignorance, there is the cessation of (volitional) formations,

saṅkhāranirodhā viññāṇanirodho,

from the cessation of (volitional) formations: the cessation of consciousness,

viññāṇanirodhā nāmarūpanirodho,

from the cessation of consciousness: the cessation of mind and body,

nāmarūpanirodhā saḷāyatananirodho,

from the cessation of mind and body: the cessation of the six sense bases,

saḷāyatananirodhā phassanirodho,

from the cessation of the six sense bases: the cessation of contact,

phassanirodhā vedanānirodho,

from the cessation of contact: the cessation of feeling,

vedanānirodhā taṇhānirodho,

from the cessation of feeling: the cessation of craving,

taṇhānirodhā upādānanirodho,

from the cessation of craving: the cessation of attachment,

upādānanirodhā bhavanirodho,

from the cessation of attachment: the cessation of continuation,

bhavanirodhā jātinirodho,

from the cessation of (kamma) becoming: the cessation of birth (upapatti-bhava = aggregates which arise dependent on jāti), from the cessation of becoming (kamma-bhava): the cessation of birth(upapatti-bhava = aggregates which arise dependent on jāti),

jātinirodhā jarāmaraṇaṁ,

from the cessation of birth: old age, death,

sokaparidevadukkhadomanassupāyāsā nirujjhanti.

grief, lamentation, pain, sorrow, and despair (all) cease,

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

and so there is a cessation of this whole mass of suffering.

Yadā have pātubhavanti dhammā,

When (the nature of) things becomes really manifest

ātāpino jhāyato brāhmaṇassa.

to the ardent meditating brāhmaṇa,

Athassa kaṅkhā vapayanti sabbā,

then all his doubts disappear,

yato khayaṁ paccayānaṁ avedi.

since the destruction of causes has been understood.

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,

This being so, that is; from the arising of this, that arises,

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati,

this not being so, that is not; from the ceasing of this, that ceases,

yadidaṁ: avijjāpaccayā saṅkhārā,

that is to say: with ignorance as condition there are (volitional) formations,

saṅkhārapaccayā viññāṇaṁ,

with (volitional) formations as condition: consciousness,

viññāṇapaccayā nāmarūpaṁ,

with consciousness as condition: mind and body,

nāmarūpapaccayā saḷāyatanaṁ,

with mind and body as condition: the six sense bases,

saḷāyatanapaccayā phasso,

with the six sense bases as condition: contact,

phassapaccayā vedanā,

with contact as condition: feeling,

vedanāpaccayā taṇhā,

with feeling as condition: craving,

taṇhāpaccayā upādānaṁ,

with craving as condition: attachment,

upādānapaccayā bhavo,

with attachment as condition: continuation,

bhavapaccayā jāti,

because of (kamma) becoming, birth (upapatti-bhava = aggregates which arise dependent on jāti),

because of becoming (kamma-bhava), birth (upapatti-bhava = aggregates which arise dependent on jāti),

jātipaccayā jarāmaraṇaṁ,

with birth as condition: old age, death,

sokaparidevadukkhadomanassupāyāsā sambhavanti.

grief, lamentation, pain, sorrow, and despair (all) arise,

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

and so there is an origination of this whole mass of suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,

But from the complete fading away and cessation of ignorance, there is the cessation of (volitional) formations,

saṅkhāranirodhā viññāṇanirodho,

from the cessation of (volitional) formations: the cessation of consciousness,

viññāṇanirodhā nāmarūpanirodho,

from the cessation of consciousness: the cessation of mind and body,

nāmarūpanirodhā saḷāyatananirodho,

from the cessation of mind and body: the cessation of the six sense bases,

saḷāyatananirodhā phassanirodho,

from the cessation of the six sense bases: the cessation of contact,

phassanirodhā vedanānirodho,

from the cessation of contact: the cessation of feeling,

vedanānirodhā taṇhānirodho,

from the cessation of feeling: the cessation of craving,

taṇhānirodhā upādānanirodho,

from the cessation of craving: the cessation of attachment,

upādānanirodhā bhavanirodho,

from the cessation of attachment: the cessation of continuation,

bhavanirodhā jātinirodho,

from the cessation of (kamma) becoming: the cessation of birth (upapatti-bhava = aggregates which arise dependent on jāti),

from the cessation of becoming (kamma-bhava): the cessation of birth (upapatti-bhava = aggregates which arise dependent on jāti),

jātinirodhā jarāmaraṇaṁ,

from the cessation of birth: old age, death,

sokaparidevadukkhadomanassupāyāsā nirujjhanti.

grief, lamentation, pain, sorrow, and despair (all) cease,

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

and so there is a cessation of this whole mass of suffering.

Yadā have pātubhavanti dhammā,

When (the nature of) things becomes really manifest

ātāpino jhāyato brāhmaṇassa.

to the ardent meditating brāhmaṇa,

Vidhūpayaṁ tiṭṭhati mārasenaṁ,

he dwells dispelling Māra’s army,

suriyova obhāsayamantalikkhaṁ.

as the sun (dwells) lighting up the firmament.

Hetupaccayo, ārammaṇapaccayo

Root condition, object condition,

adhipatipaccayo, anantarapaccayo,

predominance condition, preceding condition,

samanantarapaccayo, sahajātapaccayo,

prior condition, arising together condition,

aññamaññapaccayo, nissayapaccayo,

mutuality condition, support condition,

upanissayapaccayo, purejātapaccayo,

strong support condition, arising before condition,

pacchājātapaccayo, āsevanapaccayo,

arising later condition, habitual condition,

kammapaccayo, vipākapaccayo,

(intentional) deed condition, result condition,

āhārapaccayo, indriyapaccayo,

nutriment condition, faculty condition,

jhānapaccayo, maggapaccayo,

absorption condition, path condition,

sampayuttapaccayo, vippayuttapaccayo,

association condition, disassociation condition,

atthipaccayo, natthipaccayo,

presence condition, absence condition,

vigatapaccayo, avigatapaccayoti.

disappearance condition, non-disappearance condition

****************************

Jayaparittaṁ

The Success Safeguard

Jayanto bodhiyā mūle, sakyānaṁ nandivuḍḍhano –

Succeeding at the root of the Bodhi tree he furthered the Sakyans’ joy –

evameva jayo hotu, jayassu jayamaṅgale.

so may you be successful, may you succeed with the blessing of success!

Aparājitapallaṅke, sīse puthuvipukkhale,

On the undefeated seat at the top of the world which is the most sacred earth,

abhiseke sabbabuddhānaṁ, aggapatto pamodati.

which was consecrated by all Buddhas, he rejoices in the highest attainment.

Sunakkhattaṁ sumaṅgalaṁ, suppabhātaṁ suhuṭṭhitaṁ,

(May there be) good planets, good blessings, good daybreaks, good waking up,

sukhaṇo sumuhutto ca, suyiṭṭhaṁ brahmacārisu.

good moments, good instants and good offerings made to the Noble Ones,

Padakkhiṇaṁ kāyakammaṁ, vācākammaṁ padakkhiṇaṁ,

(May there be) favourable body-actions, favourable speech-actions,

padakkhiṇaṁ manokammaṁ, paṇidhi te padakkhiṇe.

favourable mind-actions, and favourable aspiration for you.

Padakkhiṇāni katvāna, labhantatthe padakkhiṇe,

And after making these favourable things, (may there be) favourable gains,

te atthaladdhā sukhitā, viruḷhā buddhasāsane,

and (with these) favourable gains (may there be) for you happy growth in the Buddha’s Dispensation,

arogā sukhitā hotha, saha sabbehi ñātibhi.

may you be well and happy, together with all your relatives!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,

May there be every blessing, and may all of the gods protect you,

sabbabuddhānubhāvena, sadā sukhī bhavantu te.

by the power of all the Buddhas may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,

May there be every blessing, and may all of the gods protect you,

sabbadhammānubhāvena, sadā sukhī bhavantu te.

by the power of all that is Dhamma may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,

May there be every blessing, and may all of the gods protect you,

sabbasaṅghānubhāvena, sadā sukhī bhavantu te.

by the power of the whole Sangha may you be well forever!

Mahānamakkāra Pāḷi

The Great Reverence Text

Namo tassa bhagavato arahato sammāsambuddhassa. (3x)

Reverence to him, the Blessed One, the Worthy One, Perfectly the Self-Enlightened One.

Sugataṁ sugataṁ seṭṭhaṁ, kusalaṁkusalaṁ jahaṁ,

The one who speaks only what is true and beneficial, who is the well-gone (to Nibbāna) and excellent, who has given up wholesome and unwholesome deeds,

amataṁ amataṁ santaṁ, asamaṁ asamaṁ dadaṁ,

Who is deathless, who found the Deathless (Nibbāna), who is peaceful, who is unrivalled, and gives the Matchless (Nibbāna) (to others),

saraṇaṁ saraṇaṁ lokaṁ, araṇaṁ araṇaṁ karaṁ,

Who is the refuge (for men and gods), who knows the world, the one without passions, who makes the passions fade,

abhayaṁ abhayaṁ ṭhānaṁ nāyakaṁ: nāyakaṁ name.

The one without fear, who leads to that fearless place: I will revere (Lord Buddha), the Leader.

Nayanasubhagakāyaṅgaṁ,

Having body and limbs lovely to the eyes,

madhuravarasaropetaṁ,

Endowed with a noble and sweet voice,

amitaguṇagaṇādhāraṁ:

The receptacle of many measureless virtues:

dasabalamatulaṁ vande.

I worship that incomparable One who has Ten Powers.

Yo buddho dhitimāññadhārako,

He who is Buddha, the bearer of steadfast knowledge,

saṁsāre anubhosi kāyikaṁ

Who underwent in the continual round of existence, both bodily

dukkhaṁ cetasikañca lokato:

And mental suffering for the sake of the world:

taṁ vande naradevamaṅgalaṁ.

I worship Him, who is a blessing for men and gods.

Bāttiṁsatilakkhaṇacitradehaṁ,

He who has the thirty-two beautiful marks on his body,

dehajjutiniggatapajjalantaṁ,

Whose body shines with an effulgence of light,

paññādhitisīlaguṇoghavindaṁ:

Who possesses an ocean of wisdom, steadfastness, morality and virtue:

vande munimantimajātiyuttaṁ.

I worship that Sage who is in his final birth.

Pātodayaṁ bāladivākaraṁva,

Like a fresh sun rising in the morning,

majjhe yatīnaṁ lalitaṁ sirīhi,

With charming grace in the midst of those who strive,

puṇṇindusaṅkāsamukhaṁ, anejaṁ:

Having a face like a full moon, lust-free:

vandāmi sabbaññumahaṁ munindaṁ.

I worship the omniscient Lord of Sages.

Upetapuñño, varabodhimūle

Endowed with merit, at the root of the Bodhi tree

sasenamāraṁ sugato jinitvā,

The Fortunate One, after defeating Māra and his army,

abojjhi bodhiṁ aruṇodayamhi:

Awoke to Wisdom as the dawn broke:

namāmi taṁ mārajinaṁ abhaṅgaṁ.

I revere Him, the unbroken one, who defeated the (five) deaths.

Rāgādichedāmalañāṇakhaggaṁ,

That one having the sword of undefiled knowledge that cuts off passion and so on,

satīsamaññāphalakābhigāhaṁ,

Who holds up the shield known as mindfulness,

sīloghalaṅkāravibhūsitaṁ: taṁ

Who is adorned with the decoration of an ocean of morality: Him

namāmibhiññāvaramiddhupetaṁ.

I revere, the one endowed with noble knowledge and psychic power.

Dayālayaṁ sabbadhi dukkaraṁ karaṁ,

That abode of sympathy, who (overcoming) difficulties everywhere,

bhavaṇṇavātikkamamaggataṁ gataṁ,

And, overcoming the ocean of existence, attained the highest,

tilokanāthaṁ susamāhitaṁ hitaṁ:

The well-composed Lord of the Three Worlds who is a benefit (to others):

samantacakkhuṁ paṇamāmi taṁmitaṁ.

I bow down to the measureless All-Seeing One.

Tahiṁ tahiṁ pāramisañcayaṁ cayaṁ,

In this place and that place he accumulated a store of perfections,

gataṁ gataṁ sabbhi sukhappadaṁ padaṁ,

He attained the happy resting place of the virtuous,

narānarānaṁ sukhasambhavaṁ bhavaṁ,

And is the origin and source of happiness for men and gods,

namānamānaṁ jinapuṅgavaṁ gavaṁ.

I revere the noble Victor, who (overcame) the disrespectful fools.

Maggaṅganāvaṁ munidakkhanāviko,

The Sage and skilful mariner ascended the ship of the Path-factors,

īhāphiyaṁ ñāṇakarena gāhako,

Grasped with the hand of knowledge the rudder of exertion,

āruyha yo tāya bahū bhavaṇṇavā:

Caused many beings to cross over the ocean of existence by that ship:

tāresi taṁ buddhamaghappahaṁ name.

I revere Him, who understood, abandoned distress.

Samatiṁsatipāramisambharaṇaṁ,

He who fulfilled the thirty perfections equally,

varabodhidume catusaccadasaṁ,

Who, under the noble Bodhi tree, saw the Four Truths,

varamiddhigataṁ naradevahitaṁ:

Attained the noble psychic powers, which benefit gods and men:

tibhavūpasamaṁ paṇamāmi jinaṁ.

I bow down to the Victor, who stilled (rebirth in) the three (planes of) existence.

Satapuññajalakkhaṇikaṁ virajaṁ,

Having the marks that arose because of hundreds of merits, passionless,

gaganūpamadhiṁ dhitimerusamaṁ,

Superior like the sky, firm like (Mount) Meru,

jalajūpamasītalasīlayutaṁ,

Cool, like the lotus, endowed with morality,

pathavīsahanaṁ paṇamāmi jinaṁ.

who endures (like) the Earth: I bow down to the Victor.

Yo buddho sumati, dive divākarova,

He who is the wise Buddha, like the sun shining in the day,

sobhanto ratijanane silāsanamhi,

Resplendent, on the stone throne which produces (gods’) delight,

āsīno sivasukhadaṁ adesi dhammaṁ,

While sitting, Taught the Abhidhamma, which gives the happiness of safety,

devānaṁ tamasadisaṁ namāmi niccaṁ.

To the gods: I always revere Him who is Matchless.

Yo pādapaṅkajamuduttalarājikehi,

On the tender skin of his lotus feet,

lokehi tīhivikalehi nirākulehi,

By lines Which are not partial and not agitating,

sampāpuṇe nirupameyyatameva, nātho

He has attained the incomparable with the beings of the three worlds.

taṁ sabbalokamahitaṁ asamaṁ namāmi.

Who is unequalled and honoured by the whole world: I revere Him, the Lord.

Buddhaṁ narānarasamosaraṇaṁ dhitattaṁ,

The Buddha with steady mind, who brought together men and gods,

paññāpadīpajutiyā vihatandhakāraṁ,

Who, with the lustre of the light of wisdom destroyed the darkness (of ignorance),

atthābhikāmanaradevahitāvahaṁ, taṁ

He who greatly desires the welfare and benefit of men and gods, Him

vandāmi, kāruṇikamaggamanantañāṇaṁ.

I worship, the great compassionate (Buddha), with infinite knowledge.

Akhilaguṇanidhāno yo munindopagantvā

The deposit of all virtues, the Lord of Sages, who, after approaching

vanamIsipatanavhaṁ saññatānaṁ niketaṁ,

The Wood called Isipatana, the abode of those restrained,

tahimakusalachedaṁ dhammacakkaṁ pavatto:

And rolling the Dhamma-Wheel, which cut off unwholesomeness in that place:

tamatulamabhikantaṁ vandaneyyaṁ namāmi.

I revere Him of incomparable beauty, who should be worshipped.

Suciparivāritaṁ, surucirappabhāhi rattaṁ,

Surrounded by the pure, brilliant with beautiful radiance,

sirivisarālayaṁ gupitamindriyehupetaṁ,

The abode of many glories, endowed with guarded senses,

ravisasimaṇḍalappabhutilakkhaṇopacittaṁ:

Who has the soles of feet with beautiful marks beginning with the discs of the sun and the moon:

suranarapūjitaṁ sugatamādaraṁ namāmi.

I revere with respect the Fortunate One, worshipped by gods and men.

Maggoḷumpena muhapaṭighāsādiullolavīciṁ

With the raft of the Path, he crossed over the waves and currents of delusion, anger and desire

saṁsāroghaṁ tari; tamabhayaṁ pārapattaṁ, pajānaṁ

The ocean of existences; the fearless one fully crossed over, and he established humanity’s

tāṇaṁ leṇaṁ asamasaraṇaṁ ekatitthaṁ patiṭṭhaṁ:

Shelter, safety and unequalled refuge, the best port (to go other shore), the support:

puññakkhettaṁ paramasukhadaṁ dhammarājaṁ namāmi.

I revere the King of the Dhamma, that field of merit, who gives the ultimate bliss.

Kaṇḍambaṁmūle parahitakaro yo munindo nisinno,

The Lord of Sages sitting at the root of the Kaṇḍamba tree, seeking the benefit of others,

accheraṁ sīghaṁ nayanasubhagaṁ ākulaṇṇaggijālaṁ,

Quickly wrought a wonder by scattering water and fire that was pleasing to the eyes,

dujjāladdhaṁsaṁ, munibhijahitaṁ pāṭiheraṁ akāsi:

Destroying the false net (of views), this miracle was not left undone by the Sage:

vande taṁ, seṭṭhaṁ paramaratijaṁ iddhidhammehupetaṁ.

I worship Him, the praised origin of supreme delight, endowed with psychic power.

Munindakko yeko dayudayaruṇo ñāṇavitthiṇṇabimbo,

That sun of Sage, who is the rising dawn of compassion, having extensive range of knowledge,

vineyyappāṇoghaṁ kamalakathitaṁ dhammaraṁsīvarehi,

makes the Noble to be what are called lotuses awaken with the noble rays of his Dhamma,

subodhesī suddhe tibhavakuhare byāpitakkittinañca,

In the pure lotus lake of the three worlds. Widely-renowned,

tilokekaccakkhuṁ dukhamasahanaṁ: taṁ mahesiṁ namāmi.

The one (wisdom) eye of the three worlds, who endured suffering: I revere Him, the Great Sage.

Yo jino anekajātiyaṁ, saputtadāramaṅgajīvitampi,

That Victor who, in countless lives, gave both his children and wife, his limbs and life,

bodhipemato alaggamānaso adāsiyeva atthikassa,

Without a clinging mind, for love of Awakening, to he who desired it,

dānapāramiṁ tato paraṁ apūri sīlapāramādikampi,

And after the perfection of generosity fulfilled the others, like the perfection of virtue and so on,

tāsamiddhiyopayātamaggataṁ: tamekadīpakaṁ namāmi.

And reached the Highest through their (inherent) power: I revere Him, the one (true) Island.

Devādevātidevaṁ nidhanavapudharaṁ mārabhaṅgaṁ abhaṅgaṁ,

The Great God above all gods, bearing his last body, having broken the (five) killers, unbroken (himself),

dīpaṁ dīpaṁ pajānaṁ, jayavarasayane bodhipattaṁdhipattaṁ,

Who spread the light of wisdom on people, and attained Awakening on the noble victory seat,

brahmābrahmāgatānaṁ varagirakathikaṁ pāpahīnaṁ pahīnaṁ,

Surrounded by brahmas and others, speaking with a noble voice, having given up low actions,

lokālokābhirāmaṁ: satatamabhiname taṁ munindaṁ munindaṁ.

Greatly delighting the worlds: I always greatly revere Him, the Lord of Sages, the Lord of the (five) Sages.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,

The Buddha, having a form like the banyan tree, soft hands and feet, a voice like brahma, calves like an antelope,

kosacchādaṅgajāto, punarapi sugato suppatiṭṭhitapādo,

And a foreskin that covers the organ, the Fortunate One, with steady feet,

mūdodātuṇṇalomo, athamapi sugato brahmujuggattabhāvo,

Soft white hair between the brows, the Fortunate One, straight-limbed (like) a brahma,

nīlakkhī dīghapaṇhī sukhumamalachavī, thomyarasaggasaggī,

Having blue eyes, long heels, exquisite skin, whose taste buds are the very best,

Cattālīsaggadanto samakalapanajo antaraṁsappapīno,

Having forty of the best teeth, even teeth, a full back between the shoulders,

cakkenaṅkitapādo aviraḷadasano, mārajussaṅkhapādo,

Wheel-marked feet, unflawed teeth, He who defeated the killers, having high ankles,

tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto,

Who, while standing, without bending, with both his soft hands, can touch his knees,

vaṭṭakkhandho, jino gotaruṇapakhumako sīhapubbaḍḍhakāyo,

Whose neck is round, the Victor, having eyelashes like a young calf, the upper half of whose body is like a lion,

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,

Having seven fat areas, long fingers, the Fortunate One, with one hair to a vesicle,

sampannodātadāṭho kanakasamataco nīlamuddhaggalomo,

Full white teeth, golden skin, with blue body-hair whose top is facing above (to His face),

sambuddho, thūlajivho atha sīhahanuko jālikappādahattho,

The Sambuddha, having a broad tongue, then a lion-like jaw, webbed feet and hands,

nātho uṇhīsasīso itiguṇasahitaṁ: taṁ mahesiṁ namāmi.

Whose head has a crown, the Lord endowed with these (thirty-two) qualities: I revere Him, the Great Sage.

Buddhobuddhotighoso atidullabhataro kā katha buddhabhāvo?

The sound, “Buddha, Buddha” is extremely rare in the world, what to say of Buddhahood?

Loke tasmā vibhāvī vividhahitasukhaṁ sādhavo patthayantā,

Therefore the wise and good, wishing for various sorts of benefit and happiness,

iṭṭhaṁ atthaṁ vahantaṁ suranaramahitaṁ nibbhayaṁ dakkhiṇeyyaṁ,

May all always revere Him, who carries desirable welfare, who is fearless, worthy, honoured by gods and men,

lokānaṁ nandivaḍḍhaṁ dasabalamasamaṁ, taṁ namassantu niccaṁ.

The incomparable One of Ten Powers, who increases the happiness of the world.

Mahāsatipaṭṭhānasuttaṁ^[16]

The Long Discourse about the Ways of Attending to

Mindfulness

Evaṁ me sutaṁ:

Thus I heard:

ekaṁ samayaṁ bhagavā kurūsu viharati

at one time the Blessed One was dwelling amongst the Kurus

kammāsadhammaṁ nāma kurūnaṁ nigamo.

near a market town of the Kurus named Kammāssadamma.

tatra kho bhagavā bhikkhū āmantesi:

There the Blessed One addressed the monks (saying):

“bhikkhavo”ti. “Bhaddante”ti te bhikkhū bhagavato paccassosuṁ,

“Monks!” “Venerable Sir!” those monks replied to the Blessed One,

Bhagavā etadavoca:

and the Blessed One said this:

Uddeso

Summary

Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā,

This is a one-way path, monks, for the purification of beings,

sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya,

for the overcoming of grief and lamentation, for the extinction of pain and sorrow,

ñāyassa adhigamāya, nibbānassa sacchikiriyāya,

for attaining the right way, for the direct realisation of Nibbāna,

yadidaṁ cattāro satipaṭṭhānā.

that is to say, the four ways of attending to mindfulness.

Katame cattāro?

Which four?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati,

Here, monks, a monk dwells contemplating (the nature of) the body in the body,

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Vedanāsu vedanānupassī viharati,

He dwells contemplating (the nature of) feelings in feelings,

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Citte cittānupassī viharati,

He dwells contemplating (the nature of) the mind in the mind,

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Dhammesu dhammānupassī viharati,

He dwells contemplating (the nature of) things in (various) things,

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Uddeso niṭṭhito.

The Summary is finished.

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Kāyānupassanā Ānāpānapabbaṁ

Contemplation of the Body, the Section about In-breathing and Out-breathing

Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?

And how, monks, does a monk dwell contemplating (the nature of) the body in the body?

Idha, bhikkhave, bhikkhu araññagato vā, rukkhamūlagato vā,

Here, monks, a monk who has gone to the wilderness, or has gone to the root of a tree,

suññāgāragato vā, nisīdati.

or has gone to an empty place, sits down.

Pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya,

After folding his legs crosswise, setting his body straight,

parimukhaṁ satiṁ upaṭṭhapetvā,

and establishing mindfulness at the front,

so satova assasati, satova passasati.

being very mindful he breathes in, mindful he breathes out.

Dīghaṁ vā assasanto “dīghaṁ assasāmī”ti pajānāti,

While breathing in long, he knows “I am breathing in long”,

dīghaṁ vā passasanto “dīghaṁ passasāmī”ti pajānāti,

or, while breathing out long, he knows “I am breathing out long”,

rassaṁ vā assasanto “rassaṁ assasāmī”ti pajānāti,

or, while breathing in short, he knows “I am breathing in short”,

rassaṁ vā passasanto “rassaṁ passasāmī”ti pajānāti.

or, while breathing out short, he knows “I am breathing out short”.

“Sabbakāyapaṭisaṁvedī assasissāmī”ti sikkhati,

“Experiencing the whole body I will breathe in”, like this he trains,

“sabbakāyapaṭisaṁvedī passasissāmī”ti sikkhati;

“Experiencing the whole body I will breathe out”, like this he trains;

“passambhayaṁ kāyasaṅkhāraṁ assasissāmī”ti sikkhati,

“Calming the bodily process I will breathe in”, like this he trains,

“passambhayaṁ kāyasaṅkhāraṁ passasissāmī”ti sikkhati.

“Calming the bodily process I will breathe out”, like this he trains.

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā

Just as, monks, a clever turner or turner’s apprentice

dīghaṁ vā añchanto “dīghaṁ añchāmī”ti pajānāti,

while making a long turn knows “I am making a long turn”,

rassaṁ vā añchanto “rassaṁ añchāmī”ti pajānāti,

or, while making a short turn knows “I am making a short turn”,

evameva kho, bhikkhave, bhikkhu

just so, monks, a monk

dīghaṁ vā assasanto “dīghaṁ assasāmī”ti pajānāti,

while breathing in long, knows “I am breathing in long”,

dīghaṁ vā passasanto “dīghaṁ passasāmī”ti pajānāti,

or, while breathing out long, he knows “I am breathing out long”,

rassaṁ vā assasanto “rassaṁ assasāmī”ti pajānāti,

or, while breathing in short, he knows “I am breathing in short”,

rassaṁ vā passasanto “rassaṁ passasāmī”ti pajānāti.

or, while breathing out short, he knows “I am breathing out short”.

“Sabbakāyapaṭisaṁvedī assasissāmī”ti sikkhati,

“Experiencing the whole body I will breathe in”, like this he trains,

“sabbakāyapaṭisaṁvedī passasissāmī”ti sikkhati,

“Experiencing the whole body I will breathe out”, like this he trains,

“passambhayaṁ kāyasaṅkhāraṁ assasissāmī”ti sikkhati,

“Calming the bodily process I will breathe in,” like this he trains,

“passambhayaṁ kāyasaṅkhāraṁ passasissāmī”ti sikkhati.

“Calming the bodily process I will breathe out”, like this he trains.

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others,

samudayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Ānāpānapabbaṁ niṭṭhitaṁ.

The Section about In-breathing and Out-breathing is finished.

****************************

Kāyānupassanā Iriyāpathapabbaṁ

Contemplation of the Body, the Section about the Postures

Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā “gacchāmī”ti pajānāti;

Moreover, monks, a monk while going knows “I go”;

ṭhito vā “ṭhitomhī”ti pajānāti, nisinno vā “nisinnomhī”ti pajānāti;

or, standing he knows “I am standing”; or, sitting he knows “I am sitting”;

sayāno vā “sayānomhī”ti pajānāti;

or, while lying down he knows “I am lying down”;

yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā

naṁ pajānāti.

or, in whatever way his body is disposed, he knows it is (disposed) in that way.

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others,

Samudayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī

viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Iriyāpathapabbaṁ niṭṭhitaṁ.

The Section about the Postures is finished.

****************************

Kāyānupassanā Sampajānapabbaṁ

Contemplation of the Body, the Section about Full Awareness

Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti;

Moreover, monks, a monk in going forwards, in going back, is one who practises with full awareness;

ālokite vilokite sampajānakārī hoti;

in looking ahead, or in looking around, he is one who practises with full awareness;

samiñjite pasārite sampajānakārī hoti;

in bending or in stretching, he is one who practises with full awareness;

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti;

in bearing his double-robe, bowl, and (other) robes, he is one who practises with full awareness;

asite pīte khāyite sāyite sampajānakārī hoti;

in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness;

uccārapassāvakamme sampajānakārī hoti;

in passing stool and urine, he is one who practises with full awareness;

gate ṭhite nisinne; sutte jāgarite; bhāsite tuṇhībhāve sampajānakārī hoti.

in going, in standing, in sitting; in sleeping, in waking; in talking, and in maintaining silence, he is one who practises with full awareness.

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others.

Samudayadhammānupassī vā kāyasmiṁ viharati,

Or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Sampajānapabbaṁ niṭṭhitaṁ.

The Section about Full Awareness is finished.

Kāyānupassanā Paṭikūlamanasikārapabbaṁ

Contemplation of the Body, the Section about Applying the Mind to Repulsiveness

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ –Moreover, monks, a monk in regard to this very body –

uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,

from the sole of the feet upwards, from the hair of the head down,

bounded by the skin,

pūraṁ nānappakārassa asucino paccavekkhati:

and full of manifold impurities – reflects (thus):

“Atthi imasmiṁ kāye:

“There are in this body:

kesā, lomā, nakhā, dantā, taco,

hairs of the head, body hairs, nails, teeth, skin,

maṁsaṁ, nhāru, aṭṭhi, aṭṭhimiñjaṁ, vakkaṁ,

flesh, sinews, bones, bone-marrow, kidneys,

hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,

heart, liver, pleura, spleen, lungs,

antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ, matthaluṅgaṁ,

intestines, mesentery, undigested food, excrement, the brain,

pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,

bile, phlegm, pus, blood, sweat, fat,

assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan”ti.

tears, grease, spit, mucus, synovial fluid, urine.”

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa,

Just as though, monks, there were a bag open at both ends, full of various kinds of grain,

seyyathidaṁ: sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ;

such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas;

tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya:

and a man with good vision having opened it were to reflect (thus):

“Ime sālī, ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulā”ti;

“This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these are chickpeas”;

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ –

even so, monks, a monk in regard to this very body –

uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,

from the sole of the feet upwards, from the hair of the head down, bounded by the skin,

pūraṁ nānappakārassa asucino paccavekkhati:

and full of manifold impurities – reflects (thus):

“Atthi imasmiṁ kāye,

“There are in this body,

kesā, lomā, nakhā, dantā, taco,

hairs of the head, body hairs, nails, teeth, skin,

maṁsaṁ, nhāru, aṭṭhi, aṭṭhimiñjaṁ, vakkaṁ,

flesh, sinews, bones, bone-marrow, kidneys,

hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,

heart, liver, pleura, spleen, lungs,

antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ, matthaluṅgaṁ,

intestines, mesentery, undigested food, excrement, the brain,

pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,

bile, phlegm, pus, blood, sweat, fat,

assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan”ti.

tears, grease, spit, mucus, synovial fluid, urine.”

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others.

Samudayadhammānupassī vā kāyasmiṁ viharati,

Or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī

viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Paṭikkūlamanasikārapabbaṁ niṭṭhitaṁ.

The Section about Applying the Mind to Repulsiveness
is finished.

****************************

Kāyānupassanā Dhātumanasikārapabbaṁ

Contemplation of the Body, the Section about Applying the

Mind to the Elements

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ,

Moreover, monks, a monk, in regard to this very body,

yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:

however placed, however disposed, reflects by way of the elements:

“Atthi imasmiṁ kāye,

“There are in this body,

pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.

the earth element, the water element, the fire element, the wind element.”

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā,

Just as though, monks, a clever butcher, or a butcher’s apprentice,

gāviṁ vadhitvā cātumahāpathe bilaso vibhajitvā nisinno assa;

after slaughtering a cow, were sitting down at a crossroads after dividing it into portions;

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ,

even so, monks, a monk in regard to this very body,

yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:

however placed, however disposed, reflects by way of the elements:

“Atthi imasmiṁ kāye,

“There are in this body,

pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.

the earth element, the water element, the fire element, the wind element.”

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others.

Samudayadhammānupassī vā kāyasmiṁ viharati,

Or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī

viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Dhātumanasikārapabbaṁ niṭṭhitaṁ.

The Section about Applying the Mind to the Elements is finished.

****************************

Kāyānupassanā Navasivathikapabbaṁ

Contemplation of the Body, the Section about

the Nine Charnel Grounds

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi

Moreover, monks, it’s as if a monk

passeyya sarīraṁ sivathikāya chaḍḍitaṁ,

might see a body thrown into a charnel ground,

ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā,

dead for one day, or dead for two days, or dead for three days,

uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.

bloated, discoloured, having become quite rotten.

So imameva kāyaṁ upasaṁharati:

He then compares it with his very own body (thinking):

“ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto”ti.

“This body also has such a nature, has such a constitution, has thus not gone beyond.”

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others.

Samudayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi

Moreover, monks, it’s as if a monk

passeyya sarīraṁ sivathikāya chaḍḍitaṁ,

might see a body thrown into a charnel ground,

kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, gijjhehi vā khajjamānaṁ,

being eaten by crows, or being eaten by hawks, or being eaten by vultures,

kaṅkehi vā khajjamānaṁ, sunakhehi vā khajjamānaṁ,

or being eaten by herons, or being eaten by dogs,

byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi vā khajjamānaṁ,

or being eaten by tigers, or being eaten by leopards, or being eaten by jackals,

vividhehi vā pāṇakajātehi khajjamānaṁ.

or being eaten by various kinds of worms.

So imameva kāyaṁ upasaṁharati:

He then compares it with his very own body (thinking):

“Ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto”ti.

“This body also has such a nature, has such a constitution, has thus not gone beyond.”

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others.

Samudayadhammānupassī vā kāyasmiṁ viharati,

Or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi

Moreover, monks, it’s as if a monk

passeyya sarīraṁ sivathikāya chaḍḍitaṁ,

might see a body thrown into a charnel ground,

aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …

a skeleton, with flesh and blood, bound together by tendons …

aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …

a skeleton, without flesh, smeared with blood, bound together by tendons …

aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …

a skeleton, no longer having flesh and blood, bound together by tendons …

aṭṭhikāni apagatasambandhāni, disā vidisā vikkhittāni,

with bones no longer bound together, scattered in all directions,

aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ,

with a hand-bone here, with a foot-bone there,

aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ,

with an anklebone here, with a knee-bone here,

aññena ūruṭṭhikaṁ, aññena kaṭiṭṭhikaṁ,

with a thighbone here, with a hipbone here,

aññena phāsukaṭṭhikaṁ, aññena piṭṭhiṭṭhikaṁ,

with a rip-bone here, with a bone of the back here,

aññena khandhaṭṭhikaṁ, aññena gīvaṭṭhikaṁ, aññena hanukaṭṭhikaṁ,

with a shoulder-bone here, with a neck-bone here, with a jaw-bone here,

aññena dantaṭṭhikaṁ, aññena sīsakaṭāhaṁ.

with a tooth-bone here, with a skull-bone here.

So imameva kāyaṁ upasaṁharati:

He then compares it with his very own body (thinking):

“ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto”ti.

“This body also has such a nature, has such a constitution, has thus not gone beyond.”

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others.

Samudayadhammānupassī vā kāyasmiṁ viharati,

Or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi

Moreover, monks, it’s as if a monk

passeyya sarīraṁ sivathikāya chaḍḍitaṁ,

might see a body thrown into a charnel ground,

aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …

having white bones, like the colour of a conch …

aṭṭhikāni puñjakitāni terovassikāni …

a heap of bones more than a year old …

aṭṭhikāni pūtīni cuṇṇakajātāni.

rotten bones that have become like powder.

So imameva kāyaṁ upasaṁharati:

He then compares it with his very own body (thinking):

“ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto”ti.

“This body also has such a nature, has such a constitution, has thus not gone beyond.”

Iti ajjhattaṁ vā kāye kāyānupassī viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,

bahiddhā vā kāye kāyānupassī viharati,

or he dwells contemplating (the nature of) the body in the body in regard to others,

ajjhattabahiddhā vā kāye kāyānupassī viharati.

or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others.

Samudayadhammānupassī vā kāyasmiṁ viharati,

Or he dwells contemplating the nature of origination in the body,

vayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the body,

samudayavayadhammānupassī vā kāyasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the body,

“atthi kāyo”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a body” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

Navasivathikapabbaṁ niṭṭhitaṁ.

The Section about Nine Charnel Grounds is finished.

Cuddasa kāyānupassanā niṭṭhitā.

The Fourteen Contemplations of the Body are finished.

****************************

Vedanānupassanā

Contemplation of Feelings

Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

And how, monks, does a monk dwell contemplating (the nature of) feelings in feelings?

Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno

Here, monks, a monk when experiencing a pleasant feeling

“sukhaṁ vedanaṁ vedayāmī”ti pajānāti.

knows “I experience a pleasant feeling”.

Dukkhaṁ vā vedanaṁ vedayamāno

When experiencing an unpleasant feeling

“dukkhaṁ vedanaṁ vedayāmī”ti pajānāti.

he knows “I experience an unpleasant feeling”.

Adukkhamasukhaṁ vā vedanaṁ vedayamāno

When experiencing a neither-unpleasant-nor-pleasant feeling

“adukkhamasukhaṁ vedanaṁ vedayāmī”ti pajānāti.

he knows “I experience a neither-unpleasant-nor-pleasant feeling”.

Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno

Or, when experiencing a sensual pleasant feeling

“sāmisaṁ sukhaṁ vedanaṁ vedayāmī”ti pajānāti;

he knows “I experience a sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno

or, when experiencing a spiritual pleasant feeling

“nirāmisaṁ sukhaṁ vedanaṁ vedayāmī”ti pajānāti;

he knows “I experience a spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno

or, when experiencing a sensual unpleasant feeling

“sāmisaṁ dukkhaṁ vedanaṁ vedayāmī”ti pajānāti;

he knows “I experience a sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno

or, when experiencing a spiritual unpleasant feeling

“nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī”ti pajānāti;

he knows “I experience a spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno

or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling

“sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī”ti pajānāti;

he knows “I experience a sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno

or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī”ti pajānāti.

he knows “I experience an spiritual neither-unpleasant-nor-pleasant feeling”.

Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati,

Thus he dwells contemplating (the nature of) feelings in feelings in regard to himself,

bahiddhā vā vedanāsu vedanānupassī viharati,

or he dwells contemplating (the nature of) feelings in feelings in regard to others,

ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.

or he dwells contemplating (the nature of) feelings in feelings in regard to himself and in regard to others.

Samudayadhammānupassī vā vedanāsu viharati,

or he dwells contemplating the nature of origination in the feelings,

vayadhammānupassī vā vedanāsu viharati,

or he dwells contemplating the nature of dissolution in the feelings,

samudayavayadhammānupassī vā vedanāsu viharati,

or he dwells contemplating the nature of origination and dissolution in the feelings,

“atthi vedanā”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there are feelings” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

In this way, monks, a monk dwells contemplating (the nature of) feelings in feelings.

Vedanānupassanā niṭṭhitā.

Contemplation of Feelings is finished.

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Cittānupassanā

Contemplation of the Mind

Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?

And how, monks, does a monk dwell contemplating (the nature of) the mind in the mind?

Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ “sarāgaṁ cittan”ti pajānāti,

Here, monks, a monk when a mind has passion knows “the mind has passion”,

vītarāgaṁ vā cittaṁ “vītarāgaṁ cittan”ti pajānāti.

or when a mind is without passion he knows “the mind is without passion”.

Sadosaṁ vā cittaṁ “sadosaṁ cittan”ti pajānāti,

Or when a mind has hate he knows “the mind has hate”,

vītadosaṁ vā cittaṁ “vītadosaṁ cittan”ti pajānāti.

or when a mind is without hate he knows “the mind is without hate”.

Samohaṁ vā cittaṁ “samohaṁ cittan”ti pajānāti,

or when a mind has delusion he knows “the mind has delusion”,

vītamohaṁ vā cittaṁ “vītamohaṁ cittan”ti pajānāti.

or when a mind is without delusion he knows “the mind is without delusion”.

Saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”ti pajānāti,

or when a mind is collected he knows “the mind is collected”,

vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”ti pajānāti.

or when a mind is scattered he knows “the mind is scattered”.

Mahaggataṁ vā cittaṁ “mahaggataṁ cittan”ti pajānāti,

Or when a mind has become very great he knows “the mind has become very great”,

amahaggataṁ vā cittaṁ “amahaggataṁ cittan”ti pajānāti.

or when a mind has not become very great he knows “the mind has not become very great”.

Sauttaraṁ vā cittaṁ “sauttaraṁ cittan”ti pajānāti,

or when a mind is surpassable he knows “the mind is surpassable”,

anuttaraṁ vā cittaṁ “anuttaraṁ cittan”ti pajānāti.

or when a mind is unsurpassable he knows “the mind is unsurpassable”.

Samāhitaṁ vā cittaṁ “samāhitaṁ cittan”ti pajānāti,

Or when a mind is concentrated he knows “the mind is concentrated”,

asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”ti pajānāti.

or when a mind is not concentrated he knows “the mind is not concentrated”.

Vimuttaṁ vā cittaṁ “vimuttaṁ cittan”ti pajānāti,

or when a mind is liberated he knows “the mind is liberated”,

avimuttaṁ vā cittaṁ “avimuttaṁ cittan”ti pajānāti.

or when a mind is not liberated he knows “the mind is not liberated”.

Iti ajjhattaṁ vā citte cittānupassī viharati,

Thus he dwells contemplating (the nature of) the mind in the mind in regard to himself,

bahiddhā vā citte cittānupassī viharati,

or he dwells contemplating (the nature of) the mind in the mind in regard to others,

ajjhattabahiddhā vā citte cittānupassī viharati.

or he dwells contemplating (the nature of) the mind in the mind in regard to himself and in regard to others.

Samudayadhammānupassī vā cittasmiṁ viharati,

Or he dwells contemplating the nature of origination in the mind,

vayadhammānupassī vā cittasmiṁ viharati,

or he dwells contemplating the nature of dissolution in the mind,

samudayavayadhammānupassī vā cittasmiṁ viharati,

or he dwells contemplating the nature of origination and dissolution in the mind,

“atthi cittan”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there is a mind” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

In this way, monks, a monk dwells contemplating the (the nature of) the mind in the mind.

Cittānupassanā niṭṭhitā.

Contemplation of the Mind is finished.

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Dhammānupassanā Nīvaraṇapabbaṁ

Contemplation of (the Nature of) Things

The Section about the Hindrances

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,

Here, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu nīvaraṇesu.

in the five hindrances.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things,

pañcasu nīvaraṇesu?

in the five hindrances?

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ

Here, monks, a monk having sensual desire in himself

“atthi me ajjhattaṁ kāmacchando”ti pajānāti;

knows “there is sensual desire in myself”;

asantaṁ vā ajjhattaṁ kāmacchandaṁ “natthi me ajjhattaṁ kāmacchando”ti pajānāti.

or, not having sensual desire in himself he knows “there is no sensual desire in myself”.

Yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti;

How there is an arising of sensual desire that has not arisen – that he knows;

yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti;

and how there is an abandonment of sensual desire that has arisen – that also he knows;

yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of abandoned sensual desire again in the future – that also he knows.

Santaṁ vā ajjhattaṁ byāpādaṁ “atthi me ajjhattaṁ byāpādo”ti pajānāti;

Having ill-will in himself he knows “there is ill-will in myself”;

asantaṁ vā ajjhattaṁ byāpādaṁ “natthi me ajjhattaṁ byāpādo”ti pajānāti.

or, not having ill-will in himself he knows “there is no ill-will in myself”.

Yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti,

How there is an arising of ill-will that has not arisen – that he knows;

yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti,

and how there is an abandonment of ill-will that has arisen – that also he knows;

yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of abandoned ill-will again in the future– that also he knows.

Santaṁ vā ajjhattaṁ thinamiddhaṁ “atthi me ajjhattaṁ thinamiddhan”ti pajānāti;

Having sloth and torpor in himself he knows “there is sloth and torpor in myself”;

asantaṁ vā ajjhattaṁ thinamiddhaṁ “natthi me ajjhattaṁ thinamiddhan”ti pajānāti.

or, not having sloth and torpor in himself he knows “there is no sloth and torpor in myself”.

Yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti;

How there is an arising of sloth and torpor that has not arisen – that he knows;

yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti;

and how there is an abandonment of sloth and torpor that has arisen – that also he knows;

yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of abandoned sloth and torpor again in the future – that also he knows.

Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ

Having agitation and worry in himself

“atthi me ajjhattaṁ uddhaccakukkuccan”ti pajānāti;

he knows “there is agitation and worry in myself”;

asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ

or, not having agitation and worry in himself

“natthi me ajjhattaṁ uddhaccakukkuccan”ti pajānāti.

he knows “there is no agitation and worry in myself”.

Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti;

How there is an arising of agitation and worry that has not arisen – that he knows;

yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti;

and how there is an abandonment of agitation and worry that has arisen – that also he knows;

yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of abandoned agitation and worry again in the future – that also he knows.

Santaṁ vā ajjhattaṁ vicikicchaṁ “atthi me ajjhattaṁ vicikicchā”ti pajānāti;

Having doubt in himself he knows “there is doubt in myself”;

asantaṁ vā ajjhattaṁ vicikicchaṁ “natthi me ajjhattaṁ vicikicchā”ti pajānāti.

or, not having doubt in himself he knows “there is no doubt in myself”.

Yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti;

How there is an arising of doubt that has not arisen – that he knows;

yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti;

and how there is an abandonment of doubt that has arisen – that also he knows;

yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of abandoned doubt again in the future – that also he knows.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati,

Thus he dwells contemplating (the nature of) things in (various) things in regard to himself,

bahiddhā vā dhammesu dhammānupassī viharati,

or he dwells contemplating (the nature of) things in (various) things in regard to others,

ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others,

Samudayadhammānupassī vā dhammesu viharati,

or he dwells contemplating the nature of origination in things,

vayadhammānupassī vā dhammesu viharati,

or he dwells contemplating the nature of dissolution in things,

samudayavayadhammānupassī vā dhammesu viharati.

or he dwells contemplating the nature of origination and dissolution in things,

“atthi dhammā”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there are these (various) things” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya

just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati

In this way, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu nīvaraṇesu.

in the five hindrances.

Nīvaraṇapabbaṁ niṭṭhitaṁ.

The Section about the Hindrances is finished.

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Dhammānupassanā Khandhapabbaṁ

The Section on the Constituents (of Mind & Matter)

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,

Moreover, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu upādānakkhandhesu.

in the five constituents (of mind and matter) that provide fuel for attachment.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things,

pañcasu upādānakkhandhesu?

in the five constituents (of mind and matter) that provide fuel for attachment?

Idha, bhikkhave, bhikkhu: “iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;

Here, monks, a monk (knows): such is form, such is the origination of form, such is the passing away of form;

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;

such is feeling, such is the origination of feeling, such is the passing away of feeling;

iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;

such is perception, such is the origination of perception, such is the passing away of perception;

iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;

such are (mental) formations, such is the origination of (mental) formations, such is the passing away of (mental) formations;

iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo”ti.

such is consciousness, such is the origination of consciousness, such is the passing away of consciousness.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati,

Thus he dwells contemplating (the nature of) things in (various) things in regard to himself,

bahiddhā vā dhammesu dhammānupassī viharati,

or he dwells contemplating (the nature of) things in (various) things in regard to others,

ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others.

Samudayadhammānupassī vā dhammesu viharati,

Or he dwells contemplating the nature of origination in things,

vayadhammānupassī vā dhammesu viharati,

or he dwells contemplating the nature of dissolution in things,

samudayavayadhammānupassī vā dhammesu viharati,

or he dwells contemplating the nature of origination and dissolution in things,

“atthi dhammā”ti vā panassa sati paccupaṭṭhitā hoti

or else mindfulness that “there are these (various) things” is established in him

yāvadeva ñāṇamattāya paṭissatimattāya,

just as far as (is necessary for) a full measure of knowledge and a fullmeasure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.

and he dwells independent, and without being attached to anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,

In this way, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu upādānakkhandhesu.

in the five constituents (of mind and matter) that provide fuel for attachment.

Khandhapabbaṁ niṭṭhitaṁ.

The Section on the Constituents is finished.

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Dhammānupassanā Āyatanapabbaṁ

The Section on the Sense-Bases

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,

Moreover, monks, a monk dwells contemplating (the nature of) things in (various) things,

chasu ajjhattikabāhiresu āyatanesu.

in the six internal and external sense-bases.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things,

chasu ajjhattikabāhiresu āyatanesu?

in the six internal and external sense-bases?

Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti;

Here, monks, a monk knows the eye, and he knows forms,

yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti,

and the fetter that arises dependent on the pair of them – that also he knows.

yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti,

How there is an arising of a fetter that has not arisen – that he knows,

yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti,

and how there is an abandonment of a fetter that has arisen – that also he knows;

yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

Sotañca pajānāti, sadde ca pajānāti,

He knows the ear, and he knows sounds,

yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti,

and the fetter that arises dependent on the pair of them – that also he knows,

yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti;

How there is an arising of a fetter that has not arisen – that he knows;

yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti;

and how there is an abandonment of a fetter that has arisen – that also he knows;

yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

Ghānañca pajānāti, gandhe ca pajānāti,

He knows the nose, and he knows smells,

yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti,

and the fetter that arises dependent on the pair of them – that also he knows,

yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti;

how there is an arising of a fetter that has not arisen – that he knows;

yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti;

and how there is an abandonment of a fetter that has arisen – that also he knows;

yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.

and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

Jivhañca pajānāti, rase ca pajānāti,

He knows the tongue, and he knows tastes,