[reload all]
[simple read]

Eine Rezitierhilfe
von
Der Dhammayut Orden in den Vereinigten Staaten von Amerika
Übersetzung ins Deutsche von: (Info)
nur auszugsweise vorhanden, möchten Sie ihre teilen? [share a translation]
Alternative Übersetzung: noch keine vorhanden
Alternative Formate: [PDF icon]
Audio-Aufzeichnungen von vielen dieser Rezitationen, können auf DhammaTalks.org(englisch) abgerufen werden.

Inhalt

Aussprache   

Pāli ist die Originalsprache der theravadisch-buddhistischen Schriften, die am Nächsten liegende, zu des Buddha eigenem Dialekt, die uns zur Verfügung steht. Sie hat keine eigene Schrift, und so hat jedes Land, welches den Theravada-Buddhismus übernommen hat, seine eigene Schrift verwendet, um die Texte niederzuschreiben. In Thailand hat dieses Bedeutet, daß das Pāli einige Tone der thailändischen Sprache angenommen hat, so jeder Konsonant und Konsonantengruppe der Tone im thailändischen Alphabet einen Eingebauten Ton, hoch, mittel, niedrig, heben oder fallend, hat. Dieses wirkt für die charakteristische Melodie des thailändischen Pāli-Rezitierens.

Vokale

Das Pāli hat zwei Arten von Vokalen, lange — ā, e, ī, o, ū, & ay; und kurze — a, i, & u. Anders als die kurzen und langen Vokale im englischen, bezieht es sich hier auf das tatsächliche zeitliche Ausmaß für die Aussprache des Vokals und nicht auf dessen Qualität. So werden ā und a, gleich wie a in Vater ausgesprochen, nur das der Klang für ā etwa zwei mal so lange andauert als für a. Das selbe Prinzip gilt für ī und i, wie für ū und u. So werden die Vokale, wenn als Pāli rezitiert, wie folgt ausgesprachen:

a wie in father (a)
o wie in go (o)
e wie in they (e)
u wie in glue (u)
i wie in machine (i)
ay wie in Aye! (ai)

Konsonanten

Konsonanten werden generell wie im Englischen, mit ein paar Abweichungen, ausgesprochen:

c wie in ancient (tsch)
p unbehaucht, wie in spot (p)
k unbehaucht, wie in skin (k)
ph wie in upholstery (ph)
kh wie in backhand (kh)
t unbehaucht, wie in stop (t)
und wie ng (ng)
th wie in Thomas (th)
ñ wie in cañon (canyon) (ny)
v wie w

Gewisse zweibuchstäbige Schreibweisen — bh, dh, ḍh, gh, jh — beschreiben eine behauchte Aussprache, etwa in der Kehle, was wir im Englischen, und auch die Thailänder, in der Sprache nicht haben. Die thailändische Lösung dieses Problems ist bh als kehlstimmiges ph, dh als ein kehlstimmiges th, und gh als ein kehlstimmiges kh auszusprechen.

Das Pāli enthält auch Retroflexkonsonanten, die mit einem Punkt unter dem Buchstaben angezeigt werden: ḍ, ḍh, ḷ, ṇ, ṭ, ṭh. Diese haben keine englischen Gleichstücke. Deren Klang wird mit der Zunge eingerollt und an den Gaumen gedrückt, einen merklich nasalen Ton hervorbringend, erzeugt.

[Für eine genauer Anleitung, die auf deutsche Sprache abgestimmt ist, siehe Aussprache des Pāḷi im Bhikkhu-Pātimokkha, vom Ehrw. Bhante Ñāṇadassana]

Lesung

Das Versmaß der Pāli Dichtung besteht aus verschiedenen Mustern von Silben voller Länge und Silben halber Länge.

Silben voller Länge:

beinhalten einen Vokal (ā, e, ī, o, ū, ay); oder
enden mit ṃ; oder
enden mit einen Konsonanten, gefolgt von einer Silbe, mit einem Konsonanten beginnend (z.B.: Bud-dho, Dham-mo, Saṅ-gho).

In letzten Fall, zählen die Konsonantengruppen, zuvor oben bemerkt — bh, dh, ḍh, gh, jh, kh, ph, th, ṭh — als einzelnen Konsonanten, während andere Kombinationen ein h enthaltend — so wie lh und mh — als zwei zählen.)

Silben halber Länge enden mit einen kurzen Vokal.

So würde eine typische Verszeile wie folgt zertrennt werden:

Van - dā - ma - haṃ ta - ma - ra - ṇaṃ si - ra - ji - nen - daṃ
1 1 1/2 1 1/2 1/2 1/2 1 1/2 1/2 1 1/2 1 1

In diesem Buch wurden, wo immer es möglich war, viele lange zusammengesetzte Worte mit einem Bindestrich zerteilt, um es einfacher lesbar zu machen, und, für jeden der am Pāli lernen ist, verständlicher. Es erzeugt nur ein Problem für das Aufsagen: wenn dem Bindestrich ein Konsonant vorausgeht (üblicher Weise m oder d) und von einem Vokal gefolgt wird, formt der Konsonant zusammen mit dem Vokal, eine Silbe, und nicht mit dem Vokal das vorausgeht. So würde zum Beispiel dhammam-etaṃ als dham-ma-me-taṃ, und tam-araṇaṃ als ta-ma-ra-ṇaṃ gelesen werden.

Wenn all diese Regeln ermutigend erscheinen, ist es das Best einfach genau der Gruppe zuzuhören und mitzurezitieren, so nahe wie möglich deren Tempo, Rhythmus und Anschlägen folgend. Alle Stimmen zusammen, wenn ideal, sollten als eine erscheinen.

Morgenrezitation   

Arahaṃ sammā-sambuddho bhagavā.

Der Erhabene ist Würdig und Rechtensselbsterwacht.

Buddhaṃ bhagavantaṃ abhivādemi.

Ich verneige mich vor dem Erwachten, dem Erhabenen.

(VERNEIGEN)

Svākkhāto bhagavatā dhammo.

Wohl verkündet ist das Dhamma des Erhabenen.

Dhammaṃ namassāmi.

Vor dem Dhamma verneige ich mich.

(VERNEIGEN)

Supaṭipanno bhagavato sāvaka-saṅgho.

Dem rechten Pfad ist die Sangha der Schüler des Befreiten gefolgt.

Saṅghaṃ namāmi.

Vor der Sangha verneige ich mich.

(VERNEIGEN)

 

ANSTIMMEN (durch den Leiter):

Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,

In den Befreiten haben wir Zuflucht genommen.

(uddissa pabbajitā) yo no bhagavā satthā

(Sind fortgezogen unter ihm,) dem Erhabenen, der unser Lehrer ist

yassa ca mayaṃ bhagavato dhammaṃ rocema.

und an dessen Dhamma wir uns erfreuen.

Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.

Mit diesen Opfergaben verehren wie diesen Erhabenen zu höchst, zusammen mit dem wahren Dhamma und der Sangha seiner Schüler.

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

Nun laßt uns einleitend die Huldigung an den Erwachten, den Erhabenen, rezitieren:

(ALLE):

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

Verneigung vor dem Befreiten, dem Würdigen, dem Rechtensselbsterwachten.

Lob dem Buddha   

(ANLEITER):

Handa mayaṃ buddhābhithutiṃ karoma se:

Laßt uns nun den Buddha lobpreisen:

(ALLE):

[Yo so tathāgato] arahaṃ sammā-sambuddho,

Der Wahrheitsfinder (Tathāgata), der Würdige, der Rechtensselbsterwachte,

Vijjā-caraṇa-sampanno sugato lokavidū,

in Wissen und Wandel vollendet, den guten Weg gegangen und Kenner der Welten,

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

unübertroffener Ausbildner für jene, die belehrt werden können, Lehrer von menschlichen und himmlichen Lebewesen; erwacht, erhaben,

Yo imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ,
Sassamaṇa-brāhmaṇiṃ pajaṃ sadeva-manussaṃ sayaṃ abhiññā sacchikatvā pavedesi.

welcher bekannt gemacht, es durch direktes Wissen selbst verwirklicht, diese Welt mit ihren Devas, Māras und Brahmas, ihrer Generationen mit deren Besinnlichen und Brahmanen, deren Führern und gewöhnlicher Leute,

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

der das Dhamma, vortrefflich zu Beginn, vortrefflich in der Mitte, vortrefflich am Ende, erklärte,

Sātthaṃ sabyañjanaṃ kevala-paripuṇṇaṃ parisuddhaṃ brahma-cariyaṃ pakāsesi.

der das Heilige Leben, in seinen Einzelheiten und seinem Wesen, gänzlich vollständig, unübertrefflich rein, dargelegt hat:

Tam-ahaṃ bhagavantaṃ abhipūjayāmi,
Tam-ahaṃ bhagavantaṃ sirasā namāmi.

Ich verehre zum höchsten Maße diesem Erhabenen,
vor diesem Erhabenen beuge ich mein Haupt.

(VERNEIGEN)

Lob dem Dhamma   

(ANLEITER):

Handa mayaṃ dhammābhithutiṃ karoma se:

Lasst uns nun das Dhamma lobpreisen:

(ALLE):

[Yo so svākkhāto] bhagavatā dhammo,

Das Dhamma, wohl dargelegt vom Erhabenen,

Sandiṭṭhiko akāliko ehipassiko,

zu sehen im Hier-und-Jetzt, zeitlos, alle einladend zu kommen und zu sehen,

Opanayiko paccattaṃ veditabbo viññūhi:

nach Innen führend, von Weisen selbst zu erkennen:

Tam-ahaṃ dhammaṃ abhipūjayāmi,
Tam-ahaṃ dhammaṃ sirasā namāmi.
Ich verehre zum höchsten Maße dieses Dhamma,
vor diesem Dhamma beuge ich mein Haupt.

(VERNEIGEN)

Lob der Sangha   

(ANLEITER):

Handa mayaṃ saṅghābhithutiṃ karoma se:

Laßt uns nun die Sangha lobpreisen:

(ALLE):

[Yo so supaṭipanno] bhagavato sāvaka-saṅgho,

Die Sangha der Schüler des Erhabenen, welche gut ausgeübt hat,

Uju-paṭipanno bhagavato sāvaka-saṅgho,

die Sangha der Schüler des Erhabenen, welche geradeaus ausgeübt hat,

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

die Sangha der Schüler des Erhabenen, welche methodisch ausgeübt hat,

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

die Sangha der Schüler des Erhabenen, welche meisterlich ausgeübt hat,

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

eben diese vier Paare, die acht Arten, der Noblen:

Esa bhagavato sāvaka-saṅgho —

Dieses ist die Sangha der Schüler des Erhabenen —

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

würdig der Gaben, würdig der Zuvorkommenheit, würdig der Darbietungen, würdig dem Respekt,

Anuttaraṃ puññakkhettaṃ lokassa:

das unvergleichliche Feld der Verdienste für diese Welt:

Tam-ahaṃ saṅghaṃ abhipūjayāmi,
Tam-ahaṃ saṅghaṃ sirasā namāmi.
Ich verehre zum höchsten Maße diese Sangha,
vor dieser Sangha beuge ich mein Haupt.

(VERNEIGEN)

Verneigung vor den drei Juwelen
&
Die Themen zur Dringlichkeit der Begierdelosigkeit   

(LEITER):

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

Nun laßt uns die Zeilen in Verehrung an die Drei Juwelen, zusammen mit dem Abschnitt über die Themen, welche einen Sinn des gezügelter Begierdelosigkeit anregen, rezitieren:

(ALLE):

[Buddho susuddho] karuṇā-mahaṇṇavo,
Yoccanta-suddhabbara-ñāṇa-locano,
Lokassa pāpūpakilesa-ghātako:
Vandāmi buddhaṃ aham-ādarena taṃ.
Der Buddha, gutgereinigt, mit Mitgefühl ozeangleich,
Im Besitz des Auges des Wissens, völlig gereinigt,
Zerstörer des Schlechten und der Korruption in der Welt:
Ich verehre diesen Buddha mit Ergebenheit.
Dhammo padīpo viya tassa satthuno,
Yo magga-pākāmata-bhedabhinnako,
Lokuttaro yo ca tad-attha-dīpano:
Vandāmi dhammaṃ aham-ādarena taṃ.
Des Lehrers Dhamma, wie eine Lampe,
geteilt in Pfad, Fruchtung und dem Todlosen,
beiderseits (selbst) überweltlich und dem Weg zum Ziel zeigend:
Ich verehre dieses Dhamma mit Ergebenheit.
Saṅgho sukhettābhyatikhetta-saññito,
Yo diṭṭha-santo sugatānubodhako,
Lolappahīno ariyo sumedhaso:
Vandāmi saṅghaṃ aham-ādarena taṃ.
Die Sangha, ein Feld, genannt besser als das Beste,
die Frieden haben gesehen, erwacht nach dem, der gegangen den guten Weg,
who have abandoned carelessness — the noble ones, the wise:
Ich verehre dieses Sangha mit Ergebenheit.
Iccevam-ekant'abhipūjaneyyakaṃ,
Vatthuttayaṃ vandayatābhisaṅkhataṃ,
Puññaṃ mayā yaṃ mama sabbupaddavā,
Mā hontu ve tassa pabhāva-siddhiyā.
Mit der Kraft der Verdienste, die ich getan,
im Verehrung zollen an die drei Juwelen,
nur des höchsten Respekts wert,
mögen alle meine Hindernisse beendet sein.

Idha tathāgato loke uppanno arahaṃ sammā-sambuddho,

Hier ist der Eine, erlangt die Wahrheit, Wüdig und Rechtensselbsterwachter, in der Welt erschienen,

Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito.

Und Dhamma ist erklärt, hinaus (aus Samsara) führend, stillend, dem völligen Nibbana zugeneigt, zu Selbsterwachen leitend, dargelegt von dem Einen, der den guten Weg gegangen ist.

Mayan-taṃ dhammaṃ sutvā evaṃ jānāma,

Das Dhamma gehört haben, wissen wir dies:

Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,

Geburt ist streßreich, Altern ist streßreich, Tod ist streßreich,

Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,

Kummer, Klage, Schmerz, Bedrängnis und Verzweiflung sind streßreich,

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

Zusammensein mit Dingen, die ungeliebt, ist streßreich, Trennung von Dingen, die geliebt, ist streßreich, nicht zu bekommen was man möchte ist streßreich,

Saṅkhittena pañcupādānakkhandhā dukkhā,

In Kürze, die fünf Festhalteansammlungen streßreich sind,

Seyyathīdaṃ:

Nämlich:

Rūpūpādānakkhandho,

Form als eine Festhalteansammlung,

Vedanūpādānakkhandho,

Gefühl als eine Festhalteansammlung,

Saññūpādānakkhandho,

Vorstellung als eine Festhalteansammlung,

Saṅkhārūpādānakkhandho,

Geistige Abläufe als eine Festhalteansammlung,

Viññāṇūpādānakkhandho.

Bewußtsein als eine Festhalteansammlung.

Yesaṃ pariññāya,
Dharamāno so bhagavā,
Evaṃ bahulaṃ sāvake vineti,

Sodaß sie dieses wohl verstehen würden, der Befreite, während noch am Leben, seine Zuhörer oft in dieser Weise unterwies;

Evaṃ bhāgā ca panassa bhagavato sāvakesu anusāsanī,
Bahulaṃ pavattati:

Viele Male betonte er diesen Teil einer Ermahnung:

"Rūpaṃ aniccaṃ,

"Form ist unbeständig,

Vedanā aniccā,

Gefühl ust unbeständig,

Saññā aniccā,

Vorstellung ist unbeständig,

Saṅkhārā aniccā,

Geistige Gestaltungen sind unbeständig,

Viññāṇaṃ aniccaṃ,

Bewußtsein ist unbeständig,

Rūpaṃ anattā,

Form ist Nichtselbst,

Vedanā anattā,

Gefühl ist Nichtselbst,

Saññā anattā,

Vorstellung ist Nichtselbst,

Saṅkhārā anattā,

Geistige Gestaltungen sind Nichtselbst,

Viññāṇaṃ anattā,

Bewußtsein ist Nichtselbst,

Sabbe saṅkhārā aniccā,

Alle Gestaltungen sind unbeständig,

Sabbe dhammā anattāti."

Alle Erscheinungen sind Nichtselbst."

Te (FRAUEN: Tā ) mayaṃ,
Otiṇṇāmha jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi,
Dukkh'otiṇṇā dukkha-paretā,

Wir alle, besessen von Geburt, Altern und Tod, von Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung, besessen von Streß, übermannt von Streß (bedenken),

"Appeva nām'imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti!"

"Oh, möge das Ende von dieser gesamten Masse an Streß erkannt werden!"

* (MÖNCHE UND NOVIZEN):

Cira-parinibbutampi taṃ bhagavantaṃ uddissa arahantaṃ sammā-sambuddhaṃ,
Saddhā agārasmā anagāriyaṃ pabbajitā.

Auch wenn die völlige Befreiung des Befreiten, des Würdigen, des Rechtensselbsterwachten, lange her, sind wir aus dem Heim gezogen, in die Hauslosigkeit, in Zuneigung zu ihm.

Tasmiṃ bhagavati brahma-cariyaṃ carāma,

Wir üben des Befreitens Heilige Leben aus,

(Bhikkhūnaṃ sikkhā-sājīva-samāpannā.

Vollkommen bestückt mit der Bhikkhus Ausübung und Lebensunterhalt.)

Taṃ no brahma-cariyaṃ,
Imassa kevalassa dukkhakkhandhassa antakiriyāya saṃvattatu.

Möge dieses unser Heiliges Leben, das Ende der gesamten Masse von Leiden und Streß mit sich bringen.

* (DIE ANDEREN):

Cira-parinibbutampi taṃ bhagavantaṃ saraṇaṃ gatā,
Dhammañca bhikkhu-saṅghañca,

Auch wenn die völlige Befreiung des Befreiten, des Würdigen, des Rechtensselbsterwachten, lange her, haben wir in ihm, im Dhamma und der Bhikkhu Sangha als Zuflucht genommen,

Tassa bhagavato sāsanaṃ yathā-sati yathā-balaṃ manasikaroma,
Anupaṭipajjāma,

Wir nehmen uns den Anweisungen des Befreiten, so weit unsere Achtsamkeit und Kraft es erlaubt, an und üben entsprechend aus.

Sā sā no paṭipatti,
Imassa kevalassa dukkhakkhandhassa antakiriyāya saṃvattatu.

Möge dieses unsere Ausübung, das Ende der gesamten Masse von Leiden und Streß mit sich bringen.

Wiederbesinnung im Moment des Gebrauchs der Bedarfsmittel   

(LEITER):

Handa mayaṃ taṅkhaṇika-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:

Nun laßt und den Abschnitt für die Wiederbesinnung im Moment (des Gebrauches der Bedarfsmittel) rezitieren:

(ALLE):

[Paṭisaṅkhā yoniso] cīvaraṃ paṭisevāmi,

Andächtig wiederbesinnend, nütze ich die Robe,

Yāvadeva sītassa paṭighātāya,

Einfach um der Kälte entgegen zu wirken,

Uṇhassa paṭighātāya,

Um der Hitze entgegen zu wirken,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

Um der Berührung der Fliegen, Moskitos, Wind, Sonne und Reptilien entgegen zu wirken;

Yāvadeva hirikopina-paṭicchādan'atthaṃ.

Einfach für den zweck die Teile des Körpers zu bedecken, die Scham erzeugen.

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevāmi,

Andächtig wiederbesinnend, nutze ich Almsenspeise,

Neva davāya na madāya na maṇḍanāya na vibhūsanāya,

Nicht spielerisch, nicht zur Berauschung, nicht um Masse anzulegen, noch für Verschönerung,

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,

Sondern einfach für das Überleben und den Fortbestand dieses Körpers, um sein Gebrechen zu beenden, für des Heilen Lebens Zweck,

Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,

(Denkend:) So werde ich alte Gefühle (des Hungers) zerstören und keine neuen Gefühle (aus dem Überessen) erzeugen.

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

Ich werde mich selbst erhalten, tadellos sein und in Behagen leben.

Paṭisaṅkhā yoniso senāsanaṃ paṭisevāmi,

Andächtig dieses wiederbesinnen, nutze ich Unterkunft,

Yāvadeva sītassa paṭighātāya,

Einfach um der Kälte entgegen zu wirken,

Uṇhassa paṭighātāya,

Um der Hitze entgegen zu wirken,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

Der Berührung von Fliegen, Moskitis, Wind, Sonne und Reptilien entgegen zu wirken;

Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.

Einfach zum Schutz vor den Unbilden des Wetters, und zum Genießen von Zurückgezogenheit.

Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṃ paṭisevāmi,

Andächtig diese wiederbesinnend, benutze ich medizinische Bedarfsmittel, für das Heilen von Erkrankung

Yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

Einfach um jedem Schmerz aus Krankheit entgegen zu wirken, der aufgekommen ist,

Abyāpajjha-paramatāyāti.

Und für ein Höchstmaß an Freiheit von Erkrankungen.

Der Erhabene Buddha lehrte, daß sein Dhamma, wenn es ins Herzen einen gewöhnlichen Allerweltsmensch platziert wird, daran gebunden ist wahrlich korrupt zu sein, aber wenn es in das Herzen (citta) eines Noblen platziert wird, ist es daran gebunden wahrhaftig, rein und authentisch zu sein, etwas, das zur selben Zeit weder ausgelöscht noch verdunkelt werden kann.

So lange wir uns nur einem theoretischen Studium des Dhammas zuneigen, kann es uns nicht wirklich dienlich sein. Nur wenn wir unsere Herzen geübt haben seine "Chamäleons" zu vernichten, seine Trübungen, wird es uns im vollen Ausmaß zum Nutzen sein. Und nur dann wird das wahre Dhamma rein gehalten, frei von Abweichungen und Verzerrungen, in seinen ursprünglichen Prinzipien.

— Phra Ajān Mun Bhūridatto

Abendrezitation   

Arahaṃ sammā-sambuddho bhagavā.

Der Erhabene ist Würdig und Rechtensselbsterwacht.

Buddhaṃ bhagavantaṃ abhivādemi.

Ich verneige mich vor dem Erwachten, dem Erhabenen.

(VERBEUGEN)

Svākkhāto bhagavatā dhammo.

Wohl verkündet ist das Dhamma des Erhabenen.

Dhammaṃ namassāmi.

Vor dem Dhamma verneige ich mich.

(VERBEUGEN)

Supaṭipanno bhagavato sāvaka-saṅgho.

Dem rechten Pfad ist die Sangha der Schüler des Befreiten gefolgt.

Saṅghaṃ namāmi.

Vor der Sangha verneige ich mich.

(VERBEUGEN)

 

ANSTIMMEN (durch den Leiter):

Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,

In den Befreiten haben wir Zuflucht genommen.

(uddissa pabbajitā) yo no bhagavā satthā

(Sind fortgezogen unter ihm,) dem Erhabenen, der unser Lehrer ist

yassa ca mayaṃ bhagavato dhammaṃ rocema.

und an dessen Dhamma wir uns erfreuen.

Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.

Mit diesen Opfergaben verehren wie diesen Erhabenen zu höchst, zusammen mit dem wahren Dhamma und der Sangha seiner Schüler.

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

Nun laßt uns einleitend die Huldigung an den Erhabenen, zusammen mit der Führung zur Wiedererinnerung des Buddhas, rezitieren:

(ALLE):

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

Verneigung vor dem Befreiten, dem Würdigen, dem Rechtensselbsterwachten.

Eine Anleitung zur Wiederbesinnung auf den Buddha

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

Diese feine Nachricht über des Buddhas Ansehen, hat sich weit verbreitet:

Itipi so bhagavā arahaṃ sammā-sambuddho,

Er ist ein Erhabener, ein Würdiger ein Rechtensselbsterwachter,

Vijjā-caraṇa-sampanno sugato lokavidū,

in Wissen und Wandel vollendet, den guten Weg gegangen und Kenner der Welten,

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

unübertroffener Ausbildner für jene, die belehrt werden können, Lehrer von menschlichen und himmlichen Lebewesen; erwacht, erhaben.

Verse des Feierns des Buddhas

(LEITER):

Handa mayaṃ buddhābhigītiṃ karoma se:

Nun laßt uns im Feiern des Buddhas rezitieren:

(ALLE):

[Buddh'vārahanta]-varatādiguṇābhiyutto,

Der Buddha, bestückt mit solchen Tugenden von höchster Würdigkeit:

Suddhābhiñāṇa-karuṇāhi samāgatatto,

In Ihm, Reinheit, höchstes Wissen und Mitgefühl zusammen laufen.

Bodhesi yo sujanataṃ kamalaṃ va sūro,

Er erweckt gute Leute, wie die Sonne den Lotus.

Vandām'ahaṃ tam-araṇaṃ sirasā jinendaṃ.

Ich verehre mit meinen Haupt den Friedvollen, den Höchsten Bezwinger.

Buddho yo sabba-pāṇīnaṃ
Saraṇaṃ khemam-uttamaṃ.

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

Paṭhamānussatiṭṭhānaṃ
Vandāmi taṃ sirenahaṃ,

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

Buddhassāhasmi dāso (WOMEN: dāsī) va
Buddho me sāmikissaro.

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

Buddho dukkhassa ghātā ca
Vidhātā ca hitassa me.

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

Buddhassāhaṃ niyyādemi
Sarīrañjīvitañcidaṃ.

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

Vandanto'haṃ (Vandantī'haṃ) carissāmi
Buddhasseva subodhitaṃ.

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

N'atthi me saraṇaṃ aññaṃ,
Buddho me saraṇaṃ varaṃ:

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

Etena sacca-vajjena,
Vaḍḍheyyaṃ satthu-sāsane.

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

Buddhaṃ me vandamānena (vandamānāya)
Yaṃ puññaṃ pasutaṃ idha,
Sabbe pi antarāyā me,
Māhesuṃ tassa tejasā.

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

(BOW DOWN AND SAY):

Kāyena vācāya va cetasā vā, Buddhe kukammaṃ pakataṃ mayā yaṃ,
Buddho paṭiggaṇhatu accayantaṃ,
Kālantare saṃvarituṃ va buddhe.
Whatever bad kamma I have done to the Buddha
by body, by speech, or by mind,
may the Buddha accept my admission of it,
so that in the future I may show restraint toward the Buddha.

A Guide to the Recollection of the Dhamma

(LEITER):

Handa mayaṃ dhammānussati-nayaṃ karoma se:

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

(ALLE):

[Svākkhāto] bhagavatā dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṃ veditabbo viññūhīti.

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

Verses in Celebration of the Dhamma

(LEITER):

Handa mayaṃ dhammābhigītiṃ karoma se:

Now let us chant in celebration of the Dhamma:

(ALLE):

[Svākkhātatā]diguṇa-yogavasena seyyo,

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

Yo magga-pāka-pariyatti-vimokkha-bhedo,

Divided into Path & Fruit, study & emancipation,

Dhammo kuloka-patanā tadadhāri-dhārī.

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

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

I revere that foremost Dhamma, the destroyer of darkness.

Dhammo yo sabba-pāṇīnaṃ
Saraṇaṃ khemam-uttamaṃ.

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

Dutiyānussatiṭṭhānaṃ
Vandāmi taṃ sirenahaṃ,

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

Dhammassāhasmi dāso (dāsī) va
Dhammo me sāmikissaro.

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

Dhammo dukkhassa ghātā ca
Vidhātā ca hitassa me.

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

Dhammassāhaṃ niyyādemi
Sarīrañjīvitañcidaṃ.

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

Vandanto'haṃ (Vandantī'haṃ) carissāmi
Dhammasseva sudhammataṃ.

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

N'atthi me saraṇaṃ aññaṃ,
Dhammo me saraṇaṃ varaṃ:

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

Etena sacca-vajjena,
Vaḍḍheyyaṃ satthu-sāsane.

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

Dhammaṃ me vandamānena (vandamānāya)
Yaṃ puññaṃ pasutaṃ idha,
Sabbe pi antarāyā me,
Māhesuṃ tassa tejasā.

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

(BOW DOWN AND SAY):

Kāyena vācāya va cetasā vā,
Dhamme kukammaṃ pakataṃ mayā yaṃ,
Dhammo paṭiggaṇhatu accayantaṃ,
Kālantare saṃvarituṃ va dhamme.
Whatever bad kamma I have done to the Dhamma
by body, by speech, or by mind,
may the Dhamma accept my admission of it,
so that in the future I may show restraint toward the Dhamma.

A Guide to the Recollection of the Saṅgha

(LEITER):

Handa mayaṃ saṅghānussati-nayaṃ karoma se:

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

(ALLE):

[Supaṭipanno] bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

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

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

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

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

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

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

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

Esa bhagavato sāvaka-saṅgho —

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

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṃ puññakkhettaṃ lokassāti.

the incomparable field of merit for the world.

Verses in Celebration of the Saṅgha

(LEITER):

Handa mayaṃ saṅghābhigītiṃ karoma se:

Now let us chant in celebration of the Saṅgha:

(ALLE):

[Saddhammajo] supaṭipatti-guṇādiyutto,

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

Yoṭṭhābbidho ariya-puggala-saṅgha-seṭṭho,

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

Sīlādidhamma-pavarāsaya-kāya-citto:

Guided in body & mind by such principles as morality:

Vandām'ahaṃ tam-ariyāna-gaṇaṃ susuddhaṃ.

I revere that group of Noble Ones well-purified.

Saṅgho yo sabba-pāṇīnaṃ
Saraṇaṃ khemam-uttamaṃ.

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

Tatiyānussatiṭṭhānaṃ
Vandāmi taṃ sirenahaṃ,

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

Saṅghassāhasmi dāso (dāsī) va
Saṅgho me sāmikissaro.

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

Saṅgho dukkhassa ghātā ca
Vidhātā ca hitassa me.

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

Saṅghassāhaṃ niyyādemi
Sarīrañjīvitañcidaṃ.

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

Vandanto'haṃ (Vandantī'haṃ) carissāmi
Saṅghassopaṭipannataṃ.

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

N'atthi me saraṇaṃ aññaṃ,
Saṅgho me saraṇaṃ varaṃ:

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

Etena sacca-vajjena,
Vaḍḍheyyaṃ satthu-sāsane.

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

Saṅghaṃ me vandamānena (vandamānāya)
Yaṃ puññaṃ pasutaṃ idha,
Sabbe pi antarāyā me,
Māhesuṃ tassa tejasā.

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

(BOW DOWN AND SAY):

Kāyena vācāya va cetasā vā,
Saṅghe kukammaṃ pakataṃ mayā yaṃ,
Saṅgho paṭiggaṇhatu accayantaṃ,
Kālantare saṃvarituṃ va saṅghe.
Whatever bad kamma I have done to the Saṅgha
by body, by speech, or by mind,
may the Saṅgha accept my admission of it,
so that in the future I may show restraint toward the Saṅgha.

Wiederbesinnen nach dem Benutzen von Bedarfsmittel

(LEITER):

Handa mayaṃ atīta-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:

Nun, laßt uns den Abschnitt des Wiederbesinnen über das Vergangene (Benutzen von Bedarfsmittel) rezitieren:

(ALLE):

[Ajja mayā] apaccavekkhitvā yaṃ cīvaraṃ paribhuttaṃ,

Was immer für Robe ich heute benutzt habe, ohne abzuwägen,

Taṃ yāvadeva sītassa paṭighātāya,

War einfach um der Kälte entgegen zu wirken,

Uṇhassa paṭighātāya,

Um Hitze entgegenzuwirken,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

Um der Berührung durch Fliegen, Moskitos, Wind, Sonne und Reptilien entgegen zu wirken;

Yāvadeva hirikopina-paṭicchādan'atthaṃ.

Einfach für den Zweck, die Körperteile, die Scham erzeugen, zu bedecken.

Ajja mayā apaccavekkhitvā yo piṇḍapatto paribhutto,

Was immer Almosenspeise ich heute verbraucht habe, ohne abzuwegen,

So neva davāya na madāya na maṇḍanāya na vibhūsanāya,

Wurde nicht unbedacht, nicht zur Berauschung, nicht zum Anlegen von Masse, nicht für Verschönerung benutzt.

Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,

Doch einfach für das Erhaltens und Fortbestands dieses Körper, zur Beendigung seiner Bedrängnis, für die Unterstützung des heiligen Lebens,

Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,

Dies (bedenkend), so werde ich alte Gefühle (von Hunger) zerstören und keine neuen Gefühle (aus Überessen) erzeugen.

Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.

Ich werde mich selbst erhalten, tadellos sein und in Behaglichkeit leben.

Ajja mayā apaccavekkhitvā yaṃ senāsanaṃ paribhuttaṃ,

Was immer für Unterkunft ich heute benutzt habe, ohne abzuwägen,

Taṃ yāvadeva sītassa paṭighātāya,

War einfach um der Kälte entgegen zu wirken,

Uṇhassa paṭighātāya,

Um Hitze entgegenzuwirken,

Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,

Um der Berührung durch Fliegen, Moskitos, Wind, Sonne und Reptilien entgegenzuwirken;

Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.

Einfach für den Schutz vor der Rauheit des Wetters und für das Erfreuen von Zurückgezogenheit.

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

Was immer an medizinischen Bedarfsmittel, um Krankeit zu linden, ich heute genommen habe, ohne abzuwägen,

So yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

War einfach um jeglichen Schmerz und Krankheit die aufgekommen waren, entgegenzuwirken,

Abyāpajjha-paramatāyāti.

Und für ein Maximum an Freiheit von Krankheit.

Die Praxis des Dhammas, indem man beim Dhamma bleibt, daß er mit völligem Mitgefühl, ohne seines Gleichen in der Welt, gegeben hat: Dies ist wahre Würdigung Buddhas. Die Wahrheit, die in uns liegt zu sehen, Einsicht, Schritt für Schritt, zu jeder Zeit zu benutzen: Dies ist den Buddha Schritt für Schritt zu sehen. Das Sehen der Wahrheit mit dem ganzen Herzen (citta), Einsicht benutzend: Dies ist den Buddha im Ganzen zu sehen. Der wahre Buddha, das wahre Dhamma, liegt im Herzen. Sich seinem eigen Herzen zuzuwenden, bedeutet sich Buddha zuzuwenden. Über dein eigenes Herz mit Achtsamkeit und Einsicht zu wachen, bedeutet Buddha, Dhamma und Sangha in authentischer Weise zu sehen.

— Phra Ajān Maha Boowa Ñāṇasampanno

Reflections   

Contemplation of the Body   

(LEITER):

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

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

(ALLE):

Ayaṃ kho me kāyo,

This body of mine,

Uddhaṃ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino,

filled with all sorts of unclean things.

Atthi imasmiṃ kāye:

In this body there is:

Kesā

Hair of the head,

Lomā

Hair of the body,

Nakhā

Nails,

Dantā

Teeth,

Taco

Skin,

Maṃsaṃ

Flesh,

Nhārū

Tendons,

Aṭṭhī

Bones,

Aṭṭhimiñjaṃ

Bone marrow,

Vakkaṃ

Spleen,

Hadayaṃ

Heart,

Yakanaṃ

Liver,

Kilomakaṃ

Membranes,

Pihakaṃ

Kidneys,

Papphāsaṃ

Lungs,

Antaṃ

Large intestines,

Antaguṇaṃ

Small intestines,

Udariyaṃ

Gorge,

Karīsaṃ

Feces,

Matthake matthaluṅgaṃ

Brain,

Pittaṃ

Gall,

Semhaṃ

Phlegm,

Pubbo

Lymph,

Lohitaṃ

Blood,

Sedo

Sweat,

Medo

Fat,

Assu

Tears,

Vasā

Oil,

Kheḷo

Saliva,

Siṅghāṇikā

Mucus,

Lasikā

Oil in the joints,

Muttaṃ

Urine.

Evam-ayaṃ me kāyo:

Such is this body of mine:

Uddhaṃ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino.

filled with all sorts of unclean things.

Fünf Gegenstände für regelmäßige Wiederbesinnung   

(LEITER):

Handa mayaṃ abhiṇha-paccavekkhaṇa-pāthaṃ bhaṇāma se:

Nun laßt uns den Abschnitt für regelmäßige Wiederbesinnung rezitieren:

(ALLE):

Jarā-dhammomhi jaraṃ anatīto.

Ich bin Gegenstand des Alterns, Altern ist unausweichlich.

Byādhi-dhammomhi byādhiṃ anatīto.

Ich bin Gegenstand von Krankheit. Krankeit ist unausweichlich.

Maraṇa-dhammomhi maraṇaṃ anatīto.

Ich bin Gegenstand des Todes, Tod ist unausweichlich.

Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.

Ich werde mich verändern, getrennt sein von allem das mir lieb und ansprechend ist.

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

Ich bin der Besitzer meiner Handlungen, Erbe meiner Handlungen, geboren aus meinen Handlungen, bestimmt durch meine Handlungen, ich lebe anhängig von meinen Handlungen.

Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmi.

Was immer ich tue, für ein Gutes oder Schlechtes, zu dessen Erbe werde ich fallen.

Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ.

Wir sollten oft darüber nachsinnen.

Die Verse über Freunde   

Aññadatthu haro mitto

Einer der Freundschaft schließt, nur um sie zu betrügen,

Yo ca mitto vacī-paramo,

einer der nur dem Wort nach Gutes tut,

Anupiyañca yo āhu,

einer der schmiegt und schmeichelt,

Apāyesu ca yo sakhā,

und ein Gefährte in verderblichem Spaß:

Ete amitte cattāro
Iti viññāya paṇḍito

Diese vier, der Weise als Nichtfreunde kennt.

Ārakā parivajjeyya

Vermeidet sie aus der Ferne,

Maggaṃ paṭibhayaṃ yathā.

wie eine gefährliche Straße.

Upakāro ca yo mitto,

Ein Freund der hilfreich ist,

Sukha-dukkho ca yo sakhā,

einer der Ihre Sorgen und Freuden teilt,

Atthakkhāyī ca yo mitto,

einer der Ihnen Erstrebenswertes aufzeigt,

Yo ca mittānukampako,

einer einfühlend gegenüber Freunden:

Etepi mitte cattāro
Iti viññāya paṇḍito

Diese vier, der Weise als wahre Freunde kennt.

Sakkaccaṃ payirupāseyya

Umsorgt sie aufrichtig,

Mātā puttaṃ va orasaṃ.

wie eine Mutter ihr Kind.

Die Verse über Respekt   

Satthu-garu dhamma-garu

Einer mit Respekt vor dem Lehrer und dem Dhamma,

Saṅghe ca tibba-gāravo,

und starkem Respekt for der Saṅgha,

Samādhi-garu ātāpī,

einer der begeistert, mit Respekt vor Konzentration,

Sikkhāya tibba-gāravo,

und starkem Respekt vor der Übung,

Appamāda-garu bhikkhu,

einer Gefahr sehend, und gewissenhaft sein respektiert,

Paṭisanthāra-gāravo:

und Respekt im Willkommenheißen von Gästen zeigt:

Abhabbo parihānāya,

Eine Person wie diese, kann nicht niedergehen,

Nibbānasseva santike,

steht recht in der Anwesenheit von Nibbana

Der Vers über die Noblen Wahrheiten   

Ye dukkhaṃ nappajānanti

Jene die Leiden nicht besinnen,

Atho dukkhassa sambhavaṃ

des Leidens Grund,

Yattha ca sabbaso dukkhaṃ
Asesaṃ uparujjhati,

und wo es vollig endet, ohne Spur,

Tañca maggaṃ na jānanti,

wer den Pfad nicht versteht,

Dukkhūpasama-gāminaṃ

den Weg des Stillens des Leidens:

Ceto-vimutti-hīnā te

Sie sind weit weg von Wesensbefreiung,

Atho paññā-vimuttiyā,

und Einsichtsbefreiung.

Abhabbā te anta-kiriyāya

Für eine Endemachen unfähig,

Te ve jāti-jarūpagā.

sie kommen wieder zu Geburt und Altern.

Ye ca dukkhaṃ pajānanti

Während jene, die Leiden erkennen,

Atho dukkhassa sambhavaṃ,

des Leidens Grund,

Yattha ca sabbaso dukkhaṃ
Asesaṃ uparujjhati,

und wo es vollständig endet, ohne Spur,

Tañca maggaṃ pajānanti,

die den Pfad verstehen,

Dukkhūpasama-gāminaṃ:

den Weg Leiden zu stillen:

Ceto-vimutti-sampannā

Sie vollkommen in Wesensbefreiung sind,

Atho paññā-vimuttiyā,

und in Einsichtsbefreiung.

Bhabbā te anta-kiriyāya

Fähig eine Ende zu machen,

Na te jāti-jarūpagāti.

kommen Sie zu Geburt und Altern, nicht zurück.

Die Vier Dhamma Aufzählungen   

1. Upanīyati loko,

Die Welt ist weggefegt.

Addhuvo.

Sie hält nicht stand.

2. Atāṇo loko,

Die Welt keine Unterschlupf bietet.

Anabhissaro.

Da ist keiner federführend.

3. Assako loko,

Die Welt hat nicht eigenes an sich.

Sabbaṃ pahāya gamanīyaṃ.

Einer muß weiter ziehen
alles zurück lassen.

4. Ūno loko,

Die Welt ist unzureichend,

Atitto,

unersättlich,

Taṇhā dāso.

ein Sklave des Verlangens.

The Guardian Meditations   

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

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

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

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

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

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

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

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

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

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

Ten Reflections   

Dasa ime bhikkhave dhammā,
Pabbajitena abhiṇhaṃ paccavekkhitabbā,

Those gone forth should frequently reflect on these ten things.

Katame dasa?

Which ten?

1) Vevaṇṇiyamhi ajjhūpagatoti.

I have left the social order.

2) Parapaṭibaddhā me jīvikāti.

My life needs the support of (DIE ANDEREN).

3) Añño me ākappo karaṇīyoti.

I must change the way I behave.

4) Kacci nu kho me attā sīlato na upavadatīti?

Can I fault myself with regard to the precepts?

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

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

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

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

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

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

8) Katham-bhūtassa me rattin-divā vītipatantīti?

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

9) Kacci nu kho'haṃ suññāgāre abhiramāmīti?

Is there an empty dwelling in which I delight?

10) Atthi nu kho me uttari-manussa-dhammā,
Alam-ariya-ñāṇa-dassana-viseso adhigato,
So'haṃ pacchime kāle sabrahma-cārīhi puṭṭho,
Na maṅku bhavissāmīti?

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

Ime kho bhikkhave dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbāti.

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

Ovāda-pāṭimokkha Gāthā   

Khantī paramaṃ tapo tītikkhā
	Nibbānaṃ paramaṃ vadanti buddhā,
Na hi pabbajito parūpaghātī
	Samaṇo hoti paraṃ viheṭhayanto
Geduldige Nachsicht ist die höchste Entbehrung.
	Befreiung ist das Vorderste: Dies ist was die Buddhas sagen.
Er ist kein Bhikkhu, der andere verletzt;
	kein Besinnlicher, er der andere misshandelt.
Sabba-pāpassa akaraṇaṃ,
	Kusalassūpasampadā,
Sacitta-pariyodapanaṃ:
	Etaṃ buddhāna-sāsanaṃ.
	Unterlassen alles Bösen,
	Nur tun was geschickt,
Reinigen des eigenen Geistes:
	Dies ist die Lehre der Buddhas.
Anūpavādo anūpaghāto
	Pāṭimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ
	Pantañca sayan'āsanaṃ.
Adhicitte ca āyogo:
	Etaṃ buddhāna-sāsananti.
Nicht herabsetzen, nicht verletzen,
	Beherrscht im Einklang mit dem Patimokkha,
Mäßigung in Nahrung,
	Zurückgezogen verweilen,
Dem erhöhten Geist verpflichtet:
	Dies ist der Buddhas Lehre.

Die erhabenen Haltungen   

Ahaṃ sukhito homi

Möge ich glücklich sein.

Niddukkho homi

Möge ich frei von Stress und Schmerz sein.

Avero homi

Möge ich frei von Anfeindung sein.

Abyāpajjho homi

Möge ich frei von Unterdrückung sein.

Anīgho homi

Möge ich frei von Schwierigkeiten sein.

Sukhī attānaṃ pariharāmi

Möge ich auch mich selbst mit Leichtigkeit achte.

(METTĀ — WOHLWOLLEN)

Sabbe sattā sukhitā hontu.

Mögen alle Lebewesen glücklich sein.

Sabbe sattā averā hontu.

Mögen alle Lebewesen frei von Feindseligkeit sein.

Sabbe sattā abyāpajjhā hontu.

Mögen alle Lebewesen frei von Unterdrückung sein.

Sabbe sattā anīghā hontu.

Mögen alle Lebewesen frei von Schwierigkeiten sein.

Sabbe sattā sukhī attānaṃ pariharantu.

Mögen alle Lebewesen mit Leichtigkeit auf sich selber achten.

(KARUṆĀ — COMPASSION)

Sabbe sattā sabba-dukkhā pamuccantu.

Mögen alle Lebenwesen von Stress und Schmerz befreit werden.

(MUDITĀ — ANERKENNUNG)

Sabbe sattā laddha-sampattito mā vigacchantu.

Mögen alle Lebewesen nicht der guten Bestimmung, die sie erlangt haben, beraubt werden.

(UPEKKHĀ — GLEICHMUT)

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

Alle Lebewesen sind Besitzer ihrer Taten, Erben ihrer Taten, geboren aus deren Taten, verbunden durch deren Taten und leben abhängig von deren Taten.

Yaṃ kammaṃ karissanti kalyāṇaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti.

Was immer sie tun, für ein Gutes oder Schlechtes, zu dessen Erbe werden sie fallen.

Sabbe sattā sadā hontu
Averā sukha-jīvino.

Mögen alle Lebewesen glücklich leben, stets frei von Feindseligkeit.

Kataṃ puñña-phalaṃ mayhaṃ
Sabbe bhāgī bhavantu te.

Mögen alle an dem Segen Anteil haben, der von dem Guten entspringt, das ich getan.

Hotu sabbaṃ sumaṅgalaṃ

Mögen da jeder gute Segen sein.

Rakkhantu sabba-devatā

Mögen die Devas Sie beschützen.

Sabba-buddhānubhāvena

Durch die Macht aller Buddhas,

Sotthī hontu nirantaraṃ

Mögen Sie für immer wohlauf sein.

Hotu sabbaṃ sumaṅgalaṃ

Mögen da jeder gute Segen sein.

Rakkhantu sabba-devatā

Mögen die Devas Sie beschützen.

Sabba-dhammānubhāvena

Durch die Macht all des Dhammas,

Sotthī hontu nirantaraṃ

Mögen Sie für immer wohlauf sein.

Hotu sabbaṃ sumaṅgalaṃ

Mögen da jeder gute Segen sein.

Rakkhantu sabba-devatā

Mögen die Devas Sie beschützen.

Sabba-saṅghānubhāvena

Durch die Macht der gesamten Sangha,

Sotthī hontu nirantaraṃ

Mögen Sie für immer wohlauf sein.

Widmung von Verdiensten   

Puññassidāni katassa
Yānaññāni katāni me
Tesañca bhāgino hontu
Sattānantāppamāṇaka.
Mögen all Lebewesen - grenzenlos, ohne Ende -
	einen Anteil an den Verdiensten, gerade getan, haben,
	und an welch' anderen Verdiensten die ich getan.
Ye piyā guṇavantā ca
Mayhaṃ mātā-pitādayo
Diṭṭhā me cāpyadiṭṭhā vā
Aññe majjhatta-verino;
Jene die lieb und freundlich zu mir sind -
	mit meiner Mutter und Vater beginnend -
	jene die ich erkannt habe oder nie gesehen,
	und andere, neutral oder in Feindseligkeit;
Sattā tiṭṭhanti lokasmiṃ
Te-bhummā catu-yonikā
Pañc'eka-catuvokārā
Saṃsarantā bhavābhave:
Lebewesen eingerichtet im Kosmos -
	die drei Welten, die vier Arten von Geburt,
	mit fünf, einer oder vier Ansammlungen - 
	von Welt zu Welt wandernd:
Ñātaṃ ye pattidānam-me
Anumodantu te sayaṃ
Ye cimaṃ nappajānanti
Devā tesaṃ nivedayuṃ.
Wenn Sie von meiner Widmung der Verdienste wissen,
	mögen Sie sich selbst erfreuen,
	Und wenn Sie nicht wissen,
	mögen die Devas sie informieren.
Mayā dinnāna-puññānaṃ
Anumodana-hetunā
Sabbe sattā sadā hontu
Averā sukha-jīvino
Aufgrund deren Erfreuen
	an meinem Geschenk der Verdienste,
	mögen alle Lebewesen stets glücklich leben,
	frei von Feindseligkeit.
Khemappadañca pappontu
Tesāsā sijjhataṃ subhā.
Mögen sie den gestillten Zustand erreichen,
	und ihre strahlenden Hoffnungen in Erfüllung gehen.

Selbst wenn der Geist nicht ergreifbar ist, hat er Einfuß auf den Körper und alle Dinge in der Welt. Er ist fähig alles in der Welt unter seine Kontrolle zu bekommen. Jedoch ist er nicht so bösartig und grausam, so als ob es ihm an einem Sinn von Gut und Schlacht fehlen würde. Wenn eine Person mit guter Absicht den Geist übt, um den Pfad der Lehren Buddhas zu betreten, wird dieser lenkbar und schnell am Lernen sein, die Weisheit entwickeln, um den Körper, welcher sich ohne jegliche Prinzipien bewegen mag, zurück in Reihe zu bringen. In Ergänzung, kann er sich selbst strahlend und sauber reinigen, frei von Trübungen, fähig für sich selbst die Wahrheiten, die so fein und tiefgründig sind, zu erkennen, strahlendes Licht in diese Welt, die so dunkel aus Blindheit ist, bringend.

Dieses ist, weil die Substanz den Geistes, von Beginn an, etwas Strahlendes und Reines ist. Doch aufgrund der Voreingenommenheiten, die eingesickert sind und ihn vernebelt haben, ist der Glanz des Geistes zeitweilig verdunkelt, die Welt ebenfalls dunkel machend. Wenn der Geist ursprünglich dunkel wäre, würde da wahrscheinlich keiner fähig sein, ihn so weit zu reinigen, daß er das Licht der Einsicht aufkommen lassen könnte.

So hängt, ob die Welt dunkel oder strahlend sein sollt, ob sie mit Wohl oder im Leiden erfahren wird, vom Geist jedes Einzelnen ab. Wir als Einzellebewesen, sollten daher zuerst unseren eigenen Geist gut üben, und dann die Geister anderer. Die Welt würde dann frei von Aufruhr sein.

—Phra Ajān Thate Desaraṅsī

Refuge   

"Buddhaṃ saraṇaṃ gacchāmi..."   

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

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

(ALLE):

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

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

(LEITER):

Handa mayaṃ saraṇa-gamana-pāṭhaṃ bhaṇāma se:

(ALLE):

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Ṅ'atthi me saraṇaṃ aññaṃ..."   

(LEITER):

Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se:

(ALLE):

N'atthi me saraṇaṃ aññaṃ
	Buddho me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.
I have no other refuge,
	The Buddha is my foremost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ
	Dhammo me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.
I have no other refuge,
	The Dhamma is my foremost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ
	Saṅgho me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.
I have no other refuge,
	The Saṅgha is my foremost refuge.
Through the speaking of this truth, may I be blessed always.

"Mahā-kāruṇiko nātho..."   

(LEITER):

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

(ALLE):

Mahā-kāruṇiko nātho
	Atthāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
	Patto sambodhim-uttamaṃ.
Etena sacca-vajjena
	Mā hontu sabbupaddavā.
(The Buddha), our protector, with great compassion,
	For the welfare of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the speaking of this truth, may all troubles cease to be.
Mahā-kāruṇiko nātho
	Hitāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
	Patto sambodhim-uttamaṃ.
Etena sacca-vajjena
	Mā hontu sabbupaddavā.
(The Buddha), our protector, with great compassion,
	For the benefit of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.
Mahā-kāruṇiko nātho
	Sukhāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
	Patto sambodhim-uttamaṃ.
Etena sacca-vajjena
	Mā hontu sabbupaddavā.
(The Buddha), our protector, with great compassion,
	For the happiness of all beings,
Having fulfilled all the perfections,
	Attained the highest self-awakening.
Through the power of this truth, may all troubles cease to be.

"Bahuṃ ve saraṇaṃ yanti..."   

(LEITER):

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

(ALLE):

Bahuṃ ve saraṇaṃ yanti
	Pabbatāni vanāni ca,
Ārāma-rukkha-cetyāni
	Manussā bhaya-tajjitā.
Many are those who go for refuge
	to mountains, forests,
Parks, trees, & shrines:
	People threatened with danger.
N'etaṃ kho saraṇaṃ khemaṃ
	N'etaṃ saraṇam-uttamaṃ,
N'etaṃ saraṇam-āgamma,
	Sabba-dukkhā pamuccati.
That is not the secure refuge,
	That is not the highest refuge,
That is not the refuge, having gone to which,
	One gains release from all suffering.
Yo ca buddhañca dhammañca
	Saṅghañca saraṇaṃ gato,
Cāttāri ariya-saccāni
	Sammappaññāya passati:
But a person who, having gone to the Buddha,
	Dhamma, & Saṅgha for refuge,
Sees the four Noble Truths
	with right discernment:
Dukkhaṃ dukkha-samuppādaṃ,
	Dukkhassa ca atikkamaṃ,
Ariyañc'aṭṭhaṅgikaṃ maggaṃ,
	Dukkhūpasama-gāminaṃ.
Stress, the cause of stress,
	The transcending of stress,
And the Noble Eightfold Path,
	The way to the stilling of stress.
Etaṃ kho saraṇaṃ khemaṃ
	Etaṃ saraṇam-uttamaṃ,
Etaṃ saraṇam-āgamma,
	Sabba-dukkhā pamuccati.
That is the secure refuge,
	That is the highest refuge,
That is the refuge, having gone to which,
	One gains release from all suffering.

Discourses   

Dhamma-cakkappavattana Sutta   
The Discourse on Das Rad des Dhammas in Bewegung setzen

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Bārāṇasiyaṃ viharati isipatane migadāye.
Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Dveme bhikkhave antā pabbajitena na sevitabbā,

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

Yo cāyaṃ kāmesu kāma-sukhallikānuyogo,
Hīno gammo pothujjaniko anariyo anattha-sañhito,

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

Yo cāyaṃ atta-kilamathānuyogo,
Dukkho anariyo anattha-sañhito.

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

Ete te bhikkhave ubho ante anupagamma,
Majjhimā paṭipadā tathāgatena abhisambuddhā,
Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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

Katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā,
Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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

Ayam-eva ariyo aṭṭhaṅgiko maggo,
Seyyathīdaṃ,
Sammā-diṭṭhi sammā-saṅkappo,
Sammā-vācā sammā-kammanto sammā-ājīvo,
Sammā-vāyāmo sammā-sati sammā-samādhi.

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, Rechte Achtsamkeit, Rechte Konzentration.

Ayaṃ kho sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā,
Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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

Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ,

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

Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,

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

Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,

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

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

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

Saṅkhittena pañcupādānakkhandhā dukkhā.

In short, the five clinging-aggregates are stressful.

Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ,

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

Yāyaṃ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī,
Seyyathīdaṃ,
Kāma-taṇhā bhava-taṇhā vibhava-taṇhā,

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

Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ,

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

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

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

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

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

Ayam-eva ariyo aṭṭhaṅgiko maggo,
Seyyathīdaṃ,
Sammā-diṭṭhi sammā-saṅkappo,
Sammā-vācā sammā-kammanto sammā-ājīvo,
Sammā-vāyāmo sammā-sati sammā-samādhi.

precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, Rechte Achtsamkeit, Rechte Konzentration.

Idaṃ dukkhaṃ ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññātanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Idaṃ dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahātabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahīnanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Idaṃ dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikātabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

Yāvakīvañca me bhikkhave imesu catūsu ariya-saccesu,
Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ na suvisuddhaṃ ahosi,
Neva tāvāhaṃ bhikkhave sadevake loke samārake sabrahmake,
Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,
Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ.

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

Yato ca kho me bhikkhave imesu catūsu ariya-saccesu,
Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi,
Athāhaṃ bhikkhave sadevake loke samārake sabrahmake,
Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,
Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ.

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

Ñāṇañca pana me dassanaṃ udapādi,
Akuppā me vimutti,
Ayam-antimā jāti,
N'atthidāni punabbhavoti."

The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'"

Idam-avoca Bhagavā,
Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ.

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

Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne,
Āyasmato Koṇḍaññassa virajaṃ vītamalaṃ dhamma-cakkhuṃ udapādi,

And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:

Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti.

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

Pavattite ca Bhagavatā dhamma-cakke,
Bhummā devā saddamanussāvesuṃ,

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

"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ,
Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."

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

Bhummānaṃ devānaṃ saddaṃ sutvā,
Cātummahārājikā devā saddamanussāvesuṃ.

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

Cātummahārājikānaṃ devānaṃ saddaṃ sutvā,
Tāvatiṃsā devā saddamanussāvesuṃ.

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

Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā,
Yāmā devā saddamanussāvesuṃ.

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

Yāmānaṃ devānaṃ saddaṃ sutvā,
Tusitā devā saddamanussāvesuṃ.

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

Tusitānaṃ devānaṃ saddaṃ sutvā,
Nimmānaratī devā saddamanussāvesuṃ.

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

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā,
Paranimmita-vasavattī devā saddamanussāvesuṃ.

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

Paranimmita-vasavattīnaṃ devānaṃ saddaṃ sutvā,
Brahma-kāyikā devā saddamanussāvesuṃ,

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

"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye
anuttaraṃ dhamma-cakkaṃ pavattitaṃ,
Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."

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

Itiha tena khaṇena tena muhuttena,
Yāva brahma-lokā saddo abbhuggacchi.

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

Ayañca dasa-sahassī loka-dhātu,
Saṅkampi sampakampi sampavedhi,

And this ten-thousandfold cosmos shivered & quivered & quaked,

Appamāṇo ca oḷāro obhāso loke pāturahosi,
Atikkammeva devānaṃ devānubhāvaṃ.

while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Atha kho Bhagavā udānaṃ udānesi,
"Aññāsi vata bho Koṇḍañño,
Aññāsi vata bho Koṇḍaññoti."

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

Itihidaṃ āyasmato Koṇḍaññassa,
Añña-koṇḍañño'tveva nāmaṃ, ahosīti.

And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.

Anatta-lakkhaṇa Sutta   
Die Lehrrede über Beschaffenheit von Nicht-Selbst

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Bārāṇasiyaṃ viharati isipatane migadāye.
Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.

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

"Rūpaṃ bhikkhave anattā.
Rūpañca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ rūpaṃ ābādhāya saṃvatteyya,
Labbhetha ca rūpe,
Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.

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

Yasmā ca kho bhikkhave rūpaṃ anattā,
Tasmā rūpaṃ ābādhāya saṃvattati,
Na ca labbhati rūpe,
Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.

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

Vedanā anattā.
Vedanā ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ vedanā ābādhāya saṃvatteyya,
Labbhetha ca vedanāya,
Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti.

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

Yasmā ca kho bhikkhave vedanā anattā,
Tasmā vedanā ābādhāya saṃvattati,
Na ca labbhati vedanāya,
Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti.

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

Saññā anattā.
Saññā ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ saññā ābādhāya saṃvatteyya,
Labbhetha ca saññāya,
Evaṃ me saññā hotu evaṃ me saññā mā ahosīti.

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

Yasmā ca kho bhikkhave saññā anattā,
Tasmā saññā ābādhāya saṃvattati,
Na ca labbhati saññāya,
Evaṃ me saññā hotu evaṃ me saññā mā ahosīti.

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

Saṅkhārā anattā.
Saṅkhārā ca hidaṃ bhikkhave attā abhavissaṃsu,
Nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ,
Labbhetha ca saṅkhāresu,
Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti.

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

Yasmā ca kho bhikkhave saṅkhārā anattā,
Tasmā saṅkhārā ābādhāya saṃvattanti,
Na ca labbhati saṅkhāresu,
Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti.

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

Viññāṇaṃ anattā.
Viññāṇañca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya,
Labbhetha ca viññāṇe,
Evaṃ me viññāṇaṃ hotu evaṃ me viññāṇaṃ mā ahosīti.

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

Yasmā ca kho bhikkhave viññāṇaṃ anattā,
Tasmā viññāṇaṃ ābādhāya saṃvattati,
Na ca labbhati viññāṇe,
Evaṃ me viññāṇaṃ hotu evaṃ me viññāṇaṃ mā ahosīti.

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

Taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vāti."

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

"Aniccaṃ bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

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

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

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

And is that which is inconstant easeful or stressful?

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

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

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

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

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

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

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

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

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

"Aniccaṃ bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

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

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

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

Ṅo hetaṃ bhante."

Ṅo, lord."

"Tasmātiha bhikkhave yaṅkiñci rūpaṃ atītānāgata-paccuppannaṃ,
Ajjhattaṃ vā bahiddhā vā,
Oḷārikaṃ vā sukhumaṃ vā,
Hīnaṃ vā paṇītaṃ vā,
Yandūre santike vā,
Sabbaṃ rūpaṃ,

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

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

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

Yā kāci vedanā atītānāgata-paccuppannā,
Ajjhattā vā bahiddhā vā,
Oḷārikā vā sukhumā vā,
Hīnā vā paṇītā vā,
Yā dūre santike vā,
Sabbā vedanā,

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

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

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

Yā kāci saññā atītānāgata-paccuppannā,
Ajjhattā vā bahiddhā vā,
Oḷārikā vā sukhumā vā,
Hīnā vā paṇītā vā,
Yā dūre santike vā,
Sabbā saññā,

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

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

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

Ye keci saṅkhārā atītānāgata-paccuppannā,
Ajjhattā vā bahiddhā vā,
Oḷārikā vā sukhumā vā,
Hīnā vā paṇītā vā,
Ye dūre santike vā,
Sabbe saṅkhārā,

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

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

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

Yaṅkiñci viññāṇaṃ atītānāgata-paccuppannaṃ,
Ajjhattaṃ vā bahiddhā vā,
Oḷārikaṃ vā sukhumaṃ vā,
Hīnaṃ vā paṇītaṃ vā,
Yandūre santike vā,
Sabbaṃ viññāṇaṃ,

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

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

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

Evaṃ passaṃ bhikkhave sutavā ariya-sāvako,
Rūpasmiṃ pi nibbindati,
Vedanāya pi nibbindati,
Saññāya pi nibbindati,
Saṅkhāresu pi nibbindati,
Viññāṇasmiṃ pi nibbindati.

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

Nibbindaṃ virajjati,
Virāgā vimuccati,

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

Vimuttasmiṃ vimuttam-iti ñāṇaṃ hoti,
Khīṇā jāti,
Vusitaṃ brahma-cariyaṃ,
Kataṃ karaṇīyaṃ,
Nāparaṃ itthattāyāti pajānātīti."

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

Idam-avoca Bhagavā,
Attamanā pañca-vaggiyā bhikkhū Bhagavato
bhāsitaṃ abhinanduṃ.

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

Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne,
Pañca-vaggiyānaṃ bhikkhūnaṃ anupādāya,
Āsavehi cittāni vimucciṃsūti.

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

Āditta-pariyāya Sutta   
The Fire Discourse

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Gayāyaṃ viharati gayāsīse,
Saddhiṃ bhikkhu-sahassena,
Tatra kho Bhagavā bhikkhū āmantesi.

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

"Sabbaṃ bhikkhave ādittaṃ,
Kiñca bhikkhave sabbaṃ ādittaṃ.
Cakkhuṃ bhikkhave ādittaṃ,
Rūpā ādittā,
Cakkhu-viññāṇaṃ ādittaṃ,
Cakkhu-samphasso āditto,

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

Yamp'idaṃ cakkhu-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tampi ādittaṃ.

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

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,
Ādittaṃ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Sotaṃ ādittaṃ,
Saddā ādittā,
Sota-viññāṇaṃ ādittaṃ,
Sota-samphasso āditto,

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

Yamp'idaṃ sota-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tampi ādittaṃ.

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

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,
Ādittaṃ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Ghānaṃ ādittaṃ,
Gandhā ādittā,
Ghāna-viññāṇaṃ ādittaṃ,
Ghāna-samphasso āditto,

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

Yamp'idaṃ ghāna-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tampi ādittaṃ.

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

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,
Ādittaṃ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Jivhā ādittā,
Rasā ādittā,
Jivhā-viññāṇaṃ ādittaṃ,
Jivhā-samphasso āditto,

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

Yamp'idaṃ jivhā-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tampi ādittaṃ.

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

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,
Ādittaṃ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Kāyo āditto,
Phoṭṭhabbā ādittā,
Kāya-viññāṇaṃ ādittaṃ,
Kāya-samphasso āditto,

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

Yamp'idaṃ kāya-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tampi ādittaṃ.

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

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,
Ādittaṃ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Mano āditto,
Dhammā ādittā,
Mano-viññāṇaṃ ādittaṃ,
Mano-samphasso āditto,

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

Yamp'idaṃ mano-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tampi ādittaṃ.

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

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,
Ādittaṃ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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

Evaṃ passaṃ bhikkhave sutavā ariya-sāvako,
Cakkhusmiṃ pi nibbindati,
Rūpesu pi nibbindati,
Cakkhu-viññāṇe pi nibbindati,
Cakkhu-samphasse pi nibbindati,

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

Yamp'idaṃ cakkhu-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tasmiṃ pi nibbindati.

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

Sotasmiṃ pi nibbindati,
Saddesu pi nibbindati,
Sota-viññāṇe pi nibbindati,
Sota-samphasse pi nibbindati,

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

Yamp'idaṃ sota-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tasmiṃ pi nibbindati.

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

Ghānasmiṃ pi nibbindati,
Gandhesu pi nibbindati,
Ghāna-viññāṇe pi nibbindati,
Ghāna-samphasse pi nibbindati,

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

Yamp'idaṃ ghāna-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tasmiṃ pi nibbindati.

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

Jivhāya pi nibbindati,
Rasesu pi nibbindati,
Jivhā-viññāṇe pi nibbindati,
Jivhā-samphasse pi nibbindati,

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

Yamp'idaṃ jivhā-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tasmiṃ pi nibbindati.

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

Kāyasmiṃ pi nibbindati,
Phoṭṭhabbesu pi nibbindati,
Kāya-viññāṇe pi nibbindati,
Kāya-samphasse pi nibbindati,

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

Yamp'idaṃ kāya-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tasmiṃ pi nibbindati.

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

Manasmiṃ pi nibbindati,
Dhammesu pi nibbindati,
Mano-viññāṇe pi nibbindati,
Mano-samphasse pi nibbindati,

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

Yamp'idaṃ mano-samphassa-paccayā uppajjati vedayitaṃ,
Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,
Tasmiṃ pi nibbindati.

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

Nibbindaṃ virajjati,
Virāgā vimuccati,

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

Vimuttasmiṃ vimuttam-iti ñāṇaṃ hoti,
Khīṇā jāti,
Vusitaṃ brahma-cariyaṃ,
Kataṃ karaṇīyaṃ,
Nāparaṃ itthattāyāti pajānātīti."

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

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

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

Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne,
Tassa bhikkhu-sahassassa anupādāya,
Āsavehi cittāni vimucciṃsūti.

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

Dhamma-niyāma Sutta   
The Discourse on the Orderliness of the Dhamma

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

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

Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.

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

Bhadanteti te bhikkhū Bhagavato paccassosuṃ.

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

Bhagavā etad-avoca.

The Blessed One said,

"Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:
Sabbe saṅkhārā aniccāti.

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

Taṃ Tathāgato abhisambujjhati abhisameti.
Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:
Sabbe saṅkhārā aniccāti.

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

Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:
Sabbe saṅkhārā dukkhāti.

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

Taṃ Tathāgato abhisambujjhati abhisameti.
Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:
Sabbe saṅkhārā dukkhāti.

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

Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:
Sabbe dhammā anattāti.

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

Taṃ Tathāgato abhisambujjhati abhisameti.
Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:
Sabbe dhammā anattāti."

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

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

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

Magga-vibhaṅga Sutta   
An Analysis of the Path

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

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

Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.

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

Bhadanteti te bhikkhū Bhagavato paccassosuṃ.

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

Bhagavā etad-avoca.

The Blessed One said,

"Ariyaṃ vo bhikkhave aṭṭhaṅgikaṃ maggaṃ desissāmi vibhajissāmi.
Taṃ suṇātha sādhukaṃ manasi-karotha bhāsissāmīti.

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

Evam-bhanteti kho te bhikkhū Bhagavato paccassosuṃ.

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

Bhagavā etad-avoca.

The Blessed One said,

"Katamo ca bhikkhave ariyo aṭṭhaṅgiko maggo?

Ṅow what, monks, is the Noble Eightfold Path?

Seyyathīdam,
Sammā-diṭṭhi sammā-saṅkappo,
Sammā-vācā sammā-kammanto sammā-ājīvo,
Sammā-vāyāmo sammā-sati sammā-samādhi.

Right view, right resolve, right speech, right action, right livelihood, right effort, Rechte Achtsamkeit, Rechte Konzentration.

Katamā ca bhikkhave sammā-diṭṭhi?

And what, monks, is right view?

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

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

Ayaṃ vuccati bhikkhave sammā-diṭṭhi.

This, monks, is called right view.

Katamo ca bhikkhave sammā-saṅkappo?

And what, monks, is right resolve?

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

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

Ayaṃ vuccati bhikkhave sammā-saṅkappo.

This, monks, is called right resolve.

Katamā ca bhikkhave sammā-vācā?

And what is right speech?

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

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

Ayaṃ vuccati bhikkhave sammā-vācā.

This, monks, is called right speech.

Katamo ca bhikkhave sammā-kammanto?

And what, monks, is right action?

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

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

Ayaṃ vuccati bhikkhave sammā-kammanto.

This, monks, is called right action.

Katamo ca bhikkhave sammā-ājīvo?

And what, monks, is right livelihood?

Idha bhikkhave ariya-sāvako micchā-ājīvaṃ pahāya,
Sammā-ājīvena jīvikaṃ kappeti.

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

Ayaṃ vuccati bhikkhave sammā-ājīvo.

This, monks, is called right livelihood.

Katamo ca bhikkhave sammā-vāyāmo?

And what, monks, is right effort?

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

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

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

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

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

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

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

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

Ayaṃ vuccati bhikkhave sammā-vāyāmo.

This, monks, is called right effort.

Katamā ca bhikkhave sammā-sati?

And what, monks, is Rechte Achtsamkeit?

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

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

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

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

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

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

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

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

Ayaṃ vuccati bhikkhave sammā-sati.

This, monks, is called Rechte Achtsamkeit.

Katamo ca bhikkhave sammā-samādhi?

And what, monks, is Rechte Konzentration?

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

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

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

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

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

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

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

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

Ayaṃ vuccati bhikkhave sammā-samādhīti."

This, monks, is called Rechte Konzentration."

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

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

Gotamī Sutta   
The Discourse to Gotamī

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Vesāliyaṃ viharati, Mahā-vane kūṭāgārasālāyaṃ,

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

Atha kho Mahāpajāpati Gotamī,
Yena Bhagavā ten'upasaṅkami,
Upasaṅkamitvā Bhagavantaṃ abhivādetvā ekam-antaṃ aṭṭhāsi.

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

Ekam-antaṃ ṭhitā kho Mahāpajāpatī Gotamī
Bhagavantaṃ etad-avoca:
"Sādhu me bhante Bhagavā saṅkhittena dhammaṃ desetu,
Yam-ahaṃ Bhagavato dhammaṃ sutvā,
Ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyanti."

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

"Ye kho tvaṃ Gotami dhamme jāneyyāsi,
Ime dhammā sarāgāya saṃvattanti no virāgāya.

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

Saṃyogāya saṃvattanti no visaṃyogāya.

to being fettered, not to being unfettered;

Ācayāya saṃvattanti no apacayāya.

to self-aggrandizement, not to self-effacement;

Mahicchatāya saṃvattanti no appicchatāya.

to overweaning ambition, not to modesty;

Asantuṭṭhiyā saṃvattanti no santuṭṭhiyā.

to discontent, not to contentment;

Saṅgaṇikāya saṃvattanti no pavivekāya.

to entanglement, not to seclusion;

Kosajjāya saṃvattanti no viriyārambhāya.

to laziness, not to activated persistence;,

Dubbharatāya saṃvattanti no subharatāyāti.

to being burdensome, not to being unburdensome':

Ekaṃsena Gotami dhāreyyāsi,
N'eso dhammo n'eso vinayo n'etaṃ satthu-sāsananti.

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

Ye ca kho tvaṃ Gotami dhamme jāneyyāsi,
Ime dhammā virāgāya saṃvattanti no sarāgāya.

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

Visaṃyogāya saṃvattanti no saṃyogāya.

to being unfettered, not to being fettered;

Apacayāya saṃvattanti no ācayāya.

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

Appicchatāya saṃvattanti no mahicchatāya.

to modesty, not to overweaning ambition;

Santuṭṭhiyā saṃvattanti no asantuṭṭhiyā.

to contentment, not to discontent;

Pavivekāya saṃvattanti no saṅgaṇikāya.

to seclusion, not to entanglement;

Viriyārambhāya saṃvattanti no kosajjāya.

to activated persistence, not to laziness;

Subharatāya saṃvattanti no dubbharatāyāti.

to being unburdensome, not to being burdensome':

Ekaṃsena Gotami dhāreyyāsi,
Eso dhammo eso vinayo etaṃ satthu-sāsananti.

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

Idam-avoca Bhagavā.
Attamanā Mahāpajāpati Gotamī Bhagavato bhāsitaṃ, abhinandīti.

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

Paṭicca Samuppāda   
Dependent Origination

Avijjā-paccayā saṅkhārā,

With ignorance as a condition there are processes.

Saṅkhāra-paccayā viññāṇaṃ,

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

Viññāṇa-paccayā nāma-rūpaṃ,

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

Nāma-rūpa-paccayā saḷāyatanaṃ,

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

Saḷāyatana-paccayā phasso,

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

Phassa-paccayā vedanā,

With contact as a condition there is feeling.

Vedanā-paccayā taṇhā,

With feeling as a condition there is craving.

Taṇhā-paccayā upādānaṃ,

With craving as a condition there is clinging.

Upādāna-paccayā bhavo,

With clinging as a condition there is becoming.

Bhava-paccayā jāti,

With becoming as a condition there is birth.

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

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

Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti.

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

Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho,

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

Saṅkhāra-nirodhā viññāṇa-nirodho,

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

Viññāṇa-nirodhā nāma-rūpa-nirodho,

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

Nāma-rūpa-nirodhā saḷāyatana-nirodho,

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

Saḷāyatana-nirodhā phassa-nirodho,

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

Phassa-nirodhā vedanā-nirodho,

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

Vedanā-nirodhā taṇhā-nirodho,

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

Taṇhā-nirodhā upādāna-nirodho,

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

Upādāna-nirodhā bhava-nirodho,

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

Bhava-nirodhā jāti-nirodho,

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

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

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

Evam-etassa kevalassa dukkhakkhandhassa, nirodho hoti.

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

Sārāṇīya-dhamma Sutta   
Conditions for Amiability

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bhikkhu-aparihāniya-dhamma Sutta   
Conditions for No Decline among the Monks

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

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

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

"Yes, lord," the monks responded.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Mahā-samaya Sutta   
The Great Meeting

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

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

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

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

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

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

Mahā-samayo pavanasmiṃ
Deva-kāyā samāgatā
Āgatamha imaṃ dhamma-samayaṃ
Dakkhitāyeva aparājita-saṅghanti.
"A great meeting in the woods:
The deva hosts have assembled.
We have come to this Dhamma meeting
To see the unvanquished Sangha."
Atha kho aparā devatā Bhagavato santike imaṃ gāthaṃ abhāsi.
Tatra bhikkhavo samādahaṃsu
Cittaṃ attano ujukam-akaṃsu
Sārathī va nettāni gahetvā
Indriyāni rakkhanti paṇḍitāti.
Then another devatā recited this verse in the Blessed One's presence:
"The bhikkhus there are concentrated,
Have straightened their own minds.
Like a charioteer holding the reins,
The wise ones guard their faculties."
Atha kho aparā devatā Bhagavato santike imaṃ gāthaṃ abhāsi.
Chetvā khīlaṃ chetvā palīghaṃ
Inda-khīlaṃ ohaccam-anejā
Te caranti suddhā vimalā
Cakkhumatā sudantā susu-nāgāti.
Then another devatā recited this verse in the Blessed One's presence:
"Having cut through barrenness, cut the cross-bar,
Having uprooted Indra's pillar, unstirred,
They wander about pure, unstained,
Young nāgas well tamed by the One with Vision."
Atha kho aparā devatā Bhagavato santike imaṃ gāthaṃ abhāsi.
Ye keci Buddhaṃ saraṇaṃ gatāse
Na te gamissanti apāya-bhūmiṃ
Pahāya mānusaṃ dehaṃ
Deva-kāyaṃ paripūressantīti.
Then another devatā recited this verse in the Blessed One's presence:
"Those who have gone to the Buddha for refuge
Will not go to the plane of woe.
On discarding the human body,
They will fill the hosts of the devas."

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

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

Ācikkhissāmi bhikkhave deva-kāyānaṃ nāmāni. Kittayissāmi bhikkhave deva-kāyānaṃ nāmāni. Desissāmi bhikkhave deva-kāyānaṃ nāmāni. Taṃ suṇātha sādhukaṃ manasikarotha bhāsissāmīti."
"Evam-bhanteti" kho te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad-avoca.
I will detail for you the names of the deva hosts. I will describe to you the names of the deva hosts. I will teach you the names of the deva hosts. Listen & pay close attention. I will speak."
"As you say, lord," the monks replied. The Blessed One said:
Silokam-anukassāmi
Yattha bhummā tadassitā
Ye sitā giri-gabbharaṃ
Pahitattā samāhitā
Puthū sīhāva sallīnā
Loma-haṃsābhisambhuno
Odāta-manasā suddhā
Vippasannam-anāvilā
I recite a verse of tribute.
Those who live where spirits dwell,
who live in mountain caves,
resolute, concentrated,
many, like hidden lions,
who have overcome horripilation,
white-hearted, pure, serene, & undisturbed:
Bhiyyo pañca-sate ñatvā
Vane Kāpilavatthave
Tato āmantayi Satthā
Sāvake sāsane rate
"Deva-kāyā abhikkantā
Te vijānātha bhikkhavo"
Te ca ātappam-akaruṃ
Sutvā Buddhassa sāsanaṃ
Tesam-pāturahu ñāṇaṃ
Amanussāna dassanaṃ
Appeke satam-addakkhuṃ
Sahassaṃ atha sattariṃ
Sataṃ eke sahassānaṃ
Amanussānam-addasuṃ
Appekenantam-addakkhuṃ
Disā sabbā phuṭā ahuṃ
Knowing that more than 500 of them
had come to the forest of Kapilavastu,
the Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached. Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
Knowledge appeared to them, vision of non-human beings.
Some saw 100, some 1,000, some 70,000,
some had vision of 100,000 non-human beings.
Some gained vision of innumerable devas
filling every direction.
Tañca sabbaṃ abhiññāya
Vavakkhitvāna cakkhumā
Tato āmantayi Satthā
Sāvake sāsane rate
"Deva-kāyā abhikkantā
Te vijānātha bhikkhavo
Ye vohaṃ kittayissāmi
Girāhi anupubbaso."
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached. Detect them, monks,
as I describe their glories, one by one.
Satta-sahassā va yakkhā
Bhummā Kāpilavatthavā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
7,000 yakkhas inhabiting the land of Kāpilavastu,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Cha-sahassā hemavatā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
6,000 yakkhas from the Himālayas, of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Sātāgirā ti-sahassā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
From Mount Sāta 3,000 yakkhas of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Iccete soḷasa-sahassā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
These 16,000 yakkhas of varied hue
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Vessāmittā pañca-satā
Yakkhā nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
500 yakkhas from Vessāmitta, of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Kumbhīro Rājagahiko
Vepullassa nivesanaṃ
Bhiyyo naṃ sata-sahassaṃ
Yakkhānaṃ payirupāsati
Kumbhīro Rājagahiko
Sop'āga samitiṃ vanaṃ.

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

Purimañca disaṃ rājā
Dhataraṭṭho pasāsati
Gandhabbānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
And Dhataraṭṭha, who rules as king of the Eastern Direction,
as lord of the gandhabbas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Dakkhiṇañca disaṃ rājā
Virūḷho tappasāsati
Kumbhaṇḍānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
And Virūḷha, who rules as king of the Southern Direction,
as lord of the kumbaṇḍas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Pacchimañca disaṃ rājā
Virūpakkho pasāsati
Nāgānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
And Virūpakkha, who rules as king of the Western Direction,
as lord of the nāgas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Uttarañca disaṃ rājā
Kuvero tappasāsati
Yakkhānaṃ ādhipati
Mahārājā yasassi so
Puttāpi tassa bahavo
Inda-nāmā mahabbalā
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
And Kuvera, who rules as king of the Northern Direction,
as lord of the yakkhas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.
Purima-disaṃ Dhataraṭṭho
Dakkhiṇena Virūḷhako
Pacchimena Virūpakkho
Kuvero uttaraṃ disaṃ
Cattāro te mahārājā
Samantā caturo disā
Daddallamānā aṭṭhaṃsu
Vane Kāpilavatthave
Dhataraṭṭha from the Eastern Direction,
Virūḷhaka from the South,
Virūpakkha from the West,
Kuvera from the Northern Direction:
These four Great Kings encompassing the four directions,
resplendent, stand in the Kāpilavastu forest.
Tesaṃ māyāvino dāsā
Āgū vañcanikā saṭhā
Māyā Kuṭeṇḍu Veṭeṇḍu
Viṭū ca Viṭuṭo saha
Candano Kāma-seṭṭho ca
Kinnughaṇḍu Nighaṇḍu ca
Panādo Opamañño ca
Deva-sūto ca Mātali
Cittaseno ca gandhabbo
Naḷorājā Janosabho
Āgū Pañcasikho ceva
Timbarū Suriyavacchasā
Ete caññe ca rājāno
Gandhabbā saha rājubhi
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
Their deceitful vassals have also come
— deceptive, treacherous —
Māyā, Kuṭeṇḍu, Veṭeṇḍu, Viṭu with Viṭuṭa,
Candana, the Chief of Sensual Pleasure,
Kinnughaṇḍu, Nighaṇḍu,
Panāda, the Mimic, Mātali, the deva's charioteer,
Cittasena the gandhabba, King Nāḷa, the Bull of the People,
Pañcasikha has come
with Timbaru [and his daughter,] Suriyavacchasā.
These & other kings, gandhabbas with their kings,
rejoicing, have approached the monks' forest meeting.
Athāgū Nābhasā nāgā
Vesālā saha Tacchakā
Kambal'Assatarā āgū
Pāyāgā saha ñātibhi
Yāmunā Dhataraṭṭhā ca
Āgū nāgā yasassino
Erāvaṇṇo mahānāgo
Sop'āga samitiṃ vanaṃ.
Then there have also come nāgas
from Lake Nābhasa, Vesālī & Tacchaka.
Kambalas, Assataras, Payāgas, & their kin.
And from the River Yāmuna
comes the prestigious nāga, Dhataraṭṭha.
The great nāga Eravaṇṇa:
He, too, has come to the forest meeting."
Ye nāga-rāje sahasā haranti
Dibbā dijā pakkhi visuddha-cakkhū
Vehāyasā te vana-majjha-pattā
Citrā Supaṇṇā iti tesa'nāmaṃ
Abhayantadā nāga-rājānamāsi
Supaṇṇato khemam-akāsi Buddho
Saṇhāhi vācāhi upavhayantā
Nāgā Supaṇṇā saraṇam-akaṃsu Buddhaṃ
They who swoop down swiftly on nāga kings,
divine, twice-born, winged, their eyesight pure:
(Garuḍas) came from the sky to the midst of the forest.
Citra & Supaṇṇa are their names.
But the Buddha made the nāga kings safe,
made them secure from Supaṇṇa.
Addressing one another with affectionate words,
the nāgas & Supaṇṇas made the Buddha their refuge.
Jitā vajira-hatthena
Samuddaṃ asurā sitā
Bhātaro Vāsavassete
Iddhimanto yasassino
Kālakañjā mahābhismā
Asurā Dānaveghasā
Vepacitti Sucitti ca
Pahārādo Namucī saha
Satañca Bali-puttānaṃ
Sabbe Veroca-nāmakā
Sannayhitvā baliṃ senaṃ
Rāhu-bhaddam-upāgamuṃ
Samayodāni bhaddante
Bhikkhūnaṃ samitaṃ vanaṃ
"Defeated by Indra of the thunderbolt hand,
Asuras dwelling in the ocean,
Vāsava's br(DIE ANDEREN) — powerful, prestigious —
Greatly terrifying Kālakañjas,
the Dānaveghasa asuras,
Vepacitti & Sucitti, Pahārāda, with Namucī,
and Bali's hundred sons, all named Veroca,
arrayed with powerful armies
have approached their honored Rāhu
[and said]: 'Now is the occasion, sir,
of the monk's forest meeting.'
Āpo ca devā Paṭhavī ca
Tejo Vāyo tad-āgamuṃ
Varuṇā Vāruṇā devā
Somo ca Yasasā saha
Mettā-Karuṇā-kāyikā
Āgū devā yasassino
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
Devas of water, earth, fire, & wind have come here.
Varuṇas, Vāruṇas, Soma together with Yasa,
the prestigious devas of the hosts
of goodwill & compassion have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Veṇḍū ca devā Sahalī ca
Asamā ca duve Yamā
Candassūpanisā devā
Candam-āgū purakkhitā
Suriyassūpanisā devā
Suriyam-āgū purakkhitā
Nakkhattāni purakkhitvā
Āgū mandavalāhakā
Vasūnaṃ Vāsavo seṭṭho
Sakkop'āga purindado
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
Veṇḍu (Vi.sṇu) & Sahalī,
Asama & the Yama twins,
the devas dependent on the moon
surrounding the moon have come.
The devas dependent on the sun
surrounding the sun have come.
Devas surrounding the zodiac stars
and the spites of the clouds have come.
Sakka, chief of the Vasus, the ancient donor, has come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Athāgū Sahabhū devā
Jalam-aggi-sikhāriva
Ariṭṭhakā ca Rojā ca
Ummā-pupphanibhāsino
Varuṇā Sahadhammā ca
Accutā ca Anejakā
Sūleyya-Rucirā āgū
Āgū Vāsavanesino
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
Then come the Sahabhu devas,
blazing like crests of fire-flame.
The Ariṭṭakas, Rojas, cornflower blue.
Varuṇas & Sahadhammas,
Accutas & Anejakas, Sūleyyas & Ruciras,
and Vasavanesis have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Samānā Mahāsamānā
Mānusā Mānusuttamā
Khiḍḍā-padūskikā āgū
Āgū Mano-padūsikā
Athāgū Harayo devā
Ye ca Lohitavāsino
Pāragā Mahāpāragā
Āgū devā yasassino
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
Samānas, Great Samānas,
Mānusas, Super Manusas,
the devas corrupted by fun have come,
as well as devas corrupted by mind.
Then come green-gold devas and those wearing red.
Pāragas, Great Pāragas, prestigious devas have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Sukkā Karumhā Aruṇā
Āgū Veghanasā saha
Odātagayhā pāmokkhā
Āgū devā Vicakkhaṇā
Sadāmattā Hāragajā
Missakā ca yasassino
Thanayaṃ āgā Pajunno
Yo disā abhivassati
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
White devas, ruddy-green devas, dawn-devas
have come with the Veghanas
headed by devas totally in white.
The Vicakkhaṇas have come.
Sadāmatta, Hāragajas, & the prestigious multi-coloreds,
Pajunna, the thunderer, who brings rain in all directions:
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Khemiyā Tusitā Yāmā
Kaṭṭhakā ca yasassino
Lambitakā Lāmaseṭṭhā
Jotināmā ca āsavā
Nimmānaratino āgū
Athāgū Paranimmitā
Dasete dasadhā kāyā
Sabbe nānatta-vaṇṇino
Iddhimanto jutimanto
Vaṇṇavanto yasassino
Modamānā abhikkāmuṃ
Bhikkhūnaṃ samitiṃ vanaṃ.
The Khemiyas, Tusitas, & Yāmas, the prestigious Kaṭṭhakas,
Lambitakas & Lāma chiefs, the Jotināmas & Āsavas,
the Nimmānaratis have come, as have the Paranimmitas.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.
Saṭṭhete deva-nikāyā
Sabbe nānatta-vaṇṇino
Nāmanvayena āgañchuṃ
Ye caññe sadisā saha
'Pavuttha-jātim-akkhīlaṃ
Ogha-tiṇṇam-anāsavaṃ
Dakkhemoghataraṃ nāgaṃ
Candaṃ va asitātitaṃ.'
These 60 deva groups, all of varied hue,
have come arranged in order,
together with (DIE ANDEREN) in like manner [thinking:]
'We'll see him who has transcended birth,
who has no bounds, who has crossed over the flood,
the Mighty One, beyond evil, like the moon freed from a cloud.'
Subrahmā Paramatto ca
Puttā iddhimato saha
Sanaṅkumāro Tisso ca
Sop'āga samitiṃ vanaṃ.
Sahassa-brahma-lokānaṃ
Mahā-brahmābhitiṭṭhati
Upapanno jutimanto
Bhismā-kāyo yasassi so
Desettha issarā āgū
Pacceka-vasavattino
Tesañca majjhato āgā
Hārito parivārito."
Subrahmā and Paramatta Brahma,
together with sons of the Powerful One,
Sanaṅkumāra and Tissa:
They too have come to the forest meeting.
Great Brahmā, who stands over 1,000 Brahma worlds,
who arose there spontaneously, effulgent:
Prestigious is he, with a terrifying body.
And ten brahma sovereigns, each the lord of his own realm —
and in their midst has come Harita Brahma
surrounded by his retinue."
Te ca sabbe abhikkante
Sinde deve sabrahmake
Māra-senā abhikkāmi
Passa kaṇhassa mandiyaṃ
"Etha gaṇhatha bandhatha
Rāgena bandhamatthu vo
Samantā parivāretha
Mā vo muñcittha koci naṃ."
Iti tattha mahāseno
Kaṇha-senaṃ apesayi
Pāṇinā talam-āhacca
Saraṃ katvāna bheravaṃ
Yathā pāvussako megho
Thanayanto savijjuko
Tadā so paccudāvatti
Saṅkuddho asayaṃ-vase
When all these devas with Indras and Brahmas had come,
Māra came as well.
Now look at the Dark One's foolishness!
[He said:] "Come seize them! Bind them!
Tie them down with passion!
Surround them on every side!
Don't let anyone at all escape!"
Thus the great war-lord urged on his dark army,
slapping the ground with his hand,
making a horrendous din, as when
a storm cloud bursts with thunder,
lightning, and torrents of rain.
But then he withdrew — enraged,
with none under his sway.
Tañca sabbaṃ abhiññāya
Vavakkhitvāna cakkhumā
Tato āmantayi Satthā
Sāvake sāsane rate
"Māra-senā abhikkantā
Te vijānātha bhikkhavo"
Te ca ātappam-akaruṃ
Sutvā Buddhassa sāsanaṃ
Vītarāgehi pakkāmuṃ
Nesaṃ lomampi iñjayuṃ
Sabbe vijita-saṅgāmā
Bhayātītā yasassino
Modanti saha bhūtehi,
Sāvakā te janesutāti.
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"Māra's army has approached. Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
The army retreated from those without passion,
without raising even a hair on their bodies.
Having all won the battle — prestigious, past fear —
they rejoice with all beings:
Disciples outstanding among the human race.

Blessings   

An Invitation to the Devas   

Samantā cakkavāḷesu
Atrāgacchantu devatā
Saddhammaṃ muni-rājassa
Suṇantu sagga-mokkhadaṃ
From around the galaxies may the devas come here.
May they listen to the True Dhamma of the King of Sages,
Leading to heaven & emancipation.
Sagge kāme ca rūpe
Giri-sikharataṭe c'antalikkhe vimāne
Dīpe raṭṭhe ca gāme
Taruvana-gahane geha-vatthumhi khette
Those in the heavens of sensuality & form,
On peaks & mountain precipices, in palaces floating in the sky,
In islands, countries, & towns,
In groves of trees & thickets, around homesites & fields.
Bhummā cāyantu devā
Jala-thala-visame yakkha-gandhabba-nāgā
Tiṭṭhantā santike yaṃ
Muni-vara-vacanaṃ sādhavo me suṇantu
And the earth-devas, spirits, heavenly minstrels, & nagas
In water, on land, in badlands, & nearby:
May they come & listen with approval
As I recite the word of the excellent sage.
Dhammassavana-kālo ayam-bhadantā.
Dhammassavana-kālo ayam-bhadantā.
Dhammassavana-kālo ayam-bhadantā.
This is the time to listen to the Dhamma, Venerable Sirs.
This is the time to listen to the Dhamma, Venerable Sirs.
This is the time to listen to the Dhamma, Venerable Sirs.

Namakāra-siddhi Gāthā   
The Verses on Success through Homage

Yo cakkhumā moha-malāpakaṭṭho
Sāmaṃ va buddho sugato vimutto
Mārassa pāsā vinimocayanto
Pāpesi khemaṃ janataṃ vineyyaṃ.
The One with Vision, with the stain of delusion removed,
Self-awakened, Well-Gone, & Released,
Freed from the snares of Mortal Temptation,
He leads humanity from evil to security.
Buddhaṃ varantaṃ sirasā namāmi
Lokassa nāthañca vināyakañca.
Tan-tejasā te jaya-siddhi hotu
Sabb'antarāyā ca vināsamentu.
I pay homage with my head to that excellent Buddha,
The Protector & Mentor for the world,
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.
Dhammo dhajo yo viya tassa satthu
Dassesi lokassa visuddhi-maggaṃ
Niyyāniko dhamma-dharassa dhārī
Sātāvaho santikaro suciṇṇo.
The Teacher's Dhamma, like a banner,
Shows the path of purity to the world.
Leading out, upholding those who uphold it,
Rightly accomplished, it brings pleasure, makes peace.
Dhammaṃ varantaṃ sirasā namāmi
Mohappadālaṃ upasanta-dāhaṃ.
Tan-tejasā te jaya-siddhi hotu
Sabb'antarāyā ca vināsamentu.
I pay homage with my head to that excellent Dhamma,
Which pierces delusion and makes fever grow calm.
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.
Saddhamma-senā sugatānugo yo
Lokassa pāpūpakilesa-jetā
Santo sayaṃ santi-niyojako ca
Svākkhāta-dhammaṃ viditaṃ karoti.
The True Dhamma's army, following the One Well-Gone,
Is victor over the evils & corruptions of the world.
Self-calmed, it is calming & without fetter,
And makes the well-taught Dhamma be known.
Saṅghaṃ varantaṃ sirasā namāmi
Buddhānubuddhaṃ sama-sīla-diṭṭhiṃ.
Tan-tejasā te jaya-siddhi hotu
Sabb'antarāyā ca vināsamentu.
I pay homage with my head to that excellent Sangha,
Awakened after the Awakened, harmonious in virtue & view.
By the power of this, may you have triumph & success,
And may all your dangers be destroyed.

Sambuddhe   
The Buddhas

Sambuddhe aṭṭhavīsañca
Dvādasañca sahassake
Pañca-sata-sahassāni
Namāmi sirasā ahaṃ.

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

Tesaṃ dhammañca saṅghañca
Ādarena namāmi'haṃ.
Namakārānubhāvena
Hantvā sabbe upaddave
Anekā antarāyāpi
Vinassantu asesato.
I pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.
Sambuddhe pañca-paññāsañca
Catuvīsati sahassake
Dasa-sata-sahassāni
Namāmi sirasā ahaṃ.

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

Tesaṃ dhammañca saṅghañca
Ādarena namāmi'haṃ.
Namakārānubhāvena
Hantvā sabbe upaddave
Anekā antarāyāpi
Vinassantu asesato.
I pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.
Sambuddhe navuttarasate
Aṭṭhacattāḷīsa sahassake
Vīsati-sata-sahassāni
Namāmi sirasā ahaṃ.

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

Tesaṃ dhammañca saṅghañca
Ādarena namāmi'haṃ.
Namakārānubhāvena
Hantvā sabbe upaddave
Anekā antarāyāpi
Vinassantu, asesato.
I pay devoted homage to their Dhamma & Sangha.
Through the power of this homage,
having demolished all misfortunes,
May countless dangers be destroyed without trace.

Namo-kāra-aṭṭhakaṃ   
The Homage Octet

Namo arahato sammā-
Sambuddhassa mahesino

Homage to the Great Seer, the Worthy One, Rightly Self-awakened.

Namo uttama-dhammassa
Svākkhātasseva tenidha

Homage to the highest Dhamma, well-taught by him here.

Namo mahā-saṅghassāpi
Visuddha-sīla-diṭṭhino

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

Namo omātyāraddhassa
Ratanattayassa sādhukaṃ

Homage to the Triple Gem beginning auspiciously with AUM.

Namo omakātītassa
Tassa vatthuttayassapi

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

Namo-kārappabhāvena
Vigacchantu upaddavā

By the potency of this homage, may misfortunes disappear.

Namo-kārānubhāvena
Suvatthi hotu sabbadā

By the potency of this homage, may there always be well-being.

Namo-kārassa tejena
Vidhimhi homi, tejavā.

By the power of this homage, may success in this ceremony be mine.

Maṅgala Suttaṃ   
The Discourse on Good Fortune

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā, Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

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

Atha kho aññatarā devatā, abhikkantāya rattiyā abhikkanta-vaṇṇā kevala-kappaṃ Jetavanaṃ obhāsetvā,
yena Bhagavā ten'upasaṅkami.

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

Upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

On approaching, having bowed down to the Blessed One, she stood to one side.

Ekam-antaṃ ṭhitā kho sā devatā Bhagavantaṃ gāthāya ajjhabhāsi.

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

"Bahū devā manussā ca
maṅgalāni acintayuṃ
Ākaṅkhamānā sotthānaṃ
brūhi maṅgalam-uttamaṃ.
"Many devas & human beings give thought to good fortune,
Desiring well-being. Tell, then, the highest good fortune."
"Asevanā ca bālānaṃ
paṇḍitānañca sevanā
Pūjā ca pūjanīyānaṃ
etam-maṅgalam-uttamaṃ.
Ṅot consorting with fools, consorting with the wise,
Paying homage to those who deserve homage:
This is the highest good fortune.
Paṭirūpa-desa-vāso ca
pubbe ca kata-puññatā
Atta-sammā-paṇidhi ca
etam-maṅgalam-uttamaṃ.
Living in a civilized country, having made merit in the past,
Directing oneself rightly:
This is the highest good fortune.
Bāhu-saccañca sippañca
vinayo ca susikkhito
Subhāsitā ca yā vācā
etam-maṅgalam-uttamaṃ.
Broad knowledge, skill, discipline well-mastered,
Words well-spoken:
This is the highest good fortune.
Mātā-pitu-upaṭṭhānaṃ
putta-dārassa saṅgaho
Anākulā ca kammantā
etam-maṅgalam-uttamaṃ.
Support for one's parents, assistance to one's wife & children,
Jobs that are not left unfinished:
This is the highest good fortune.
Dānañca dhamma-cariyā ca
ñātakānañca saṅgaho
Anavajjāni kammāni
etam-maṅgalam-uttamaṃ.
Großzügigkeit, living by the Dhamma, assistance to one's relatives,
Deeds that are blameless:
This is the highest good fortune.
Āratī viratī pāpā
majja-pānā ca saññamo
Appamādo ca dhammesu
etam-maṅgalam-uttamaṃ.
Avoiding, abstaining from evil; refraining from intoxicants,
Being heedful with regard to qualities of the mind:
This is the highest good fortune.
Gāravo ca nivāto ca
santuṭṭhī ca kataññutā
Kālena dhammassavanaṃ
etam-maṅgalam-uttamaṃ.
Respect, humility, contentment, gratitude,
Hearing the Dhamma on timely occasions:
This is the highest good fortune.
Khantī ca sovacassatā
samaṇānañca dassanaṃ
Kālena dhamma-sākacchā
etam-maṅgalam-uttamaṃ.
Patience, compliance, seeing contemplatives,
Discussing the Dhamma on timely occasions:
This is the highest good fortune.
Tapo ca brahma-cariyañca
ariya-saccāna-dassanaṃ
Nibbāna-sacchi-kiriyā ca
etam-maṅgalam-uttamaṃ.
Austerity, celibacy, seeing the Noble Truths,
Realizing Liberation:
This is the highest good fortune.
Phuṭṭhassa loka-dhammehi
cittaṃ yassa na kampati
Asokaṃ virajaṃ khemaṃ
etam-maṅgalam-uttamaṃ.
A mind that, when touched by the ways of the world,
Is unshaken, sorrowless, dustless, secure:
This is the highest good fortune.
Etādisāni katvāna
sabbattham-aparājitā
Sabbattha sotthiṃ gacchanti
tan-tesaṃ maṅgalam-uttamanti."
Everywhere undefeated when doing these things,
People go everywhere in well-being:
This is their highest good fortune."

Cha Ratana Paritta Gāthā   
The Six Protective Verses from the Discourse on Treasures

Yaṅkiñci vittaṃ idha vā huraṃ vā
Saggesu vā yaṃ ratanaṃ paṇītaṃ
Na no samaṃ atthi tathāgatena.
Whatever wealth in this world or the next,
Whatever exquisite treasure in the heavens,
Is not, for us, equal to the Tathagata.
Idam-pi buddhe ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
Khayaṃ virāgaṃ amataṃ paṇītaṃ
Yad-ajjhagā sakyamunī samāhito
Na tena dhammena sam'atthi kiñci.
The exquisite Deathless — dispassion, ending —
Discovered by the Sakyan Sage while in concentration:
There is nothing equal to that Dhamma.
Idam-pi dhamme ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
Yam-buddha-seṭṭho parivaṇṇayī suciṃ
Samādhim-ānantarik'aññam-āhu
Samādhinā tena samo na vijjati.
What the excellent Awakened One extolled as pure
And called the concentration of unmediated knowing:
No equal to that concentration can be found.
Idam-pi dhamme ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
Ye puggalā aṭṭha sataṃ pasatthā
Cattāri etāni yugāni honti
Te dakkhiṇeyyā sugatassa sāvakā
Etesu dinnāni mahapphalāni.
The eight persons — the four pairs —
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
Idam-pi saṅghe ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Ye suppayuttā manasā daḷhena
Nikkāmino gotama-sāsanamhi
Te pattipattā amataṃ vigayha
Laddhā mudhā nibbutiṃ bhuñjamānā.
Those who, devoted, firm-minded,
Apply themselves to Gotama's message,
On attaining their goal, plunge into the Deathless,
Freely enjoying the Liberation they've gained.
Idam-pi saṅghe ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Khīṇaṃ purāṇaṃ navaṃ n'atthi sambhavaṃ
Viratta-cittāyatike bhavasmiṃ
Te khīṇa-bījā aviruḷhi-chandā
Nibbanti dhīrā yathā'yam-padīpo.
Ended the old, there is no new taking birth.
Dispassioned their minds toward further becoming,
They, with no seed, no desire for growth,
The wise, they go out like this flame.
Idam-pi saṅghe ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.

Karaṇīya Mettā Sutta   
The Discourse on Loving-kindness

Karaṇīyam-attha-kusalena
yantaṃ santaṃ padaṃ abhisamecca,
This is to be done by one skilled in aims
Who wants to break through to the state of peace:
Sakko ujū ca suhujū ca
suvaco cassa mudu anatimānī,
Be capable, upright, & straightforward,
Easy to instruct, gentle, & not conceited,
Santussako ca subharo ca
appakicco ca sallahuka-vutti,

Content & easy to support, with few duties, living lightly,

Santindriyo ca nipako ca
appagabbho kulesu ananugiddho.

With peaceful faculties, masterful, modest, & no greed for supporters.

Na ca khuddaṃ samācare kiñci
yena viññū pare upavadeyyuṃ.

Do not do the slightest thing that the wise would later censure.

Sukhino vā khemino hontu
sabbe sattā bhavantu sukhitattā.

Think: Happy & secure, may all beings be happy at heart.

Ye keci pāṇa-bhūtatthi
tasā vā thāvarā vā anavasesā,

Whatever beings there may be, weak or strong, without exception,

Dīghā vā ye mahantā vā
majjhimā rassakā aṇuka-thūlā,

Long, large, middling, short, subtle, blatant,

Diṭṭhā vā ye ca adiṭṭhā
ye ca dūre vasanti avidūre,

Seen or unseen, near or far,

Bhūtā vā sambhavesī vā
sabbe sattā bhavantu sukhitattā.

Born or seeking birth: May all beings be happy at heart.

Na paro paraṃ nikubbetha
nātimaññetha katthaci naṃ kiñci,

Let no one deceive another or despise anyone anywhere,

Byārosanā paṭīgha-saññā
nāññam-aññassa dukkham-iccheyya.

Or through anger or resistance wish for another to suffer.

Mātā yathā niyaṃ puttaṃ
āyusā eka-puttam-anurakkhe,

As a mother would risk her life to protect her child, her only child,

Evam-pi sabba-bhūtesu
māna-sambhāvaye aparimāṇaṃ.

Even so should one cultivate a limitless heart with regard to all beings.

Mettañca sabba-lokasmiṃ
māna-sambhāvaye aparimāṇaṃ,

With good will for the entire cosmos, cultivate a limitless heart:

Uddhaṃ adho ca tiriyañca
asambādhaṃ averaṃ asapattaṃ.

Above, below, & all around, unobstructed, without enmity or hate.

Tiṭṭhañ'caraṃ nisinno vā
sayāno vā yāvatassa vigatam-iddho,
Whether standing, walking, sitting, or lying down,
as long as one is alert,
Etaṃ satiṃ adhiṭṭheyya
brahmam-etaṃ vihāraṃ idham-āhu.
One should be resolved on this mindfulness.
This is called a sublime abiding here & now.
Diṭṭhiñca anupagamma
sīlavā dassanena sampanno,

Not taken with views, but virtuous & consummate in vision,

Kāmesu vineyya gedhaṃ,
Na hi jātu gabbha-seyyaṃ punaretīti.
Having subdued desire for sensual pleasures,
One never again will lie in the womb.

Khandha Paritta   
The Group Protection

Virūpakkhehi me mettaṃ
Mettaṃ Erāpathehi me
Chabyā-puttehi me mettaṃ
Mettaṃ Kaṇhā-Gotamakehi ca

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

Apādakehi me mettaṃ
Mettaṃ di-pādakehi me
Catuppadehi me mettaṃ
Mettaṃ bahuppadehi me

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

Mā maṃ apādako hiṃsi
Mā maṃ hiṃsi di-pādako
Mā maṃ catuppado hiṃsi
Mā maṃ hiṃsi bahuppado

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

Sabbe sattā sabbe pāṇā
Sabbe bhūtā ca kevalā
Sabbe bhadrāni passantu
Mā kiñci pāpam'āgamā

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

Appamāṇo Buddho,
Appamāṇo Dhammo,
Appamāṇo Saṅgho,

The Buddha, Dhamma, & Sangha are limitless.

Pamāṇa-vantāni siriṃ-sapāni,
Ahi vicchikā sata-padī uṇṇānābhī sarabū mūsikā,

There is a limit to creeping things — snakes, scorpions, centipedes, spiders, lizards, & rats.

Katā me rakkhā, Katā me parittā,
Paṭikkamantu bhūtāni.

I have made this protection, I have made this spell. May the beings depart.

So'haṃ namo Bhagavato,
Namo sattannaṃ Sammā-sambuddhānaṃ.

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

Mora Paritta   
The Peacock's Protection

Udetayañcakkhumā eka-rājā
Harissa-vaṇṇo paṭhavippabhāso
Taṃ taṃ namassāmi harissa-vaṇṇaṃ paṭhavippabhāsaṃ
Tayajja guttā viharemu divasaṃ.
The One King, rising, with Vision,
Golden-hued, illumining the Earth:
I pay homage to you,
Golden-hued, illumining the Earth.
Guarded today by you, may I live through the day.
Ye brāhmaṇā vedagu sabba-dhamme
Te me namo te ca maṃ pālayantu.
Namatthu buddhānaṃ namatthu bodhiyā.
Namo vimuttānaṃ namo vimuttiyā.
Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones. Homage to Awakening.
Homage to the Released Ones. Homage to Release.
Imaṃ so parittaṃ katvā
Moro carati esanā.

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

Apetayañcakkhumā eka-rājā
Harissa-vaṇṇo paṭhavippabhāso
Taṃ taṃ namassāmi harissa-vaṇṇaṃ paṭhavippabhāsaṃ
Tayajja guttā viharemu rattiṃ
The One King, setting, with Vision,
Golden-hued, illumining the Earth:
I pay homage to you,
Golden-hued, illumining the Earth.
Guarded today by you, may I live through the night.
Ye brāhmaṇā vedagu sabba-dhamme
Te me namo te ca maṃ pālayantu.
Namatthu buddhānaṃ namatthu bodhiyā
Namo vimuttānaṃ namo vimuttiyā
Those Brahmans who are knowers of all truths,
I pay homage to them; may they keep watch over me.
Homage to the Awakened Ones, Homage to Awakening.
Homage to the Released Ones, Homage to Release.
Imaṃ so parittaṃ katvā
Moro vāsamakappayīti.

Having made this protection, the peacock arranges his nest.

Vaṭṭaka Paritta   
The Baby Quail's Protection

Atthi loke sīla-guṇo
Saccaṃ soceyy'anuddayā
Tena saccena kāhāmi
Sacca-kiriyam-anuttaraṃ
There is in this world the quality of virtue,
Truth, purity, tenderness.
In accordance with this truth I will make
An unsurpassed vow of truth.
Āvajjitvā dhamma-balaṃ
Saritvā pubbake jine
Sacca-balam-avassāya
Sacca-kiriyam-akāsa'haṃ
Sensing the strength of the Dhamma,
Calling to mind the victors of the past,
In dependence on the strength of truth,
I made an unsurpassed vow of truth:
Santi pakkhā apattanā
Santi pādā avañcanā
Mātā pitā ca nikkhantā
Jāta-veda paṭikkama
Here are wings with no feathers,
Here are feet that can't walk.
My mother & father have left me.
Fire, go back!
Saha sacce kate mayhaṃ
Mahāpajjalito sikhī
Vajjesi soḷasa karīsāni
Udakaṃ patvā yathā sikhī
Saccena me samo n'atthi
Esā me sacca-pāramīti.
When I made my vow with truth,
The great crested flames
Avoided the sixteen acres around me
As if they had come to a body of water.
My truth has no equal:
Such is my perfection of truth.

Dhajagga Paritta   
The Top-of-the-Banner-Staff Protection

Itipi so bhagavā arahaṃ sammā-sambuddho,

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

Vijjā-caraṇa-sampanno sugato lokavidū,

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

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

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

Svākkhāto bhagavatā dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

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

Opanayiko paccattaṃ veditabbo viññūhīti.

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

Supaṭipanno bhagavato sāvaka-saṅgho,

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

Uju-paṭipanno bhagavato sāvaka-saṅgho,

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

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

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

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

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

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

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

Esa bhagavato sāvaka-saṅgho —

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

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

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

Anuttaraṃ puññakkhettaṃ lokassāti.

the incomparable field of merit for the world.

Āṭānāṭiya Paritta   
Homage to the Seven Past Buddhas

Vipassissa namatthu
Cakkhumantassa sirīmato
Sikhissa pi namatthu
Sabba-bhūtānukampino
Homage to Vipassī, possessed of vision & splendor.
Homage to Sikhī, sympathetic to all beings.
Vessabhussa namatthu
Nhātakassa tapassino
Namatthu Kakusandhassa
Māra-senappamaddino
Homage to Vesabhū, cleansed, austere.
Homage to Kakusandha, crusher of Mara's host.
Konāgamanassa namatthu
Brāhmaṇassa vusīmato
Kassapassa namatthu
Vippamuttassa sabbadhi
Homage to Konāgamana, the Brahman who lived the life perfected.
Homage to Kassapa, entirely released.
Aṅgīrasassa namatthu
Sakya-puttassa sirīmato
Yo imaṃ dhammam-adesesi
Sabba-dukkhāpanūdanaṃ.
Homage to Aṅgīrasa, splendid son of the Sakyans,
who taught this Dhamma — the dispelling of all stress.
Ye cāpi nibbutā loke
Yathābhūtaṃ vipassisuṃ
Te janā apisuṇā
Mahantā vītasāradā
Those unbound in the world, who have seen things as they are,
Great Ones of gentle speech, thoroughly mature,
Hitaṃ deva-manussānaṃ
Yaṃ namassanti Gotamaṃ
Vijjā-caraṇa-sampannaṃ
Mahantaṃ vītasāradaṃ
Even they pay homage to Gotama, the benefit of human & heavenly beings,
Consummate in knowledge & conduct, the Great One, thoroughly mature.
Vijjā-caraṇa-sampannaṃ
Buddhaṃ vandāma Gotamanti

We revere the Buddha Gotama, consummate in knowledge & conduct.

Aṅgulimāla Paritta   
Ven. Angulimala's Protection

Yato'haṃ bhagini ariyāya jātiyā jāto,
Nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā,
Tena saccena sotthi te hotu sotthi gabbhassa.
Sister, since being born in the Noble Birth,
I am not aware that I have intentionally deprived a being of life.
By this truth may you be well,
And so may the child in your womb.

Bojjhaṅga Paritta   
The Factor-of-Awakening Protection

Bojjhaṅgo sati-saṅkhāto
Dhammānaṃ vicayo tathā
Viriyam-pīti-passaddhi-
Bojjhaṅgā ca tathāpare
Samādh'upekkha-bojjhaṅgā
Satt'ete sabba-dassinā
Muninā sammadakkhātā
Bhāvitā bahulīkatā
Saṃvattanti abhiññāya
Nibbānāya ca bodhiyā
Etena sacca-vajjena
Sotthi te hotu sabbadā.
The factors for Awakening include mindfulness,
Investigation of qualities,
Persistence, rapture, & serentiy factors for Awakening, plus
Concentration & equanimity factors for Awakening.
These seven, which the All-seeing Sage
Has rightly taught, when developed & matured,
Bring about heightened knowledge, Liberation, & Awakening.
By the saying of this truth, may you always be well.
Ekasmiṃ samaye nātho
Moggallānañca Kassapaṃ
Gilāne dukkhite disvā
Bojjhaṅge satta desayi
Te ca taṃ abhinanditvā
Rogā mucciṃsu taṃkhaṇe
Etena sacca-vajjena
Sotthi te hotu sabbadā.
At one time, our Protector — seeing that Moggallana & Kassapa
Were sick & in pain — taught them the sieben wirkenden Größen für das Erwachen.
They, delighting in that, were instantly freed from their illness.
By the saying of this truth, may you always be well.
Ekadā dhamma-rājā pi
Gelaññenābhipīḷito
Cundattherena taññeva
Bhaṇāpetvāna sādaraṃ
Sammoditvā ca ābādhā
Tamhā vuṭṭhāsi ṭhānaso
Etena sacca-vajjena
Sotthi te hotu sabbadā.
Once, when the Dhamma King was afflicted with fever,
He had the Elder Cunda recite that very teaching with devotion.
And as he approved, he rose up from that disease.
By the saying of this truth, may you always be well.
Pahīnā te ca ābādhā
Tiṇṇannam-pi mahesinaṃ
Maggāhata-kilesā va
Pattānuppattidhammataṃ
Etena sacca-vajjena
Sotthi te hotu sabbadā.
Those diseases were abandoned by the three great seers,
Just as defilements are demolished by the Path
In accordance with step-by-step attainment.
By the saying of this truth, may you always be well.

Buddha-jaya-maṅgala Gāthā   
The Verses of the Buddha's Auspicious Victories

Bāhuṃ sahassam-abhinimmita-sāvudhantaṃ
Grīmekhalaṃ udita-ghora-sasena-māraṃ
Dānādi-dhamma-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni
[Tan-tejasā bhavatu te jaya-maṅgal'aggaṃ].
Creating a form with 1,000 arms, each equipped with a weapon,
Mara, on the elephant Girimekhala,
uttered a frightening roar together with his troops.
The Lord of Sages defeated him by means of such qualities as generosity:
By the power of this, may you have victory blessings.
[By the power of this, may you have the highest victory blessing.]
Mārātirekam-abhiyujjhita-sabba-rattiṃ
Ghorampan'āḷavaka-makkham-athaddha-yakkhaṃ
Khantī-sudanta-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
Even more frightful than Mara making war all night
Was Āḷavaka, the arrogant unstable ogre.
The Lord of Sages defeated him by means of well-trained endurance:
By the power of this, may you have victory blessings.
Nāḷāgiriṃ gaja-varaṃ atimattabhūtaṃ
Dāvaggi-cakkam-asanīva sudāruṇantaṃ
Mett'ambuseka-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
Nāḷāgiri, the excellent elephant, when maddened,
Was very horrific, like a forest fire, a flaming discus, a lightning bolt.
The Lord of Sages defeated him by sprinkling the water of good will:
By the power of this, may you have victory blessings.
Ukkhitta-khaggam-atihattha sudāruṇantaṃ
Dhāvan-ti-yojana-path'aṅguli-mālavantaṃ
Iddhībhisaṅkhata-mano jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
Very horrific, with a sword upraised in his expert hand,
Garlanded-with-Fingers ran three leagues along the path.
The Lord of Sages defeated him with mind-fashioned marvels:
By the power of this, may you have victory blessings.
Katvāna kaṭṭham-udaraṃ iva gabbhinīyā
Ciñcāya duṭṭha-vacanaṃ jana-kāya-majjhe
Santena soma-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
Having made a wooden belly to appear pregnant,
Ciñca made a lewd accusation in the midst of the gathering.
The Lord of Sages defeated her with peaceful, gracious means:
By the power of this, may you have victory blessings.
Saccaṃ vihāya mati-saccaka-vāda-ketuṃ
Vādābhiropita-manaṃ ati-andhabhūtaṃ
Paññā-padīpa-jalito jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
Saccaka, whose provocative views had abandoned the truth,
Delighting in argument, had become thoroughly blind.
The Lord of Sages defeated him with the light of discernment:
By the power of this, may you have victory blessings.
Nandopananda-bhujagaṃ vibudhaṃ mahiddhiṃ
Puttena thera-bhujagena damāpayanto
Iddhūpadesa-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
Nandopananda was a serpent with great power but wrong views.
The Lord of Sages defeated him by means of a display of marvels,
sending his son (Moggallana), the serpent-elder, to tame him:
By the power of this, may you have victory blessings.
Duggāha-diṭṭhi-bhujagena sudaṭṭha-hatthaṃ
Brahmaṃ visuddhi-jutim-iddhi-bakābhidhānaṃ
Ñāṇāgadena vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
His hands bound tight by the serpent of wrongly held views,
Baka, the Brahma, thought himself pure in his radiance & power.
The Lord of Sages defeated him by means of his words of knowledge:
By the power of this, may you have victory blessings.
Etāpi buddha-jaya-maṅgala-aṭṭha-gāthā
Yo vācano dinadine sarate matandī
Hitvān'aneka-vividhāni c'upaddavāni
Mokkhaṃ sukhaṃ adhigameyya naro sapañño.
These eight verses of the Buddha's victory blessings:
Whatever person of discernment
Recites or recalls them day after day without lapsing,
Destroying all kinds of obstacles,
Will attain emancipation & happiness.

Jaya Gāthā   
The Victory Protection

Mahā-kāruṇiko nātho
Hitāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
Patto sambodhim-uttamaṃ
Etena sacca-vajjena
Hotu te jaya-maṅgalaṃ
(The Buddha), our protector, with great compassion,
For the welfare of all beings,
Having fulfilled all the perfections,
Attained the highest self-awakening.
Through the speaking of this truth,
may you have a victory blessing.
Jayanto bodhiyā mūle
Sakyānaṃ nandi-vaḍḍhano
Evaṃ tvam vijayo hohi
Jayassu jaya-maṅgale
Victorious at the foot of the Bodhi tree,
Was he who increased the Sakyans' delight.
May you have the same sort of victory,
May you win victory blessings.
Aparājita-pallaṅke
Sīse paṭhavi-pokkhare
Abhiseke sabba-buddhānaṃ
Aggappatto pamodati
At the head of the lotus leaf of the world
On the undefeated seat
Consecrated by all the Buddhas,
He rejoiced in the utmost attainment.
Sunakkhattaṃ sumaṅgalaṃ
Supabhātaṃ suhuṭṭhitaṃ
Sukhaṇo sumuhutto ca
Suyiṭṭhaṃ brahmacārisu
Padakkhiṇaṃ kāya-kammaṃ
Vācā-kammaṃ padakkhiṇaṃ
Padakkhiṇaṃ mano-kammaṃ
Paṇidhī te padakkhiṇā
Padakkhiṇāni katvāna
Labhantatthe, padakkhiṇe
A lucky star it is, a lucky blessing,
a lucky dawn, a lucky sacrifice,
a lucky instant, a lucky moment,
a lucky offering: i.e., a rightful bodily act
a rightful verbal act, a rightful mental act,
your rightful intentions
with regard to those who lead the chaste life.
Doing these rightful things,
your rightful aims are achieved.

Abhaya Gāthā   
The Danger-free Protection

Yan-dunnimittaṃ avamaṅgalañca
Yo cāmanāpo sakuṇassa saddo
Pāpaggaho dussupinaṃ akantaṃ
Buddhānubhāvena vināsamentu
Whatever unlucky portents & ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Buddha's power may they be destroyed.
Yan-dunnimittaṃ avamaṅgalañca
Yo cāmanāpo sakuṇassa saddo
Pāpaggaho dussupinaṃ akantaṃ
Dhammānubhāvena vināsamentu
Whatever unlucky portents & ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Dhamma's power may they be destroyed.
Yan-dunnimittaṃ avamaṅgalañca
Yo cāmanāpo sakuṇassa saddo
Pāpaggaho dussupinaṃ akantaṃ
Saṅghānubhāvena vināsamentu
Whatever unlucky portents & ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Saṅgha's power may they be destroyed.

"Sakkatvā buddha-ratanaṃ..."   

Sakkatvā buddha-ratanaṃ
Osathaṃ uttamaṃ varaṃ
Hitaṃ deva-manussānaṃ
Buddha-tejena sotthinā
Nassant'upaddavā sabbe
Dukkhā vūpasamentu te.
Having revered the jewel of the Buddha,
The highest, most excellent medicine,
The welfare of human & heavenly beings:
Through the Buddha's might & safety
May all obstacles vanish,
May your sufferings grow totally calm.
Sakkatvā dhamma-ratanaṃ
Osathaṃ uttamaṃ varaṃ
Pariḷāhūpasamanaṃ
Dhamma-tejena sotthinā
Nassant'upaddavā sabbe
Bhayā vūpasamentu te.
Having revered the jewel of the Dhamma,
The highest, most excellent medicine,
The stiller of feverish passion:
Through the Dhamma's might & safety
May all obstacles vanish,
May your fears grow totally calm.
Sakkatvā saṅgha-ratanaṃ
Osathaṃ uttamaṃ varaṃ
Āhuneyyaṃ pāhuneyyaṃ
Saṅgha-tejena sotthinā
Nassant'upaddavā sabbe
Rogā vūpasamentu te.
Having revered the jewel of the Saṅgha,
The highest, most excellent medicine,
Worthy of gifts, worthy of hospitality:
Through the Saṅgha's might & safety
May all obstacles vanish,
May your diseases grow totally calm.

"Dukkhappattā ca niddukkhā..."   

Dukkhappattā ca niddukkhā
Bhayappattā ca nibbhayā
Sokappattā ca nissokā
Hontu sabbe pi pāṇino.
May all beings:
who have fallen into suffering be without suffering,
who have fallen into danger be without danger,
who have fallen into sorrow be without sorrow.
Ettāvatā ca amhehi
Sambhataṃ puñña-sampadaṃ
Sabbe devānumodantu
Sabba-sampatti-siddhiyā.
For the sake of all attainment & success
May all heavenly beings rejoice
In the extent to which we have gathered a consummation of merit.
Dānaṃ dadantu saddhāya
Sīlaṃ rakkhantu sabbadā
Bhāvanābhiratā hontu
Gacchantu devatāgatā.
May they give gifts with conviction, may they always maintain virtue,
May they delight in meditation, may they go to a heavenly destination.
Sabbe buddhā balappattā
Paccekānañca yaṃ balaṃ
Arahantānañca tejena
Rakkhaṃ bandhāmi sabbaso.
From the strength attained by all the Buddhas,
The strength of the Private Buddhas,
By the power of the arahants,
I bind this protection all around.

Mahā-maṅgala-cakkavāḷa   
The Great Universe of Blessings

Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-
maguṇāparimita-puññādhikārassa
sabbantarāya-nivāraṇa-samatthassa
bhagavato  arahato  sammā-sambuddhassa
dvattiṃsa-mapurisa-lakkhaṇ'ānubhāvena

Through the power of the 32 marks of the Great Man belonging to the Blessed One, the Worthy One, the Rightly Self-awakened One, who through his accumulation of merit is endowed with glory, steadfastness of intent, majesty, victorious power, great might, countless great virtues, who settles all dangers & obstacles,

atyānubyañjan'ānubhāvena

through the power of his 80 minor characteristics,

aṭṭh'uttara-sata-maṅgal'ānubhāvena

through the power of his 108 blessings,

chabbaṇṇa-raṃsiy'ānubhāvena   ketumāl'ānubhāvena

through the power of his sixfold radiance,
through the power of the aura surrounding his head,

dasa-pāramit'ānubhāvena
dasa-upapāramit'ānubhāvena
dasa-paramattha-pāramit'ānubhāvena

through the power of his ten perfections, ten higher perfections,
& ten ultimate perfections,

la-samādhi-paññ'ānubhāvena

through the power of his virtue, concentration, & discernment,

buddh'ānubhāvena   dhamm'ānubhāvena   saṅgh'ānubhāvena

through the power of the Buddha, Dhamma, & Saṅgha,

tej'ānubhāvena  iddh'ānubhāvena  bal'ānubhāvena

through the power of his majesty, might, & strength,

ñeyya-dhamm'ānubhāvena

through the power of the Dhammas that can be known,

caturāti-sahassa-dhammakkhandh'ānubhāvena

through the power of the 84,000 divisions of the Dhamma,

nava-lokuttara-dhamm'ānubhāvena

through the power of the nine transcendent Dhammas,

aṭṭhaṅgika-magg'ānubhāvena

through the power of the eightfold path,

aṭṭha-samāpattiy'ānubhāvena

through the power of his eight meditative attainments,

chaḷabhiññ'ānubhāvena   catu-sacca-ñāṇ'ānubhāvena

through the power of his six cognitive skills,
through the power of his knowledge of the four noble truths,

dasa-bala-ñāṇ'ānubhāvena  

through the power of his knowledge of the ten strengths,

sabbaññuta-ñāṇ'ānubhāvena

through the power of his omniscience,

mettā-karuṇā-muditā-upekkh'ānubhāvena

through the power of his good will, compassion, appreciation, & equanimity,

sabba-paritt'ānubhāvena

through the power of all protective chants,

ratanattaya-saraṇ'ānubhāvena

through the power of refuge in the Triple Gem:

tuyhaṃ sabba-roga-sok'upaddava-dukkha-domanass-upāyā  vinassantu

May all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed,

sabba-antarāyāpi  vinassantu
sabba-saṅkappā  tuyhaṃ  samijjhantu

may all obstructions be destroyed, may all your resolves succeed,

dīghayutā  tuyhaṃ  hotu  sata-vassa-jīvena
samaṅgiko  hotu  sabbadā.

may you live long, always attaining 100 years.

Ākāsa-pabbata-vana-bhūmi-gaṅgā-masamuddā
ārakkhakā  devatā  sadā  tumhe,
anurakkhantu.

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

"Bhavatu sabba-maṅgalaṃ..."   

Bhavatu sabba-maṅgalaṃ
Rakkhantu sabba-devatā

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

Sabba-buddhānubhāvena
Sadā sotthī bhavantu te.

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

Bhavatu sabba-maṅgalaṃ
Rakkhantu sabba-devatā

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

Sabba-dhammānubhāvena
Sadā sotthī bhavantu te.

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

Bhavatu sabba-maṅgalaṃ
Rakkhantu sabba-devatā

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

Sabba-saṅghānubhāvena
Sadā sotthī bhavantu te.

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

Jinapañjara Gāthā   
The Victor's Cage

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ratanaṃ purato āsi
	Dakkhiṇe Metta-suttakaṃ
Dhajaggaṃ pacchato āsi
	Vāme Aṅgulimālakaṃ
Khandha-Mora-parittañca
	Āṭānāṭiya-suttakaṃ
Ākāse chadanaṃ āsi
	Sesā pākāra-saṇṭhitā

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

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

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

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

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

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

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

Verses   

The Heart   

Mano-pubbaṅgamā dhammā
Mano-seṭṭhā mano-mayā,
Phenomena are preceded by the heart,
Ruled by the heart,
Made of the heart.
Manasā ce paduṭṭhena
Bhāsati vā karoti vā,
Tato naṃ dukkham-anveti
Cakkaṃ va vahato padaṃ.
If one speaks or acts with a corrupted heart,
Suffering follows one,
As the wheel of the cart,
the foot of the ox that draws it.
Mano-pubbaṅgamā dhammā
Mano-seṭṭhā mano-mayā,
Phenomena are preceded by the heart,
Ruled by the heart,
Made of the heart.
Manasā ce pasannena
Bhāsati vā karoti vā,
Tato naṃ sukham-anveti
Chāyā va anapāyinīti.
If one speaks or acts with a bright heart,
Happiness follows one,
Like a shadow that never leaves.

The Three Inspired Verses   

Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa,
Athassa kaṅkhā vapayanti sabbā,
Yato pajānāti sahetu-dhammaṃ.
As phenomena grow clear
To the Brahman, ardent, absorbed,
His doubts all vanish
When he discerns what has a cause.
Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa,
Athassa kaṅkhā vapayanti sabbā,
Yato khayaṃ paccayānaṃ avedi.
As phenomena grow clear
To the Brahman, ardent, absorbed,
His doubts all vanish
When he penetrates the end of conditions.
Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa,
Vidhūpayaṃ tiṭṭhati māra-senaṃ,
Sūrova obhāsayam-antalikkhanti.
As phenomena grow clear
To the Brahman, ardent, absorbed,
He stands, routing the troops of Mara,
Like the sun that illumines the sky.

The House Builder   

Aneka-jāti-saṅsāraṃ
	Sandhāvissaṃ anibbisaṃ,
Gahakāraṃ gavesanto
	Dukkhā jāti punappunaṃ,
Through the round of many births
I wandered without reward, without rest,
Seeking the house builder.
Painful is birth again & again.
Gahakāraka diṭṭhosi
	Puna-gehaṃ na kāhasi.
House builder, you are seen!
You will not build a house again.
Sabbā te phāsukā bhaggā
	Gahakūṭaṃ visaṅkhataṃ
Visaṅkhāra-gataṃ cittaṃ
	Taṇhānaṃ khayam-ajjhagā
All your rafters broken,
The ridge pole destroyed,
Gone to the Unformed, the mind
Has attained the end of craving.

The Mountain   

Yathāpi selā vipulā
Nabhaṃ āhacca pabbatā
Samantā anupariyeyyuṃ
Nippothentā catuddisā
Like gigantic boulders,
Mountains reaching to the sky
Moving in from all sides,
crushing the four directions,
Evaṃ jarā ca maccu ca
	Adhivattanti pāṇino
Khattiye brāhmaṇe vesse
	Sudde caṇḍāla-pukkuse
In the same way, aging & death
Roll over living beings:
Noble warriors, brahmans, merchants,
workers, outcastes, & scavengers.
Na kiñci parivajjeti
	Sabbam-evābhimaddati
Na tattha hatthīnaṃ bhūmi
	Na rathānaṃ na pattiyā
Na cāpi manta-yuddhena
	Sakkā jetuṃ dhanena vā
They spare nothing,
They trample everything.
Here elephants can hold no ground
Nor can chariots or infantry.
Nor can a battle of spells
Or wealth win out.
Tasmā hi paṇḍito poso
	Sampassaṃ attham-attano
Buddhe Dhamme ca Saṅghe ca
	Dhīro saddhaṃ nivesaye
So a wise person,
Seeing his own good,
Secures firm conviction
In the Buddha, Dhamma, & Sangha.
Yo dhammacārī kāyena
	Vācāya uda cetasā
Idh'eva naṃ pasaṃsati
	Pecca sagge pamodati.
He who practices the Dhamma
In thought, word, & deed,
receives praise here on earth
And after death rejoices in heaven.

Noble Wealth   

Yassa saddhā tathāgate
	Acalā supatiṭṭhitā,
Sīlañca yassa kalyāṇaṃ
	Ariya-kantaṃ pasaṃsitaṃ
One whose conviction in the Tathagata
Is unshakable, well-established,
Whose virtue is admirable,
Praised, cherished by the Noble Ones,
Saṅghe pasādo yassatthi
	Ujubhūtañca dassanaṃ
Adaḷiddoti taṃ āhu
	Amoghan-tassa jīvitaṃ
Who has faith in the Sangha, straightforwardness, vision:
"He is not poor," they say. His life has not been in vain.
Tasmā saddhañca sīlañca
	Pasādaṃ dhamma-dassanaṃ
Anuyuñjetha medhāvī
	Saraṃ buddhāna-sāsananti
So conviction & virtue, faith, & dhamma-vision
Should be cultivated by the wise,
Remembering the Buddhas' teachings.

An Auspicious Day   

Atītaṃ nānvāgameyya
	Nappaṭikaṅkhe anāgataṃ
Yad'atītam-pahīnantaṃ
	Appattañca anāgataṃ
He would not range after the past,
Nor wonder about the future.
What is past has been left behind,
The future is as yet unreached.
Paccuppannañca yo dhammaṃ
	Tatha tatha vipassati
Asaṃhiraṃ asaṅkuppaṃ
	Taṃ viddhā manubrūhaye
Whatever phenomenon is present,
he clearly sees right there, right there.
Unvanquished, unshaken,
That is how he develops the mind.
Ajjeva kiccam-ātappaṃ
	Ko jaññā maraṇaṃ suve
Na hi no saṅgarantena
	Mahāsenena maccunā
Doing his duty ardently, today,
For — who knows? — tomorrow death may come.
There is no bargaining
With Death & his mighty horde.
Evaṃ vihārim-ātāpiṃ
	Aho-rattam-atanditaṃ
Taṃ ve bhaddeka-ratto'ti
	Santo ācikkhate munīti.
Whoever lives thus ardently,
relentlessly both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.

The Three Characteristics   

Sabbe saṅkhārā aniccā'ti
	Yadā paññāya passati,
Atha nibbindati dukkhe:
	Esa maggo visuddhiyā.
All processes are inconstant:
When one sees this with discernment,
One grows disenchanted with stress —
This is the path to purity.
Sabbe saṅkhārā dukkhā'ti
	Yadā paññāya passati,
Atha nibbindati dukkhe:
	Esa maggo visuddhiyā.
All processes are stressful:
When one sees this with discernment,
One grows disenchanted with stress —
This is the path to purity.
Sabbe dhammā anattā'ti
	Yadā paññāya passati,
Atha nibbindati dukkhe:
	Esa maggo visuddhiyā.
All phenomena are not-self:
When one sees this with discernment,
One grows disenchanted with stress —
This is the path to purity.
Appakā te manussesu
	Ye janā pāra-gāmino
Athāyaṃ itarā pajā
	Tīram-evānudhāvati.
Few are the human beings who go to the Further Shore,
These (DIE ANDEREN) simply scurry around on this shore.
Ye ca kho sammadakkhāte
	Dhamme dhammānuvattino
Te janā pāramessanti
	Maccudheyyaṃ suduttaraṃ.
But those who practice the Dhamma
In line with the well-taught Dhamma,
They will cross over Death's realm, so hard to transcend.
Kaṇhaṃ dhammaṃ vippahāya
	Sukkaṃ bhāvetha paṇḍito.
Okā anokam-āgamma
	Viveke yattha dūramaṃ
Abandoning dark practices,
The wise person should develop the bright,
Having gone from home to no-home
In seclusion, so hard to relish.
Tatrābhiratim-iccheyya
	Hitvā kāme akiñcano.
Pariyodapeyya attānaṃ
	Citta-klesehi paṇḍito
There he should wish for delight,
Having discarded sensuality — he who has nothing.
He should cleanse himself,
the wise one, of mental defilement.
Yesaṃ sambodhiyaṅgesu
	Sammā cittaṃ subhāvitaṃ
Ādāna-paṭinissagge
	Anupādāya ye ratā,
Khīṇ'āsavā jutimanto
	Te loke parinibbutā'ti.
Whose minds are well-developed In the factors for Awakening,
Who delight in non-clinging,
Relinquishing grasping,
Glorious, free of effluent:
They are unbound in the world.

Compounded Things   

Aniccā vata saṅkhārā
	Uppāda-vaya-dhammino
Uppajjitvā nirujjhanti
	Tesaṃ vūpasamo sukho
Inconstant are compounded things. Their nature: to arise & pass away.
They disband as they are arising. Their total stilling is bliss.

The Burden   

Bhārā have pañcakkhandhā
	Bhārahāro ca puggalo.
Bhārādānaṃ dukkhaṃ loke
	Bhāra-nikkhepanaṃ sukhaṃ.
The five aggregates are truly a burden,
And the individual is what carries the burden.
To take up the burden is to suffer in the world.
To throw off the burden is bliss.
Nikkhipitvā garuṃ bhāraṃ
	Aññaṃ bhāraṃ anādiya
Sa-mūlaṃ taṇhaṃ abbuḷha
	Nicchāto parinibbuto'ti.
Having thrown off the heavy burden,
and not taking on another,
One pulls out craving, root & all —
Free from desire, totally unbound.

Heedfulness   

Appamādo amataṃ padaṃ
	Pamādo maccuno padaṃ
Heedfulness, the path to the Deathless.
Heedlessness, the path to death.
Appammattā ne miyyanti
	Ye pamattā yathā matā.
The heedful do not die.
The heedless, as if already dead.
Etaṃ vesesato ñatvā,
	Appamādamhi paṇḍitāti.
Knowing this as a true distinction,
The wise are established in heedfulness.

Formale Bitten   

Die Fünf Tugendregeln annehmen   

DAS ERBITTEN:

Mayaṃ bhante, ti-saraṇena saha pañca sīlāni yācāma.

Ehrwüdiger Herr, wir erbitten die Dreifache Zuflucht und die Fünf Tugendregeln.

Dutiyampi mayaṃ bhante...

Ehrwürdiger Herr, zum zweiten Mal, erbitten...

Tatiyampi mayaṃ bhante...

Ehrwürdiger Herr, zum dirtten Mal, erbitten...

Danach rezitiert der Mönch die den Folgenden Abschnitt drei Mal und danach wiederholen die Laien dieses drei Mal:

Namo tassa bhagavato arahato sammā-sambuddhassa.

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

Der Mönch rezitiert dann den folgenden Abschnitt, Zeile für Zeile, welche die Laien, ihm folgend, Zeile für Zeile nachsprechen.

Buddhaṃ saraṇaṃ gacchāmi.

Ich folge dem Buddha als Zuflucht.

Dhammaṃ saraṇaṃ gacchāmi.

Ich folge dem Dhamma als Zuflucht.

Saṅghaṃ saraṇaṃ gacchāmi.

Ich folge der Sangha als Zuflucht.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

Ein zweites Mal: Ich folge dem Buddha als Zuflucht.

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

Ein zweites Mal: Ich folge dem Dhamma als Zuflucht.

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

Ein zweites Mal: Ich folge der Sangha als Zuflucht.

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

Ein drittes Mal: Ich folge dem Buddha als Zuflucht.

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

Ein drittes Mal: Ich folge dem Dhamma als Zuflucht.

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

Ein drittes Mal: Ich folge der Sangha als Zuflucht.

Der Mönch sagt dann:

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

Dies Beendet das Dreifache-Zufluchtstreben.

Die Laien erwidern:

Āma bhante.

Ja, Ehrwürdiger Herr.

Dann rezitiert der Mönch die Tugendregeln, Zeile für Zeile, welche die Laien, ihm folgen, Zeile für Zeile nachsprechen.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

Ich nehme die Übungsregel, des Abstehens Leben zu nehmen, auf mich.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

Ich nehme die Übungsregel, des Abstehens vom Stehlen, auf mich.

Kāmesu micchācārā veramaṇī sikkhā-padaṃ samādiyāmi.

Ich nehme die Übungsregel, des Abstehens von sexuellem Fehlverhalten, auf mich.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

Ich nehme die Übungsregel, des Abstehens Unwahrheiten zu verbreiten, auf mich.

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

Ich nehme die Übungsregel, des Abstehens von berauschenden Getränken und Drogen, die zur Gewissenlosigkeit führen, auf mich.

Der Mönch schließ dann mit folgendem ab:

Imāni pañca sikkhā-padāni:

Dies sind die fünf Übungsregeln.

Sīlena sugatiṃ yanti.

Durch Tugend gelangen sie zu einem guten Strom.

Sīlena bhoga-sampadā.

Durch Tugend wird Wohlstand erreicht.

Sīlena nibbutiṃ yanti.

Durch Tugend kommen sie zur Befreiung.

Tasmā sīlaṃ visodhaye.

Deshalb sollten wir unsere Tugend reinigen.

DREI MAL VERNEIGEN

Taking the Eight Precepts   

DAS ERBITTEN:

Mayaṃ bhante, ti-saraṇena saha aṭṭha sīlāni yācāma.

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

Dutiyampi mayaṃ bhante...

Venerable Sir, a second time...

Tatiyampi mayaṃ bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after which the lay people repeat it three times:

Namo tassa bhagavato arahato sammā-sambuddhassa.

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

The monk then recites the following passages line by line, with the lay people reciting line by line after him.

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Sangha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

The monk then says:

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

This ends the going for refuge.

The lay people respond:

Āma bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by line, with the lay people reciting them line by line after him.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from stealing.

Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from sexual intercourse.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from telling lies.

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

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

Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.

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

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

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

Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.

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

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

DREI MAL VERNEIGEN

Ordination for an Eight-Precept Nun   

Arahaṃ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṃ bhagavantaṃ abhivādemi.

I bow down before the Awakened, Blessed One.

(VERBEUGEN)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṃ namassāmi.

I pay homage to the Dhamma.

(VERBEUGEN)

Supaṭipanno bhagavato sāvaka-saṅgho.

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

Saṅghaṃ namāmi.

I pay respect to the Sangha.

(VERBEUGEN)

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

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

Esāhaṃ bhante, sucira-parinibbutampi, taṃ
bhagavantaṃ saraṇaṃ gacchāmi, dhammañca
bhikkhu-saṅghañca, pabbajjaṃ maṃ saṅgho dhāretu,
ajjatagge pānupetaṃ saraṇaṃ gataṃ.

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

Ahaṃ bhante, ti-saraṇena saha aṭṭha sīlāni yācāmi.

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

Dutiyampi ahaṃ bhante...

Venerable Sir, a second time...

Tatiyampi ahaṃ bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after which the nun repeats it three times:

Namo tassa bhagavato arahato sammā-sambuddhassa.

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

The monk then recites the following passages line by line, with the nun reciting line by line after him.

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Sangha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

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

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

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

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

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

The monk then says:

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

This ends the going for refuge.

The nun responds:

Āma bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by line, with the nun reciting them line by line after him.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from stealing.

Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from sexual intercourse.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from telling lies.

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

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

Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.

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

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

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

Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.

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

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

DREI MAL VERNEIGEN

Requesting a Discourse   

Brahmā ca lokādhipatī sahampati
Kat'añjalī andhivaraṃ ayācatha:
Santīdha sattāpparajakkha-jātikā
Desetu dhammaṃ anukampimaṃ pajaṃ.
The Brahma Sahampati, Lord of the World,
With hands palm-to-palm before his heart, requested a blessing:
There are beings here with only a little dust in their eyes.
Please teach the Dhamma out of compassion for them.

Requesting Blessings   

Vipatti-paṭibāhāya
	sabba-sampatti-siddhiyā,
Sabba-dukkha-vināsāya
	parittaṃ brūtha maṅgalaṃ.
Vipatti-paṭibāhāya
	sabba-sampatti-siddhiyā,
Sabba-bhaya-vināsāya
	parittaṃ brūtha maṅgalaṃ.
Vipatti-paṭibāhāya
	sabba-sampatti-siddhiyā,
Sabba-roga-vināsāya
	parittaṃ brūtha maṅgalaṃ.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all pain, may you chant a blessing & protection.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all danger, may you chant a blessing & protection.
For warding off misfortune, for the achievement of all good fortune,
For the dispelling of all illness, may you chant a blessing & protection.

Requesting Forgiveness   

(From the Triple Gem)

Repeat Namo... three times. Then:

Ratanattaye pamādena, dvārattayena kataṃ,
Sabbaṃ aparādhaṃ khamatu no bhante.

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

(From a Senior Monk)

Repeat Namo... three times. Then:

[Mahāthere]* pamādena, dvārattayena kataṃ,
Sabbaṃ aparādhaṃ khamatu no bhante.
(Three times.)

Venerable Sir, may you forgive us for any wrong we have done you out of carelessness in thought, word, or deed.

[* Mahāthere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhāye for one's preceptor, Ācariye for one's teacher, and Āyasmante for monks in general.]

Bow down & stay there while the monk says:

Ahaṃ khamāmi, tumhehi pi me khamitabbaṃ.

I forgive you; may you all also forgive me.

Respond:

Khamāma bhante.

We forgive you, Venerable Sir.

The monk will then recite a blessing, after which all say:

Sādhu bhante.

Very good, Venerable Sir.

DREI MAL VERNEIGEN

(When one person is asking forgiveness)

Repeat Namo... three times. Then:

[Mahāthere]* pamādena, dvārattayena kataṃ,
Sabbaṃ aparādhaṃ khamatha me bhante.
(Three times.)

Venerable Sir, may you forgive me for any wrong I have done you out of carelessness in thought, word, or deed.

[* Mahathere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhāye for one's preceptor, Ācariye for one's teacher, and Āyasmante for monks in general.]

Bow down & stay there while the monk says:

Ahaṃ khamāmi, tayā pi me khamitabbaṃ.

I forgive you; may you all also forgive me.

Respond:

Khamāmi bhante.

I forgive you, Venerable Sir.

The monk will then recite a blessing, after which say:

Sādhu bhante.

Very good, Venerable Sir.

DREI MAL VERNEIGEN

Formale Gabendarbietungen   

Speise   

Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Speisen, zusammen mit deren begleitenden Gegenständen, der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese Speisen, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Speisen, zusammen mit deren begleitenden Gegenständen, den Tugendhaften dar. Mögen unsere Tugendhaften diese Speisen, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

Allgemeine Gegenstände (nach Mittag)   

Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Sangha-Gaben der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese unsere Sangha-Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Sangha-Gaben den Tugendhaften dar. Mögen unsere Tugendhaften diese unsere Sangha-Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

"Waldgewänder"   

Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Fetzengewänder, zusammen mit deren begleitenden Gegenständen, der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese Fetzengewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Fetzengewänder, zusammen mit deren begleitenden Gegenständen, den Tugendhaften dar. Mögen unsere Tugendhaften diese Fetzengewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

Erklärung für eine Gabe an die Bhikkhu-Sangha   
(zu machen von einem der Mönche)

Drei mal Namo... wiederholend, dann:

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

Möge die Sangha bitte acht geben: Der erste Teil [dieser Gabe], geht an die älteren Mönche. Möge der verbleibende Anteil Euer sein. Mögen die Mönche (die Novizen und die Laienanhänger)* [die hier leben] diese Dinge nutzen, wie es ihnen gefällig ist.

* Vermeiden Sie, oder inkludieren Sie Novizen und Laien, so wie es angemessen ist.

Regenzeit-Badegewänder   

Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Badegewänder, zusammen mit deren begleitenden Gegenständen, der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese Badegewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:

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

Wir bieten diese unsere Badegewänder, zusammen mit deren begleitenden Gegenständen, den Tugendhaften dar. Mögen unsere Tugendhaften diese Badegewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.

Kerzen   

Wiederholen Sie drei Mal Namo..., dann:

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

Wir bieten diese ausgezeichneten Kerzen, Räucherstäbchen und Blumen, in Verehrung der Drei Juwelen an. Möge unsere Verehrung der Drei Juwelen Wohlergehen und Glück bringen, möge es zum Erlangen des Endens der Trübungen führen.

Kaṭhina Gewänder   

Wiederholen Sie drei Mal Namo..., dann:

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

Ehrwürdige Herren, wir beiten diese Kathina-Robenstoffe, zusammen mit deren begleitenden Gegenständen, der Sangha dar. Möge unsere Sangha bitte diese Kathina-Robenstoffe, zusammen mit deren begleitenden Gegenständen, annehmen, und sie angenommen habend, das Kathina mit diesen Stoff, für unser langfristiges Wohlergehen und Glück, aussprechen.

Unterkünfte   

Wiederholen Sie drei Mal Namo..., dann:

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

Wir bieten diese Unterkunfte, für die Bhikkhu-Sanga der vier Richtungen, beide, jene die gekommen, und jene die nun kommen wird, an. Möge unsere Bhikkhu-Sangha, diese Unterkünfte für unser langfristiges Wohlergehen und Glück annehmen.

Homage   

Visākha Pūjā   

(LEITER):

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

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

(ALLE):

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

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Visākha Aṭṭhamī   

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

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

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

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Āsāḷha Pūjā   

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

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

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

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Māgha Pūjā   

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

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

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

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ehrdarbietung   

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

Mit Verlaub. Wir (ich) bitte Euch uns (mir), für was immer wir (ich), im Wege der drei Tore (des Körpers, der Sprache und im Geist) Falsches getan haben, zu vergeben.

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

Ich verehre jede Stupa, errichtet jederorts, jegliches Relikt Buddhas Körper, jeden Großen Bodhi-Baum, jedes Buddha-Bildnis, als ein Gegenstand der Ehrdarbietung.

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

Ich verehre die Relikte. Ich verehre sie allenorts. Stets verehre ich die Drei Juwelen.

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

Hingabe gegenüber dem Buddha bringt großen Glanz. Hingabe gegenüber dem Dhamma, große Einsicht. Hingabe gegenüber der Saṅgha, großen Reichtum.

Buddhaṃ Dhammaṃ Saṅghaṃ, jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Ich nehme den Buddha, das Dhamma, die Saṅgha als mein Leben und Zuflucht, bis zum Erlangen der Befreiung.

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

Ich bin rein an Moral. Möge mich der Buddha, das Dhamma, die Saṅgha als rein in Moral anerkennen.

Sabbe sattā sadā hontu, averā sukha-jīvino.

Mögen alle Lebewesen wohlauf leben, frei von Feindschaft.

Kataṃ puñña-phalaṃ mayhaṃ, sabbe bhāgī bhavantu te.

Mögen alle Anteil am Segen, aus dem Guten, welches ich getan, entspringend, erlangen.

Homage to the Buddha's Footprints   

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

Let us now repeat the footprint passage.

(ALLE): Vandāmi buddhaṃ bhava-pāra-tiṇṇaṃ,
Ti-loka-ketuṃ ti-bhav'eka-nāthaṃ,
Yo loka-seṭṭho sakalaṃ kilesaṃ,
Chetvāna bodhesi janaṃ anantaṃ.
I revere the Buddha, who has crossed over becoming,
The banner of the threefold cosmos,
The sole protector of the three levels of becoming,
The foremost in the world
Who, having destroyed the entirety of defilement,
Has led countless people to Awakening.
Yaṃ nammadāya nadiyā puline ca tīre,
Yaṃ sacca-bandha-girike sumanācal'agge,
Yaṃ tattha yonaka-pure munino ca pādaṃ:
Taṃ pāda-lañjanam-ahaṃ sirasā namāmi.
I pay homage with my head to the footprints
That the Sage left in the sands by the Nammada River,
On Saccabandha Mountain, on Sumana's unshakeable summit,
& in Yonaka-pura.
Suvaṇṇa-mālike suvaṇṇa-pabbate
Sumana-kūṭe yonaka-pure nammadāya nadiyā,
Pañca pāda-varaṃ ṭhānaṃ ahaṃ vandāmi durato.
I revere from afar the places of the five foremost footprints:
On Suvannamalika Mountain, on Gold Mount,
On Sumana's Peak, in Yonakapura,
& by the Nammada River.
Iccevam-accanta-namassaneyyaṃ,
Namassamāno ratanattayaṃ yaṃ,
Puññābhisandaṃ vipulaṃ alatthaṃ,
Tassānubhāvena hat'antarāyo.
In paying homage thus to the Triple Gem,
worthy of the highest homage,
A vast amount of merit is accumulated:
By its power, may danger be destroyed.

The Buddha's Last Words   

Āmantayāmi vo bhikkhave,
Paṭivedayāmi vo bhikkhave:
I address you, monks,
I inform you, monks:
Khaya-vaya-dhammā saṅkhārā,
Appamādena sampādethāti.
Processes are subject to passing away.
Become consummate
Through heedfulness.

Anumodana   

Einleitung   

Anumodana ist ein Wort, schwierig ins Deutsche (Englische) zu übersetzen. Literarisch bedeutet es "Mitfreuen", can aber auch als Anerkennung und Ermutigung übersetzt werden. Die Tradition der buddhistischen Mönchen, dem Spender von Speisen und anderen Anumodana zu gegen, geht zurück in die Zeit des Buddhas. Nach einem Mahl, oder wenn ihm ein Geschenk dargeboten wurde, würde er den Spender (die Spender) oft mit einer Lehrrede über das Dhamma "eingewiesen, gedrängt, aufgerichtet und ermutigt" haben. Viele der Anumodana-Verse die heute verwenden werden, kommen direkt aus diese Lehrreden. Die Übersetzungen lesen, ist es offensichtlich, daß diese Verse nicht bloß Segen sind. Sie anerkennen des Spenders Weisheit großzügig zu sein, erklären den Lohn von Großzügigkeit und geben Ermutigung, großzügig zu sein, fortzusetzen. Andere Verse, in späteren Jahrhunderten zusammengestellt, fallen in die Einteilung von Segen, wünschen Glück und gute Fügung für den/die Spender.

Die Verse, die hier gesammelt sind, sind jene, die am häufigsten in der thailändischen Theravada-Tadition gegenwärtig sind. All sind passend für generelle verdienstvolle Spenden, auch wenn manche als speziell für gewisse Anlässe gedacht sind. Das allgemeine Muster, wenn Anumodana gebend, ist es mit Abschnitt I zu beginnen, und mit Abschnitt XIII zu enden, und ein oder zwei der anderen Abschnitte dazwischen einzuschließen.

Anmerkungen wurden hinzugefügt, um die Quellen der Verse zu identifizieren, wenn diese aus dem Pali-Kanon stammen, und um nützlich Information über deren Bedeutung und Verwendung zu geben.

Meine Hoffnung ist, daß diese Sammlung nicht nur für Mönche und Novizen nützlich sein wird, die sich diese Verse merken und rezitieren müssen, sonder auch für Laienspender, die es wünschen die Bedeutung der Verse zu kennen, und Ermutigung in deren Ausübung der Lehren Buddhas suchen.

I   
"Yathā vārivahā pūrā..."

(LEITER):

Yathā vārivahā pūrā
     Paripūrenti sāgaraṃ
Evameva ito dinnaṃ
	Petānaṃ upakappati
Icchitaṃ patthitaṃ tumhaṃ
	Khippameva samijjhatu
Sabbe pūrentu saṅkappā
	Cando paṇṇaraso yathā
Maṇi jotiraso yathā.
So wie die Flüsse voller Wasser
	den Ozean füllen,
Eben so, das hier gegebene
	den Toden (den hungigen Schatten) nutz.
Was immer Ihr wunscht oder wollt, rasch werden wird,
Mögen all Ihre Bestrebungen in Erfüllung gehen,
	so wie der Mond am fünfzehnten (Vollmond) Tag,
	oder wo strahlend, klar wie ein Juwel.

(ALLE):

Sabbītiyo vivajjantu
	Sabba-rogo vinassatu
Mā te bhavatvantarāyo
	Sukhī dīghāyuko bhava
Abhivādana-sīlissa
	Niccaṃ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti
	Āyu vaṇṇo sukhaṃ, balaṃ.
Möge aller Kummer abgewand sein,
	möge jede Krankheit sei zerstört,
Möge da keine Gefahr für Euch sein,
Mögt Ihr glücklich und lange Leben.
Denn für einen von respektvoller Natur, der
	durchwegs die Würdigen ehrt,
Vier Qualitäten sich mehren:
	Langes Leben, Schönheit, Freude und Kraft.

Note: These stanzas are chanted as part of every anumodana. If two or more monks are chanting, they should repeat the two lines beginning "Sabbitiyo..." three times before going on to the lines beginning "Abhivadana-sīlissa..." On some occasions, the leader will omit his solo part and will lead the entire group in chanting the following verses as a prelude to the passage beginning "Sabbityo..."

Sabba-roga-vinimutto
	Sabba-santāpa-vajjito
Sabba-veram-atikkanto
	Nibbuto ca tuvaṃ bhava
Mögen Sie sein:
	von allen Krankheiten Befreit,
	sicher vor allen Qualen,
	hinaus über alle Feinseligkeit,
	   und ungebunden.

II   
"Adāsi me akāsi me..."

Adāsi me akāsi me
	Ñāti-mittā sakhā ca me
Petānaṃ dakkhiṇaṃ dajjā
	Pubbe katam-anussaraṃ
Na hi ruṇṇaṃ vā soko vā
	Yā vaññā paridevanā
Na taṃ petānam-atthāya
	Evaṃ tiṭṭhanti ñātayo
*Ayañca kho dakkhiṇā dinnā
	Saṅghamhi supatiṭṭhitā
Dīgha-rattaṃ hitāyassa
	Ṭhānaso upakappati
So ñāti-dhammo ca ayaṃ nidassito
	Petāna-pūjā ca katā uḷārā
Balañca bhikkhūnam-anuppadinnaṃ
	Tumhehi puññaṃ pasutaṃ anappakanti.
"He gave to me, he acted on my behalf,
	and he was my relative, companion, friend."
Offerings should be given for the dead
	when one reflects (thus) on what was done in the past.
For no weeping or sorrowing or any kind of lamentation
	benefit the dead whose relatives keep acting in that way.
* But when this offering is given, well-placed in the Sangha,
It works for their long-term benefit
	And they profit immediately.
	In this way the proper duty to relatives has been shown
	And great honor has been done to the dead
	And the monks have been given strength:
	   You've acquired merit that's not small.

Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse on Those Outside the Wall), Khuddakapatha 8. They are often chanted on occasions when donors dedicate merit to the dead. A common practice is for the leader to begin chanting at the asterisk, omitting the first four lines.

III   
"Aggato ve pasannānaṃ..."

Aggato ve pasannānaṃ
	Aggaṃ dhammaṃ vijānataṃ
Agge buddhe pasannānaṃ
	Dakkhiṇeyye anuttare
Agge dhamme pasannānaṃ
	Virāgūpasame sukhe
Agge saṅghe pasannānaṃ
	Puññakkhette anuttare
Aggasmiṃ dānaṃ dadataṃ
	Aggaṃ puññaṃ pavaḍḍhati
Aggaṃ āyu ca vaṇṇo ca
	Yaso kitti sukhaṃ balaṃ
Aggassa dātā medhāvī
	Agga-dhamma-samāhito
Deva-bhūto manusso vā
	Aggappatto pamodatīti.
For one with confidence,
	realizing the supreme Dhamma to be supreme,
With confidence in the supreme Buddha,
	unsurpassed in deserving offerings,
With confidence in the supreme Dhamma,
	the happiness of dispassion & calm,
With confidence in the supreme Sangha,
	unsurpassed as a field of merit,
Having given gifts to the supreme,
	one develops supreme merit,
	supreme long life & beauty,
	status, honor, happiness, strength.
Having given to the supreme,
	the intelligent person, firm in the supreme Dhamma,
Whether becoming a deva or a human being,
	rejoices, having attained the supreme.

Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the Supreme), Anguttara Nikaya V.32.

IV   
"Āyudo balado dhīro..."

Āyudo balado dhīro
	Vaṇṇado paṭibhāṇado
Sukhassa dātā medhāvī
	Sukhaṃ so adhigacchati
āyuṃ datvā balaṃ vaṇṇaṃ
	Sukhañca paṭibhāṇado
Dīghāyu yasavā hoti
	Yattha yatthūpapajjatīti.
	The enlightened person, having given life, strength,
	   beauty, quick-wittedness  —
	The intelligent person, a giver of happiness  —
	   attains happiness himself.
	Having given life, strength, beauty,
	   happiness,& quick-wittedness,
	He has long life & status
	   wherever he arises.

Note: These verses are from the Bhojana-dananumodana Sutta (Discourse on Rejoicing in the Gift of Food), Anguttara Nikaya V.37.

V   
"Āyuṃ vaṇṇaṃ yasaṃ kittiṃ..."

Āyuṃ vaṇṇaṃ yasaṃ kittiṃ
	Saggaṃ uccākulīnataṃ
Ratiyo patthayānena
	Uḷārā aparāparā
Appamādaṃ pasaṃsanti
	Puñña-kiriyāsu paṇḍitā
Appamatto ubho atthe
	Adhiggaṇhāti paṇḍito
Diṭṭhe dhamme ca yo attho
	Yo c'attho samparāyiko
Atthābhisamayā dhīro
	Paṇḍito'ti pavuccatīti.
Long life, beauty, status, honor,
	heaven, high birth:
To those who delight
	in aspiring for these things
	in great measure, continuously,
the wise praise non-complacency
	in the making of merit.
The wise person, uncomplacent,
	acquires a two-fold welfare:
	welfare in this life
	& welfare in the next.
By breaking through to his welfare
	he is called "enlightened, wise."

Note: These verses are from the Ittha Sutta (Discourse on What is Welcome), Anguttara Nikaya V.43.

VI   
"Bhuttā bhogā bhaṭā bhaccā..."

Bhuttā bhogā bhaṭā bhaccā
	Vitiṇṇā āpadāsu me
Uddhaggā dakkhiṇā dinnā
	Atho pañca balī katā
Upaṭṭhitā sīlavanto
	Saññatā brahmacārino
Yadatthaṃ bhogam-iccheyya
	Paṇḍito gharam-āvasaṃ
So me attho anuppatto
	Kataṃ ananutāpiyaṃ
Etaṃ anussaraṃ macco
	Ariya-dhamme ṭhito naro
Idheva naṃ pasaṃsanti
	Pecca sagge pamodatīti.
"My wealth has been enjoyed,
My dependents supported,
	protected from calamities by me.
I have given lofty offerings,
	and performed the five oblations.
I have provided for the virtuous,
	the restrained, leaders of the holy life.
For whatever aim a wise householder
	would desire wealth,
	that aim I have attained.
I have done what will not lead to future distress."
When this is recollected by a mortal,
	a person established in the Dhamma of the Noble Ones,
He is praised in this life
	and, after death, rejoices in heaven.

Note: These verses are from the Adiya Sutta (Discourse on Edibles), Anguttara Nikaya V.41. The "five oblations" are gifts/offerings given to one's relatives, guests, the dead, kings (taxes paid to the government), and devas. This selection is often chanted when donors are making a donation dedicated to a relative or friend who has long been dead.

VII   
"Dānañca peyya-vajjañca..."

Dānañca peyya-vajjañca
	Attha-cariyā ca yā idha
Samānattatā ca dhammesu
	Tattha tattha yathārahaṃ
Ete kho saṅgahā loke
	Rathassāṇī va yāyato
Ete ca saṅgahā nāssu
	Na mātā putta-kāraṇā
Labhetha mānaṃ pūjaṃ vā
	Pitā vā putta-kāraṇā
Yasmā ca saṅgahā ete
	Samavekkhanti paṇḍitā
Tasmā mahattaṃ papponti
	Pāsaṃsā ca bhavanti teti.
Großzügigkeit, kind words, beneficial action,
And treating all consistently,
	in line with what each deserves:
These bonds of fellowship (function) in the world
	like the linchpin in a moving cart.
Now, if these bonds of fellowship were lacking,
A mother would not receive
	the honor & respect owed by her child,
Nor would a father receive
	what his child owes him.
But because the wise
	show regard for these bonds of fellowship,
They achieve greatness and are praised.

Note: These verses are from the Sangaha-vatthu Sutta (Discourse on the Bonds of Fellowship), Anguttara Nikaya IV.32.

VIII   
"Kāle dadanti sapaññā..."

Kāle dadanti sapaññā
	Vadaññū vīta-maccharā
Kālena dinnaṃ ariyesu
	Uju-bhūtesu tādisu
Vippasanna-manā tassa
	Vipulā hoti dakkhiṇā
Ye tattha anumodanti
	Veyyāvaccaṃ karonti vā
Na tena dakkhiṇā onā
	Tepi puññassa bhāgino
Tasmā dade appaṭivāna-citto
	Yattha dinnaṃ mahapphalaṃ
Puññāni para-lokasmiṃ
	Patiṭṭhā honti pāṇinanti.
Those with discernment,
	responsive, free from stinginess,
	give in the proper season.
Having given in the proper season
With hearts inspired by the Noble Ones
	—  straightened, Such  —
Their offering bears an abundance.
Those who rejoice in that gift,
	or give assistance,
They too have a share of the merit,
	and the offering is not depleted by that.
Therefore, with an unhesitant mind,
	one should give where the gift bears great fruit.
Merit is what establishes
	living beings in the next life.

Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts), Anguttara Nikaya V.36. They are often chanted when large groups of people organize a donation for a special occasion, such as a kathina.

IX   
"Ratanattayānubhāvena..."

Ratanattayānubhāvena
	Ratanattaya-tejasā
Dukkha-roga-bhayā verā
	Sokā sattu c'upaddavā
Anekā antarāyāpi
	Vinassantu asesato
Jaya-siddhi dhanaṃ lābhaṃ
	Sotthi bhāgyaṃ sukhaṃ balaṃ
Siri āyu ca vaṇṇo ca
	Bhogaṃ vuḍḍhī ca yasavā
Sata-vassā ca āyū ca
	Jīva-siddhī bhavantu te.
Through the power of the Triple Gem,
	through the radiant energy of the Triple Gem,
May suffering, disease, danger, animosity,
	sorrow, adversity, misfortune
	—  obstacles without number  —
	vanish without a trace.
Triumph, success, wealth, & gain,
Safety, luck, happiness, strength,
Glory, long life, & beauty,
Fortune, increase, & status,
A lifespan of 100 years,
And success in your livelihood:
	May they be yours.

Note: This selection is frequently chanted when a gift is being dedicated to the Sangha as a whole (Sangha-dana). The same is true of the following selection, which is one of the few pieces that Dhammayut monks will chant in Sanyoga style.

X   
"Sabba-buddhānubhāvena..."

Sabba-buddhānubhāvena sabba-dhammānubhāvena sabba-saṅghānubhāvena buddha-ratanaṃ dhamma-ratanaṃ saṅgha-ratanaṃ tiṇṇaṃ ratanānaṃ ānubhāvena caturāsītisahassa-dhammakkhandhānubhāvena piṭakatyānubhāvena jinasāvakānubhāvena:

Sabbe te rogā sabbe te bhayā sabbe te antarāyā sabbe te upaddavā sabbe te dunnimittā sabbe te avamaṅgalā vinassantu.

Āyu-vaḍḍhako dhana-vaḍḍhako siri-vaḍḍhako yasa-vaḍḍhako bala-vaḍḍhako vaṇṇa-vaḍḍhako sukha-vaḍḍhako hotu sabbadā.

Dukkha-roga-bhayā verā
	Sokā sattu c'upaddavā
Anekā antarāyāpi
	Vinassantu ca tejasā
Jaya-siddhi dhanaṃ lābhaṃ
	Sotthi bhāgyaṃ sukhaṃ balaṃ
Siri āyu ca vaṇṇo ca
	Bhogaṃ vuḍḍhī ca yasavā
Sata-vassā ca āyū ca
	Jīva-siddhī bhavantu te.
Bhavatu sabba-maṅgalaṃ
	Rakkhantu sabba-devatā
Sabba-buddhānubhāvena
	Sadā sotthī bhavantu te.
Bhavatu sabba-maṅgalaṃ
	Rakkhantu sabba-devatā
Sabba-dhammānubhāvena
	Sadā sotthī bhavantu te.
Bhavatu sabba-maṅgalaṃ
	Rakkhantu sabba-devatā
Sabba-saṅghānubhāvena
	Sadā sotthī bhavantu te.

Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sangha, the power of the Triple Gem — the gem of the Buddha, the gem of the Dhamma, the gem of the Sangha — the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples:

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

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

May suffering, disease, danger, animosity,
	sorrow, adversity, misfortune
	—  obstacles without number  —
	vanish through (the Triple Gem's) radiant energy.
Triumph, success, wealth, & gain,
Safety, luck, happiness, strength,
Glory,long life, & beauty,
Fortune, increase, & status,
A lifespan of 100 years,
And success in your livelihood:
May they be yours.

May there be every good blessing,
	may the devas protect you,
Through the power of all the Buddhas (Dhamma, Sangha)
	may you always be well.

XI   
"So attha-laddho sukhito..."

So attha-laddho sukhito
	Viruḷho buddha-sāsane
Arogo sukhito hohi
	Saha sabbehi ñātibhi.
Sā attha-laddhā sukhitā
	Viruḷhā buddha-sāsane
Arogā sukhitā hohi
	Saha sabbehi ñātibhi.
Te attha-laddhā sukhitā
	Viruḷhā buddha-sāsane
Arogā sukhitā hotha
	Saha sabbehi ñātibhi.
May he gain his aims, be happy,
	and flourish in the Buddha's teachings.
May you, together with all your relatives,
	be happy and free from disease.
May she gain her aims, be happy...
May they gain their aims, be happy...

Note: The above verses are frequently chanted after an ordination, or when a lay person has undertaken the practice of the eight precepts or has taken the five preepts for the first time. If one man has ordained or taken the precepts, chant only the two lines beginning "So attha-laddho..." three times. If one woman, chant only the two lines beginning "Sa attha-laddha..." three times. If more than one person, chant only the two lines beginning "Te attha-laddha..." three times.

XII   
"Yasmi.m padese kappeti..."

Yasmiṃ padese kappeti
	Vasaṃ paṇḍita-jātiyo
Sīlavant'ettha bhojetvā
	Saññate brahma-cārino
Yā tattha devatā āsuṃ
	Tāsaṃ dakkhiṇam-ādise
Tā pūjitā pūjayanti
	Mānitā mānayanti naṃ
Tato naṃ anukampanti
	Mātā puttaṃ va orasaṃ
Devatā'nukampito poso
	Sadā bhadrāni passati.
In whatever place a wise person makes his dwelling,
	—  there providing food for the virtuous,
	the restrained,
	leaders of the holy life  —
He should dedicate that offering to the devas there.
They, receiving honor, will honor him;
	Being respected, will show him respect.
As a result, they will feel sympathy for him,
	like that of a mother for her child.
A person with whom the devas sympathize
	always sees things go auspiciously.

Note: These verses are from the Maha-parinibbana Suttanta (Great Discourse on the Total Unbinding), Digha Nikaya 16. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming.

XIII   
"Bhavatu sabba-ma"ngala.m..."

Bhavatu sabba-maṅgalaṃ
	Rakkhantu sabba-devatā
Sabba-buddhānubhāvena
	Sadā sotthī bhavantu te.
Bhavatu sabba-maṅgalaṃ
	Rakkhantu sabba-devatā
Sabba-dhammānubhāvena
	Sadā sotthī bhavantu te.
Bhavatu sabba-maṅgalaṃ
	Rakkhantu sabba-devatā
Sabba-saṅghānubhāvena
	Sadā sotthī, bhavantu te.
May there be every good blessing,
	may the devas protect you,
Through the power of all the Buddhas (Dhamma, Sangha)
	may you always be well.

Note: These verses are always chanted to conclude the anumodana.

After the Patimokkha   

Sacca-kiriyā gāthā   

(LEITER):

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

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

(ALLE):

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

Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.

(LEITER):

Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se:

(ALLE):

[N'atthi me saraṇaṃ aññaṃ]
	Buddho me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.
I have no other refuge,
	The Buddha is my foremost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ
	Dhammo me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.
I have no other refuge,
	The Dhamma is my foremost refuge.
Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ
	Saṅgho me saraṇaṃ varaṃ
Etena sacca-vajjena
	Sotthi me hotu sabbadā.
I have no other refuge,
	The Saṅgha is my foremost refuge.
Through the speaking of this truth, may I be blessed always.

Sīluddesa-pāṭha   

[Bhāsitam-idaṃ] tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena: "Sampanna-sīlā bhikkhave viharatha sampanna-pāṭimokkhā. Pāṭimokkha-saṃvara-saṃvutā viharatha ācāra-gocara-sampannā. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhatha sikkhāpadesūti."

Tasmā tih'amhehi sikkhitabbaṃ: "Sampanna-sīlā viharissāma sampanna-pāṭimokkhā. Pāṭimokkha-saṃvara-saṃvutā viharissāma ācāra-gocara-sampannā. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhissāma sikkhāpadesūti." Evañhi no sikkhitabbaṃ.

This was said by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: "Live consummate in virtue, monks, and consummate in the Patimokkha. Live restrained with the restraint of the Patimokkha, consummate in your behavior & sphere of activity Train yourselves, having undertaken the training rules, seeing danger in the slightest faults"

Therefore we should train ourselves: "We will live consummate in virtue, consummate in the Patimokkha. We will live restrained with the restraint of the Patimokkha, consummate in our behavior & sphere of activity. We will train ourselves, having undertaken the training rules, seeing danger in the slightest faults." That's how we should train ourselves.

Tāyana-gāthā   

[Chinda sotaṃ] parakkamma
Kāme panūda brāhmaṇa
Nappahāya muni kāme
N'ekattam-upapajjati
Having striven, brahman, cut the stream.
Expel sensual passions.
Without abandoning sensual passions
a sage encounters no oneness of mind.
Kayirā ce kayirāthenaṃ
Daḷhamenaṃ parakkame
Sithilo hi paribbājo
Bhiyyo ākirate rajaṃ
Akataṃ dukkaṭaṃ seyyo
Pacchā tappati dukkaṭaṃ
Katañca sukataṃ seyyo
Yaṃ katvā nānutappati
If something's to be done, then work at it firmly,
for a slack going-forth kicks up all the more dust.
It's better to leave a misdeed undone.
A misdeed burns you afterward.
Better that a good deed be done
that, when you've done it,
you don't regret.
Kuso yathā duggahito
Hattham'evānukantati
Sāmaññaṃ dupparāmatthaṃ
Nirayāyūpakaḍḍhati
Yaṅkiñci sithilaṃ kammaṃ
Saṅkiliṭṭhañca yaṃ vataṃ
Saṅkassaraṃ brahma-cariyaṃ
Na taṃ hoti, mahapphalanti.
Just as sharp-bladed grass, if wrongly held,
wounds the very hand that holds it —
the contemplative life, if wrongly grasped,
drags you down to hell.
Any slack act, or defiled observance,
or fraudulent life of chastity
bears no great fruit.

Ovāda-pāṭimokkha Gāthā   

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

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

Khantī paramaṃ tapo tītikkhā
Nibbānaṃ paramaṃ vadanti buddhā,
Na hi pabbajito parūpaghātī
Samaṇo hoti paraṃ viheṭhayanto
Patient forbearance is the foremost austerity.
Liberation is foremost: that's what the Buddhas say.
He is no monk who injures another;
nor a contemplative, he who mistreats another.
Sabba-pāpassa akaraṇaṃ,
Kusalassūpasampadā,
Sacitta-pariyodapanaṃ:
Etaṃ buddhāna-sāsanaṃ.
The non-doing of any evil,
The performance of what's skillful,
The cleansing of one's own mind:
This is the Buddhas' teaching.
Anūpavādo anūpaghāto
Pāṭimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ
Pantañca sayan'āsanaṃ.
Adhicitte ca āyogo:
Etaṃ buddhāna-sāsananti.
Not disparaging, not injuring,
Restraint in line with the monastic code,
Moderation in food,
Dwelling in seclusion,
Commitment to the heightened mind:
This is the Buddhas' teaching.

Meditation   

Breath Meditation: Seven Steps   

There are seven basic steps:

1. Start out with three or seven long in-&-out breaths, thinking bud- with the in-breath, and dho with the out. Keep the meditation syllable as long as the breath.

2. Be clearly aware of each in-&-out breath.

3. Observe the breath as it goes in & out, noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feel comfortable, change it until it does. For instance, if breathing in long & out long is uncomfortable, try breathing in short & out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.

To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes, and out into the air. (If you are female, begin with the left side first, because the male & female nervous systems are different.)

Then let the breath from the base of the skull spread down over both shoulders, past your elbows & wrists, to the tips of your fingers, and out into the air.

Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs & liver, all the way down to the bladder & colon.

Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.

Let all these breath sensations spread so that they connect & flow together, and you'll feel a greatly improved sense of well-being.

4. Learn four ways of adjusting the breath:

a. in long & out long,
b. in long & out short,
c. in short & out long,
d. in short & out short.

Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition & your breath are always changing.

5. Become acquainted with the bases or focal points for the mind — the resting spots of the breath — and center your awareness on whichever one seems most comfortable. A few of these bases are:

a. the tip of the nose,
b. the middle of the head,
c. the palate,
d. the base of the throat,
e. the breastbone (the tip of the sternum),
f. the navel (or a point just above it).

If you suffer from frequent headaches or nervous problems, don't focus on any spot above the base of the throat. And don't try to force the breath or put yourself into a trance. Breathe freely & naturally. Let the mind be at ease with the breath — but not to the point where it slips away.

6. Spread your awareness — your sense of conscious feeling — throughout the entire body.

7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, you'll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around & about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations & harmful ones are mixed together by their very nature.

To summarize: (a) for the sake of improving the energy already existing in every part of your body, so that you can contend with such things as disease & pain; and (b) for the sake of clarifying the knowledge already within you, so that it can become a basis for the skills leading to release & purity of heart — you should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation.

— Phra Ajaan Lee Dhammadharo