The Great Book of Protection (Paritta)

The Great Book
of Protection
& other Recitals
Continuing the spread of Buddhism in Malaysia

for over 117 years.
Publication of the
Sasana Abhiwurdhi Wardhana Society

Buddhist Maha Vihara,
123, Jalan Berhala, Brickfields,
50470 Kuala Lumpur, Malaysia
Tel: 603-22741141 Fax: 603-22732570
E-Mail: info@buddhistmahavihara.com
Website: www.buddhistmahavihara.com
www.ksridhammananda.com
www.bisds.org
Published for Free Distribution
Permission to reprint for free distribution can be
obtained upon request.
1st Print January 2012 (5,000 copies)
The Society gratefully acknowledges Ven. R. Padmasiri,
Ven. E. Dhammapala, Ms. Yvonne Yap Fui Yoong and
everyone who assisted in editing, reseaching &
preparation of this text.
Printed by
Uniprints Marketing Sdn. Bhd. (493024-K)
(A member of Multimedia Printing & Graphics (M) Sdn Bhd)
ISBN: 978-983-3896-20-2
Contents
Page
How Should We Chant Suttras?

By Ven Dr K Sri Dhammananda Nayaka Maha Thera............................................. i
Pronunciation Of The Pali Alphabet............................................................ iii
(A)

Formula In Requesting Sarangamanam (3 Refuges)

- Paca Sla (5 Precepts).................................................................................... 2
- Atthanga Sla (8 Precepts).............................................................................. 3
- Dasa Sla (10 Precepts).................................................................................... 4

Smanera Paha (The Questions To The Novice).............................................. 6
Dvattinsakara (The Thirty-two Parts Of The Body)............................................. 7

Paccavekkhan (The Reflections)...................................................................... 8

Dasadhamma Sutta (Discourse On The Ten Reflections)................................. 9

Mah Mangala Sutta (Discourse On Blessings)............................................. 11

Ratana Sutta (Discourse On The Jewels).......................................................... 13

Karanya Metta Sutta (Discourse On Loving-Kindness)................................ 18

Khandha Paritta (Protection Of The Aggregates)............................................ 20

Mettnisamsa Sutta (Discourse On Advantages Of Loving-Kindness)........... 23

Mittnisamsa (Discourse On Advantages Of Friendship)................................. 25

Mora Paritta (The Peacocks Prayer For Protection).......................................... 27

Canda Paritta (The Moon Deitys Prayer For Protection).................................. 29

Suriya Paritta (The Sun Deitys Prayer For Protection)...................................... 31

Dhajagga Paritta (Banner Of Protection)........................................................ 33

Mah Kassapa Thera Bojjhanga

(Discourse On Factors Of Enlightenment To Mah Kassapa Thera)........................ 38

Mah Moggallna Thera Bojjhanga

(Discourse On Factors Of Enlightenment To Mah Moggallna Thera)................... 41

Mah Cunda Thera Bojjhanga

(Discourse On Factors Of Enlightenment Recited By Mah Cunda Thera)............... 44
Contents
Page
Girimnanda Sutta (Discourse To Girimnanda Thera).................................. 47

Isigili Sutta (Discourse At Isigili)...................................................................... 56
Dhammacakkappavattana Sutta (Setting In Motion The Wheel Of Truth)... 62
Mah Samaya Sutta (The Mighty Assembly)................................................. 76
lavaka Sutta (Discourse To lavaka)............................................................. 89
Kasbhradvja Sutta (Discourse To Kasbhradvja)................................... 94
Parbhava Sutta (Discourse On Causes Of Downfall)..................................... 99
Vasala Sutta (Discourse On Conditions That Make One An Outcaste)............ 103
Saccavibhanga Sutta (Discourse On The Analysis Of The Truth)................ 109
tntiya Sutta (The tntiya Discourse)................................................... 122
(B) OTHER PROTECTIVE DISCOURSES

Angulimla Paritta (Protective Chant of Angulimla -
Recital to Bless Expectant Mothers for Easy Childbirth)...................................... 147
(C)

NUSSATI (Reflection)
Buddhnussati (Meditation On The Buddha)................................................ 157
Mettnussati (Meditation On Loving-Kindness)............................................ 159
Marannussati (Meditation On Death)......................................................... 160
Asubhnussati (Meditation On The Loathsomeness Of The Body)................ 161
Attha Mah Samvega Vatthu
(Recollection Of Eight Sorrowful Stages Of Life).................................................. 162

Jaya Paritta (Recital For Invoking Victory....................................................... 148
Jinapajara (The Buddhas Mansion)............................................................. 150

Atthavsati Paritta (Protective Chant Of Twenty-Eight Buddhas)................. 154

Bojjhanga Paritta (The Chant On The Enlightenment Factors)..................... 155
Contents
Page
(D)

GTH (Stanzas)
Jaya Mangala Gth (Stanzas of Joyous Victory)........................................ 163
Mah Jaya Mangala Gth (Stanzas Of Great Joyous Victory).................. 165
Anavum Paritta (Invitation Chant)............................................................... 167
Narasha Gth (The Stanzas On The Lion Of Men)..................................... 169
Paticca Samuppda (Dependent Co-Origination)...................................... 171
(E)

DEDICATION AND ASPIRATION

Patthan (Aspiration Or Wish)........................................................................ 173
Wish for Auspices...................................................................................... 173
Wish For Protection From Evil............................................................... 174
Fixation Of The Protection..................................................................... 174
Wish Of Love To All Beings.................................................................... 174
Blessing To The World............................................................................. 174
Transference Of Merits To All Celestial Beings............................. 175
Requesting All Devas And Beings To Partake In Merits.............. 175
Transference Of Merits To Departed Relatives.............................. 176
Khamycana (Forgiveness Of Shortcomings).............................................. 176
Original Compilation:
Ven. Polgampala Piyananda (Religious Advisor), Vajira (Richard) Chia,
Khema (Julie) Goh, Vira Lee Wan Chin and Ratana (Christina) Lim
Reference Sources:
1) Daily Buddhist Devotions by Ven. Dr. K. Sri Dhammananda
2) Safeguard Recitals by Anandajoti Bhikkhu
3) The Great Book of Protection by Weragoda Sarada Thera
4) Paritta Chanting by Ven. Dr. K. Sri Dhammananda
5) Paritta Sutta Recital for Protection and Blessings by Ven. P. Piyananda
Revised Edition, December 2011 by Buddhist Maha Vihara, Brickfields
How Should We Chant Suttras?
By Ven Dr K Sri Dhammananda Nayaka Maha Thera
Paritta Chanting is the recital of some of the Suttras uttered by the Buddha
in the Pali Language for the blessings and protection of the devotees. It is
a well known Buddhist practice conducted all over the world, especially in
Theravada Buddhist countries where the Pali Language is used for recitals.
You recite these particular discourses of the Buddha with faith and
confidence. Simply by reciting, you will get some sort of blessings. We
recite these Suttras to bless you. You get the blessing if you develop
devotion and confidence in your mind.
But that blessing is just like taking two Panadols when you have a headache.
After a few hours, you get back the headache. Thats the nature of this kind
of blessing. Just to calm your mind, to reduce fear from your mind and
develop some sort of confidence in your mind. At the primary and initial
stage this blessing is very important. However, you must evolve to the next
level.
You must understand the main purpose of all these discourses or Suttras.
The Buddha did not introduce them just for recital. Just to recite without
doing anything, certainly not. It is like this. When you are sick, you go to a
Doctor or a Sinseh (Chinese doctor). He gives you a prescription, the names
of so many medicines. You return home and go on reciting the names of
all these medicines, thinking you can cure your sicknesses without buying
the medicine, without consuming the medicine. You just recite every day
the names of the medicine.
Just reciting the Suttras is just like that you are merely reciting the
medicine for our mental defilements (sickness) without curing it. There are
some things for us to do, to cultivate, to develop, to eradicate, to improve.
These Suttras are known to many, but they have not realized that the
suttras are not just for chanting. Here we can understand how the Buddha
has started the Buddhist way of life at home, then went on developing
and developing till the attainment of Nirvana, not running away from our
problems.
Let us take one example; the Mangala Suttra. Mangala means blessing or
auspicious. A Deva (deity) came to the Buddha and asked this question.
People have different opinions of blessings. Can you please tell us what
are the real blessings?. Then the Buddha starts to preach this Mangala
Suttra and explain what are the true or highest blessings. These 38 blessings
in the Suttra are not for you to just recite but to also practise. Then you get
the blessings, the real blessings, the real protection from the Suttra.
Recite these Suttras with devotion and confidence to invoke the power of
Truth of the Buddhas words. Understand its meaning and put it to practice.
You then are able to build a strong protection and shield against various
forms of evil, misfortunes, sicknesses and influence of the planetary
systems while instilling confidence in your mind to achieve the FINAL
LIBERATION.
ii
iii
Formula In Requesting
Paca Sla (Five Precepts)

Atthanga Sla (Eight Precepts)
Sarangamanam (Three Refuges)
VANDAN
Homage
Namo Tassa Bhagavato Arahato Samm Sambuddhassa
Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One.
(Repeat 3 times)
FORMULA IN REQUESTING
SARANGAMANAM (THREE REFUGES)

PACA SLA (FIVE PRECEPTS)
Oksa ! Aham Bhante,
Tisaranena saddhim Paca-slam Dhammam ycmi;
anuggaham katv slam detha me, Bhante.
Permit me! I ask Venerable Sir,

for the Five Precepts together with the Three Refuges.
Venerable Sir, please have compassion on me and grant me the Precepts.
Dutiyampi, oksa, Aham Bhante,

For the second time, permit me! I ask Venerable Sir,

Tatiyampi, oksa, Aham Bhante,

For the third time, permit me! I ask Venerable Sir,

FORMULA IN REQUESTING
SARANGAMANAM (THREE REFUGES),

ATTHANGA SLA (EIGHT PRECEPTS)
OR DASA SLA (TEN PRECEPTS)
The above same formula is repeated in requesting
Eight or Ten Precepts by substituting Paca Sla with Atthanga Sla
or Dasa Sla
TI-SARANA
Three Refuges
Buddham saranam gacchmi.

I go to the Buddha as my refuge.
Dhammam saranam gacchmi.

I go to the Dhamma as my refuge.
Sangham saranam gacchmi.

I go to the Sangha as my refuge.
Dutiyampi Buddham saranam gacchmi.

For the second time. I go to the Buddha as my refuge.
Dutiyampi Dhammam saranam gacchmi.

For the second time, I go to the Dhamma as my refuge.
Dutiyampi Sangham saranam gacchmi.

For the second time, I go to the Sangha as my refuge.
Tatiyampi Buddham saranam gacchmi.

For the third time. I go to the Buddha as my refuge.
Tatiyampi Dhammam saranam gacchmi.

For the third time, I go to the Dhamma as my refuge.
Tatiyampi Sangham saranam gacchmi.

For the third time, I go to the Sangha as my refuge.
PACA SLA
Five Precepts
1.

Pntipt veramani sikkh padam samdiymi.

I take the precept to abstain from killing.
2. Adinndn veramani sikkh padam samdiymi.

I take the precept to abstain from taking things not given.
3. Kmesu micch-cr veramani sikkh padam samdiymi.

I take the precept to abstain from sexual misconduct.
4. Musvd veramani sikkh padam samdiymi.

I take the precept to abstain from false speech.
5.

Sur meraya-majja-pam-datthn
veramani sikkh padam samdiymi.
I take the precept to abstain from distilled and fermented liquor

that causes intoxication or heedlessness.
ATTHANGA SLA
Eight Precepts
1.
2.
Adinndn veramani sikkh padam samdiymi.
3. Abrahma cariy veramani sikkh padam samdiymi.

I take the precept to abstain from incelibacy.

5.

6.
Vikla-bhojan veramani sikkh padam samdiymi.
7.

Nacca-gta-vdita viska dassana ml gandha

vilepana dhrana mandana-vibhsanatthn veramani
sikkh padam samdiymi.
8.

Ucc sayana-mah sayan

I take the precept to abstain from distilled and fermented liquor that causes
intoxication or heedlessness.
I take the precept to abstain from eating at improper times.
I take the precept to abstain from dancing, singing, music, shows, wearing
garlands, using perfume and beautifying with cosmetics.
I take the precept to abstain from using high and luxurious seats.
Monk : Tisaranena saha atthangaslam dhammam sdhukam

surakkhitam katv appamdena sampdetha.

Maintaining well the Eight precepts together with the Three refuges,
strive on with diligence.
Laity : ma, Bhante.

Yes, Bhante.
Monk : Slena sugatim yanti - Slena bhogasampad

By morality they attain good rebirth, by morality they achieve wealth,
Slena nibbutim yanti - Tasma slam visodhaye.
By morality they attain Nibbana, therefore one should purify morality.
Laity : Sdhu! Sdhu! Sdhu!

Excellent! Excellent! Excellent!
DASA SLA
Ten Precepts
1.
2.
Adinndn veramani sikkh padam samdiymi.
3. Abrahma cariy veramani sikkh padam samdiymi.

I take the precept to abstain from incelibacy.

5.

6.
Vikla-bhojan veramani sikkh padam samdiymi.
7.

Nacca-gta-vdita viska dassan

8.

Ml gandha vilepana dhrana mandana-vibhsanatthn

9.

Ucc sayana-mah sayan

I take the precept to abstain from distilled and fermented liquor

that causes intoxication or heedlessness.
I take the precept to abstain from eating at improper times.
I take the precept to abstain from dancing, singing, music

and visiting unseemly shows.
I take the precept to abstain from wearing garlands, using perfume

and beautifying with cosmetics.
I take the precept to abstain from using high and luxurious seats.
10. Jta rpa rajata patiggahan


I take the precept to abstain from using gold and silver.
Monk : Tisaranena saha dasaslam dhammam sadhukam

surakkhitam katva appamdena sampdetha.

Maintaining well the Ten precepts together with the Three refuges,
strive on with diligence.
Laity : ma, Bhante.

Yes, Bhante.
Monk : Slena sugatim yanti - Slena bhogasampada

By morality they attain good rebirth, by morality they achieve wealth,
By morality they attain Nibbana, therefore one should purify morality.
Slena nibbutim yanti - Tasma slam visodhaye.
Laity : Sdhu! Sdhu! Sdhu!

Excellent! Excellent! Excellent!
SMANERA PAHA
The Questions to the Novice

The novice referred to here is the seven year old Sopaka. He was questioned by the
Buddha. It is not a matter for surprise that a child of such tender years can give
profound answers to these questions. One has heard of infant prodigies.
Eka nma kim?
Sabbe satt hratthitik.
Dve nma kim?
Nmam ca rpam ca.
Tni nma kim?
Tisso vedan.
What is said to be one? All beings subsist on food.

What is said to be two? Mind and matter.
What is said to be three? Three kinds of feeling.
Cattri nma kim? Cattri ariya saccni.

What is said to be four?
Four Noble Truths.
Paca nma kim? Pacu pdna khandh.

What is said to be five?
Cha nma kim?
What is said to be six?
Satta nma kim?
What is said to be seven?
Attha nma kim?
What is said to be eight?
Nava nma kim?

What is said to be nine?
Dasa nma kim?

What is said to be ten?
Five aggregates subject to grasping.
Cha ajjhattikni yatanni.
Six internal sense base.
Satta bojjhang.
Seven Factors of Enlightenment.
Ariyo atthangiko maggo.
The Noble Eightfold Path.
Nava satt vs.
Nine abodes of beings.
Dasa hangehi samanngato Arahti vuccat ti.
He who is endowed with ten attributes is called an Arahant.
DVATTINSAKARA
The Thirty-two parts of the Body
Atthi imasmim kye:

There are in this body:
kes, lom, nakh, dant, taco,

head-hairs, body-hairs, nails, teeth, skin,
mamsam, nahru, atth, atthimij, vakkam,

flesh, sinews, bones, bone marrow, kidneys,
hadayam, yakanam, kilomakam, pihakam, papphsam,

heart, liver, pleura, spleen, lungs,
antam, antagunam, udariyam, karsam,

intestines, intestinal tract, stomach, faeces,
pittam, semham, pubbo, lohitam, sedo, medo,

bile, phlegm, pus, blood, sweat, fat,
assu, vas, khelo, singhnik, lasik, muttam,

tears, grease, saliva, nasal mucus, synovial fluid, urine
matthake matthalungam ti.

and the brain.
PACCAVEKKHAN
The Reflections
Patisankh yoniso cvaram patisevmi,

With proper discernment I make use of the robe,
yvadeva stassa patightya, unhassa patightya,

only to ward off the cold, to ward off the heat,
damsa makasa vttapa sirimsapa samphassnam patightya,

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

only as a cover for the shameful parts.
Patisankh yoniso pindaptam patisevmi,

With proper discernment I make use of almsfood,
neva davya, na madya, na mandanya, na vibhsanya,

not for sport, or for showing off, not for ornament, or for adornment,
yvadeva imassa kyassa thitiy ypanya,

but only to maintain this body, and to carry on,
vihimsparatiy brahmacariynuggahya,
to inhibit annoyance, and to assist in the spiritual life,
iti purnaca vedanam patihankhmi,
and so I will get rid of any old feeling,
nava ca vedanam na uppdessmi,

and not produce any new feeling,
ytr ca me bhavissati, anavajjat ca phsuvihro c ti.

and I will carry on, being blameless, and living comfortably.
Patisankh yoniso sensanam patisevmi,
With proper discernment I make use of a dwelling,
yvadeva stassa patightya, unhassa patightya,

only to ward off the cold, to ward off the heat,
damsa makasa vttapa sirimsapa samphassnam patightya,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and serpents,
yvadeva utuparissaya vinodanam patisallnrmattham.
only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.
Patisankh yoniso gilnapaccaya

bhesajjaparikkhram patisevmi,
With proper discernment I make use of the requisite of medicine for support when sick,
yvadeva uppannnam veyybdhiknam

vedannam patightya
only to ward off oppressive feelings that have arisen
abypajjhaparamaty ti.
and at least be free from oppression.
DASADHAMMA SUTTA
Discourse On The Ten Reflections
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

On one occasion the Blessed One
Svatthiyam viharati Jetavane Anthapindikassa rme.

was residing at the monastery of Anathapindika at Jeta Grove, near Savatthi.
Tatra kho Bhagav bhikkh, mantesi Bhikkhavoti.

Then the Blessed One addressed the monks, saying: O Monks.
Bhadante ti te bhikkh Bhagavato paccassosum.

Venerable Sir, replied the monks in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he said:
Dasa ime bhikkhave dhamm

pabbajitena abhinham pacca-vekkhitabb.
These ten essentials (dhammas) must be reflected upon again and again
by one who has gone forth (to live the holy life).
Katame dasa?
What are the ten?
1.
Vevanni-yamhi ajjhpagatoti
Pabbajitena abhinham pacca-vekkhitabbam.
2.
Parapati-baddh me jvikti
3.
Ao me kappo karanyoti
4.
Kacci nu kho me att slato na upavadatti
5.
Kacci nu kho mam anuvicca viu
Sabrahmacr slato na upavadantti
I am now changed into a different mode of life (from that of a layman).

This must be reflected upon again and again by one who has gone forth.
My life is dependent on others.
I must now behave in good conduct.
Do I find fault in myself regarding my virtue (Sila)?
Do my wise fellow-monks having tested me,
reproach me regarding my virtue (Sila)?
6.
Sabbehi me, piyehi manpehi, nnbhvo vinbhavoti
There will be a parting some day from all those who are dear and loving to me.
Death brings this separation to me.
7.
Kammassakomhi, kamma-dydo,
kammayoni, kamma-bandhu, kamma-patisarano,
yam kammam karissmi kalynam v ppakam v
tassa dydo bhavissmti.
8.
Katham-bhtassa me rattim, div vtipatantti
9.
Kacci nukhoham sugre abhira-mmti
I am the owner of my actions, heir of my actions,
actions are the womb (from which I have sprung), actions are my relations,
actions are my protection;
whatever action I perform, be it good or bad,
of these I shall become the heir.
How do I spend my nights and days?
Do I take delight in solitude?
10. Atthi nu kho me uttari-manussa-dhamm alamariya na

Have I attained any superhuman distinction in knowledge
dassana viseso adhigato soham pacchime kle
sabrahma-crhi puttho namanku bhavissmti
and vision worthy of the noble ones,
so that if I am questioned by my fellow-monks at the time of my death, I shall

have no occasion to be depressed and downcast?
Ime kho bhikkhave dasa-dhamm

pabbajitena abhinham pacca-vekkhitabti.
These, monks, are the essentials that should be reflected upon again and again
by one who has gone forth (to live the holy life).
Idamavoca Bhagav.
Thus the Blessed One said.
Attaman te bhikkh, Bhagavato bhsitam abhinandunti.

The monks were delighted at the words of the Blessed One.
10
MAH MANGALA SUTTA

Discourse On Blessings
Evam me sutam:
Thus I have heard:
ekam samayam Bhagav

Svatthiyam viharati Jetavane, Antha-pindikassa rme.

was dwelling at the monastery of Anathapindika in Jetas Grove, near Savatthi.
Atha kho atar devat

When the night was far spent,
abhikkantya rattiy, abhikkanta-vann

a certain deity whose surpassing splendour
kevala-kappam Jetavanam obhsetv

illuminated the entire Jeta Grove,
yena Bhagav tenupasankami, upasankamitv

came to the presence of the Blessed One, and drawing near,
Bhagavantam abhivdetv, ekamantam atthsi.

respectfully saluted and stood to one side.
Ekamantam thit kho, s devat

Standing thus, the deity
Bhagavantam gthya ajjhabhsi:

addressed the Blessed One in verse:
Bah dev manuss ca Mangalni acintayum

Many deities and men, yearning after good,
kankha-mn sotthnam Brhi mangala muttamam.

have pondered on Blessings. Pray, tell me the Supreme Blessing.
Asevan ca blnam Panditna ca svan
Not to follow or associate with fools, to associate with the wise.
Pj ca pja-nynam Etam mangala muttamam.
and honour those who are worthy of honour. This is the Supreme Blessing.
Patirpa-desa vs ca Pubbe ca kata-puat
To reside in a suitable locality, to have done meritorious actions in the past,
Attasamm panidhi ca Etam mangala muttamam.

and to have set oneself on the right course (towards emancipation).
This is the Supreme Blessing.
11
Bhusacca ca sippa ca Vinayo ca susikkhito

Vast-learning, perfect handicraft, a highly trained discipline
Subhsit ca y vc Etam mangala muttamam.

and pleasant speech. This is the Supreme Blessing.
Mtpit upatthnam Putta-drassa sangaho
The support of father and mother, the cherishing of wife and children
Ankul ca kammant Etam mangala muttamam.

and peaceful occupations. This is the Supreme Blessing.
Dna ca dhamma cariy ca takna ca sangaho

Liberality, righteous conduct, the helping of relatives
Anavajjni kammni Etam mangala muttamam.

and blameless actions. This is the Supreme Blessing.
rati virati pp Majjapn ca saamo
To cease and abstain from evil, forbearance with respect to intoxicants
Appamdo ca dhammesu Etam mangala muttamam.

and steadfastness in virtue. This is the Supreme Blessing.
Gravo ca nivto ca Santutth ca kataut

Reverence, humility, contentment, gratitude and
Klena dhamma savanam Etam mangala muttamam.

opportune hearing of the Dhamma. This is the Supreme Blessing.
Khant ca sovacassat Saman naca dassanam

Patience, obedience, sight of the Samanas (holy men)
Klena dhamma skacch Etam mangala muttamam.

and religious discussions at due season. This is the Supreme Blessing.
Tapo ca brahmacariyan ca Ariya saccna dassanam

Self-control, pure life, perception of the Noble Truths
Nibbna-sacchi-kiriy ca Etam mangala muttamam.

and the realisation of Nibbana. This is the Supreme Blessing.
Putthassa lka dhammehi Cittam yassa na kampati

He whose mind does not flutter, by contact with worldly contingencies,
Asokam virajam khemam Etam mangala muttamam.

sorrowless, stainless and secure. This is the Supreme Blessing.
Etdisni katvna Sabbattha-maparjit
To them, fulfilling matters such as these, everywhere invincible,
Sabbattha sotthim gacchanti Tam tesam mangala-muttamamti.

in every way moving happily. These are the Supreme Blessings.
12
RATANA SUTTA
Discourse On The Jewels

The Ratana Sutta is said to have been recited

by the Buddha when the city of Vesali of the Licchavis

was afflicted with illness, famine and non

humans. In the opening stanza, the Buddha is

pacifying the non- humans and requesting

them to listen to what is being said. In the second

stanza, the non-humans are being requested to

protect the human beings because they make

offerings to the former. From then onwards the stanzas

extol the Buddha, the Dhamma and the

Sangha describing their virtues. After mentioning

each
set
of
qualities
attributed
to

the Buddha, the Dhamma or the Sangha, well-being

is
wished
for
on
the
strength

of the Truth of what is said. Thus is evident the paritta

(protection) quality of this sutta. The last three
stanzas contain the homage of the non-humans to the Buddha, the Dhamma and the
Sangha after the Sutta was over, and their benediction. According to the commentaries
the last three stanzas were uttered by Sakka the king of the devas.
Yndha bhtni samgatni
Whatsoever beings are here assembled,
Bhummni v y niva antalikkhe

whether terrestial or celestial,
Sabbeva bht suman bhavantu

may every being be happy!
Athopi sakkacca sunantu bhsitam.
Moreover, may they attentively listen to my words!
Tasm hi bht nismetha sabbe

Accordingly give good heed, all ye beings!
Mettam karotha mnusiy pajya

Show your loving kindness to humans who,
Div ca rattoca haranti ye balim

day and night, bring offerings to you,
Tasm hi ne rakkhatha appamatt.

therefore guard them zealously.
13
Yan kici vittam idha v huram v
Whatever treasure there be, either here or in the world beyond,
Saggsu v yam ratanam pantam

or whatever precious jewel in the heavens;
Na no samam atthi Tathgatena
Yet there is none comparable to the Accomplished One.
Idampi Buddhe ratanam pantam
Truly, in the Buddha is this precious jewel found.
Etena saccena suvatthi hotu.

By this Truth, may there be happiness.
Khayam virgam amatam pantam
That cessation, passion free, immortality Supreme,
Yadajjhag Sakyamuni samhito
through concentration, the tranquil Sage of the Sakyas realised.
Na tena Dhammena samatthi kici
There is nought comparable with that Dhamma.
Idampi Dhamme ratanam pantam

Truly, in the Dhamma is this precious jewel.

By this Truth, may there be happiness!
Yam Buddha settho parivannay sucim

That sanctity praised by the Buddha Supreme,
Samdhi-mnantari-kaa-mhu
is described as concentration without interruption.
Samdhin tena samo na vijjati

There is nought like that concentration.
Idampi Dhamme ratanam pantam

Truly, in the Dhamma is this precious jewel.

Ye puggal attha satam pasatth
Those Eight Individuals, praised by the virtuous,
Cattri etni yugni honti

they constitute four pairs.
Te dakkhineyy Sugatassa svak
They, worthy of offerings, are the disciples of the Welcome One,
Etesu dinnni mahapphalni
to these gifts given yield abundant fruit.
Idampi Sanghe ratanam pantam

Truly, in the Sangha is this precious jewel.

14
Ye suppayutt manas dalhena

With steadfast mind, applying themselves
Nikkmino Gotama ssanamhi
thoroughly in the Dispensation of Gotama,
Te pattipatt amatam vigayha
exempt from passion, they have attained to that which should be attained.
Laddh mudh nibbutim bhujamn
And plunging into the Deathless, they enjoy the peace obtained without price.


Yathinda-khlo pathavim sito siy

Just as a firm post sunk in the earth,
Catubbhi vtebhi asampa-kampiyo

cannot be shaken by the four winds;
Tathpamam sappurisam vadmi
Even so do I declare him to be a righteous person
Yo ariya-saccni avecca passati
who thoroughly perceives the Noble Truths.


Ye ariya-saccni vibhva-yanti
Those who comprehend clearly the Noble Truths,
Gambhra-paena sudesitni
well taught by Him of wisdom deep,
Kincpi te honti bhusappa-matt

although they may be mightily neglectful,
Na te bhavam atthamam diyanti

they can never undergo an eighth birth.


By this Truth. may there be happiness!
15
Sah vassa dassana sampadya

For him with acquisition of Insight,
Tayassu dhamm jahit bhavanti

three things are abandoned, namely,
Sakkya-ditthi vici-kicchi-taca
self-illusion, doubts and
Slabbatam vpi yadatthi kici
indulgence in wrongful rites and ceremonies, whatever there are.
Cathapyehi ca vippamutto
From the four states of misery, he is absolutely freed,
Cha cbhi-thnni abhabbo ktum
and is incapable of committing the six heinous crimes.


Kicpi so kammam karoti ppakam

Whatever evil actions he does.
Kyena vc uda cetas v

whether by body, speech or mind,
Abhabbo so tassa paticch-dya

he is not capable of hiding it;
Abhabbat dittha padassa vutt
for it has been said that such an act is impossible for one who has seen the Path.


Vanappa gumbe yath phussitagge
Like unto the woodland groves with blossomed treetops
Gimhna-mse pathamasmin gimhe

in the first heat of the summer season,
Tathpamam Dhamma varam adesayi

has the Sublime Doctrine,
Nibbna-gmim paramam hitya
that leads to Nibbana, been taught for the Highest Good.

Truly, in the Buddha is this precious jewel.

16
Var vara varado varharo
The unrivalled Excellent One, the Knower, the Giver, and the Bringer of the Excellent
Anuttaro Dhamma varam adesayi

has expounded the excellent Doctrine.

Truly, in the Buddha is this precious jewel.

Khnam purnam navam natthi sambhavam

Their past is extinct, a fresh becoming there is not,
Viratta-citt yatike bhavasmin
their minds are not attached to a future birth.
Te khna-bj avirul-hicchand
their desires grow not;
Nibbanti dhr yathyam padpo

those wise ones go out even as this lamp.


Sakkas exultation: Whatsoever beings are here assembled,
Bhumm-niv yniva antalikkhe

Tathgatam deva-manussa-pjitam
salute the Buddha, the Tathagata honoured by gods and men.
Buddham namassma suvatthi hotu.

May there be happiness!
Whatsoever beings are here assembled,

salute the Dhamma, of the Tathagata honoured by gods and men.
Dhammam namassma suvatthi hotu.

Whatsoever beings are here assembled.

salute the Sangha, of the Tathagata honoured by gods and men.
Sangham namassma suvatthi hotu.

17
KARANYA METTA SUTTA

Discourse On Loving-Kindness
A group of monks went to the jungle to meditate

and was disturbed and frightened by the non-human
beings. Unable to progress with their spiritual
development, they decided to report the matter to the
Buddha. The Buddha then taught the Karanya Metta
Sutta to the group of monks for the pacification of
the non-human beings and advised them to return
to the same place but armed with the sword of Metta
(Loving-Kindness) for their protection.
The monks returned to the jungle and radiated their
loving-kindness to those beings and thereafter,
continued with their meditation without any
hindrances. These same non-human beings who
had earlier created disturbances, later repented and
paid their respect to the monks.
This is therefore, an important Sutta for the devotees to recite to radiate their lovingkindness to every being. By doing so, they can overcome any disturbances, find peace
and happiness for themselves and help others to live peacefully by practising this great
virtue.
Karanya mattha kusalena Yantam santam padam abhisamecca:

He who is skilled in doing good, and who wishes to attain that state of calm
(i.e. Nibbana) should act thus:
Sakko uj ca sj ca Suvaco cassa mudu anatimni.
He should be able, upright, perfectly upright, obedient, gentle and humble.
Santussako ca subharo ca Appa-kicco ca sallahuka-vutti

Contented, easily supportable, with few duties, simple in livelihood,
Santindriyo ca nipako ca Appa-gabbho kulesu ananu giddho.

controlled in senses, discreet, not impudent; not greedily attached to families.
Naca khuddham samcare kici Yena vi pare upavadeyyum

He should not commit any slight wrong so that other wise men might find fault in him.
Sukhino v khemino hontu Sabbe satt bhavantu sukhi-tatt.

May all beings, without exception, be happy and safe.
Ye keci pna bhtatthi Tasv thvar v anava ses

Whatsoever living beings that exist; without exception, weak, or strong.
Dgh v ye mahant v Majjhim-rassa-knuka thl.

long, stout or medium, short, small or large.
18
Ditth v yeva additth Ye ca dre vasanti avidre
Those seen (visible) or unseen (not visible) and those dwelling far or near,
Bht v sambhaves v Sabbe satt bhavantu sukhi-tatt

those who are born and those who are to be born.
May all beings, without exception, be happy minded.
Na paro param nikubbetha Nti-maetha katthaci nam kaci

Let no one deceive another nor despise anyone anywhere.
Byro-san patigha-sa Na-maassa dukkha-miccheyya.

In anger or ill will, let them not wish each other harm.
Mt yath niyam puttam yus ekaputta-manu rakkhe

Just as a mother would protect her only child at the risk of her own life,
Evampi sabba bhtesu Mnasam-bhvaye apari-mnam

even so towards all beings let him cultivate boundless love.
Mettanca sabba lkasmin Mnasam-bhvaye apari-mnam

Let thoughts of boundless love pervade the whole world; above, below and across
Uddham adh ca tiriyaca Asam-bdham averam asapattam.

without any obstruction, without any hatred, without any enmity.
Tittham caram nisinno v Sayno v yva tassa vigata middho

Whether he stands, walks, sits or lie down, as long as he is awake,
Etam satim adhitthheyya Brahma metam vihram idha-mhu

he should develop this mindfulness. This they say is the Highest conduct here.
Ditthi ca anupa gamma slav Dassa-nena sampanno

Not falling into wrong views, virtuous and endowed with insight,
Kmesu vineyya gedham Na hi jtu gabbha seyyam punaretti.

he discards attachment to sensuous desires. Truly, he does not come again; to be
conceived in a womb.
Etena sacca vajjena Dukkh vpa samentu me/te.
By the firm determination of this Truth, may I/you be free from suffering!
Etena sacca vajjena Bhaya vpa samentu me/te.

By the firm determination of this Truth, may I/you be free from fear!
Etena sacca vajjena Roga vpa samentu me/te.
By the firm determination of this Truth, may I/you be free from illness!
19
KHANDHA PARITTA
Protection Of The Aggregates
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Svatthiyam viharati Jetavane, Anthapindikassa rme.

was living at Anathapindikas monastery at Jeta Grove, near Savatthi.
Tena kho pana samayena, Svatthiyam aataro bhikkh

At that time, at Savatthi, a certain monk
ahin dattho klakato hoti.

had died bitten by a snake.
Atha kho sambahul bhikkh

Thereupon many monks
yena Bhagav, tenupasankamimsu, upasankamitv

approached the Buddha,
Bhagavantam abhivdetv ekamantam nisdimsu.

and having paid homage to Him, sat on one side.
Ekamantam nisinn kho te bhikkh

So seated, those monks spoke thus
Bhagavantam etadavocum:
to the Blessed One:
Idha bhante Svatthiyam aataro bhikkh

Venerable Sir, a certain monk at Savatthi
ahin dattho klakato hoti.

had died bitten by a snake.
Naha nna so bhikkhave bhikkh

Assuredly, monks, said the Buddha.
cattri ahirjakulni mettena cittena phari
That monk has not suffused with thoughts of loving-kindness
sacehi so bhikhave bhikkh

to the four royal tribes of snakes.
cattri ahirjakulni, mettena cittena phareyya

Had he done so,
nahi so bhikkhave bhikkh

that monk would not have
ahin dattho klam kareyya

died of snake-bite.
20
Katamni cattri ahirjakulni?

What are the four royal tribes of snakes?
Virpakkham ahirjakulam
The royal tribe of snakes called Virpakkha.
Erpatham ahirjakulam
The royal tribe of snakes called Erpatha.
Chabyputtam ahirjakulam
The royal tribe of snakes called Chabyputta.
Kanh gotamakam ahirjakulam.
The royal tribe of snakes called Kanhgotamaka.
Naha nna so bhikhave bhikkh

Monks, that monk did not suffuse
imni cattri ahirjakulni, mettena cittena phari.
with thoughts of loving-kindness to these four royal tribes of snakes.
Sace hi so bhikkhave bhikkh, imni cattri ahirajakulni

If indeed, O monks, that monk would have suffused
mettena cittena phareyya, na hi so bhikkhave bhikkh

these four royal tribes of snakes with a loving mind, O monks, that monk
ahin dattho klam kareyya.
would not have died being bitten by a snake.
Anujnmi bhikkhave imni cattri ahirjakulni

Monks, I enjoin you to suffuse with thoughts
mettena cittena pharitum
of loving-kindness to these four royal tribes of snakes
attaguttiy attarakkhya attaparitty ti.
for your safety, for your preservation, and for your protection.
Idamavoca Bhagav
So said the Blessed One.
Idam vatv Sugato athparam etadavoca satth:

Having thus spoken, the Welcome One (Sugata), further said :
1.
Virpakkehi me mettam
Mettam Erpathehi me
Chabyputtehi me mettam
Mettam Kanh-gotamakehi ca.
May I have loving-kindness towards Virpakkhas.

Towards Erpathas may I have loving-kindness.
May I have loving-kindness towards Chabyputtas.
Towards Kanhgotamakas also, may I have loving-kindness.
21
2.
Apdakehi me mettam
Mettam dipdakehi me
Catuppadehi me mettam
Mettam bahuppadehi me.
3.
M mam apdako himsi
M mam himsi dipdako
M mam catuppado himsi
M mam himsi bahuppado.
4.
Sabbe satt, sabbe pn
Sabbe bhut ca keval
Sabbe bhadrni passantu
M kaci ppamgam.
May I have loving-kindness towards the footless.

And towards bipeds, too, may I have loving-kindness.
May I have loving-kindness towards the quadrupeds.
And towards the many feet also, may I have loving-kindness.
Let not the footless do me harm.
Let not the two feet do me harm.
Let not the four feet do me harm.
Nor those endowed with many feet do me harm.

All beings, all living creatures,
May all who have become, in their entirety.

May good fortune befall them all.
May not the least harm befall on them.
Appamno Buddho, appamno Dhammo, appamno Sangho

Infinite is the Buddha, infinite is the Dhamma, infinite is the Sangha.
pamnavantni sirimsapni ahi vicchik
Finite are creeping creatures snakes, scorpions, centipedes,
satapad, unnnbhi, sarabh, msik.

spiders, lizards and rats.
Kat me rakkh, kat me paritt.
I have guarded myself, I have made my protection.
Patikkamantu bhtni.
Depart from me, ye beings.
Soham namo Bhagavato

I bow to the Blessed One
namo sattannam Samm Sambuddhnanti.

and to the seven Supreme Buddhas.
22
METTNISAMSA SUTTA
Discourse On Advantages Of Loving-Kindness
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav


was residing at the monastery of Anathapindika at Jeta Grove, near Savatthi.
Tatra kho, Bhagav bhikkh mantesi Bhikkhavo ti

Then the Blessed One addressed the monks, saying: Monks.

Venerable Sir, replied those monks in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he said:
Mettya bhikkhave, ceto-vimuttiy
Monks, from the deliverance of heart through the cultivation of loving-kindness,
sevitya bhvitya bahulkatya
by familiarizing oneself with thoughts of loving-kindness,
ynkatya, vatthukatya, anutthitya
by constantly increasing these thoughts, by regarding loving-kindness

as a vehicle of expression, and also as something to be treasured,
paricitya susamraddhya
by living in conformity with these thoughts, by putting these ideas into practice,
and by establishing them,
ekdas-nisams ptikankh.
eleven advantages are to be expected.
Katame ekdasa?
What are the eleven?
1.
Sukham supati.
2.
Sukham patibujjhati.
3.
Na ppakam supinam passati.
4.
Manussnam piyo hoti.
He sleeps happily.
He wakes up happily.
He has no bad dreams.
He is dear to human beings.
23
5.
Amanussnam piyo hoti.
6.
Devat rakkhanti.
7.
Nssa aggi v, visam v, sattham v kamati.
8.
Tuvatam cittam samdhiyati.
9.
Mukhavanno vippasdati.
He is dear to non-human.
Devas protect him.
He is immune from fire, poison and sword.

His mind can concentrate quickly.
His facial expression is beautiful, clear and bright.
10. Asammlho klam karoti.

He will have a peaceful death.
11. Uttarim appati-vijjhanto brahma-lokpago hoti.

If he fails to attain Arahantship, here and now,

he will be reborn in the blissful realm or the Brahma realm.
Mettya bhikkhave ceto-vimuttiy
Monks, from the deliverance of heart through the cultivation of loving-kindness,
sevitya, bhvitya, bahulkatya
by familiarizing oneself with thoughts of loving-kindness,
ynkatya vatthukatya anutthitya
by constantly increasing these thoughts, by regarding loving-kindness

as a vehicle of expression, and also as something to be treasured,
paricitya susa-mraddhya
by living in conformity with these thoughts, by putting these ideas into practice,
and by establishing them,
ime ekdas-nsams ptikankhti.
these eleven advantages, monks, are to be expected.
Idamavoca Bhagav attaman te bhikkh.

Bhagavato bhsitam abhinandunti.
The monks rejoiced at the words of the Blessed One.
24
MITTNISAMSA SUTTA
Discourse On Advantages Of Friendship
The Mittnisamsu stanzas are designed specially for the benefit of laymen. He
who does not betray his friends derives many benefits which are described here.
These stanzas are also found in the Temiya Jataka where they are attributed to the
Bodhisattva.
1.
Pahta-bhakkho bhavat Vippavuttho sak ghar
Bah nam upajvant Yo mittnam na dbhati.
2.
Yam yam janapadam yt Nigame rjadhniyo
Sabbattha pjito hoti Yo mittnam na dbhati.
3.
Nssa cor pasahanti Ntimaeti khattiyo
Sabbe amitte tarati Yo mittnam na dbhati.
4.
Akkuddho sagharam eti Sabhya patinandito
tnam uttamo hoti Yo mittnam na dbhati.
He who maintains genuine friendship and is not treacherous,

whenever he goes away from his home,
will receive abundance of hospitality. Many will depend on him.

in whatever country, village or town he visits, will be honoured.
He who maintains genuine friendship and is not treacherous, robbers will not
overpower him. Royalty will not look down upon him.
He will triumph over all his enemies.

returns home with feelings of amity, rejoices in the assemblies of people,
will become the chief among his kinsmen.
25
5.
Sakkatv sakkato hoti Garu hoti sagravo
Vanna-kittibhato hoti Yo mittnam na dbhati.
6.
Pjako Iabhate pjam Vandako pati-vandanam
Yaso kittica pappoti Yo mittnam na dbhati.
7.
Aggi yath pajjalati Devatva virocati
Siriy ajahito hoti Yo mittnam na dbhati.
8.
Gvo tassa pajyanti Khette vuttham virhati
Puttnam phalamasnti Yo mittnam na dbhati.
9.
Darito pabbatto v Rukkhto patito naro
Cuto patittham Iabhati Yo mittnam na dbhati.

being hospitable to others, in turn, receives hospitality.
Being respectful to others, in turn, receives respect.
He enjoys both praise and fame.

being a giver, in turn, receives gifts himself.
Being adorable to others, in turn, himself is adored.
He attains prosperity and fame.

shines in glory like the fire, and is radiant as a deity.
Never will prosperity forsake him.

to him there will be many breeding cattle.
What is sown in the field will flourish. The fruit of that which is sown he enjoys.
should he fall from a precipice or mountain or tree.
he will be protected (will not be harmed).
10. Virlha-mla-santnam Nigro-dhamiva mluto

He who maintains genuine friendship and is not treacherous cannot be

overthrown by enemies,
Amitt nappa-sahanti Yo mittnam na dbhati.
even as the deep-rooted banyan tree cannot be overthrown by the wind.
26
MORA PARITTA
The Peacocks Prayer For Protection
The Mora Paritta is a peacocks protective chant.

Here at sunrise, the peacock worships the Sun god, praising him and saying that the
peacocks are protected by him during the day. He salutes those versatile persons
versed in Dhamma and next he worships the Buddhas and Nibbana. Then he goes
about searching for food. Again when the sun sets, he repeats the same but praising
the Sun god for protecting him in the night. Thus he spends his life. This is also found
in the Mora Jataka, where the Bodhisatta is born as a golden hued peacock. In the
Jataka, the paritta given here is uttered by the peacock.
(Morning chanting)
1.
Udetayam cakkhum ekarj
Harissavanno pathavippabhso.
Tam tam namassmi harissavannam, pathavippabhsam.
Tayajja gutt viharemu divasam.
2.
Ye brhman vedag sabbadhamme
Te me namo, te ca mam playantu
Namatthu Buddhnam, namatthu bodhiy
Namo vimuttnam, namo vimuttiy
Imam so parittam katv moro carati esan.
This (sun), the possessor of eyes, the sole king, rises,

He of golden hue and illuminator of the whole earth.
Therefore I worship you of golden hue and illuminator of the earth.

Today, protected by you, we spend the day comfortably.
Whoever brahmanas, knowers of the Veda regarding
all things (dhammas) which should be known.
May my worship be to them, may they protect me.
May my worship be to the past Buddhas.
May my worship be to their Enlightenment.
May my worship be to those who are freed.

May my worship be to that freedom (of those saints).
Having made this protection, the peacock wanders seeking for food.
27
(Evening chanting)
3.
Apetayam cakkhum ekraj
Harissavanno pathavippabhso
Tam tam namassmi harissavannam, pathavippabhsam
Tayajja gutt viharemu rattim.
4.
Ye brhman vedag sabbadhamme
Te me namo, te ca mam playantu
Namatthu Buddhnam, namatthu bodhiy
Namo vimuttnam, namo vimuttiy.
Imam so parittam katv moro vsama-kappayti.
This (sun), the possessor of eyes, the sole king, sets,

He of golden hue and illuminator of the whole earth.
Therefore I worship you of golden hue and illuminator of the earth.

Today, protected by you, we spend the night comfortably.
Whoever brahmanas, knowers of the Veda
regarding all things (dhammas) (which should be known).
May my worship be to them,may they protect me.
May my worship be to the former Buddhas.
May my worship be to their Enlightenment.
May my worship be to those who are freed.

May my worship be to that freedom (of those saints).
Having made this protection, the peacock spent his day.
28
CANDA PARITTA
The Moon Deitys Prayer For Protection
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav, Svatthiyam viharati

On one occasion the Blessed One, was living near Svatthi
Jetavane Anthapindikassa rme.
at the monastery of Anathapindika in Jetas Grove.
Tena kho pana samayena,

At that time,
Candim devaputto Rhun asurindena gahito hoti.

Candima, the moon deity, was seized by Rhu, Lord of Asuras.
Atha kho Candim devaputto Bhagavantam anussaramno,

Thereupon calling to mind the Blessed One, Candima, the moon deity,
tyam velyam imam gtham abhsi:

recited this stanza:
Namo te Buddha vratthu Vippa muttosi sabbadhi
Honour to You, Buddha, the Hero - You who are wholly free from all evil.
Sambdha pati pannosmi Tassa me saranam bhavti.

I have fallen into distress. Please be my refuge.
Atha kho Bhagav Candimam deva puttam rabbha

Thereupon on behalf of Candima, the Blessed One
Rhum asurindam gthya ajjhabhsi:

addressed the asura lord Rhu, with a stanza:
Tathgatam Arahantam Candim saranam gato.
Oh Rhu, Candima has gone for refuge to the Tathagata, the Consummate One.
Rhu candam pamucassu Buddh loknu kampakti.

Release Candima. The Buddhas radiate compassion on the world (of beings)
29
Atha kho Rhu asurindo Candimam deva puttam mucitv

Thereupon Rhu, Lord of Asuras, released Candima, the deity,
taramna rpo yena Vepacitti asurindo tenupasankami,

and immediately came to the presence of Vepacitta Lord of Asuras,
upasankamitv samviggo lomahattha jto ekamantam atthsi.

and stood beside him trembling with fear and with hair standing on end.
Ekamantam thitam kho Rhum asurindam Vepacitti asurindo

gthya ajjhabhsi:
Then Vepacitta addressed Rhu in this stanza:
Kinnu santaramno va Rhu Candam pamucasi?

Rhu, why did you suddenly release Candima?
Samvigga rpo gamma Kinnu bhtova titthasti?
Why have you come trembling, and why are you standing here terrified?
Sattadh me phale muddh Jvanto na sukham labhe

My head will split into seven, while yet living I will have no happiness,
Buddha gthbhi gtomhi Noce muceyya Candimamti.
I am the one to whom the Buddha has addressed a stanza to release Candima.
30
SURIYA PARITTA
The Sun Deitys Prayer For Protection
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav, Svatthiyam viharati

On one occasion the Blessed one, was living near Svatthi
Jetavane Anthapindikassa rme.
at the monastery of Anathapindika in Jetas Grove.
Tena kho pana samayena

At that time,
Suriyo devaputto Rhun asurindena gahito hoti.

Suriya, the sun deity, was seized by Rhu, Lord of Asuras.
Atha kho Suriyo devaputto Bhagavantam anussaramno

Thereupon calling to mind the Blessed One, Suriya, the sun deity,
tyam velyam imam gtham abhsi:

recited this stanza:
Namo te Buddha vratthu Vippamuttosi sabbadhi
Honour to You, Buddha, the Hero - You who are wholly free from all evil
Sambdha patipannosmi Tassa me saranam bhavti.

I have fallen into distress. Please be my refuge.
Atha kho Bhagav Suriyam deva puttam rabbha

Thereupon on behalf of Suriya, the Blessed One
Rhum asurindam gthhi ajjhabhsi:

addressed the asura lord Rhu, with a stanza:
Tathgatam Arahantam Suriyo saranam gato,
Oh Rhu, Suriya has gone for refuge to the Tathagata, the Consummate One.
Rhu Suriyam pamucassu Buddh loknukampakti.

Release Suriya. The Buddhas radiate compassion on the world (of beings).
31
Yo andhakre tamas pabhankaro Verocano mandal ugga tejo

O Rhu, swallow not the dispeller of darkness, the shining one, the radiant
m Rhu gilcaram antalikkhe Pajam mama Rhu pamu ca Suriyanti.

and effulgent traveller through the sky. Rhu, release Suriya, my son.
Atha kho Rhu asurindo Suriyam deva puttam mucitv
Thereupon the asura lord Rhu, released Suriya, the deity,
taramnarpo yena Vepacitti asurindo, tenupasankami

and immediately came to the presence of the asura Lord Vepacitta,
upasankamitv, samviggo lomahattha jto ekamantam atthsi.

and stood beside him trembling with fear and with hair standing on end.
Ekamantam thitam kho Rhum asurindam Vepacitti asurindo

gthya ajjhabhsi:
Then Vepacitta addressed Rhu in this stanza:
Kinnu santaramno va Rhu Suriyam pamucasi?

Rhu, why did you suddenly release Suriya?
Sanvigga rpo gamma Kinnu bhtova titthasti?
Why have you come trembling and why are you standing here terrified?
Sattadh me phale muddh Jvanto na sukham labhe

My head will split into seven, while yet living I will have no happiness,
Buddha gthbhi gtomhi Noce muceyya Suriyanti.
I am the one to whom the Buddha has addressed a stanza to release Suriya.
32
DHAJAGGA PARITTA
Banner Protection
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav
On one occasion the Blessed One,

was living at the monastery of Anathapindika, at Jeta Grove, near Savatthi.
Tatra kho Bhagav bhikkh mantesi Bhikkhavo ti.

Then he addressed the monks saying, O Monks.
Bhadanteti te bhikkh Bhagavato paccassosum.

Bhagav etadavoca:
Thereupon he spoke as follows:
Bhtapubbam bhikkhave dev-surasangmo

sampabblho ahosi.
Monks, I shall relate a former incident.
There arose a battle between the Devas and Asuras.
Atho kho Bhikkhave Sakko devnamindo

Then Sakka, the Lord of the Devas,
deve Tvatimse mantesi:
addressed the Devas of the Tavatimsa heaven thus:
Sace mris devnam sangma-gatnam uppajjeyya
Happy ones, if the Devas who have gone to the battle should experience fear,
bhayam v chambhitattam v lomahanso v

or terror or suffer from hair standing on end,
mameva tasmin samaye dhajaggam ullokeyytha.

let them behold the crest of my own banner.
Mamam hi vo dhajaggam ullokayatam

If you do so,
yam bhavissati bhayam v chambhitattam v

lomahanso v so pahyissati.
any fear, terror or hair standing on end arising in you will pass away.
No ce me dhajaggam ullokeyytha
If you fail to look up to the crest of my banner,
atha Pajpatissa devarjassa dhajaggam ullokeyytha.
look at the crest of the banner of Pajpati, King of gods.
Pajpatissa hi vo devarjassa dhajaggam ullokayatam

If you do so,

33
No ce Pajpatissa devrajassa dhajaggam ullokeyytha

If you fail to look up to the crest of Pajpati, King of gods,
atha Varunassa devrajassa dhajaggam ullokeyytha.

look at the crest of the banner of Varuna, King of gods.
Varunassa hi vo devrajassa dhajaggam ullokayatam

If you do so.
yam bhavissati bhayam v chambitattam v

No ce Varunassa devarjassa dhajaggam ullokeyytha

If you fail to look up to the crest of Varuna, King of gods,
atha snassa devarjassa dhajaggam ullokeyytha.

look at the crest of the banner of sna, King of gods.
snassa hi vo devarjassa dhajaggam ullokayatam

If you do so,
yam bhavissati bhayam v chambitattam v

Tam kho pana bhikkhave Sakkasa v devna-mindassa

dhajaggam ullokayatam
Monks, any fear, terror or hair standing on end arising in them
who look at the crest of the banner of Sakka the Lord of the gods.
Pajpatissa v devarjassa dhajaggam ullokayatam

of Pajpati .... the King of gods,
Varunassa v devarjassa dhajaggam ullokayatam

of Varuna .... the King of gods,
snassa v devarjassa dhajaggam ullokayatam

of sna the King of gods,

lomahanso v, so pahyethpi nopi pahyetha.
any fear, terror or hair standing on end, may pass away or not pass away.
Tam kissa hetu?
What is the reason for this?
Sakko bhikkhave devnamindo

Sakka, the Lord of the gods, O monks,
avtargo avtadoso avtamoho
is not free from lust, not free from hatred, not free from delusion,
bhrucchambh uttrsi palyti.
and is therefore liable to fear, terror, fright and flight.
34
Aham ca kho bhikkhave evam vadmi

I also say unto you, O monks
sace tumhkam bhikkhave, araa-gatnam v,

rukkha-mla-gatnam v
when you have gone to the forest, or to the foot of a tree,
suagra-gatnam v, uppajjeyya bhayam v

or to an empty house (a secluded place), if any fear,
chambhitattam v lomahanso v
terror or hair standing on end should rise in you,
mameva tasmin samaye anussareyytha:

then think only of Me thus:
Itipi so Bhagav Araham Samm sambuddho

Such indeed is the Blessed One, Exalted, Omniscient,
Vijjcarana sampanno Sugato Lokavid
endowed with knowledge and virtue, Well-gone, Knower of the worlds,
Anuttaro Purisa-damma-srath
an Incomparable Charioteer for the training of individuals.
Satth Deva-manussnam
Teacher of gods and men.
Buddho Bhagav ti.

Enlightened and Holy.
Mamam hi vo bhikkhave anussaratam

Monks, if you think of Me,

any fear or terror or hair standing on end, that may arise in you, will pass away.
No ce mam anussareyytha, atha Dhammam anussareyytha:

If you fail to think of Me, then think of the Dhamma (the Doctrine) thus:
Svkkhto Bhagavat Dhammo
The Dhamma of the Blessed One is perfectly expounded;
Sanditthiko Akliko
to be seen here and now; not delayed in time;
Ehi-passiko Opanayiko
inviting one to come and see: onward leading to (Nibbana);
Paccattam veditabbo vihi ti.

to be known by the wise, each for himself.
Dhammam hi vo bhikkhave anussaratam

Monks, if you think of the Dhamma,

35
No ce Dhammam anussareyytha, atha Sangham

anussareyytha:
If you fail to think of the Dhamma, then think of the Sangha (the Order) thus:
Supatipanno Bhagavato svaka sangho
Of good conduct is the Order of the Disciples of the Blessed One.
Uju patipanno Bhagavato svaka sangho
Of upright conduct is the Order of the Disciples of the Blessed One.
ya patipanno Bhagavato svaka sangho
Of wise conduct is the Order of the Disciples of the Blessed One.
Smci patipanno Bhagavato svaka sangho
Of dutiful conduct is the Order of the Disciples of the Blessed One.
Yadidam cattri purisa yugni attha purisa puggal

That is to say : the Four Pairs of Men, the Eight Types of Persons,
esa Bhagavato svaka sangho
the Sangha of the Blessed Ones disciples
huneyyo Phuneyyo
is worthy of offerings, is worthy of hospitality,
Dakkhineyyo Ajali-karanyo
is worthy of gifts, is worthy of reverential salutation,
Anuttaram Puakkhettam Lokassti.

is an incomparable field of merits to the world.
Sangham hi vo bhikkhave anussaratam

Monks, if you think of the Sangha,

lomahanso v so pahiyissati.
Tam kissa hetu?
What is the reason for this?
Tathgato bhikkhave, Araham Samm Sambuddho

The Tathagata, O monks, who is Arahant, Supremely Enlightened
vtargo vtadoso vtamoho
is free from lust, free from hatred, free from delusion
abhru acchambh anutrsi apaly ti.

and is not liable to fear, terror, fright or flight.
Idamavo ca Bhagav.
Idam vatv Sugato athparam etadavoca Satth:
Having thus spoken, the Teacher, the Welcome Being (Sugata), further said:
36
1.
Arae rukkhamle v
Suagre va bhikkhavo
Anussaretha Sambuddham
Bhayam tumhka no siy.
2.
No ce Buddham sareyytha
Lokajettham narsabham
Atha Dhammam sareyytha
Nyynikam sudesitam.
3.
No ce Dhammam sareyytha
Nyynikam sudesitam
Atha Sangham sareyytha
Puakkhettam anuttaram.
4.
Evam Buddham Sarantnam
Dhammam Sangham ca bhikkhavo
Bhayam v chambhitattam v,
Lomahanso na hessatiti.
Whether in forest or at foot of tree,

or in some secluded places, O monks,
do call to mind the Supreme Buddha;
then there will be no fear to you at all.
If you fail to think of the Buddha. O monks.
that Lord of the world and Chief of men,
then do think, O monks, of the Dhamma;
so well preached and leading to Nibbana.
If you fail to think of the Dhamma, O monks,
well preached and leading to Nibbana;
then do think, O monks, of the Sangha;
that wonderful field of merits to all.
To those recalling the Supreme Buddha,
To those recalling the Sublime Dhamma

and to those recalling the Sangha, O monks,
no fear, no terror will make them quiver
and their hair will not stand on end.
37
MAH KASSAPA THERA BOJJHANGA
Discourse On Factors Of Enlightenment To Mah Kassapa Thera
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav
Rjagahe viharati Veluvane Kalandakanivpe
was residing at the Squirrels feeding ground in the Bamboo Grove, near Rajagaha.

At that time,
yasm Mah Kassapo Pipphali guhyam viharati

the Venerable Mah Kassapa who was living in the Pipphali Cave,
bdhiko, dukkhito, blhagilno.
was afflicted with a disease, was suffering, and was gravely ill.
Atha kho, Bhagav, syanha-samayam, patisalln vutthito

Then the Blessed One, arising from His solitude at even tide,
yenyasm Mah Kassapo tenupasankami,

visited the Venerable Mah Kassapa
upasankamitv paatte sane nisdi.

and sat down on a seat made ready for Him.
Nisajja kho Bhagav yasmantam Mah Kassapam etadavoca:

Thus seated, the Blessed One spoke to the Venerable Mah Kassapa:
Kacci te Kassapa khamanyam?
Well Kassapa, how is it with you? Are you enduring your suffering?
Kacci ypaniyam?
Are you bearing up?
Kacci dukkh vedan patikkamanti no, abhikkamanti?

Do your painful feeling decrease or increase?
Patikkamosnam payati no, abhikkamoti?

Are there signs of decreasing and not increasing?
Na me bhante khamanyam na, ypanyam
No. Venerable Sir, I am not enduring. I am not bearing up,
blh me dukkh vedan.

the painful feeling is very great.
Abhikkamanti no, patikkamanti

There is a sign of pain not decreasing
abhikkamosnam payati no, patikkamoti.

but of their increasing.
38
Sattime Kassapa, bojjhang
Kassapa, these seven factors of Enlightenment
may sammadakkht, bhvit, bahulkat
are well expounded by Me, and are cultivated and fully developed by Me.
abhiya sambodhya nibbnya samvattanti.
They are conducive to perfect understanding, to full realization and to Nibbana.
Katame satta?
What are the seven?
Sati-sambojjhango kho Kassapa
Mindfulness, the factor of Enlightenment, Kassapa,
may sammadakkhto, bhvito, bahulkato
is well expounded by Me, and is cultivated and fully developed by Me.
abhiya sambodhya nibbnya samvattati.
It conduces to perfect understanding, to full realization and to Nibbana.
Dhamma-vicaya-sambojjhango kho Kassapa
Investigation of the Dhamma, the factor of Enlightenment, Kassapa,
Viriya-sambojjhango kho Kassapa
Persevering effort, the factor of Enlightenment, Kassapa,
Pti-sambojjhango kho Kassapa
Rapture, the factor of Enlightenment, Kassapa,
Is well expounded by Me, and is cultivated and fully developed by Me.
Passaddhi-sambojjhango kho Kassapa

Tranquility, the factor of Enlightenment, Kassapa,
39
Samdhi-sambojjhango kho Kassapa
Concentration, the factor of Enlightenment, Kassapa,
Upekkh-sambojjhango kho Kassapa

Equanimity, the factor of Enlightenment. Kassapa,
Ime kho Kassapa satta bojjhang
These seven factors of Enlightenment, Kassapa,
may sammadakkhta, bhvit, bahulkat
They conduce to perfect understanding, to full realization and to Nibbana.
Taggha Bhagava bojjhang
Most assuredly, O Blessed One, they are factors of Enlightenment.
taggha, Sugata, bojjhangti.
Most assuredly, O Welcome One (Sugata), they are factors of Enlightenment.
Idamavoca Bhagav
Thus said the Buddha,
attamano, yasm Mah Kassapo
and also the Venerable Mah Kassapa, who glad at heart,
Bhagavato bhsitam abhinandi.
was delighted at the utterances of the Buddha.
Vutthhi cyasm Mah Kassapo tamh bdh
Thereupon the Venerable Mah Kassapa recovered from that affliction,
tath pahno cyasmato Mahkassapassa so bdho ahos ti.

and that affliction of the Venerable Mah Kassapa disappeared.
40
MAH MOGGALLNA THERA BOJJHANGA

Discourse On Factors Of Enlightenment
To Mah Moggallna Thera
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Rjagahe viharati Veluvane Kalandakanivpe.

At that time,
yasm Mah Moggallno Gijjhakte pabbate viharati
the Venerable Mah Moggallna who was living on the Gijjhakuta Hill (Vultures Peak),
bdhiko, dukkhito, blhagilno.
was afflicted with a disease, was suffering therefrom, and was gravely ill.
Atha kho Bhagav syanhasamayam patisalln vutthito

Then the Blessed One, arising from His solitude at even tide,
yenyasm Mah Moggallno tenupasankami

visited the Venerable Maha Moggallna
upasankamitv paatte sane nisdi.

and sat down on a seat made ready for Him.
Nisajja kho, Bhagav yasmantam Mah-Moggallnam etadavoca:

Thus seated, the Blessed One spoke to the Venerable Mah Moggallna:
Kacci te Moggallna khamanyam?
Well Moggallna, how is it with you? Are you enduring your suffering?
Kacci ypanyam?
Are you bearing up?
Kacci dukkh vedan patikkamanti no, abhikkamanti?

Do your painful feeling decrease or increase?
Patikkamosnam payati no, abhikkamoti?

Are there signs of decreasing and not increasing?
Na me bhante, khamanyam na ypanyam
No. Venerable Sir, I am not enduring, I am not bearing up,
blh me dukkh vedan.

the painful feeling is very great.
Abhikkamanti no, patikkamanti

There is a sign of pain not decreasing
abhikka-mosnam payati no, patikkamoti.

but increasing.
41
Sattime Moggallna, bojjhang
Moggallna, these seven factors of Enlightenment
They are conducive to perfect understanding, to full realization and to Nibbana.
Katame satta?
What are the seven?
Sati-sambojjhango kho Moggallna
Mindfulness, the factor of Enlightenment. Moggallna,
abhya sambodhya nibbnya samvattati.
Dhamma-vicaya-sambojjhango kho Moggallna
Investigation of the Dhamma, the factor of Enlightenment, Moggallna,
Viriya-sambojjhango kho Moggallna
Persevering effort, the factor of Enlightenment, Moggallna,
Pti-sambojjhango kho Moggallna
Rapture, the factor of Enlightenment, Moggallna,
is well expounded by Me. and is cultivated and fully developed by Me.
Passaddhi-sambojjhango kho Moggallna

Tranquility, the factor of Enlightenment, Moggallna,
42
Samdhi-sambojjhango kho Moggallna
Concentration, the factor of Enlightenment, Moggallna,
Upekkh-sambojjhango kho Moggallna

Equanimity, the factor of Enlightenment, Moggallna,
Ime kho, Moggallna satta bojjhang
These seven factors of Enlightenment, Moggallna,
Taggha, Bhagava bojjhang
Most assuredly, O Blessed One, they are factors of Enlightenment.
taggha, Sugata, bojjhangti.
Most assuredly, O Welcome One (Sugata), they are factors of Enlightenment.
Idamavoca Bhagav
Thus said the Buddha,
attamano, yasm Mah Moggallno
and also the Venerable Mah Moggallna, who glad at heart,
Bhagavato bhsitam abhinandi.
was delighted at the utterances of the Buddha.
Vutthhi cyasm Mah Moggallno tamh bdh
Thereupon the Venerable Mah Moggallna recovered from that affliction,
tath pahno cyasmato Mahmoggallnassa so bdho ahos ti.

and that affliction of the Venerable Mah Moggallna disappeared.
43
MAH CUNDA THERA BOJJHANGA

Discourse On Factors Of Enlightenment
Recited By Mah Cunda Thera
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Rjagahe viharati Veluvane Kalandakanivpe.

At that time,
Bhagav bdhiko hoti dukkhito blhagilno.
He was afflicted with a disease, was suffering therefrom, and was gravely ill.
Atha kho yasm Mahcundo

Then the Venerable Mah Cunda,
syanhasamayam, patisalln vutthito

arising from his solitude at even tide,

approached the Blessed One,
Bhagavantam abhivdetv, ekamantam nisdi.

saluted Him, and sat on one side.
Ekamantam nisinnam kho yasmantam Mahcundam

Bhagav etadavoca:
To Venerable Mah Cunda thus seated, the Blessed One said:
Patibhantu tam Cunda bhojjhangti.
O Cunda, let the factors of Enlightenment occur to your mind.
44
Sattime bhante bhojjhang
These seven factors of Enlightenment, Venerable Sir,
Bhagavat sammadakkht, bhvit, bahulkat
are well expounded, and are cultivated and fully developed by the Blessed One.
abhiya, sambodhya nibbnya samvattanti.
Katame satta?
What are the seven?
Sati-sambojjhango kho, bhante
Mindfulness, the factor of Enlightenment, Venerable Sir,
Bhagavat sammadakkhto, bhvito, bahulkato
is well expounded, cultivated and fully developed by the Blessed One.
abhiya sambodhya, nibbnya, samvattati.
Dhamma-vicaya-sambojjhango kho, bhante
Investigation of the Dhamma, the factor of Enlightenment. Venerable Sir,
Viriya-sambojjhango kho, bhante
Persevering effort, the factor of Enlightenment, Venerable Sir,
Pti-sambojjhango kho, bhante
Rapture, the factor of Enlightenment, Venerable Sir,
Passaddhi-sambojjhango kho, bhante
Tranquility, the factor of Enlightenment, Venerable Sir,
45
Samdhi-sambojjhango kho, bhante
Concentration, the factor of Enlightenment, Venerable Sir,
Upekkh-sambojjhango kho, bhante
Equanimity, the factor of Enlightenment, Venerable Sir,
Ime kho, bhante, satta bojjhang
These seven factors of Enlightenment, Venerable Sir,
Bhagavat sammadakkht, bhvit, bahulkat
are well expounded, cultivated and fully developed by the Blessed One.
abhiya sambodhya nibbnya samvattantiti.
Taggha, Cunda bojjhang
Most assuredly. Cunda, they are factors of Enlightenment.
taggha, Cunda bojjhangti.
Most assuredly, Cunda, they are factors of Enlightenment.
Idamavo cyasm Mahcundo

Thus said the Venerable Mah Cunda,
Samanuo Satth ahosi.

and the Teacher approved of it.
Vutthhi ca Bhagav tamh bdh
Then the Blessed One recovered from His affliction,
tath pahno ca Bhagavato so bdho ahos ti.

and thus disappeared His affliction.
46
GIRIMNANDA SUTTA
Discourse To Girimnanda Thera
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav


was dwelling at Anathapindikas monastery in Jetas Grove, near Savatthi.

Now at that time,
yasm Girimnando bdhiko hoti
the Venerable Girimnanda was afflicted with a disease,
dukkhito blhagilno.
was suffering therefrom, and was gravely ill.
Atha kho yasm nando

Thereupon Venerable nanda

approached the Buddha,
Bhagavantam abhivdetv ekamantam nisdi.

and having paid homage to Him, sat down on one side.
Ekamantam nisinno kho yasm nando

Sitting thus, Venerable nanda
Bhagavantam etadavoca:
said to the Blessed One:
yasm, bhante Girimnando

Venerable Sir, Venerable Girimnanda
bdhiko dukkhito blhagilno.
is afflicted with a disease, is suffering therefrom, and is gravely ill.
Sdhu bhante Bhagav yenyasm Girimnando
It is well, Venerable Sir, if the Blessed One would visit the Venerable Girimnanda
tenupasankamatu, anukampam updy ti.

out of compassion for him.
Sace kho tvam nanda, Girimnandassa bhikkhuno
Thereupon the Buddha said: Should you, nanda, visit the monk Girimnanda,
upasankamitv dasasa bhseyysi.

recite to him the ten contemplations.
Thnam kho panetam vijjati yam Girimnandassa bhikkhuno.

Having heard them, the cause of his disease will be found.
Dasa sa sutv so bdho thnaso patippassambheyya.

Having heard them, his afflictions will be calmed.
47
Katame dasa?
What are the ten?
Anicca-sa, anatta-sa,
Contemplation of impermanence. Contemplation of non-self.
asubha-sa, dnava-sa,
Contemplation of foulness. Contemplation of disadvantage.
pahna-sa, virga-sa,
Contemplation of abandonment. Contemplation of detachment.
nirodha-sa, sabbaloke anabhirata-sa,
Contemplation of cessation. Contemplation of detachment from the whole world.
sabba-sankhresu anicca-sa, npnasati.

Contemplation of impermanence of all component things.
Mindfulness of the in-breath and out-breath.
Katam cnanda anicca-sa?
And what, nanda, is contemplation of impermanence?
Idhnanda bhikkh
Herein, nanda, a monk,
araagato v rukkha-mlagato v sun-gragato v

having gone to the forest, or to the foot of a tree, or to an empty house
(a secluded place),
iti patisamcikkhati:
contemplates thus:
Rpam aniccam, vedan anicc,
Matter is impermanent, feeling is impermanent,
sa anicc, sankhr anicc,
perception is impermanent, mental formations are impermanent,
vinam aniccanti.
consciousness is impermanent.
Iti imesu paca-supdana-kkhandhesu aniccnupassi viharati.

Thus he abides contemplating impermanence in these five aggregates.
Ayam vuccatnanda anicca-sa.
This, nanda, is called contemplation of impermanence.
Katam cnanda anatta-sa?
And what, nanda, is contemplation of non-self?
Idhnanda bhikkh
Herein, nanda, a monk,
aragato v rukkha-mlagato v su-gragato v

(a secluded place),
iti patisacikkhati:
contemplates thus:
48
Cakkhum anatt, rpam anatt,

The eye is not self, sights are not self,
sotam anatt, sadd anatt,
the ear is not self, sounds are not self,
ghnam anatt, gandh anatt,

the nose is not self, smells are not self,
jivh anatt, ras anatt,
the tongue is not self, tastes are not self,
kyo anatt, photthabb anatt,
the body is not self, bodily contacts are not self,
mano anatt, dhamm anattti,
the mind is not self, mental objects are not self.
Iti imesu chasu ajjhattika-bhiresu yatanesu

anattnupass viharati.
Thus he abides contemplating non-self in these six internal and external sense bases.
Ayam vuccatnanda anatta-sa.
This, nanda, is called contemplation of non-self.
Katam cnanda, asubha-sa?
And what, nanda, is contemplation of foulness?
Idhnanda bhikkh imam eva kyam uddham

Herein, nanda, a monk contemplates this body from
pdatal adho kesamatthak
the soles of the feet upwards and from the scalp downwards,
taca-pariyantam pram nnppakrassa

asucino paccavekkhati,
enclosed by the skin, as being full of manifold impurities.
Atthi imasmim kye kes,

In this body, there are head hairs,
lom, nakh, dant, taco, mamsam, nahru, atth,

body hairs, nails, teeth, skin, flesh, sinews, bones,
attimij, vakkam, hadayam, yakanam, kilomakam,

bone marrow, kidneys, heart, liver, pleura,
pihakam, papphsam, antam, antagunam, udariyam,

spleen, lungs, intestines, intestinal tract, stomach,
karsam, pittam, semham, pubbo, lohitam, sedo,

excrement, bile, phlegm, pus, blood, sweat,
medo, assu, vas, khelo, singhnik, lasik,
fat, tears, grease, saliva, nasal mucus, synovic fluid (oil lubricating the joints)
muttam, matthake matthalunganti.

urine and brain.
Iti imasmim kye asubhnupass viharati.

Thus he abides contemplating foulness in this body.
Ayam vuccatnanda asubha-sa.

This, nanda, is called contemplation of foulness.
49
Katam cnanda dnava-sa?
And what, nanda, is contemplation of disadvantage?
Idhnanda bhikkh
Herein, nanda, a monk

(a secluded place),
iti patisacikkhati:
contemplates thus:
Bahu dukkho kho ayam kyo bahu dnavo.
Many are the sufferings, many are the disadvantages of this body,
Iti imasmim kye vividh bdh uppajjanti.

since diverse diseases are engendered in it.
Seyyathdam:
That is to say:
Cakkhurogo, sotarogo,
Eye-disease, ear-disease,
ghnarogo, jivhrogo,
nose-disease, tongue-disease.
kyarogo, ssarogo,
body-disease, headache,
kannarogo, mukharogo, dantarogo,

mumps, mouth disease, toothache.
kso, sso, pinso, daho, jaro, kucchirogo,
cough, asthma, catarrh, heart-burn, fever, stomach ailment,
mucch, pakkhandik, sl, viscik,

fainting, dysentery, swelling, gripes.
kuttham, gando, kilso, soso, apamro,

leprosy, boils, scrofula, consumption, epilepsy,
daddu, kandu, kacchu, rakhas, vitacchik,

ringworm, itch, eruption, tetter, pustule,
lohitapittam, madhumeho,
plethora, diabetes,
ams, pilak, bhagandal,

piles, cancer, fistula,
pitta-samutthn bdh,
and diseases originating from bile,
semha-samutthn bdh,
diseases originating from phlegm,
vta-samutthn bdh,
diseases originating from wind.
sanniptik bdh,
diseases originating from conflict of the humours (basic fluids in the body),
utupari-nmaj bdh,
diseases originating from changes of weather,
50
visama parihraj bdh,
diseases originating from adverse conditions (faulty deportment),
opakkamik bdh,
diseases originating from devices (practised by others),
kamma-vipkaj bdh,
diseases originating from kammavipaka (results of kamma);
stam, unham, jigacch pips, uccro, passvoti.

and cold, heat, hunger, thirst, excrement and urine.
Iti imasmim kye dnavnupass viharati.
Thus he abides contemplating disadvantages in this body.
Ayam vuccatnanda dnava-sa.
This, nanda, is called contemplation of disadvantage.
Katam cnanda pahna-sa?
And what, nanda, is contemplation of abandonment?
Idhnanda bhikkh
uppannam kmavitakkam ndhivseti pajahati
does not tolerate a thought of sense desire that has arisen in him, but abandons it,
vinodeti byantkaroti anabhvam gameti.

dispels it, makes an end of it, and annihilates it.
Uppannam vypda-vitakkam ndhivseti pajahati

He does not tolerate a thought of ill-will that has arisen in him,
but abandons it,

Uppannam vihims-vitakkam ndhivseti pajahati

He does not tolerate a thought of cruelty that has arisen in him,
but abandons it,

Uppannuppanne ppake akusale dhamme
He does not tolerate evil, unprofitable mental states that arise in him from time to time
ndhivseti pajahati
but abandons them,
dispels them, makes an end of them, and annihilates them.
Ayam vuccatnanda pahna-sa.
This, nanda, is called contemplation of abandonment.
Katam cnanda virga-sa?
And what, nanda, is contemplation of detachment?
Idhnanda bhikkh

(a secluded place),
iti patisacikkhati:
contemplates thus:
51
Etam santam etam pantam

This is peaceful, this is sublime,
yadidam sabbasankhra samatho

namely the calming of all conditioned things,
sabb-padhipatinissaggo
that is the giving up of all substratum of becoming,
tanhakkhayo virgo nirodho Nibbnanti.
the destruction of craving, detachment, cessation and Nibbana.
Ayam vuccatnanda virga-sa.
This, nanda, is called contemplation of detachment.
Katam cnanda nirodha-sa?
And what, nanda, is contemplation of cessation?
Idhnanda bhikkh

(a secluded place),
iti patisancikkhati:
contemplates thus:
Etam santam etam pantam

This is peaceful, this is sublime,
yadidam sabba-sankhra-samatho
namely the calming of all conditioned things, that is
sabb-padhi patinissaggo
the giving up of all substratum of becoming,
tanhakkhayo virgo nirodho Nibbnanti.
the destruction of craving, detachment, cessation and Nibbana.
Ayam vuccatnanda nirodha-sa.

This, nanda, is called contemplation of cessation.
Katam cnanda sabbaloke anabhirata-sa?
And what, nanda, is contemplation of detachment from the whole world?
Idhnanda bhikkh
ye loke upyupdn-cetaso
by abandoning any concern and clinging to this world, by abandoning mental prejudices,
adhitthnbhi nivesnusay
wrong views and latent tendencies concerning this world,
te pajahanto viramati na updiyanto.
by not grasping them, but by giving them up, becomes detached.
Ayam vuccatnanda sabbaloke anabhirata-sa.
This, nanda, is called contemplation of detachment from the whole world.
52
Katam cnanda sabba-sankhresu anicca-sa?
And what, nanda, is contemplation of impermanence of all component things?
Idhnanda bhikkh
sabba-sankhrehi attyati haryati jigucchati.
is wearied, humiliated and disgusted with all conditioned things.
Ayam vuccatnanda sabba-sankhresu anicca-sa.

This, nanda, is contemplation of impermanence of all component things.
Katam cnanda npnasati?
And what, nanda, is mindfulness of the in-breath and out-breath?
Idhnanda bhikkh

(a secluded place)
nisdati pallankam bhujitv

sits down, cross legged,
ujum kyam panidhya parimukham satim upatthapetv

keeping the body erect, having established mindfulness before him,
so satova assasati, sato passasati.
mindfully he breathes in, mindfully he breathes out.
Dgham v assasanto, dgham assasm ti pajnti.

Breathing in a long breath, he knows he is breathing in a long breath.
Dgham v passasanto, dgham passasm ti pajnti.

Breathing out a long breath, he knows he is breathing out a long breath.
Rassam v assasanto, rassam assasm ti pajnti.
Breathing in a short breath, he knows he is breathing in a short breath.
Rassam v passasanto, rassam passasmti pajnti.
Breathing out a short breath, he knows he is breathing out a short breath.
Sabba-kya-patisamved assasissmti sikkhati.
He trains himself, thinking: I will breathe in, conscious of the whole body.
Sabba-kya-patisamvedi passasissmti sikkhati.
He trains himself, thinking: I will breathe out, conscious of the whole body.
Passam-bhayam kya-sankhram assasissmti sikkhati.
He trains himself, thinking: I will breathe in, calming the whole bodily process.
Passam-bhayam kya-sankhram passasissmti sikkhati.

He trains himself, thinking: I will breathe out, calming the whole bodily process.
Pti-patisamved assasissmti sikkhati.
He trains himself, thinking: I will breathe in, experiencing rapture.
Pti-patisamved passasissmti sikkhati.
He trains himself, thinking: I will breathe out, experiencing rapture,
53
Sukha-patisamved assasissmti sikkhati.
He trains himself, thinking: I will breathe in, experiencing bliss.
Sukha-patisamved passasissmti sikkhati.
He trains himself, thinking: I will breathe out, experiencing bliss.
Citta-sankhra-patisamved assasissmti sikkhati.
He trains himself, thinking: I will breathe in, experiencing the mental formations.
Citta-sankhra-patisamved passasissmti sikkhati.
He trains himself, thinking: I will breathe out, experiencing the mental formations.
Passam-bhayam citta-sankhram assasissmti sikkhati.

He trains himself, thinking: I will breathe in, calming the mental formations.
Passam-bhayam citta-sankhram passasissmti sikkhati.

He trains himself, thinking: I will breathe out, calming the mental formations.
Citta-patisamved assasissmti sikkhati.
He trains himself, thinking: I will breathe in, experiencing the mind.
Citta-patisamved passasissmti sikkhati.
He trains himself, thinking: I will breathe out, experiencing the mind.
Abhippa-modayam cittam assasissmti sikkhati.
He trains himself, thinking: I will breathe in, exceedingly gladdening the mind.
Abhippa-modayam cittam passasissmti sikkhati.
He trains himself, thinking: I will breathe out, exceedingly gladdening the mind.
Samdaham cittam assasissmti sikkhati.
He trains himself, thinking: I will breathe in, concentrating the mind.
Samdaham cittam passasissmti sikkhati.
He trains himself, thinking: I will breathe out, concentrating the mind.
Vimocayam cittam assasissmti sikkhati.
He trains himself, thinking: I will breathe in, liberating the mind.
Vimocayam cittam passasissmti sikkhati.
He trains himself, thinking: I will breathe out, liberating the mind.
Aniccnupass assasissmti sikkhati.
He trains himself, thinking: I will breathe in, contemplating impermanence.
Aniccnupass passasissmti sikkhati.
He trains himself, thinking: I will breathe out, contemplating impermanence.
Virgnupass assasissmti sikkhati.
He trains himself, thinking: I will breathe in, contemplating detachment.
Virgnupass passasissmti sikkhati.
He trains himself, thinking: I will breathe out, contemplating detachment.
Nirodhnupass assasissmti sikkhati.
He trains himself, thinking: I will breathe in. contemplating cessation.
Nirodhnupass passasissmti sikkhati.
He trains himself, thinking: I will breathe out, contemplating cessation.
54
Patinissagg-nupass assasissmti sikkhati
He trains himself, thinking: I will breathe in, contemplating abandonment.
Patinissagg-nupass passasissmti sikkhati
He trains himself, thinking: I will breathe out, contemplating abandonment.
Ayam vuccatnanda npnasati
This, nanda, is called mindfulness of the in-breath and out-breath.
Sace kho tvam nanda Girimnandassa bhikkhuno

Should you, nanda, visit the monk Girimnanda
upasankamitv im dasa-sa bhseyysi

and recite to him these ten contemplations,
thnam kho panetam vijjatiyam Girimnandassa bhikkhuno

then the monk, Girimnanda, having heard them,
im dasa-sa sutv so bdho

thnaso patippha-ssambheyyti.
his affliction will be immediately calmed.
Atha kho yasm nando

Thereupon Venerable nanda,
Bhagavato santike im dasa-sa uggahetv

having learnt these ten contemplations from the Blessed One,
yenyasm Girimnando tenupasankami

visited Venerable Girimnanda,
upasankamitv yasmato Girimnandassa im dasa sa abhsi.

and recited to him these ten contemplations.
Atha kho yasmato Girimnandassa

When Venerable Girimnanda had heard them,
im dasa sa sutv so bhdho thnaso patippassambhi.

his afflictions were immediately calmed.
Vutthhi c'yasm Girimnando tamh bdh

He recovered from that disease,
tath pahno ca panyasmato,

Girimnandassa so bdho ahosi ti.
and thus disappeared the disease of the Venerable Girimnanda.
55
ISIGILI SUTTA
Discourse At Isigili

In the Isigili Sutta, the Buddha speaks about the

Paccekabuddhas (Silent Buddhas) who inhabited the

Mount Isigili. The Buddha said that Mount Vebhra

was having a different name sometimes. And so was

Mount Pandava. Similarly, Mount Vepulla and Mount

Gilihakta were also known by other names. But Mount

Isigili continued to be known by the same name. There

were hundreds of Silent Buddhas who lived at Mount

Isigili for a long time. They were seen entering the
mountain, but were not seen after they had entered. People saw this and remarked
that this mountain swallow (gilati) sages (iti). Hence, it was known as Isigili. Then
the Buddha gave a list of names of the Paccekabuddhas who inhabited Mount Isigili.
Finally, the Buddha requested the monks to pay homage to all these Paccekabuddhas
who had attained Nibbana.
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Rjagahe viharati Isigilismim pabbate.

was living on Isigili mountain near Rjagaha.
Tatra kho Bhagav, bhikkh mantesi Bhikkhavo ti.

There He addressed the monks, saying: O Monks.

Bhagav etadavoca:
Thereupon he said:
Passatha no, tumhe bhikkhave, etam Vebhram pabbatam ti?

Monks, do you or not see that mountain Vebhra?
Evam Bhante.
Yes, Venerable Sir.
Etassa pi kho bhikkhave, Vebhrassa pabbatassa

That Vebhrassa mountain, monks,
ava sama ahosi, paatti.

used to be another name, another designation.
Passatha no tumhe bhikkhave, etam Pandavam pabbatam ti?

Monks, do you or not see that mountain Pandava?
Evam Bhante.
Yes, Venerable Sir.
56
Etassa pi kho bhikkhave Pandavassa pabbatassa

That Pandavassa mountain, monks,

Passatha no tumhe bhikkhave etam Vepullam pabbatam ti?

Monks, do you or not see that mountain Vepulla?
Evam bhante.
Yes, Venerable Sir.
Etassa pi kho bhikkhave, Vepullassa pabbatassa

That Vepullassa mountain, monks,

Passatha no tumhe bhikkhave, etam Gijjhaktam pabbatam ti?

Monks, do you or not see that mountain Gijjhakta - the Vulture Peak?
Evam bhante.
Yes, Venerable Sir.
Etassa pi kho bhikkhave Gijjhaktassa pabbatassa

That Gijjhaktassa mountain - the Vulture Peak, monks,
ava sama ahosi paatti.

Passatha no tumhe bhikkhave, imam Isigilim pabbatam ti?

Monks, do you or not see that mountain Isigili - the Gullet of the Seers?
Evam bhante.
Yes, Venerable Sir.
Imassapi kho bhikkhave Isigilissa pabbatassa

This Isigili mountain - the Gullet of the Seers, monks
esva sama ahosi es paatti.
used to be this same name, this very designation.
Bhtapubbam bhikkhave paca Pacceka-Buddha-satni

In former times, monks, five hundred Paccekabuddhas
imasmim Isigilismim pabbate ciranivsino ahesum.

lived for a long time on this Isigili mountain.
Te imam pabbatam pavisant dissanti
As they were entering the mountain, they were visible,
pavitth na dissanti.
but once they had entered, they were not visible.
Tamenam manuss disv evamhamsu:

People who saw this, remarked:
Ayam pabbato, ime is gilit ti.
This mountain swallows up these seers.
Isigili Isigilitveva sama udapdi.

Hence the name Isigili came into being.
57
cikkhissmi bhikkhave, Pacceka-Buddhnam nmni.

I shall tell, monks, the names of the Paccekabuddhas.
Kittayissmi bhikkhave, Pacceka-Buddhnam nmni.

I shall relate to you, monks, the names of the Paccekabuddhas.
Desissmi bhikkhave, Pacceka-Buddhnam nmni.

I shall expound, monks, the names of the Paccekabuddhas.
Tam suntha, sdhukam manasi karotha bhsissm ti.

Listen, and bear it well in mind, I shall speak.
Evam bhante ti kho, te bhikkh Bhagavato paccassosum.

Yes, Venerable Sir, replied the monks.
Bhagav etadavoca:
Thereupon the Blessed One said:
Arittho nma bhikkhave, Pacceka-Sambuddho

Arittha, monks, was a Paccekabuddha
imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain.
Uparittho nma bhikkhave, Pacceka-Sambuddho

Uparittha, monks, was a Paccekabuddha

Tagarasikh nma bhikkhave, Pacceka-Sambuddho

Tagarasikh, monks, was a Paccekabuddha

Yasass nma bhikkhave, Pacceka-Sambuddho

Yasass, monks, was a Paccekabuddha

Sudassano nma bhikkhave, Pacceka-Sambuddho

Sudassana, monks, was a Paccekabuddha

Piyadass nma bhikkhave, Pacceka-Sambuddho

Piyadass, monks, was a Paccekabuddha

Gandhro nma bhikkhave, Pacceka-Sambuddho

Gandhra, monks, was a Paccekabuddha

Pindolo nma bhikkhave, Pacceka-Sambuddho

Pindola, monks, was a Paccekabuddha

58
Upsabho nma bhikkhave, Pacceka-Sambuddho

Upsabha, monks, was a Paccekabuddha

Ntho nma bhikkhave, Pacceka-Sambuddho

Ntha, monks, was a Paccekabuddha

Tatho nma bhikkhave, Pacceka-Sambuddho

Tatha, monks, was a Paccekabuddha
imasmim Isigilismim pabbate ciranivsi ahosi.

Sutav nma bhikkhave, Pacceka-Sambuddho

Sutav, monks, was a Paccekabuddha

Bhvitatto nma bhikkhave, Pacceka-Sambuddho

Bhvitatta, monks, was a Paccekabuddha
imasmim Isigilismim pabbate ciranivs ahosti.

1.
Ye sattasr angh nirs
Pacceka-mevajjhagamum subodhim.
Tesam visallnam naruttamnam
Nmni me kittayato suntha.
2.
Arittho Uparittho Tagarasikh
Yasass Sudassano Piyadass ca Buddho.
Gandhro Pindolo Upsabho ca
Ntho Tatho Sutav Bhvitatto.
3.
Sumbho Subho Methulo Atthamo ca
Athassu Megho Angho Sudtho
Pacceka-Buddh bhavanetti-khn.
Hing ca Hingo ca mahnubhv.
These supreme beings desireless, rid of suffering,

who each has attained Enlightenment by himself.
Hear me relate the names of these, the greatest of men,

who have plucked out the dart (of pain).
Arittha, Uparittha, Tagarasikh,
Yasass, Sudassana, Piyadass, the Enlightened.

Gandhra, Pindola, Upsabha as well,
Ntha, Tatha, Sutav, Bhvitatta.
Sumbha, Subha, Methula and Atthama,

then Assumegha, Angha, Sudtha,
are Paccekabuddhas whose desire for becoming is destroyed.

Hing and Hinga of great power, as well.
59
4.
Dve Jlino munino Atthako ca.
Atha Kosalo Buddho atho Subhu
Upanemiso Nemiso Santacitto
Sacco Tatho Virajo Pandito ca.
5.
Klpakl Vijito jito ca
Ango ca Pango ca Gutijjito ca.
Pass jah upadhim dukkhamlam.
Aparjito mrabalam ajesi.
6.
Satth Pavatt Sarabhango Lomahamso
Uccangamyo Asito Ansavo.
Manomayo Mnacchido ca Bandhum
Taddhimutto, Vimalo ca Ketum.
7.
Ketumbargo ca Mtango Ariyo.
AthAccuto Accutagma-bymako.
Sumangalo Dabbilo Suppatitthito
Asayho Khembhirato ca Sorato.
8.
Drannayo Sangho athopi Uccayo
Aparo mun Sayho anomanikkamo.
nanda Nando Upanando dvdasa
Bhradvjo antima-deha-dhri.
The two sages named Jali and Atthaka.
Then Kosala, the Enlightened One, then Subhu,

Upanemi and Nemi, Santacitta,
right and true, immaculate and wise.

Kla, Upakl, Vijita and Jita,
Anga, and Panga, and Gutijjita too.
Pass eradicated attachment, the root of suffering.

Aparjita, conquered Mras power.
Satth, Pavatt, Sarabhanga, Lomahams,

Uccangamya, Asita, Ansava.
Manomaya and Bandhum, free from conceit,
Taddhimutta, Vimala and Ketum, stainless and resplendent.

Ketumbarga and Mtanga, Ariya.
Then Accuta and Accutagmabymaka.

Sumangala, Dabbila, Suppatitthita,
Asayha, Khembhirata and Sorata.
Drannaya, Sangha and then Uccaya
another sage Sayha of noble endeavour.
And twelve between nandas, Nandas, Upanandas

and Bhradvja bearing his last body.
60
9.
Bodh Mahnmo athopi Uttaro
Kes Sikh Sundaro Bhradvjo.
Tisspatiss bhava-bandhana-cchid
Upasdar tanhacchido ca Sdar.
Then Bodh, Mahnma the supreme,

Bhradvja with fair-crested mane.
Tissa, Upatiss, free from the bonds of becoming,

Upasdar and Sdar, free from craving.
10. Buddho ah Mangalo vtargo

Enlightened was Mangala, free from lust,
Usabhacchid jlin dukkhamlam.
Santam padam ajjhaga-mpanto
Uposatho Sundaro Saccanmo.
Usabha who cut away the ensnaring root of suffering.

Upanta who attained state of Calm (Nibbana),
Uposatha, Sundara and Saccanma.
11. Jeto Jayanto Padumo Uppalo ca

Jeta, Jayanta, Paduma and Uppala,
Padumuttaro Rakkhito Pabbato ca.
Mnatthaddho Sobhito Vitargo
Kanho ca Buddho suvimutta-citto.
Padumuttara, Rakkhita and Pabbata.

Mnatthaddha, Sobhita, Vitarga,
and Kanha, Enlightened with mind released.
Ete ca ae ca mahnubhv
These and also other great and mighty
Pacceka-Buddh bhavanetti-khn.
Paccekabuddhas whose desire for becoming is destroyed.
Te sabba sangtigate mahes
Honour these great sages of immeasurable virtues
Parinibbute vandatha appameyye ti.
who have gone beyond all attachment and attained final Nibbana.
61
DHAMMACAKKAPPAVATTANA SUTTA
Setting In Motion The Wheel Of Truth
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav
Brnasiyam viharati Isipatane Migadye.
was living in the Deer Park at Isipatana near Baranasi (Varanasi).
Tatra kho, Bhagav, paca vaggiye bhikkh mantesi:

Then he addressed the group of five monks saying:
Dve me bhikkhave ant pabbajitena na sevitabb.
Monks, these two extremes ought not to be practised by one who left the household life.
Yo cyam kmesu kma-sukhallik-nuyogo

There is addiction to indulgence of sense pleasures,
hno, gammo, pothujjaniko, anariyo, anattha-samhito.
which is low, coarse, the way of the ordinary people, unworthy and unprofitable.
Yo cyam atta-kilamath-nuyogo
There is addiction to self mortification,
dukkho, anariyo, anattha-samhito.

which is painful, unworthy and unprofitable.
Ete te, bhikkhave, ubho ante anupagamma

O monks, avoiding both these two extremes,
majjhim patipad Tathgatena abhisambuddh;

the Tathagata has realised the Middle Path;
cakkhukaran, nakaran upasamya,

it gives vision, gives knowledge and leads to calm,
abhiya Sambodhya, Nibbnya samvattati.

to insight, to Enlightenment and to Nibbana.
62
Katam ca s bhikkhave,
And what, monks,
majjhim patipad Tathgatena abhisambuddh

is that Middle Path realised by the Tathagata
which gives vision, gives knowledge and leads to calm,
abhiya Sambodhya Nibbnya samvattati?

to insight, to Enlightenment and to Nibbana?
Ayameva ariyo atthangiko maggo
It is the Noble Eightfold Path and nothing else,
seyyathdam:
that is to say:
Samm Ditthi, Samm Sankappo,

Right Understanding, Right Thought,
Samm Vc, Samm Kammanto, Samm jvo,

Right Speech, Right Action, Right Livelihood,
Samm Vymo, Samm Sati, Samm Samdhi.

Right Effort, Right Mindfulness and Right Concentration.
Ayam kho s bhikkhave

This, monks,
majjhim patipad Tathgatena abhisambuddh;

is the Middle Path realised by the Tathagata;
which gives vision, gives knowledge and leads to calm,
abhiya Sambodhya Nibbnya samvattati.

to insight, to Enlightenment and to Nibbana.
Idam kho pana bhikkhave, dukkham ariyasaccam:

The Noble Truth of Suffering, monks, is this:
Jtipi dukkh, jarpi dukkh

Birth is suffering, ageing is suffering,
vydhipi dukkho, maranampi dukkham

disease is suffering, death is suffering,
appiyehi sampayogo dukkho
association with the unpleasant is suffering,
piyehi vippayogo dukkho
separation from the beloved is suffering,
yampiccham na Iabhati tampi dukkham

not to obtain what one desires is suffering,
sankhittena pac-pdna-kkhandh dukkh.

in brief the five aggregates of grasping are suffering.
63
Idam kho pana bhikkhave, dukkha-samudayam ariyasaccam:

The Noble Truth of the Cause of Suffering, monks, is this:
Yyam tanh ponobhavik nandirga-sahagat
It is that craving which gives rise to rebirth, bound up with pleasure and lust and
tatra-tatr-bhinandin, seyyathdam,
finding fresh delight now here, and now there, that is to say,
kma-tanh, bhava-tanh, vibhava-tanh.
craving for sense pleasures, craving for existence, craving for non-existence.
Idam kho pana bhikkhave, dukkha-nirodham ariyasaccam:

The Noble Truth of the Cessation of Suffering, monks, is this:
Yo tassyeva tanhya
It is the complete extinction of that craving,
asesa-virga-nirodha cgo, patinissaggo, mutti anlayo.
giving it up, relinquishing it, liberating oneself from it and detaching oneself from it.
Idam kho pana bhikkhave

This is, monks,
dukkha-nirodha-gmini-patipad ariyasaccam.
the Noble Truth of the Path leading to the Cessation of Suffering.
Ayameva ariyo atthangiko maggo, seyyathdam:

It is the Noble Eightfold Path, that is to say:



Idam dukkham ariyasaccanti me bhikkhave

This Suffering, is a Noble Truth. There arose in me, monks,
pubbe ananussutesu dhammesu

concerning things not heard before,
cakkhum udapdi, mam udapdi

such was the vision, the knowledge,
pa udapdi, vijj udapdi, loko udapdi.

the wisdom, the science and the light.
Tam kho panidam dukkham ariyasaccam

This Suffering, is a Noble Truth,
parieyyanti me bhikkhave,
should be fully perceived. There arose in me, monks,

cakkhum udapdi, nam udapdi


64
Tam kho panidam dukkham ariyasaccam

This Suffering, is a Noble Truth,
paritanti me bhikkhave,
has been fully perceived. There arose in me, monks,



Idam dukkha-samudayam ariyasaccanti me bhikkhave

This Cause of Suffering is a Noble Truth. There arose in me, monks,



Tam kho panidam dukkha-samudayam ariyasaccam

This Cause of Suffering, is a Noble Truth,
pahtabbanti me bhikkhave,
should be eradicated. There arose in me, monks,



Tam kho panidam dukkha-samudayam ariyasaccam

This Cause of Suffering, is a Noble Truth,
pahnanti me bhikkhave,
has been eradicated. There arose in me, monks,



Idam dukkha-nirodham ariyasaccanti me bhikkhave

This Cessation of Suffering, is a Noble Truth. There arose in me, monks,



65
Tam kho panidam dukkha-nirodham ariyasaccam

This Cessation of Suffering, is a Noble Truth,
sacchiktabbanti me bhikkhave
should be realized. There arose in me, monks,



Tam kho panidam dukkha-nirodham ariyasaccam

This Cessation of Suffering, is a Noble Truth,
sacchikatanti me bhikkhave,
has been realized. There arose in me, monks,



Idam dukkha-nirodha-gmin-patipad ariyasaccanti me bhikkhave,
This Path leading to the Cessation of Suffering, is a Noble Truth. There arose in me, monks,



Tam kho panidam dukkha-nirodha-gmin-patipad ariyasaccam

This Path leading to the Cessation of Suffering, is a Noble Truth,
bhvetabbanti me bhikkhave,
should be developed. There arose in me, monks,



66
Tam kho panidam dukkha-nirodha-gmin-patipad ariyasaccam

This Path leading to the Cessation of suffering, is a Noble Truth,
bhvitanti me bhikkhave,
has been developed. There arose in me, monks,



Yva kvaca me bhikkhave imesu catusu ariyasaccesu
As long as my knowledge, monks, concerning the real nature of the Four Noble Truths,
evam tiparivattam dvdaskram
was not perfectly clear in these three aspects, in these twelve ways,
yathbhtam-na-dassanam na suvisuddham ahosi

I did not claim to have realized,
neva tvham bhikkhave

in this world, monks,
sadevake loke, samrake sabrahmake

with its gods, with its Maras and Brahmas,
sassamana brhmaniy pajya, sadeva manussya

in this generation with its recluses, Brahmanas, Devas and humans,
anuttaram Sammsambodhim abhisambuddho paccasim.

the matchless, supreme Enlightenment.
Yato ca kho me bhikkhave imesu catusu ariyasaccesu
But when my knowledge, monks, concerning the real nature of the Four Noble Truths,
evam tiparivattam dvdaskram
was perfectly clear in these three aspects, in these twelve ways,
yathbhtam-na-dassanam suvisuddham ahosi

then I claim to have realized,
athham bhikkhave
in this world, monks,
sadevake loke samrake sabrahmake

with its gods, with its Maras and Brahmas,
sassamana-brhmaniy pajya sadeva manussya

in this generation with its recluses, Brahmanas, Devas and humans,
anuttaram Sammsambodhim abhisambuddho paccasim.

the matchless, supreme Enlightenment.
naca pana me dassanam udapdi:

And a vision of insight arose in me thus:
Akupp me cetovimutti. Ayamantim jti.
Unshakable is the deliverance of my heart. This is the last birth.
Natthidni punabbhavoti.
Now there is no more rebirth.
67
Idamavoca Bhagav.
Thus the Blessed One said.
Attaman paca vaggiy bhikkh

The group of five monks was glad,
Bhagavato bhsitam abhinandunti.
and they rejoiced at the words of the Blessed One.
Imasmica pana veyy-karanasmim bhaamne

When this discourse was thus expounded,
yasmato Kondaassa
there arose in the Venerable Kondaa,
virajam, vtamalam, dhammacakkhum udapdi

the passion free, stainless vision of Truth that
Yam kici samudaya-dhammam sabbam tam nirodha dhammanti.

whatever has the nature of arising has the nature of ceasing.
Pavattite ca pana Bhagavat Dhammacakke
Now when the Blessed One set in motion the Wheel of Truth,
Bhumm dev sadda-manussvesum.
the Bhummttha devas (the earth deities) proclaimed: Sdhu! Sdhu! Sdhu!
Etam Bhagavat Brnasiyam Isipatane Migadye

The Blessed One in the Deer Park at Isipatana near Baranasi
anuttaram Dhammacakkam pavattitam appativattiyam
has set in motion the Matchless Wheel of Truth that cannot be set in motion
samanena v, brhmanena v, devena v, mrena v,

by any recluse, Brahmana, Deva, Mara,
brahmun v, kena ci v lokasminti.

Brahma, or anyone in the world.
Bhummnam devnam saddam sutv

Hearing these words of the Bhummttha devas,
Ctumma-hrjik dev sadda-manussvesum.
all the Ctummahrjik devas proclaimed: Sdhu! Sdhu! Sdhu!



68
Ctumma-hrjiknam devnam saddam sutv

Hearing these words of the Ctummahrjik devas,
Tvatims dev sadda-manussvesum.
all the Tvatims devas proclaimed: Sdhu! Sdhu! Sdhu!



Tvatimsnam devnam saddam sutv

Hearing these words of the Tvatims devas,
Ym dev sadda-manussvesum.
all the Ym devas proclaimed: Sdhu! Sdhu! Sdhu!



Ymnam devnam saddam sutv

Hearing these words of the Ym devas,
Tusit dev sadda-manussvesum.
all the Tusit devas proclaimed: Sdhu! Sdhu! Sdhu!



Tusitnam devnam saddam sutv

Hearing these words of the Tusit devas,
Nimmna-rat dev sadda-manussvesum.
all the Nimmnarat devas proclaimed: Sdhu! Sdhu! Sdhu!



69
Nimmna-ratnam devnam saddam sutv

Hearing these words of the Nimmnarat devas,
Para-nimmita-vasavattino dev sadda-manussvesum.

all the Paranimmitavasavatti devas proclaimed: Sdhu! Sdhu! Sdhu!



Para-nimmita-vasavattnam devnam saddam sutv

Hearing these words of the Paranimmitavasavata devas,
Brahma Prisajj dev sadda-manussvesum.
all the Brahmas of Brahma Prisajj proclaimed: Sdhu! Sdhu! Sdhu!



Brahma-prisajjnam devnam saddam sutv

Hearing these words of the Brahmas of Brahma Prisajj,
Brahma-purohit dev sadda-manussvesum.
all the Brahmas of Brahma Purohit proclaimed: Sdhu! Sdhu! Sdhu!



70
Brahma-purohitnam devnam saddam sutv

Hearing these words of the Brahmas of Brahma Purohit,
Mahbrahm dev sadda-manussvesum.

all the Mah Brahms proclaimed: Sdhu! Sdhu! Sdhu!



Mahbrahmnam devnam saddam sutv

Hearing these words of the Mah Brahms,
Parittbh dev sadda-manussvesum.
all the Parittbh devas proclaimed: Sdhu! Sdhu! Sdhu!



Parittbhnam devnam saddam sutv

Hearing these words of the Parittbh devas,
Appamnbh dev sadda-manussvesum.
all the Appamnbh devas proclaimed: Sdhu! Sdhu! Sdhu!



71
Appamn-bhnam devnam saddam sutv

Hearing these words of the Appamnbh devas,
bhassar dev sadda-manussvesum.
all the bhassar devas proclaimed: Sdhu! Sdhu! Sdhu!



bhassarnam devnam saddam sutv

Hearing these words of the bhassar devas,
Parittasubh dev sadda-manussvesum.
all the Parittasubh devas proclaimed: Sdhu! Sdhu! Sdhu!



Paritta-subhnam devnam saddam sutv

Hearing these words of the Parittasubh devas,
Appamna-subh dev sadda-manussvesum.
all the Appamnasubh devas proclaimed: Sdhu! Sdhu! Sdhu!



72
Appamna-subhnam devnam saddam sutv

Hearing these words of the Appamnasubh devas,
Subhakin-hak dev sadda-manussvesum.
all the Subhakinhak devas proclaimed: Sdhu! Sdhu! Sdhu!



Subhakin-haknam devnam saddam sutv

Hearing these words of the Subhakinhak devas,
Vehapphal dev sadda-manussvesum.
all the Vehapphala devas proclaimed: Sdhu! Sdhu! Sdhu!



Vehappha-Inam devnam saddam sutv

Hearing these words of the Vehapphal devas,
Avih dev sadda-manussvesum.
all the Aviha devas proclaimed: Sdhu! Sdhu! Sdhu!



73
Avihnam devnam saddam sutv

Hearing these words of the Avih devas,
Atapp dev sadda-manussvesum.
all the Atapp devas proclaimed: Sdhu! Sdhu! Sdhu!



Atappnam devnam saddam sutv

Hearing these words of the Atappa devas,
Sudass dev sadda-manussvesum.
all the Sudass devas proclaimed: Sdhu! Sdhu! Sdhu!



Sudassnam devnam saddam sutv

Hearing these words of the Sudass devas,
Sudass dev sadda-manussvesum.
all the Sudass devas proclaimed: Sdhu! Sdhu! Sdhu!



74
Sudassnam devnam saddam sutv

Hearing these words of the Sudass devas,
Akanitthak dev sadda-manussvesum.
all the Akanitthak devas proclaimed: Sdhu! Sdhu! Sdhu!



Itiha tena khanena tena muhuttena

Thus at that very moment, at that instant,
yva brahmalok saddo abbhuggachi.
the cry (that the Wheel of Truth is set in motion) spread as far as the Brahma realm.
Aya ca dasasahass lokadhtu

The system of ten thousand worlds
sankampi sampakampi sampavedhi.

trembled, quaked and shook.
Appamno ca ulro obhso loke pturahosi

A boundless sublime radiance surpassing
atikkamma devnam devnubhvanti.

the divine power of devas appeared in the world.
Atha kho Bhagav udnam udnesi:

Then the Blessed One uttered this paean of joy:
Asi vata bho Kondao

Verily Kondaa has realized;
Asi vata bho Kondaoti.
Verily Kondaa has realized (the Four Noble Truths).
Itihidam yasmato Kondaassa
Thus the Venerable Kondaa received the name
A Kondao tveva nmam ahosti.

Anna Kondaa - Kondaa who realizes.
75
MAH SAMAYA SUTTA

The Mighty Assembly
The Buddha was living in the Sakyan country

in the great forest at Kapilavatthu. He was with
five hundred Arahants. The deities from the
ten world-systems came to see the Buddha
and the Arahants. Then four of the Brahmas
from the abodes of the pure ones, thought
that they should also come to this assembly
and speak in stanzas. One of them spoke in a
stanza to the Buddha and the other three also
spoke in stanzas. The Buddha addressed the
monks and said that even before that event such an assembly of deities had gathered
to see the former Buddhas in such a situation. In the future also, the same will happen.
He said that He would mention the names of those deities assembled there. The
monks assented.
Then He spoke to the monks and informed that the deities had come. According to the
psychic powers of the monks, some saw a hundred non-humans, some a thousand,
some a hundred thousand, and some saw innumerable non-humans. Then the Buddha
said that so many yakkhas (non-humans) from such and such places had come. Next,
He mentioned the names of the great non-humans who came there. The Nagas, too,
came; the supannas (enemies of the nagas) also came and both groups took refuge in
the Buddha as friends. Then came the asuras (whose names were declared); then came
the various deities (whose names, too, were declared).
When all the non-humans assembled together with the brahmas, the forces of Mara
(the Evil One) came. The Buddha said, Look at the folly of Mara! Mara told his forces
to bind the multitude with lust. Having sent his forces, he hit the earth with his palm
making a fearful noise. When Mara made much disturbances, the Buddha told the
monks that the forces of Mara had come and the monks became zealous. Mara and his
forces were unsuccessful even to shake a hair of their bodies. Victorious, transcending
fear, they have won. The disciples of the Buddha rejoiced with all the worlds!
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav
sakkesu viharati Kapilavatthusmim mahvane
was living in the Mahavana (the great forest) in Kapilavatthu, capital of the Sakyan
kingdom,
mahat bhikkhu-sanghena saddhim

together with a great retinue of monks,
paca-mattehi bhikkhu satehi, sabbeheva arahantehi.

five hundred in number and all of them Arahants.
76
Dasa hi ca lokadhthi devat

Deities from the ten world-systems
yebhuyyena sannipatit honti

frequently assembled there
Bhagavantam dassanya bhikkhu-sanghaca.

to see the Blessed One and the venerable monks.
Atha kho catunnam suddhvsa-kyiknam devnam etadahosi:

Then to the four deities of the Suddhvsa (Pure Abodes), this thought occurred:
Ayam kho Bhagav

The Blessed One
sakkesu viharati Kapilavatthusmim mahvane
is living in the Mahavana (the great forest) in Kapilavatthu, capital of the Sakyan kingdom,
mahat bhikkhu-sanghena saddhim

together with a great retinue of monks,
paca-mattehi bhikkhu-satehi
five hundred in number
sabbeheva arahantehi.
and all of them Arahants.
Dasa hi ca lokadhthi devat, yebhuyyena sannipatit honti

Deities from the ten world-systems frequently assembled there
Bhagavantam dassanya bhikkhu-sanghaca.

to see the Blessed One and the venerable monks.
Yannna mayampi yena Bhagav tenupasanka-meyyma

It is well if we also approach the Blessed One where He lives,
upasankamitv Bhagavato santike paccekagtham bhseyymti.

and having approached the Buddha, each of us recite a stanza in His presence.
Atha kho t devat

Then those deities,
seyyath pi nma balav puriso

as quickly as a strong man
sammijitam v bham pasreyya

might stretch out his arm,
pasritam v bham sammijeyya

or bend his out-stretched arm,
evamevam suddhvsesu devesu antarahit

vanished from the pure abodes,
Bhagavato purato pturahamsu.

and appeared before the Blessed One.
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Atha kho t devat Bhagavantam abhivdetv ekamantam atthamsu.

Having bowed down to Him, stood on one side.
Ekamantam thit kho ek devat

Standing thus, one of the deities
Bhagavato santike imam gtham abhsi:

recited this stanza in His presence:
i.
Mahsamayo pavanasmim
devaky samgat
gatamha imam dhamma-samayam
dakkhitye aparjita-sanghanti.
There is a great assembly in the forest.

A host of deities has assembled.
We too have come to this assembly of the Dhamma

to witness the invincible Sangha.
Atha kho, apar devat, Bhagavato santike imam gtham abhsi:

Then another deity recited this stanza in the presence of the Blessed One:
ii.
Tatra bhikkhavo samdahamsu
cittam attano ujuka-makamsu
srathva nettni gahetv
indriyni rakkhanti panditti.
In this Dhamma assembly, monks have attained concentration

by establishing their mind upright.
Just as a charioter who holds the reins,
the wise monks guard their senses well.
Atha kho, apar devat Bhagavato santike imam gtham abhsi:

iii. Chetv khlam chetv paligham

Having cut off the stake, having dug up the crossbar of greed,
indakhlam hacca-manej
te caranti suddh vimal cakkhumat
sudant susungti.
hatred and delusion, devoid of desire,
pure, stainless, endowed with the wisdom eye
and well tamed are these young Noble Ones who practise the Dhamma.
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Atha kho, apar devat Bhagavato santike imam gtham abhsi:

iv.
Ye keci Buddham saranam gatse
na te gamissanti apyam
pahya mnusam deham
devakyam paripressantti.
One who takes refuge in the Buddha
shall not go to the woeful state of hell.

Having given up the human body,
they fill the ranks of the host of deities.
Atha kho Bhagav bhikkh mantesi:

The Blessed One then addressed the monks:
yebhuyyena bhikkhave dasasu loka-dhtusu
Monks, it has often happened that the deities from the ten world-systems
devat sannipatit Tathgatam dassanya bhikkhu-sanghaca.

assemble to see the Buddha and His order of monks, the community of Sangha.
Yepi te bhikkhave, ahesum

attamaddhnam arahanto, Samm Sambuddh
So it has been with the consummate (arahant) Supreme Buddhas of the past,
tesampi Bhagavantnam eta-paramyeva

devat sannipatit ahesum
the deities of the ten world-systems appear together before the Buddhas,
seyyathpi mayham etarahi.

as they do assemble now before Me.
Yepi te bhikkhave bhavissanti

angata-maddhnam arahanto Samm Sambuddh
So it will be with the consummate (arahant) Supreme Buddhas of the future,
tesampi Bhagavantnam eta-paramyeva

devat sannipatit bhavissanti
the deities of the ten world-systems appear together before the Buddhas,
seyyathpi mayham etarahi.

as they do assemble now before Me.
cikkhissmi bhikkhave devakynam nmni.

I will tell you, monks, the names of the host of deities.
Kittayissmi bhikkhave devakynam nmni.
I will introduce to you, monks, the names of the host of deities.
Desissmi bhikkhave devakynam nmni.
I will expound to you, monks, the names of the host of deities.
79
Tam suntha, sdhukam manasikarotha bhsissmti.

Listen and bear it well in mind, I shall speak.
Evam Bhante ti kho te bhikkh Bhagavato paccassosum.

Yes, Venerable Sir, said the monks by way of assent.
Bhagav etadavoca:
The Blessed One spoke thus:
1.
Siloka manukassmi Yatha bhumm tadassit
Ye sit giri-gabbhram Pahitatt samhit.
2.
Puthushva salln Lomaham-sbhi sambhuno
Odtamanas suddh Vippasanna-manvil.
3.
Bhiyyo pacasate atv Vane Kpilavathave
Tato mantay satth Svake ssane rate:
I shall tell you then in verse to which realm each belongs.

The terrestrial beings of the earth who associated mountains
and caves, (they) of resolute will, composed.
Cloistered like solitary lions, overcoming hair-raising fear and dread,

with immaculate minds, pure, serene and undefiled.
Knowing that there were more than five hundred (arahants)

and more disciples in the Kapilavatthu forest,
delighted in the words of the Buddha, the Blessed One thereupon

addressed them:
4.
Devaky abhikkant Te vijntha bhikkhavo.
Te ca tappa-makarum Sutv Buddhassa ssanam.
5.
Tesam pturah nam Amanussna-dassanam.
Appeke satama-ddakkhum Sahassam atha sattatim.
6.
Satam eke sahassnam Amanussna-maddhasum
Appekenanta-maddakkhum Dis sabb phut ah.
7.
Taca sabbam abhiy Vavakkhitvna cakkhum
Monks, hosts of deities have assembled. Do know them well.
Having heard the words of the Buddha, the monks strove ardently
to know them well.
There arose in them the knowledge of perceiving the non-humans.

Some monks saw one hundred, some of them saw thousand,
and others, seventy thousand non-humans.
Some saw one hundred thousand non-humans,
others saw countless numbers filling up every quarter.
Thereupon the Buddha, knowing all things through His Super Knowledge,
addressed the disciples who were delighted in the Teachings of the Buddha:
80
8.
Devaky abhikkant Te vijntha bhikkhavo
Ye voham kittayissmi Girhi anupubbaso.
9.
Sattasa-hass Yakkha Bhumm Kpilavathav
Iddhimanto jutmanto Vannavanto yasassino
Modamn abhikkmum Bhikkhnam samitim vanam.
Monks, a host of deities have assembled.
I will introduce them to you in words, and in due order. Know them.
Seven thousand terrestrial Yakkhas of Kapilavatthu,
endowed with divine power, radiance, colour, glory and followed by a

retinue of attendants,
have come rejoicing to attend the assembly of monks in the forest.
10. Cha sahass Hemavat Yakkha nnattavannino

Six thousand Yakkhas from the Himalayan mountain, diverse in hue,
endowed with divine power, radiance, colour and glory, and followed by
a retinue of attendants,
11. Stgir tisahass Yakkha nnattavannino

Three thousand Yakkhas from the Stgiri mountain, diverse in hue,
12. Iccete solasa-sahass Yakkha nnattavannino

Thus sixteen thousand Yakkhas, diverse in hue,
13. Vessmitt pacasat Yakkh nnattavannino

Five hundred Yakkhas from the Vessmitt mountain, diverse in hue,
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14. Kumbhro Rjagahiko Vepullassa nivesanam
A Yakkha by the name of Kumbhra, dwelling on Vepulla mountain in the

city of Rajagaha,
Bhiyyo nam sata-sahassam Yakkhnam payirupsati
Kumbhro Rjagahiko Sopga samitim vanam.
together with more than a hundred thousand Yakkhas honouring him,

has also come to the forest to attend the assembly of monks.
15. Purimaca disam rj Dhatarattho tam passati

The Eastern direction, King Dhatarattha rules that,
Gandhabbnam dhipati Mahrj yasassi so
Puttpi tassa bahavo Indanm mahabbal
and Lord of the Gandhabbs (heavenly musicians), glorious king

and with his many mighty sons, all by the name of Inda,
has come rejoicing to attend the assembly of monks in the forest.
16. Dakkhinaca disam rj Virlho tam passati

The Southern direction, King Virlha rules that,
Kumbhandnam dhipati Mahrj yasassi so
and Lord of the Kumbhands, glorious king
17. Pacchimaca disam rj Virpakkho tam passati

The Western direction, King Virpakkha rules that,
Ngnam dhipati Mahrj yasassi so
and Lord of the Ngs, glorious king
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18. Uttaraca disam rj Kuvero tam passati

The Northern direction, King Kuvera, king of the North,
Yakkhanam dhipati Mahrj yasassi so
and Lord of the Yakkhas, glorious king,
19. Purimam disam Dhatarattho Dakkhinena Virlhako

Dhatarattha from the East direction, Virlhaka from the South direction,
Pacchimena Virpakkho Kuvero uttaram disam
Cattro te mahrj Samant caturo dis
Daddallamn atthamsu Vane Kpilavathave.
Virpakkha from the West direction, Kuvera from the North direction,
these four great kings stood illuminating
the entire four quarters of the forest in the vicinity of Kapilavatthu.
20. Tesam myvino ds gu vacanik sath

With them came their deceitful, cheating and crafty attendants
My Kutendu Vetendu Vitucca-Vitudo Sah.
Candano Kmasettho ca Kinnughandu Nighandu ca
Pando Opamao ca Devasto ca Mtal.
together with Kutendu, Vetendu, Vitucca and Vituda.
And also Candana, Kmasettha, Kinnughandu and Nighandu,

Panda, Opamaa and Mtl, son of the deities.
21. Cittaseno ca Gandhabbo Nalo rj Janesabho

Cittasena, the Gandhabbas (heavenly musician), King Nala, the deity Janesabha,
gu Pacasikho ceva Timbar Suriyavaccas.
Ete cae ca rjno Gandhabb saha rjubh
Pacasikha, the deity Timbar, and Suriyavaccas (Timbars daughter)

also came.
Along with these Gandhabb kings, other Gandhabb kings too,
22. Athgu Nbhas Ng VesI saha Tacchak.

Then came the divine Ngs of the lake Nbhas,

Ngs from Visali together with the Ngs named Tacchak.
Kambalassatar gu Pyg saha tibhi.
Ymun Dhataratth ca gu ng yasassino.
Ervano mahngo Sopga samitim vanam.
Also came Ngs in Kambala Assatar clan and Nagas from Pyg Valley
accompanied by their relatives.
Ngs from lake Ymun and those of the race of Dhataratth came with
their retinue of attendants.
Ervana, the great Ng too, came to the forest to see the assembly of monks.
83
23. Ye ngarje sahas haranti
Those fierce garuda birds (harpies, garula or supanna) who carry away
the Ngs by force,
dibb dij pakkh visuddhacakkh
endowed with divine power, and twice born, with clear eyes (keen of sight),
vehsay te vanam ajjhapatt.
Citr Supann iti tesam nmni.
Abhayam tad nga-rjnamsi
Supannato khema-maksi Buddho.
Sanhhi vchi upavhayant
Ng Supann saranam-agamsu Buddham.
have flown into the middle of the forest from the sky.
Citr and Supann are their names.
At that time the Ng king with other Ngs were free from fear
because the Buddha had imposed a truce and thus the Ngs were
protected from the harpies (supanna).
The Buddha addressed the Ngs and Supanns with gentle words,
and they took refuge in the Buddha.
24. Jit Vajirahatthena Samuddam Asur sit.

The Asurs (demons) dwelling in the ocean were defeated by Vajirahattha (Sakka).
Bhtaro Vsavassete Iddhimanto yasassino.
They are the brethrens of Vasavassa (Sakka) endowed with divine power
and glorious.
25. Klakaj mahbhims Asur dna veghas

Klakajs, the horrible Asur, Dnaveghas,
Vepacitti Sucitt ca Pahrdo Namuc sah.
Sataca Baliputtnam Sabbe Veroca nmak
Sannayhitv Balim senam Rhu-bhaddamu-pgamum:
Samayodni bhaddhante Bhikkhnam samitim vanam.
Vepacitti, Sucitt and Pahrda have also come with Namuc (Mara, the Evil One).
One hundred of the sons of Bali Asura, all of them by the name of Verocan
with a powerful and armoured army, approached Rhu Asur, and said:
Lord, it is now time to go to the forest to see the assembly of venerable monks.
26. po ca dev Pathav ca Tejo Vyo tadgamum

The deities by the name of po and Pathav, Tejo and Vyo have also
come to the forest,
Varun Vrun dev Somo ca Yasas Sah.

together with the deities Varun, Vrun, Soma and Yasa.
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27. Mett karunkyik gu dev yasassino.

Deities born of love and compassion, with a splendid train, adorned with glory.
Dasete dasadh ky Sabbe nnattavannino
These ten groups of Devs of diverse hue
have come rejoicing to see the assembly of monks in the forest.
28. Venh ca dev Sahal ca Asam ca duve Yam

Venh too with his Sahals, the Asams, the Yam twins,
Candasspanis dev Candamgu purakkhatv.

and those who attend on the Moon god came preceded by him.
29. Suriya-sspanis dev Suriyamgu purakkhatv.

Those deities attending on the Sun god, too, came preceded by him.
Nakkhattni purakkhatv gu Mandavalhak.
Those deities attending the Planets came preceded by them. The deities
of the rain clouds, too, came.
30. Vasnam Vsavo settho Sakkopga Purindado

Also came Sakka, the chief of gods, who is also called Vsava and Purindada.
Dasete dasadh ky Sabbe nnatta-vannino
All these ten groups of deities of diverse hue,
31. Athgu Sahabh dev Jalamaggi sikhriva

Then, too, came the deity Sahabh, shining like a flame of fire,
Aritthak ca Roj ca Umm-pupphani-bhsino.

the deity Aritthak, Roj and Ummpupphanibh.
32. Varna Sahadhamm ca Accut ca Anejak

There came also the deity Varna, Sahadhamm, Accut and Anejak,
Sleyya Rucir gu gu Vsavane-sino.
Sleyya, Rucir, and Vsavanesi.
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33. Samn Mahsamn Mnus Mnusuttam

The deities Samn, Mahsamn, Mnus, Mnusuttam,
Khiddpa-dsika gu gu Manopadsik.
Khiddpadsika and Manopadsik all have come.
34. Athgu Harayo dev Ye ca Lohitavsino

Then came the deity Hari who lives in Lohita,
Prag Mahprag gu dev yasassino.

Prag and Mahprag with their retinue of attendants.
35. Dasete dasadh ky Sabbe nnatta-vannino

36. Sukk Karumh Arun gu Veghanas sah.

There also came the deities Sukk, Karumh, Arun with Veghanas.
Odta gayh Pmokkh gu dev Vicakkhan.

The deities Odtagayh, Pmokkh, and Vicakkhan also came.
37. Sadmatt Hragaj Missak ca yasassino

Sadmatt, Hragaj, mighty Missak and Pajjuna,
Thanayam ga Pajjunno Yo dis abhivassati.

who causes rain to fall in every direction, came thundering.
38. Dasete dasadh ky Sabbe nnatta-vannino

All these ten groups of Devas of diverse hue,
39. Khemiy Tusit Ym Katthak ca yasassino

The deities Khemiy, Tusita, Ym, the mighty Katthak,
Lambtak Lmasetth Jotinm ca sav.

Lambhtak, Lmasetth, Joti and sav also came.
40. Nimmna-ratino gu Athgu Paranimmit.

There also came the deities Nimmnarati and Paranimmit.
All these ten groups of Devas of diverse hue,
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41. Satthete devaniky Sabbe nnatta-vannino

These sixty groups of deities of diverse hue,
Nmanvayena gachum Ye cae sadis sah.
according to their name and class, have come, with them others (similar
in name and class).
42. Pavuttajtim akhilam Oghatin-nma-nsavam.
These deities came saying : Let us see (the Sangha, the Arahants), who
have crossed the stream and free from taints.
Dakkhemoghataram Ngam Candamva asittigam.

Let us also see the Buddha who has crossed the stream
(that swept man away from emancipation), who is called Nga
(in the sense of one who is well-tamed) and shining like the full moon.
43. Subrahm Paramatto ca Putt iddhimato sah.
The Brahmas Subrahm and Paramatta, the noble sons of the Buddha
who were endowed with psychic power came together with their retinue.
The Brahmas Sanankumra and Tissa also came to the forest to see the
assembly of monks.
Sanam-kumro Tisso ca Sopga samitim vanam.
44. Sahassam brahmaloknam Mah-brahmbhititthati

Thousands of Mah Brahms from thousands of Brahm Worlds came,
Upapanno jutmanto Bhismkyo yasassi so.
each of them mighty in power, with a giant body, and of great glory.
45. Dasettha issar gu Pacceka-vasavattino

Among them, ten chief Brahms, lords over their retinues have come,
Tesaca majjhato ga Hrito parivrito.
and in the midst of them with all their attendants came Brahm Hrita.
46. Te ca sabbe abhikkante Sa Inde deve sa Brahmake

When all the deities headed by Inda (Sakka) and all Brahmas headed by
Harita had come,
Mrasen abhikkmi Passa Kanhassa mandiyam.
there came the host of Mra. Lo! The folly of Mra, the Murky One (Kanha).
47. Etha ganhatha bandhatha Rgena baddha-matthu ve

Come on, seize them, bind them, let all be bound by lust,
Samant parivretha M vo mucittha koci nam.

surround on every side, let none escape. Thus Mra gave order.
48. Iti tattha mahseno Kanhasenam apesayi

With his palm, he struck the ground and made a horrid din, producing a
dreadful sound,
Pnin thala-mhacca Saram katvna bheravam.

sent his black army to the midst of the deities.
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49. Yath pvussako megho Thanayanto savijjuko.

Just as a storm cloud thunders and causes lightning during rainy seasons.
Tad so paccudvatti Sankuddho asayamvas.
So at that time, Mara who was unable to bring the deities under his sway,
was filled with anger and recoiled.
50. Ta ca sabbam abhiya Vavakkhi-tvna cakkhum

Then the Seeing One (the Buddha), endowed with the Wisdom eye,
knowing perfectly well what had transpired,
addressed His disciples who take delight in the words of the Buddha:
51. Mrasen abhikkant Te vijntha bhikkhavo.

Monks, the host of Mara have come and gone. Know them.
Te ca tappa-makarum Sutv Buddhassa ssanam.
And the monks hearing the words of the Buddha, strove (to gain
Deliverance from their defilements).
From the passion-free (Arahants), the army of Mara has departed; even
so much as a hair on them (Arahants) was not affected.
Vtargeha-pakkmum Nesam Iomampi ijayum.
52. Sabbe vijita-sangm Bhaytit yasassino.

All these disciples (monks) are victors in the war of passions, they are
free from fear, glorious and renowned among mankind.
Modanti saha bhtehi Svak te janesutti.

They live rejoicing with the Aryan disciples.
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LAVAKA SUTTA
Discourse To lavaka
In this Sutta, lavaka, the being subdued by the Buddha, is referred to as a Yakkha.
Here Yakkha may mean that he was a powerful chieftain as he knew the Dhamma
himself. The Buddha visited the house of Yakkha lavaka in the city of lavi. lavaka
asked the Buddha to get out thrice, and asked Him to return thrice. The Buddha
obeyed, but when He was asked to get out for the fourth time, He refused to obey.
lavaka threatened to drive Him out of wits or destroy Him if the Buddha could not
answer his questions. The Buddha said that there was nobody who could harm Him
and requested lavaka to ask the questions. He questioned, and the Buddha answered.
He was so pleased and he became a devotee of the Triple Gem.
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

laviyam viharati lavakassa yakkhassa bhavane.

was dwelling at Alavi, the abode of Yakkha lavaka.
Atha kho lavako yakkho, yena Bhagav tenupasankami

Then the Yakkha lavaka approached the Blessed One,
upasankamitv Bhagavantam etadavoca:

and said to Him:
Nikkhama, samanti.
Get out, ascetic.
Sdhvusoti Bhagav nikkhami.
Very well, friend. so saying the Blessed One went out.
Pavisa, samanti.
Come in, ascetic.
Sdhvusoti Bhagav pvisi.
Very well, friend. so saying the Blessed One went in.
Dutiyampi kho lavako yakkho Bhagavantam etadavoca:

Nikkhama, samanti.
Get out, ascetic. said the Yakkha lavaka to the Blessed One a second time.
Pavisa, samanti.
Come in, ascetic.
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Tatiyampi kho lavako yakkho Bhagavantam etadavoca:

Nikkhama, samanti.
Get out, ascetic. said the Yakkha lavaka to the Blessed One a third time.
Pavisa, samanti.
Come in, ascetic.
Catutthampi kho, lavako yakkho Bhagavantam etadavoca:

Nikkhama, samanti.
Get out ascetic. said the Yakkha lavaka to the Blessed One a fourth time.
Nakhvham, vuso, nikkhamissmi.

No, O friend, I will not get out.
Yan te karanyam tam karohti.

Do what you have to do.
Paham tam, samana, pucchissmi.

I will ask you a question, ascetic.
Sace me na vykarissasi cittam v te khipissmi

If you do not answer me, I will confound your mind,
hadayam v te phlessmi
or split your heart,
pdesu v gahetv pra-gangyam khipissmiti.

or grab you by the feet and fling you across the Ganges.
Nakhv-hantam vuso passmi,

Well, friend, I do not see anyone in this world of Devas, Maras, Brahmas,
sassamana-brhmaniy pajya sadeva-manussya

or in this generation of ascetics, brahmanas, devas, and humans,
yo me cittam v khipeyya
who could either confound my mind
hadayam v phleyya
or split my heart,
pdesu v gahetv pra-gangya khipeyya.

or grab me by the feet and fling me across the Ganges.
Apica tvam vuso puccha yad-kankhasiti.

Nevertheless, friend, ask what you want.
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Atha kho lavako yakkho Bhagavantam gthya ajjhabhsi:

Then lavaka addressed the Blessed One in verse:
1.
Kim sdha vittam purisassa-settham?
Kims sucinno sukhamvahti?
Kims have sdhutaram rasnam?
Katham jvim jvitamhu settham ti?
2.
Saddhdha vittam purisassa-settham.
Dhammo sucinno sukhamvahti.
Saccam have sdhutaram rasnam.
Pajvim jvitamhu settham ti.
3.
Kathamsu tarat ogham?
Kathamsu tarat annavam?
Kathamsu dukkham acceti?
Kathamsu parisujjhati?
4.
Saddhya tarat ogham.
Appamdena annavam.
Viriyena dukkham acceti.
Paya parisujjati.
What here is a mans best wealth?
What practised well will bring happiness?

What taste excels all other tastes?
How does the one who they say live best, live?
Faith is here a mans best wealth.
Dhamma practised well will bring happiness.

Truth indeed excels all other tastes.
One living by wisdom they say lives best.

How does one cross over the flood?
How does one cross the rugged sea?

How does one overcome suffering?
How is one purified?
By faith one crosses over the flood.

By diligence one crosses over the rugged sea.
By effort one overcomes suffering.
By wisdom one is purified.
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5.
Kathamsu Iabhate paam?
Kathamsu vindate dhanam?
Kathamsu kittim pappoti?
Katham mittni ganthati?
Asm lok param lokam,
Katham pecca na socati?
6.
Saddahno arahatam Dhammam Nibbna-pattiy
Susss Iabhate paam Appamatto vicakkhano.
Patirpakr dhurav Uttht vindate dhanam.
Saccena kittim pappoti Dadam mittni ganthati.
Yassete caturo dhamm Saddhassa gharamesino:
How does one gain Wisdom?
How does one obtain Wealth?
How does one come to Fame?
How does one win Friendship?
When passing from this world to another world after death,

How does one not be sorrowful?
Placing faith in the worthy Dhamma, for the attainment of Nibbana,
he who has the wish to hear the Dhamma, being vigilant and discerning
gains Wisdom.
One who is energetic and takes initiative
in doing what is proper and dutiful obtains Wealth.
By truthfulness, one wins Fame. By giving, one wins Friendship.
The faithful seeker of the household life in whom dwells these four
qualities, that is:
Truth, Dhamma, Steadfastness and Generosity, is not sorrowful when

he passes on.
Saccam damo dhit cgo Sa ve pecca na socati.
Asm lok param lokam Sa ve pecca na socati.
That is how one does not sorrow when passing from this world to
another world after death.
7.
Ingha aepi pucchass Puthu samana-brhmane
Yadi sacc dam cg Khanty bhiyyo na vijjati.
8.
Kathannudni puccheyyam Puthu samana-brhmane?
Soham ajja pajnmi Yo cattho samparyiko.
Come now, ask other samanas and brahmanas as well,
whether there is found here anything better than Truth and Restraint,
Generosity and Patience.
Why should I now ask other samanas and brahmanas?
Today I have understood the good pertaining to the next life.
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9.
Atthya vata me, Buddho Vsylavi-mgam.
Soham ajja pajnmi Yath dinnam mahapphalam.
Indeed, for my sake, the Buddha came to Alavi.
Today I have understood where a gift bears great fruit.
10. So aham vicarissmi gm gmam, pur puram.

From village to village and town to town, I shall now wander alone.
Namassamno Sambuddham
Dhammassa ca suddhammatanti.
Paying homage to the Fully Enlightened One
and the excellent Dhamma well preached by Him.
Evam vatv lavako yakkho Bhagavantam etadavoca:

Having thus spoken, the Yakkha lavaka said to the Blessed One:
Abhikkantam bho Gotama, abhikkantam bho Gotama

Excellent, O Venerable Gotama, excellent!
seyyathpi, bho Gotama, nikkujjitam v ukkujjeyya

paticchannam v vivareyya
It is as if, O Venerable Gotama, a man were to set upright what had been overturned,
mlhassa v maggam cikkheyya
reveal what had been hidden, point out the way to one who had gone astray,
andhakre v telapajjotam dhreyya

hold an oil lamp amidst the darkness
cakkhumanto rpni dakkhintti;

so that those who have eyes may see;
Evamevam bhot Gotamena aneka-pariyyena Dhammo paksito.

even so has the doctrine been expounded in various ways by the Venerable Gotama.
Esham bhagavantam Gotamam saranam gacchmi

I take refuge in the Venerable Gotama (the Buddha),
Dhammaca Bhikkhu-sanghaca.
in the Dhamma (the Doctrine) and in the Sangha (the Order).
Upsakam mam bhavam Gotamo dhretu
May the Venerable Gotama accept me as a lay disciple who has taken refuge,
ajjatagge pnupetam saranam gatanti.

from this very day to lifes end.
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KASBHRADVJA SUTTA
Discourse To Kasbhradvja
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Magadhesu viharati Dakkhin-girismim

was staying at Dakkhinagiri (monastery),
Ekanlyam brhmana-gme.
in the brahmana village Ekanala, in Magadha.

Now at that time,
Kasbhra-dvjassa brhmanassa paca-mattni
the Brahmin Kasbhradvja, the ploughman, had five hundred ploughs
nangala satni payuttni honti vappakle.

fastened to their yokes at the time of sowing.
Atha kho Bhagav pubbanha samayam,
Then in the forenoon, the Blessed One having put on His robes,
nivsetv pattacvara-mdya
carrying His bowl and outer robe,
yena Kasbhra-dvjassa brhmanassa kammanto tenupasankami.

went to the place where Brahmin Kasbhradvja was at work.

Now on that occasion,
Kasbhra-dvjassa brhmanassa parivesan vattati.

the Brahmin Kasbhradvjas food distribution was taking place.
Atha kho Bhagav yena parivesan tenupasankami

The Blessed One approached the place of food distribution
upasankamitv ekamantam atthsi.

and stood at one side.
Addas kho Kasbhra-dvjo brhmano

The Brahmin Kasbhradvja seeing
Bhagavantam pindya thitam

the Blessed One standing there for alms
disvna Bhagavantam etadavoca:

and said to Him:
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Aham kho samana kasmi ca, vapmi ca,

Ascetic, I plough and sow,
kasitv ca, vapitv ca bhujmi.

and when I have ploughed and sown, I eat.
Tvampi samana kasassu ca, vapassu ca,

You too, ascetic, ought to plough and sow;
kasitv ca, vapitv ca bhujassti.
and then when you have ploughed and sown, you shall eat.
Ahampi kho brhmana kasmi ca, vapmi ca,

I, too, Brahmin, plough and sow
kasitv ca, vapitv ca bhujmiti.

Na kho pana mayam passma bhoto Gotamassa

But we do not see the Venerable Gotamas yoke,
yugam v nangalam v phlam v pcanam v balivadde v.

or plough, or ploughshare, or goad or oxen.
Atha ca pana bhavam Gotamo evamha:

Nevertheless the Venerable Gotama said:
Ahampi kho brhmana, kasmi ca, vapmi ca,

I, too, Brahmin, plough and sow
kasitv ca, vapitv ca bhujmiti.

Atha kho Kasbhra-dvjo brhmano

Bhagavantam gthya ajjhabhsi:
Thereupon the Brahmin addressed the Blessed One in verse:
1.
Kassako patijnsi Na ca passma te kasim
Kasim no pucchito brhi Yath jnemu te kasimti?
2.
Saddh bjam, tapo vutthi Pa me yuga nangalam
Hiri s mano yottam Sati me phla-pcanam.
You claim to be a ploughman, yet your plough we do not see;
If you are a ploughman, answer me: How should we understand your ploughing?
Faith is my seed, austerity the rain, wisdom my yoke and plough,
moral shame is the pole, mind is the strap, mindfulness is my

ploughshare and goad.
3.
Kyagutto vacgutto hre udare yato
Saccam karomi niddnam Soraccam me pamocanam.
4.

Guarded and controlled in speech and conduct, moderate in food,

I use Truth as my weed cutter; and gentleness as my unyoking.
Viriyam me dhura-dhorayham Yogakkhem-dhivhanam
Effort and energy is my resolution, carrying me to Nibbanas security,
Gacchati anivattantam Yattha gantv na socati.
and on it goes without stopping. To where, having gone, one is not sorrowful.
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5.
Evames kas katth S hoti amatapphal
Etam kasim kasitvna Sabba-dukkh pamuccatti.
In such a way this ploughing is done which bears the Deathlessness as its fruit.
Having finished this work of ploughing, one is released from all suffering.
Atha kho Kasbhra-dvjo brhmano

Then Brahmin Kasbhradvja
mahatiy kamsaptiy pysam

filling a golden bowl with milk rice
vaddhetv Bhagavato upanmesi:

offered it to the Blessed One, saying:
bhujatu bhavam Gotamo pysam

May the Venerable Gotama eat this milk rice;
kassako bhavam Gotamo yam hi bhavam Gotamo

a ploughman, indeed is Venerable Gotama who ploughs,
amataphalam kasim kasat ti.

for the fruit of Deathlessness.
6.
Gthbhigtam me abhojaneyyam.
Sampassatam brhmana nesa dhammo.
Gthbhigtam panudanti Buddh.
Dhamme sati brhmana vuttires.
7.
Aena ca kevalnam mahesim
khnsavam kukkucca vpasantam
annena pnena upatthahassu.
Khettam hi tam pua-pekhassa hotti.
What I receive by reciting verses, O Brahmin, I should not eat.

This, Brahmin, is not the principle of those who practise right livelihood.
The Buddhas do not accept what is received by reciting verses.
This, Brahmin, is the conduct of the Buddhas as long as Dhamma reigns.
To those great sages who are wholly consummate,
taintless, and free from worry,
should thou offer other food and drink.

For they are the field of blessing.
Atha kassa cham bho Gotamo imam pysam dammti?

To whom, then Venerable Gotama, shall I give this milk rice?
Nakhvham tam brhmana passmi

Brahmin, in the world of Devas, Maras, and Brahmas
sassamana-brhmaniy pajya sadeva-manussya

or in the generation of recluses, brahmanas, devas, and humans,
yassa so pyso bhutto samm parinmam gaccheyya

there is no one by whom this milk rice, if eaten,
aatra Tathgatassa v Tathgata svakassa v.

could be wholly digested except by the Tathagata (the Buddha),
or the disciple of a Tathagata.
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Tena hi tvam brhmana tam pysam appaharite v chaddehi

Therefore, Brahmin, either cast this milk rice where there is no grass,
appnake v udake opilpehti.
or into water where there are no living creatures.
Atha kho Kasbhra-dvjo brhmano tam pysam

Thereupon the Brahmin flung that milk rice into water
appnake udake opilpesi
where there were no living creatures,
atha kho so pyso udake pakkhitto

and the milk rice, thrown into the water,
ciccit-yati citi-cityati, sandh-pyati sampadh-payti.

smoked and steamed, making the noise cicchita, citicita.
Seyyathpi nma phlo divasa-santatto udake pakkhitto

Just like a ploughshare heated during the day, when thrown into water,
ciccit-yati citi-cityati, sandh-pyati sampadh-payti.

smokes and steams making the noise cicchita, citicita.
Evameva so pyso udake pakkhitto
In similar manner, that milk rice when thrown into the water,
ciccit-yati citi-cityati sandh-pyati sampadh-payti.

smoked and steamed, making the noise cicchita, citicita.
Atha kho Kasbhra-dvjo brhmano samviggo

Then indeed, the brahmin Kasibharadvaja, alarmed,
Ioma-hatthajto yena Bhagav tenupasankami
with hair standing on end, approached where the Blessed One was,
upasankamitv Bhagavato pdesu siras nipatitv

and prostrate with his head at the Blessed Ones feet and said:
Abhikkantam bho Gotama abhikkantam bho Gotama.

Excellent, O Venerable Gotama, Excellent!
Seyyathpi bho Gotama nikkujjitam v ukkujjeyya
It is as if, O Venerable Gotama, a man were to set upright what had been overturned,
paticchannam v vivareyya, mlhassa v maggam cikkheyya,

reveal what had been hidden, point out the way to one who had gone astray,

hold an oil lamp amidst the darkness
cakkhumanto rpni dakkhintti

so that those who have eyes may see,
evamevam bhot Gotamena aneka-pariyyena dhammo paksito.

even so has the doctrine been expounded in various ways by the Venerable Gotama.
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Esham bhavantam Gotamam saranam gacchmi

I take refuge in the Venerable Gotama (the Buddha),
in the Dhamma (the Doctrine) and in the Sangha (the Order).
Labheyy-maham bhoto Gotamassa
May I receive the novices ordination in the presence of the respectable Gotama,
santike pabbajjam Iabheyyam upasampadanti.

may I receive the higher ordination.
Alattha kho Kasbhra-dvjo brhmano

Brahmin Kasbhradvja duly received
Bhagavato santike pabbajjam alattha upasampadam.
both the novices ordination and higher ordination from the Blessed One.
Acirpa-sampanno kho panyasm Bhradvjo
Not long after his higher ordination, the Venerable Kasbhradvja
eko vpakattho appamatto tp pahitatto viharanto.

dwelled alone and aloof, vigilant and ardent.
Nacirasseva yassatthya kulaputt sammadeva
Before long, for the sake of which young men of good family go forth
agrasm anagriyam pabbajanti

from home to live the homeless life,
tadanuttaram brahma-cariya pariyosnam ditthe va

diligent, strenuous, and resolute, by his own insight, here and now,
dhamme sayam abhi sacchkatv upasampajja vihsi.
realised and attained the highest perfection (Arahantship), the end of the Noble Life.
Khn jti vusitam brahma-cariyam

Birth is destroyed, fulfilled is the holy life,
katam karanyam nparamittha-tty ti Abbhasi.

done what has to be done, there is no more of this state again.
Ataro ca kho panyasm Bhradvjo Arahattam ahosti.

The Venerable Kasbhradvja became an Arahant.
98
PARBHAVA SUTTA
Discourse On Causes Of Downfall
The Parbhava Sutta is an exhortation, mainly to

laymen. As in the Mha Mangala Sutta, a deity
visited the Buddha and asked Him about the
downfall of man and the cause of his ruin. The
Buddha, in a set of stanzas, detailed the causes of
ruin. These causes of ruin remain as true today as
during the days of the Buddha. The Buddha ended
His admonition by expressing that a wise man,
having considered the cause of ruin, will live a
happy life, by avoiding these causes of downfall.
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Svatthiyam viharati Jetavane, Antha-pindikassa rme.

was dwelling at Anathapindikas monastery, in the Jeta Grove near Savatthi.
Atha kho aatar devat
Now when the night was far advanced, a certain deity
abhikkantya rattiy abhikkantavann

whose surpassing splendour
kevala-kappam Jetavanam obhsetv

illuminated the entire Jeta Grove,

came to the presence of the Blessed One and,
Bhagavantam abhivdetv, ekamantam atthsi.

drawing near respectfully saluted him, and stood on one side.
Ekamantam thit kho, s devat Bhagavantam

gthya ajjhabhsi:
Standing thus, he addressed the Blessed One in verse:
1.
Par-bhavantam purisam Mayam pucchma Gotamam.
Bhagavantam putthu-mgamma Kim parbhavato mukham.
2.
Suvijno bhavam hoti Suvijno parbhavo.
Dhammakmo bhavam hoti Dhammadess parbhavo.
Having come here with our questions to the Exalted One,

we ask thee, O Gotama, about mans downfall.
Pray, tell us what is the cause of mans downfall.
Easily known is the progressive one, easily known is the declining one.
He who loves Dhamma progresses. He who is averse to it, declines.
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3.
Iti hetam vijnma Pathamo so parbhavo.
Dutiyam Bhagav brhi Kim parbhavato mukham?
4.
Asantassa piy honti Sante na kurute piyam.
Asatam dhammam roceti Tam parbhavato mukham.
5.
Iti hetam vijnma Dutiyo so parbhavo.
We understand this as explained by thee. This is the first cause of mans downfall.
Pray, tells us the second, O Blessed One. What is the cause of mans downfall?
The wicked are dear to him, with the virtuous he finds no delight.
He approves the teachings of the wicked. This is the cause of mans downfall.
We understand this as explained by thee. This is the second cause of

mans downfall.
Pray, tell us the third, O Blessed One. What is the cause of mans downfall?
Tatiyam Bhagav brhi Kim parbhavato mukham?
6.
Niddsli sabhsli Anuttht ca yo naro
Alaso kodha-pano Tam parbhavato mukham.
7.
Iti hetam vijnma Tatiyo so parbhavo.
Fond of sleep and company, inactive and lazy,
and manifesting anger. This is the cause of mans downfall.
We understand this as explained by thee. This is the third cause of

mans downfall.
Pray, tell us the fourth, O Blessed One. What is the cause of mans downfall?
Catuttham Bhagav brhi Kim parbhavato mukham?
8.
Yo mtaram v pitaram v Jinnakam gata yobbanam
Pahsanto na bharati Tam parbhavato mukham.
9.
Iti hetam vijnma Catuttho so parbhavo.
Being affluent, one does not support ones mother and father
who are old, past their youth and prime. This is the cause of mans downfall.
We understand this as explained by thee. This is the fourth cause of

mans downfall.
Pray, tell us the fifth, O Blessed One. What is the cause of mans downfall?
Pacamam Bhagav brhi Kim parbhavato mukham?
10. Yo brhmanam v samanam v Aam vpi vanibbakam

To deceive by falsehood a brahmana, or ascetic,
Musvdena vaceti Tam parbhavato mukham.

or any other mendicant. This is the cause of mans downfall.
11. Iti hetam vijnma Pacamo so parbhavo.

We understand this as explained by thee. This is the fifth cause of mans downfall.
Chatthamam Bhagav brhi Kim parbhavato mukham?

Pray, tell us the sixth, O Blessed One. What is the cause of mans downfall?
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12. Pahtavitto puriso Sahirao sabhojano

To possess much wealth and abundance of gold and food,
Eko bhujati sdhni Tam parbhavato mukham.
but to enjoy ones delicacies all by oneself. This is the cause of mans downfall.
13. Iti hetam vijnma Chatthamo so parbhavo.
We understand this as explained by thee. This is the sixth cause of

mans downfall.
Sattamam Bhagav brhi Kim parbhavato mukham?
Pray, tell us the seventh, O Blessed One. What is the cause of mans downfall?
14. Jtitthaddho dhanatthaddho Gottatthaddho ca yo naro

To be proud of ones birth, wealth and clan,
Satim atimaeti Tam parbhavato mukham.
and to despise ones own kinsmen. This is the cause of mans downfall.
15. Iti hetam vijnma Sattamo so parbhavo.

We understand this as explained by thee. This is the seventh cause of

mans downfall.
Atthamam Bhagav brhi Kim parbhavato mukham?
Pray, tell us the eighth, O Blessed One. What is the cause of mans downfall?
16. Itthidhutto surdhuto Akkhadhutto ca yo naro

To be addicted to women (given to a life of indulgence in immoral pleasures),
Laddham Iaddham vinseti Tam parbhavato mukham.

a drunkard, a gambler, and a squanderer of his earnings. This is the
cause of mans downfall.
17. Iti hetam vijnma Atthamo so parbhavo.

We understand this as explained by thee. This is the eighth cause of

mans downfall.
Navamam Bhagav brhi Kim parbhavato mukham?

Pray, tell us the ninth, O Blessed One. What is the cause of mans downfall?
18. Sehi drehisantuttho Vesiysu padissati

Not to be contented with ones own wives, and to be seen with whores
Dissati paradresu Tam parbhavato mukham.

and the wives of others. This is the cause of mans downfall.
19. Iti hetam vijnma Navamo so parbhavo.

We understand this as explained by thee. This is the ninth cause of

mans downfall.
Dasamam Bhagav brhi Kim parbhavato mukham?

Pray, tell us the tenth, O Blessed One. What is the cause of mans downfall?
20. Attayobbano poso neti timbarutthanim

Being past ones youth, to take a young wife
Tass iss na supati Tam parbhavato mukham.
and to be unable to sleep for jealousy of her. This is the cause of ones downfall.
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21. Iti hetam vijnma Dasamo so parbhavo.
We understand this as explained by thee. This is the tenth cause of

mans downfall.
Pray, tell us the eleventh. O Blessed One. What is the cause of mans downfall?
Ekdasamam Bhagav brhi Kim parbhavato mukham?
22. Itthi sondim vikiranim Purisam vpi tdisam

To place in authority a woman given to drink and squandering,
Issariyasmim thappeti Tam parbhavato mukham.

or a man of similar behaviour. This is the cause of mans downfall.

23. Iti hetam vijnma Ekdasamo so parbhavo.

We understand this as explained by thee. This is the eleventh cause of

mans downfall.
Pray, tell us the twelfth, O Blessed One. What is the cause of mans downfall?
Dvdasamam Bhagav brhi Kim parbhavato mukham?
24. Appabhogo mahtanho Khattiye jyate kule

To be of noble birth, with vast ambition and of slender means,
So ca rajjam patthayati Tam parbhavato mukham.

and craving for rulership. This is the cause of mans downfall.
25. Ete parbhave loke Pandto samavekkhiya

Fully realising these twelve causes of mans downfall in the world,
Ariyo dassana-sampanno Sa lokam bhajate sivanti.
the Noble sage, endowed with ariyan insight, shares a realm of security (Nibbana).
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VASALA SUTTA
Discourse On Conditions That Make One An Outcaste
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav


was residing at Anathapindikas monastery in Jeta Grove, near Savatthi.
Atha kho Bhagav pubbanha-samayam
Then in the forenoon, the Blessed One having put on His robes,
nivsetv pattacvara-mdya Svatthiyam pindya pvisi.

carrying His bowl and outer robe, went into Savatthi for alms.

Now at that time,
Aggika-bhradvjassa brhmanassa nivesane

in the house of the Brahmin Aggikabhradvja,
aggi pajjalito hoti huti paggahit.
a fire was burning, and an offering was being prepared.
Atha kho Bhagav Svatthiyam sapadnam pindya caramno

Then the Blessed One, while on His alms round,
yena Aggika-bhradvjassa brhamanassa

nivesanam tenupasankami.
came to the Brahmin Aggikabhradvjas residence.
Addas kho Aggika-bhradvjo brhmano

The Brahmin seeing,
Bhagavantam drato va gacchantam

the Blessed One approaching from afar,
disvna Bhagavantam etadavoca:

went to Him and said this:
Tatreva mundaka, tatreva samanaka,
Stay there, you shaveling. Stay there, you wretched monk.
tatreva vasalaka titthhti.

Stay there, you outcaste.
Evam vutte Bhagav Aggika-bhradvjam brhmanam etadavoca:

When he spoke thus, the Blessed One said to the Brahmin:
Jnsi pana tvam brhmana

Do you know, Brahmin,
vasalam v vasalakarane v dhammeti?
who an outcaste is and what are the conditions that make one an outcaste?
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Na khvham bho Gotama jnmi

No, indeed, Venerable Gotama,
vasalam v vasalakarane v dhamme.
I do not know who an outcaste is nor the conditions that make an outcaste.
Sdhu me bhavam Gotamo
It would be good if Venerable Gotama
tath dhammam desetu yathham jneyyam

could explain the Dhamma to me so that I may know
vasalam v vasalakarane v dhammeti.
who an outcaste is and what the conditions are that make one an outcaste.
Tena hi Brhmana sunhi sdhukam

manasikarohi Bhsissmti.
Listen then, Brahmin, and bear it well in mind. I shall speak.
Evam bhoti kho Aggika-bhradvjo Brhmano

Bhagavato paccassosi.
Yes, Venerable Sir, replied the Brahmin in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he said:
1.
Kodhano upanh ca Ppamakkh ca yo naro
Vipannaditthi myv Tam ja vasalo iti.
2.
Ekajam v dvijam vpi Yodha pnni himsati
Yassa pne day natthi Tam ja vasalo iti.
3.
Yo hanti parirundhati Gmni nigamni ca
Nigghako samato Tam ja vasalo iti.
4.
Gme v yadi v rae Yam paresam mamyitam
Theyy adinnam diyati Tam ja vasalo iti.
5.
Yo have inamdya Cujjamno palyati
Na hi te inamatthiti Tam ja vasalo iti.
Whosoever is angry, harbours hatred,

discredits the good of others and is reluctant to speak well of others,
wrong in views, deceitful. Know him as an outcaste.
Whosoever in this world kills sentient beings, once born or twice born,
in whom there is no compassion for living beings. Know him as an outcaste.
Whosoever besieges and destroys villages and market towns
and becomes notorious as an oppressor. Know him as an outcaste.

Be it in the village, or in the forest, whosoever steals what belongs to others,
takes what is not given to him. Know him as an outcaste.
Whosoever having incurred a debt runs away when he is pressed to pay,

saying, I owe no debt to you. Know him as an outcaste.
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6.
Yo ve kicikkha-kamyat Panthasmim vajatam janam
Hantv kicikkha-mdeti Tam ja vasalo iti.
7.
Yo attahetu parahetu Dhanahetu ca yo naro
Sakkhputtho mus brti Tam ja vasalo iti.
8.
Yo tnam sakhnam v Dresu patidissati
Sahas sampiyena v Tam ja vasalo iti.
9.
Yo mtaram v ptaram v Jinnakam gata-yobbanam
Pahsanto na bharati Tam ja vasalo iti.
Whosoever coveting anything, kills a person going along the road,

and grabs whatever that person has. Know him as an outcaste.
Whosoever for his own sake or for the sake of others or for the sake of wealth,
utters lies when questioned as a witness. Know him as an outcaste.
Whosoever by force or with consent,
associates with the wives of relatives or friends. Know him as an outcaste.

Whosoever being wealthy supports not his mother and father
who have grown old. Know him as an outcaste.
10. Yo mtaram v ptaram v Bhtaram bhaginim sasum

Whosoever strikes and annoys by harsh speech to his mother, father,

brother, sister,
Hanti roseti vcya Tam ja vasalo iti.

mother-in-law or father-in-law. Know him as an outcaste.
11. Yo attham pucchito santo Anattha-manussati

Whosoever when questioned about what is good, says what is detrimental,
Paticchannena manteti Tam ja vasalo iti.

and talks in an evasive manner. Know him as an outcaste.
12. Yo katv ppakam kammam M mam jati icchati
Whosoever having committed an evil deed, wishes that it may not be

known to others.
Whosoever commits evil in secret. Know him as an outcaste.
Yo paticchanna-kammanto Tam ja vasalo iti.
13. Yo ve parakulam gantv Bhutvna sucbhojanam

Whosoever having gone to anothers house, and after taking choice food,
gatam na patipjeti Tam ja vasalo iti.
does not honor that host by offering food when he repays the visit.
Know him as an outcaste.
14. Yo brhmanam v samanam v Aam vpi vanibbakam

Whosoever, a Brahmin or an ascetic, or any other mendicant
Musvdena vaceti Tam ja vasalo iti.

he deceives by uttering lies. Know him as an outcaste.
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15. Yo brhmanam v samanam v Bhattakle uppatthite

Whosoever when a Brahmin or ascetic appears during mealtime, angers

him by harsh speech,
Roseti vc na ca deti Tam ja vasalo iti.

and does not offer him any alms. Know him as an outcaste.
16. Asatam yodha pabrti Mohena paliguntito

Whosoever in this world, shrouded in ignorance, speaks harsh words
Kicikkham nijigimsno Tam ja vasalo iti.

and expecting to gain something. Know him as an outcaste.
17. Yo cattnam samukkamse Param ca mava jnati

Whosoever debased by his pride, praises himself highly
Nhno sena mnena Tam ja vasalo iti.

and belittles others. Know him as an outcaste.
18. Rosako kadariyo ca Ppiccho macchar Satho

Whosoever is given to anger, is miserly, has base desires, and is selfish,
Ahirko anottp Tam ja vasalo iti.
deceitful, shameless and fearless in doing evil. Know him as an outcaste.
19. Yo Buddham paribhsati Atha v tassa svakam

Whosoever reviles the Enlightened One, or a disciple of the Buddha,
Paribbjam gahattham v Tam ja vasalo iti.

a recluse or a householder. Know him as an outcaste.
20. Yo ve anarah santo Araham patijnati

Whosoever not being an Arahant, a Consummate One, pretends to be so,
Coro sabrahmake loke Esa kho vasaldhamo.

is a thief in the whole universe. He is the lowest of outcastes.
21. Ete kho vasal vutt May vo ye paksit

By Me have they been declared to you:
Na jacc vasalo hoti Na jacc hoti brhmano
Kamman vasalo hoti Kamman hoti brhmano.
Not by birth is one an outcase, not by birth is one a Brahmin.
By deed one becomes an outcaste, by deed one becomes a Brahmin.
22. Tadamin pi vijntha Yath medam nidassanam

Know ye by the example I now cite.
Candlaputto Sopko Mtango iti vissuto.
There was this son of an outcaste, Sopka, who became known as Mtanga.
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23. So yasam paramam patto Mtangoyam sudullabham

This Mtanga attained the highest fame so difficult to gain.
gachum tassupattnam Khattiy brhmanm bah.

Many were the warriors and Brahmins who went to attend to him.
24. So deva-ynamruyha Virajam so mahpatham

Mounting the celestial chariot (the Noble Eightfold path),
Kmargam virjetv Brahma-lokpago ah.
and driving along the passion-free high road, Sopka (now a monk),
reached the Brahma realm, having given up sense desires.
25. Na nam jti nivresi Brahmalok-papattiy

His lowly birth did not prevent him from being reborn in the Brahma realm.
Ajjhyakkule jt Brhman mantabandhuno.
On the other hand, there are Brahmins born in the family of preceptors,
kinsmen of (veda) hymns.
26. Te ca ppesu kammesu Abhinha-mupadissare

They are often seen committing evil deeds.
Dittheva dhamme grayh Samparye ca duggatim
Na te jti nivreti Duggacc garahya v.
Na jacc vasalo hoti Na jacc hoti brhmano
Kamman vasalo hoti Kamman hoti brhmanoti.
In this life itself they are despised, in the next they are born in a woeful
state of existence.
High birth does not prevent them from falling into a woeful state or censure.
Not by birth is one an outcaste; not by birth is one a Brahmin.
By deed one becomes an outcaste, by deed one becomes a Brahmin.
Evam vutte Aggika-bhradvjo brhmano

When the Buddha had thus spoken,
the Brahmin Aggikabhradvja said to the Blessed One:
Abhikkantam bho Gotama, abhikkantam bho Gotama

Excellent, O Venerable Gotama, excellent!
Seyyathpi bho Gotama nikkujjitam v ukkujjeyya
It is as if, O Venerable Gotama, a man were to set upright that which was overturned,
paticchannam v vivareyya
or reveal that which was hidden,
mlhassa v maggam cikkheyya
or were to point out the way to one who had gone astray,

or were to hold a lamp amidst the darkness
cakkhumanto rpni dakkhintiti.

so that those who have eyes may see.
Evamevam bhot Gotamena aneka-pariyyena, dhammo paksito.

Even so, has the doctrine been expounded in various ways by the Blessed One.
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Esham Bhagavantam Gotamam saranam gacchmi

I take refuge in the Venerable Gotama (Buddha),
the Dhamma (the Doctrine), and the Sangha (the Order).
Upsakam mam bhavam Gotamo dhretu

May the Venerable Gotama accept me as a lay follower,
ajjatagge pnupetam saranam gatanti.
as one who has taken refuge, from this very day to lifes end.
108
SACCAVIBHANGA SUTTA
Discourse On The Analysis Of The Truth
In the Saccavibhanga Sutta, the Buddha

classified the Four Noble Truths. He
praised Venerable Sriputta and Venerable
Moggallna, and said that Venerable
Sriputta was capable of giving a detailed
explanation of the Four Truths.
When the Buddha departed from the
assembly, Elder Sriputta took over and
addressed the monks. He referred to the
Wheel of the Law that was set in motion by
the Buddha at Isipatana. This was followed
by a detailed exposition of each of the Four
Truths and all their subdivisions.
Venerable
Sriputta
elaborated
what the Buddha expounded in the
Dhammacakkappavattana Sutta.
Evam me sutam:
Thus have I heard:
ekam Samayam Bhagav

Brnasyam viharati Isipatane Migadye.

was residing in the Deer Park at Isipatana, near Baranasi.
Tatra kho Bhagav bhikkh mantesi Bhikkhavo ti.

There He addressed the monks, saying: O Monks.

Venerable Sir. replied those monks in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he said:
Tathgatena bhikkhave Arahat Samm Sambuddhena
Monks, the Tathagata, the Consummate One, the supremely Enlightened One,
Brnasiyam Isipatane Migadye

in the Deer Park at Isipatana near Baranasi
set rolling the matchless Wheel of the Dhamma, which cannot set in motion
samanena v Brhmanena v
by any recluse, Brahmana,
Devena v Mrena v Brahmun v kenaci v lokasmim.

Deva, Mara, Brahma, or by any one in the world.
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Yadidam catunnam ariya-saccnam
That is to say, it was a proclamation of the Four Noble Truths,
cikkhan desan paapan patthapan
by way of telling, teaching, declaring and describing, establishing,
vivaran vibhajan uttnkammam.

opening up, analysing and elucidating them.
Katamesam catunnam?
What are the four?
Dukkhassa ariya-saccassa
It was a proclamation of the Noble Truth of Suffering,

Dukkha-samudayassa ariya-saccassa
.... of the Noble Truth of the Cause of Suffering,

Dukkha-nirodhassa ariya-saccassa
.... of the Noble Truth of the Cessation of Suffering,

Dukkha-nirodha-gmin-patipad ariya-saccassa
.... of the Noble Truth of the Path leading to the Cessation of Suffering,

Tathgatena bhikkhave Arahat Samm Sambuddhena
Monks, the Tathagata. the Consummate One, the supremely Enlightened One,

set rolling the matchless Wheel of the Dhamma, which cannot be set in motion

Deva, Mara, Brahma, or by anyone in the world.
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Yadidam imesam catunnam ariya-saccnam

Sevetha bhikkhave Sriputta Moggallne
Monks, cultivate the friendship of Sriputta and Moggallna,
bhajatha bhikkhave Sriputta Moggallne.

associate with Sriputta and Moggallna.
Pandit bhikkh anugghak brahmacrnam.

They are wise and helpful to their companions in the holy life.
Seyyathpi bhikkhave janetti, evam Sriputto

Monks, Sriputta is like a mother,
seyyathpi jtassa pdet, evam Moggallno.

Moggallna is like a foster-mother to a child.
Sriputto bhikkhave, satte sotpatti-phale vineti

Sriputta, monks, trains beings for the fruit of stream-attainment
Moggallno uttamatthe vineti.
and Moggallna for the highest goal (Arahantship).
Sriputto bhikkhave pahoti cattri ariyasaccni

Sriputta, monks, is able to proclaim, teach,
vitthrena cikkhitum, desetum, papetum

declare and describe, establish, open up,
patthapetum, vivaritum vibhajitum uttnktumti.

analyze and elucidate the Four Noble Truths.
Idamavoca Bhagav.
So the Blessed One said.
Idam vatv Sugato utthysan vihram pvisi.
Having said so, the Sublime One rose from His seat and entered His abode.
Tatra kho yasm Sriputto
Then, the Venerable Sriputta addressed the monks
acira-pakkantassa Bhagavato bhikkh mantesi:

soon after the Blessed One had departed, as follows:
vuso bhikkhavoti.
Reverend friends.
Avusoti kho te bhikkh yasmato Sriputtassa paccassosum.

Your reverence, the monks replied in assent to the Venerable Sriputta.
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yasm Sriputto etadavoca:

This the Venerable Sriputta said:
Tathgatena vuso Arahat Samm Sambuddhena
Your reverence, the Tathagata, the Consummate One, the supremely Enlightened One,

set rolling the matchless Wheel of the Dhamma, which cannot be set in motion

Yadidam catunnam ariya-saccnam

Katamesam catunnam?
What are the four?
Dukkhassa ariya-saccassa
It was a proclamation of the Noble Truth of Suffering,

Dukkha-samudayassa ariya-saccassa
.... of the Noble Truth of the Cause of Suffering,

Dukkha-nirodhassa ariya-saccassa
.... of the Noble Truth of the Cessation of Suffering,

Dukkha-nirodha-gmin-patipad ariya-saccassa
.... of the Noble Truth of the Path leading to the Cessation of Suffering,

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Katama-cvuso dukkham ariya-saccam?

What, your reverence, is the Noble Truth of Suffering?
Jtipi dukkh jarpi dukkh

Birth is suffering; ageing is suffering;
vydhipi dukkho,
disease is suffering;
maranampi dukkham
death is suffering;
soka-parideva dukkha-domanassu pys dukkh

sorrow, lamentation, pain, sadness and distress are suffering;
yampiccham na Iabhati tampi dukkham.

not getting what one desires, that too, is suffering.
Sankhittena pacpdna-kkhandh dukkh.

In short, the five aggregates of grasping are suffering.
Katam cvuso jti?

What is birth?
Y tesam tesam sattnam tamhi tamhi sattanikye

In whatever beings, of whatever groups of beings,
jti sajti okkanti abhinibbatti
there is their coming to birth, the conception, coming into existence,
khandhnam ptubhvo yatannam patilbho.
the manifestation of the aggregates, the acquisition of the sense bases.
Ayam vuccatvuso jti.

This is called birth.
Katam cvuso jar?

What is ageing?
Y tesam tesam sattnam tamhi tamhi sattanikye

jar jranat khandiccam phliccam
there is ageing, decrepitude, broken teeth, grey hair, wrinkled skin,
valittacat yuno samhni indriynam paripko.

the dwindling of the life span, the decay of the sense faculties.
Ayam vuccatvuso jar.

This is called ageing.
Katama-cvuso maranam?
What is death?
Y tesam tesam sattnam tamh tamh sattaniky,

cuti, cavanat, bhedo, antaradhnam, maccu-maranam,

there is passing away, dissolution, disappearance. dying,
klakiriy, khandhnam bhedo, kalebarassa nikkhepo.
completion of time, dissolution of the aggregates and laying down of the body.
Idam vuccatvuso maranam.

This is called death.
113
Katamo cvuso soko?

What is sorrow?
Yo kho vuso aatara-atarena vyasanena samann-gatassa

Whenever, by any kind of misfortune,
aatara-atarena dukkha-dhammena phutthassa

any one is affected by something of a painful nature and
soko socan socitattam antosoko antoparisoko.
there is sorrow, sorrowing, sorrowfulness, inward sorrow, intense inward sorrow.
Ayam vuccatvuso soko.

This is called sorrow.
Katamo cvuso paridevo?

What is lamentation?
Yo kho vuso, aatara-atarena vyasanena samann-gatassa


devo paridevo devan paridevan

there is the cry, the wail, the crying, the wailing,
devitattam paridevitattam.
the state of crying and the state of wailing.
Ayam vuccatvuso paridevo.

This is called lamentation.
Katama-cvuso dukkham?
What is pain?
Yam kho vuso, kyikam dukkham, kyikam astam

Whatever bodily painful feeling, bodily unpleasant feeling,
kya-samphassajam dukkham, astam vedayitam.

painful or unpleasant feelings results from bodily contact.
Idam vuccatvuso dukkham.

This is called pain.
Katama-cvuso domanassam?
What is sadness?
Yam kho vuso cetasikam dukkham astam

Whatever mental painful feeling, mental unpleasant feeling,
mano-samphassajam dukkham, astam vedayitam.

painful or unpleasant feeling results from mental contact.
Idam vuccatvuso domanassam.

This is called sadness.
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Katamo cvuso upyso?

What is distress?
Yo kho vuso, aatara-atarena vyasanena samann-gatassa


yso upyso ysitattam upysitattam.
there is distress, great distress, state of distress, state of great distress.
Ayam vuccatvuso upyso.

This is called distress.
Katama-cvuso yampiccham na Iabhati tampi dukkham?

What is meant by not getting what one desires is suffering?
Jti-dhammnam vuso, sattnam evam icch uppajjati:

In beings subject to birth, monks, this wish arises:
aho! Vata mayam na jtidhamm assma

Oh that we were not subject to birth,
na ca vata no jti gaccheyyti.

that birth might not come to us.
Na kho panetam icchya pattabbam.

But this is not to be obtained by wishing.
Idampi yampiccham na Iabhati tampi dukkham.

So not getting what one desires is suffering.
Jar-dhammnam vuso, sattnam evam icch uppajjati:

In beings subject to ageing, monks, this wish arises:
aho! Vata mayam na jar Dhamm assma

Oh that we were not subject to ageing,
na ca vata no jar gaccheyyti.

that ageing might not come to us.


Vydhi-dhammnam vuso, sattnam evam icch uppajjati:

In beings subject to disease, monks, this wish arises:
aho! Vata mayam na vydhi-dhamm assma

na ca vata no vydhi gaccheyyti.
Oh that we were not subject to disease, that disease might not come to us.


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Marana-dhammnam vuso, sattnam evam icch uppajjati:

In beings subject to death, monks, this wish arises:
aho! Vata mayam na marana-dhamm assma

Oh that we were not subject to death,
na ca vata no maranam gaccheyyti.

that death might not come to us.


Soka parideva dukkha domanassu pysa

In beings subject to sorrow, lamentation, pain,
dhammnam vuso sattnam evam icch uppajjati:

sadness and distress, monks, this wish arises:
aho! Vata mayam na soka parideva dukkha

Oh that we were not subject to sorrow, lamentation, pain,
domanassu pysa dhamm assma

sadness and distress,
na ca vata no soka parideva dukkha

and that sorrow, lamentation, pain,
domanassu pys gaccheyyunti.

sadness and distress might not come to us.


Kataman-cvuso sankhittena pac-pdna-kkhandh dukkh?

What, in short, are the five aggregates of grasping that are suffering?
Seyyathdam:
That is to say:
rp-pdna-kkhandho,
the aggregate of grasping that is form,
vedan-pdna-kkhandho,
the aggregate of grasping that is feeling,
sa-pdna-kkhandho,
the aggregate of grasping that is perception,
sankhr-pdna-kkhandho,
the aggregate of grasping that is mental formations,
vin-pdna-kkhandho.
the aggregate of grasping that is consciousness.
Ime vuccantvuso sankhittena panc-pdna-kkhandh dukkh.

These are, in short, called the five aggregates of grasping that are suffering.
Idam vuccatvuso dukkham ariyasaccam.

This is called the Noble Truth of Suffering.
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Katama-cvuso dukkha-samudayam ariyasaccam?

What is the Noble Truth of the Cause of Suffering?
Yyam tanh ponobhavik
It is that craving which gives rise to rebirth,
nandirga-sahagat tatra-tatr-bhinandin
accompanied by delight and lust, finding fresh delight now here, now there:
seyyathdam, kma-tanh bhava-tanh vibhava-tanh.
that is to say, sensual craving, craving for existence and craving for non-existence.
Idam vuccatvuso dukkha-samudayam ariyasaccam.

This is called the Noble Truth of the Cause of Suffering.
Katama-cvuso dukkha-nirodham ariyasaccam?

What is the Noble Truth of the Cessation of Suffering?
Yo tassyeva tanhya asesa-virga-nirodho

It is the complete fading away and cessation of this craving,
cgo patinissaggo mutti anlayo.
its forsaking and abandonment, liberation from it, detachment from it.
Idam vuccatvuso dukkha-nirodham ariyasaccam.

This is called the Noble Truth of the Cessation of Suffering.
Katama-cvuso dukkha-nirodha-gmin-patipad ariyasaccam?

What is the Noble Truth of the Path leading to the Cessation of Suffering?
Ayameva ariyo atthangiko maggo

It is the Noble Eightfold Path,
seyyathdam:
that is to say:



Katam cvuso Samm Ditthi?

What is Right Understanding?
Yam kho vuso, dukkhe nam, dukkha-samudaye nam,

It is the knowledge of suffering, the knowledge of the cause of suffering,
dukkha-nirodhe nam,
the knowledge of the cessation of suffering and
dukkha-nirodha-gminiy-patipadya nam.
the knowledge of the path leading to the cessation of suffering.
Ayam vuccatvuso Samm Ditthi.

This is called Right Understanding.
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Katamo cvuso Samm Sankappo?

What is Right Thought?
Nekkhamma-sankappo, avypda-sankappo, avihims-sankappo.

Thought free from lust, thought free from ill-will, thought free from cruelty.
Ayam vuccatvuso Samm Sankappo.

This is called Right Thought.
Katam cvuso Samm Vc?

What is Right Speech?
Musvd veraman, pisunvc veraman,

Refraining from lying, refraining from slandering,
pharusvc veraman, sampha-ppalp veraman.

refraining from harsh speech, refraining from vain talk.
Ayam vuccatvuso Samm Vc.

This is called Right Speech.
Katamo cvuso Samm Kammanto?

What is Right Action?
Pntipt veraman, adinndn veraman,
Refraining from taking life, refraining from taking what is not given,
kmesu micchcr veraman.

refraining from sexual misconduct.
Ayam vuccatvuso Samm Kammanto.

This is called Right Action.
Katamo cvuso Samm jvo?

What is Right Livelihood?
Idhvuso ariyasvako micch jvam pahya
Here, monks, a Noble disciple, having abandoned wrong livelihood,
Samm-jvena jvikam kappeti.

earns his living by Right Livelihood.
Ayam vuccatvuso Samm jvo.

This is called Right Livelihood.
Katamo c'vuso Samm Vymo?

What is Right Effort?
Idhvuso bhikkh, anuppan-nnam ppaknam

Herein a monk arouses zeal
akusalnam dhammnam anuppdya
to prevent the arising of unarisen evil unwholesome states,
chandam janeti, vyamati, viriyam rabhati,

and with determination, he makes effort, arouses energy,
cittam pagganhti padahati.

exerts his mind and strives.
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Uppannnam ppaknam, akusalnam dhammnam pahnya

He arouses zeal for the abandoning of arisen evil unwholesome states,


Anuppannnam kusalnam dhammnam uppdya

He arouses zeal to develop unarisen wholesome states,


Uppannnam kusalnam dhammnam thitiy,
He arouses zeal for the continuance, maintaining of arisen wholesome states,
asammo-sya, bhiyyo-bhvya,
by strengthening, increasing
vepullya, bhvanya pripriy,
and bring them to maturity, development, completion,


Ayam vuccatvuso Samm Vymo.

This is called Right Effort.
Katam c'vuso Samm Sati?

What is Right Mindfulness?
Idhvuso bhikkh kye kynupass viharati

Here, monks, a monk abides contemplating body as body,
tp sampajno, satim, vineyya loke abhijjh-domanassam.
ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Vedansu vedan-nupass viharati
He abides contemplating feelings as feelings, ardent, clearly aware
tp sampajno, satim, vineyya loke abhijjh domanassam.

and mindful, having put aside hankering and fretting for the world.
Citte cittnupass viharati
He abides contemplating mind as mind, ardent, clearly aware and mindful,

having put aside hankering and fretting for the world.
Dhammesu dhammnupass viharati
He abides contemplating mind-objects as mind-objects, ardent,

clearly aware and mindful, having put aside hankering and fretting for the world.
Ayam vuccatvuso Samm Sati.

This is called Right Mindfulness.
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Katamo cvuso Samm Samdhi?

What is Right Concentration?
Idhvuso bhikkh vivicceva kmehi

Here, a monk, secluded from sensual pleasures,
vivicca akusalehi dhammehi
detached from unwholesome thoughts,
savitakkam, savicram vivekajam,
enters and abides in the First Jhana, accompanied by applied and sustained thought
(initial application and sustained application),
ptisukham, patha majjhnam upasampajja viharati.

with rapture and happiness born of seclusion.
Vitakka-vicrnam vpasam ajjhattam sampasdanam

With the stilling of applied and sustained thought,
cetaso ekodi-bhvam
singleness and unification (of the mind);
avitakkam, avicram, samdhijam ptisukham
devoid of applied and sustained thought, with rapture and pleasure born of concentration
dutiyajjhnam upasampajja viharati

he enters and abides in the Second Jhana,
ptiy ca virg upekkhako ca viharati.

filled with rapture, which is inner equanimity.
Sato ca sampajno sukkham ca kyena patisamvedeti

And with the fading away of rapture, remaining imperturbable,
yantam ariy cikkhanti upekkhako satim sukhavihrti

mindful and clearly aware, he experiences in himself the equanimity of
which the Noble One say:
tatiyajjhnam upasampajja viharati.
Happy is he who dwells with equanimity and mindfulness, he enters the Third Jhana.
Sukhassa ca pahn, dukkhassa ca pahn,

With the abandoning of pleasure and pain,
pubbeva somanassa domanassnam atthangam

and with the previous disappearance of joy and grief;
adukkham asukham, upekkh sati-prisuddhim
beyond pleasure and pain, purified by equanimity and mindfulness,
catuttha jjhnam upasampajja viharati.

he enters and remains in the Fourth Jhana.
Ayam vuccatvuso Samm Samdhi.

This is called Right Concentration.
Idam vuccatvuso
This is called the Noble Truth of the Path
dukkha-nirodha-gmin-patipad ariya-saccam.
leading to the Cessation of Suffering.
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Tathgatena vuso, Arahat Samm Sambuddhena
Your reverence, the Tathagata, the Consummate One, the supremely Enlightened One,

set rolling the matchless Wheel of the Dhamma, which cannot set in motion
Devena v Mrena v Brahmun v kenaci v Iokasmimti.

Yadidam imesam catunnam ariya-saccnam
vivaran vibhajan uttnkammamti.

Idamavocyasm Sriputto
Thus the Venerable Sriputta spoke,
attaman te bhikkh yasmato

and the monks, glad at heart,
Sriputtassa bhsitam abhinandunti.
were delighted in the words of the Venerable Sriputta.
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TNTIYA SUTTA
The tntiya Discourse
1. Evam me sutam:
Thus I have heard:
ekam samayam Bhagav Rjagahe viharati Gijjhakte pabbate.
at one time the Blessed One was dwelling near Rjagaha on the Vultures Peak mountain.
Atha kho Cattro Mahrj,

Then the Four Great Kings,
mahatiy ca yakkha senya, mahatiy ca gandhabba senya,

with a great army of yakkhas, with a great army of gandhabbas,
mahatiy ca kumbhanda senya, mahatiy ca nga senya,

with a great army of kumbhandas, with a great army of nagas,
catuddisam rakkham thapetv, catuddisam gumbam thapetv,

having set up a protection over the four quarters,
having set serried troops at the four directions,
catuddisam ovaranam thapetv, abhikkantya rattiy,

having set up a barricade at the four directions, at the end of the night,
abhikkantavann kevalakappam Gijjhaktam obhsetv,

having lit up the whole of Vultures Peak with their surpassing beauty,
yena Bhagav tenupasamkamimsu, upasamkamitv

approached the Blessed One, and after approaching
Bhagavantam abhivdetv, ekamantam nisdimsu.

and worshipping the Blessed One, they sat down on one side.
2. Te pi kho yakkh,
Then of those yakkhas,
appekacce Bhagavantam abhivdetv ekamantam nisdimsu.

some, after worshipping the Blessed One, sat down on one side.
Appekacce Bhagavat saddhim sammodimsu,

Some exchanged greetings with the Blessed One,
sammodanyam katham srnyam vtisretv, ekamantam nisdimsu.

and after exchanging polite and courteous greetings, sat down on one side.
Appekacce yena Bhagav tenajalim panmetv, ekamantam nisdimsu.

Some, after raising their hands in respectful salutation to the Blessed One, sat down on one side.
Appekacce nmagottam svetv, ekamantam nisdimsu.

Some, after announcing their name and family, sat down on one side.
Appekacce tunh bht ekamantam nisdimsu.

Some, while keeping silent, sat down on one side.
Ekamantam nisinno kho Vessavano Mahrj Bhagavantam etadavoca:

Then, while sitting on one side, the Great King Vessavana said this to the Blessed One:
3. Santi hi bhante ulr yakkh Bhagavato appasann,
There are, Venerable Sir, some high ranking yakkhas who are not pleased with the Blessed One,
santi hi bhante ulr yakkh Bhagavato pasann,
there are, Venerable Sir, some high ranking yakkhas who are pleased with the Blessed One,
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santi hi bhante majjhim yakkh Bhagavato appasann,
there are, Venerable Sir, some middle ranking yakkhas who are not pleased with the Blessed One,
santi hi bhante majjhim yakkh Bhagavato pasann,
there are, Venerable Sir, some middle ranking yakkhas who are pleased with the Blessed One,
santi hi bhante nc yakkh Bhagavato appasann,
there are, Venerable Sir, some low ranking yakkhas who are not pleased with the Blessed One,
santi hi bhante nc yakkh Bhagavato pasann.
there are, Venerable Sir, some low ranking yakkhas who are pleased with the Blessed One.
4. Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato.

But, Venerable Sir, almost all of the yakkhas are not pleased with the Blessed One.
Tam kissa hetu?
What is the reason for that?
Bhagav hi bhante pntipt veramaniy Dhammam deseti,
Because, Venerable Sir, the Blessed One preaches the Dhamma of refraining from killing
living creatures,
adinndn veramaniy Dhammam deseti,
preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaniy Dhammam deseti,

preaches the Dhamma of refraining from sexual misconduct,
musvd veramaniy Dhammam deseti,

preaches the Dhamma of refraining from false speech,
surmeraya majja pamdatthn veramaniy Dhammam deseti.

preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause heedlessness.
5. Yebhuyyena kho pana bhante yakkh appati virat yeva pntipt,
But, Venerable Sir, almost all of the yakkhas do not refrain from killing living creatures,
appati virat adinndn,
do not refrain from taking what has not been given,
appati virat kmesu micchcr,

do not refrain from sexual misconduct,
appati virat musvd,

do not refrain from false speech,
appati virat surmeraya majja pamdatthn.
do not refrain from liquors, wines, or intoxicants which cause heedlessness.
Tesam tam hoti appiyam amanpam.

To them that is neither dear nor appealing.
6. Santi hi bhante Bhagavato svak arae,
There are, Venerable Sir, disciples of the Blessed One in the wilderness,
vana patthni pantni sensanni patisevanti,

who are practising in remote jungle dwelling places,
appasaddni, appa nigghosni, vijana-vtni,
where there is little sound, little noise, which have a lonely atmosphere,
manussa rhaseyyakni, patisallna sruppni.

lying hidden away from men, which are suitable for seclusion.
Tattha santi ulr yakkh nivsino
And there are high ranking yakkhas settled there
ye imasmim Bhagavato pvacane appasann.

who are not pleased with the words of the Blessed One.
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7. Tesam pasdya ugganhtu bhante Bhagav tntiyam rakkham,

To please them, Venerable Sir, may the Blessed One allow this tntiya protection,
bhikkhnam, bhikkhunnam, upsaknam, upsiknam,

for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihimsya, phsu-vihryti.

guard, protection, freedom from harm, and comfortable living.
8. Adhivsesi Bhagav tunh bhvena.

The Blessed One by keeping silent gave consent.
Atha kho Vessavano Mahrj Bhagavato adhivsanam viditv

Then the Great King Vessavana having understood the Blessed Ones consent
tyam velyam imam tntiyam rakkham abhsi:

on that occasion recited this tntiya protection:
9. Vipassissa namatthu Cakkhu mantassa sirmato,

May you revere Vipass the glorious Visionary,
Sikhissapi namatthu Sabba bhtnu kampino,

may you revere Sikh who has pity on all beings,
Vessabhussa namatthu Nahtakassa tapassino,
may you revere Vessabh the austere one, cleansed (of corruptions),
Namatthu Kakusandhassa Mrasen pamaddino,

may you revere Kakusandha who has crushed Maras army,
Kongamanassa namatthu Brhmanassa vusmato,

may you revere Kongamana the accomplished brahmin,
Kassapassa namatthu Vippamuttassa sabbadhi.

may you revere Kassapa who is free in every respect.
Angrasassa namatthu Sakya puttassa sirmato,

May you revere Angrasa the glorious son of the Sakyans,
Yo imam Dhamma madesesi Sabbadukkh pandanam.

he who preached this Dhamma which is the dispelling of all suffering.
10. Ye cpi nibbut loke Yath bhtam vipassisum,
Those who are emancipated in the world who have insight (into things) as they are,
Te jan apisun Mahant vtasrad,
those people free from malicious speech who are great and fully mature,
Hitam deva manussnam Yam namassanti Gotamam,

they will revere that Gotama who is of benefit to gods and men,
Vijjcarana sampannam Mahantam vtasradam.
who has understanding and good conduct who is great and fully mature.
11. Yato uggacchat suriyo dicco mandal mah,

From where the sun comes up the son of Aditi, the great circle,
Yassa cuggaccha mnassa Samvarpi nirujjhati,
while that one is coming up the darkness of night comes to an end,
Yassa cuggate suriye Divasoti pavuccati,
and after the sun has come up it is said to be the daytime,
Rahadopi tattha gambhro Samuddo saritodako,
there is a deep lake in that place an ocean where the waters have flowed,
Evam nam tattha jnanti Samuddo saritodako,
thus in that place they know there is an ocean where the waters have flowed,
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Ito s Purim dis Iti nam cikkhat jano.
from here that is the Easterly direction so the people declare.
Yam disam abhipleti Mahrj yasassiso,
That direction is watched over by a resplendent Great King,
Gandhabbnam dhipati Dhatarattho iti nma so.

he is the Master of the gandhabbas Dhatarattha, such is his name.
Ramat nacca gtehi Gandhabbehi purakkhato,

He delights in song and dance he is honoured by gandhabbas,
Puttpi tassa bahavo Ekanmti me sutam,
he also has a great many sons all of one name, so I have heard,
Astim dasa eko ca Indanm mahabbal,
they are eighty and ten and one Inda by name, ones of great strength,
Te cpi Buddham disvna Buddham dicca bandhunam,

they, having seen the Awakened One the Buddha, Kinsman of the sun,
Dratova namassanti Mahantam vtasradam:

from afar, do reverence him who is great and fully mature:
Namo te purisjaa! Namo te purisuttama!
Reverence to you, Excellent one! Reverence to you, Supreme one!
12. Kusalena samekkhasi, amanusspi tam vandanti,
You have looked on us with goodness, the non-human beings worship you,
sutam netam abhinhaso, tasm evam vademase:
we have heard this repeatedly, therefore we should speak like this:
Jinam vandatha Gotamam, Jinam vandma Gotamam,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcarana sampannam, Buddham vandma Gotamam!
who has understanding and good conduct, we should worship the Buddha Gotama!
13. Yena pet pavuccanti Pisun pitthimamsik,

There they say (go) the Petas who speak maliciously, backbiters,
Pntiptino ludd Cor nekatik jan,
killers of creatures, hunters thieves, and fraudulent people,
Ito s Dakkhin dis Iti nam cikkhat jano.
from here that is the Southerly direction so the people declare.
Kumbhandnam dhipati Virlho iti nma so.
he is the Master of the kumbhandhas Virlha, such is his name.
Ramat nacca gtehi Kumbhandehi purakkhato,

He delights in song and dance he is honoured by kumbhandhas,


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15. Yattha coggacchati suriyo dicco mandal mah,

That place where the sun goes down the son of Aditi, the great circle,
Yassa coggaccha mnassa Divasopi nirujjhati,

while that one is going down the light of day comes to an end,
Yassa coggate suriye Samvarti pavuccati,
and after the sun has gone down it is said to be night-time,
Ito s Pacchim dis Iti nam cikkhat jano.
from here that is the Westerly direction so the people declare.
Ngnam dhipati Virpakkho iti nma so.
he is the Master of the nagas Virpakkha, such is his name.
Ramat nacca gtehi Ngehi purakkhato,
He delights in song and dance he is honoured by nagas,


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17. Yena Uttarakur ramm Mahmeru sudassano,

Where delightful Uttarakuru is and the good looking Mount Meru,
Manuss tattha jyanti Amam apariggah.
the men who are born in that place are unselfish, without possessions.
Na te bjam pavapanti Na pi nyanti nangal,
They do not sow the seed and nor are there ploughs led along,
Akattha pkimam slim Paribhujanti mnus,

the rice that men enjoy the use of there matures in untilled ground,
Akanam athusam suddham Sugandham tandulapphalam,

without husk powder or chaff, pure sweet smelling grains of the finest rice,
Tundikre pacitvna Tato bhujanti bhojanam.
having cooked it on hot rocks (without smoke) they then enjoy their food.
18. Gvim ekakhuram katv Anuyanti disodisam,
Having made their cows solid-hooved they go about from place to place,
Pasum ekakhuram katv Anuyanti disodisam,
having made their kine solid-hooved they go about from place to place,
Itthi vhanam katv Anuyanti disodisam,
having made women their vehicle they go about from place to place,
Purisa vhanam katv Anuyanti disodisam,
having made men their vehicle they go about from place to place,
Kumri vhanam katv Anuyanti disodisam,
having made girls their vehicle they go about from place to place,
Kumra vhanam katv Anuyanti disodisam.
having made boys their vehicle they go about from place to place.
Te yne abhirhitv
Having mounted their (various) carriages,
sabb dis anupariyanti, pacr tassa rjino.

the messengers of that King go around in all directions.
19. Hatthi ynam assa ynam Dibbam ynam upatthitam.

Being furnished with elephant and horse - and divine-carriages.
Psd sivik ceva Mahrjassa yasassino,
And for that Great and resplendent King there are palaces and palanquins,
Tassa ca nagar ah Antalikkhe sumpit:
and there are cities for him also that are well built in the heavens (called):
tnt, Kusint, Para kusint, Ntapuriy, Parakusita nt.

tnt, Kusint, Parakusint, Ntapuriy, Parakusitant.
Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara ambaravatiyo, lakamand nma rjadhni.

Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand.
Kuverassa kho pana mrisa Mahrjassa Visn nma rjadhni,

The Great King Kuveras capital, dear Sir, is named Visn,
tasm Kuvero Mahrj Vessavanoti pavuccati.

therefore is the Great King also called Vessavana.
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20. Paccesanto paksenti: Tatol, Tattal, Tatotal,

These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Arittho, Nemi.

Ojasi, Tejasi, Tatojasi, Sra, Rj, Arittha, Nemi.
Rahadopi tattha Dharan nma,
There is a lake in that place also, named Dharan,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabhpi tattha Bhagalavat nma yattha yakkh payirupsanti.

There also is the public hall named Bhagalavat where the yakkhas assemble.
21. Tattha nicca phal rukkh Nn dvija gan yut,
There the trees are always in fruit and have a crowd of birds of diverse kinds,
Mayura kocbhirud Kokilbhi hi vaggubhi,
resounding with peacocks and hens and also with the lovely cuckoos,
Jvam jvaka saddettha Atho otthava cittak,
there is the pheasant who calls out live on! and the bird who calls out lift up your minds!,
Kukutthak kulrak Vane pokkhara-stak,
there are the jungle fowl, and golden cocks and in the wood the lotus crane,
Suka slika saddettha Danda mnavakni ca,
there are the sounds of parrot and mynah and birds who have young mens faces,
Sobhati sabbaklam s Kuvera nalin sad,

and Kuveras lotus pond is ever attractive, all of the time,
Ito s Uttar dis Iti nam cikkhat jano.
from here that is the Northerly direction so the people declare.
Yakkhnam dhipati Kuvero iti nma so.

he is the Master of the yakkhas Kuvera, such is his name.
Ramat nacca gtehi Yakkhehi purakkhato,

He delights in song and dance he is honoured by yakkhas,

Dratova namassanti Mahantam vta sradam:


Jinam vandatha Gotamam Jinam vandma Gotamam,
vijjcarana sampannam, Buddham vandma Gotamam! ti
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23. Ayam kho s mrisa tntiya rakkh,

This, dear Sir, is the tntiya protection,


24. Yassa kassaci mrisa, bhikkhussa v bhikkhuniy v

Whoever, dear Sir, be they monk or nun
upsakassa v upsikya v, ayam tntiya rakkh suggahit,

or layman or laywoman, learns this tntiya protection well,
bhavissati samatt pariyput, tace amanusso

and will master it in its entirety, then if a non-human being -
yakkho v yakkhin v yakkha potako v

be they male yakkha or female yakkha or yakkha boy
yakkha potik v yakkha mahmatto v

or yakkha girl or yakkha minister
yakkha prisajjo v yakkha pacro v

or yakkha councillor or yakkha messenger
gandhabbo v gandhabb v gandhabba potako v

or male gandhabba or female gandhabba or gandhabba boy
gandhabba potik v gandhabba mahmatto v

or gandhabba girl or gandhabba minister
gandhabba prisajjo v gandhabba pacro v

or gandhabba councillor or gandhabba messenger
kumbhando v kumbhand v kumbhanda potako v

or male kumbhanda or female kumbhanda or kumbhanda boy
kumbhanda potik v kumbhanda mahmatto v

or kumbhanda girl or kumbhanda minister
kumbhanda prisajjo v kumbhanda pacro v

or kumbhanda councillor or kumbhanda messenger
ngo v ngin v nga potako v

or male naga or female naga or naga boy
nga potik v nga mahmatto v

or naga girl or naga minister
nga prisajjo v nga pacro v or naga councillor or naga messenger -
paduttha citto gacchantam v anugaccheyya, thitam v upatittheyya,

with a wicked mind come near while they are going, or stand near while they are standing,
nisinnam v upanisdeyya, nipannam v upanipajjeyya.

or sit near while they are sitting, or lie near while they are lying,
Na me so mrisa amanusso labheyya
then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkram v garukram v.

in my villages and towns, honour or respect.
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25. Na me so mrisa amanusso labheyya

That non-human being, dear Sir, would not receive
lakamandya rjadhniy vatthum v vsam v.

in my royal city lakamand, ground or dwelling.
That non-human being, dear Sir, would not be able
yakkhnam samitim gantum.

to go to the gathering of the yakkhas.
Apissunam mrisa amanuss

Further, dear Sir, non-human beings
anavayhampi nam kareyyum avivayham.

would not give or take him in marriage.

atthipi paripunnhi paribhshi paribhseyyum.

would abuse him with very personal abuse.

rittam pi pattam sse nikkujjeyyum.

would drop an empty bowl over his head.

sattadhpissa muddham phleyyum.

would split his head into seven pieces.
26. Santi hi mrisa amanuss cand, rudd, rabhas,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,
te neva Mahrjnam diyanti,
they do not take notice of the Great Kings,
na Mahrjnam purisaknam diyanti,

they do not take notice of the Great Kings men,
na Mahrjnam purisaknam purisaknam diyanti,

they do not take notice of the Great Kings mens men,
te kho te mrisa amanuss Mahrjnam avaruddh nma vuccanti.
and those non-human beings, dear Sir, are said to be in revolt against the Great Kings.
27. Seyyathpi mrisa rao Mgadhassa vijite cor,

Just as, dear Sir, there are thieves in the King of Mgadhas realm,
te neva rao Mgadhassa diyanti,

who do not take notice of the King of Mgadha,
na rao Mgadhassa purisaknam diyanti,

who do not take notice of the King of Mgadhas men,
na rao Mgadhassa purisaknam purisaknam diyanti,

who do not take notice of the King of Mgadhas mens men,
te kho te mrisa mahcor,

and those great thieves, dear Sir,
rao Mgadhassa avaruddh nma vuccanti.

are said to be in revolt against the King of Mgadha.
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28. Evameva kho mrisa santi hi amanuss cand, rudd, rabhas,

Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,


29. Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings -









ngo v ngin v ngapotako v


paduttha citto bhikkhum v bhikkhunim v upsakam v

upsikam v,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
gacchantam v anugaccheyya, thitam v upatittheyya,

while they are going, or stand near while they are standing,

imesam yakkhnam mahyakkhnam

then to these yakkhas, great yakkhas,
senpatnam mahsen patnam,

generals, great generals,
ujjhpetabbam, vikkanditabbam, viravitabbam:

one should call out, one should shout out, one should cry out:
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Ayam yakkho ganhti, ayam yakkho visati,

This yakkha has seized me, this yakkha has grabbed me,
ayam yakkho hetheti, ayam yakkho vihetheti,

this yakkha annoys me, this yakkha harasses me,
ayam yakkho himsati, ayam yakkho vihimsati,

this yakkha hurts me, this yakkha injures me,
ayam yakkho na mucat ti.

this yakkha will not release me.
30. Katamesam yakkhnam, mahyakkhnam,

To which yakkhas, great yakkhas,
senpatnam mahsen patnam?

generals and great generals?
31. Indo, Somo, Varuno ca Bhradvjo, Pajpat,

Inda, Soma, and Varuna Bhradvja, Pajpat,
Candano, Kma settho ca Kinnu ghandu, Nighandu ca,

Candana, and Kma settha Kinnu ghandu, and Nighandu,
Pando, Opamao ca Devasto ca Mtal.

Panda, and Opamaa and Mtali, the gods charioteer.
Cittaseno ca gandhabbo Nalo rj Janesabho,

The gandhabbas Citta and Sena the kings Nala and Janesabha,
Stgiro, Hemavato Punnako, Karatiyo, Gulo,

Stgira, Hemavata Punnaka, Karatiya, Gula,
Svako, Mucalindo ca Vessmitto, Yugandharo,

Svaka, and Mucalinda Vessmitta, Yugandhara,
Goplo, Suppagedho ca Hirinett ca Mandiyo,

Gopla, and Suppagedha Hirinetti, and Mandiya,
Paclacando lavako Pajjuno Sumano Sumukho Dadhmukho,

Paclacanda lavaka Pajjuna, Sumana, Sumukha, Dadhmukha,
Mani, Mni, Caro, Dgho Atho Serissako saha
Mani, Mni, Cara, Dgha together with Serissaka -
imesam yakkhnam mahyakkhnam,


generals and great generals,





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33. Handa ca dni mayam mrisa gacchma,

And now, dear Sir, we shall go,
bahukicc mayam bahukarany ti.
as we have many duties, and there is much which ought to be done.
Yassa dni tumhe Mahrjno klam maath ti.

Now is the time for whatever you Great Kings are thinking.
34. Atha kho Cattro Mahrj utthysan Bhagavantam

Then the Four Great Kings rose from their seats and after
abhivdetv padakkhinam katv, tatthevantara dhyimsu.

worshipping and circumbulating the Blessed One, vanished right there.
35. Te pi kho yakkh utthysan appekacce Bhagavantam

Then some yakkhas rose from their seats and after
abhivdetv padakkhinam katv, tatthevantara dhyimsu.

worshipping and circumbulating the Blessed One, vanished right there.
Appekacce Bhagavat saddhim sammodimsu, sammodanyam

Some exchanged greetings with the Blessed One, and after
katham srnyam vtisretv tatthevantara dhyimsu.

exchanging polite and courteous greetings, vanished right there.
Appekacce yena Bhagav tenajalim
Some, after raising their hands in respectful salutation
panmetv tatthevantara dhyimsu.

to the Blessed One, vanished right there.
Appekacce nmagottam svetv tatthevantara dhyimsu.

Some, after announcing their name and family vanished right there.
Appekacce tunh bht tatthevantara dhyims ti.

And some, while keeping silent, vanished right there.
TNTIYA PART 2
1. Atha kho Bhagav tass rattiy accayena bhikkh mantesi:
Then the Blessed One when that night had passed addressed the monks, saying:
Imam bhikkhave rattim Cattro Mahrj,

This night, monks, the Four Great Kings,
mahatiy ca yakkha senya, mahatiy ca gandhabba senya,

with a great army of yakkhas, with a great army of gandhabbas,
mahatiy ca kumbhanda senya, mahatiy ca nga senya,

with a great army of kumbhandas, with a great army of nagas,
catuddisam rakkham thapetv, catuddisam gumbam thapetv,
having set up a protection over the four quarters, having set serried troops at the four directions,
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catuddisam ovaranam thapetv, abhikkantya rattiy,

having set up a barricade at the four directions, at the end of the night,
abhikkantavann kevalakappam Gijjhaktam obhsetv,

having lit up the whole of Vultures Peak with their surpassing beauty,
yenham tenupasamkamimsu, upasamkamitv

approached Me, and after approaching
mam abhivdetv, ekamantam nisdimsu.

and worshipping Me, they sat down on one side.
2. Te pi kho, bhikkhave, yakkh,

Then of those yakkhas, monks,
appekacce mam abhivdetv ekamantam nisdimsu.

some, after worshipping Me, sat down on one side.
Appekacce mama saddhim sammodimsu,

Some exchanged greetings with Me,
sammodanyam katham srnyam vtisretv, ekamantam

nisdimsu.
and after exchanging polite and courteous greetings, sat down on one side.
Appekacce yenham tenajalim panmetv, ekamantam

nisdimsu.
Some, after raising their hands in respectful salutation to me, sat down on one side.
Appekacce nmagottam svetv, ekamantam nisdimsu.

Some, after announcing their name and family, sat down on one side.
Appekacce tunh bht ekamantam nisdimsu.

Some, while keeping silent, sat down on one side.
Ekamantam nisinno kho bhikkhave Vessavano Mahrj mam

etadavoca:
Then, while sitting on one side, monks, the Great King Vessavana said this to Me:
3. Santi hi bhante ulr yakkh Bhagavato appasann,
There are, Venerable Sir, some high ranking yakkhas who are not pleased with the
Blessed One,
santi hi bhante ulr yakkh Bhagavato pasann,
there are, Venerable Sir, some high ranking yakkhas who are pleased with the Blessed One,
santi hi bhante majjhim yakkh Bhagavato appasann,
there are, Venerable Sir, some middle ranking yakkhas who are not pleased with the
Blessed One,
santi hi bhante majjhim yakkh Bhagavato pasann,
there are, Venerable Sir, some middle ranking yakkhas who are pleased with the Blessed One,
santi hi bhante nc yakkh Bhagavato appasann,
there are, Venerable Sir, some low ranking yakkhas who are not pleased with the Blessed One,
santi hi bhante nc yakkh Bhagavato pasann.
there are, Venerable Sir, some low ranking yakkhas who are pleased with the Blessed One.
4. Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato.

But, Venerable Sir, almost all of the yakkhas are not pleased with the Blessed One.
Tam kissa hetu?
What is the reason for that?
Bhagav hi bhante pntipt veramaniy Dhammam deseti,
Because, Venerable Sir, the Blessed One preaches the Dhamma of refraining from killing living creatures,
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adinndn veramaniy Dhammam deseti,
preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaniy Dhammam deseti,

preaches the Dhamma of refraining from sexual misconduct,
musvd veramaniy Dhammam deseti,

preaches the Dhamma of refraining from false speech,
surmeraya majja pamdatthn veramaniy Dhammam deseti.
preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause
heedlessness.
5. Yebhuyyena kho pana bhante yakkh appati virat yeva pntipt,
But, Venerable Sir, almost all of the yakkhas do not refrain from killing living creatures,
appati virat adinndn,
do not refrain from taking what has not been given,
appati virat kmesu micchcr,

do not refrain from sexual misconduct,
appati virat musvd,

do not refrain from false speech,
appati virat surmeraya majja pamdatthn.
do not refrain from liquors, wines, or intoxicants which cause heedlessness.
Tesam tam hoti appiyam amanpam.

To them that is neither dear nor appealing.
6. Santi hi bhante Bhagavato svak arae,
There are, Venerable Sir, disciples of the Blessed One in the wilderness,
vana patthni pantni sensanni patisevanti,

who are practising in remote jungle dwelling places,
appasaddni, appa nigghosni, vijana-vtni,
where there is little sound, little noise, which have a lonely atmosphere,
manussa rhaseyyakni, patisallna sruppni.

lying hidden away from men, which are suitable for seclusion.
Tattha santi ulr yakkh nivsino
And there are high ranking yakkhas settled there
ye imasmim Bhagavato pvacane appasann.

who are not pleased with the words of the Blessed One.
7. Tesam pasdya ugganhtu bhante Bhagav tntiyam rakkham,

To please them, Venerable Sir, may the Blessed One allow this tntiya protection,


8. Adhivsesim kho aham bhikkhave tunh bhvena.

And I, monks, by keeping silent, gave consent.
Atha kho bhikkhave Vessavano Mahrj mam adhivsanam viditv

Then the Great King Vessavana, monks, having understood my consent
tyam velyam imam tntiyam rakkham abhsi:

on that occasion recited this tntiya protection:
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9. Vipassissa namatthu Cakkhu mantassa sirmato,

May you revere Vipass the glorious Visionary,
Sikhissapi namatthu Sabba bhtnu kampino,

may you revere Sikh who has pity on all beings,
Vessabhussa namatthu Nahtakassa tapassino,
may you revere Vessabh the austere one, cleansed (of corruptions),
Namatthu Kakusandhassa Mrasen pamaddino,

may you revere Kakusandha who has crushed Maras army,
Kongamanassa namatthu Brhmanassa vusmato,

may you revere Kongamana the accomplished brahmin,
Kassapassa namatthu Vippamuttassa sabbadhi.

may you revere Kassapa who is free in every respect.
Angrasassa namatthu Sakya puttassa sirmato,

May you revere Angrasa the glorious son of the Sakyans,
Yo imam Dhamma madesesi Sabbadukkh pandanam.

he who preached this Dhamma which is the dispelling of all suffering.
10. Ye cpi nibbut loke Yath bhtam vipassisum,
Those who are emancipated in the world who have insight (into things) as they are,
Te jan apisun Mahant vtasrad,
those people free from malicious speech who are great and fully mature,
Hitam deva manussnam Yam namassanti Gotamam,

they will revere that Gotama who is of benefit to gods and men,
Vijjcarana sampannam Mahantam vtasradam.
who has understanding and good conduct who is great and fully mature.
11. Yato uggacchat suriyo dicco mandal mah,

From where the sun comes up the son of Aditi, the great circle,
Yassa cuggaccha mnassa Samvarpi nirujjhati,
while that one is coming up the darkness of night comes to an end,
Yassa cuggate suriye Divasoti pavuccati,
and after the sun has come up it is said to be the daytime,
Ito s Purim dis Iti nam cikkhat jano.
from here that is the Easterly direction so the people declare.
Gandhabbnam dhipati Dhatarattho iti nma so.

he is the Master of the gandhabbas Dhatarattha, such is his name.
Ramat nacca gtehi Gandhabbehi purakkhato,

He delights in song and dance he is honoured by gandhabbas,

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13. Yena pet pavuccanti Pisun pitthimamsik,

There they say (go) the Petas who speak maliciously, backbiters,
Pntiptino ludd Cor nekatik jan,
killers of creatures, hunters thieves, and fraudulent people,
Ito s Dakkhin dis Iti nam cikkhat jano.
from here that is the Southerly direction so the people declare.
Kumbhandnam dhipati Virlho iti nma so.
he is the Master of the kumbhandhas Virlha, such is his name.
Ramat nacca gtehi Kumbhandehi purakkhato,

He delights in song and dance he is honoured by kumbhandhas,


137
15. Yattha coggacchati suriyo dicco mandal mah,

That place where the sun goes down the son of Aditi, the great circle,
Yassa coggaccha mnassa Divasopi nirujjhati,

while that one is going down the light of day comes to an end,
Yassa coggate suriye Samvarti pavuccati,
and after the sun has gone down it is said to be night-time,
Ito s Pacchim dis Iti nam cikkhat jano.
from here that is the Westerly direction so the people declare.
Ngnam dhipati Virpakkho iti nma so.
he is the Master of the nagas Virpakkha, such is his name.
Ramat nacca gtehi Ngehi purakkhato,
He delights in song and dance he is honoured by nagas,


17. Yena Uttarakur ramm Mahmeru sudassano,

Where delightful Uttarakuru is and the good looking Mount Meru,
Manuss tattha jyanti Amam apariggah.
the men who are born in that place are unselfish, without possessions.
Na te bjam pavapanti Na pi nyanti nangal,
They do not sow the seed and nor are there ploughs led along,
Akattha pkimam slim Paribhujanti mnus,

the rice that men enjoy the use of there matures in untilled ground,
Akanam athusam suddham Sugandham tandulapphalam,

without husk powder or chaff, pure sweet smelling grains of the finest rice,
Tundikre pacitvna Tato bhujanti bhojanam.
having cooked it on hot rocks (without smoke) they then enjoy their food.
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18. Gvim ekakhuram katv Anuyanti disodisam,
Having made their cows solid-hooved they go about from place to place,
Pasum ekakhuram katv Anuyanti disodisam,
having made their kine solid-hooved they go about from place to place,
Itthi vhanam katv Anuyanti disodisam,
having made women their vehicle they go about from place to place,
Purisa vhanam katv Anuyanti disodisam,
having made men their vehicle they go about from place to place,
Kumri vhanam katv Anuyanti disodisam,
having made girls their vehicle they go about from place to place,
Kumra vhanam katv Anuyanti disodisam.
having made boys their vehicle they go about from place to place.
Te yne abhirhitv
Having mounted their (various) carriages,
sabb dis anupariyanti, pacr tassa rjino.

the messengers of that King go around in all directions.
19. Hatthi ynam assa ynam Dibbam ynam upatthitam.

Being furnished with elephant and horse - and divine-carriages.
Psd sivik ceva Mahrjassa yasassino,
And for that Great and resplendent King there are palaces and palanquins,
Tassa ca nagar ah Antalikkhe sumpit:
and there are cities for him also that are well built in the heavens (called):
tnt, Kusint, Para kusint, Ntapuriy, Parakusita nt.

tnt, Kusint, Parakusint, Ntapuriy, Parakusitant.
Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara ambaravatiyo, lakamand nma rjadhni.

Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand.
Kuverassa kho pana mrisa Mahrjassa Visn nma rjadhni,

The Great King Kuveras capital, dear Sir, is named Visn,
tasm Kuvero Mahrj Vessavanoti pavuccati.

therefore is the Great King also called Vessavana.
20. Paccesanto paksenti: Tatol, Tattal, Tatotal,

These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Arittho, Nemi.

Ojasi, Tejasi, Tatojasi, Sra, Rj, Arittha, Nemi.
Rahadopi tattha Dharan nma,
There is a lake in that place also, named Dharan,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabhpi tattha Bhagalavat nma yattha yakkh payirupsanti.

There also is the public hall named Bhagalavat where the yakkhas assemble.
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21. Tattha nicca phal rukkh Nn dvija gan yut,
There the trees are always in fruit and have a crowd of birds of diverse kinds,
Mayura kocbhirud Kokilbhi hi vaggubhi,
resounding with peacocks and hens and also with the lovely cuckoos,
Jvam jvaka saddettha Atho otthava cittak,
there is the pheasant who calls out live on! and the bird who calls out lift up your minds!,
Kukutthak kulrak Vane pokkhara-stak,
there are the jungle fowl, and golden cocks and in the wood the lotus crane,
Suka slika saddettha Danda mnavakni ca,
there are the sounds of parrot and mynah and birds who have young mens faces,
Sobhati sabbaklam s Kuvera nalin sad,

and Kuveras lotus pond is ever attractive, all of the time,
Ito s Uttar dis Iti nam cikkhat jano.
from here that is the Northerly direction so the people declare.
Yakkhnam dhipati Kuvero iti nma so.

he is the Master of the yakkhas Kuvera, such is his name.
Ramat nacca gtehi Yakkhehi purakkhato,

He delights in song and dance he is honoured by yakkhas,

Dratova namassanti Mahantam vta sradam:


Jinam vandatha Gotamam Jinam vandma Gotamam,
vijjcarana sampannam, Buddham vandma Gotamam! ti



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24. Yassa kassaci mrisa, bhikkhussa v bhikkhuniy v

Whoever, dear Sir, be they monk or nun
upsakassa v upsikya v, ayam tntiya rakkh suggahit,

or layman or laywoman, learns this tntiya protection well,
bhavissati samatt pariyput, tace amanusso

and will master it in its entirety, then if a non-human being -









ngo v ngin v nga potako v


paduttha citto gacchantam v anugaccheyya, thitam v

upatittheyya,
with a wicked mind come near while they are going, or stand near while they are standing,

then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkram v garukram v.

in my villages and towns, honour or respect.
25. Na me so mrisa amanusso labheyya

That non-human being, dear Sir, would not receive
lakamandya rjadhniy vatthum v vsam v.

in my royal city lakamand, ground or dwelling.
That non-human being, dear Sir, would not be able
yakkhnam samitim gantum.

to go to the gathering of the yakkhas.

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anavayhampi nam kareyyum avivayham.

would not give or take him in marriage.

atthipi paripunnhi paribhshi paribhseyyum.

would abuse him with very personal abuse.

rittam pi pattam sse nikkujjeyyum.

would drop an empty bowl over his head.

sattadhpissa muddham phleyyum.

would split his head into seven pieces.
26. Santi hi mrisa amanuss cand, rudd, rabhas,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,


27. Seyyathpi mrisa rao Mgadhassa vijite cor,

Just as, dear Sir, there are thieves in the King of Mgadhas realm,
te neva rao Mgadhassa diyanti,

who do not take notice of the King of Mgadha,
na rao Mgadhassa purisaknam diyanti,

who do not take notice of the King of Mgadhas men,
na rao Mgadhassa purisaknam purisaknam diyanti,

who do not take notice of the King of Mgadhas mens men,
te kho te mrisa mahcor,

and those great thieves, dear Sir,
rao Mgadhassa avaruddh nma vuccanti.

are said to be in revolt against the King of Mgadha.
28. Evameva kho mrisa santi hi amanuss cand, rudd, rabhas,

Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,


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29. Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings -









ngo v ngin v ngapotako v


paduttha citto bhikkhum v bhikkhunim v upsakam v

upsikam v,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
gacchantam v anugaccheyya, thitam v upatittheyya,

while they are going, or stand near while they are standing,

imesam yakkhnam mahyakkhnam


generals, great generals,





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30. Katamesam yakkhnam, mahyakkhnam,

To which yakkhas, great yakkhas,
senpatnam mahsen patnam?

generals and great generals?
31. Indo, Somo, Varuno ca Bhradvjo, Pajpat,

Inda, Soma, and Varuna Bhradvja, Pajpat,
Candano, Kma settho ca Kinnu ghandu, Nighandu ca,

Candana, and Kma settha Kinnu ghandu, and Nighandu,
Pando, Opamao ca Devasto ca Mtal.

Panda, and Opamaa and Mtali, the gods charioteer.
Cittaseno ca gandhabbo Nalo rj Janesabho,

The gandhabbas Citta and Sena the kings Nala and Janesabha,
Stgiro, Hemavato Punnako, Karatiyo, Gulo,

Stgira, Hemavata Punnaka, Karatiya, Gula,
Svako, Mucalindo ca Vessmitto, Yugandharo,

Svaka, and Mucalinda Vessmitta, Yugandhara,
Goplo, Suppagedho ca Hirinett ca Mandiyo,

Gopla, and Suppagedha Hirinetti, and Mandiya,
Paclacando lavako Pajjuno Sumano Sumukho Dadhmukho,

Paclacanda lavaka Pajjuna, Sumana, Sumukha, Dadhmukha,
Mani, Mni, Caro, Dgho Atho Serissako saha

Mani, Mni, Cara, Dgha together with Serissaka -
imesam yakkhnam mahyakkhnam,


generals and great generals,








144
33. Handa ca dni mayam mrisa gacchma,

And now, dear Sir, we shall go,
bahukicc mayam bahukarany ti.
as we have many duties, and there is much which ought to be done.
Yassa dni tumhe Mahrjno klam maath ti.

Now is the time for whatever you Great Kings are thinking.
34. Atha kho bhikkhave Cattro Mahrj utthysan

Then the Four Great Kings, monks, rose from their seats
mam abhivdetv padakkhinam katv, tatthevantara dhyimsu.

and after worshipping and circumbulating Me, vanished right there.
35. Te pi kho bhikkhave yakkh utthysan appekacce

Then some yakkhas, monks, rose from their seats
mam abhivdetv padakkhinam katv, tatthevantara dhyimsu.

and after worshipping and circumbulating Me, vanished right there.
Appekacce mama saddhim sammodimsu,

Some exchanged greetings with Me,
sammodanyam katham srnyam vtisretv tatthevantara

dhyimsu.
and after exchanging polite and courteous greetings, vanished right there.
Appekacce yenham tenajalim panmetv tatthevantara

dhyimsu.
Some, after raising their hands in respectful salutation to me, vanished right there.
Appekacce nmagottam svetv tatthevantara dhyimsu.

Some, after announcing their name and family vanished right there.
Appekacce tunh bht tatthevantara dhyimsuti.

And some, while keeping silent, vanished right there.
36. Ugganhtha bhikkhave tntiyam rakkham,

Learn the tntiya protection, monks,
pariypuntha bhikkhave tntiyam rakkham.

master the tntiya protection, monks,
Dhretha bhikkhave tntiyam rakkham,

Bear in mind the tntiya protection, monks,
attha samhitya bhikkhave tntiya rakkh,
the tntiya protection, monks, is for your welfare and benefit,


Idamavoca Bhagav,
The Blessed One said this,
attaman te bhikkh Bhagavato bhsitam abhinandunti.
and those monks were uplifted and greatly rejoiced in what was said by the Blessed One.
145
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbad!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamangalam!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabba rogo vinassatu!
By this declaration of the truth may all diseases be destroyed!
146
Other Protective Discourses
ANGULIMLA PARITTA
Protective Chant Of Angulimla
(Recital to bless Expectant Mothers for Easy Childbirth)
Parittam yam bhanantassa Nisinnatthna dhovanam

The very water that washed the seat of him who recited this Paritta
Udakampi vinsesi Sabbameva parissayam.

has put an end to all danger.
Sotthin gabbha vutthnam Yaca sdheti tam khane

At that very moment this Paritta effected a safe delivery of the infant,
Therassa-Angulimlassa Lokanthena bhsitam
having been invoked by Elder Angulimala (which holds good for an aeon).
Kappatthyim mahtejam Parittam tam bhanmahe.

Now we shall recite that very efficacious Paritta
taught by the Protector of the world (Buddha) to the Great Elder.
(Please chant the following verse below 7 times)
Yatham bhagini ariyya jtiy jto nbhi jnmi
Sister, from the time of me being born in the Noble Birth (Arahantahood),
samcicca pnam jivit voropet.
I do not know of myself having purposely deprived any living creature of life.
Tena saccena sotthi te - Hotu sotthi gabbhassti.
By this truth may you be safe, may there be safety for (the child in) your womb.
147
JAYA PARITTA
Recital For Invoking Victory
Siridhitimati tejo jayasiddhi mahiddhi
He, possesses the power to bring about happiness, glory, victory, wisdom and mindfulness,
mahgunam aparimita pudhi krassa

possessor of endless virtues and merit
sabbantarya nivrana samatthassa.

and is capable of averting all dangers.
Bhagavato Arahato Samm Sambuddhassa.
Such indeed is the Blessed One, the Supreme Enlightened Buddha.
Dvattimsa mahpurisa lakkhannu bhvena
Due to the power of His thirty-two personality characteristics,
astyanu-byajana lakkhannu-bhvena
due to the power of His eight subsidiary symbols,
atthuttara sata-mangala lakkhannu-bhvena

one-hundred-and-eight auspicious signs,
chabbanna ramsynu-bhvena, ketumlnu-bhvena

due to the power of His sixfold rays, due to the power of His halos,
dasa pramitnu-bhvena, dasa upapra-mitnu-bhvena

due to the power of His ten perfections, His ten subsidiary perfections,
dasa paramattha pramitnu-bhvena

due to the power of His ten absolute perfections,
sla samdhi panu-bhvena
due to His moral power, meditative concentration, His wisdom,
Buddhnu-bhvena, Dhammnu-bhvena, Sanghnu-bhvena

due to the power of the Buddha, the Dhamma and the Sangha
tejnu-bhvena, iddhynu-bhvena, balnu-bhvena

due to the power of His glory, His miraculous efficacy, His vigour
eyya-dhammnu-bhvena
due to the power of His knowledge,
catursti sahassa dhamma-kkhandhnu-bhvena

the eighty-four-thousandfold Teachings,
nava lokuttara dhammnu-bhvena,
due to the power of His nine transcendental Dhamma,
atthangika-maggnu-bhvena
the Eightfold Noble Path,
atthasam-pattynu-bhvena, chalabhinu-bhvena
due to the power of the eight psychic achievements, His six higher knowledge,
mett karun mudit upekkhnu-bhvena
due to the power of His Kindness, Compassion, Altruistic joy and Equanimity,
sabba pramitnu-bhvena, ratanattaya sarannu-bhvena

due to the power of His Perfections and the Triple Gems,
148
tuyham sabba rog soka upaddava dukkha

may all your sicknesses, sorrows, troubles,
domanassu-pys vinassantu.
griefs and despairs, be eradicated.
Sabba-samkapp tuyham samijjhantu.

May all your expectations be fulfilled.
Dghyuko hotu.
May you live well.
Sata-vassa-jvena samangiko hotu sabbad.

May you live a hundred years.
ksa pabbata vana bhmi tatka gang
May these gods and deities who protect skies, rivers, forests,
mah-samudda rakkhaka devat sad tumhi anurakkhantu.

mountains, lakes, seas and oceans protect you and me.
Sabba Buddhnu-bhvena, sabba Dhammnu-bhvena

Due to the power of all the Buddhas, all the Dhammas,
sabba Sanghnu-bhvena
all the Sanghas
Buddha ratanam Dhamma ratanam Sangha ratanam

due to the power of the Buddha, Dhamma and Sangha,
tinnam ratannam nubhvena

due to the power of the Three Gems,
catursti sahassa dhamma-kkhandhnu bhvena

due to the power of eighty-four-thousandfold Teaching,
pitakattaynu bhvena, jinasvaknu bhvena
due to the power of the Three Baskets (Tipitaka), due to the power of the Buddhas disciples,
sabbe te rog, sabbe te bhay, sabbe te antary,

may all the diseases, all the dangers, all the menaces,
sabbe te upaddav, sabbe te dunnimitt,

all the inauspicious influences,
sabbe te avamangal vinassantu.

all evil events of yours be eradicated.
yu-vaddhako, dhana-vaddhako, siri-vaddhako,
May you live long. May your wealth increase. May your luck increase.
yasa-vaddhako, bala-vaddhako, vanna-vaddhako
May your glory increase. May your power increase. May your complexion be bright.
sukha-vaddhako hotu sabbad.

May your happiness increase.
Dukkh roga bhay ver Sok sabbe uppaddav

May your comfort increase. May your sorrow, your illnesses,
anek antaryp Vinassantu ca tejas.
your hatred, your despair, your dangers, your menaces get eradicated.
Jaya siddhi dhanam lbham Sotthi bhgyam sukham balam

May your victory, wealth, profit, happiness, power,
sir yu ca vanno ca Bhogam vuddh ca yasav.

glory, complexion, possessions thrive. May you be glorious.
Sata vass ca y ca Jva siddhi bhavantu te.

May your life increase to a hundred years.
149
JINAPAJARA
The Buddhas Mansion
Recital to overcome
Sickness and Disturbances
Jaysana-gat vr Jetv mram savhinim
The Heroes, having defeated the Evil One together with his army, mounted the seat of victory.
Catu saccmata rasam Yepivimsu narsabh.

These leaders of men have drunk the nectar of the Four Truths.
Tanhankar-dayo Buddh Attha vsati nyak
May all the twenty-eight chief Buddhas, such as Buddha Tanhankar
Sabbe patitthit mayham/tuyham Matthake me/te munissar.

and all other noble sages, rest on my/your head.
Sire patitthit Buddh Dhammo ca mama/tava locane

May the Buddhas rest on my/your head, the Dhamma on my/your eyes,
Sangho patitthito mayham/tuyham Ure-sabba gunkaro.

and the Sangha, the abode of all virtues, on my/your shoulders.
Hadaye Anuruddho ca Sriputto ca dakkhine
May Anuruddha rest on my/your heart, Sriputta on my/your right,
Kondao pitthi bhgasmim Moggallnosi vmake.

Kondaa on my/your back and Moggallna on my/your left.
150
Dakkhine savane mayham/tuyham hum nanda Rhul

On my/your right ear are Ananda and Rahul,
Kassapo ca Mahnmo Ubhosum vmasotake.

on my/your left ear are Kassapa and Mhanma.
Kesante pitthi bhgasmim Suriyo viya pabhankaro

On my/your back at the end of my/your hair
Nisinno siri-sampanno Sobhito muni pungavo.

sits the glorious sage Sobhita who is radiant like the sun.
Kumra Kassapo nma Mahes citra vdako

The fluent speaker Venerable Kumra Kassapa,
So mayham/tuyham vadane niccam Patitthsi gunkaro.

the abode of virtues, ever rest in my/your mouth.
Punno Angulimlo ca Upli Nanda Svali
The five Noble Elders : Punna, Angulimla, Upli, Nanda and Svali
Ther paca ime jt Lalte tilak mama/tava.

rest on my/your forehead like tilakas.
Sessti mahther Vijit jina svak
The other eighty Noble Elders, the victorious disciples of the Conqueror,
Jalant sla tejena Angamangesu santhit.
shining in the glory of their virtues, rest on the other parts of my/your body.
Ratanam purato si Dakkhine metta suttakam

The Jewel Discourse is in my/your front,
on my/your right is the Discourse of Loving-kindness,
Dhajaggam pacchato si Vme Angulimlakam.

the Dhajagga (Banner Discourse) is on my/your back,
on my/your left is the Angulimla Discourse.
Khanda Mora parittaca tntiya suttakam

The protective Discourses Khanda, Mora and tntiya
ksaccha-danam si Ses pkra sait.
are like the heavenly vault. The others are like a rampart around me/you.
Jinn bala samyutte Dhamma pkra lankate

Fortified with the commanding power of the Buddha,
and decked by the wall of the Dhamma,
Vasato me/te catukiccena Sad Sambuddha pajare.

ever engaged in four duties do I/you dwell in the Buddha Mansion.
Vta pittdi sajt Bhirajjhattu paddav
By the power of their infinite virtues, may all internal and external troubles
Ases vilayam yantu Ananta gunatejas.
caused by wind, bile, etc. come to naught without exception.
151
Jina pajara majjhattham Viharantam mahtale

May I/you who are dwelling in the centre of the Buddha Mansion
Sad plentu mam/tvam sabbe Te mah puris sabh.

on this earth be protected by all those great personages.
Icceva maccantakato surakkho
Protecting myself/yourself thus in every way,
Jinnu bhvena jit papaddavo
overcoming all troubles by the power of the Conqueror.
Buddhnu bhvena hatri sangho

By the grace of the Buddha
Carmi/carhi saddhammanubhva plito.

may I/you always live guarded by the sublime Dhamma!
Jinnubhvena jit papaddavo
Dhammnu bhvena hatri sangho

By the grace of the Dhamma,

Jinnubhvena jit papaddavo
Sanghnu bhvena hatri sangho

By the grace of the Sangha,

Saddhamma pkra parikkhito mi/si
I am/You are surrounded by the rampart of the sublime Dhamma.
Atthriy attha dissu honti
The eight Ariyans are in the eight directions.
Etthantare attha nth bhavanti
The eight benefactors are in the intermediate directions.
Uddham vitnam va jin thit me/te.

The Buddhas stand like a canopy above me/you.
152
Bhindanto mrasenam mama/tava sirasi thito

The Buddha who defeated the army of the Evil One
Bodhi mruyha satth.
at the foot of the Bodhi Tree stands on my/your head.
Moggallnosi vme vasati bhujathate
The Venerable Moggallna is on my/your left shoulder
dakkhine Sriputto.
and the Venerable Sriputta is on my/your right shoulder.
Dhammo majjhe urasmim viharati bhavato

The Dhamma dwells in my/your hearts core.
mokkhato morayonim.
The Bodhisatta, who was born a peacock
Sampatto bodhisatto carana yugagato

and who shines as the sole Benefactor
bhnu lokekantho.
of the world, shields my/your feet.
Sabbva mangala mupaddava dunni-mittam

All ill-luck, misfortunes, ill-omens,
Sabbti roga gahadosa masesa nind
diseases, evil planetary influences, blame, dangers,
Sabbantarya bhaya dussupinam akantam

fears, undesirable dreams -
Buddhnu bhva pavarena paytu nsam.
May they all come to naught by the power of the noble Buddha.


Dhammnu bhva pavarena paytu nsam.
May they all come to naught by the power of the noble Dhamma.


Sanghnu bhva pavarena paytu nsam.
May they all come to naught by the power of the noble Sangha.
153
ATTHAVSATI PARITTA
Protective Chant Of Twenty-Eight Buddhas
1.
Tanhankaro mahvro Medhankaro mahyaso
Saranankaro lokahito Dpankaro jutindharo.
2.
Kondao jana-pmokkho Mangalo puri-ssabho
Sumano Sumano dhro Revato rati vaddhano.
3.
Sobhito gunasampanno Anomadass januttamo
Padumo loka pajjoto Nrado vara srath.
4.
Padumuttaro sattasro Sumedho agga puggalo
Sujto sabba lokaggo Piyadass narsabho.
5.
Atthadass kruniko Dhammadass tamonudo
Siddhattho asamo loke Tisso varada samvaro.
6.
Phusso varada sambuddho Vipass ca anpamo
Sikh sabba hito satth Vessabh sukhadyako.
7.
Kakusandho satthavho Kongamano ranajaho
Kassapo siri-sampanno Gotamo sakya pungavo.
8.
Tesam saccane slena Khanti metta balena ca
Tepi mam/tvam anurakkhantu rogyena sukhena cti.
9.
Attha vsatime Buddh Puretv dasa pram
Jetv mrri sangmam Buddhattam samupgamum.
Etena sacca vajjena Hotu me/te jayamangalam.
Tanhankara, the great hero; Medhankara, of great honour;

Saranankara, abode of love; Dpankara, the lustrous light.
Kondaa, the peoples lord; Mangala, the Man Supreme;
Sumana, the good-hearted sage; Revata, who enhanced joy.

Sobhita, with virtue crowned; Anomadassi, chief of men;
Paduma, a guiding lamp to all worlds; Nrada, the charioteer unsurpassed.

Padumuttara, peerless being; Sumedha, the paramount;
Sujta, chief of all the worlds; Piyadass, mankinds lord.
Atthadass, compassion-grained; Dhammadass, who dispelled gloom;

Siddhattha, matchless in the world; Tissa, restrained giver of the best.
Phussa, all-seeing donor of the goal; Vipass, the unrivalled one;
Sikh, leader of boundless love; Vessabh, dispenser of bliss.
Kakusandha, caravan-guide of sentient beings; Kongamana, done with strife;

Kassapa, of perfect radiance; Gotama, the Sakyas glory.
By the power of their Truthfulness and Virtues; Patience and Loving-kindness,

may it be a shield around me/you, may health and happiness be mine/yours!
These twenty-eight Buddhas, having fulfilled the Ten Perfections,
defeated the hosts of the Evil One, and attained Enlightenment.
By the power of this truth, may joyous victory be mine/yours!
154
BOJJHANGA PARITTA
The Chant On The Enlightenment Factors
Samsre samsaran tnam Sabba dukkha vinsake

Satta dhamme va bojjhange Mrasenppamaddino
He defeated the hordes of Death (Mara) and attained the Deathless,
devoid of birth, ageing, disease and death,
Bujjhitv yepi me satt Tibhav mutthi uttam

Ajtim ajarabydhim Amatam nibbhayam gat.
escaping the three realms of being, by realising the Seven Factors of Enlightenment.
Evamdi gunopetam Anekaguna samgaham

Osadhamva imam mantam Bojjhangam tam bhanmahe.
Here we chant the mystical formula of the Enlightenment Factors,
possessing such efficacy and containing numerous qualities like a medicine.
Bojjhango sati sankhto Dhammnam vicayo tath

The Seven Factors of Enlightenment, namely, Mindfulness (Sati);
Investigation of Law (Dhamma Vicaya);
Viriyam pti pasaddhi Bojjhang ca tato pare

Energy (Viriya); Rapture (Piti); Tranquility (Passaddhi);
Sam dhupekkh bojjhang Satte te sabba dassin

Concentration (Samadhi) and Equanimity (Upekkha)
Munin samma dakkht Bhvit bahulkat.
were declared elegantly by the Supreme Buddha, the All-Knowing One.
Samvattanti abhiya Nibbnya ca bodhiy.

These Seven Factors are conducive to achieve higher wisdom
to attain Supreme Enlightenment, to reach Nibbana.
Etena sacca vajjena Sotthi me/te hotu sabbad.
By the power of this Truth, may all blessings be with me/you always.
Ekasmim samaye ntho Moggall naca Kassapam.
On one occasion, the Supreme Buddha noticed Venerable Mah Moggallna

and Venerable Mah Kassapa suffering exceedingly due to illness.
Gilne dukkhite disv Bojjhange satta desayi.
Seeing this, the Supreme Buddha declared the Seven Factors of Enlightenment.
Te ca tam abinanditv Rog mucinsu tam khane.

Those Venerables listened to this and were happy.
They were instantly relieved of their ailments.
155
Ekad dhamma rjpi Gelaenbhi plito.

On one occasion, the Supreme Buddha Himself fell ill.
Cundattherena tam yeva Bhan petvna sdaram.

He requested Venerable Mah Cunda to recite this chant to Him.
Sammo ditv ca bdh Tamh vutthsi thnaso.

The Buddha was exceedingly pleased and was relieved of His illness.
Pahn te ca bdh Tinn nampi mahesinam.

All these three noble persons were relieved of their ailments.
Magg hata kilesca Pattnuppatti dhammatam.

Their defilements were gone. They have destroyed all defilements
and attained the deathless, i.e. Nibbana.

By the firm determination of this truth, may I/you be well.
Etena sacca vajjena Sabba rogo vinasatu.
By the firm determination of this truth, may all my/your ailments disappear.
Etena sacca vajjena Hotu me/te jaya mangalam.
By the firm determination of this truth, may peaceful victory be mine/yours!

May I/you get protected. May all blessings be with me/you always.
156
nussati
nussati
Reflection
nussati
BUDDHNUSSATI
Meditation On The Buddha
Buddhnussati mett ca Asubham maranassati
Reflection on the Buddha, Loving-kindness, Loathsome nature of everything and Nature of death.
Iti im caturrakkh Bhikkhu bhveyya slav.
A virtuous disciple should practise this fourfold protective contemplations.
Ananta vitthra gunam Gunato nussaram munim

Always contemplating on the infinite and pervasive virtues
Bhveyya Buddhim bhikkhu Buddhnussati mdito:

of the Buddha - an understanding disciple should reflect as follows:
Savsane kileseso ko sabbe nightiya

.... that the Buddha alone has destroyed all defilements,
Ahusu suddha santno Pujnam ca sadraho.

revealing an extremely pure mind always deserving adoration.
Sabbakla gate Dhamme Sabbe samm sayam muni
....that the Buddha has rightly realised all aspects matters relating to all times
Sabbkrena bujjhitv ko sabbautam gato.
and has attained supreme Enlightenment entirely through His own efforts.
Vipassandi vijjhi Sldi caranehi ca
.... the (Eightfold) knowledge such as Vipassana and the Caranas such as Sila;
Susamiddhehi sampanno Gaganbhehi nyako.
these are qualities the Buddha is endowed with, as extensive as the sky.
157
Samm gato subbhan thnam Amogha vacano ca so
.... that the Buddha has rightly gone to the blissful state. He is endowed with fruitful speech.
Tividhasspi lokassa t nirava sesato.
He has known the three worlds (sensual, fine material and formless) in their entirety.
Ankhi gunoghhi Sabba sattuttamo ahu
.... that the Buddha has become Supreme among all beings by His manifold qualities.
Ankhi upyehi naradamme damesi ca.
He has by various means subdued those who should be subdued.
ko sabbassa lokassa Sabba sattnu ssako

....that the Buddha is a great Teacher to the entire world.
Bhggya issariydinam Gunnam paramo nidh.

He is a noble treasure of qualities such as fortune and prosperity.
Passa sabba dhammsu Karun sabba jantusu
.... that the Buddhas wisdom is all pervasive and His compassion extends to all beings.
Attatthnam paratthnam Sdhik guna jetthik.
He is a benefactor unto Himself and others. He is supreme in all qualities.
Dayya prami citv Payattna muddhar
.... that the Buddha elevated Himself by the wisdom gained through the perfections
Uddhari sabba dhamme ca Dayyae ca uddhar.
by preaching the Doctrine in all its aspects; and elevated others through His compassion.
Dissamnopi tvassa Rupakyo acintiyo
It is impossible to visualise the Buddha even in His Rupakaya (physical form).
Asdhrana naddhe Dhamma kye kathvak ti?
How much more inconceivable is His Dhammakaya (doctrinal body) of unique wisdom?
158
METTNUSSATI
Meditation On Loving-Kindness
Attupamya sabbesam Sattnam sukha kmatam
Having compared oneself with others, one should practise loving-kindness
Passitv kamato mettam Sabba sattesu bhvaye.

towards all beings by realising that everyone desires happiness.
Sukh bhaveyyam niddukkho Aham niccam aham viya
May I be free from sorrow and always be happy. May those who desire my welfare,
Hit ca me sukh hontu Majjhatt tha ca verino.
those who are indifferent towards me and those who hate me, also be happy.
Imamhi gmakkhettamhi Satt hontu sukh sad

May all beings who live in this vicinity always be happy;
Tato param ca rajjesu Cakkavlesu jantuno.
so also those who live in other kingdoms in this world-system be happy.
Samant cakka vlesu Sattnam tesu pnino
May all beings living in every world-system and each element of life
Sukhino puggal bhut Atta bhva gat siyum.

within such a system be happy and achieve the highest bliss.
Tath itthi pum ceva Ariy anariy pi ca

Likewise, women, men, the noble and the ignoble ones,
Dev nar apyatth Tath dasa dissu c ti.
gods, and those in woeful states and those living in the ten directions
(may all these beings be happy).
159
MARANNUSSATI
Meditation On Death
Pavta dpa tullyya Syu santati ykkhayam
Seeing with wisdom the end of life in others and comparing this to a lamp
Parpamya sampassam Bhvaye maranassatim.

kept in a windy place, one should meditate on Death.
Mah sampatti sampatt Yath satt mat idha
Just as in this world beings who once enjoyed great prosperity will die,
Tath aham marissmi Maranam mama hessati.

even so one day will I die too. Death will indeed come to me.
Uppattiy sahevedam Maranam gatam sad.

This Death has come along with birth.
Mranatthya oksam Vadhako viya esati.
Therefore, like an executioner, Death always seeks an opportunity to destroy.
sakam anivattam tam Satatam gamanussukam

Life, without halting for a moment, and ever keen on moving,
Jvitam uday attham Suriyo viya dhvati.

runs like the sun that hastens to set after its rise.
Vijju bubbula ussva Jalarji Parikkhayam.
This life comes to an end like a streak of lightning, a bubble of water,

a dew-drop on a leaf, or a line drawn on water.
Ghtakova rip tassa Sabbatthpi avriyo.

Like an enemy intent on killing, Death can never be avoided.
Suyasatthma puiddhi Buddhi vuddhe jinaddyayam

If death could come in an instant to the Buddhas endowed with great glory,
Ghtesi maranam khippam Ktu mdisake kath?
Prowess, merits, supernormal powers and wisdom, what could be said of me?
Paccaynam ca vekally Bhirajjhattu paddav
For want of food, and through internal ailments or through external injuries -
Marmoram nimespi Maramno anukkhanan ti.
these can cause me dying every instant and I shall die within the twinkling of an eye.
160
ASUBHNUSSATI
Meditation On The
Loathsomeness Of The Body
Avin subhanibham Savian subham imam
On perceiving this body as an unsatisfactory conscious and non-conscious entity,
Kyam asubhato passam Asubham bhvaye sati.

one should meditate on its unsatisfactoriness.
Vanna santhna gandhehi sayo ksato tath
The thirty-two impurities of ones body are disgusting in respect of colour,
Patikkulni kye me Kunapni dvi solasa.

form, associable elements and space.
Patitamhpi kunap Jeguccham kya nissitam.
The impurities within the body are more disgusting than those that fall from it.
Adharo hi suc tassa Kyotu kunape thitam.

Discharged impurities no longer contaminate the body.
Yet, the body still rests on undischarged impurities.
Mlhe kimiva kyoyam Asucimhi samutthito.

Like a worm born in filth, this body is also born in filth.
Anto asuci sampunno Punna vacca kut viya.

Like a cesspit that is full, this body is full of filth.
Asuci sandate niccam Yath medaka thlik.
Just as fat flows out from a full pot, even so impure matter flows out from this body.
Nn kimi kulvso Pakka candanik viya.

Like a cesspit, this body is host to millions of worms.
Ganda bhuto roga bhuto Vana bhuto samussayo.

This body is like a boil, a disease, a wound that is incurable.
Atekicchoti Jeguccho Pabhinna kunappamoti.

It is extremely repulsive. It is comparable to a decomposed corpse.
161
ATTHA MAH SAMVEGA VATTHU
Recollection Of Eight Sorrowful Stages of Life
Bhvetv caturrakkh vajjeyya anantaram

Having practised this fourfold protective meditation.
Mah samvega vatthni Attha atthita vriyo.
one who has put forth effort should reflect on the eightfold sorrowful stages (of life).
Jti jar vydhi cut apy Atta appattaka vatta dukkham

The sorrows pertaining to birth, old age, disease, death,
Peta Loka (spirit world), past cycle of births, future cycle of births,
Idni hra gavetthi dukkham Samvega vatthni imni attha.

and the sorrow experienced in search of sustenance in the present life these are the eight sorrowful stages (of life).
Pto ca sya mapi ceva imam vidhiu
A person, who, desirous of his own welfare and knowing the types of meditation,
sevate satata matta hitbhils
practises this meditation regularly morning and evening,
Pappoti soti vipulam hata pri pantho
will destroy the impediments, and happily attain the supreme state of Nibbana,
Settham sukham munivisittha matam sukhena cti.

the Buddha extolled as the highest bliss.
162
Gth
Gth
Stanzas
Gth
JAYA MANGALA GTH

Stanzas Of Joyous Victory
Bhum sahassa mabhi nimmita syu dhantam

Creating a thousand hands armed with weapons,
Giri mekhalam udita ghora sasena mram
Mara was seated on the trumpeting, ferocious elephant Girimekhala.
Dndi dhamma vidhin jitav Munindo.
Him, together with his army, did the Lord of Sages subdue by generosity and other virtues.
Tam tejas bhavatu me/te jaya mangalni.

By the grace of this, may joyous victory be mine/yours.
Mrtireka mabhi yujjhita sabba rattim

More violent than Mara,
Ghoram panlavaka makkha mathaddha yakkham
the obstinate demon lavaka who battled with the Buddha throughout the night.
Khant sudanta vidhin jitav Munindo.
Him, did the Lord of Sages subdue by means of His patience and self-control.

Nlgirim gaja varam atimatta bhtam

Nalagiri, the king elephant, highly intoxicated,
Dvaggi cakka masaniva su drunantam
was raging like a forest fire and was terrible as a thunderbolt.
Mettambu seka vidhin jitav Munindo.
Sprinkling the waters of loving-kindness, this ferocious beast, did the Lord of Sages subdue.

Ukkhitta khagga matihattha sudrunantam

With lifted sword, for a distance of three leagues
Dhvanti yojana pathangulimla vantam.

did wicked Angulimala run.
Iddhibhi sankhata mano jitav Munindo.
Him, did the Lord of Sages subdue by His psychic powers.

163
Katvna kattha mudaram iva gabbhi ny
Her belly bound with faggots, to simulate the bigness of pregnancy,
Cincya duttha vacanam janakya majjhe
Cinc, with harsh words made foul accusation in the midst of an assembly.
Santena soma vidhin jitav Munindo.
Her did the Lord of Sages subdue by His serene and graceful bearing.

Saccam vihya mati saccaka vda ketum
Haughty Saccaka, who ignored Truth, was like a banner of controversy;
Vd-bhiropita manam ati-andha bhtam

and his vision was blinded by his own disputations.
Pa padpa jalito jitav Munindo
Lighting the lamp of wisdom, him, did the Lord of Sages subdue.

Nando-pananda bhujagam vibudham mahiddhim

The wise and powerful serpent, Nandopananda,
Puttena thera bhujagena dampayanto
was subdued by the Noble Sages disciple son - Thera Moggallna
Iddhpadesa vidhin jitav Munindo.

by his psychic powers.

Duggha ditthi bhujagena sudattha hattham
He whose hand was grievously bitten by the snake of tenacious heresies,
Brahmam visuddhi juti middhi Bak bhidhnam

the pure, radiant, majestic Brahma Baka,
Nn gadena vidhin jitav Munindo.
did the Lord of Sages cure with His Medicine of wisdom.

Etpi Buddha jaya mangala attha gth

These eight verses of joyous victory of the Buddha,
Yo vcako dina dine sarate matandi
the wise one, who daily recites and earnestly remembers
Hitvna neka vividhni cupaddavni

will get rid of various misfortunes
Mokkham sukham adhi gameyya naro sapao.

and gain the bliss of Nibbana.
164
MAH JAYA MANGALA GTH

Stanzas Of Great Joyous Victory
Mah kruniko ntho Hitya sabba pninam
The Great Merciful Lord, full of compassion and for the benefit of all living beings,
Pretv pram sabb Patto Sambodhi-muttamam
had practised and perfected all Perfections and attained supreme Enlightenment.

By these words of Truth, may joyous victory be mine/yours.
Jayanto Bodhiy mle Sakynam nandi-vaddhano.
He enhanced the happiness of the Sakyas; and was victorious at the foot of the Bodhi tree.
Evam tuyham jayo hotu Jayassu jaya mangalam.

Likewise may there be victory for me and may I ever be blessed.
Sakkatv Buddha ratanam Osadham uttamam varam

I revere the Buddha, highest jewel, the best and noblest balm ever;
Hitam deva manussnam Buddha tejena sotthin

the benefactor of gods and men. By the Buddhas glory, safely,
Nassantu paddav sabbe Dukkh vpa samentu me/te.

may all my/your obstacles be nullified and sufferings ceased.
Sakkatv Dhamma ratanam Osadham uttamam varam

I revere the Dhamma, highest jewel, the best and noblest balm ever;
Parilhpa samanam Dhamma tejena sotthin

the alleviator of distress. By the power of that Dhamma, safely,
Nassantu paddav sbbe Bhay vpa samentu me/te.

may all my/your obstacles be nullified and fears dispelled.
Sakkatv Sangha ratanam Osadham uttamam varam

I revere the Sangha, the best and noblest balm ever;
huneyyam phuneyyam Sangha tejena sotthin
worthy of offerings, worthy of hospitality. By the power of that Sangha, safely,
Nassantupaddav sabbe Rog vpa samentu me/te.

may all my/your obstacles be nullified and maladies be eradicated.
Yam kinci ratanam loke Vijjati vividh puthu

Whatever diverse precious jewels there be in this universe,
Ratanam Buddha samam natthi Tasm sotthi bhavantu me/te.

there is no jewel equal to the Buddha. By this Truth, may there be blessing to me/you.

Whatever diverse precious jewels there be in the universe,
Ratanam Dhamma samam natthi Tasm sotthi bhavantu me/te.

there is no jewel equal to the Dhamma. By this Truth, may there be blessing to me/you.
165

Whatever diverse precious jewels there be in the universe,
Ratanam Sangha samam natthi Tasm sotthi bhavantu me/te.

there is no jewel equal to the Sangha. By this Truth, may there be blessing to me/you.
Natthi me saranam aam Buddho me saranam varam.

There is no other refuge for me. The Buddha is my highest refuge.

By these words of Truth, may joyous victory be mine/yours!
Natthi me saranam aam Dhammo me saranam varam.

There is no other refuge for me. The Dhamma is my highest refuge.

Natthi me saranam aam Sangho me saranam varam.

There is no other refuge for me. The Sangha is my matchless refuge.

Sabbhtiyo vivajjantu Sabba rogo vinassatu.

May all misfortunes be averted, may all sickness be healed.
M me/te bhavatvan-taryo Sukh dghyu kho bhava.

May no danger befall me/you, may I/you live long and happily.
Bhavatu sabba mangalam Rakkhantu sabba devat:

May all blessings be with me/you, may all devas protect me/you;
Sabba Buddhnu-bhvena Sad sotthi bhavantu me/te.

By the power of all the Buddhas, may I/you be well and happy.

Sabba Dhammnu-bhvena Sad sotthi bhavantu me/te.

By the power of all the Dhamma, may I/you be well and happy.

Sabba Sanghnu-bhvena Sad sotthi bhavantu me/te.

By the power of all the Sangha, may I/you be well and happy.
Nakkhatta yakkha bhtnam Ppaggaha nivran
By the power of this Protection, may I/you be free from all dangers arising from malign
influences of the planets, demons and spirits.
Parittassnu-bhvena Hantu maiham/tuiham upaddave.

May my/your misfortunes cease to exist.
166
ANAVUM PARITTA
Invitation Chant
Ye sant santa citt tisarana saran ettha lokantarev

Those who are of tranquil mind and who are subdued
due to their taking the Three Refuges in all areas of the universe,
Bhumm bhumm ca dev guna-gana-gahana-byvat

sabba klam
those terrestrial and those deities associated with the terrestrial places
who are always adorned with virtues at all times,
Ete yantu dev varakana-kamaye, meru rje vasanto.

those noble gods who dwell in the majestic Mount Meru
and are resplendent as if made of solid gold.
Santo santo sahetum munivara vacanam
Please come here at our request,

and please listen with calm mind to the words of the Great Sage,
sotumaggam samaggam.
indicating the uniform path that will bring about delight.
Sabbesu cakkavlesu Yakkha-dev ca brahmuno

Demons, gods, Brahmas of all the world systems -
Yam amhehi katam puam Sabba sampati sdhakam.

please accept all the merits performed by us leading to all the treasures.
Sabbe tam anumoditv Samagg ssane rat.

May all rejoice in unity, delighting in the Doctrine.
Pamda rahit hontu rakkhsu visesato.
May the Dispensation be well protected perpetually and diligently.
Ssanassa ca lokassa Vuddh bhavatu sabbad.

May the world and the Dispensation flourish always.
Ssanampi ca lokam ca Dev rakhantu sabbad.

and may gods protect the world and the Dispensation always.
Saddim hontu sukh sabbe Parivrehi attano.

May you be well and happy along with your retinue.
Angh suman hontu Saha sabbehi tibhi.
May you be sorrowless and pleasant in mind, along with your kith and kin.
Rjato v, corato v manussato v, amanussato v,

Please protect us from kings. from thieves, from humans,
aggito v, udakato v, piscato v, khnukato v,
from non-humans, from fire, from water, from evil spirits, from spikes,
167
kanthakato v, nakkhattato v, janapada-rogato v,

from thorns, from bad stars, from epidemic diseases, from injustice,
asaddhammato v, asanditthito v, asappurisato v,

from misconduct, from misbeliefs, from wicked people,
canda hatthi assa miga gona kukkura

from ferocious elephants, horses, bulls, beasts,
ahi vicchika mani sappadpi accha taraccha
dogs, serpents, scorpions, from blue snakes, from black bears, white bears,
skara mahisa yakkha rakkhasdihi,
from boars, from wild buffaloes, demons, from devils,
nn bhayato v, nn rogato v,
from all kinds of menaces, from various diseases,
nn upaddavato v, rakkham ganhantu.

and from various dangers.
Panidhnato patthya Tathgatassa dasapramiyo
Recalling all the virtues of the Buddha,

tracing how He obtained the confirmation of Buddhahood, and acquired the Ten Perfections,
dasa upa pramiyo dasa-paramattha pramiyo

the Ten Minor Perfections and the Ten Absolute Perfections,
panca mah pariccge, tisso cariy pacchima bhave

His Five Great Gifts, the Three Forms of Conduct in the last birth and,
gabbh-vakkantim jtim abhinikkha-manam padhna-cariyam

achieving renunciation being seated cross-legged at the foot
bodhi pallanke mravijayam sabbauta napativedham
of the Bodhi Tree with great determination, conquered the Forces of Death (Mara),
nava-Iokuttara-dhammeti sabbepi me Buddhagune vajjitv.

realized Supreme Enlightenment with the nine forms of transcendental knowledge.
Vesliy tsu pkran-taresu,
The Protective Chant was recited within the three walls of the city of Vesali
tiyma rattim parittam karonto yasm nandatthero

during the three watches of the night by the Great nanda Thero.
viya krua cittam upattha-petv.
Please chant with a compassionate mind like the Great Elder.
Kot sata sahassesu cakkavlesu devat
The deities of billions of world-systems accept this chant.
Yassnam pati ganhanti yaca Vesliyam pure.

The threefold fears affected the city of Vesali;
Rog-manussa dubbhikkh, sambhtam tividham bhayam

fear of diseases, fear from non-humans and fear of famine
Khippa-mantara dhpesi, parittam tam bhan-mahe ti.

were eradicated by reciting this Protective Chant.
168
NARASHA GTH
The Stanzas On The Lion Of Men
These verses were uttered by Princess Yasodhara (consort

of Prince Siddhartha) to her son Rahula, on the occasion of
the Buddhas first visit to Kapilavatthu (His hometown) after
His Enlightenment.
Prince Siddhartha left Kapilavatthu after His Great
Renunciation on the same day His son, Rahula was born and
hence had not seen His son since. It was on His first visit to
Kapilavatthu after His enlightenment that He met His son
again, after a lapse of 7 years.
These verses which explain some of the unique physical
characteristics and noble virtues of the Blessed One are
sung as Buddhist hymns in many Buddhist countries.
Cakka varamkita ratta supdo Lakkhana mandita yata panhi:

His red sacred feet bear marked with an excellent wheel;
his long heels are decked with characteristic marks;
Cmara chatta vibhsita pdo Esa hi tuyha pit narasho.

his feet are adorned with a chowrie (camara) and parasol.
That, indeed, is your father, lion of men.
Sakya kumravaro sukhumlo Lakkhana vitthata punna sarro:

He is a delicate and noble Sakya prince; his body is full of characteristic marks;
Loka hitya gato naravro Esa hi tuyha pit narasho.

he is a hero amongst men, intent on the welfare of the world.
Punna sasaka nibho mukha vanno Deva narna piyo narango:

Like the full moon is his face; he is dear to gods and men;
Matta gajinda vilsita gm Esa hi tuyha pit narasho.
he is like an elephant amongst men; his gait is graceful as that of an elephant of noble breed.
Khattiya sambhava agga kulno Deva manussa namassita pdo:

He is of noble lineage, sprung from the warrior caste;
his feet have been honoured by gods and men;
Sla samdhi patitthita citto Esa hi tuyha pit narasho.

his mind is well established in morality and concentration.
169
yata tunga susanthita nso Gopamukho abhinla sunetto:
Long and prominent is his well-formed nose, his eye-lashes are like those of a heifer;
Indadhan abhinla bhamkho Esa hi tuyha pit narasho.

his eyes are extremely blue; like a rainbow are his deep blue eyebrows.
Vatta sumatta susanthita gvo Shahan migarja sarro:

Round and smooth is his well-formed neck; his jaw is like that of a lion;
Kacana succhavi uttama vanno Esa hi tuyha pit narasho.
his body is like that of the king of beasts; his beautiful skin is of bright golden colour.
Siniddha sugambhira majusu ghoso Higula bandhu suratta sujivho:

Soft and deep is his sweet voice: his tongue is as red as vermilion;
Vsati vsati seta sudanto Esa hi tuyha pit narasho.
his white teeth are twenty in each row. That, indeed, is your father, lion of men.
Ajana vanna sunla sukeso Kacana patta visuddha lalto:
Like the colour of collyrium is his deep blue hair; like a polished golden plate is his forehead;
Osadhi padara suddhasu unno Esa hi tuyha pit narasho.

as white as the morning star is his beautiful tuft of hair (between the eyebrows).
Gacchati nlapathe viya cando Tragan parivethita rpo:

Just as the moon, surrounded by a multitude of stars, follows the sky path,
Svaka majjhagato samanindo Esa hi tuyha pit narasho.

even so goes the Lord of monks, accompanied by His disciples.
170
PATICCA SAMUPPDA
Dependent Co-Origination
Avijj paccay sankhr.
Ignorance conditions kamma formations.
Sankhr paccay vinam.
Kamma formations condition consciousness.
Vina paccay nma-rpam.

Consciousness conditions mind-matter.
Nma-rpa paccay salyatanam.

Mind-matter conditions the six sense bases.
Salyatana paccay phasso.
The six sense bases condition sense impressions.
Phassa paccay vedan.
Sense impressions condition feeling.
Vedan paccay tanh.

Feeling conditions craving.
Tanh paccay updnam.

Craving conditions clinging.
Updna paccay bhavo.

Clinging conditions becoming.
Bhava paccay jti.
Becoming conditions birth.
Jti paccay jar maranam soka parideva dukkha

domanassu-pys sambhavanti.
Birth conditions old age, death, grief, lamentation, pain, depression and despair.
Evametassa kevalassa dukkha-khandassa samudayo hoti.

Thus, the entire mass of suffering arises.
171
PATICCA SAMUPPDA
Dependent Co-Origination
Nirodha Cessation
Avijj-yatveva asesa virga nirodh sankhr nirodho.
With the total and final cessation of ignorance, the kamma formations cease.
Sankhr nirodh vina nirodho.
With the cessation of kamma formations, consciousness ceases.
Vina nirodh nma-rpa nirodho.
With the cessation of consciousness, mind-matter ceases.
Nma-rpa nirodh salyatana nirodho.
With the cessation of mind-matter, the six sense bases cease.
Salyatana nirodh phassa nirodho.
With the cessation of the six sense bases, sense impressions cease.
Phassa nirodh vedan nirodho.
With the cessation of sense impressions, feeling ceases.
Vedan nirodh tanh nirodho.
With the cessation of feeling, craving ceases.
Tanh nirodh updna nirodho.
With the cessation of craving, clinging ceases.
Updna nirodh bhava nirodho.
With the cessation of clinging, becoming ceases.
Bhava nirodh jti nirodho.
With the cessation of becoming, birth ceases.
Jti nirodh jar maranam soka parideva dukkha

domanassu-pys nirujjhanti.
With the cessation of birth; old age, death, grief, lamentation, pain, depression
and despair cease.
Evametassa kevalassa dukkha-khandassa nirodho hoti.

Thus, the entire mass of suffering ceases.
172
Dedication And Aspiration
PATTHAN
Aspiration or Wish
Imin pua kammena Mme bla samgamo
By the grace of this merit that I have acquired, may I never follow the foolish;
Satam samgamo hotu Yva nibbna pattiy.
but only the wise up to the time I attain final happiness (Nibbana).
Idam me puam asavakkhay vaham hotu

And by the grace of whatever merits that I have acquired
sabba-dukkh pamuncatu.
may all sufferings cease.
WISH FOR AUSPICES

Sabbhtiyo vivajjantu Sabba rogo vinassatu
May all misfortunes be averted, may all sickness be healed.
M me/te bhavatvantaryo Sukh dghyu kho bhava.

May no danger befall me/you, may I/you live long and happily.
Bhavatu sabba mangalam Rakkhantu sabba devat

Sabba Buddhnu bhvena Sad sotthi bhavantu me/te.

By the power of all the Buddhas, may I/you be well and happy.

Sabba Dhammnu bhvena Sad sotthi bhavantu me/te.

By the power of all the Dhamma, may I/you be well and happy.

Sabba Sanghnu bhvena Sad sotthi bhavantu me/te.

By the power of all the Sangha, may I/you be well and happy.
173
WISH FOR PROTECTION FROM EVIL

Nakkhatta yakkha bhtnam Ppaggaha nivran
By the power of this Protection, may I/you be free from all dangers arising from malign
influences of the planets, demons and spirits.
Parittassnu bhvena Hantu maiham/tuiham upaddave.

May my/your misfortunes cease to exist.
FIXATION OF THE PROTECTION

Sabbe Buddh balappatt - Pacceknaca yam balam
By the power of all the Buddhas, Silent Buddhas
Arahantnanca tejena - Rakkham bandhmi sabbaso.

and all Arahants, we secure our protection in every way.
WISH OF LOVE TO ALL BEINGS

Dukkhappatt ca niddukkh Bhayappatt ca nibbhay.
May those who are afflicted with pain be free from pain,
may those who are in fear (agony and insecure) be free from fear, agony and insecurity.
Sokappatt ca nissok Hontu sabbepi pnino.

May those afflicted with grief be free from grief.
May all beings be free from misery, fear and grief.
BLESSING TO THE WORLD

Devo vassatu klena Sassa-sampatti hetu ca
May rain fall also at suitable times, may the world progress
Phto bhavatu loko ca Rj bhavatu dhammiko.

and be happy and peaceful, and may the king be righteous.
174
PUNUMODAN
TRANSFERENCE OF MERITS
TO ALL CELESTIAL BEINGS
ksatth ca bhummatth Dev ng mahiddhik
May all beings inhabiting space and earth, Devas and Nagas of mighty power,
Puam tam anumditv Ciram rakkhantu lka-ssanam.

share this merit and may they long protect the Dispensation.
Puam tam anumditv Ciram rakkhantu desanam.

share this merit and may they long protect the Teachings.
Puam tam anumditv Ciram rakkhantu mam param.

share this merit and may they long protect me and others.
REQUESTING ALL DEVAS, BHTA

AND ALL BEINGS TO PARTAKE OF MERITS
Ettvat ca amhehi Sambhatam pua sampadam
Whatever merits which we have thus acquired,
Sabbe Dev anumodantu Sabba-sampatti siddhiy.

may all devas partake of it. May it contribute greatly to their happiness.

Sabbe Bhta anumodantu Sabba-sampatti siddhiy.

may the spirits partake of it. May it contribute greatly to their happiness.

Sabbe Satta anumodantu Sabba-sampatti siddhiy.

may all beings partake of it. May it contribute greatly to their happiness.
175
TRANSFERENCE OF MERITS
TO DEPARTED RELATIVES
Idam me/vo tinam htu Sukhit hontu tayo.
Let this merit accrue to my/our departed relatives and may they be happy!
KHAMYCANA
Forgiveness Of Shortcomings
Kyena vc cittena Pamdena may katam
If by deeds, speech or thought heedlessly, I have done anything wrong,
Accayam khama me Bhante Bhri-paa Tathgata.

forgive me O Master! O Teacher, Great Wise!
Accayam khama me Dhamma Sanditthika aklika.

forgive me O Dhamma! Immediately seen and timeless!
Accayam khama me Sangha Supatipanna anuttara.
forgive me O Sangha! Noble Ones who have taken the right path, unparalledl!
Sdhu ! Sdhu ! Sdhu !
176
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The Great Book of Protection (Paritta)

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The Great Book of Protection (Paritta)

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The Great Book

Continuing the spread of Buddhism in Malaysia

Sasana Abhiwurdhi Wardhana Society

Uniprints Marketing Sdn. Bhd. (493024-K)

(A member of Multimedia Printing & Graphics (M) Sdn Bhd)

How Should We Chant Suttras?

Formula In Requesting Sarangamanam (3 Refuges)

Girimnanda Sutta (Discourse To Girimnanda Thera).................................. 47

(B) OTHER PROTECTIVE DISCOURSES

Recital to Bless Expectant Mothers for Easy Childbirth)...................................... 147

DEDICATION AND ASPIRATION

How Should We Chant Suttras?

By Ven Dr K Sri Dhammananda Nayaka Maha Thera

Paca Sla (Five Precepts)

Sarangamanam (Three Refuges)

Namo Tassa Bhagavato Arahato Samm Sambuddhassa

SARANGAMANAM (THREE REFUGES)

Permit me! I ask Venerable Sir,

Dutiyampi, oksa, Aham Bhante,

For the second time, permit me! I ask Venerable Sir,

Tatiyampi, oksa, Aham Bhante,

For the third time, permit me! I ask Venerable Sir,

SARANGAMANAM (THREE REFUGES),

Buddham saranam gacchmi.

Dhammam saranam gacchmi.

Sangham saranam gacchmi.

Dutiyampi Buddham saranam gacchmi.

Dutiyampi Dhammam saranam gacchmi.

Dutiyampi Sangham saranam gacchmi.

Tatiyampi Buddham saranam gacchmi.

Tatiyampi Dhammam saranam gacchmi.

Tatiyampi Sangham saranam gacchmi.

Pntipt veramani sikkh padam samdiymi.

2. Adinndn veramani sikkh padam samdiymi.

I take the precept to abstain from taking things not given.

3. Kmesu micch-cr veramani sikkh padam samdiymi.

I take the precept to abstain from sexual misconduct.

4. Musvd veramani sikkh padam samdiymi.

I take the precept to abstain from false speech.

I take the precept to abstain from distilled and fermented liquor

Pntipt veramani sikkh padam samdiymi.

Adinndn veramani sikkh padam samdiymi.

I take the precept to abstain from killing.

I take the precept to abstain from taking things not given.

3. Abrahma cariy veramani sikkh padam samdiymi.

I take the precept to abstain from incelibacy.

4. Musvd veramani sikkh padam samdiymi.

I take the precept to abstain from false speech.

Vikla-bhojan veramani sikkh padam samdiymi.

Nacca-gta-vdita viska dassana ml gandha

Ucc sayana-mah sayan

I take the precept to abstain from eating at improper times.

Monk : Tisaranena saha atthangaslam dhammam sdhukam

Laity : ma, Bhante.

Monk : Slena sugatim yanti - Slena bhogasampad

By morality they attain good rebirth, by morality they achieve wealth,

Slena nibbutim yanti - Tasma slam visodhaye.

By morality they attain Nibbana, therefore one should purify morality.

Laity : Sdhu! Sdhu! Sdhu!

Excellent! Excellent! Excellent!

Pntipt veramani sikkh padam samdiymi.

Adinndn veramani sikkh padam samdiymi.

I take the precept to abstain from killing.

I take the precept to abstain from taking things not given.