Spreading Buddhism in Malaysia for 117 Years

The Great Book of Protection
& other Recitals
Continuing the spread of Buddhism in Malaysia for over 117 years.
Publication of the
Sasana Abhiwurdhi Wardhana Society

Buddhist Maha Vihara, 123, Jalan Berhala, Brickfields, 50470 Kuala Lumpur, Malaysia Tel: 603-22741141 Fax: 603-22732570 E-Mail: info@buddhistmahavihara.com Website: www.buddhistmahavihara.com www.ksridhammananda.com www.bisds.org Published for Free Distribution Permission to reprint for free distribution can be obtained upon request. 1st Print January 2012 (5,000 copies) The Society gratefully acknowledges Ven. R. Padmasiri, Ven. E. Dhammapala, Ms. Yvonne Yap Fui Yoong and everyone who assisted in editing, reseaching & preparation of this text. Uniprints Marketing Sdn. Bhd. (493024-K)
Printed by
(A member of Multimedia Printing & Graphics (M) Sdn Bhd)
ISBN: 978-983-3896-20-2
Contents
Page
How Should We Chant Suttras? By Ven Dr K Sri Dhammananda Nayaka Maha Thera............................................. i Pronunciation Of The Pali Alphabet............................................................ iii
(A)
Formula In Requesting Sarangamanam (3 Refuges) - Paca Sla (5 Precepts).................................................................................... 2 - Atthanga Sla (8 Precepts).............................................................................. 3 - Dasa Sla (10 Precepts).................................................................................... 4
Smanera Paha (The Questions To The Novice).............................................. 6 Dvattinsakara (The Thirty-two Parts Of The Body)............................................. 7 Paccavekkhan (The Reflections)...................................................................... 8 Dasadhamma Sutta (Discourse On The Ten Reflections)................................. 9 Mah Mangala Sutta (Discourse On Blessings)............................................. 11 Ratana Sutta (Discourse On The Jewels).......................................................... 13 Karanya Metta Sutta (Discourse On Loving-Kindness)................................ 18 Khandha Paritta (Protection Of The Aggregates)............................................ 20 Mettnisamsa Sutta (Discourse On Advantages Of Loving-Kindness)........... 23 Mittnisamsa (Discourse On Advantages Of Friendship)................................. 25 Mora Paritta (The Peacocks Prayer For Protection).......................................... 27 Canda Paritta (The Moon Deitys Prayer For Protection).................................. 29 Suriya Paritta (The Sun Deitys Prayer For Protection)...................................... 31 Dhajagga Paritta (Banner Of Protection)........................................................ 33 Mah Kassapa Thera Bojjhanga (Discourse On Factors Of Enlightenment To Mah Kassapa Thera)........................ 38 Mah Moggallna Thera Bojjhanga (Discourse On Factors Of Enlightenment To Mah Moggallna Thera)................... 41 Mah Cunda Thera Bojjhanga (Discourse On Factors Of Enlightenment Recited By Mah Cunda Thera)............... 44
Contents
Page
Girimnanda Sutta (Discourse To Girimnanda Thera).................................. 47 Isigili Sutta (Discourse At Isigili)...................................................................... 56 Dhammacakkappavattana Sutta (Setting In Motion The Wheel Of Truth)... 62 Mah Samaya Sutta (The Mighty Assembly)................................................. 76 lavaka Sutta (Discourse To lavaka)............................................................. 89 Kasbhradvja Sutta (Discourse To Kasbhradvja)................................... 94 Parbhava Sutta (Discourse On Causes Of Downfall)..................................... 99 Vasala Sutta (Discourse On Conditions That Make One An Outcaste)............ 103 Saccavibhanga Sutta (Discourse On The Analysis Of The Truth)................ 109 tntiya Sutta (The tntiya Discourse)................................................... 122
(B) OTHER PROTECTIVE DISCOURSES Angulimla Paritta (Protective Chant of Angulimla -
Jaya Paritta (Recital For Invoking Victory....................................................... 148 Jinapajara (The Buddhas Mansion)............................................................. 150 Atthavsati Paritta (Protective Chant Of Twenty-Eight Buddhas)................. 154 Bojjhanga Paritta (The Chant On The Enlightenment Factors)..................... 155
Recital to Bless Expectant Mothers for Easy Childbirth)...................................... 147
(C)
NUSSATI (Reflection) Buddhnussati (Meditation On The Buddha)................................................ 157 Mettnussati (Meditation On Loving-Kindness)............................................ 159 Marannussati (Meditation On Death)......................................................... 160 Asubhnussati (Meditation On The Loathsomeness Of The Body)................ 161 Attha Mah Samvega Vatthu (Recollection Of Eight Sorrowful Stages Of Life).................................................. 162
Contents
Page
(D)
GTH (Stanzas) Jaya Mangala Gth (Stanzas of Joyous Victory)........................................ 163 Mah Jaya Mangala Gth (Stanzas Of Great Joyous Victory).................. 165 Anavum Paritta (Invitation Chant)............................................................... 167 Narasha Gth (The Stanzas On The Lion Of Men)..................................... 169 Paticca Samuppda (Dependent Co-Origination)...................................... 171
(E)
DEDICATION AND ASPIRATION Patthan (Aspiration Or Wish)........................................................................ 173 Wish for Auspices...................................................................................... 173 Wish For Protection From Evil............................................................... 174 Fixation Of The Protection..................................................................... 174 Wish Of Love To All Beings.................................................................... 174 Blessing To The World............................................................................. 174 Transference Of Merits To All Celestial Beings............................. 175 Requesting All Devas And Beings To Partake In Merits.............. 175 Transference Of Merits To Departed Relatives.............................. 176 Khamycana (Forgiveness Of Shortcomings).............................................. 176
Original Compilation: Ven. Polgampala Piyananda (Religious Advisor), Vajira (Richard) Chia, Khema (Julie) Goh, Vira Lee Wan Chin and Ratana (Christina) Lim
Reference Sources: 1) Daily Buddhist Devotions by Ven. Dr. K. Sri Dhammananda 2) Safeguard Recitals by Anandajoti Bhikkhu 3) The Great Book of Protection by Weragoda Sarada Thera 4) Paritta Chanting by Ven. Dr. K. Sri Dhammananda 5) Paritta Sutta Recital for Protection and Blessings by Ven. P. Piyananda Revised Edition, December 2011 by Buddhist Maha Vihara, Brickfields
By Ven Dr K Sri Dhammananda Nayaka Maha Thera
How Should We Chant Suttras?
Paritta Chanting is the recital of some of the Suttras uttered by the Buddha in the Pali Language for the blessings and protection of the devotees. It is a well known Buddhist practice conducted all over the world, especially in Theravada Buddhist countries where the Pali Language is used for recitals. You recite these particular discourses of the Buddha with faith and confidence. Simply by reciting, you will get some sort of blessings. We recite these Suttras to bless you. You get the blessing if you develop devotion and confidence in your mind. But that blessing is just like taking two Panadols when you have a headache. After a few hours, you get back the headache. Thats the nature of this kind of blessing. Just to calm your mind, to reduce fear from your mind and develop some sort of confidence in your mind. At the primary and initial stage this blessing is very important. However, you must evolve to the next level. You must understand the main purpose of all these discourses or Suttras. The Buddha did not introduce them just for recital. Just to recite without doing anything, certainly not. It is like this. When you are sick, you go to a Doctor or a Sinseh (Chinese doctor). He gives you a prescription, the names of so many medicines. You return home and go on reciting the names of all these medicines, thinking you can cure your sicknesses without buying the medicine, without consuming the medicine. You just recite every day the names of the medicine.
Just reciting the Suttras is just like that you are merely reciting the medicine for our mental defilements (sickness) without curing it. There are some things for us to do, to cultivate, to develop, to eradicate, to improve. These Suttras are known to many, but they have not realized that the suttras are not just for chanting. Here we can understand how the Buddha has started the Buddhist way of life at home, then went on developing and developing till the attainment of Nirvana, not running away from our problems. Let us take one example; the Mangala Suttra. Mangala means blessing or auspicious. A Deva (deity) came to the Buddha and asked this question. People have different opinions of blessings. Can you please tell us what are the real blessings?. Then the Buddha starts to preach this Mangala Suttra and explain what are the true or highest blessings. These 38 blessings in the Suttra are not for you to just recite but to also practise. Then you get the blessings, the real blessings, the real protection from the Suttra. Recite these Suttras with devotion and confidence to invoke the power of Truth of the Buddhas words. Understand its meaning and put it to practice. You then are able to build a strong protection and shield against various forms of evil, misfortunes, sicknesses and influence of the planetary systems while instilling confidence in your mind to achieve the FINAL LIBERATION.
ii
iii
Formula In Requesting Formula In Requesting

Sarangamanam (Three Refuges) Paca Sla (Five Precepts) Atthanga Sla (Eight Precepts)
Formula In Requesting
VANDAN
Homage
Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One. (Repeat 3 times)
Namo Tassa Bhagavato Arahato Samm Sambuddhassa
SARANGAMANAM (THREE REFUGES) PACA SLA (FIVE PRECEPTS) Oksa ! Aham Bhante, Tisaranena saddhim Paca-slam Dhammam ycmi; anuggaham katv slam detha me, Bhante.
FORMULA IN REQUESTING
Permit me! I ask Venerable Sir, for the Five Precepts together with the Three Refuges. Venerable Sir, please have compassion on me and grant me the Precepts.
Dutiyampi, oksa, Aham Bhante, Tisaranena saddhim Paca-slam Dhammam ycmi; anuggaham katv slam detha me, Bhante.
For the second time, permit me! I ask Venerable Sir, for the Five Precepts together with the Three Refuges. Venerable Sir, please have compassion on me and grant me the Precepts.
Tatiyampi, oksa, Aham Bhante, Tisaranena saddhim Paca-slam Dhammam ycmi; anuggaham katv slam detha me, Bhante.
For the third time, permit me! I ask Venerable Sir, for the Five Precepts together with the Three Refuges. Venerable Sir, please have compassion on me and grant me the Precepts.
SARANGAMANAM (THREE REFUGES), ATTHANGA SLA (EIGHT PRECEPTS) OR DASA SLA (TEN PRECEPTS)
The above same formula is repeated in requesting Eight or Ten Precepts by substituting Paca Sla with Atthanga Sla or Dasa Sla
FORMULA IN REQUESTING
TI-SARANA
Three Refuges
Buddham saranam gacchmi.

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

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

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

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

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

For the third time, I go to the Dhamma as my refuge. For the third time, I go to the Sangha as my refuge.
Tatiyampi Sangham saranam gacchmi.
PACA SLA
Five Precepts
1.

Pntipt veramani sikkh padam samdiymi.

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

I take the precept to abstain from taking things not given. I take the precept to abstain from sexual misconduct. I take the precept to abstain from false speech.
3. Kmesu micch-cr veramani sikkh padam samdiymi. 4. Musvd veramani sikkh padam samdiymi. 5.

Sur meraya-majja-pam-datthn veramani sikkh padam samdiymi.
I take the precept to abstain from distilled and fermented liquor that causes intoxication or heedlessness.
ATTHANGA SLA
Eight Precepts
1.


2.
Adinndn veramani sikkh padam samdiymi.

I take the precept to abstain from taking things not given. I take the precept to abstain from incelibacy.
3. Abrahma cariy veramani sikkh padam samdiymi. 4. Musvd veramani sikkh padam samdiymi.
I take the precept to abstain from false speech.
5.

I take the precept to abstain from distilled and fermented liquor that causes intoxication or heedlessness.
6.

Vikla-bhojan veramani sikkh padam samdiymi.

I take the precept to abstain from eating at improper times.
7.

Nacca-gta-vdita viska dassana ml gandha vilepana dhrana mandana-vibhsanatthn veramani sikkh padam samdiymi.
I take the precept to abstain from dancing, singing, music, shows, wearing garlands, using perfume and beautifying with cosmetics.
8.

Ucc sayana-mah sayan veramani sikkh padam samdiymi.
I take the precept to abstain from using high and luxurious seats.
Monk : Tisaranena saha atthangaslam dhammam sdhukam surakkhitam katv appamdena sampdetha.
Maintaining well the Eight precepts together with the Three refuges, strive on with diligence. Yes, Bhante.
Laity : ma, Bhante. Monk : Slena sugatim yanti - Slena bhogasampad

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

Excellent! Excellent! Excellent!
DASA SLA
Ten Precepts
1.


2.
Adinndn veramani sikkh padam samdiymi.

I take the precept to abstain from taking things not given. I take the precept to abstain from incelibacy.
3. Abrahma cariy veramani sikkh padam samdiymi. 4. Musvd veramani sikkh padam samdiymi.
I take the precept to abstain from false speech.
5.

I take the precept to abstain from distilled and fermented liquor that causes intoxication or heedlessness. I take the precept to abstain from eating at improper times.
6. 7.

Vikla-bhojan veramani sikkh padam samdiymi. Nacca-gta-vdita viska dassan veramani sikkh padam samdiymi.
I take the precept to abstain from dancing, singing, music and visiting unseemly shows.
8.

Ml gandha vilepana dhrana mandana-vibhsanatthn veramani sikkh padam samdiymi.

I take the precept to abstain from wearing garlands, using perfume and beautifying with cosmetics.
9.

Ucc sayana-mah sayan veramani sikkh padam samdiymi.
I take the precept to abstain from using high and luxurious seats.
10. Jta rpa rajata patiggahan veramani sikkh padam samdiymi.

I take the precept to abstain from using gold and silver.
Monk : Tisaranena saha dasaslam dhammam sadhukam surakkhitam katva appamdena sampdetha.
Maintaining well the Ten precepts together with the Three refuges, strive on with diligence. Yes, Bhante.
Laity : ma, Bhante.

4
Monk : Slena sugatim yanti - Slena bhogasampada

Slena nibbutim yanti - Tasma slam visodhaye.

By morality they attain good rebirth, by morality they achieve wealth, By morality they attain Nibbana, therefore one should purify morality. Excellent! Excellent! Excellent!
Laity : Sdhu! Sdhu! Sdhu!
The Questions to the Novice

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

What is said to be four? What is said to be five? Four Noble Truths.
Paca nma kim? Pacu pdna khandh. Cha nma kim?
Five aggregates subject to grasping. Six internal sense base.
What is said to be six?
Cha ajjhattikni yatanni.
Satta nma kim?
What is said to be seven?
Seven Factors of Enlightenment. The Noble Eightfold Path. Nine abodes of beings. He who is endowed with ten attributes is called an Arahant.
Satta bojjhang.
Attha nma kim? Nava nma kim?

What is said to be nine? What is said to be ten?
What is said to be eight?
Ariyo atthangiko maggo. Nava satt vs.
Dasa nma kim?
Dasa hangehi samanngato Arahti vuccat ti.
The Thirty-two parts of the Body
DVATTINSAKARA
Atthi imasmim kye:

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

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

flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs,
hadayam, yakanam, kilomakam, pihakam, papphsam, antam, antagunam, udariyam, karsam,

intestines, intestinal tract, stomach, faeces, bile, phlegm, pus, blood, sweat, fat,
pittam, semham, pubbo, lohitam, sedo, medo, assu, vas, khelo, singhnik, lasik, muttam,
tears, grease, saliva, nasal mucus, synovial fluid, urine
matthake matthalungam ti.

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

With proper discernment I make use of the robe, only to ward off the cold, to ward off the heat,
yvadeva stassa patightya, unhassa patightya, damsa makasa vttapa sirimsapa samphassnam patightya,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and creeping things,
yvadeva hirikopna paticchdanattham.

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

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

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

but only to maintain this body, and to carry on,
vihimsparatiy brahmacariynuggahya,
and so I will get rid of any old feeling, and not produce any new feeling,
iti purnaca vedanam patihankhmi, nava ca vedanam na uppdessmi,
to inhibit annoyance, and to assist in the spiritual life,
ytr ca me bhavissati, anavajjat ca phsuvihro c ti.

and I will carry on, being blameless, and living comfortably. With proper discernment I make use of a dwelling, only to ward off the cold, to ward off the heat,
Patisankh yoniso sensanam patisevmi, damsa makasa vttapa sirimsapa samphassnam patightya, yvadeva utuparissaya vinodanam patisallnrmattham. Patisankh yoniso gilnapaccaya bhesajjaparikkhram patisevmi,
yvadeva stassa patightya, unhassa patightya,

to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and serpents, only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.
With proper discernment I make use of the requisite of medicine for support when sick, only to ward off oppressive feelings that have arisen
yvadeva uppannnam veyybdhiknam vedannam patightya abypajjhaparamaty ti.

and at least be free from oppression.
Discourse On The Ten Reflections
DASADHAMMA SUTTA
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

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

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

Then the Blessed One addressed the monks, saying: O Monks. Venerable Sir, replied the monks in assent to the Blessed One.
Bhadante ti te bhikkh Bhagavato paccassosum. Bhagav etadavoca:

Thereupon he said:
Dasa ime bhikkhave dhamm pabbajitena abhinham pacca-vekkhitabb. Katame dasa?

What are the ten?
These ten essentials (dhammas) must be reflected upon again and again by one who has gone forth (to live the holy life).
1.

Vevanni-yamhi ajjhpagatoti
2. 3. 4. 5.

Pabbajitena abhinham pacca-vekkhitabbam. Parapati-baddh me jvikti Pabbajitena abhinham pacca-vekkhitabbam. Ao me kappo karanyoti Pabbajitena abhinham pacca-vekkhitabbam. Kacci nu kho me att slato na upavadatti Pabbajitena abhinham pacca-vekkhitabbam. Kacci nu kho mam anuvicca viu Sabrahmacr slato na upavadantti
Do my wise fellow-monks having tested me, reproach me regarding my virtue (Sila)? Do I find fault in myself regarding my virtue (Sila)? I must now behave in good conduct. My life is dependent on others.
I am now changed into a different mode of life (from that of a layman). This must be reflected upon again and again by one who has gone forth.
This must be reflected upon again and again by one who has gone forth.
Pabbajitena abhinham pacca-vekkhitabbam.

9
6. 7. 8. 9.
There will be a parting some day from all those who are dear and loving to me. Death brings this separation to me.
Sabbehi me, piyehi manpehi, nnbhvo vinbhavoti Pabbajitena abhinham pacca-vekkhitabbam. Kammassakomhi, kamma-dydo,
This must be reflected upon again and again by one who has gone forth. I am the owner of my actions, heir of my actions,
kammayoni, kamma-bandhu, kamma-patisarano,
yam kammam karissmi kalynam v ppakam v tassa dydo bhavissmti.

of these I shall become the heir. whatever action I perform, be it good or bad,
actions are the womb (from which I have sprung), actions are my relations, actions are my protection;
Pabbajitena abhinham pacca-vekkhitabbam.
This must be reflected upon again and again by one who has gone forth. How do I spend my nights and days?
Katham-bhtassa me rattim, div vtipatantti Pabbajitena abhinham pacca-vekkhitabbam. Kacci nukhoham sugre abhira-mmti Pabbajitena abhinham pacca-vekkhitabbam.
Do I take delight in solitude? This must be reflected upon again and again by one who has gone forth. Have I attained any superhuman distinction in knowledge and vision worthy of the noble ones, This must be reflected upon again and again by one who has gone forth.
10. Atthi nu kho me uttari-manussa-dhamm alamariya na dassana viseso adhigato soham pacchime kle sabrahma-crhi puttho namanku bhavissmti Pabbajitena abhinham pacca-vekkhitabbam.
so that if I am questioned by my fellow-monks at the time of my death, I shall have no occasion to be depressed and downcast? This must be reflected upon again and again by one who has gone forth.
Ime kho bhikkhave dasa-dhamm pabbajitena abhinham pacca-vekkhitabti. Idamavoca Bhagav.

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

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

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

Svatthiyam viharati Jetavane, Antha-pindikassa rme.

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

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

a certain deity whose surpassing splendour illuminated the entire Jeta Grove,
kevala-kappam Jetavanam obhsetv yena Bhagav tenupasankami, upasankamitv

came to the presence of the Blessed One, and drawing near, respectfully saluted and stood to one side. Standing thus, the deity
Bhagavantam abhivdetv, ekamantam atthsi. Ekamantam thit kho, s devat Bhagavantam gthya ajjhabhsi:
addressed the Blessed One in verse:
Bah dev manuss ca Mangalni acintayum

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

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

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

Vast-learning, perfect handicraft, a highly trained discipline and pleasant speech. This is the Supreme Blessing.
Subhsit ca y vc Etam mangala muttamam. Mtpit upatthnam Putta-drassa sangaho

and peaceful occupations. This is the Supreme Blessing. Liberality, righteous conduct, the helping of relatives and blameless actions. This is the Supreme Blessing.
The support of father and mother, the cherishing of wife and children
Ankul ca kammant Etam mangala muttamam. Dna ca dhamma cariy ca takna ca sangaho Anavajjni kammni Etam mangala muttamam. rati virati pp Majjapn ca saamo
and steadfastness in virtue. This is the Supreme Blessing. Reverence, humility, contentment, gratitude and
To cease and abstain from evil, forbearance with respect to intoxicants
Appamdo ca dhammesu Etam mangala muttamam. Gravo ca nivto ca Santutth ca kataut Klena dhamma savanam Etam mangala muttamam.
opportune hearing of the Dhamma. This is the Supreme Blessing. Patience, obedience, sight of the Samanas (holy men)
Khant ca sovacassat Saman naca dassanam Klena dhamma skacch Etam mangala muttamam.
and religious discussions at due season. This is the Supreme Blessing. Self-control, pure life, perception of the Noble Truths
Tapo ca brahmacariyan ca Ariya saccna dassanam Nibbna-sacchi-kiriy ca Etam mangala muttamam.

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

He whose mind does not flutter, by contact with worldly contingencies, sorrowless, stainless and secure. This is the Supreme Blessing.
Asokam virajam khemam Etam mangala muttamam. Etdisni katvna Sabbattha-maparjit
To them, fulfilling matters such as these, everywhere invincible, in every way moving happily. These are the Supreme Blessings.
Sabbattha sotthim gacchanti Tam tesam mangala-muttamamti.
12
Discourse On The Jewels
RATANA SUTTA
The Ratana Sutta is said to have been recited by the Buddha when the city of Vesali of the Licchavis was afflicted with illness, famine and non humans. In the opening stanza, the Buddha is pacifying the non- humans and requesting them to listen to what is being said. In the second stanza, the non-humans are being requested to protect the human beings because they make offerings to the former. From then onwards the stanzas extol the Buddha, the Dhamma and the Sangha describing their virtues. After mentioning each set of qualities attributed to the Buddha, the Dhamma or the Sangha, well-being is wished for on the strength of the Truth of what is said. Thus is evident the paritta (protection) quality of this sutta. The last three stanzas contain the homage of the non-humans to the Buddha, the Dhamma and the Sangha after the Sutta was over, and their benediction. According to the commentaries the last three stanzas were uttered by Sakka the king of the devas.
Yndha bhtni samgatni

whether terrestial or celestial, may every being be happy!
Whatsoever beings are here assembled,
Bhummni v y niva antalikkhe Sabbeva bht suman bhavantu Athopi sakkacca sunantu bhsitam. Tasm hi bht nismetha sabbe
Accordingly give good heed, all ye beings! Moreover, may they attentively listen to my words!
Mettam karotha mnusiy pajya

Show your loving kindness to humans who, day and night, bring offerings to you, therefore guard them zealously.
Div ca rattoca haranti ye balim Tasm hi ne rakkhatha appamatt.
13
Yan kici vittam idha v huram v Saggsu v yam ratanam pantam

or whatever precious jewel in the heavens;
Whatever treasure there be, either here or in the world beyond,
Na no samam atthi Tathgatena Etena saccena suvatthi hotu.

By this Truth, may there be happiness.
Yet there is none comparable to the Accomplished One.
Idampi Buddhe ratanam pantam
Truly, in the Buddha is this precious jewel found.
Khayam virgam amatam pantam Yadajjhag Sakyamuni samhito
That cessation, passion free, immortality Supreme, through concentration, the tranquil Sage of the Sakyas realised.
Na tena Dhammena samatthi kici Idampi Dhamme ratanam pantam

Truly, in the Dhamma is this precious jewel.
There is nought comparable with that Dhamma.
Etena saccena suvatthi hotu.

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

That sanctity praised by the Buddha Supreme,
Samdhi-mnantari-kaa-mhu Samdhin tena samo na vijjati

There is nought like that concentration.
is described as concentration without interruption.
Idampi Dhamme ratanam pantam

Truly, in the Dhamma is this precious jewel.

Ye puggal attha satam pasatth Cattri etni yugni honti

they constitute four pairs.
Those Eight Individuals, praised by the virtuous,
Te dakkhineyy Sugatassa svak Etesu dinnni mahapphalni

to these gifts given yield abundant fruit.
They, worthy of offerings, are the disciples of the Welcome One,
Idampi Sanghe ratanam pantam

Truly, in the Sangha is this precious jewel.

14
Ye suppayutt manas dalhena

With steadfast mind, applying themselves
Nikkmino Gotama ssanamhi Te pattipatt amatam vigayha
thoroughly in the Dispensation of Gotama, exempt from passion, they have attained to that which should be attained.
Laddh mudh nibbutim bhujamn Idampi Sanghe ratanam pantam

And plunging into the Deathless, they enjoy the peace obtained without price.

By this Truth, may there be happiness! Just as a firm post sunk in the earth, cannot be shaken by the four winds;
Yathinda-khlo pathavim sito siy Catubbhi vtebhi asampa-kampiyo Tathpamam sappurisam vadmi Yo ariya-saccni avecca passati
Truly, in the Sangha is this precious jewel. who thoroughly perceives the Noble Truths. Even so do I declare him to be a righteous person
Idampi Sanghe ratanam pantam Etena saccena suvatthi hotu.

Ye ariya-saccni vibhva-yanti Gambhra-paena sudesitni

well taught by Him of wisdom deep, although they may be mightily neglectful, they can never undergo an eighth birth.
Those who comprehend clearly the Noble Truths,
Kincpi te honti bhusappa-matt Na te bhavam atthamam diyanti Idampi Sanghe ratanam pantam

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

For him with acquisition of Insight,
Tayassu dhamm jahit bhavanti

three things are abandoned, namely, self-illusion, doubts and
Sakkya-ditthi vici-kicchi-taca Slabbatam vpi yadatthi kici Cathapyehi ca vippamutto

indulgence in wrongful rites and ceremonies, whatever there are. From the four states of misery, he is absolutely freed,
Cha cbhi-thnni abhabbo ktum Idampi Sanghe ratanam pantam

and is incapable of committing the six heinous crimes.

By this Truth, may there be happiness! Whatever evil actions he does.
Kicpi so kammam karoti ppakam Kyena vc uda cetas v

whether by body, speech or mind, he is not capable of hiding it;
Abhabbo so tassa paticch-dya Abhabbat dittha padassa vutt

Truly, in the Sangha is this precious jewel. for it has been said that such an act is impossible for one who has seen the Path.
Idampi Sanghe ratanam pantam Etena saccena suvatthi hotu.

Vanappa gumbe yath phussitagge

in the first heat of the summer season, has the Sublime Doctrine,
Like unto the woodland groves with blossomed treetops
Gimhna-mse pathamasmin gimhe Nibbna-gmim paramam hitya

Truly, in the Buddha is this precious jewel.
Tathpamam Dhamma varam adesayi

that leads to Nibbana, been taught for the Highest Good.
Idampi Buddhe ratanam pantam Etena saccena suvatthi hotu.

16
Var vara varado varharo

has expounded the excellent Doctrine.
The unrivalled Excellent One, the Knower, the Giver, and the Bringer of the Excellent
Anuttaro Dhamma varam adesayi Idampi Buddhe ratanam pantam

Truly, in the Buddha is this precious jewel.

Khnam purnam navam natthi sambhavam

Their past is extinct, a fresh becoming there is not,
Viratta-citt yatike bhavasmin Te khna-bj avirul-hicchand

their desires grow not; those wise ones go out even as this lamp.
their minds are not attached to a future birth.
Nibbanti dhr yathyam padpo Idampi Sanghe ratanam pantam



whether terrestial or celestial,
Sakkas exultation: Whatsoever beings are here assembled,
Bhumm-niv yniva antalikkhe
Tathgatam deva-manussa-pjitam Buddham namassma suvatthi hotu.

May there be happiness!
salute the Buddha, the Tathagata honoured by gods and men.

Whatsoever beings are here assembled,
Bhumm-niv yniva antalikkhe Tathgatam deva-manussa-pjitam

May there be happiness! salute the Dhamma, of the Tathagata honoured by gods and men.
Dhammam namassma suvatthi hotu. Yndha bhtni samgatni

Whatsoever beings are here assembled.
Bhumm-niv yniva antalikkhe Tathgatam deva-manussa-pjitam Sangham namassma suvatthi hotu.

May there be happiness! salute the Sangha, of the Tathagata honoured by gods and men.
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KARANYA METTA SUTTA

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

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

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

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

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

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

Whatsoever living beings that exist; without exception, weak, or strong. long, stout or medium, short, small or large.
Dgh v ye mahant v Majjhim-rassa-knuka thl.
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Ditth v yeva additth Ye ca dre vasanti avidre

those who are born and those who are to be born. May all beings, without exception, be happy minded.
Those seen (visible) or unseen (not visible) and those dwelling far or near,
Bht v sambhaves v Sabbe satt bhavantu sukhi-tatt Na paro param nikubbetha Nti-maetha katthaci nam kaci
Let no one deceive another nor despise anyone anywhere. In anger or ill will, let them not wish each other harm.
Byro-san patigha-sa Na-maassa dukkha-miccheyya. Mt yath niyam puttam yus ekaputta-manu rakkhe
Just as a mother would protect her only child at the risk of her own life, even so towards all beings let him cultivate boundless love.
Evampi sabba bhtesu Mnasam-bhvaye apari-mnam Mettanca sabba lkasmin Mnasam-bhvaye apari-mnam
Let thoughts of boundless love pervade the whole world; above, below and across without any obstruction, without any hatred, without any enmity.
Uddham adh ca tiriyaca Asam-bdham averam asapattam. Tittham caram nisinno v Sayno v yva tassa vigata middho
Whether he stands, walks, sits or lie down, as long as he is awake,
Etam satim adhitthheyya Brahma metam vihram idha-mhu

he should develop this mindfulness. This they say is the Highest conduct here. Not falling into wrong views, virtuous and endowed with insight,
Ditthi ca anupa gamma slav Dassa-nena sampanno Kmesu vineyya gedham Na hi jtu gabbha seyyam punaretti.
he discards attachment to sensuous desires. Truly, he does not come again; to be conceived in a womb.
Etena sacca vajjena Dukkh vpa samentu me/te. Etena sacca vajjena Bhaya vpa samentu me/te.
By the firm determination of this Truth, may I/you be free from fear!
By the firm determination of this Truth, may I/you be free from suffering!
Etena sacca vajjena Roga vpa samentu me/te.
By the firm determination of this Truth, may I/you be free from illness!
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Protection Of The Aggregates
KHANDHA PARITTA
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Svatthiyam viharati Jetavane, Anthapindikassa rme.

was living at Anathapindikas monastery at Jeta Grove, near Savatthi. At that time, at Savatthi, a certain monk
Tena kho pana samayena, Svatthiyam aataro bhikkh ahin dattho klakato hoti.
had died bitten by a snake. Thereupon many monks
Atha kho sambahul bhikkh yena Bhagav, tenupasankamimsu, upasankamitv

approached the Buddha,
Bhagavantam abhivdetv ekamantam nisdimsu.

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

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

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

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

Assuredly, monks, said the Buddha.
cattri ahirjakulni mettena cittena phari sacehi so bhikhave bhikkh

to the four royal tribes of snakes. Had he done so,
That monk has not suffused with thoughts of loving-kindness
cattri ahirjakulni, mettena cittena phareyya nahi so bhikkhave bhikkh

that monk would not have died of snake-bite.
ahin dattho klam kareyya
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Katamni cattri ahirjakulni?

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

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

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

these four royal tribes of snakes with a loving mind, O monks, that monk
ahin dattho klam kareyya. mettena cittena pharitum
would not have died being bitten by a snake. Monks, I enjoin you to suffuse with thoughts
Anujnmi bhikkhave imni cattri ahirjakulni

of loving-kindness to these four royal tribes of snakes
attaguttiy attarakkhya attaparitty ti. Idamavoca Bhagav

So said the Blessed One.
for your safety, for your preservation, and for your protection.
Idam vatv Sugato athparam etadavoca satth:

Having thus spoken, the Welcome One (Sugata), further said :
1.

Virpakkehi me mettam Mettam Erpathehi me
May I have loving-kindness towards Virpakkhas. Towards Erpathas may I have loving-kindness. May I have loving-kindness towards Chabyputtas. Towards Kanhgotamakas also, may I have loving-kindness.
Chabyputtehi me mettam
Mettam Kanh-gotamakehi ca.
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2.

Apdakehi me mettam
3. 4.
Mettam dipdakehi me
May I have loving-kindness towards the footless. And towards bipeds, too, may I have loving-kindness. May I have loving-kindness towards the quadrupeds. And towards the many feet also, may I have loving-kindness. Let not the footless do me harm. Let not the two feet do me harm.
Catuppadehi me mettam
Mettam bahuppadehi me. M mam apdako himsi
M mam himsi dipdako M mam catuppado himsi M mam himsi bahuppado. Sabbe satt, sabbe pn Sabbe bhut ca keval
All beings, all living creatures, Let not the four feet do me harm. Nor those endowed with many feet do me harm.
Sabbe bhadrni passantu M kaci ppamgam.

May good fortune befall them all.
May all who have become, in their entirety.
May not the least harm befall on them.
Appamno Buddho, appamno Dhammo, appamno Sangho

Infinite is the Buddha, infinite is the Dhamma, infinite is the Sangha.
pamnavantni sirimsapni ahi vicchik satapad, unnnbhi, sarabh, msik.

spiders, lizards and rats.
Finite are creeping creatures snakes, scorpions, centipedes,
Kat me rakkh, kat me paritt. Patikkamantu bhtni.

Depart from me, ye beings. I bow to the Blessed One
I have guarded myself, I have made my protection.
Soham namo Bhagavato namo sattannam Samm Sambuddhnanti.

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


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

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

Venerable Sir, replied those monks in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he said:
Mettya bhikkhave, ceto-vimuttiy sevitya bhvitya bahulkatya
Monks, from the deliverance of heart through the cultivation of loving-kindness, by familiarizing oneself with thoughts of loving-kindness,
ynkatya, vatthukatya, anutthitya paricitya susamraddhya
by constantly increasing these thoughts, by regarding loving-kindness as a vehicle of expression, and also as something to be treasured, by living in conformity with these thoughts, by putting these ideas into practice, and by establishing them,
ekdas-nisams ptikankh.
eleven advantages are to be expected.
Katame ekdasa?
What are the eleven?
1.

Sukham supati.
He sleeps happily.
2. 3. 4.
Sukham patibujjhati.
He wakes up happily.
Na ppakam supinam passati.

He has no bad dreams.
Manussnam piyo hoti.

He is dear to human beings.
23
5.

Amanussnam piyo hoti.

He is dear to non-human. Devas protect him.
6. 7. 8. 9.
Devat rakkhanti. Nssa aggi v, visam v, sattham v kamati.

He is immune from fire, poison and sword. His mind can concentrate quickly.
Tuvatam cittam samdhiyati. Mukhavanno vippasdati.
His facial expression is beautiful, clear and bright. He will have a peaceful death.
10. Asammlho klam karoti. 11. Uttarim appati-vijjhanto brahma-lokpago hoti.

If he fails to attain Arahantship, here and now, he will be reborn in the blissful realm or the Brahma realm.
Mettya bhikkhave ceto-vimuttiy sevitya, bhvitya, bahulkatya
Monks, from the deliverance of heart through the cultivation of loving-kindness, by familiarizing oneself with thoughts of loving-kindness,
ynkatya vatthukatya anutthitya paricitya susa-mraddhya
by constantly increasing these thoughts, by regarding loving-kindness as a vehicle of expression, and also as something to be treasured, by living in conformity with these thoughts, by putting these ideas into practice, and by establishing them,
ime ekdas-nsams ptikankhti.
these eleven advantages, monks, are to be expected.
Idamavoca Bhagav attaman te bhikkh.

Bhagavato bhsitam abhinandunti.
The monks rejoiced at the words of the Blessed One.
24
Discourse On Advantages Of Friendship
MITTNISAMSA SUTTA
The Mittnisamsu stanzas are designed specially for the benefit of laymen. He who does not betray his friends derives many benefits which are described here. These stanzas are also found in the Temiya Jataka where they are attributed to the Bodhisattva.
1.

Pahta-bhakkho bhavat Vippavuttho sak ghar Bah nam upajvant Yo mittnam na dbhati.
will receive abundance of hospitality. Many will depend on him. He who maintains genuine friendship and is not treacherous, He who maintains genuine friendship and is not treacherous, whenever he goes away from his home,
2. 3. 4.
Yam yam janapadam yt Nigame rjadhniyo Sabbattha pjito hoti Yo mittnam na dbhati.
in whatever country, village or town he visits, will be honoured.
Nssa cor pasahanti Ntimaeti khattiyo
Sabbe amitte tarati Yo mittnam na dbhati.

He will triumph over all his enemies.
He who maintains genuine friendship and is not treacherous, robbers will not overpower him. Royalty will not look down upon him.
Akkuddho sagharam eti Sabhya patinandito
tnam uttamo hoti Yo mittnam na dbhati.

will become the chief among his kinsmen.
He who maintains genuine friendship and is not treacherous, returns home with feelings of amity, rejoices in the assemblies of people,
25
5.

Sakkatv sakkato hoti Garu hoti sagravo
6. 7. 8. 9.
Vanna-kittibhato hoti Yo mittnam na dbhati.

Being respectful to others, in turn, receives respect. He enjoys both praise and fame.
He who maintains genuine friendship and is not treacherous, being hospitable to others, in turn, receives hospitality.
Pjako Iabhate pjam Vandako pati-vandanam Yaso kittica pappoti Yo mittnam na dbhati.
Being adorable to others, in turn, himself is adored. He attains prosperity and fame. He who maintains genuine friendship and is not treacherous, being a giver, in turn, receives gifts himself.
Aggi yath pajjalati Devatva virocati
Siriy ajahito hoti Yo mittnam na dbhati.

Never will prosperity forsake him.
He who maintains genuine friendship and is not treacherous, shines in glory like the fire, and is radiant as a deity.
Gvo tassa pajyanti Khette vuttham virhati Puttnam phalamasnti Yo mittnam na dbhati. Darito pabbatto v Rukkhto patito naro
He who maintains genuine friendship and is not treacherous, to him there will be many breeding cattle.
What is sown in the field will flourish. The fruit of that which is sown he enjoys. He who maintains genuine friendship and is not treacherous, should he fall from a precipice or mountain or tree. he will be protected (will not be harmed).
Cuto patittham Iabhati Yo mittnam na dbhati.
10. Virlha-mla-santnam Nigro-dhamiva mluto Amitt nappa-sahanti Yo mittnam na dbhati.
He who maintains genuine friendship and is not treacherous cannot be overthrown by enemies, even as the deep-rooted banyan tree cannot be overthrown by the wind.
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The Peacocks Prayer For Protection
MORA PARITTA
The Mora Paritta is a peacocks protective chant. Here at sunrise, the peacock worships the Sun god, praising him and saying that the peacocks are protected by him during the day. He salutes those versatile persons versed in Dhamma and next he worships the Buddhas and Nibbana. Then he goes about searching for food. Again when the sun sets, he repeats the same but praising the Sun god for protecting him in the night. Thus he spends his life. This is also found in the Mora Jataka, where the Bodhisatta is born as a golden hued peacock. In the Jataka, the paritta given here is uttered by the peacock. (Morning chanting)
1.

Udetayam cakkhum ekarj
2.
Harissavanno pathavippabhso.
This (sun), the possessor of eyes, the sole king, rises, He of golden hue and illuminator of the whole earth.
Tam tam namassmi harissavannam, pathavippabhsam. Tayajja gutt viharemu divasam.

Therefore I worship you of golden hue and illuminator of the earth. Today, protected by you, we spend the day comfortably. Whoever brahmanas, knowers of the Veda regarding all things (dhammas) which should be known. May my worship be to them, may they protect me. May my worship be to the past Buddhas. May my worship be to their Enlightenment.
Ye brhman vedag sabbadhamme Te me namo, te ca mam playantu
Namatthu Buddhnam, namatthu bodhiy Namo vimuttnam, namo vimuttiy
Imam so parittam katv moro carati esan.
May my worship be to those who are freed. May my worship be to that freedom (of those saints).
Having made this protection, the peacock wanders seeking for food.
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(Evening chanting)
3.

Apetayam cakkhum ekraj
4.
Harissavanno pathavippabhso Tayajja gutt viharemu rattim.
This (sun), the possessor of eyes, the sole king, sets, He of golden hue and illuminator of the whole earth.
Tam tam namassmi harissavannam, pathavippabhsam

Therefore I worship you of golden hue and illuminator of the earth. Today, protected by you, we spend the night comfortably. Whoever brahmanas, knowers of the Veda regarding all things (dhammas) (which should be known). May my worship be to them,may they protect me. May my worship be to the former Buddhas. May my worship be to their Enlightenment.
Ye brhman vedag sabbadhamme Te me namo, te ca mam playantu
Namatthu Buddhnam, namatthu bodhiy Namo vimuttnam, namo vimuttiy.
May my worship be to those who are freed. May my worship be to that freedom (of those saints). Having made this protection, the peacock spent his day.
Imam so parittam katv moro vsama-kappayti.
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The Moon Deitys Prayer For Protection
CANDA PARITTA
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav, Svatthiyam viharati

On one occasion the Blessed One, was living near Svatthi
Jetavane Anthapindikassa rme. Tena kho pana samayena,

At that time,
at the monastery of Anathapindika in Jetas Grove.
Candim devaputto Rhun asurindena gahito hoti.

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

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

recited this stanza:
Namo te Buddha vratthu Vippa muttosi sabbadhi

I have fallen into distress. Please be my refuge.
Honour to You, Buddha, the Hero - You who are wholly free from all evil.
Sambdha pati pannosmi Tassa me saranam bhavti. Atha kho Bhagav Candimam deva puttam rabbha
Thereupon on behalf of Candima, the Blessed One addressed the asura lord Rhu, with a stanza:
Rhum asurindam gthya ajjhabhsi: Tathgatam Arahantam Candim saranam gato.
Oh Rhu, Candima has gone for refuge to the Tathagata, the Consummate One.
Rhu candam pamucassu Buddh loknu kampakti.

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

Thereupon Rhu, Lord of Asuras, released Candima, the deity,
taramna rpo yena Vepacitti asurindo tenupasankami, upasankamitv samviggo lomahattha jto ekamantam atthsi.
and stood beside him trembling with fear and with hair standing on end. Then Vepacitta addressed Rhu in this stanza: and immediately came to the presence of Vepacitta Lord of Asuras,
Ekamantam thitam kho Rhum asurindam Vepacitti asurindo gthya ajjhabhsi: Kinnu santaramno va Rhu Candam pamucasi?
Rhu, why did you suddenly release Candima?
Samvigga rpo gamma Kinnu bhtova titthasti?
Why have you come trembling, and why are you standing here terrified?
Sattadh me phale muddh Jvanto na sukham labhe

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

On one occasion the Blessed one, was living near Svatthi
Jetavane Anthapindikassa rme. Tena kho pana samayena

At that time,
at the monastery of Anathapindika in Jetas Grove.
Suriyo devaputto Rhun asurindena gahito hoti.

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

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

recited this stanza:
Namo te Buddha vratthu Vippamuttosi sabbadhi

I have fallen into distress. Please be my refuge. Thereupon on behalf of Suriya, the Blessed One addressed the asura lord Rhu, with a stanza:
Honour to You, Buddha, the Hero - You who are wholly free from all evil
Sambdha patipannosmi Tassa me saranam bhavti. Atha kho Bhagav Suriyam deva puttam rabbha Rhum asurindam gthhi ajjhabhsi: Tathgatam Arahantam Suriyo saranam gato,
Oh Rhu, Suriya has gone for refuge to the Tathagata, the Consummate One.
Rhu Suriyam pamucassu Buddh loknukampakti.

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

O Rhu, swallow not the dispeller of darkness, the shining one, the radiant and effulgent traveller through the sky. Rhu, release Suriya, my son. Thereupon the asura lord Rhu, released Suriya, the deity,
m Rhu gilcaram antalikkhe Pajam mama Rhu pamu ca Suriyanti. Atha kho Rhu asurindo Suriyam deva puttam mucitv taramnarpo yena Vepacitti asurindo, tenupasankami
and immediately came to the presence of the asura Lord Vepacitta,
upasankamitv, samviggo lomahattha jto ekamantam atthsi.

and stood beside him trembling with fear and with hair standing on end. Then Vepacitta addressed Rhu in this stanza: Rhu, why did you suddenly release Suriya?
Ekamantam thitam kho Rhum asurindam Vepacitti asurindo gthya ajjhabhsi: Kinnu santaramno va Rhu Suriyam pamucasi? Sanvigga rpo gamma Kinnu bhtova titthasti?
Why have you come trembling and why are you standing here terrified?
Sattadh me phale muddh Jvanto na sukham labhe

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

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

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

Venerable Sir, replied the monks in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he spoke as follows:
Bhtapubbam bhikkhave dev-surasangmo sampabblho ahosi.

Monks, I shall relate a former incident. There arose a battle between the Devas and Asuras. Then Sakka, the Lord of the Devas,
Atho kho Bhikkhave Sakko devnamindo deve Tvatimse mantesi:

addressed the Devas of the Tavatimsa heaven thus:
Sace mris devnam sangma-gatnam uppajjeyya bhayam v chambhitattam v lomahanso v

or terror or suffer from hair standing on end, let them behold the crest of my own banner. If you do so,
Happy ones, if the Devas who have gone to the battle should experience fear,
mameva tasmin samaye dhajaggam ullokeyytha. Mamam hi vo dhajaggam ullokayatam yam bhavissati bhayam v chambhitattam v lomahanso v so pahyissati. No ce me dhajaggam ullokeyytha
If you fail to look up to the crest of my banner, look at the crest of the banner of Pajpati, King of gods. If you do so,
any fear, terror or hair standing on end arising in you will pass away.
atha Pajpatissa devarjassa dhajaggam ullokeyytha.
Pajpatissa hi vo devarjassa dhajaggam ullokayatam yam bhavissati bhayam v chambhitattam v lomahanso v so pahyissati.
33
No ce Pajpatissa devrajassa dhajaggam ullokeyytha

If you fail to look up to the crest of Pajpati, King of gods, look at the crest of the banner of Varuna, King of gods. If you do so.
atha Varunassa devrajassa dhajaggam ullokeyytha. Varunassa hi vo devrajassa dhajaggam ullokayatam yam bhavissati bhayam v chambitattam v lomahanso v so pahyissati.
No ce Varunassa devarjassa dhajaggam ullokeyytha

If you fail to look up to the crest of Varuna, King of gods, look at the crest of the banner of sna, King of gods. If you do so,
atha snassa devarjassa dhajaggam ullokeyytha. snassa hi vo devarjassa dhajaggam ullokayatam yam bhavissati bhayam v chambitattam v lomahanso v so pahyissati.
Tam kho pana bhikkhave Sakkasa v devna-mindassa dhajaggam ullokayatam

Monks, any fear, terror or hair standing on end arising in them who look at the crest of the banner of Sakka the Lord of the gods. of Pajpati .... the King of gods, of Varuna .... the King of gods, of sna the King of gods,
Pajpatissa v devarjassa dhajaggam ullokayatam Varunassa v devarjassa dhajaggam ullokayatam snassa v devarjassa dhajaggam ullokayatam yam bhavissati bhayam v chambhitattam v lomahanso v, so pahyethpi nopi pahyetha. Tam kissa hetu?
What is the reason for this?
any fear, terror or hair standing on end, may pass away or not pass away.
Sakko bhikkhave devnamindo

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

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

when you have gone to the forest, or to the foot of a tree, or to an empty house (a secluded place), if any fear,
suagra-gatnam v, uppajjeyya bhayam v chambhitattam v lomahanso v

then think only of Me thus: terror or hair standing on end should rise in you,
mameva tasmin samaye anussareyytha: Itipi so Bhagav Araham Samm sambuddho

Such indeed is the Blessed One, Exalted, Omniscient,
Vijjcarana sampanno Sugato Lokavid Anuttaro Purisa-damma-srath Satth Deva-manussnam

Teacher of gods and men. Enlightened and Holy.
endowed with knowledge and virtue, Well-gone, Knower of the worlds, an Incomparable Charioteer for the training of individuals.
Buddho Bhagav ti. Mamam hi vo bhikkhave anussaratam

Monks, if you think of Me,
yam bhavissati bhayam v chambhitattam v lomahanso v so pahyissati.
any fear or terror or hair standing on end, that may arise in you, will pass away.
No ce mam anussareyytha, atha Dhammam anussareyytha:

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

to be known by the wise, each for himself. Monks, if you think of the Dhamma,
Dhammam hi vo bhikkhave anussaratam yam bhavissati bhayam v chambhitattam v lomahanso v so pahyissati.
35
No ce Dhammam anussareyytha, atha Sangham anussareyytha: Supatipanno Bhagavato svaka sangho
If you fail to think of the Dhamma, then think of the Sangha (the Order) thus: Of good conduct is the Order of the Disciples of the Blessed One.
Uju patipanno Bhagavato svaka sangho
Of upright conduct is the Order of the Disciples of the Blessed One.
ya patipanno Bhagavato svaka sangho
Of wise conduct is the Order of the Disciples of the Blessed One.
Smci patipanno Bhagavato svaka sangho esa Bhagavato svaka sangho huneyyo Phuneyyo Dakkhineyyo Ajali-karanyo
Of dutiful conduct is the Order of the Disciples of the Blessed One. That is to say : the Four Pairs of Men, the Eight Types of Persons, the Sangha of the Blessed Ones disciples is worthy of offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential salutation,
Yadidam cattri purisa yugni attha purisa puggal
Anuttaram Puakkhettam Lokassti.

is an incomparable field of merits to the world. Monks, if you think of the Sangha,
Sangham hi vo bhikkhave anussaratam yam bhavissati bhayam v chambhitattam v lomahanso v so pahiyissati. Tam kissa hetu?
What is the reason for this?
Tathgato bhikkhave, Araham Samm Sambuddho

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

and is not liable to fear, terror, fright or flight.
Idamavo ca Bhagav.
Idam vatv Sugato athparam etadavoca Satth:
Having thus spoken, the Teacher, the Welcome Being (Sugata), further said:
36
1.

Arae rukkhamle v
2. 3. 4.
Suagre va bhikkhavo
Whether in forest or at foot of tree, or in some secluded places, O monks, do call to mind the Supreme Buddha; then there will be no fear to you at all. If you fail to think of the Buddha. O monks. that Lord of the world and Chief of men, then do think, O monks, of the Dhamma; so well preached and leading to Nibbana. If you fail to think of the Dhamma, O monks, well preached and leading to Nibbana; then do think, O monks, of the Sangha; that wonderful field of merits to all.
Anussaretha Sambuddham Bhayam tumhka no siy.
No ce Buddham sareyytha Lokajettham narsabham Nyynikam sudesitam.
Atha Dhammam sareyytha
No ce Dhammam sareyytha Nyynikam sudesitam Atha Sangham sareyytha
Puakkhettam anuttaram.
Evam Buddham Sarantnam
Dhammam Sangham ca bhikkhavo Bhayam v chambhitattam v, Lomahanso na hessatiti.

no fear, no terror will make them quiver and their hair will not stand on end. To those recalling the Sublime Dhamma and to those recalling the Sangha, O monks,
To those recalling the Supreme Buddha,
37
Discourse On Factors Of Enlightenment To Mah Kassapa Thera
MAH KASSAPA THERA BOJJHANGA
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav
Rjagahe viharati Veluvane Kalandakanivpe Tena kho pana samayena

At that time,
was residing at the Squirrels feeding ground in the Bamboo Grove, near Rajagaha.
yasm Mah Kassapo Pipphali guhyam viharati

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

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

visited the Venerable Mah Kassapa
upasankamitv paatte sane nisdi.

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

Thus seated, the Blessed One spoke to the Venerable Mah Kassapa:
Kacci te Kassapa khamanyam? Kacci ypaniyam?

Are you bearing up?
Well Kassapa, how is it with you? Are you enduring your suffering?
Kacci dukkh vedan patikkamanti no, abhikkamanti?

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

Are there signs of decreasing and not increasing?
Na me bhante khamanyam na, ypanyam blh me dukkh vedan.

the painful feeling is very great.
No. Venerable Sir, I am not enduring. I am not bearing up,
Abhikkamanti no, patikkamanti

There is a sign of pain not decreasing but of their increasing.
abhikkamosnam payati no, patikkamoti.
38
Sattime Kassapa, bojjhang
Kassapa, these seven factors of Enlightenment
may sammadakkht, bhvit, bahulkat
are well expounded by Me, and are cultivated and fully developed by Me.
abhiya sambodhya nibbnya samvattanti. Katame satta?
They are conducive to perfect understanding, to full realization and to Nibbana. What are the seven?
Sati-sambojjhango kho Kassapa
Mindfulness, the factor of Enlightenment, Kassapa,
may sammadakkhto, bhvito, bahulkato
is well expounded by Me, and is cultivated and fully developed by Me.
abhiya sambodhya nibbnya samvattati. Dhamma-vicaya-sambojjhango kho Kassapa may sammadakkhto, bhvito, bahulkato
It conduces to perfect understanding, to full realization and to Nibbana. Investigation of the Dhamma, the factor of Enlightenment, Kassapa, is well expounded by Me, and is cultivated and fully developed by Me.
abhiya sambodhya nibbnya samvattati. Viriya-sambojjhango kho Kassapa
It conduces to perfect understanding, to full realization and to Nibbana. Persevering effort, the factor of Enlightenment, Kassapa,
abhiya sambodhya nibbnya samvattati. Pti-sambojjhango kho Kassapa
It conduces to perfect understanding, to full realization and to Nibbana. Rapture, the factor of Enlightenment, Kassapa,
Is well expounded by Me, and is cultivated and fully developed by Me.
abhiya sambodhya nibbnya samvattati. Passaddhi-sambojjhango kho Kassapa

Tranquility, the factor of Enlightenment, Kassapa,
It conduces to perfect understanding, to full realization and to Nibbana.
abhiya sambodhya nibbnya samvattati.
39
Samdhi-sambojjhango kho Kassapa
Concentration, the factor of Enlightenment, Kassapa,
abhiya sambodhya nibbnya samvattati. Upekkh-sambojjhango kho Kassapa

Equanimity, the factor of Enlightenment. Kassapa,
abhiya sambodhya nibbnya samvattati. Ime kho Kassapa satta bojjhang
It conduces to perfect understanding, to full realization and to Nibbana. These seven factors of Enlightenment, Kassapa,
may sammadakkhta, bhvit, bahulkat
abhiya sambodhya nibbnya samvattanti. Taggha Bhagava bojjhang
They conduce to perfect understanding, to full realization and to Nibbana. Most assuredly, O Blessed One, they are factors of Enlightenment.
taggha, Sugata, bojjhangti. Idamavoca Bhagav

Thus said the Buddha,
Most assuredly, O Welcome One (Sugata), they are factors of Enlightenment.
attamano, yasm Mah Kassapo Bhagavato bhsitam abhinandi.
and also the Venerable Mah Kassapa, who glad at heart, was delighted at the utterances of the Buddha.
Vutthhi cyasm Mah Kassapo tamh bdh

and that affliction of the Venerable Mah Kassapa disappeared.
Thereupon the Venerable Mah Kassapa recovered from that affliction,
tath pahno cyasmato Mahkassapassa so bdho ahos ti.
40
MAH MOGGALLNA THERA BOJJHANGA

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

Rjagahe viharati Veluvane Kalandakanivpe. Tena kho pana samayena

At that time,
yasm Mah Moggallno Gijjhakte pabbate viharati bdhiko, dukkhito, blhagilno.

was afflicted with a disease, was suffering therefrom, and was gravely ill.
the Venerable Mah Moggallna who was living on the Gijjhakuta Hill (Vultures Peak),
Atha kho Bhagav syanhasamayam patisalln vutthito

Then the Blessed One, arising from His solitude at even tide, visited the Venerable Maha Moggallna
yenyasm Mah Moggallno tenupasankami upasankamitv paatte sane nisdi.

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

Thus seated, the Blessed One spoke to the Venerable Mah Moggallna:
Kacci te Moggallna khamanyam? Kacci ypanyam?

Are you bearing up?
Well Moggallna, how is it with you? Are you enduring your suffering?
Kacci dukkh vedan patikkamanti no, abhikkamanti?

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

Are there signs of decreasing and not increasing?
Na me bhante, khamanyam na ypanyam blh me dukkh vedan.

the painful feeling is very great.
No. Venerable Sir, I am not enduring, I am not bearing up,
Abhikkamanti no, patikkamanti

There is a sign of pain not decreasing but increasing.
abhikka-mosnam payati no, patikkamoti.
41
Sattime Moggallna, bojjhang
Moggallna, these seven factors of Enlightenment
abhiya sambodhya nibbnya samvattanti. Katame satta?
They are conducive to perfect understanding, to full realization and to Nibbana. What are the seven?
Sati-sambojjhango kho Moggallna
Mindfulness, the factor of Enlightenment. Moggallna,
abhya sambodhya nibbnya samvattati.
Dhamma-vicaya-sambojjhango kho Moggallna may sammadakkhto, bhvito, bahulkato abhiya sambodhya nibbnya samvattati. Viriya-sambojjhango kho Moggallna
Investigation of the Dhamma, the factor of Enlightenment, Moggallna, is well expounded by Me, and is cultivated and fully developed by Me. It conduces to perfect understanding, to full realization and to Nibbana. Persevering effort, the factor of Enlightenment, Moggallna,
abhiya sambodhya nibbnya samvattati. Pti-sambojjhango kho Moggallna
It conduces to perfect understanding, to full realization and to Nibbana. Rapture, the factor of Enlightenment, Moggallna,
is well expounded by Me. and is cultivated and fully developed by Me.
abhiya sambodhya nibbnya samvattati. Passaddhi-sambojjhango kho Moggallna

Tranquility, the factor of Enlightenment, Moggallna,
abhiya sambodhya nibbnya samvattati.
42
Samdhi-sambojjhango kho Moggallna
Concentration, the factor of Enlightenment, Moggallna,
abhiya sambodhya nibbnya samvattati. Upekkh-sambojjhango kho Moggallna

Equanimity, the factor of Enlightenment, Moggallna,
abhiya sambodhya nibbnya samvattati. Ime kho, Moggallna satta bojjhang
It conduces to perfect understanding, to full realization and to Nibbana. These seven factors of Enlightenment, Moggallna,
abhiya sambodhya nibbnya samvattanti. Taggha, Bhagava bojjhang
They conduce to perfect understanding, to full realization and to Nibbana. Most assuredly, O Blessed One, they are factors of Enlightenment.
taggha, Sugata, bojjhangti. Idamavoca Bhagav

Thus said the Buddha,
Most assuredly, O Welcome One (Sugata), they are factors of Enlightenment.
attamano, yasm Mah Moggallno Bhagavato bhsitam abhinandi.

was delighted at the utterances of the Buddha.
and also the Venerable Mah Moggallna, who glad at heart,
Vutthhi cyasm Mah Moggallno tamh bdh

and that affliction of the Venerable Mah Moggallna disappeared.
Thereupon the Venerable Mah Moggallna recovered from that affliction,
tath pahno cyasmato Mahmoggallnassa so bdho ahos ti.
43
MAH CUNDA THERA BOJJHANGA

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

Rjagahe viharati Veluvane Kalandakanivpe. Tena kho pana samayena

At that time,
Bhagav bdhiko hoti dukkhito blhagilno. Atha kho yasm Mahcundo

Then the Venerable Mah Cunda,
He was afflicted with a disease, was suffering therefrom, and was gravely ill.
syanhasamayam, patisalln vutthito

arising from his solitude at even tide, approached the Blessed One,
yena Bhagav tenupasankami, upasankamitv Bhagavantam abhivdetv, ekamantam nisdi.

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

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

Thus said the Venerable Mah Cunda,
Samanuo Satth ahosi.

and the Teacher approved of it.
Vutthhi ca Bhagav tamh bdh

and thus disappeared His affliction.
Then the Blessed One recovered from His affliction,
tath pahno ca Bhagavato so bdho ahos ti.
46
GIRIMNANDA SUTTA
Discourse To Girimnanda Thera
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav


was dwelling at Anathapindikas monastery in Jetas Grove, near Savatthi.
Tena kho pana samayena

Now at that time,
yasm Girimnando bdhiko hoti dukkhito blhagilno.

was suffering therefrom, and was gravely ill.
the Venerable Girimnanda was afflicted with a disease,
Atha kho yasm nando

Thereupon Venerable nanda approached the Buddha,
yena Bhagav tenupasankami, upasankamitv Bhagavantam abhivdetv ekamantam nisdi.

and having paid homage to Him, sat down on one side. Sitting thus, Venerable nanda said to the Blessed One:
Ekamantam nisinno kho yasm nando Bhagavantam etadavoca: yasm, bhante Girimnando
Venerable Sir, Venerable Girimnanda
bdhiko dukkhito blhagilno.
is afflicted with a disease, is suffering therefrom, and is gravely ill.
Sdhu bhante Bhagav yenyasm Girimnando tenupasankamatu, anukampam updy ti.

out of compassion for him.
It is well, Venerable Sir, if the Blessed One would visit the Venerable Girimnanda
Sace kho tvam nanda, Girimnandassa bhikkhuno upasankamitv dasasa bhseyysi.

recite to him the ten contemplations.
Thereupon the Buddha said: Should you, nanda, visit the monk Girimnanda,
Thnam kho panetam vijjati yam Girimnandassa bhikkhuno.

Having heard them, the cause of his disease will be found. Having heard them, his afflictions will be calmed.
Dasa sa sutv so bdho thnaso patippassambheyya.
47
Katame dasa?
What are the ten?
Anicca-sa, anatta-sa,
Contemplation of impermanence. Contemplation of non-self.
asubha-sa, dnava-sa, pahna-sa, virga-sa,
Contemplation of foulness. Contemplation of disadvantage.
Contemplation of abandonment. Contemplation of detachment.
nirodha-sa, sabbaloke anabhirata-sa,

Contemplation of impermanence of all component things. Mindfulness of the in-breath and out-breath.
Contemplation of cessation. Contemplation of detachment from the whole world.
sabba-sankhresu anicca-sa, npnasati. Katam cnanda anicca-sa? Idhnanda bhikkh

Herein, nanda, a monk,
And what, nanda, is contemplation of impermanence?
araagato v rukkha-mlagato v sun-gragato v

having gone to the forest, or to the foot of a tree, or to an empty house (a secluded place),
iti patisamcikkhati:
contemplates thus:
Rpam aniccam, vedan anicc, sa anicc, sankhr anicc, vinam aniccanti.

consciousness is impermanent.
Matter is impermanent, feeling is impermanent, perception is impermanent, mental formations are impermanent,
Iti imesu paca-supdana-kkhandhesu aniccnupassi viharati.

Thus he abides contemplating impermanence in these five aggregates.
Ayam vuccatnanda anicca-sa. Katam cnanda anatta-sa? Idhnanda bhikkh

Herein, nanda, a monk,
This, nanda, is called contemplation of impermanence. And what, nanda, is contemplation of non-self?
aragato v rukkha-mlagato v su-gragato v

iti patisacikkhati:
contemplates thus:
48
Cakkhum anatt, rpam anatt,

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

the nose is not self, smells are not self, the tongue is not self, tastes are not self,
kyo anatt, photthabb anatt, mano anatt, dhamm anattti,
the body is not self, bodily contacts are not self, the mind is not self, mental objects are not self.
Iti imesu chasu ajjhattika-bhiresu yatanesu anattnupass viharati. Ayam vuccatnanda anatta-sa. Katam cnanda, asubha-sa? pdatal adho kesamatthak
This, nanda, is called contemplation of non-self. And what, nanda, is contemplation of foulness?
Thus he abides contemplating non-self in these six internal and external sense bases.
Idhnanda bhikkh imam eva kyam uddham

Herein, nanda, a monk contemplates this body from the soles of the feet upwards and from the scalp downwards,
taca-pariyantam pram nnppakrassa asucino paccavekkhati, Atthi imasmim kye kes,

In this body, there are head hairs,
enclosed by the skin, as being full of manifold impurities.
lom, nakh, dant, taco, mamsam, nahru, atth,

body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura,
attimij, vakkam, hadayam, yakanam, kilomakam, pihakam, papphsam, antam, antagunam, udariyam,
spleen, lungs, intestines, intestinal tract, stomach, excrement, bile, phlegm, pus, blood, sweat,
karsam, pittam, semham, pubbo, lohitam, sedo, medo, assu, vas, khelo, singhnik, lasik, muttam, matthake matthalunganti.
urine and brain. fat, tears, grease, saliva, nasal mucus, synovic fluid (oil lubricating the joints)
Iti imasmim kye asubhnupass viharati.

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

This, nanda, is called contemplation of foulness.
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Katam cnanda dnava-sa? Idhnanda bhikkh

Herein, nanda, a monk
And what, nanda, is contemplation of disadvantage?

iti patisacikkhati:
contemplates thus:
Bahu dukkho kho ayam kyo bahu dnavo.

since diverse diseases are engendered in it.
Many are the sufferings, many are the disadvantages of this body,
Iti imasmim kye vividh bdh uppajjanti. Seyyathdam:

That is to say:
Cakkhurogo, sotarogo,
Eye-disease, ear-disease,
ghnarogo, jivhrogo, kyarogo, ssarogo,

body-disease, headache,
nose-disease, tongue-disease.
kannarogo, mukharogo, dantarogo,

mumps, mouth disease, toothache.
kso, sso, pinso, daho, jaro, kucchirogo, mucch, pakkhandik, sl, viscik,
fainting, dysentery, swelling, gripes. leprosy, boils, scrofula, consumption, epilepsy, ringworm, itch, eruption, tetter, pustule,
cough, asthma, catarrh, heart-burn, fever, stomach ailment,
kuttham, gando, kilso, soso, apamro, daddu, kandu, kacchu, rakhas, vitacchik, lohitapittam, madhumeho,
plethora, diabetes,
ams, pilak, bhagandal,

piles, cancer, fistula,
pitta-samutthn bdh,
and diseases originating from bile, diseases originating from phlegm, diseases originating from wind.
semha-samutthn bdh, vta-samutthn bdh, sanniptik bdh,

diseases originating from conflict of the humours (basic fluids in the body),
utupari-nmaj bdh,
diseases originating from changes of weather,
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visama parihraj bdh, opakkamik bdh, kamma-vipkaj bdh,
diseases originating from adverse conditions (faulty deportment), diseases originating from devices (practised by others), diseases originating from kammavipaka (results of kamma); and cold, heat, hunger, thirst, excrement and urine.
stam, unham, jigacch pips, uccro, passvoti. Iti imasmim kye dnavnupass viharati. Ayam vuccatnanda dnava-sa. Katam cnanda pahna-sa? Idhnanda bhikkh
Herein, nanda, a monk This, nanda, is called contemplation of disadvantage. And what, nanda, is contemplation of abandonment?
Thus he abides contemplating disadvantages in this body.
uppannam kmavitakkam ndhivseti pajahati vinodeti byantkaroti anabhvam gameti.

dispels it, makes an end of it, and annihilates it.
does not tolerate a thought of sense desire that has arisen in him, but abandons it,
Uppannam vypda-vitakkam ndhivseti pajahati

He does not tolerate a thought of ill-will that has arisen in him, but abandons it,
vinodeti byantkaroti anabhvam gameti.

Uppannam vihims-vitakkam ndhivseti pajahati

He does not tolerate a thought of cruelty that has arisen in him, but abandons it,
vinodeti byantkaroti anabhvam gameti.

Uppannuppanne ppake akusale dhamme ndhivseti pajahati

but abandons them,
He does not tolerate evil, unprofitable mental states that arise in him from time to time
vinodeti byantkaroti anabhvam gameti. Ayam vuccatnanda pahna-sa. Katam cnanda virga-sa? Idhnanda bhikkh
Herein, nanda, a monk This, nanda, is called contemplation of abandonment. And what, nanda, is contemplation of detachment?
dispels them, makes an end of them, and annihilates them.

iti patisacikkhati:
contemplates thus:
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Etam santam etam pantam

This is peaceful, this is sublime,
yadidam sabbasankhra samatho

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

iti patisancikkhati:
contemplates thus:
Etam santam etam pantam

This is peaceful, this is sublime,
yadidam sabba-sankhra-samatho sabb-padhi patinissaggo

the giving up of all substratum of becoming,
namely the calming of all conditioned things, that is
tanhakkhayo virgo nirodho Nibbnanti. Ayam vuccatnanda nirodha-sa.

This, nanda, is called contemplation of cessation.
the destruction of craving, detachment, cessation and Nibbana.
Katam cnanda sabbaloke anabhirata-sa? Idhnanda bhikkh

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

And what, nanda, is contemplation of impermanence of all component things?
sabba-sankhrehi attyati haryati jigucchati.
is wearied, humiliated and disgusted with all conditioned things.
Ayam vuccatnanda sabba-sankhresu anicca-sa.

This, nanda, is contemplation of impermanence of all component things.
Katam cnanda npnasati? Idhnanda bhikkh

And what, nanda, is mindfulness of the in-breath and out-breath?

having gone to the forest, or to the foot of a tree, or to an empty house (a secluded place)
nisdati pallankam bhujitv

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

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

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

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

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

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

He trains himself, thinking: I will breathe out, calming the mental formations.
Citta-patisamved assasissmti sikkhati.
He trains himself, thinking: I will breathe in, experiencing the mind.
Citta-patisamved passasissmti sikkhati.
He trains himself, thinking: I will breathe out, experiencing the mind.
Abhippa-modayam cittam assasissmti sikkhati.
He trains himself, thinking: I will breathe in, exceedingly gladdening the mind.
Abhippa-modayam cittam passasissmti sikkhati. Samdaham cittam assasissmti sikkhati.
He trains himself, thinking: I will breathe out, exceedingly gladdening the mind. He trains himself, thinking: I will breathe in, concentrating the mind.
Samdaham cittam passasissmti sikkhati. Vimocayam cittam assasissmti sikkhati.
He trains himself, thinking: I will breathe out, concentrating the mind. He trains himself, thinking: I will breathe in, liberating the mind.
Vimocayam cittam passasissmti sikkhati. Aniccnupass assasissmti sikkhati.
He trains himself, thinking: I will breathe out, liberating the mind. He trains himself, thinking: I will breathe in, contemplating impermanence.
Aniccnupass passasissmti sikkhati. Virgnupass assasissmti sikkhati.
He trains himself, thinking: I will breathe out, contemplating impermanence. He trains himself, thinking: I will breathe in, contemplating detachment.
Virgnupass passasissmti sikkhati.
He trains himself, thinking: I will breathe out, contemplating detachment.
Nirodhnupass assasissmti sikkhati.
He trains himself, thinking: I will breathe in. contemplating cessation.
Nirodhnupass passasissmti sikkhati.

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He trains himself, thinking: I will breathe out, contemplating cessation.
Patinissagg-nupass assasissmti sikkhati Ayam vuccatnanda npnasati
He trains himself, thinking: I will breathe in, contemplating abandonment.
Patinissagg-nupass passasissmti sikkhati
He trains himself, thinking: I will breathe out, contemplating abandonment. This, nanda, is called mindfulness of the in-breath and out-breath.
Sace kho tvam nanda Girimnandassa bhikkhuno

Should you, nanda, visit the monk Girimnanda and recite to him these ten contemplations,
upasankamitv im dasa-sa bhseyysi thnam kho panetam vijjatiyam Girimnandassa bhikkhuno

then the monk, Girimnanda, having heard them,
im dasa-sa sutv so bdho thnaso patippha-ssambheyyti.

his affliction will be immediately calmed.
Atha kho yasm nando

Thereupon Venerable nanda,
Bhagavato santike im dasa-sa uggahetv

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

visited Venerable Girimnanda, and recited to him these ten contemplations.
upasankamitv yasmato Girimnandassa im dasa sa abhsi. Atha kho yasmato Girimnandassa

When Venerable Girimnanda had heard them, his afflictions were immediately calmed. He recovered from that disease,
im dasa sa sutv so bhdho thnaso patippassambhi. Vutthhi c'yasm Girimnando tamh bdh tath pahno ca panyasmato, Girimnandassa so bdho ahosi ti.
and thus disappeared the disease of the Venerable Girimnanda.
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ISIGILI SUTTA
Discourse At Isigili
In the Isigili Sutta, the Buddha speaks about the Paccekabuddhas (Silent Buddhas) who inhabited the Mount Isigili. The Buddha said that Mount Vebhra was having a different name sometimes. And so was Mount Pandava. Similarly, Mount Vepulla and Mount Gilihakta were also known by other names. But Mount Isigili continued to be known by the same name. There were hundreds of Silent Buddhas who lived at Mount Isigili for a long time. They were seen entering the mountain, but were not seen after they had entered. People saw this and remarked that this mountain swallow (gilati) sages (iti). Hence, it was known as Isigili. Then the Buddha gave a list of names of the Paccekabuddhas who inhabited Mount Isigili. Finally, the Buddha requested the monks to pay homage to all these Paccekabuddhas who had attained Nibbana.
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Rjagahe viharati Isigilismim pabbate.

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

There He addressed the monks, saying: O Monks.
Bhadante ti te bhikkh Bhagavato paccassosum.

Venerable Sir, replied the monks in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he said:
Passatha no, tumhe bhikkhave, etam Vebhram pabbatam ti?

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

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

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

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

That Pandavassa mountain, monks,

Passatha no tumhe bhikkhave etam Vepullam pabbatam ti?

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

That Vepullassa mountain, monks,

Passatha no tumhe bhikkhave, etam Gijjhaktam pabbatam ti?

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

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

Passatha no tumhe bhikkhave, imam Isigilim pabbatam ti?

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

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

In former times, monks, five hundred Paccekabuddhas lived for a long time on this Isigili mountain.
imasmim Isigilismim pabbate ciranivsino ahesum. Te imam pabbatam pavisant dissanti pavitth na dissanti.
but once they had entered, they were not visible. As they were entering the mountain, they were visible,
Tamenam manuss disv evamhamsu:

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

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

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

I shall relate to you, monks, the names of the Paccekabuddhas. I shall expound, monks, the names of the Paccekabuddhas. Listen, and bear it well in mind, I shall speak. Yes, Venerable Sir, replied the monks.
Desissmi bhikkhave, Pacceka-Buddhnam nmni. Tam suntha, sdhukam manasi karotha bhsissm ti. Evam bhante ti kho, te bhikkh Bhagavato paccassosum. Bhagav etadavoca:
Thereupon the Blessed One said:
Arittho nma bhikkhave, Pacceka-Sambuddho

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

who lived for a long time on this Isigili mountain. Uparittha, monks, was a Paccekabuddha
Uparittho nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Tagarasikh, monks, was a Paccekabuddha
Tagarasikh nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Yasass, monks, was a Paccekabuddha
Yasass nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Sudassana, monks, was a Paccekabuddha
Sudassano nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Piyadass, monks, was a Paccekabuddha
Piyadass nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Gandhra, monks, was a Paccekabuddha
Gandhro nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Pindola, monks, was a Paccekabuddha
Pindolo nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

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

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

who lived for a long time on this Isigili mountain. Ntha, monks, was a Paccekabuddha
Ntho nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Tatha, monks, was a Paccekabuddha
Tatho nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivsi ahosi.

who lived for a long time on this Isigili mountain. Sutav, monks, was a Paccekabuddha
Sutav nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosi.

who lived for a long time on this Isigili mountain. Bhvitatta, monks, was a Paccekabuddha
Bhvitatto nma bhikkhave, Pacceka-Sambuddho imasmim Isigilismim pabbate ciranivs ahosti.

who lived for a long time on this Isigili mountain.
1.

Ye sattasr angh nirs
2. 3.
Pacceka-mevajjhagamum subodhim. Tesam visallnam naruttamnam Nmni me kittayato suntha.

who have plucked out the dart (of pain). Arittha, Uparittha, Tagarasikh, who each has attained Enlightenment by himself. Hear me relate the names of these, the greatest of men,
These supreme beings desireless, rid of suffering,
Arittho Uparittho Tagarasikh Yasass Sudassano Piyadass ca Buddho. Gandhro Pindolo Upsabho ca Ntho Tatho Sutav Bhvitatto.
Ntha, Tatha, Sutav, Bhvitatta. Gandhra, Pindola, Upsabha as well, Yasass, Sudassana, Piyadass, the Enlightened.
Sumbho Subho Methulo Atthamo ca Athassu Megho Angho Sudtho Pacceka-Buddh bhavanetti-khn. Hing ca Hingo ca mahnubhv.
Hing and Hinga of great power, as well. then Assumegha, Angha, Sudtha, are Paccekabuddhas whose desire for becoming is destroyed. Sumbha, Subha, Methula and Atthama,
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4.

Dve Jlino munino Atthako ca. Atha Kosalo Buddho atho Subhu Upanemiso Nemiso Santacitto
Upanemi and Nemi, Santacitta, right and true, immaculate and wise. Kla, Upakl, Vijita and Jita, The two sages named Jali and Atthaka. Then Kosala, the Enlightened One, then Subhu,
5. 6. 7. 8.
Sacco Tatho Virajo Pandito ca. Klpakl Vijito jito ca Ango ca Pango ca Gutijjito ca. Pass jah upadhim dukkhamlam. Aparjito mrabalam ajesi.
Aparjita, conquered Mras power. Anga, and Panga, and Gutijjita too. Pass eradicated attachment, the root of suffering.
Satth Pavatt Sarabhango Lomahamso Uccangamyo Asito Ansavo.

Uccangamya, Asita, Ansava. Satth, Pavatt, Sarabhanga, Lomahams,
Manomayo Mnacchido ca Bandhum Taddhimutto, Vimalo ca Ketum. Ketumbargo ca Mtango Ariyo. AthAccuto Accutagma-bymako. Sumangalo Dabbilo Suppatitthito Asayho Khembhirato ca Sorato.
Asayha, Khembhirata and Sorata. Sumangala, Dabbila, Suppatitthita, Then Accuta and Accutagmabymaka. Ketumbarga and Mtanga, Ariya. Manomaya and Bandhum, free from conceit, Taddhimutta, Vimala and Ketum, stainless and resplendent.
Drannayo Sangho athopi Uccayo Aparo mun Sayho anomanikkamo. nanda Nando Upanando dvdasa Bhradvjo antima-deha-dhri.
and Bhradvja bearing his last body. another sage Sayha of noble endeavour. And twelve between nandas, Nandas, Upanandas Drannaya, Sangha and then Uccaya
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9.

Bodh Mahnmo athopi Uttaro Kes Sikh Sundaro Bhradvjo. Tisspatiss bhava-bandhana-cchid Upasdar tanhacchido ca Sdar.
Upasdar and Sdar, free from craving. Tissa, Upatiss, free from the bonds of becoming, Bhradvja with fair-crested mane. Then Bodh, Mahnma the supreme,
10. Buddho ah Mangalo vtargo Usabhacchid jlin dukkhamlam. Santam padam ajjhaga-mpanto Uposatho Sundaro Saccanmo.
Uposatha, Sundara and Saccanma. Jeta, Jayanta, Paduma and Uppala, Upanta who attained state of Calm (Nibbana), Enlightened was Mangala, free from lust, Usabha who cut away the ensnaring root of suffering.
11. Jeto Jayanto Padumo Uppalo ca Padumuttaro Rakkhito Pabbato ca. Mnatthaddho Sobhito Vitargo Kanho ca Buddho suvimutta-citto.
and Kanha, Enlightened with mind released. Mnatthaddha, Sobhita, Vitarga, Padumuttara, Rakkhita and Pabbata.
Ete ca ae ca mahnubhv
These and also other great and mighty
Pacceka-Buddh bhavanetti-khn. Te sabba sangtigate mahes
Paccekabuddhas whose desire for becoming is destroyed. Honour these great sages of immeasurable virtues
Parinibbute vandatha appameyye ti.
who have gone beyond all attachment and attained final Nibbana.
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DHAMMACAKKAPPAVATTANA SUTTA
Setting In Motion The Wheel Of Truth
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav
Brnasiyam viharati Isipatane Migadye.

Then he addressed the group of five monks saying:
was living in the Deer Park at Isipatana near Baranasi (Varanasi).
Tatra kho, Bhagav, paca vaggiye bhikkh mantesi: Dve me bhikkhave ant pabbajitena na sevitabb. Yo cyam kmesu kma-sukhallik-nuyogo
There is addiction to indulgence of sense pleasures,
Monks, these two extremes ought not to be practised by one who left the household life.
hno, gammo, pothujjaniko, anariyo, anattha-samhito. Yo cyam atta-kilamath-nuyogo

There is addiction to self mortification, which is painful, unworthy and unprofitable.
which is low, coarse, the way of the ordinary people, unworthy and unprofitable.
dukkho, anariyo, anattha-samhito. Ete te, bhikkhave, ubho ante anupagamma

O monks, avoiding both these two extremes, the Tathagata has realised the Middle Path;
majjhim patipad Tathgatena abhisambuddh; cakkhukaran, nakaran upasamya,

it gives vision, gives knowledge and leads to calm, to insight, to Enlightenment and to Nibbana.
abhiya Sambodhya, Nibbnya samvattati.
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Katam ca s bhikkhave,
And what, monks,
majjhim patipad Tathgatena abhisambuddh

is that Middle Path realised by the Tathagata
cakkhukaran, nakaran upasamya,

to insight, to Enlightenment and to Nibbana?
which gives vision, gives knowledge and leads to calm,
abhiya Sambodhya Nibbnya samvattati? Ayameva ariyo atthangiko maggo seyyathdam:

that is to say:
It is the Noble Eightfold Path and nothing else,
Samm Ditthi, Samm Sankappo,

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

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

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

This, monks,
majjhim patipad Tathgatena abhisambuddh;

is the Middle Path realised by the Tathagata;
cakkhukaran, nakaran upasamya,

to insight, to Enlightenment and to Nibbana. The Noble Truth of Suffering, monks, is this:
which gives vision, gives knowledge and leads to calm,
abhiya Sambodhya Nibbnya samvattati. Idam kho pana bhikkhave, dukkham ariyasaccam: Jtipi dukkh, jarpi dukkh
Birth is suffering, ageing is suffering, disease is suffering, death is suffering,
vydhipi dukkho, maranampi dukkham appiyehi sampayogo dukkho piyehi vippayogo dukkho
association with the unpleasant is suffering, separation from the beloved is suffering,
yampiccham na Iabhati tampi dukkham

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

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

The Noble Truth of the Cause of Suffering, monks, is this:
Yyam tanh ponobhavik nandirga-sahagat tatra-tatr-bhinandin, seyyathdam,

finding fresh delight now here, and now there, that is to say,
It is that craving which gives rise to rebirth, bound up with pleasure and lust and
kma-tanh, bhava-tanh, vibhava-tanh.
craving for sense pleasures, craving for existence, craving for non-existence.
Idam kho pana bhikkhave, dukkha-nirodham ariyasaccam:

The Noble Truth of the Cessation of Suffering, monks, is this:
Yo tassyeva tanhya
It is the complete extinction of that craving,
asesa-virga-nirodha cgo, patinissaggo, mutti anlayo. Idam kho pana bhikkhave

This is, monks,
giving it up, relinquishing it, liberating oneself from it and detaching oneself from it.
dukkha-nirodha-gmini-patipad ariyasaccam.
the Noble Truth of the Path leading to the Cessation of Suffering. It is the Noble Eightfold Path, that is to say: Right Understanding, Right Thought,
Ayameva ariyo atthangiko maggo, seyyathdam: Samm Ditthi, Samm Sankappo, Samm Vc, Samm Kammanto, Samm jvo,

Idam dukkham ariyasaccanti me bhikkhave

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

concerning things not heard before, such was the vision, the knowledge,
cakkhum udapdi, mam udapdi pa udapdi, vijj udapdi, loko udapdi.

the wisdom, the science and the light. This Suffering, is a Noble Truth,
Tam kho panidam dukkham ariyasaccam parieyyanti me bhikkhave,

concerning things not heard before, such was the vision, the knowledge, should be fully perceived. There arose in me, monks,
cakkhum udapdi, nam udapdi pa udapdi, vijj udapdi, loko udapdi.

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

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

Idam dukkha-samudayam ariyasaccanti me bhikkhave

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


Tam kho panidam dukkha-samudayam ariyasaccam

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

Tam kho panidam dukkha-samudayam ariyasaccam

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


Idam dukkha-nirodham ariyasaccanti me bhikkhave

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


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Tam kho panidam dukkha-nirodham ariyasaccam

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

Tam kho panidam dukkha-nirodham ariyasaccam

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

Idam dukkha-nirodha-gmin-patipad ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu

This Path leading to the Cessation of Suffering, is a Noble Truth. There arose in me, monks,

Tam kho panidam dukkha-nirodha-gmin-patipad ariyasaccam

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

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Tam kho panidam dukkha-nirodha-gmin-patipad ariyasaccam

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


Yva kvaca me bhikkhave imesu catusu ariyasaccesu evam tiparivattam dvdaskram

I did not claim to have realized, in this world, monks, was not perfectly clear in these three aspects, in these twelve ways,
As long as my knowledge, monks, concerning the real nature of the Four Noble Truths,
yathbhtam-na-dassanam na suvisuddham ahosi neva tvham bhikkhave sadevake loke, samrake sabrahmake
with its gods, with its Maras and Brahmas,
sassamana brhmaniy pajya, sadeva manussya

in this generation with its recluses, Brahmanas, Devas and humans, the matchless, supreme Enlightenment.
anuttaram Sammsambodhim abhisambuddho paccasim. Yato ca kho me bhikkhave imesu catusu ariyasaccesu evam tiparivattam dvdaskram
then I claim to have realized, was perfectly clear in these three aspects, in these twelve ways,
But when my knowledge, monks, concerning the real nature of the Four Noble Truths,
yathbhtam-na-dassanam suvisuddham ahosi athham bhikkhave

in this world, monks,
sadevake loke samrake sabrahmake

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

in this generation with its recluses, Brahmanas, Devas and humans, the matchless, supreme Enlightenment.
anuttaram Sammsambodhim abhisambuddho paccasim. naca pana me dassanam udapdi:

And a vision of insight arose in me thus:
Akupp me cetovimutti. Ayamantim jti. Natthidni punabbhavoti.

Now there is no more rebirth.
Unshakable is the deliverance of my heart. This is the last birth.
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Idamavoca Bhagav.
Thus the Blessed One said.
Attaman paca vaggiy bhikkh

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

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

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

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

The Blessed One in the Deer Park at Isipatana near Baranasi
anuttaram Dhammacakkam pavattitam appativattiyam samanena v, brhmanena v, devena v, mrena v,

by any recluse, Brahmana, Deva, Mara, Brahma, or anyone in the world.
has set in motion the Matchless Wheel of Truth that cannot be set in motion
brahmun v, kena ci v lokasminti. Bhummnam devnam saddam sutv

Hearing these words of the Bhummttha devas,
Ctumma-hrjik dev sadda-manussvesum.

all the Ctummahrjik devas proclaimed: Sdhu! Sdhu! Sdhu!
Etam Bhagavat Brnasiyam Isipatane Migadye anuttaram Dhammacakkam pavattitam appativattiyam samanena v, brhmanena v, devena v, mrena v,
by any recluse, Brahmana, Deva, Mara, Brahma, or anyone in the world. has set in motion the Matchless Wheel of Truth that cannot be set in motion
brahmun v, kena ci v lokasminti.
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Ctumma-hrjiknam devnam saddam sutv

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


brahmun v, kena ci v lokasminti. Tvatimsnam devnam saddam sutv

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


brahmun v, kena ci v lokasminti. Ymnam devnam saddam sutv

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


brahmun v, kena ci v lokasminti. Tusitnam devnam saddam sutv

Hearing these words of the Tusit devas,
Nimmna-rat dev sadda-manussvesum.

all the Nimmnarat devas proclaimed: Sdhu! Sdhu! Sdhu!

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Nimmna-ratnam devnam saddam sutv

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

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


brahmun v, kena ci v lokasminti. Para-nimmita-vasavattnam devnam saddam sutv

Hearing these words of the Paranimmitavasavata devas,
Brahma Prisajj dev sadda-manussvesum.

all the Brahmas of Brahma Prisajj proclaimed: Sdhu! Sdhu! Sdhu!

brahmun v, kena ci v lokasminti. Brahma-prisajjnam devnam saddam sutv

Hearing these words of the Brahmas of Brahma Prisajj,
Brahma-purohit dev sadda-manussvesum.

all the Brahmas of Brahma Purohit proclaimed: Sdhu! Sdhu! Sdhu!

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Brahma-purohitnam devnam saddam sutv

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

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


brahmun v, kena ci v lokasminti. Mahbrahmnam devnam saddam sutv

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


brahmun v, kena ci v lokasminti. Parittbhnam devnam saddam sutv

Hearing these words of the Parittbh devas,
Appamnbh dev sadda-manussvesum.

all the Appamnbh devas proclaimed: Sdhu! Sdhu! Sdhu!
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Appamn-bhnam devnam saddam sutv

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


brahmun v, kena ci v lokasminti. bhassarnam devnam saddam sutv

Hearing these words of the bhassar devas,
Parittasubh dev sadda-manussvesum.
all the Parittasubh devas proclaimed: Sdhu! Sdhu! Sdhu! The Blessed One in the Deer Park at Isipatana near Baranasi
brahmun v, kena ci v lokasminti. Paritta-subhnam devnam saddam sutv

Hearing these words of the Parittasubh devas,
Appamna-subh dev sadda-manussvesum.

all the Appamnasubh devas proclaimed: Sdhu! Sdhu! Sdhu!
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Appamna-subhnam devnam saddam sutv

Hearing these words of the Appamnasubh devas,
Subhakin-hak dev sadda-manussvesum.

all the Subhakinhak devas proclaimed: Sdhu! Sdhu! Sdhu!
brahmun v, kena ci v lokasminti. Subhakin-haknam devnam saddam sutv

Hearing these words of the Subhakinhak devas,
Vehapphal dev sadda-manussvesum.
all the Vehapphala devas proclaimed: Sdhu! Sdhu! Sdhu! The Blessed One in the Deer Park at Isipatana near Baranasi
brahmun v, kena ci v lokasminti. Vehappha-Inam devnam saddam sutv

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


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Avihnam devnam saddam sutv

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


brahmun v, kena ci v lokasminti. Atappnam devnam saddam sutv

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


brahmun v, kena ci v lokasminti. Sudassnam devnam saddam sutv

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


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Sudassnam devnam saddam sutv

Hearing these words of the Sudass devas,
Akanitthak dev sadda-manussvesum.
all the Akanitthak devas proclaimed: Sdhu! Sdhu! Sdhu! The Blessed One in the Deer Park at Isipatana near Baranasi
brahmun v, kena ci v lokasminti. Itiha tena khanena tena muhuttena

Thus at that very moment, at that instant,
yva brahmalok saddo abbhuggachi. Aya ca dasasahass lokadhtu

The system of ten thousand worlds trembled, quaked and shook.
the cry (that the Wheel of Truth is set in motion) spread as far as the Brahma realm.
sankampi sampakampi sampavedhi. Appamno ca ulro obhso loke pturahosi

A boundless sublime radiance surpassing
atikkamma devnam devnubhvanti.

the divine power of devas appeared in the world. Then the Blessed One uttered this paean of joy:
Atha kho Bhagav udnam udnesi: Asi vata bho Kondao

Verily Kondaa has realized;
Asi vata bho Kondaoti.
Verily Kondaa has realized (the Four Noble Truths).
Itihidam yasmato Kondaassa

Anna Kondaa - Kondaa who realizes.
Thus the Venerable Kondaa received the name
A Kondao tveva nmam ahosti.
75
MAH SAMAYA SUTTA

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

together with a great retinue of monks, five hundred in number and all of them Arahants.
was living in the Mahavana (the great forest) in Kapilavatthu, capital of the Sakyan kingdom,
paca-mattehi bhikkhu satehi, sabbeheva arahantehi.
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Dasa hi ca lokadhthi devat

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

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

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

The Blessed One
sakkesu viharati Kapilavatthusmim mahvane mahat bhikkhu-sanghena saddhim

together with a great retinue of monks, five hundred in number
is living in the Mahavana (the great forest) in Kapilavatthu, capital of the Sakyan kingdom,
paca-mattehi bhikkhu-satehi sabbeheva arahantehi.

and all of them Arahants.
Dasa hi ca lokadhthi devat, yebhuyyena sannipatit honti

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

to see the Blessed One and the venerable monks. It is well if we also approach the Blessed One where He lives,
Yannna mayampi yena Bhagav tenupasanka-meyyma upasankamitv Bhagavato santike paccekagtham bhseyymti.
and having approached the Buddha, each of us recite a stanza in His presence.
Atha kho t devat

Then those deities,
seyyath pi nma balav puriso

as quickly as a strong man might stretch out his arm,
sammijitam v bham pasreyya pasritam v bham sammijeyya

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

vanished from the pure abodes,
Bhagavato purato pturahamsu.

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

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

Standing thus, one of the deities recited this stanza in His presence:
Bhagavato santike imam gtham abhsi: i.

Mahsamayo pavanasmim devaky samgat

A host of deities has assembled.
There is a great assembly in the forest.
gatamha imam dhamma-samayam dakkhitye aparjita-sanghanti.

to witness the invincible Sangha.
We too have come to this assembly of the Dhamma
Atha kho, apar devat, Bhagavato santike imam gtham abhsi:

Then another deity recited this stanza in the presence of the Blessed One:
ii.

Tatra bhikkhavo samdahamsu cittam attano ujuka-makamsu srathva nettni gahetv

by establishing their mind upright.
In this Dhamma assembly, monks have attained concentration
indriyni rakkhanti panditti.
Just as a charioter who holds the reins,
the wise monks guard their senses well.
Atha kho, apar devat Bhagavato santike imam gtham abhsi:

iii. Chetv khlam chetv paligham

indakhlam hacca-manej sudant susungti.
Having cut off the stake, having dug up the crossbar of greed, hatred and delusion, devoid of desire,
te caranti suddh vimal cakkhumat

pure, stainless, endowed with the wisdom eye and well tamed are these young Noble Ones who practise the Dhamma.
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Atha kho, apar devat Bhagavato santike imam gtham abhsi:

iv.

Ye keci Buddham saranam gatse na te gamissanti apyam pahya mnusam deham

Having given up the human body, One who takes refuge in the Buddha shall not go to the woeful state of hell.
devakyam paripressantti.
they fill the ranks of the host of deities.
Atha kho Bhagav bhikkh mantesi:

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

assemble to see the Buddha and His order of monks, the community of Sangha.
Yepi te bhikkhave, ahesum attamaddhnam arahanto, Samm Sambuddh tesampi Bhagavantnam eta-paramyeva devat sannipatit ahesum seyyathpi mayham etarahi.
as they do assemble now before Me.
So it has been with the consummate (arahant) Supreme Buddhas of the past, the deities of the ten world-systems appear together before the Buddhas,
Yepi te bhikkhave bhavissanti angata-maddhnam arahanto Samm Sambuddh tesampi Bhagavantnam eta-paramyeva devat sannipatit bhavissanti seyyathpi mayham etarahi.
as they do assemble now before Me.
So it will be with the consummate (arahant) Supreme Buddhas of the future, the deities of the ten world-systems appear together before the Buddhas,
cikkhissmi bhikkhave devakynam nmni.

I will tell you, monks, the names of the host of deities.
Kittayissmi bhikkhave devakynam nmni. Desissmi bhikkhave devakynam nmni.

I will expound to you, monks, the names of the host of deities.
I will introduce to you, monks, the names of the host of deities.
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Tam suntha, sdhukam manasikarotha bhsissmti.

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

Yes, Venerable Sir, said the monks by way of assent.
Bhagav etadavoca: 1.

The Blessed One spoke thus:
Siloka manukassmi Yatha bhumm tadassit Ye sit giri-gabbhram Pahitatt samhit.

and caves, (they) of resolute will, composed. I shall tell you then in verse to which realm each belongs. The terrestrial beings of the earth who associated mountains
2. 3. 4.

Puthushva salln Lomaham-sbhi sambhuno Odtamanas suddh Vippasanna-manvil.

with immaculate minds, pure, serene and undefiled. Cloistered like solitary lions, overcoming hair-raising fear and dread,
Bhiyyo pacasate atv Vane Kpilavathave Tato mantay satth Svake ssane rate:
Knowing that there were more than five hundred (arahants) and more disciples in the Kapilavatthu forest,
delighted in the words of the Buddha, the Blessed One thereupon addressed them:
Devaky abhikkant Te vijntha bhikkhavo. Te ca tappa-makarum Sutv Buddhassa ssanam.

Having heard the words of the Buddha, the monks strove ardently to know them well. Monks, hosts of deities have assembled. Do know them well.
5. 6. 7.
Tesam pturah nam Amanussna-dassanam. Appeke satama-ddakkhum Sahassam atha sattatim.

Some monks saw one hundred, some of them saw thousand, and others, seventy thousand non-humans. Some saw one hundred thousand non-humans, There arose in them the knowledge of perceiving the non-humans.
Satam eke sahassnam Amanussna-maddhasum Appekenanta-maddakkhum Dis sabb phut ah.

others saw countless numbers filling up every quarter.
Taca sabbam abhiy Vavakkhitvna cakkhum Tato mantay satth Svake ssane rate:
Thereupon the Buddha, knowing all things through His Super Knowledge, addressed the disciples who were delighted in the Teachings of the Buddha:
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8.

Devaky abhikkant Te vijntha bhikkhavo Ye voham kittayissmi Girhi anupubbaso.

Monks, a host of deities have assembled. I will introduce them to you in words, and in due order. Know them. Seven thousand terrestrial Yakkhas of Kapilavatthu,
9.
Sattasa-hass Yakkha Bhumm Kpilavathav Iddhimanto jutmanto Vannavanto yasassino

endowed with divine power, radiance, colour, glory and followed by a retinue of attendants, have come rejoicing to attend the assembly of monks in the forest.
Modamn abhikkmum Bhikkhnam samitim vanam.
10. Cha sahass Hemavat Yakkha nnattavannino

Iddhimanto jutmanto Vannavanto yasassino
Six thousand Yakkhas from the Himalayan mountain, diverse in hue,

have come rejoicing to attend the assembly of monks in the forest.
endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants,
11. Stgir tisahass Yakkha nnattavannino

Three thousand Yakkhas from the Stgiri mountain, diverse in hue, endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants, have come rejoicing to attend the assembly of monks in the forest. Thus sixteen thousand Yakkhas, diverse in hue,
12. Iccete solasa-sahass Yakkha nnattavannino


have come rejoicing to attend the assembly of monks in the forest.
13. Vessmitt pacasat Yakkh nnattavannino

Five hundred Yakkhas from the Vessmitt mountain, diverse in hue, endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants, have come rejoicing to attend the assembly of monks in the forest.
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14. Kumbhro Rjagahiko Vepullassa nivesanam
Bhiyyo nam sata-sahassam Yakkhnam payirupsati Kumbhro Rjagahiko Sopga samitim vanam.
has also come to the forest to attend the assembly of monks. The Eastern direction, King Dhatarattha rules that, together with more than a hundred thousand Yakkhas honouring him,
A Yakkha by the name of Kumbhra, dwelling on Vepulla mountain in the city of Rajagaha,
15. Purimaca disam rj Dhatarattho tam passati

Gandhabbnam dhipati Mahrj yasassi so Puttpi tassa bahavo Indanm mahabbal

and with his many mighty sons, all by the name of Inda, and Lord of the Gandhabbs (heavenly musicians), glorious king

has come rejoicing to attend the assembly of monks in the forest. The Southern direction, King Virlha rules that, and Lord of the Kumbhands, glorious king
16. Dakkhinaca disam rj Virlho tam passati

Kumbhandnam dhipati Mahrj yasassi so Puttpi tassa bahavo Indanm mahabbal Iddhimanto jutmanto Vannavanto yasassino
and with his many mighty sons, all by the name of Inda, endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants, has come rejoicing to attend the assembly of monks in the forest. The Western direction, King Virpakkha rules that, and Lord of the Ngs, glorious king
17. Pacchimaca disam rj Virpakkho tam passati

Ngnam dhipati Mahrj yasassi so Puttpi tassa bahavo Indanm mahabbal Iddhimanto jutmanto Vannavanto yasassino
and with his many mighty sons, all by the name of Inda, endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants, has come rejoicing to attend the assembly of monks in the forest.
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18. Uttaraca disam rj Kuvero tam passati

Yakkhanam dhipati Mahrj yasassi so Puttpi tassa bahavo Indanm mahabbal Iddhimanto jutmanto Vannavanto yasassino
and with his many mighty sons, all by the name of Inda, endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants, has come rejoicing to attend the assembly of monks in the forest. and Lord of the Yakkhas, glorious king,
The Northern direction, King Kuvera, king of the North,
19. Purimam disam Dhatarattho Dakkhinena Virlhako Pacchimena Virpakkho Kuvero uttaram disam Cattro te mahrj Samant caturo dis
these four great kings stood illuminating Dhatarattha from the East direction, Virlhaka from the South direction, Virpakkha from the West direction, Kuvera from the North direction,
Daddallamn atthamsu Vane Kpilavathave.
the entire four quarters of the forest in the vicinity of Kapilavatthu. With them came their deceitful, cheating and crafty attendants together with Kutendu, Vetendu, Vitucca and Vituda.
20. Tesam myvino ds gu vacanik sath My Kutendu Vetendu Vitucca-Vitudo Sah. Candano Kmasettho ca Kinnughandu Nighandu ca Pando Opamao ca Devasto ca Mtal.
Panda, Opamaa and Mtl, son of the deities. And also Candana, Kmasettha, Kinnughandu and Nighandu,
21. Cittaseno ca Gandhabbo Nalo rj Janesabho

gu Pacasikho ceva Timbar Suriyavaccas. Ete cae ca rjno Gandhabb saha rjubh
Along with these Gandhabb kings, other Gandhabb kings too,
Cittasena, the Gandhabbas (heavenly musician), King Nala, the deity Janesabha, Pacasikha, the deity Timbar, and Suriyavaccas (Timbars daughter) also came.

have come rejoicing to attend the assembly of monks in the forest. Then came the divine Ngs of the lake Nbhas, Ngs from Visali together with the Ngs named Tacchak.
22. Athgu Nbhas Ng VesI saha Tacchak.

Kambalassatar gu Pyg saha tibhi.
Ymun Dhataratth ca gu ng yasassino. Ervano mahngo Sopga samitim vanam.

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Also came Ngs in Kambala Assatar clan and Nagas from Pyg Valley accompanied by their relatives.
Ngs from lake Ymun and those of the race of Dhataratth came with their retinue of attendants. Ervana, the great Ng too, came to the forest to see the assembly of monks.
23. Ye ngarje sahas haranti
Those fierce garuda birds (harpies, garula or supanna) who carry away the Ngs by force,
dibb dij pakkh visuddhacakkh vehsay te vanam ajjhapatt.

Citr and Supann are their names.
endowed with divine power, and twice born, with clear eyes (keen of sight),
Citr Supann iti tesam nmni.
have flown into the middle of the forest from the sky.
Abhayam tad nga-rjnamsi
Supannato khema-maksi Buddho. Sanhhi vchi upavhayant

and they took refuge in the Buddha.
At that time the Ng king with other Ngs were free from fear
because the Buddha had imposed a truce and thus the Ngs were protected from the harpies (supanna). The Buddha addressed the Ngs and Supanns with gentle words,
Ng Supann saranam-agamsu Buddham.
24. Jit Vajirahatthena Samuddam Asur sit.
Bhtaro Vsavassete Iddhimanto yasassino.
The Asurs (demons) dwelling in the ocean were defeated by Vajirahattha (Sakka).
They are the brethrens of Vasavassa (Sakka) endowed with divine power and glorious. Klakajs, the horrible Asur, Dnaveghas,
25. Klakaj mahbhims Asur dna veghas Vepacitti Sucitt ca Pahrdo Namuc sah. Sataca Baliputtnam Sabbe Veroca nmak
Vepacitti, Sucitt and Pahrda have also come with Namuc (Mara, the Evil One). One hundred of the sons of Bali Asura, all of them by the name of Verocan
Sannayhitv Balim senam Rhu-bhaddamu-pgamum: Samayodni bhaddhante Bhikkhnam samitim vanam.

with a powerful and armoured army, approached Rhu Asur, and said: Lord, it is now time to go to the forest to see the assembly of venerable monks.
26. po ca dev Pathav ca Tejo Vyo tadgamum

Varun Vrun dev Somo ca Yasas Sah.

together with the deities Varun, Vrun, Soma and Yasa.
The deities by the name of po and Pathav, Tejo and Vyo have also come to the forest,
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27. Mett karunkyik gu dev yasassino.

Dasete dasadh ky Sabbe nnattavannino

These ten groups of Devs of diverse hue
Deities born of love and compassion, with a splendid train, adorned with glory.

have come rejoicing to see the assembly of monks in the forest. Venh too with his Sahals, the Asams, the Yam twins,
28. Venh ca dev Sahal ca Asam ca duve Yam Candasspanis dev Candamgu purakkhatv.
and those who attend on the Moon god came preceded by him.
29. Suriya-sspanis dev Suriyamgu purakkhatv. Nakkhattni purakkhatv gu Mandavalhak.

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

Dasete dasadh ky Sabbe nnatta-vannino Iddhimanto jutmanto Vannavanto yasassino

All these ten groups of deities of diverse hue,
Also came Sakka, the chief of gods, who is also called Vsava and Purindada.

have come rejoicing to see the assembly of monks in the forest. Then, too, came the deity Sahabh, shining like a flame of fire, the deity Aritthak, Roj and Ummpupphanibh.
31. Athgu Sahabh dev Jalamaggi sikhriva
Aritthak ca Roj ca Umm-pupphani-bhsino.
32. Varna Sahadhamm ca Accut ca Anejak

Sleyya Rucir gu gu Vsavane-sino.

Sleyya, Rucir, and Vsavanesi. All these ten groups of deities of diverse hue,
There came also the deity Varna, Sahadhamm, Accut and Anejak,

endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants, have come rejoicing to see the assembly of monks in the forest.
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33. Samn Mahsamn Mnus Mnusuttam

Khiddpa-dsika gu gu Manopadsik.
Khiddpadsika and Manopadsik all have come. Then came the deity Hari who lives in Lohita,
The deities Samn, Mahsamn, Mnus, Mnusuttam,
34. Athgu Harayo dev Ye ca Lohitavsino Prag Mahprag gu dev yasassino.

Prag and Mahprag with their retinue of attendants. All these ten groups of deities of diverse hue,
35. Dasete dasadh ky Sabbe nnatta-vannino


have come rejoicing to see the assembly of monks in the forest.
36. Sukk Karumh Arun gu Veghanas sah.

The deities Odtagayh, Pmokkh, and Vicakkhan also came. Sadmatt, Hragaj, mighty Missak and Pajjuna,
Odta gayh Pmokkh gu dev Vicakkhan.
There also came the deities Sukk, Karumh, Arun with Veghanas.
37. Sadmatt Hragaj Missak ca yasassino Thanayam ga Pajjunno Yo dis abhivassati.

who causes rain to fall in every direction, came thundering. All these ten groups of Devas of diverse hue,
38. Dasete dasadh ky Sabbe nnatta-vannino


have come rejoicing to see the assembly of monks in the forest. The deities Khemiy, Tusita, Ym, the mighty Katthak, Lambhtak, Lmasetth, Joti and sav also came.
39. Khemiy Tusit Ym Katthak ca yasassino Lambtak Lmasetth Jotinm ca sav.
40. Nimmna-ratino gu Athgu Paranimmit.


All these ten groups of Devas of diverse hue, endowed with divine power, radiance, colour and glory, and followed by a retinue of attendants, have come rejoicing to see the assembly of monks in the forest.
There also came the deities Nimmnarati and Paranimmit.

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41. Satthete devaniky Sabbe nnatta-vannino

Nmanvayena gachum Ye cae sadis sah.
These sixty groups of deities of diverse hue,
according to their name and class, have come, with them others (similar in name and class).
42. Pavuttajtim akhilam Oghatin-nma-nsavam.
Dakkhemoghataram Ngam Candamva asittigam.

Let us also see the Buddha who has crossed the stream (that swept man away from emancipation), who is called Nga (in the sense of one who is well-tamed) and shining like the full moon.
These deities came saying : Let us see (the Sangha, the Arahants), who have crossed the stream and free from taints.
43. Subrahm Paramatto ca Putt iddhimato sah.
The Brahmas Subrahm and Paramatta, the noble sons of the Buddha who were endowed with psychic power came together with their retinue. The Brahmas Sanankumra and Tissa also came to the forest to see the assembly of monks. Thousands of Mah Brahms from thousands of Brahm Worlds came, each of them mighty in power, with a giant body, and of great glory. Among them, ten chief Brahms, lords over their retinues have come, and in the midst of them with all their attendants came Brahm Hrita. When all the deities headed by Inda (Sakka) and all Brahmas headed by Harita had come,
Sanam-kumro Tisso ca Sopga samitim vanam.
44. Sahassam brahmaloknam Mah-brahmbhititthati Upapanno jutmanto Bhismkyo yasassi so.
45. Dasettha issar gu Pacceka-vasavattino Tesaca majjhato ga Hrito parivrito.
46. Te ca sabbe abhikkante Sa Inde deve sa Brahmake Mrasen abhikkmi Passa Kanhassa mandiyam.
there came the host of Mra. Lo! The folly of Mra, the Murky One (Kanha). Come on, seize them, bind them, let all be bound by lust,
47. Etha ganhatha bandhatha Rgena baddha-matthu ve Samant parivretha M vo mucittha koci nam.
surround on every side, let none escape. Thus Mra gave order.
48. Iti tattha mahseno Kanhasenam apesayi

Pnin thala-mhacca Saram katvna bheravam.

sent his black army to the midst of the deities.
With his palm, he struck the ground and made a horrid din, producing a dreadful sound,
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49. Yath pvussako megho Thanayanto savijjuko.

Tad so paccudvatti Sankuddho asayamvas.
Just as a storm cloud thunders and causes lightning during rainy seasons.
So at that time, Mara who was unable to bring the deities under his sway, was filled with anger and recoiled. Then the Seeing One (the Buddha), endowed with the Wisdom eye, knowing perfectly well what had transpired,
50. Ta ca sabbam abhiya Vavakkhi-tvna cakkhum Tato mantay satth Svake ssane rate:
addressed His disciples who take delight in the words of the Buddha: Monks, the host of Mara have come and gone. Know them.
51. Mrasen abhikkant Te vijntha bhikkhavo.

And the monks hearing the words of the Buddha, strove (to gain Deliverance from their defilements).
Te ca tappa-makarum Sutv Buddhassa ssanam. Vtargeha-pakkmum Nesam Iomampi ijayum.

From the passion-free (Arahants), the army of Mara has departed; even so much as a hair on them (Arahants) was not affected. All these disciples (monks) are victors in the war of passions, they are free from fear, glorious and renowned among mankind. They live rejoicing with the Aryan disciples.
52. Sabbe vijita-sangm Bhaytit yasassino.
Modanti saha bhtehi Svak te janesutti.
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LAVAKA SUTTA
Discourse To lavaka
In this Sutta, lavaka, the being subdued by the Buddha, is referred to as a Yakkha. Here Yakkha may mean that he was a powerful chieftain as he knew the Dhamma himself. The Buddha visited the house of Yakkha lavaka in the city of lavi. lavaka asked the Buddha to get out thrice, and asked Him to return thrice. The Buddha obeyed, but when He was asked to get out for the fourth time, He refused to obey. lavaka threatened to drive Him out of wits or destroy Him if the Buddha could not answer his questions. The Buddha said that there was nobody who could harm Him and requested lavaka to ask the questions. He questioned, and the Buddha answered. He was so pleased and he became a devotee of the Triple Gem.
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

laviyam viharati lavakassa yakkhassa bhavane.

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

Then the Yakkha lavaka approached the Blessed One, and said to Him:
upasankamitv Bhagavantam etadavoca: Nikkhama, samanti.

Get out, ascetic.
Sdhvusoti Bhagav nikkhami. Pavisa, samanti.

Come in, ascetic.
Very well, friend. so saying the Blessed One went out.
Sdhvusoti Bhagav pvisi.
Very well, friend. so saying the Blessed One went in.
Dutiyampi kho lavako yakkho Bhagavantam etadavoca: Nikkhama, samanti.

Get out, ascetic. said the Yakkha lavaka to the Blessed One a second time.

Come in, ascetic.
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Tatiyampi kho lavako yakkho Bhagavantam etadavoca: Nikkhama, samanti.

Get out, ascetic. said the Yakkha lavaka to the Blessed One a third time.

Come in, ascetic.
Catutthampi kho, lavako yakkho Bhagavantam etadavoca: Nikkhama, samanti.

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

No, O friend, I will not get out. Do what you have to do.
Yan te karanyam tam karohti. Paham tam, samana, pucchissmi.

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

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

or grab you by the feet and fling you across the Ganges.
Nakhv-hantam vuso passmi, sadevake loke samrake sabrahmake yo me cittam v khipeyya hadayam v phleyya
or split my heart,
Well, friend, I do not see anyone in this world of Devas, Maras, Brahmas,
sassamana-brhmaniy pajya sadeva-manussya

or in this generation of ascetics, brahmanas, devas, and humans, who could either confound my mind
pdesu v gahetv pra-gangya khipeyya.

or grab me by the feet and fling me across the Ganges. Nevertheless, friend, ask what you want.
Apica tvam vuso puccha yad-kankhasiti.
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Atha kho lavako yakkho Bhagavantam gthya ajjhabhsi:

Then lavaka addressed the Blessed One in verse:
1.

Kim sdha vittam purisassa-settham? Kims sucinno sukhamvahti? Kims have sdhutaram rasnam? Katham jvim jvitamhu settham ti?
How does the one who they say live best, live? Faith is here a mans best wealth. What taste excels all other tastes? What practised well will bring happiness? What here is a mans best wealth?
2. 3. 4.
Saddhdha vittam purisassa-settham. Dhammo sucinno sukhamvahti. Saccam have sdhutaram rasnam. Pajvim jvitamhu settham ti.
One living by wisdom they say lives best. How does one cross over the flood? Truth indeed excels all other tastes. Dhamma practised well will bring happiness.
Kathamsu tarat ogham?
Kathamsu tarat annavam? Kathamsu dukkham acceti? Kathamsu parisujjhati?

How is one purified? How does one overcome suffering? How does one cross the rugged sea?
Saddhya tarat ogham. Appamdena annavam. Paya parisujjati.
By faith one crosses over the flood. By diligence one crosses over the rugged sea. By effort one overcomes suffering. By wisdom one is purified.
Viriyena dukkham acceti.
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5.

Kathamsu Iabhate paam? Kathamsu vindate dhanam? Kathamsu kittim pappoti? Katham mittni ganthati? Asm lok param lokam, Katham pecca na socati?
How does one not be sorrowful? How does one win Friendship? When passing from this world to another world after death, How does one come to Fame? How does one obtain Wealth? How does one gain Wisdom?
6. 7.

Saddahno arahatam Dhammam Nibbna-pattiy Susss Iabhate paam Appamatto vicakkhano. Patirpakr dhurav Uttht vindate dhanam.
One who is energetic and takes initiative in doing what is proper and dutiful obtains Wealth. Placing faith in the worthy Dhamma, for the attainment of Nibbana, he who has the wish to hear the Dhamma, being vigilant and discerning gains Wisdom.
Saccena kittim pappoti Dadam mittni ganthati.

The faithful seeker of the household life in whom dwells these four qualities, that is:
Yassete caturo dhamm Saddhassa gharamesino: Saccam damo dhit cgo Sa ve pecca na socati.
By truthfulness, one wins Fame. By giving, one wins Friendship.
That is how one does not sorrow when passing from this world to another world after death.
Asm lok param lokam Sa ve pecca na socati.
Truth, Dhamma, Steadfastness and Generosity, is not sorrowful when he passes on.
Ingha aepi pucchass Puthu samana-brhmane Yadi sacc dam cg Khanty bhiyyo na vijjati.
Come now, ask other samanas and brahmanas as well, whether there is found here anything better than Truth and Restraint, Generosity and Patience. Why should I now ask other samanas and brahmanas?
8.
Kathannudni puccheyyam Puthu samana-brhmane? Soham ajja pajnmi Yo cattho samparyiko.

Today I have understood the good pertaining to the next life.
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9.

Atthya vata me, Buddho Vsylavi-mgam. Soham ajja pajnmi Yath dinnam mahapphalam.
Today I have understood where a gift bears great fruit. Indeed, for my sake, the Buddha came to Alavi.
10. So aham vicarissmi gm gmam, pur puram. Namassamno Sambuddham Dhammassa ca suddhammatanti.
Paying homage to the Fully Enlightened One
From village to village and town to town, I shall now wander alone.
and the excellent Dhamma well preached by Him.
Evam vatv lavako yakkho Bhagavantam etadavoca:

Having thus spoken, the Yakkha lavaka said to the Blessed One: Excellent, O Venerable Gotama, excellent!
Abhikkantam bho Gotama, abhikkantam bho Gotama seyyathpi, bho Gotama, nikkujjitam v ukkujjeyya paticchannam v vivareyya mlhassa v maggam cikkheyya
hold an oil lamp amidst the darkness
It is as if, O Venerable Gotama, a man were to set upright what had been overturned, reveal what had been hidden, point out the way to one who had gone astray,
andhakre v telapajjotam dhreyya cakkhumanto rpni dakkhintti;

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

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

I take refuge in the Venerable Gotama (the Buddha),
Dhammaca Bhikkhu-sanghaca.
in the Dhamma (the Doctrine) and in the Sangha (the Order).
Upsakam mam bhavam Gotamo dhretu ajjatagge pnupetam saranam gatanti.

from this very day to lifes end.
May the Venerable Gotama accept me as a lay disciple who has taken refuge,
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KASBHRADVJA SUTTA
Discourse To Kasbhradvja
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Magadhesu viharati Dakkhin-girismim

was staying at Dakkhinagiri (monastery),
Ekanlyam brhmana-gme. Tena kho pana samayena

Now at that time,
in the brahmana village Ekanala, in Magadha.
Kasbhra-dvjassa brhmanassa paca-mattni nangala satni payuttni honti vappakle.

fastened to their yokes at the time of sowing.
the Brahmin Kasbhradvja, the ploughman, had five hundred ploughs
Atha kho Bhagav pubbanha samayam, nivsetv pattacvara-mdya

carrying His bowl and outer robe,
Then in the forenoon, the Blessed One having put on His robes,
yena Kasbhra-dvjassa brhmanassa kammanto tenupasankami.

went to the place where Brahmin Kasbhradvja was at work.
Tena kho pana samayena

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

the Brahmin Kasbhradvjas food distribution was taking place. The Blessed One approached the place of food distribution
Atha kho Bhagav yena parivesan tenupasankami upasankamitv ekamantam atthsi.

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

The Brahmin Kasbhradvja seeing
Bhagavantam pindya thitam

the Blessed One standing there for alms and said to Him:
disvna Bhagavantam etadavoca:
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Aham kho samana kasmi ca, vapmi ca,

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

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

You too, ascetic, ought to plough and sow;
kasitv ca, vapitv ca bhujassti.

I, too, Brahmin, plough and sow
and then when you have ploughed and sown, you shall eat.
Ahampi kho brhmana kasmi ca, vapmi ca, kasitv ca, vapitv ca bhujmiti.
Na kho pana mayam passma bhoto Gotamassa

But we do not see the Venerable Gotamas yoke, or plough, or ploughshare, or goad or oxen. Nevertheless the Venerable Gotama said: I, too, Brahmin, plough and sow
yugam v nangalam v phlam v pcanam v balivadde v. Atha ca pana bhavam Gotamo evamha: Ahampi kho brhmana, kasmi ca, vapmi ca, kasitv ca, vapitv ca bhujmiti.
Atha kho Kasbhra-dvjo brhmano Bhagavantam gthya ajjhabhsi: 1.

Thereupon the Brahmin addressed the Blessed One in verse:
Kassako patijnsi Na ca passma te kasim Kasim no pucchito brhi Yath jnemu te kasimti?
You claim to be a ploughman, yet your plough we do not see; If you are a ploughman, answer me: How should we understand your ploughing? Faith is my seed, austerity the rain, wisdom my yoke and plough,
2. 3. 4.
Saddh bjam, tapo vutthi Pa me yuga nangalam

moral shame is the pole, mind is the strap, mindfulness is my ploughshare and goad.
Hiri s mano yottam Sati me phla-pcanam. Kyagutto vacgutto hre udare yato
Saccam karomi niddnam Soraccam me pamocanam.

I use Truth as my weed cutter; and gentleness as my unyoking.
Guarded and controlled in speech and conduct, moderate in food,
Gacchati anivattantam Yattha gantv na socati.
Effort and energy is my resolution, carrying me to Nibbanas security,
Viriyam me dhura-dhorayham Yogakkhem-dhivhanam
and on it goes without stopping. To where, having gone, one is not sorrowful.
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5.

Evames kas katth S hoti amatapphal
Etam kasim kasitvna Sabba-dukkh pamuccatti.
In such a way this ploughing is done which bears the Deathlessness as its fruit. Having finished this work of ploughing, one is released from all suffering.
Atha kho Kasbhra-dvjo brhmano

Then Brahmin Kasbhradvja
mahatiy kamsaptiy pysam

filling a golden bowl with milk rice
vaddhetv Bhagavato upanmesi:

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

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

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

for the fruit of Deathlessness.
6.

Gthbhigtam me abhojaneyyam.
7.
Sampassatam brhmana nesa dhammo. Gthbhigtam panudanti Buddh. Dhamme sati brhmana vuttires. Aena ca kevalnam mahesim annena pnena upatthahassu. Khettam hi tam pua-pekhassa hotti.
For they are the field of blessing. should thou offer other food and drink. taintless, and free from worry,
What I receive by reciting verses, O Brahmin, I should not eat. This, Brahmin, is not the principle of those who practise right livelihood. The Buddhas do not accept what is received by reciting verses. This, Brahmin, is the conduct of the Buddhas as long as Dhamma reigns. To those great sages who are wholly consummate,
khnsavam kukkucca vpasantam
Atha kassa cham bho Gotamo imam pysam dammti?

To whom, then Venerable Gotama, shall I give this milk rice?
Nakhvham tam brhmana passmi sadevake loke samrake sabrahmake
Brahmin, in the world of Devas, Maras, and Brahmas
sassamana-brhmaniy pajya sadeva-manussya

or in the generation of recluses, brahmanas, devas, and humans, there is no one by whom this milk rice, if eaten,
yassa so pyso bhutto samm parinmam gaccheyya aatra Tathgatassa v Tathgata svakassa v.
could be wholly digested except by the Tathagata (the Buddha), or the disciple of a Tathagata.
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Tena hi tvam brhmana tam pysam appaharite v chaddehi

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

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

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

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

Just like a ploughshare heated during the day, when thrown into water, smokes and steams making the noise cicchita, citicita.
ciccit-yati citi-cityati, sandh-pyati sampadh-payti. Evameva so pyso udake pakkhitto
In similar manner, that milk rice when thrown into the water, smoked and steamed, making the noise cicchita, citicita. Then indeed, the brahmin Kasibharadvaja, alarmed,
ciccit-yati citi-cityati sandh-pyati sampadh-payti. Atha kho Kasbhra-dvjo brhmano samviggo Ioma-hatthajto yena Bhagav tenupasankami
with hair standing on end, approached where the Blessed One was, and prostrate with his head at the Blessed Ones feet and said: Excellent, O Venerable Gotama, Excellent!
upasankamitv Bhagavato pdesu siras nipatitv Bhagavantam etadavoca: Abhikkantam bho Gotama abhikkantam bho Gotama. Seyyathpi bho Gotama nikkujjitam v ukkujjeyya andhakre v telapajjotam dhreyya
hold an oil lamp amidst the darkness It is as if, O Venerable Gotama, a man were to set upright what had been overturned, reveal what had been hidden, point out the way to one who had gone astray,
paticchannam v vivareyya, mlhassa v maggam cikkheyya, cakkhumanto rpni dakkhintti

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

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

I take refuge in the Venerable Gotama (the Buddha),
in the Dhamma (the Doctrine) and in the Sangha (the Order).
Labheyy-maham bhoto Gotamassa

may I receive the higher ordination.
May I receive the novices ordination in the presence of the respectable Gotama,
santike pabbajjam Iabheyyam upasampadanti. Alattha kho Kasbhra-dvjo brhmano

Brahmin Kasbhradvja duly received
Bhagavato santike pabbajjam alattha upasampadam. Acirpa-sampanno kho panyasm Bhradvjo

dwelled alone and aloof, vigilant and ardent.
both the novices ordination and higher ordination from the Blessed One. Not long after his higher ordination, the Venerable Kasbhradvja
eko vpakattho appamatto tp pahitatto viharanto. Nacirasseva yassatthya kulaputt sammadeva agrasm anagriyam pabbajanti
from home to live the homeless life, Before long, for the sake of which young men of good family go forth
tadanuttaram brahma-cariya pariyosnam ditthe va

diligent, strenuous, and resolute, by his own insight, here and now,
dhamme sayam abhi sacchkatv upasampajja vihsi. Khn jti vusitam brahma-cariyam
Birth is destroyed, fulfilled is the holy life,
realised and attained the highest perfection (Arahantship), the end of the Noble Life.
katam karanyam nparamittha-tty ti Abbhasi.

done what has to be done, there is no more of this state again. The Venerable Kasbhradvja became an Arahant.
Ataro ca kho panyasm Bhradvjo Arahattam ahosti.
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Discourse On Causes Of Downfall
PARBHAVA SUTTA
The Parbhava Sutta is an exhortation, mainly to laymen. As in the Mha Mangala Sutta, a deity visited the Buddha and asked Him about the downfall of man and the cause of his ruin. The Buddha, in a set of stanzas, detailed the causes of ruin. These causes of ruin remain as true today as during the days of the Buddha. The Buddha ended His admonition by expressing that a wise man, having considered the cause of ruin, will live a happy life, by avoiding these causes of downfall.
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav

Svatthiyam viharati Jetavane, Antha-pindikassa rme.

was dwelling at Anathapindikas monastery, in the Jeta Grove near Savatthi.
Atha kho aatar devat

whose surpassing splendour
Now when the night was far advanced, a certain deity
abhikkantya rattiy abhikkantavann kevala-kappam Jetavanam obhsetv

illuminated the entire Jeta Grove,
yena Bhagav tenupasankami, upasankamitv

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

drawing near respectfully saluted him, and stood on one side. Standing thus, he addressed the Blessed One in verse:
Ekamantam thit kho, s devat Bhagavantam gthya ajjhabhsi: 1.

Par-bhavantam purisam Mayam pucchma Gotamam. Bhagavantam putthu-mgamma Kim parbhavato mukham.
Pray, tell us what is the cause of mans downfall. Having come here with our questions to the Exalted One, we ask thee, O Gotama, about mans downfall.
2.
Suvijno bhavam hoti Suvijno parbhavo.
Dhammakmo bhavam hoti Dhammadess parbhavo.

He who loves Dhamma progresses. He who is averse to it, declines.
Easily known is the progressive one, easily known is the declining one.
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3.

Iti hetam vijnma Pathamo so parbhavo.
Dutiyam Bhagav brhi Kim parbhavato mukham? Asantassa piy honti Sante na kurute piyam.
We understand this as explained by thee. This is the first cause of mans downfall.
Pray, tells us the second, O Blessed One. What is the cause of mans downfall? The wicked are dear to him, with the virtuous he finds no delight.
4. 5. 6. 7. 8. 9.
Asatam dhammam roceti Tam parbhavato mukham. Iti hetam vijnma Dutiyo so parbhavo.
He approves the teachings of the wicked. This is the cause of mans downfall.
We understand this as explained by thee. This is the second cause of mans downfall.
Tatiyam Bhagav brhi Kim parbhavato mukham? Niddsli sabhsli Anuttht ca yo naro Alaso kodha-pano Tam parbhavato mukham.
and manifesting anger. This is the cause of mans downfall. Fond of sleep and company, inactive and lazy,
Pray, tell us the third, O Blessed One. What is the cause of mans downfall?
We understand this as explained by thee. This is the third cause of mans downfall.
Iti hetam vijnma Tatiyo so parbhavo.
Catuttham Bhagav brhi Kim parbhavato mukham?

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

Pray, tell us the fifth, O Blessed One. What is the cause of mans downfall? To deceive by falsehood a brahmana, or ascetic,
10. Yo brhmanam v samanam v Aam vpi vanibbakam Musvdena vaceti Tam parbhavato mukham.
or any other mendicant. This is the cause of mans downfall.
11. Iti hetam vijnma Pacamo so parbhavo.

Chatthamam Bhagav brhi Kim parbhavato mukham?

Pray, tell us the sixth, O Blessed One. What is the cause of mans downfall?
We understand this as explained by thee. This is the fifth cause of mans downfall.
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12. Pahtavitto puriso Sahirao sabhojano

Eko bhujati sdhni Tam parbhavato mukham.
To possess much wealth and abundance of gold and food,
but to enjoy ones delicacies all by oneself. This is the cause of mans downfall.
13. Iti hetam vijnma Chatthamo so parbhavo.
Sattamam Bhagav brhi Kim parbhavato mukham?
We understand this as explained by thee. This is the sixth cause of mans downfall.
Pray, tell us the seventh, O Blessed One. What is the cause of mans downfall? To be proud of ones birth, wealth and clan,
14. Jtitthaddho dhanatthaddho Gottatthaddho ca yo naro Satim atimaeti Tam parbhavato mukham.
and to despise ones own kinsmen. This is the cause of mans downfall. We understand this as explained by thee. This is the seventh cause of mans downfall.
15. Iti hetam vijnma Sattamo so parbhavo.
Atthamam Bhagav brhi Kim parbhavato mukham?
Pray, tell us the eighth, O Blessed One. What is the cause of mans downfall? To be addicted to women (given to a life of indulgence in immoral pleasures), a drunkard, a gambler, and a squanderer of his earnings. This is the cause of mans downfall.
16. Itthidhutto surdhuto Akkhadhutto ca yo naro
Laddham Iaddham vinseti Tam parbhavato mukham.
17. Iti hetam vijnma Atthamo so parbhavo.
Navamam Bhagav brhi Kim parbhavato mukham?

Pray, tell us the ninth, O Blessed One. What is the cause of mans downfall? Not to be contented with ones own wives, and to be seen with whores and the wives of others. This is the cause of mans downfall.
We understand this as explained by thee. This is the eighth cause of mans downfall.
18. Sehi drehisantuttho Vesiysu padissati
Dissati paradresu Tam parbhavato mukham.
19. Iti hetam vijnma Navamo so parbhavo.
Dasamam Bhagav brhi Kim parbhavato mukham?

Pray, tell us the tenth, O Blessed One. What is the cause of mans downfall? Being past ones youth, to take a young wife
We understand this as explained by thee. This is the ninth cause of mans downfall.
20. Attayobbano poso neti timbarutthanim Tass iss na supati Tam parbhavato mukham.
and to be unable to sleep for jealousy of her. This is the cause of ones downfall.
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21. Iti hetam vijnma Dasamo so parbhavo.
We understand this as explained by thee. This is the tenth cause of mans downfall.
Pray, tell us the eleventh. O Blessed One. What is the cause of mans downfall? To place in authority a woman given to drink and squandering,
Ekdasamam Bhagav brhi Kim parbhavato mukham?
22. Itthi sondim vikiranim Purisam vpi tdisam Issariyasmim thappeti Tam parbhavato mukham.
or a man of similar behaviour. This is the cause of mans downfall.
23. Iti hetam vijnma Ekdasamo so parbhavo.
We understand this as explained by thee. This is the eleventh cause of mans downfall.
Pray, tell us the twelfth, O Blessed One. What is the cause of mans downfall? To be of noble birth, with vast ambition and of slender means, and craving for rulership. This is the cause of mans downfall.
Dvdasamam Bhagav brhi Kim parbhavato mukham?
24. Appabhogo mahtanho Khattiye jyate kule So ca rajjam patthayati Tam parbhavato mukham.
25. Ete parbhave loke Pandto samavekkhiya
Ariyo dassana-sampanno Sa lokam bhajate sivanti.
Fully realising these twelve causes of mans downfall in the world,
the Noble sage, endowed with ariyan insight, shares a realm of security (Nibbana).
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Discourse On Conditions That Make One An Outcaste
VASALA SUTTA
Evam me sutam:
Thus have I heard:
ekam samayam Bhagav


was residing at Anathapindikas monastery in Jeta Grove, near Savatthi.
Atha kho Bhagav pubbanha-samayam
Then in the forenoon, the Blessed One having put on His robes, carrying His bowl and outer robe, went into Savatthi for alms.
nivsetv pattacvara-mdya Svatthiyam pindya pvisi. Tena kho pana samayena

Now at that time,
Aggika-bhradvjassa brhmanassa nivesane

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

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

came to the Brahmin Aggikabhradvjas residence. The Brahmin seeing,
Addas kho Aggika-bhradvjo brhmano Bhagavantam drato va gacchantam

the Blessed One approaching from afar, went to Him and said this:
disvna Bhagavantam etadavoca: Tatreva mundaka, tatreva samanaka, tatreva vasalaka titthhti.
Stay there, you outcaste.
Stay there, you shaveling. Stay there, you wretched monk.
Evam vutte Bhagav Aggika-bhradvjam brhmanam etadavoca:

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

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

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

could explain the Dhamma to me so that I may know
vasalam v vasalakarane v dhammeti. Tena hi Brhmana sunhi sdhukam manasikarohi Bhsissmti.
who an outcaste is and what the conditions are that make one an outcaste.
Listen then, Brahmin, and bear it well in mind. I shall speak.
Evam bhoti kho Aggika-bhradvjo Brhmano Bhagavato paccassosi. Bhagav etadavoca:

Thereupon he said:
Yes, Venerable Sir, replied the Brahmin in assent to the Blessed One.
1.

Kodhano upanh ca Ppamakkh ca yo naro Vipannaditthi myv Tam ja vasalo iti.

wrong in views, deceitful. Know him as an outcaste.
2. 3. 4. 5.
Whosoever is angry, harbours hatred, discredits the good of others and is reluctant to speak well of others,
Ekajam v dvijam vpi Yodha pnni himsati Yassa pne day natthi Tam ja vasalo iti. Yo hanti parirundhati Gmni nigamni ca Nigghako samato Tam ja vasalo iti.
Whosoever besieges and destroys villages and market towns
Whosoever in this world kills sentient beings, once born or twice born, in whom there is no compassion for living beings. Know him as an outcaste.
and becomes notorious as an oppressor. Know him as an outcaste. Be it in the village, or in the forest, whosoever steals what belongs to others, takes what is not given to him. Know him as an outcaste.
Gme v yadi v rae Yam paresam mamyitam Theyy adinnam diyati Tam ja vasalo iti. Yo have inamdya Cujjamno palyati
saying, I owe no debt to you. Know him as an outcaste.
Na hi te inamatthiti Tam ja vasalo iti.
Whosoever having incurred a debt runs away when he is pressed to pay,
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6.

Yo ve kicikkha-kamyat Panthasmim vajatam janam Hantv kicikkha-mdeti Tam ja vasalo iti.

and grabs whatever that person has. Know him as an outcaste. Whosoever coveting anything, kills a person going along the road,
7. 8. 9.
Yo attahetu parahetu Dhanahetu ca yo naro
Sakkhputtho mus brti Tam ja vasalo iti. Yo tnam sakhnam v Dresu patidissati Sahas sampiyena v Tam ja vasalo iti.
Whosoever by force or with consent,
Whosoever for his own sake or for the sake of others or for the sake of wealth, utters lies when questioned as a witness. Know him as an outcaste.
associates with the wives of relatives or friends. Know him as an outcaste. Whosoever being wealthy supports not his mother and father who have grown old. Know him as an outcaste.
Yo mtaram v ptaram v Jinnakam gata-yobbanam Pahsanto na bharati Tam ja vasalo iti.
10. Yo mtaram v ptaram v Bhtaram bhaginim sasum Hanti roseti vcya Tam ja vasalo iti.
mother-in-law or father-in-law. Know him as an outcaste. Whosoever strikes and annoys by harsh speech to his mother, father, brother, sister,
11. Yo attham pucchito santo Anattha-manussati Paticchannena manteti Tam ja vasalo iti.
and talks in an evasive manner. Know him as an outcaste.
Whosoever when questioned about what is good, says what is detrimental,
12. Yo katv ppakam kammam M mam jati icchati

Whosoever having committed an evil deed, wishes that it may not be known to others. Whosoever commits evil in secret. Know him as an outcaste.
Yo paticchanna-kammanto Tam ja vasalo iti.
13. Yo ve parakulam gantv Bhutvna sucbhojanam gatam na patipjeti Tam ja vasalo iti.
does not honor that host by offering food when he repays the visit. Know him as an outcaste. Whosoever, a Brahmin or an ascetic, or any other mendicant he deceives by uttering lies. Know him as an outcaste.
Whosoever having gone to anothers house, and after taking choice food,
14. Yo brhmanam v samanam v Aam vpi vanibbakam Musvdena vaceti Tam ja vasalo iti.
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15. Yo brhmanam v samanam v Bhattakle uppatthite

Roseti vc na ca deti Tam ja vasalo iti.

and does not offer him any alms. Know him as an outcaste.
Whosoever when a Brahmin or ascetic appears during mealtime, angers him by harsh speech,
16. Asatam yodha pabrti Mohena paliguntito

and expecting to gain something. Know him as an outcaste. Whosoever debased by his pride, praises himself highly and belittles others. Know him as an outcaste.
Kicikkham nijigimsno Tam ja vasalo iti.
Whosoever in this world, shrouded in ignorance, speaks harsh words
17. Yo cattnam samukkamse Param ca mava jnati Nhno sena mnena Tam ja vasalo iti.
18. Rosako kadariyo ca Ppiccho macchar Satho Ahirko anottp Tam ja vasalo iti.
Whosoever is given to anger, is miserly, has base desires, and is selfish, deceitful, shameless and fearless in doing evil. Know him as an outcaste. Whosoever reviles the Enlightened One, or a disciple of the Buddha, a recluse or a householder. Know him as an outcaste.
19. Yo Buddham paribhsati Atha v tassa svakam Paribbjam gahattham v Tam ja vasalo iti.
20. Yo ve anarah santo Araham patijnati
Coro sabrahmake loke Esa kho vasaldhamo.

is a thief in the whole universe. He is the lowest of outcastes. By Me have they been declared to you:
Whosoever not being an Arahant, a Consummate One, pretends to be so,
21. Ete kho vasal vutt May vo ye paksit Na jacc vasalo hoti Na jacc hoti brhmano Kamman vasalo hoti Kamman hoti brhmano.
By deed one becomes an outcaste, by deed one becomes a Brahmin. Know ye by the example I now cite. Not by birth is one an outcase, not by birth is one a Brahmin.
22. Tadamin pi vijntha Yath medam nidassanam Candlaputto Sopko Mtango iti vissuto.
There was this son of an outcaste, Sopka, who became known as Mtanga.
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23. So yasam paramam patto Mtangoyam sudullabham

gachum tassupattnam Khattiy brhmanm bah.

Many were the warriors and Brahmins who went to attend to him. Mounting the celestial chariot (the Noble Eightfold path),
This Mtanga attained the highest fame so difficult to gain.
24. So deva-ynamruyha Virajam so mahpatham Kmargam virjetv Brahma-lokpago ah.

and driving along the passion-free high road, Sopka (now a monk), reached the Brahma realm, having given up sense desires. His lowly birth did not prevent him from being reborn in the Brahma realm.
25. Na nam jti nivresi Brahmalok-papattiy
On the other hand, there are Brahmins born in the family of preceptors, kinsmen of (veda) hymns. They are often seen committing evil deeds.
Ajjhyakkule jt Brhman mantabandhuno.
26. Te ca ppesu kammesu Abhinha-mupadissare Dittheva dhamme grayh Samparye ca duggatim Na te jti nivreti Duggacc garahya v.
In this life itself they are despised, in the next they are born in a woeful state of existence.
High birth does not prevent them from falling into a woeful state or censure. Not by birth is one an outcaste; not by birth is one a Brahmin.
Na jacc vasalo hoti Na jacc hoti brhmano Kamman vasalo hoti Kamman hoti brhmanoti.
By deed one becomes an outcaste, by deed one becomes a Brahmin.
Evam vutte Aggika-bhradvjo brhmano Bhagavantam etadavoca:

When the Buddha had thus spoken, the Brahmin Aggikabhradvja said to the Blessed One: Excellent, O Venerable Gotama, excellent!
Abhikkantam bho Gotama, abhikkantam bho Gotama Seyyathpi bho Gotama nikkujjitam v ukkujjeyya paticchannam v vivareyya
or reveal that which was hidden, It is as if, O Venerable Gotama, a man were to set upright that which was overturned,
mlhassa v maggam cikkheyya

or were to hold a lamp amidst the darkness so that those who have eyes may see.
or were to point out the way to one who had gone astray,
andhakre v telapajjotam dhreyya cakkhumanto rpni dakkhintiti.
Evamevam bhot Gotamena aneka-pariyyena, dhammo paksito.

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

I take refuge in the Venerable Gotama (Buddha),
the Dhamma (the Doctrine), and the Sangha (the Order). May the Venerable Gotama accept me as a lay follower,
Upsakam mam bhavam Gotamo dhretu ajjatagge pnupetam saranam gatanti.

as one who has taken refuge, from this very day to lifes end.
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Discourse On The Analysis Of The Truth
SACCAVIBHANGA SUTTA
In the Saccavibhanga Sutta, the Buddha classified the Four Noble Truths. He praised Venerable Sriputta and Venerable Moggallna, and said that Venerable Sriputta was capable of giving a detailed explanation of the Four Truths. When the Buddha departed from the assembly, Elder Sriputta took over and addressed the monks. He referred to the Wheel of the Law that was set in motion by the Buddha at Isipatana. This was followed by a detailed exposition of each of the Four Truths and all their subdivisions. Venerable Sriputta elaborated what the Buddha expounded in the Dhammacakkappavattana Sutta.
Evam me sutam:
Thus have I heard:
ekam Samayam Bhagav

Brnasyam viharati Isipatane Migadye.

was residing in the Deer Park at Isipatana, near Baranasi. There He addressed the monks, saying: O Monks.
Tatra kho Bhagav bhikkh mantesi Bhikkhavo ti. Bhadante ti te bhikkh Bhagavato paccassosum.
Venerable Sir. replied those monks in assent to the Blessed One.
Bhagav etadavoca:
Thereupon he said:
Tathgatena bhikkhave Arahat Samm Sambuddhena Brnasiyam Isipatane Migadye

in the Deer Park at Isipatana near Baranasi
Monks, the Tathagata, the Consummate One, the supremely Enlightened One,
anuttaram Dhammacakkam pavattitam appativattiyam samanena v Brhmanena v

by any recluse, Brahmana,
set rolling the matchless Wheel of the Dhamma, which cannot set in motion
Devena v Mrena v Brahmun v kenaci v lokasmim.

Deva, Mara, Brahma, or by any one in the world.
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Yadidam catunnam ariya-saccnam vivaran vibhajan uttnkammam.

opening up, analysing and elucidating them.
That is to say, it was a proclamation of the Four Noble Truths,
cikkhan desan paapan patthapan
by way of telling, teaching, declaring and describing, establishing,
Katamesam catunnam?
What are the four?
Dukkhassa ariya-saccassa
It was a proclamation of the Noble Truth of Suffering,
cikkhan desan paapan patthapan vivaran vibhajan uttnkammam.

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

Dukkha-nirodhassa ariya-saccassa vivaran vibhajan uttnkammam.

.... of the Noble Truth of the Cessation of Suffering,
Dukkha-nirodha-gmin-patipad ariya-saccassa cikkhan desan paapan patthapan vivaran vibhajan uttnkammam.

opening up, analysing and elucidating them. by way of telling, teaching, declaring and describing, establishing,
.... of the Noble Truth of the Path leading to the Cessation of Suffering,
Tathgatena bhikkhave Arahat Samm Sambuddhena Brnasiyam Isipatane Migadye

Monks, the Tathagata. the Consummate One, the supremely Enlightened One,

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

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

associate with Sriputta and Moggallna.
Monks, cultivate the friendship of Sriputta and Moggallna,
bhajatha bhikkhave Sriputta Moggallne.
Pandit bhikkh anugghak brahmacrnam.

They are wise and helpful to their companions in the holy life. Monks, Sriputta is like a mother,
Seyyathpi bhikkhave janetti, evam Sriputto seyyathpi jtassa pdet, evam Moggallno.
Moggallna is like a foster-mother to a child.
Sriputto bhikkhave, satte sotpatti-phale vineti

Sriputta, monks, trains beings for the fruit of stream-attainment
Moggallno uttamatthe vineti.
and Moggallna for the highest goal (Arahantship). Sriputta, monks, is able to proclaim, teach, declare and describe, establish, open up,
Sriputto bhikkhave pahoti cattri ariyasaccni vitthrena cikkhitum, desetum, papetum patthapetum, vivaritum vibhajitum uttnktumti.
analyze and elucidate the Four Noble Truths.
Idamavoca Bhagav.
So the Blessed One said.
Idam vatv Sugato utthysan vihram pvisi. Tatra kho yasm Sriputto vuso bhikkhavoti.
Reverend friends. Then, the Venerable Sriputta addressed the monks
Having said so, the Sublime One rose from His seat and entered His abode.
acira-pakkantassa Bhagavato bhikkh mantesi:

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

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

This the Venerable Sriputta said:
Tathgatena vuso Arahat Samm Sambuddhena Brnasiyam Isipatane Migadye

Your reverence, the Tathagata, the Consummate One, the supremely Enlightened One,

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

Yadidam catunnam ariya-saccnam vivaran vibhajan uttnkammam.

That is to say, it was a proclamation of the Four Noble Truths,
Katamesam catunnam?
What are the four?
Dukkhassa ariya-saccassa
It was a proclamation of the Noble Truth of Suffering,

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

Dukkha-nirodhassa ariya-saccassa vivaran vibhajan uttnkammam.

.... of the Noble Truth of the Cessation of Suffering,
Dukkha-nirodha-gmin-patipad ariya-saccassa cikkhan desan paapan patthapan vivaran vibhajan uttnkammam.

opening up, analysing and elucidating them. by way of telling, teaching, declaring and describing, establishing,
.... of the Noble Truth of the Path leading to the Cessation of Suffering,
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Katama-cvuso dukkham ariya-saccam?

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

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

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

not getting what one desires, that too, is suffering. In short, the five aggregates of grasping are suffering.
Sankhittena pacpdna-kkhandh dukkh. Katam cvuso jti?

What is birth?
Y tesam tesam sattnam tamhi tamhi sattanikye

In whatever beings, of whatever groups of beings,
jti sajti okkanti abhinibbatti Ayam vuccatvuso jti.

This is called birth. What is ageing?
there is their coming to birth, the conception, coming into existence,
khandhnam ptubhvo yatannam patilbho.
the manifestation of the aggregates, the acquisition of the sense bases.
Katam cvuso jar? Y tesam tesam sattnam tamhi tamhi sattanikye

jar jranat khandiccam phliccam Ayam vuccatvuso jar.

This is called ageing. What is death?
there is ageing, decrepitude, broken teeth, grey hair, wrinkled skin,
valittacat yuno samhni indriynam paripko.

the dwindling of the life span, the decay of the sense faculties.
Katama-cvuso maranam? Y tesam tesam sattnam tamh tamh sattaniky,

cuti, cavanat, bhedo, antaradhnam, maccu-maranam,

there is passing away, dissolution, disappearance. dying,
klakiriy, khandhnam bhedo, kalebarassa nikkhepo. Idam vuccatvuso maranam.

This is called death.
completion of time, dissolution of the aggregates and laying down of the body.
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Katamo cvuso soko?

What is sorrow?
Yo kho vuso aatara-atarena vyasanena samann-gatassa

Whenever, by any kind of misfortune,
aatara-atarena dukkha-dhammena phutthassa

any one is affected by something of a painful nature and
soko socan socitattam antosoko antoparisoko. Ayam vuccatvuso soko.

This is called sorrow. What is lamentation?
there is sorrow, sorrowing, sorrowfulness, inward sorrow, intense inward sorrow.
Katamo cvuso paridevo? Yo kho vuso, aatara-atarena vyasanena samann-gatassa


devo paridevo devan paridevan

there is the cry, the wail, the crying, the wailing,
devitattam paridevitattam.
This is called lamentation. What is pain?
the state of crying and the state of wailing.
Ayam vuccatvuso paridevo. Katama-cvuso dukkham?
Yam kho vuso, kyikam dukkham, kyikam astam

Whatever bodily painful feeling, bodily unpleasant feeling, painful or unpleasant feelings results from bodily contact.
kya-samphassajam dukkham, astam vedayitam. Idam vuccatvuso dukkham.

This is called pain. What is sadness?
Katama-cvuso domanassam? Yam kho vuso cetasikam dukkham astam

Whatever mental painful feeling, mental unpleasant feeling, painful or unpleasant feeling results from mental contact.
mano-samphassajam dukkham, astam vedayitam. Idam vuccatvuso domanassam.

This is called sadness.
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Katamo cvuso upyso?

What is distress?
Yo kho vuso, aatara-atarena vyasanena samann-gatassa


yso upyso ysitattam upysitattam. Ayam vuccatvuso upyso.

This is called distress.
there is distress, great distress, state of distress, state of great distress.
Katama-cvuso yampiccham na Iabhati tampi dukkham?

What is meant by not getting what one desires is suffering? In beings subject to birth, monks, this wish arises: Oh that we were not subject to birth, that birth might not come to us.
Jti-dhammnam vuso, sattnam evam icch uppajjati: aho! Vata mayam na jtidhamm assma na ca vata no jti gaccheyyti. Na kho panetam icchya pattabbam.
But this is not to be obtained by wishing.
Idampi yampiccham na Iabhati tampi dukkham.

So not getting what one desires is suffering.
Jar-dhammnam vuso, sattnam evam icch uppajjati:

In beings subject to ageing, monks, this wish arises: Oh that we were not subject to ageing, that ageing might not come to us.
aho! Vata mayam na jar Dhamm assma na ca vata no jar gaccheyyti. Na kho panetam icchya pattabbam.

Vydhi-dhammnam vuso, sattnam evam icch uppajjati:

In beings subject to disease, monks, this wish arises:
aho! Vata mayam na vydhi-dhamm assma na ca vata no vydhi gaccheyyti. Na kho panetam icchya pattabbam.
But this is not to be obtained by wishing. So not getting what one desires is suffering.
Oh that we were not subject to disease, that disease might not come to us.
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Marana-dhammnam vuso, sattnam evam icch uppajjati:

In beings subject to death, monks, this wish arises: Oh that we were not subject to death, that death might not come to us.
aho! Vata mayam na marana-dhamm assma na ca vata no maranam gaccheyyti. Na kho panetam icchya pattabbam.

Soka parideva dukkha domanassu pysa

In beings subject to sorrow, lamentation, pain, sadness and distress, monks, this wish arises:
dhammnam vuso sattnam evam icch uppajjati: aho! Vata mayam na soka parideva dukkha
Oh that we were not subject to sorrow, lamentation, pain,
domanassu pysa dhamm assma

sadness and distress,
na ca vata no soka parideva dukkha

and that sorrow, lamentation, pain,
domanassu pys gaccheyyunti.

sadness and distress might not come to us. But this is not to be obtained by wishing.
Na kho panetam icchya pattabbam. Idampi yampiccham na Iabhati tampi dukkham.

Kataman-cvuso sankhittena pac-pdna-kkhandh dukkh?

What, in short, are the five aggregates of grasping that are suffering?
Seyyathdam:
That is to say:
rp-pdna-kkhandho,
the aggregate of grasping that is form,
vedan-pdna-kkhandho, sa-pdna-kkhandho,
the aggregate of grasping that is feeling, the aggregate of grasping that is perception,
sankhr-pdna-kkhandho, vin-pdna-kkhandho.
the aggregate of grasping that is mental formations, the aggregate of grasping that is consciousness.
Ime vuccantvuso sankhittena panc-pdna-kkhandh dukkh.

These are, in short, called the five aggregates of grasping that are suffering.
Idam vuccatvuso dukkham ariyasaccam.

This is called the Noble Truth of Suffering.
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Katama-cvuso dukkha-samudayam ariyasaccam?

What is the Noble Truth of the Cause of Suffering?
Yyam tanh ponobhavik
It is that craving which gives rise to rebirth,
nandirga-sahagat tatra-tatr-bhinandin
accompanied by delight and lust, finding fresh delight now here, now there:
seyyathdam, kma-tanh bhava-tanh vibhava-tanh. Idam vuccatvuso dukkha-samudayam ariyasaccam.

This is called the Noble Truth of the Cause of Suffering. What is the Noble Truth of the Cessation of Suffering?
that is to say, sensual craving, craving for existence and craving for non-existence.
Katama-cvuso dukkha-nirodham ariyasaccam? Yo tassyeva tanhya asesa-virga-nirodho

It is the complete fading away and cessation of this craving,
cgo patinissaggo mutti anlayo.
its forsaking and abandonment, liberation from it, detachment from it.
Idam vuccatvuso dukkha-nirodham ariyasaccam.

This is called the Noble Truth of the Cessation of Suffering.
Katama-cvuso dukkha-nirodha-gmin-patipad ariyasaccam?

What is the Noble Truth of the Path leading to the Cessation of Suffering?
Ayameva ariyo atthangiko maggo

It is the Noble Eightfold Path,
seyyathdam:
that is to say:
Samm Ditthi, Samm Sankappo,

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


Katam cvuso Samm Ditthi?

What is Right Understanding?
Yam kho vuso, dukkhe nam, dukkha-samudaye nam,

It is the knowledge of suffering, the knowledge of the cause of suffering,
dukkha-nirodhe nam,
the knowledge of the cessation of suffering and
dukkha-nirodha-gminiy-patipadya nam.
the knowledge of the path leading to the cessation of suffering.
Ayam vuccatvuso Samm Ditthi.

This is called Right Understanding.
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Katamo cvuso Samm Sankappo?

What is Right Thought?
Nekkhamma-sankappo, avypda-sankappo, avihims-sankappo.

Thought free from lust, thought free from ill-will, thought free from cruelty.
Ayam vuccatvuso Samm Sankappo.

This is called Right Thought. What is Right Speech?
Katam cvuso Samm Vc? Musvd veraman, pisunvc veraman,

Refraining from lying, refraining from slandering,
pharusvc veraman, sampha-ppalp veraman.

refraining from harsh speech, refraining from vain talk.
Ayam vuccatvuso Samm Vc.

This is called Right Speech. What is Right Action?
Katamo cvuso Samm Kammanto? Pntipt veraman, adinndn veraman, kmesu micchcr veraman.
refraining from sexual misconduct. This is called Right Action. What is Right Livelihood? Refraining from taking life, refraining from taking what is not given,
Ayam vuccatvuso Samm Kammanto. Katamo cvuso Samm jvo? Idhvuso ariyasvako micch jvam pahya Samm-jvena jvikam kappeti.
earns his living by Right Livelihood. This is called Right Livelihood. What is Right Effort? Here, monks, a Noble disciple, having abandoned wrong livelihood,
Ayam vuccatvuso Samm jvo. Katamo c'vuso Samm Vymo? Idhvuso bhikkh, anuppan-nnam ppaknam
Herein a monk arouses zeal
akusalnam dhammnam anuppdya cittam pagganhti padahati.

exerts his mind and strives.
to prevent the arising of unarisen evil unwholesome states, and with determination, he makes effort, arouses energy,
chandam janeti, vyamati, viriyam rabhati,
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Uppannnam ppaknam, akusalnam dhammnam pahnya

He arouses zeal for the abandoning of arisen evil unwholesome states,

and with determination, he makes effort, arouses energy,
cittam pagganhti padahati.

Anuppannnam kusalnam dhammnam uppdya

He arouses zeal to develop unarisen wholesome states,

cittam pagganhti padahati.

Uppannnam kusalnam dhammnam thitiy, asammo-sya, bhiyyo-bhvya,

by strengthening, increasing
He arouses zeal for the continuance, maintaining of arisen wholesome states,
vepullya, bhvanya pripriy, cittam pagganhti padahati.

exerts his mind and strives. This is called Right Effort.
and bring them to maturity, development, completion,

Ayam vuccatvuso Samm Vymo. Katam c'vuso Samm Sati?

What is Right Mindfulness?
Idhvuso bhikkh kye kynupass viharati

Here, monks, a monk abides contemplating body as body,
tp sampajno, satim, vineyya loke abhijjh-domanassam. Vedansu vedan-nupass viharati Citte cittnupass viharati
He abides contemplating feelings as feelings, ardent, clearly aware
ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
tp sampajno, satim, vineyya loke abhijjh domanassam.

and mindful, having put aside hankering and fretting for the world. He abides contemplating mind as mind, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
tp sampajno, satim, vineyya loke abhijjh-domanassam. Dhammesu dhammnupass viharati Ayam vuccatvuso Samm Sati.
This is called Right Mindfulness.
He abides contemplating mind-objects as mind-objects, ardent,
tp sampajno, satim, vineyya loke abhijjh-domanassam.

clearly aware and mindful, having put aside hankering and fretting for the world.
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Katamo cvuso Samm Samdhi?

What is Right Concentration?
Idhvuso bhikkh vivicceva kmehi

Here, a monk, secluded from sensual pleasures,
vivicca akusalehi dhammehi
detached from unwholesome thoughts,
savitakkam, savicram vivekajam,
enters and abides in the First Jhana, accompanied by applied and sustained thought (initial application and sustained application),
ptisukham, patha majjhnam upasampajja viharati.

with rapture and happiness born of seclusion.
Vitakka-vicrnam vpasam ajjhattam sampasdanam

With the stilling of applied and sustained thought,
cetaso ekodi-bhvam
singleness and unification (of the mind);
avitakkam, avicram, samdhijam ptisukham dutiyajjhnam upasampajja viharati

he enters and abides in the Second Jhana, filled with rapture, which is inner equanimity.
devoid of applied and sustained thought, with rapture and pleasure born of concentration
ptiy ca virg upekkhako ca viharati. Sato ca sampajno sukkham ca kyena patisamvedeti

And with the fading away of rapture, remaining imperturbable,
yantam ariy cikkhanti upekkhako satim sukhavihrti

mindful and clearly aware, he experiences in himself the equanimity of which the Noble One say:
tatiyajjhnam upasampajja viharati.
Happy is he who dwells with equanimity and mindfulness, he enters the Third Jhana.
Sukhassa ca pahn, dukkhassa ca pahn,

With the abandoning of pleasure and pain,
pubbeva somanassa domanassnam atthangam

and with the previous disappearance of joy and grief;
adukkham asukham, upekkh sati-prisuddhim catuttha jjhnam upasampajja viharati.

he enters and remains in the Fourth Jhana. This is called Right Concentration.
beyond pleasure and pain, purified by equanimity and mindfulness,
Ayam vuccatvuso Samm Samdhi. Idam vuccatvuso
This is called the Noble Truth of the Path leading to the Cessation of Suffering.
dukkha-nirodha-gmin-patipad ariya-saccam.
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Tathgatena vuso, Arahat Samm Sambuddhena Brnasiyam Isipatane Migadye

Your reverence, the Tathagata, the Consummate One, the supremely Enlightened One,

set rolling the matchless Wheel of the Dhamma, which cannot set in motion
Devena v Mrena v Brahmun v kenaci v Iokasmimti.

Yadidam imesam catunnam ariya-saccnam cikkhan desan paapan patthapan vivaran vibhajan uttnkammamti.
That is to say, it was a proclamation of the Four Noble Truths, by way of telling, teaching, declaring and describing, establishing,
Idamavocyasm Sriputto
Thus the Venerable Sriputta spoke, and the monks, glad at heart,
attaman te bhikkh yasmato Sriputtassa bhsitam abhinandunti.

were delighted in the words of the Venerable Sriputta.
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TNTIYA SUTTA
The tntiya Discourse
1. Evam me sutam:
Thus I have heard:
ekam samayam Bhagav Rjagahe viharati Gijjhakte pabbate. Atha kho Cattro Mahrj,
Then the Four Great Kings,
at one time the Blessed One was dwelling near Rjagaha on the Vultures Peak mountain.
mahatiy ca yakkha senya, mahatiy ca gandhabba senya,

with a great army of yakkhas, with a great army of gandhabbas, with a great army of kumbhandas, with a great army of nagas, having set up a protection over the four quarters, having set serried troops at the four directions,
mahatiy ca kumbhanda senya, mahatiy ca nga senya, catuddisam rakkham thapetv, catuddisam gumbam thapetv, catuddisam ovaranam thapetv, abhikkantya rattiy,
having set up a barricade at the four directions, at the end of the night, having lit up the whole of Vultures Peak with their surpassing beauty, approached the Blessed One, and after approaching
abhikkantavann kevalakappam Gijjhaktam obhsetv, yena Bhagav tenupasamkamimsu, upasamkamitv Bhagavantam abhivdetv, ekamantam nisdimsu.
and worshipping the Blessed One, they sat down on one side.
2. Te pi kho yakkh,
Then of those yakkhas,
appekacce Bhagavantam abhivdetv ekamantam nisdimsu.

some, after worshipping the Blessed One, sat down on one side.
Appekacce Bhagavat saddhim sammodimsu,

Some exchanged greetings with the Blessed One,
sammodanyam katham srnyam vtisretv, ekamantam nisdimsu.

and after exchanging polite and courteous greetings, sat down on one side.
Appekacce yena Bhagav tenajalim panmetv, ekamantam nisdimsu.

Some, after raising their hands in respectful salutation to the Blessed One, sat down on one side.
Appekacce nmagottam svetv, ekamantam nisdimsu.

Some, after announcing their name and family, sat down on one side.
Appekacce tunh bht ekamantam nisdimsu.

Some, while keeping silent, sat down on one side.
Ekamantam nisinno kho Vessavano Mahrj Bhagavantam etadavoca:

Then, while sitting on one side, the Great King Vessavana said this to the Blessed One:
3. Santi hi bhante ulr yakkh Bhagavato appasann, santi hi bhante ulr yakkh Bhagavato pasann,
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There are, Venerable Sir, some high ranking yakkhas who are not pleased with the Blessed One, there are, Venerable Sir, some high ranking yakkhas who are pleased with the Blessed One,
santi hi bhante majjhim yakkh Bhagavato appasann, santi hi bhante majjhim yakkh Bhagavato pasann, santi hi bhante nc yakkh Bhagavato appasann, santi hi bhante nc yakkh Bhagavato pasann.
there are, Venerable Sir, some middle ranking yakkhas who are not pleased with the Blessed One, there are, Venerable Sir, some middle ranking yakkhas who are pleased with the Blessed One, there are, Venerable Sir, some low ranking yakkhas who are not pleased with the Blessed One, there are, Venerable Sir, some low ranking yakkhas who are pleased with the Blessed One.
4. Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato.

But, Venerable Sir, almost all of the yakkhas are not pleased with the Blessed One.
Tam kissa hetu?
What is the reason for that?
Bhagav hi bhante pntipt veramaniy Dhammam deseti, adinndn veramaniy Dhammam deseti, musvd veramaniy Dhammam deseti,
preaches the Dhamma of refraining from false speech,
Because, Venerable Sir, the Blessed One preaches the Dhamma of refraining from killing living creatures, preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaniy Dhammam deseti,

preaches the Dhamma of refraining from sexual misconduct,
surmeraya majja pamdatthn veramaniy Dhammam deseti.

preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause heedlessness.
5. Yebhuyyena kho pana bhante yakkh appati virat yeva pntipt, appati virat adinndn, appati virat musvd,
do not refrain from false speech, do not refrain from taking what has not been given,
But, Venerable Sir, almost all of the yakkhas do not refrain from killing living creatures,
appati virat kmesu micchcr,

do not refrain from sexual misconduct,
appati virat surmeraya majja pamdatthn. Tesam tam hoti appiyam amanpam.
To them that is neither dear nor appealing.
do not refrain from liquors, wines, or intoxicants which cause heedlessness.
6. Santi hi bhante Bhagavato svak arae,

who are practising in remote jungle dwelling places,
There are, Venerable Sir, disciples of the Blessed One in the wilderness,
vana patthni pantni sensanni patisevanti, appasaddni, appa nigghosni, vijana-vtni,

lying hidden away from men, which are suitable for seclusion.
where there is little sound, little noise, which have a lonely atmosphere,
manussa rhaseyyakni, patisallna sruppni. Tattha santi ulr yakkh nivsino

And there are high ranking yakkhas settled there
ye imasmim Bhagavato pvacane appasann.

who are not pleased with the words of the Blessed One.
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7. Tesam pasdya ugganhtu bhante Bhagav tntiyam rakkham,

To please them, Venerable Sir, may the Blessed One allow this tntiya protection,
bhikkhnam, bhikkhunnam, upsaknam, upsiknam,

for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihimsya, phsu-vihryti.

guard, protection, freedom from harm, and comfortable living.
8. Adhivsesi Bhagav tunh bhvena.

The Blessed One by keeping silent gave consent.
Atha kho Vessavano Mahrj Bhagavato adhivsanam viditv

Then the Great King Vessavana having understood the Blessed Ones consent
tyam velyam imam tntiyam rakkham abhsi:

on that occasion recited this tntiya protection: May you revere Vipass the glorious Visionary,
9. Vipassissa namatthu Cakkhu mantassa sirmato, Sikhissapi namatthu Sabba bhtnu kampino,
may you revere Sikh who has pity on all beings,
Vessabhussa namatthu Nahtakassa tapassino,

may you revere Kakusandha who has crushed Maras army, may you revere Kongamana the accomplished brahmin, may you revere Kassapa who is free in every respect.
may you revere Vessabh the austere one, cleansed (of corruptions),
Namatthu Kakusandhassa Mrasen pamaddino, Kassapassa namatthu Vippamuttassa sabbadhi. Angrasassa namatthu Sakya puttassa sirmato,
May you revere Angrasa the glorious son of the Sakyans,
Kongamanassa namatthu Brhmanassa vusmato,
Yo imam Dhamma madesesi Sabbadukkh pandanam.

he who preached this Dhamma which is the dispelling of all suffering.
10. Ye cpi nibbut loke Yath bhtam vipassisum, Te jan apisun Mahant vtasrad,
Those who are emancipated in the world who have insight (into things) as they are, those people free from malicious speech who are great and fully mature, they will revere that Gotama who is of benefit to gods and men,
Hitam deva manussnam Yam namassanti Gotamam, Vijjcarana sampannam Mahantam vtasradam.
who has understanding and good conduct who is great and fully mature.
11. Yato uggacchat suriyo dicco mandal mah,

From where the sun comes up the son of Aditi, the great circle,
Yassa cuggaccha mnassa Samvarpi nirujjhati, Yassa cuggate suriye Divasoti pavuccati,
and after the sun has come up it is said to be the daytime,
while that one is coming up the darkness of night comes to an end,
Rahadopi tattha gambhro Samuddo saritodako, Evam nam tattha jnanti Samuddo saritodako,
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there is a deep lake in that place an ocean where the waters have flowed, thus in that place they know there is an ocean where the waters have flowed,
Ito s Purim dis Iti nam cikkhat jano.
from here that is the Easterly direction so the people declare.
Yam disam abhipleti Mahrj yasassiso,
That direction is watched over by a resplendent Great King,
Gandhabbnam dhipati Dhatarattho iti nma so.

he is the Master of the gandhabbas Dhatarattha, such is his name.
Ramat nacca gtehi Gandhabbehi purakkhato,

He delights in song and dance he is honoured by gandhabbas,
Puttpi tassa bahavo Ekanmti me sutam, Astim dasa eko ca Indanm mahabbal,
he also has a great many sons all of one name, so I have heard, they are eighty and ten and one Inda by name, ones of great strength,
Te cpi Buddham disvna Buddham dicca bandhunam,

they, having seen the Awakened One the Buddha, Kinsman of the sun,
Dratova namassanti Mahantam vtasradam:

from afar, do reverence him who is great and fully mature:
Namo te purisjaa! Namo te purisuttama!
Reverence to you, Excellent one! Reverence to you, Supreme one!
12. Kusalena samekkhasi, amanusspi tam vandanti, sutam netam abhinhaso, tasm evam vademase:
we have heard this repeatedly, therefore we should speak like this:
You have looked on us with goodness, the non-human beings worship you,
Jinam vandatha Gotamam, Jinam vandma Gotamam,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcarana sampannam, Buddham vandma Gotamam! 13. Yena pet pavuccanti Pisun pitthimamsik,
There they say (go) the Petas who speak maliciously, backbiters,
who has understanding and good conduct, we should worship the Buddha Gotama!
Pntiptino ludd Cor nekatik jan,
killers of creatures, hunters thieves, and fraudulent people,
Ito s Dakkhin dis Iti nam cikkhat jano. Yam disam abhipleti Mahrj yasassiso,
from here that is the Southerly direction so the people declare.
Kumbhandnam dhipati Virlho iti nma so. Puttpi tassa bahavo Ekanmti me sutam, Astim dasa eko ca Indanm mahabbal,
he is the Master of the kumbhandhas Virlha, such is his name.
Ramat nacca gtehi Kumbhandehi purakkhato,

He delights in song and dance he is honoured by kumbhandhas, he also has a great many sons all of one name, so I have heard, they are eighty and ten and one Inda by name, ones of great strength,



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vijjcarana sampannam, Buddham vandma Gotamam!
15. Yattha coggacchati suriyo dicco mandal mah,

That place where the sun goes down the son of Aditi, the great circle,
Yassa coggaccha mnassa Divasopi nirujjhati,

while that one is going down the light of day comes to an end,
Yassa coggate suriye Samvarti pavuccati,
and after the sun has gone down it is said to be night-time,
Rahadopi tattha gambhro Samuddo saritodako, Evam nam tattha jnanti Samuddo saritodako, Ito s Pacchim dis Iti nam cikkhat jano. Yam disam abhipleti Mahrj yasassiso, Ramat nacca gtehi Ngehi purakkhato,
That direction is watched over by a resplendent Great King, from here that is the Westerly direction so the people declare.
Ngnam dhipati Virpakkho iti nma so.

He delights in song and dance he is honoured by nagas,
he is the Master of the nagas Virpakkha, such is his name.


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17. Yena Uttarakur ramm Mahmeru sudassano,

Where delightful Uttarakuru is and the good looking Mount Meru,
Manuss tattha jyanti Amam apariggah. Na te bjam pavapanti Na pi nyanti nangal,
the men who are born in that place are unselfish, without possessions. They do not sow the seed and nor are there ploughs led along,
Akattha pkimam slim Paribhujanti mnus,

the rice that men enjoy the use of there matures in untilled ground,
Akanam athusam suddham Sugandham tandulapphalam,

without husk powder or chaff, pure sweet smelling grains of the finest rice,
Tundikre pacitvna Tato bhujanti bhojanam.
having cooked it on hot rocks (without smoke) they then enjoy their food.
18. Gvim ekakhuram katv Anuyanti disodisam, Pasum ekakhuram katv Anuyanti disodisam, Itthi vhanam katv Anuyanti disodisam, Purisa vhanam katv Anuyanti disodisam, Kumri vhanam katv Anuyanti disodisam,
Having made their cows solid-hooved they go about from place to place, having made their kine solid-hooved they go about from place to place, having made women their vehicle they go about from place to place, having made men their vehicle they go about from place to place, having made girls their vehicle they go about from place to place,
Kumra vhanam katv Anuyanti disodisam. Te yne abhirhitv
having made boys their vehicle they go about from place to place. Having mounted their (various) carriages,
sabb dis anupariyanti, pacr tassa rjino.

the messengers of that King go around in all directions.
19. Hatthi ynam assa ynam Dibbam ynam upatthitam.

Being furnished with elephant and horse - and divine-carriages.
Psd sivik ceva Mahrjassa yasassino, Tassa ca nagar ah Antalikkhe sumpit:

tnt, Kusint, Parakusint, Ntapuriy, Parakusitant.
And for that Great and resplendent King there are palaces and palanquins, and there are cities for him also that are well built in the heavens (called):
tnt, Kusint, Para kusint, Ntapuriy, Parakusita nt. Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara ambaravatiyo, lakamand nma rjadhni.

Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand. The Great King Kuveras capital, dear Sir, is named Visn, therefore is the Great King also called Vessavana.
Kuverassa kho pana mrisa Mahrjassa Visn nma rjadhni, tasm Kuvero Mahrj Vessavanoti pavuccati.
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20. Paccesanto paksenti: Tatol, Tattal, Tatotal,

These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Arittho, Nemi.

Ojasi, Tejasi, Tatojasi, Sra, Rj, Arittha, Nemi.
Rahadopi tattha Dharan nma,
There is a lake in that place also, named Dharan,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabhpi tattha Bhagalavat nma yattha yakkh payirupsanti.

There also is the public hall named Bhagalavat where the yakkhas assemble.
21. Tattha nicca phal rukkh Nn dvija gan yut, Mayura kocbhirud Kokilbhi hi vaggubhi, Jvam jvaka saddettha Atho otthava cittak, Kukutthak kulrak Vane pokkhara-stak, Sobhati sabbaklam s Kuvera nalin sad,
and Kuveras lotus pond is ever attractive, all of the time, resounding with peacocks and hens and also with the lovely cuckoos,
There the trees are always in fruit and have a crowd of birds of diverse kinds,
there is the pheasant who calls out live on! and the bird who calls out lift up your minds!, there are the jungle fowl, and golden cocks and in the wood the lotus crane,
Suka slika saddettha Danda mnavakni ca, Ito s Uttar dis Iti nam cikkhat jano.
there are the sounds of parrot and mynah and birds who have young mens faces,
from here that is the Northerly direction so the people declare.
Yam disam abhipleti Mahrj yasassiso, Yakkhnam dhipati Kuvero iti nma so.
he is the Master of the yakkhas Kuvera, such is his name.
Ramat nacca gtehi Yakkhehi purakkhato,

He delights in song and dance he is honoured by yakkhas,

Dratova namassanti Mahantam vta sradam:

Jinam vandatha Gotamam Jinam vandma Gotamam,
vijjcarana sampannam, Buddham vandma Gotamam! ti

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23. Ayam kho s mrisa tntiya rakkh,

This, dear Sir, is the tntiya protection,


guard, protection, freedom from harm, and comfortable living. Whoever, dear Sir, be they monk or nun
24. Yassa kassaci mrisa, bhikkhussa v bhikkhuniy v upsakassa v upsikya v, ayam tntiya rakkh suggahit,
or layman or laywoman, learns this tntiya protection well, and will master it in its entirety, then if a non-human being -
bhavissati samatt pariyput, tace amanusso yakkho v yakkhin v yakkha potako v

be they male yakkha or female yakkha or yakkha boy or yakkha girl or yakkha minister
yakkha potik v yakkha mahmatto v yakkha prisajjo v yakkha pacro v

or yakkha councillor or yakkha messenger
gandhabbo v gandhabb v gandhabba potako v

or male gandhabba or female gandhabba or gandhabba boy or gandhabba girl or gandhabba minister
gandhabba potik v gandhabba mahmatto v gandhabba prisajjo v gandhabba pacro v

or gandhabba councillor or gandhabba messenger
kumbhando v kumbhand v kumbhanda potako v

or male kumbhanda or female kumbhanda or kumbhanda boy or kumbhanda girl or kumbhanda minister
kumbhanda potik v kumbhanda mahmatto v kumbhanda prisajjo v kumbhanda pacro v

or kumbhanda councillor or kumbhanda messenger
ngo v ngin v nga potako v

or male naga or female naga or naga boy or naga girl or naga minister
nga potik v nga mahmatto v nga prisajjo v nga pacro v or naga councillor or naga messenger -
paduttha citto gacchantam v anugaccheyya, thitam v upatittheyya,

with a wicked mind come near while they are going, or stand near while they are standing,
nisinnam v upanisdeyya, nipannam v upanipajjeyya.

or sit near while they are sitting, or lie near while they are lying,
Na me so mrisa amanusso labheyya

in my villages and towns, honour or respect.
then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkram v garukram v.
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25. Na me so mrisa amanusso labheyya

That non-human being, dear Sir, would not receive in my royal city lakamand, ground or dwelling.
lakamandya rjadhniy vatthum v vsam v. Na me so mrisa amanusso labheyya yakkhnam samitim gantum.
to go to the gathering of the yakkhas. Further, dear Sir, non-human beings That non-human being, dear Sir, would not be able
Apissunam mrisa amanuss anavayhampi nam kareyyum avivayham.

would not give or take him in marriage. Further, dear Sir, non-human beings
Apissunam mrisa amanuss atthipi paripunnhi paribhshi paribhseyyum.

would abuse him with very personal abuse.
Apissunam mrisa amanuss

Further, dear Sir, non-human beings
rittam pi pattam sse nikkujjeyyum.

would drop an empty bowl over his head.

Further, dear Sir, non-human beings would split his head into seven pieces.
sattadhpissa muddham phleyyum. 26. Santi hi mrisa amanuss cand, rudd, rabhas, te neva Mahrjnam diyanti,
they do not take notice of the Great Kings,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,
na Mahrjnam purisaknam diyanti,

they do not take notice of the Great Kings men,
na Mahrjnam purisaknam purisaknam diyanti,

they do not take notice of the Great Kings mens men,
te kho te mrisa amanuss Mahrjnam avaruddh nma vuccanti. 27. Seyyathpi mrisa rao Mgadhassa vijite cor,
Just as, dear Sir, there are thieves in the King of Mgadhas realm,
and those non-human beings, dear Sir, are said to be in revolt against the Great Kings.
te neva rao Mgadhassa diyanti,

who do not take notice of the King of Mgadha,
na rao Mgadhassa purisaknam diyanti,

who do not take notice of the King of Mgadhas men,
na rao Mgadhassa purisaknam purisaknam diyanti,

who do not take notice of the King of Mgadhas mens men,
te kho te mrisa mahcor,

and those great thieves, dear Sir,
rao Mgadhassa avaruddh nma vuccanti.

are said to be in revolt against the King of Mgadha.
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28. Evameva kho mrisa santi hi amanuss cand, rudd, rabhas,

Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,
te neva Mahrjnam diyanti,


te kho te mrisa amanuss Mahrjnam avaruddh nma vuccanti. 29. Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings -
yakkho v yakkhin v yakkha potako v






ngo v ngin v ngapotako v

paduttha citto bhikkhum v bhikkhunim v upsakam v upsikam v, gacchantam v anugaccheyya, thitam v upatittheyya,
while they are going, or stand near while they are standing, or sit near while they are sitting, or lie near while they are lying,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
nisinnam v upanisdeyya, nipannam v upanipajjeyya. imesam yakkhnam mahyakkhnam

then to these yakkhas, great yakkhas, generals, great generals,
senpatnam mahsen patnam, ujjhpetabbam, vikkanditabbam, viravitabbam:

one should call out, one should shout out, one should cry out:
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Ayam yakkho ganhti, ayam yakkho visati,

This yakkha has seized me, this yakkha has grabbed me, this yakkha annoys me, this yakkha harasses me, this yakkha hurts me, this yakkha injures me,
ayam yakkho hetheti, ayam yakkho vihetheti, ayam yakkho himsati, ayam yakkho vihimsati, ayam yakkho na mucat ti.
this yakkha will not release me.
30. Katamesam yakkhnam, mahyakkhnam,

To which yakkhas, great yakkhas, generals and great generals?
senpatnam mahsen patnam? 31. Indo, Somo, Varuno ca Bhradvjo, Pajpat,

Inda, Soma, and Varuna Bhradvja, Pajpat,
Candano, Kma settho ca Kinnu ghandu, Nighandu ca,

Candana, and Kma settha Kinnu ghandu, and Nighandu, Panda, and Opamaa and Mtali, the gods charioteer.
Pando, Opamao ca Devasto ca Mtal. Cittaseno ca gandhabbo Nalo rj Janesabho,

The gandhabbas Citta and Sena the kings Nala and Janesabha, Stgira, Hemavata Punnaka, Karatiya, Gula,
Stgiro, Hemavato Punnako, Karatiyo, Gulo, Svako, Mucalindo ca Vessmitto, Yugandharo,

Svaka, and Mucalinda Vessmitta, Yugandhara,
Goplo, Suppagedho ca Hirinett ca Mandiyo, Paclacando lavako Pajjuno Sumano Sumukho Dadhmukho, Paclacanda lavaka Pajjuna, Sumana, Sumukha, Dadhmukha, Mani, Mni, Caro, Dgho Atho Serissako saha
Mani, Mni, Cara, Dgha together with Serissaka Gopla, and Suppagedha Hirinetti, and Mandiya,
imesam yakkhnam mahyakkhnam,

then to these yakkhas, great yakkhas, generals and great generals,


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33. Handa ca dni mayam mrisa gacchma,

And now, dear Sir, we shall go,
bahukicc mayam bahukarany ti.
as we have many duties, and there is much which ought to be done.
Yassa dni tumhe Mahrjno klam maath ti.

Now is the time for whatever you Great Kings are thinking. Then the Four Great Kings rose from their seats and after
34. Atha kho Cattro Mahrj utthysan Bhagavantam abhivdetv padakkhinam katv, tatthevantara dhyimsu.
worshipping and circumbulating the Blessed One, vanished right there. Then some yakkhas rose from their seats and after
35. Te pi kho yakkh utthysan appekacce Bhagavantam abhivdetv padakkhinam katv, tatthevantara dhyimsu.
worshipping and circumbulating the Blessed One, vanished right there. Some exchanged greetings with the Blessed One, and after
Appekacce Bhagavat saddhim sammodimsu, sammodanyam katham srnyam vtisretv tatthevantara dhyimsu.
exchanging polite and courteous greetings, vanished right there.
Appekacce yena Bhagav tenajalim panmetv tatthevantara dhyimsu.

to the Blessed One, vanished right there.
Some, after raising their hands in respectful salutation
Appekacce nmagottam svetv tatthevantara dhyimsu.

Some, after announcing their name and family vanished right there. And some, while keeping silent, vanished right there.
Appekacce tunh bht tatthevantara dhyims ti.
TNTIYA PART 2 1. Atha kho Bhagav tass rattiy accayena bhikkh mantesi:
Then the Blessed One when that night had passed addressed the monks, saying:
Imam bhikkhave rattim Cattro Mahrj,

This night, monks, the Four Great Kings,
mahatiy ca yakkha senya, mahatiy ca gandhabba senya,

with a great army of yakkhas, with a great army of gandhabbas, with a great army of kumbhandas, with a great army of nagas,
mahatiy ca kumbhanda senya, mahatiy ca nga senya, catuddisam rakkham thapetv, catuddisam gumbam thapetv,
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having set up a protection over the four quarters, having set serried troops at the four directions,
catuddisam ovaranam thapetv, abhikkantya rattiy,

having set up a barricade at the four directions, at the end of the night, having lit up the whole of Vultures Peak with their surpassing beauty,
abhikkantavann kevalakappam Gijjhaktam obhsetv, yenham tenupasamkamimsu, upasamkamitv

approached Me, and after approaching
mam abhivdetv, ekamantam nisdimsu.

and worshipping Me, they sat down on one side.
2. Te pi kho, bhikkhave, yakkh,

Then of those yakkhas, monks,
appekacce mam abhivdetv ekamantam nisdimsu.

some, after worshipping Me, sat down on one side. Some exchanged greetings with Me,
Appekacce mama saddhim sammodimsu, sammodanyam katham srnyam vtisretv, ekamantam nisdimsu.
and after exchanging polite and courteous greetings, sat down on one side.
Appekacce yenham tenajalim panmetv, ekamantam nisdimsu. Appekacce nmagottam svetv, ekamantam nisdimsu.
Some, after announcing their name and family, sat down on one side.
Some, after raising their hands in respectful salutation to me, sat down on one side.
Appekacce tunh bht ekamantam nisdimsu.

Some, while keeping silent, sat down on one side.
Ekamantam nisinno kho bhikkhave Vessavano Mahrj mam etadavoca:

Then, while sitting on one side, monks, the Great King Vessavana said this to Me:
3. Santi hi bhante ulr yakkh Bhagavato appasann, santi hi bhante ulr yakkh Bhagavato pasann,
There are, Venerable Sir, some high ranking yakkhas who are not pleased with the Blessed One, there are, Venerable Sir, some high ranking yakkhas who are pleased with the Blessed One,
santi hi bhante majjhim yakkh Bhagavato appasann, santi hi bhante majjhim yakkh Bhagavato pasann, santi hi bhante nc yakkh Bhagavato appasann, santi hi bhante nc yakkh Bhagavato pasann.
there are, Venerable Sir, some middle ranking yakkhas who are not pleased with the Blessed One, there are, Venerable Sir, some middle ranking yakkhas who are pleased with the Blessed One, there are, Venerable Sir, some low ranking yakkhas who are not pleased with the Blessed One, there are, Venerable Sir, some low ranking yakkhas who are pleased with the Blessed One.
4. Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato.

But, Venerable Sir, almost all of the yakkhas are not pleased with the Blessed One.
Tam kissa hetu?
What is the reason for that?
Bhagav hi bhante pntipt veramaniy Dhammam deseti,

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Because, Venerable Sir, the Blessed One preaches the Dhamma of refraining from killing living creatures,
adinndn veramaniy Dhammam deseti, musvd veramaniy Dhammam deseti,

preaches the Dhamma of refraining from false speech,
preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaniy Dhammam deseti,

preaches the Dhamma of refraining from sexual misconduct,
preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause heedlessness.
surmeraya majja pamdatthn veramaniy Dhammam deseti. 5. Yebhuyyena kho pana bhante yakkh appati virat yeva pntipt, appati virat adinndn, appati virat musvd,
do not refrain from false speech, do not refrain from taking what has not been given,
But, Venerable Sir, almost all of the yakkhas do not refrain from killing living creatures,
appati virat kmesu micchcr,

do not refrain from sexual misconduct,
appati virat surmeraya majja pamdatthn. Tesam tam hoti appiyam amanpam.
To them that is neither dear nor appealing.
do not refrain from liquors, wines, or intoxicants which cause heedlessness.
6. Santi hi bhante Bhagavato svak arae,

who are practising in remote jungle dwelling places,
There are, Venerable Sir, disciples of the Blessed One in the wilderness,
vana patthni pantni sensanni patisevanti, appasaddni, appa nigghosni, vijana-vtni,

lying hidden away from men, which are suitable for seclusion.
where there is little sound, little noise, which have a lonely atmosphere,
manussa rhaseyyakni, patisallna sruppni. Tattha santi ulr yakkh nivsino

And there are high ranking yakkhas settled there
ye imasmim Bhagavato pvacane appasann.

who are not pleased with the words of the Blessed One.
7. Tesam pasdya ugganhtu bhante Bhagav tntiyam rakkham,

To please them, Venerable Sir, may the Blessed One allow this tntiya protection,


guard, protection, freedom from harm, and comfortable living. And I, monks, by keeping silent, gave consent.
8. Adhivsesim kho aham bhikkhave tunh bhvena. Atha kho bhikkhave Vessavano Mahrj mam adhivsanam viditv
Then the Great King Vessavana, monks, having understood my consent
tyam velyam imam tntiyam rakkham abhsi:

on that occasion recited this tntiya protection:
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9. Vipassissa namatthu Cakkhu mantassa sirmato,

May you revere Vipass the glorious Visionary,
Sikhissapi namatthu Sabba bhtnu kampino,

may you revere Sikh who has pity on all beings,
Vessabhussa namatthu Nahtakassa tapassino,

may you revere Kakusandha who has crushed Maras army, may you revere Kongamana the accomplished brahmin, may you revere Kassapa who is free in every respect.
may you revere Vessabh the austere one, cleansed (of corruptions),
Namatthu Kakusandhassa Mrasen pamaddino, Kassapassa namatthu Vippamuttassa sabbadhi. Angrasassa namatthu Sakya puttassa sirmato,
May you revere Angrasa the glorious son of the Sakyans,
Kongamanassa namatthu Brhmanassa vusmato,
Yo imam Dhamma madesesi Sabbadukkh pandanam.

he who preached this Dhamma which is the dispelling of all suffering.
10. Ye cpi nibbut loke Yath bhtam vipassisum, Te jan apisun Mahant vtasrad,
Those who are emancipated in the world who have insight (into things) as they are, those people free from malicious speech who are great and fully mature, they will revere that Gotama who is of benefit to gods and men,
Hitam deva manussnam Yam namassanti Gotamam, Vijjcarana sampannam Mahantam vtasradam.
who has understanding and good conduct who is great and fully mature.
11. Yato uggacchat suriyo dicco mandal mah,

From where the sun comes up the son of Aditi, the great circle,
Yassa cuggaccha mnassa Samvarpi nirujjhati, Yassa cuggate suriye Divasoti pavuccati,
and after the sun has come up it is said to be the daytime,
while that one is coming up the darkness of night comes to an end,
Rahadopi tattha gambhro Samuddo saritodako, Evam nam tattha jnanti Samuddo saritodako, Ito s Purim dis Iti nam cikkhat jano.
from here that is the Easterly direction so the people declare.
Yam disam abhipleti Mahrj yasassiso,
Gandhabbnam dhipati Dhatarattho iti nma so.

he is the Master of the gandhabbas Dhatarattha, such is his name.
Ramat nacca gtehi Gandhabbehi purakkhato,

He delights in song and dance he is honoured by gandhabbas,

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vijjcarana sampannam, Buddham vandma Gotamam! 13. Yena pet pavuccanti Pisun pitthimamsik,
There they say (go) the Petas who speak maliciously, backbiters,
Pntiptino ludd Cor nekatik jan,
killers of creatures, hunters thieves, and fraudulent people,
Ito s Dakkhin dis Iti nam cikkhat jano. Yam disam abhipleti Mahrj yasassiso,
from here that is the Southerly direction so the people declare.
Kumbhandnam dhipati Virlho iti nma so. Puttpi tassa bahavo Ekanmti me sutam, Astim dasa eko ca Indanm mahabbal,
he is the Master of the kumbhandhas Virlha, such is his name.
Ramat nacca gtehi Kumbhandehi purakkhato,

He delights in song and dance he is honoured by kumbhandhas, he also has a great many sons all of one name, so I have heard, they are eighty and ten and one Inda by name, ones of great strength,


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15. Yattha coggacchati suriyo dicco mandal mah,

That place where the sun goes down the son of Aditi, the great circle,
Yassa coggaccha mnassa Divasopi nirujjhati,

while that one is going down the light of day comes to an end,
Yassa coggate suriye Samvarti pavuccati,
and after the sun has gone down it is said to be night-time,
Rahadopi tattha gambhro Samuddo saritodako, Evam nam tattha jnanti Samuddo saritodako, Ito s Pacchim dis Iti nam cikkhat jano. Yam disam abhipleti Mahrj yasassiso, Ramat nacca gtehi Ngehi purakkhato,
That direction is watched over by a resplendent Great King, from here that is the Westerly direction so the people declare.
Ngnam dhipati Virpakkho iti nma so.

He delights in song and dance he is honoured by nagas,
he is the Master of the nagas Virpakkha, such is his name.


vijjcarana sampannam, Buddham vandma Gotamam! 17. Yena Uttarakur ramm Mahmeru sudassano,
Where delightful Uttarakuru is and the good looking Mount Meru,
Manuss tattha jyanti Amam apariggah. Na te bjam pavapanti Na pi nyanti nangal,
the men who are born in that place are unselfish, without possessions. They do not sow the seed and nor are there ploughs led along,
Akattha pkimam slim Paribhujanti mnus,

the rice that men enjoy the use of there matures in untilled ground,
Akanam athusam suddham Sugandham tandulapphalam,

without husk powder or chaff, pure sweet smelling grains of the finest rice,
Tundikre pacitvna Tato bhujanti bhojanam.

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having cooked it on hot rocks (without smoke) they then enjoy their food.
18. Gvim ekakhuram katv Anuyanti disodisam, Pasum ekakhuram katv Anuyanti disodisam, Itthi vhanam katv Anuyanti disodisam, Purisa vhanam katv Anuyanti disodisam, Kumri vhanam katv Anuyanti disodisam,
Having made their cows solid-hooved they go about from place to place, having made their kine solid-hooved they go about from place to place, having made women their vehicle they go about from place to place, having made men their vehicle they go about from place to place, having made girls their vehicle they go about from place to place,
Kumra vhanam katv Anuyanti disodisam. Te yne abhirhitv
having made boys their vehicle they go about from place to place. Having mounted their (various) carriages,
sabb dis anupariyanti, pacr tassa rjino.

the messengers of that King go around in all directions.
19. Hatthi ynam assa ynam Dibbam ynam upatthitam.

Being furnished with elephant and horse - and divine-carriages.
Psd sivik ceva Mahrjassa yasassino, Tassa ca nagar ah Antalikkhe sumpit:

tnt, Kusint, Parakusint, Ntapuriy, Parakusitant.
And for that Great and resplendent King there are palaces and palanquins, and there are cities for him also that are well built in the heavens (called):
tnt, Kusint, Para kusint, Ntapuriy, Parakusita nt. Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara ambaravatiyo, lakamand nma rjadhni.

Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand. The Great King Kuveras capital, dear Sir, is named Visn, therefore is the Great King also called Vessavana.
Kuverassa kho pana mrisa Mahrjassa Visn nma rjadhni, tasm Kuvero Mahrj Vessavanoti pavuccati. 20. Paccesanto paksenti: Tatol, Tattal, Tatotal,
These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Arittho, Nemi.

Ojasi, Tejasi, Tatojasi, Sra, Rj, Arittha, Nemi.
Rahadopi tattha Dharan nma,
There is a lake in that place also, named Dharan,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabhpi tattha Bhagalavat nma yattha yakkh payirupsanti.

There also is the public hall named Bhagalavat where the yakkhas assemble.
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21. Tattha nicca phal rukkh Nn dvija gan yut, Mayura kocbhirud Kokilbhi hi vaggubhi, Jvam jvaka saddettha Atho otthava cittak, Kukutthak kulrak Vane pokkhara-stak, Sobhati sabbaklam s Kuvera nalin sad,
and Kuveras lotus pond is ever attractive, all of the time, resounding with peacocks and hens and also with the lovely cuckoos,
There the trees are always in fruit and have a crowd of birds of diverse kinds,
there is the pheasant who calls out live on! and the bird who calls out lift up your minds!, there are the jungle fowl, and golden cocks and in the wood the lotus crane,
Suka slika saddettha Danda mnavakni ca, Ito s Uttar dis Iti nam cikkhat jano.
there are the sounds of parrot and mynah and birds who have young mens faces,
from here that is the Northerly direction so the people declare.
Yam disam abhipleti Mahrj yasassiso, Yakkhnam dhipati Kuvero iti nma so.
he is the Master of the yakkhas Kuvera, such is his name.
Ramat nacca gtehi Yakkhehi purakkhato,

He delights in song and dance he is honoured by yakkhas,

Dratova namassanti Mahantam vta sradam:

Jinam vandatha Gotamam Jinam vandma Gotamam,
vijjcarana sampannam, Buddham vandma Gotamam! ti 23. Ayam kho s mrisa tntiya rakkh,


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24. Yassa kassaci mrisa, bhikkhussa v bhikkhuniy v

Whoever, dear Sir, be they monk or nun
upsakassa v upsikya v, ayam tntiya rakkh suggahit,

or layman or laywoman, learns this tntiya protection well, and will master it in its entirety, then if a non-human being -
bhavissati samatt pariyput, tace amanusso yakkho v yakkhin v yakkha potako v






ngo v ngin v nga potako v

paduttha citto gacchantam v anugaccheyya, thitam v upatittheyya,

or sit near while they are sitting, or lie near while they are lying,
with a wicked mind come near while they are going, or stand near while they are standing,
nisinnam v upanisdeyya, nipannam v upanipajjeyya. Na me so mrisa amanusso labheyya

in my villages and towns, honour or respect. then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkram v garukram v. 25. Na me so mrisa amanusso labheyya

That non-human being, dear Sir, would not receive in my royal city lakamand, ground or dwelling.
lakamandya rjadhniy vatthum v vsam v. Na me so mrisa amanusso labheyya yakkhnam samitim gantum.
to go to the gathering of the yakkhas. Further, dear Sir, non-human beings That non-human being, dear Sir, would not be able

141
anavayhampi nam kareyyum avivayham.

would not give or take him in marriage. Further, dear Sir, non-human beings
Apissunam mrisa amanuss atthipi paripunnhi paribhshi paribhseyyum.

would abuse him with very personal abuse.

Further, dear Sir, non-human beings
rittam pi pattam sse nikkujjeyyum.

would drop an empty bowl over his head.

Further, dear Sir, non-human beings would split his head into seven pieces.
sattadhpissa muddham phleyyum. 26. Santi hi mrisa amanuss cand, rudd, rabhas, te neva Mahrjnam diyanti,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,


te kho te mrisa amanuss Mahrjnam avaruddh nma vuccanti. 27. Seyyathpi mrisa rao Mgadhassa vijite cor,
Just as, dear Sir, there are thieves in the King of Mgadhas realm,
te neva rao Mgadhassa diyanti,

who do not take notice of the King of Mgadha,
na rao Mgadhassa purisaknam diyanti,

who do not take notice of the King of Mgadhas men,
na rao Mgadhassa purisaknam purisaknam diyanti,

who do not take notice of the King of Mgadhas mens men,
te kho te mrisa mahcor,

and those great thieves, dear Sir,
rao Mgadhassa avaruddh nma vuccanti.

are said to be in revolt against the King of Mgadha.
28. Evameva kho mrisa santi hi amanuss cand, rudd, rabhas,

Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,
te neva Mahrjnam diyanti,


te kho te mrisa amanuss Mahrjnam avaruddh nma vuccanti.
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29. Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings -
yakkho v yakkhin v yakkha potako v






ngo v ngin v ngapotako v

paduttha citto bhikkhum v bhikkhunim v upsakam v upsikam v, gacchantam v anugaccheyya, thitam v upatittheyya,
while they are going, or stand near while they are standing, or sit near while they are sitting, or lie near while they are lying,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
nisinnam v upanisdeyya, nipannam v upanipajjeyya. imesam yakkhnam mahyakkhnam

then to these yakkhas, great yakkhas, generals, great generals,


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30. Katamesam yakkhnam, mahyakkhnam,

To which yakkhas, great yakkhas, generals and great generals?
senpatnam mahsen patnam? 31. Indo, Somo, Varuno ca Bhradvjo, Pajpat,

Inda, Soma, and Varuna Bhradvja, Pajpat,
Candano, Kma settho ca Kinnu ghandu, Nighandu ca,

Candana, and Kma settha Kinnu ghandu, and Nighandu, Panda, and Opamaa and Mtali, the gods charioteer.
Pando, Opamao ca Devasto ca Mtal. Cittaseno ca gandhabbo Nalo rj Janesabho,

The gandhabbas Citta and Sena the kings Nala and Janesabha, Stgira, Hemavata Punnaka, Karatiya, Gula,
Stgiro, Hemavato Punnako, Karatiyo, Gulo, Svako, Mucalindo ca Vessmitto, Yugandharo,

Svaka, and Mucalinda Vessmitta, Yugandhara,
Goplo, Suppagedho ca Hirinett ca Mandiyo,

Gopla, and Suppagedha Hirinetti, and Mandiya,
Paclacando lavako Pajjuno Sumano Sumukho Dadhmukho,

Paclacanda lavaka Pajjuna, Sumana, Sumukha, Dadhmukha,
Mani, Mni, Caro, Dgho Atho Serissako saha

Mani, Mni, Cara, Dgha together with Serissaka -
imesam yakkhnam mahyakkhnam,

then to these yakkhas, great yakkhas, generals and great generals,





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33. Handa ca dni mayam mrisa gacchma,

And now, dear Sir, we shall go,
bahukicc mayam bahukarany ti.
as we have many duties, and there is much which ought to be done.
Yassa dni tumhe Mahrjno klam maath ti.

Now is the time for whatever you Great Kings are thinking. Then the Four Great Kings, monks, rose from their seats
34. Atha kho bhikkhave Cattro Mahrj utthysan mam abhivdetv padakkhinam katv, tatthevantara dhyimsu.
and after worshipping and circumbulating Me, vanished right there. Then some yakkhas, monks, rose from their seats
35. Te pi kho bhikkhave yakkh utthysan appekacce mam abhivdetv padakkhinam katv, tatthevantara dhyimsu.
and after worshipping and circumbulating Me, vanished right there.
Appekacce mama saddhim sammodimsu,

Some exchanged greetings with Me,
sammodanyam katham srnyam vtisretv tatthevantara dhyimsu.

and after exchanging polite and courteous greetings, vanished right there.
Appekacce yenham tenajalim panmetv tatthevantara dhyimsu. Appekacce nmagottam svetv tatthevantara dhyimsu.
Some, after announcing their name and family vanished right there. And some, while keeping silent, vanished right there. Learn the tntiya protection, monks,
Some, after raising their hands in respectful salutation to me, vanished right there.
Appekacce tunh bht tatthevantara dhyimsuti. 36. Ugganhtha bhikkhave tntiyam rakkham, pariypuntha bhikkhave tntiyam rakkham.
master the tntiya protection, monks,
Dhretha bhikkhave tntiyam rakkham,

Bear in mind the tntiya protection, monks,
attha samhitya bhikkhave tntiya rakkh,

the tntiya protection, monks, is for your welfare and benefit,
bhikkhnam, bhikkhunnam, upsaknam, upsiknam, guttiy, rakkhya, avihimsya, phsu-vihryti.

Idamavoca Bhagav,
The Blessed One said this,
attaman te bhikkh Bhagavato bhsitam abhinandunti.
and those monks were uplifted and greatly rejoiced in what was said by the Blessed One.
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Verse of Blessing Etena saccavajjena sotthi te hotu sabbad! Etena saccavajjena hotu te jayamangalam! Etena saccavajjena sabba rogo vinassatu!
By this declaration of the truth may you be safe at all times! By this declaration of the truth may you have the blessing of success! By this declaration of the truth may all diseases be destroyed!
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Other Protective Discourses
ANGULIMLA PARITTA
(Recital to bless Expectant Mothers for Easy Childbirth) Protective Chant Of Angulimla
Parittam yam bhanantassa Nisinnatthna dhovanam

The very water that washed the seat of him who recited this Paritta
Udakampi vinsesi Sabbameva parissayam.

has put an end to all danger.
Sotthin gabbha vutthnam Yaca sdheti tam khane

At that very moment this Paritta effected a safe delivery of the infant,
Therassa-Angulimlassa Lokanthena bhsitam

Now we shall recite that very efficacious Paritta taught by the Protector of the world (Buddha) to the Great Elder.
having been invoked by Elder Angulimala (which holds good for an aeon).
Kappatthyim mahtejam Parittam tam bhanmahe.
(Please chant the following verse below 7 times)
Yatham bhagini ariyya jtiy jto nbhi jnmi samcicca pnam jivit voropet.
Sister, from the time of me being born in the Noble Birth (Arahantahood), I do not know of myself having purposely deprived any living creature of life.
Tena saccena sotthi te - Hotu sotthi gabbhassti.
By this truth may you be safe, may there be safety for (the child in) your womb.
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Recital For Invoking Victory
JAYA PARITTA
Siridhitimati tejo jayasiddhi mahiddhi

possessor of endless virtues and merit and is capable of averting all dangers.
He, possesses the power to bring about happiness, glory, victory, wisdom and mindfulness,
mahgunam aparimita pudhi krassa sabbantarya nivrana samatthassa.
Bhagavato Arahato Samm Sambuddhassa.
Such indeed is the Blessed One, the Supreme Enlightened Buddha.
Dvattimsa mahpurisa lakkhannu bhvena astyanu-byajana lakkhannu-bhvena

due to the power of His eight subsidiary symbols, one-hundred-and-eight auspicious signs,
Due to the power of His thirty-two personality characteristics,
atthuttara sata-mangala lakkhannu-bhvena chabbanna ramsynu-bhvena, ketumlnu-bhvena

due to the power of His sixfold rays, due to the power of His halos,
dasa pramitnu-bhvena, dasa upapra-mitnu-bhvena

due to the power of His ten perfections, His ten subsidiary perfections,
dasa paramattha pramitnu-bhvena

due to the power of His ten absolute perfections,
sla samdhi panu-bhvena
due to His moral power, meditative concentration, His wisdom, due to the power of the Buddha, the Dhamma and the Sangha
Buddhnu-bhvena, Dhammnu-bhvena, Sanghnu-bhvena tejnu-bhvena, iddhynu-bhvena, balnu-bhvena

due to the power of His glory, His miraculous efficacy, His vigour
eyya-dhammnu-bhvena
due to the power of His knowledge,
catursti sahassa dhamma-kkhandhnu-bhvena

the eighty-four-thousandfold Teachings,
nava lokuttara dhammnu-bhvena, atthangika-maggnu-bhvena

the Eightfold Noble Path,
due to the power of His nine transcendental Dhamma,
atthasam-pattynu-bhvena, chalabhinu-bhvena mett karun mudit upekkhnu-bhvena

due to the power of His Perfections and the Triple Gems,
due to the power of the eight psychic achievements, His six higher knowledge, due to the power of His Kindness, Compassion, Altruistic joy and Equanimity,
sabba pramitnu-bhvena, ratanattaya sarannu-bhvena
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tuyham sabba rog soka upaddava dukkha

may all your sicknesses, sorrows, troubles, griefs and despairs, be eradicated.
domanassu-pys vinassantu. Sabba-samkapp tuyham samijjhantu.

May all your expectations be fulfilled.
Dghyuko hotu.
May you live well.
Sata-vassa-jvena samangiko hotu sabbad.

May you live a hundred years.
ksa pabbata vana bhmi tatka gang

mountains, lakes, seas and oceans protect you and me. Due to the power of all the Buddhas, all the Dhammas,
May these gods and deities who protect skies, rivers, forests,
mah-samudda rakkhaka devat sad tumhi anurakkhantu. Sabba Buddhnu-bhvena, sabba Dhammnu-bhvena sabba Sanghnu-bhvena
all the Sanghas
Buddha ratanam Dhamma ratanam Sangha ratanam

due to the power of the Buddha, Dhamma and Sangha,
tinnam ratannam nubhvena

due to the power of the Three Gems,
catursti sahassa dhamma-kkhandhnu bhvena

due to the power of eighty-four-thousandfold Teaching,
pitakattaynu bhvena, jinasvaknu bhvena

may all the diseases, all the dangers, all the menaces, all the inauspicious influences,
due to the power of the Three Baskets (Tipitaka), due to the power of the Buddhas disciples,
sabbe te rog, sabbe te bhay, sabbe te antary, sabbe te upaddav, sabbe te dunnimitt, sabbe te avamangal vinassantu.
all evil events of yours be eradicated.
yu-vaddhako, dhana-vaddhako, siri-vaddhako, sukha-vaddhako hotu sabbad.

May your happiness increase.
May you live long. May your wealth increase. May your luck increase.
yasa-vaddhako, bala-vaddhako, vanna-vaddhako
May your glory increase. May your power increase. May your complexion be bright.
Dukkh roga bhay ver Sok sabbe uppaddav

May your comfort increase. May your sorrow, your illnesses,
anek antaryp Vinassantu ca tejas.

May your victory, wealth, profit, happiness, power,
your hatred, your despair, your dangers, your menaces get eradicated.
Jaya siddhi dhanam lbham Sotthi bhgyam sukham balam sir yu ca vanno ca Bhogam vuddh ca yasav.
glory, complexion, possessions thrive. May you be glorious. May your life increase to a hundred years.
Sata vass ca y ca Jva siddhi bhavantu te.

149
The Buddhas Mansion
JINAPAJARA
Recital to overcome Sickness and Disturbances
Jaysana-gat vr Jetv mram savhinim
The Heroes, having defeated the Evil One together with his army, mounted the seat of victory.
Catu saccmata rasam Yepivimsu narsabh.

These leaders of men have drunk the nectar of the Four Truths.
Tanhankar-dayo Buddh Attha vsati nyak

and all other noble sages, rest on my/your head.
May all the twenty-eight chief Buddhas, such as Buddha Tanhankar
Sabbe patitthit mayham/tuyham Matthake me/te munissar. Sire patitthit Buddh Dhammo ca mama/tava locane
May the Buddhas rest on my/your head, the Dhamma on my/your eyes, and the Sangha, the abode of all virtues, on my/your shoulders.
Sangho patitthito mayham/tuyham Ure-sabba gunkaro. Hadaye Anuruddho ca Sriputto ca dakkhine

Kondaa on my/your back and Moggallna on my/your left.
May Anuruddha rest on my/your heart, Sriputta on my/your right,
Kondao pitthi bhgasmim Moggallnosi vmake.
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Dakkhine savane mayham/tuyham hum nanda Rhul

On my/your right ear are Ananda and Rahul,
Kassapo ca Mahnmo Ubhosum vmasotake.

on my/your left ear are Kassapa and Mhanma. On my/your back at the end of my/your hair
Kesante pitthi bhgasmim Suriyo viya pabhankaro Nisinno siri-sampanno Sobhito muni pungavo.
sits the glorious sage Sobhita who is radiant like the sun. The fluent speaker Venerable Kumra Kassapa,
Kumra Kassapo nma Mahes citra vdako So mayham/tuyham vadane niccam Patitthsi gunkaro.
the abode of virtues, ever rest in my/your mouth.
Punno Angulimlo ca Upli Nanda Svali

rest on my/your forehead like tilakas.
The five Noble Elders : Punna, Angulimla, Upli, Nanda and Svali
Ther paca ime jt Lalte tilak mama/tava. Sessti mahther Vijit jina svak
The other eighty Noble Elders, the victorious disciples of the Conqueror,
Jalant sla tejena Angamangesu santhit.
shining in the glory of their virtues, rest on the other parts of my/your body.
Ratanam purato si Dakkhine metta suttakam

The Jewel Discourse is in my/your front, on my/your right is the Discourse of Loving-kindness, the Dhajagga (Banner Discourse) is on my/your back, on my/your left is the Angulimla Discourse.
Dhajaggam pacchato si Vme Angulimlakam. Khanda Mora parittaca tntiya suttakam

The protective Discourses Khanda, Mora and tntiya
ksaccha-danam si Ses pkra sait.
are like the heavenly vault. The others are like a rampart around me/you.
Jinn bala samyutte Dhamma pkra lankate

Fortified with the commanding power of the Buddha, and decked by the wall of the Dhamma,
Vasato me/te catukiccena Sad Sambuddha pajare.

ever engaged in four duties do I/you dwell in the Buddha Mansion.
Vta pittdi sajt Bhirajjhattu paddav Ases vilayam yantu Ananta gunatejas.
caused by wind, bile, etc. come to naught without exception.
By the power of their infinite virtues, may all internal and external troubles
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Jina pajara majjhattham Viharantam mahtale

May I/you who are dwelling in the centre of the Buddha Mansion on this earth be protected by all those great personages.
Sad plentu mam/tvam sabbe Te mah puris sabh. Icceva maccantakato surakkho
Protecting myself/yourself thus in every way,
Jinnu bhvena jit papaddavo

By the grace of the Buddha
overcoming all troubles by the power of the Conqueror.
Buddhnu bhvena hatri sangho
Carmi/carhi saddhammanubhva plito.

may I/you always live guarded by the sublime Dhamma!
Icceva maccantakato surakkho Jinnubhvena jit papaddavo

By the grace of the Dhamma,
Protecting myself/yourself thus in every way, overcoming all troubles by the power of the Conqueror.
Dhammnu bhvena hatri sangho

Icceva maccantakato surakkho Jinnubhvena jit papaddavo

By the grace of the Sangha,
Protecting myself/yourself thus in every way, overcoming all troubles by the power of the Conqueror.
Sanghnu bhvena hatri sangho

Saddhamma pkra parikkhito mi/si Atthriy attha dissu honti

The eight Ariyans are in the eight directions.
I am/You are surrounded by the rampart of the sublime Dhamma.
Etthantare attha nth bhavanti
The eight benefactors are in the intermediate directions.
Uddham vitnam va jin thit me/te.

The Buddhas stand like a canopy above me/you.
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Bhindanto mrasenam mama/tava sirasi thito

The Buddha who defeated the army of the Evil One
Bodhi mruyha satth. dakkhine Sriputto.
at the foot of the Bodhi Tree stands on my/your head.
Moggallnosi vme vasati bhujathate
The Venerable Moggallna is on my/your left shoulder and the Venerable Sriputta is on my/your right shoulder. The Dhamma dwells in my/your hearts core.
Dhammo majjhe urasmim viharati bhavato mokkhato morayonim. bhnu lokekantho.

The Bodhisatta, who was born a peacock and who shines as the sole Benefactor of the world, shields my/your feet.
Sampatto bodhisatto carana yugagato
Sabbva mangala mupaddava dunni-mittam

All ill-luck, misfortunes, ill-omens,
Sabbti roga gahadosa masesa nind

fears, undesirable dreams -
diseases, evil planetary influences, blame, dangers,
Sabbantarya bhaya dussupinam akantam Buddhnu bhva pavarena paytu nsam.

May they all come to naught by the power of the noble Buddha.


Sabbantarya bhaya dussupinam akantam Dhammnu bhva pavarena paytu nsam.

May they all come to naught by the power of the noble Dhamma.


Sabbantarya bhaya dussupinam akantam Sanghnu bhva pavarena paytu nsam.

May they all come to naught by the power of the noble Sangha.
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Protective Chant Of Twenty-Eight Buddhas
ATTHAVSATI PARITTA
1.

Tanhankaro mahvro Medhankaro mahyaso Saranankaro lokahito Dpankaro jutindharo.

Saranankara, abode of love; Dpankara, the lustrous light. Kondaa, the peoples lord; Mangala, the Man Supreme; Tanhankara, the great hero; Medhankara, of great honour;
2. 3. 4. 5. 6. 7. 8. 9.
Kondao jana-pmokkho Mangalo puri-ssabho Sumano Sumano dhro Revato rati vaddhano.
Sumana, the good-hearted sage; Revata, who enhanced joy. Sobhita, with virtue crowned; Anomadassi, chief of men;
Sobhito gunasampanno Anomadass januttamo Padumo loka pajjoto Nrado vara srath.
Paduma, a guiding lamp to all worlds; Nrada, the charioteer unsurpassed. Padumuttara, peerless being; Sumedha, the paramount;
Padumuttaro sattasro Sumedho agga puggalo Sujto sabba lokaggo Piyadass narsabho.
Sujta, chief of all the worlds; Piyadass, mankinds lord.
Atthadass kruniko Dhammadass tamonudo
Siddhattho asamo loke Tisso varada samvaro.
Atthadass, compassion-grained; Dhammadass, who dispelled gloom; Siddhattha, matchless in the world; Tissa, restrained giver of the best. Phussa, all-seeing donor of the goal; Vipass, the unrivalled one; Sikh, leader of boundless love; Vessabh, dispenser of bliss.
Phusso varada sambuddho Vipass ca anpamo Sikh sabba hito satth Vessabh sukhadyako. Kakusandho satthavho Kongamano ranajaho
Kassapa, of perfect radiance; Gotama, the Sakyas glory.
Kassapo siri-sampanno Gotamo sakya pungavo. Tesam saccane slena Khanti metta balena ca
Kakusandha, caravan-guide of sentient beings; Kongamana, done with strife;
Tepi mam/tvam anurakkhantu rogyena sukhena cti.

may it be a shield around me/you, may health and happiness be mine/yours! These twenty-eight Buddhas, having fulfilled the Ten Perfections, defeated the hosts of the Evil One, and attained Enlightenment. By the power of this truth, may joyous victory be mine/yours!
By the power of their Truthfulness and Virtues; Patience and Loving-kindness,
Attha vsatime Buddh Puretv dasa pram
Jetv mrri sangmam Buddhattam samupgamum. Etena sacca vajjena Hotu me/te jayamangalam.
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The Chant On The Enlightenment Factors
BOJJHANGA PARITTA
Samsre samsaran tnam Sabba dukkha vinsake Satta dhamme va bojjhange Mrasenppamaddino
He defeated the hordes of Death (Mara) and attained the Deathless, devoid of birth, ageing, disease and death,
Bujjhitv yepi me satt Tibhav mutthi uttam Ajtim ajarabydhim Amatam nibbhayam gat.
escaping the three realms of being, by realising the Seven Factors of Enlightenment.
Evamdi gunopetam Anekaguna samgaham Osadhamva imam mantam Bojjhangam tam bhanmahe.
Here we chant the mystical formula of the Enlightenment Factors, possessing such efficacy and containing numerous qualities like a medicine.
Bojjhango sati sankhto Dhammnam vicayo tath

The Seven Factors of Enlightenment, namely, Mindfulness (Sati); Investigation of Law (Dhamma Vicaya); Energy (Viriya); Rapture (Piti); Tranquility (Passaddhi); Concentration (Samadhi) and Equanimity (Upekkha)
Viriyam pti pasaddhi Bojjhang ca tato pare Sam dhupekkh bojjhang Satte te sabba dassin Munin samma dakkht Bhvit bahulkat.
were declared elegantly by the Supreme Buddha, the All-Knowing One.
Samvattanti abhiya Nibbnya ca bodhiy.

These Seven Factors are conducive to achieve higher wisdom to attain Supreme Enlightenment, to reach Nibbana.
Etena sacca vajjena Sotthi me/te hotu sabbad.
By the power of this Truth, may all blessings be with me/you always.
Ekasmim samaye ntho Moggall naca Kassapam. Gilne dukkhite disv Bojjhange satta desayi.
On one occasion, the Supreme Buddha noticed Venerable Mah Moggallna and Venerable Mah Kassapa suffering exceedingly due to illness. Seeing this, the Supreme Buddha declared the Seven Factors of Enlightenment.
Te ca tam abinanditv Rog mucinsu tam khane.

Those Venerables listened to this and were happy. They were instantly relieved of their ailments.
Etena sacca vajjena Sotthi me/te hotu sabbad.
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Ekad dhamma rjpi Gelaenbhi plito.

On one occasion, the Supreme Buddha Himself fell ill.
Cundattherena tam yeva Bhan petvna sdaram.

He requested Venerable Mah Cunda to recite this chant to Him.
Sammo ditv ca bdh Tamh vutthsi thnaso.

The Buddha was exceedingly pleased and was relieved of His illness.
Etena sacca vajjena Sotthi me/te hotu sabbad. Pahn te ca bdh Tinn nampi mahesinam.
All these three noble persons were relieved of their ailments.
Magg hata kilesca Pattnuppatti dhammatam.

Their defilements were gone. They have destroyed all defilements and attained the deathless, i.e. Nibbana. By the firm determination of this truth, may I/you be well.
Etena sacca vajjena Sotthi me/te hotu sabbad. Etena sacca vajjena Sabba rogo vinasatu.
By the firm determination of this truth, may all my/your ailments disappear.
Etena sacca vajjena Hotu me/te jaya mangalam.
By the firm determination of this truth, may peaceful victory be mine/yours! May I/you get protected. May all blessings be with me/you always.
156
nussati Reflection
nussati
nussati
Meditation On The Buddha
BUDDHNUSSATI
Buddhnussati mett ca Asubham maranassati Iti im caturrakkh Bhikkhu bhveyya slav.
Reflection on the Buddha, Loving-kindness, Loathsome nature of everything and Nature of death. A virtuous disciple should practise this fourfold protective contemplations.
Ananta vitthra gunam Gunato nussaram munim

Always contemplating on the infinite and pervasive virtues
Bhveyya Buddhim bhikkhu Buddhnussati mdito:

of the Buddha - an understanding disciple should reflect as follows:
Savsane kileseso ko sabbe nightiya

.... that the Buddha alone has destroyed all defilements,
Ahusu suddha santno Pujnam ca sadraho.

revealing an extremely pure mind always deserving adoration.
Sabbakla gate Dhamme Sabbe samm sayam muni Sabbkrena bujjhitv ko sabbautam gato. Vipassandi vijjhi Sldi caranehi ca
and has attained supreme Enlightenment entirely through His own efforts.
....that the Buddha has rightly realised all aspects matters relating to all times
.... the (Eightfold) knowledge such as Vipassana and the Caranas such as Sila;
Susamiddhehi sampanno Gaganbhehi nyako.
these are qualities the Buddha is endowed with, as extensive as the sky.
157
Samm gato subbhan thnam Amogha vacano ca so Tividhasspi lokassa t nirava sesato.
.... that the Buddha has rightly gone to the blissful state. He is endowed with fruitful speech. He has known the three worlds (sensual, fine material and formless) in their entirety.
Ankhi gunoghhi Sabba sattuttamo ahu Ankhi upyehi naradamme damesi ca.
.... that the Buddha has become Supreme among all beings by His manifold qualities. He has by various means subdued those who should be subdued.
ko sabbassa lokassa Sabba sattnu ssako

....that the Buddha is a great Teacher to the entire world.
Bhggya issariydinam Gunnam paramo nidh.

He is a noble treasure of qualities such as fortune and prosperity.
Passa sabba dhammsu Karun sabba jantusu Attatthnam paratthnam Sdhik guna jetthik. Dayya prami citv Payattna muddhar
.... that the Buddhas wisdom is all pervasive and His compassion extends to all beings. He is a benefactor unto Himself and others. He is supreme in all qualities. .... that the Buddha elevated Himself by the wisdom gained through the perfections
Uddhari sabba dhamme ca Dayyae ca uddhar. Dissamnopi tvassa Rupakyo acintiyo
by preaching the Doctrine in all its aspects; and elevated others through His compassion. It is impossible to visualise the Buddha even in His Rupakaya (physical form).
Asdhrana naddhe Dhamma kye kathvak ti?
How much more inconceivable is His Dhammakaya (doctrinal body) of unique wisdom?
158
Meditation On Loving-Kindness
METTNUSSATI
Attupamya sabbesam Sattnam sukha kmatam Passitv kamato mettam Sabba sattesu bhvaye.
towards all beings by realising that everyone desires happiness.
Having compared oneself with others, one should practise loving-kindness
Sukh bhaveyyam niddukkho Aham niccam aham viya Hit ca me sukh hontu Majjhatt tha ca verino.
those who are indifferent towards me and those who hate me, also be happy.
May I be free from sorrow and always be happy. May those who desire my welfare,
Imamhi gmakkhettamhi Satt hontu sukh sad

May all beings who live in this vicinity always be happy;
Tato param ca rajjesu Cakkavlesu jantuno.
so also those who live in other kingdoms in this world-system be happy.
Samant cakka vlesu Sattnam tesu pnino

within such a system be happy and achieve the highest bliss.
May all beings living in every world-system and each element of life
Sukhino puggal bhut Atta bhva gat siyum. Tath itthi pum ceva Ariy anariy pi ca
Likewise, women, men, the noble and the ignoble ones,
Dev nar apyatth Tath dasa dissu c ti.
gods, and those in woeful states and those living in the ten directions (may all these beings be happy).
159
MARANNUSSATI
Meditation On Death
Pavta dpa tullyya Syu santati ykkhayam

kept in a windy place, one should meditate on Death.
Seeing with wisdom the end of life in others and comparing this to a lamp
Parpamya sampassam Bhvaye maranassatim. Mah sampatti sampatt Yath satt mat idha
even so one day will I die too. Death will indeed come to me. This Death has come along with birth.
Just as in this world beings who once enjoyed great prosperity will die,
Tath aham marissmi Maranam mama hessati. Uppattiy sahevedam Maranam gatam sad. Mranatthya oksam Vadhako viya esati.
Therefore, like an executioner, Death always seeks an opportunity to destroy.
sakam anivattam tam Satatam gamanussukam

Life, without halting for a moment, and ever keen on moving,
Jvitam uday attham Suriyo viya dhvati.

runs like the sun that hastens to set after its rise.
Vijju bubbula ussva Jalarji Parikkhayam. Ghtakova rip tassa Sabbatthpi avriyo.
Like an enemy intent on killing, Death can never be avoided.
This life comes to an end like a streak of lightning, a bubble of water, a dew-drop on a leaf, or a line drawn on water.
Suyasatthma puiddhi Buddhi vuddhe jinaddyayam

If death could come in an instant to the Buddhas endowed with great glory,
Ghtesi maranam khippam Ktu mdisake kath? Paccaynam ca vekally Bhirajjhattu paddav
Prowess, merits, supernormal powers and wisdom, what could be said of me? For want of food, and through internal ailments or through external injuries -
Marmoram nimespi Maramno anukkhanan ti.
these can cause me dying every instant and I shall die within the twinkling of an eye.
160
Meditation On The Loathsomeness Of The Body
ASUBHNUSSATI
Avin subhanibham Savian subham imam Kyam asubhato passam Asubham bhvaye sati.
one should meditate on its unsatisfactoriness.
On perceiving this body as an unsatisfactory conscious and non-conscious entity,
Vanna santhna gandhehi sayo ksato tath Patikkulni kye me Kunapni dvi solasa.
form, associable elements and space.
The thirty-two impurities of ones body are disgusting in respect of colour,
Patitamhpi kunap Jeguccham kya nissitam. Adharo hi suc tassa Kyotu kunape thitam.
Discharged impurities no longer contaminate the body. Yet, the body still rests on undischarged impurities. Like a worm born in filth, this body is also born in filth. Like a cesspit that is full, this body is full of filth.
The impurities within the body are more disgusting than those that fall from it.
Mlhe kimiva kyoyam Asucimhi samutthito. Anto asuci sampunno Punna vacca kut viya. Asuci sandate niccam Yath medaka thlik. Nn kimi kulvso Pakka candanik viya.
Like a cesspit, this body is host to millions of worms.
Just as fat flows out from a full pot, even so impure matter flows out from this body.
Ganda bhuto roga bhuto Vana bhuto samussayo.

This body is like a boil, a disease, a wound that is incurable.
Atekicchoti Jeguccho Pabhinna kunappamoti.

It is extremely repulsive. It is comparable to a decomposed corpse.
161
Recollection Of Eight Sorrowful Stages of Life
ATTHA MAH SAMVEGA VATTHU
Bhvetv caturrakkh vajjeyya anantaram

Having practised this fourfold protective meditation.
Mah samvega vatthni Attha atthita vriyo.
one who has put forth effort should reflect on the eightfold sorrowful stages (of life).
Jti jar vydhi cut apy Atta appattaka vatta dukkham

The sorrows pertaining to birth, old age, disease, death, Peta Loka (spirit world), past cycle of births, future cycle of births,
Idni hra gavetthi dukkham Samvega vatthni imni attha.

and the sorrow experienced in search of sustenance in the present life these are the eight sorrowful stages (of life).
Pto ca sya mapi ceva imam vidhiu sevate satata matta hitbhils Pappoti soti vipulam hata pri pantho
the Buddha extolled as the highest bliss.
A person, who, desirous of his own welfare and knowing the types of meditation, practises this meditation regularly morning and evening, will destroy the impediments, and happily attain the supreme state of Nibbana,
Settham sukham munivisittha matam sukhena cti.
162
Gth Stanzas
Gth
Gth
JAYA MANGALA GTH

Stanzas Of Joyous Victory
Bhum sahassa mabhi nimmita syu dhantam

Creating a thousand hands armed with weapons,
Giri mekhalam udita ghora sasena mram Dndi dhamma vidhin jitav Munindo.
By the grace of this, may joyous victory be mine/yours.
Mara was seated on the trumpeting, ferocious elephant Girimekhala. Him, together with his army, did the Lord of Sages subdue by generosity and other virtues.
Tam tejas bhavatu me/te jaya mangalni. Mrtireka mabhi yujjhita sabba rattim
More violent than Mara,
Ghoram panlavaka makkha mathaddha yakkham Khant sudanta vidhin jitav Munindo. Tam tejas bhavatu me/te jaya mangalni.
the obstinate demon lavaka who battled with the Buddha throughout the night. Him, did the Lord of Sages subdue by means of His patience and self-control.
Nlgirim gaja varam atimatta bhtam

Nalagiri, the king elephant, highly intoxicated,
Dvaggi cakka masaniva su drunantam Mettambu seka vidhin jitav Munindo.
was raging like a forest fire and was terrible as a thunderbolt. Sprinkling the waters of loving-kindness, this ferocious beast, did the Lord of Sages subdue.
Tam tejas bhavatu me/te jaya mangalni.

By the grace of this, may joyous victory be mine/yours. With lifted sword, for a distance of three leagues did wicked Angulimala run.
Ukkhitta khagga matihattha sudrunantam Dhvanti yojana pathangulimla vantam. Iddhibhi sankhata mano jitav Munindo.
By the grace of this, may joyous victory be mine/yours. Him, did the Lord of Sages subdue by His psychic powers.
163
Katvna kattha mudaram iva gabbhi ny Cincya duttha vacanam janakya majjhe Santena soma vidhin jitav Munindo.
Her belly bound with faggots, to simulate the bigness of pregnancy, Cinc, with harsh words made foul accusation in the midst of an assembly. Her did the Lord of Sages subdue by His serene and graceful bearing.

Saccam vihya mati saccaka vda ketum

and his vision was blinded by his own disputations.
Haughty Saccaka, who ignored Truth, was like a banner of controversy;
Vd-bhiropita manam ati-andha bhtam Pa padpa jalito jitav Munindo
Lighting the lamp of wisdom, him, did the Lord of Sages subdue.

By the grace of this, may joyous victory be mine/yours. The wise and powerful serpent, Nandopananda,
Nando-pananda bhujagam vibudham mahiddhim Puttena thera bhujagena dampayanto Iddhpadesa vidhin jitav Munindo.
by his psychic powers. was subdued by the Noble Sages disciple son - Thera Moggallna

Duggha ditthi bhujagena sudattha hattham

the pure, radiant, majestic Brahma Baka,
He whose hand was grievously bitten by the snake of tenacious heresies,
Brahmam visuddhi juti middhi Bak bhidhnam Nn gadena vidhin jitav Munindo.
did the Lord of Sages cure with His Medicine of wisdom. By the grace of this, may joyous victory be mine/yours.
Tam tejas bhavatu me/te jaya mangalni. Etpi Buddha jaya mangala attha gth
These eight verses of joyous victory of the Buddha,
Yo vcako dina dine sarate matandi

will get rid of various misfortunes and gain the bliss of Nibbana.
the wise one, who daily recites and earnestly remembers
Hitvna neka vividhni cupaddavni
Mokkham sukham adhi gameyya naro sapao.
164
MAH JAYA MANGALA GTH

Stanzas Of Great Joyous Victory
Mah kruniko ntho Hitya sabba pninam
The Great Merciful Lord, full of compassion and for the benefit of all living beings,
Pretv pram sabb Patto Sambodhi-muttamam Etena sacca vajjena Hotu me/te jaya mangalam.
By these words of Truth, may joyous victory be mine/yours.
had practised and perfected all Perfections and attained supreme Enlightenment.
Jayanto Bodhiy mle Sakynam nandi-vaddhano. Evam tuyham jayo hotu Jayassu jaya mangalam.
Likewise may there be victory for me and may I ever be blessed.
He enhanced the happiness of the Sakyas; and was victorious at the foot of the Bodhi tree.
Sakkatv Buddha ratanam Osadham uttamam varam

I revere the Buddha, highest jewel, the best and noblest balm ever; the benefactor of gods and men. By the Buddhas glory, safely, may all my/your obstacles be nullified and sufferings ceased.
Hitam deva manussnam Buddha tejena sotthin Nassantu paddav sabbe Dukkh vpa samentu me/te. Sakkatv Dhamma ratanam Osadham uttamam varam
I revere the Dhamma, highest jewel, the best and noblest balm ever;
Parilhpa samanam Dhamma tejena sotthin

the alleviator of distress. By the power of that Dhamma, safely, may all my/your obstacles be nullified and fears dispelled. I revere the Sangha, the best and noblest balm ever;
Nassantu paddav sbbe Bhay vpa samentu me/te. Sakkatv Sangha ratanam Osadham uttamam varam huneyyam phuneyyam Sangha tejena sotthin
may all my/your obstacles be nullified and maladies be eradicated. worthy of offerings, worthy of hospitality. By the power of that Sangha, safely,
Nassantupaddav sabbe Rog vpa samentu me/te. Yam kinci ratanam loke Vijjati vividh puthu
Whatever diverse precious jewels there be in this universe,
Ratanam Buddha samam natthi Tasm sotthi bhavantu me/te.

there is no jewel equal to the Buddha. By this Truth, may there be blessing to me/you.
Yam kinci ratanam loke Vijjati vividh puthu

Whatever diverse precious jewels there be in the universe,
Ratanam Dhamma samam natthi Tasm sotthi bhavantu me/te.

there is no jewel equal to the Dhamma. By this Truth, may there be blessing to me/you.
165
Yam kinci ratanam loke Vijjati vividh puthu

Whatever diverse precious jewels there be in the universe,
Ratanam Sangha samam natthi Tasm sotthi bhavantu me/te.

there is no jewel equal to the Sangha. By this Truth, may there be blessing to me/you.
Natthi me saranam aam Buddho me saranam varam.

There is no other refuge for me. The Buddha is my highest refuge. By these words of Truth, may joyous victory be mine/yours!
Etena sacca vajjena Hotu me/te jaya mangalam. Natthi me saranam aam Dhammo me saranam varam.
There is no other refuge for me. The Dhamma is my highest refuge. By these words of Truth, may joyous victory be mine/yours!
Etena sacca vajjena Hotu me/te jaya mangalam. Natthi me saranam aam Sangho me saranam varam.
There is no other refuge for me. The Sangha is my matchless refuge. By these words of Truth, may joyous victory be mine/yours! May all misfortunes be averted, may all sickness be healed.
Etena sacca vajjena Hotu me/te jaya mangalam. Sabbhtiyo vivajjantu Sabba rogo vinassatu. M me/te bhavatvan-taryo Sukh dghyu kho bhava.
May no danger befall me/you, may I/you live long and happily.
Bhavatu sabba mangalam Rakkhantu sabba devat:

May all blessings be with me/you, may all devas protect me/you; By the power of all the Buddhas, may I/you be well and happy.
Sabba Buddhnu-bhvena Sad sotthi bhavantu me/te. Bhavatu sabba mangalam Rakkhantu sabba devat:
May all blessings be with me/you, may all devas protect me/you; By the power of all the Dhamma, may I/you be well and happy.
Sabba Dhammnu-bhvena Sad sotthi bhavantu me/te. Bhavatu sabba mangalam Rakkhantu sabba devat:
May all blessings be with me/you, may all devas protect me/you; By the power of all the Sangha, may I/you be well and happy.
Sabba Sanghnu-bhvena Sad sotthi bhavantu me/te. Nakkhatta yakkha bhtnam Ppaggaha nivran
By the power of this Protection, may I/you be free from all dangers arising from malign influences of the planets, demons and spirits.
Parittassnu-bhvena Hantu maiham/tuiham upaddave.

May my/your misfortunes cease to exist.
166
ANAVUM PARITTA
Invitation Chant
Ye sant santa citt tisarana saran ettha lokantarev

Those who are of tranquil mind and who are subdued due to their taking the Three Refuges in all areas of the universe,
Bhumm bhumm ca dev guna-gana-gahana-byvat sabba klam

those terrestrial and those deities associated with the terrestrial places who are always adorned with virtues at all times, those noble gods who dwell in the majestic Mount Meru and are resplendent as if made of solid gold.
Ete yantu dev varakana-kamaye, meru rje vasanto. Santo santo sahetum munivara vacanam sotumaggam samaggam.
Please come here at our request, and please listen with calm mind to the words of the Great Sage, indicating the uniform path that will bring about delight.
Sabbesu cakkavlesu Yakkha-dev ca brahmuno

Demons, gods, Brahmas of all the world systems -
Yam amhehi katam puam Sabba sampati sdhakam.

please accept all the merits performed by us leading to all the treasures.
Sabbe tam anumoditv Samagg ssane rat.

May all rejoice in unity, delighting in the Doctrine.
Pamda rahit hontu rakkhsu visesato.
May the Dispensation be well protected perpetually and diligently.
Ssanassa ca lokassa Vuddh bhavatu sabbad.

May the world and the Dispensation flourish always.
Ssanampi ca lokam ca Dev rakhantu sabbad.

and may gods protect the world and the Dispensation always. May you be well and happy along with your retinue.
Saddim hontu sukh sabbe Parivrehi attano. Angh suman hontu Saha sabbehi tibhi.
May you be sorrowless and pleasant in mind, along with your kith and kin.
Rjato v, corato v manussato v, amanussato v,

Please protect us from kings. from thieves, from humans,
aggito v, udakato v, piscato v, khnukato v,
from non-humans, from fire, from water, from evil spirits, from spikes,
167
kanthakato v, nakkhattato v, janapada-rogato v,

from thorns, from bad stars, from epidemic diseases, from injustice, from misconduct, from misbeliefs, from wicked people,
asaddhammato v, asanditthito v, asappurisato v, canda hatthi assa miga gona kukkura

from ferocious elephants, horses, bulls, beasts,
ahi vicchika mani sappadpi accha taraccha skara mahisa yakkha rakkhasdihi, nn bhayato v, nn rogato v,
and from various dangers. from all kinds of menaces, from various diseases, from boars, from wild buffaloes, demons, from devils,
dogs, serpents, scorpions, from blue snakes, from black bears, white bears,
nn upaddavato v, rakkham ganhantu. Panidhnato patthya Tathgatassa dasapramiyo dasa upa pramiyo dasa-paramattha pramiyo
the Ten Minor Perfections and the Ten Absolute Perfections,
Recalling all the virtues of the Buddha, tracing how He obtained the confirmation of Buddhahood, and acquired the Ten Perfections,
panca mah pariccge, tisso cariy pacchima bhave

His Five Great Gifts, the Three Forms of Conduct in the last birth and, achieving renunciation being seated cross-legged at the foot
gabbh-vakkantim jtim abhinikkha-manam padhna-cariyam bodhi pallanke mravijayam sabbauta napativedham

of the Bodhi Tree with great determination, conquered the Forces of Death (Mara),
nava-Iokuttara-dhammeti sabbepi me Buddhagune vajjitv.

realized Supreme Enlightenment with the nine forms of transcendental knowledge.
Vesliy tsu pkran-taresu,
The Protective Chant was recited within the three walls of the city of Vesali
tiyma rattim parittam karonto yasm nandatthero

during the three watches of the night by the Great nanda Thero.
viya krua cittam upattha-petv.
Please chant with a compassionate mind like the Great Elder.
Kot sata sahassesu cakkavlesu devat

The threefold fears affected the city of Vesali;
The deities of billions of world-systems accept this chant.
Yassnam pati ganhanti yaca Vesliyam pure. Rog-manussa dubbhikkh, sambhtam tividham bhayam
fear of diseases, fear from non-humans and fear of famine were eradicated by reciting this Protective Chant.
Khippa-mantara dhpesi, parittam tam bhan-mahe ti.
168
The Stanzas On The Lion Of Men
NARASHA GTH
These verses were uttered by Princess Yasodhara (consort of Prince Siddhartha) to her son Rahula, on the occasion of the Buddhas first visit to Kapilavatthu (His hometown) after His Enlightenment. Prince Siddhartha left Kapilavatthu after His Great Renunciation on the same day His son, Rahula was born and hence had not seen His son since. It was on His first visit to Kapilavatthu after His enlightenment that He met His son again, after a lapse of 7 years. These verses which explain some of the unique physical characteristics and noble virtues of the Blessed One are sung as Buddhist hymns in many Buddhist countries.
Cakka varamkita ratta supdo Lakkhana mandita yata panhi:

His red sacred feet bear marked with an excellent wheel; his long heels are decked with characteristic marks;
Cmara chatta vibhsita pdo Esa hi tuyha pit narasho.

his feet are adorned with a chowrie (camara) and parasol. That, indeed, is your father, lion of men.
Sakya kumravaro sukhumlo Lakkhana vitthata punna sarro:

He is a delicate and noble Sakya prince; his body is full of characteristic marks;
Loka hitya gato naravro Esa hi tuyha pit narasho.

he is a hero amongst men, intent on the welfare of the world. That, indeed, is your father, lion of men. Like the full moon is his face; he is dear to gods and men;
Punna sasaka nibho mukha vanno Deva narna piyo narango: Matta gajinda vilsita gm Esa hi tuyha pit narasho.
he is like an elephant amongst men; his gait is graceful as that of an elephant of noble breed. That, indeed, is your father, lion of men.
Khattiya sambhava agga kulno Deva manussa namassita pdo:

He is of noble lineage, sprung from the warrior caste; his feet have been honoured by gods and men;
Sla samdhi patitthita citto Esa hi tuyha pit narasho.

his mind is well established in morality and concentration. That, indeed, is your father, lion of men.
169
yata tunga susanthita nso Gopamukho abhinla sunetto: Indadhan abhinla bhamkho Esa hi tuyha pit narasho.
his eyes are extremely blue; like a rainbow are his deep blue eyebrows. That, indeed, is your father, lion of men.
Long and prominent is his well-formed nose, his eye-lashes are like those of a heifer;
Vatta sumatta susanthita gvo Shahan migarja sarro:

Round and smooth is his well-formed neck; his jaw is like that of a lion;
Kacana succhavi uttama vanno Esa hi tuyha pit narasho.
his body is like that of the king of beasts; his beautiful skin is of bright golden colour. That, indeed, is your father, lion of men.
Siniddha sugambhira majusu ghoso Higula bandhu suratta sujivho:

Soft and deep is his sweet voice: his tongue is as red as vermilion;
Vsati vsati seta sudanto Esa hi tuyha pit narasho.
his white teeth are twenty in each row. That, indeed, is your father, lion of men.
Ajana vanna sunla sukeso Kacana patta visuddha lalto: Osadhi padara suddhasu unno Esa hi tuyha pit narasho.
as white as the morning star is his beautiful tuft of hair (between the eyebrows). That, indeed, is your father, lion of men. Just as the moon, surrounded by a multitude of stars, follows the sky path, even so goes the Lord of monks, accompanied by His disciples. That, indeed, is your father, lion of men.
Like the colour of collyrium is his deep blue hair; like a polished golden plate is his forehead;
Gacchati nlapathe viya cando Tragan parivethita rpo: Svaka majjhagato samanindo Esa hi tuyha pit narasho.
170
PATICCA SAMUPPDA
Dependent Co-Origination
Avijj paccay sankhr.
Ignorance conditions kamma formations.
Sankhr paccay vinam.
Kamma formations condition consciousness.
Vina paccay nma-rpam.

Consciousness conditions mind-matter.
Nma-rpa paccay salyatanam.

Mind-matter conditions the six sense bases.
Salyatana paccay phasso. Phassa paccay vedan. Vedan paccay tanh.

Feeling conditions craving. Craving conditions clinging. Sense impressions condition feeling.
The six sense bases condition sense impressions.
Tanh paccay updnam. Updna paccay bhavo.

Clinging conditions becoming.
Bhava paccay jti.
Becoming conditions birth.
Jti paccay jar maranam soka parideva dukkha domanassu-pys sambhavanti.

Thus, the entire mass of suffering arises.
Birth conditions old age, death, grief, lamentation, pain, depression and despair.
Evametassa kevalassa dukkha-khandassa samudayo hoti.

171
PATICCA SAMUPPDA
Dependent Co-Origination
Nirodha Cessation
Avijj-yatveva asesa virga nirodh sankhr nirodho. Sankhr nirodh vina nirodho.
With the cessation of kamma formations, consciousness ceases.
With the total and final cessation of ignorance, the kamma formations cease.
Vina nirodh nma-rpa nirodho. Salyatana nirodh phassa nirodho. Phassa nirodh vedan nirodho. Vedan nirodh tanh nirodho.
With the cessation of consciousness, mind-matter ceases.
Nma-rpa nirodh salyatana nirodho.
With the cessation of mind-matter, the six sense bases cease. With the cessation of the six sense bases, sense impressions cease. With the cessation of sense impressions, feeling ceases. With the cessation of feeling, craving ceases.
Tanh nirodh updna nirodho. Updna nirodh bhava nirodho. Bhava nirodh jti nirodho.
With the cessation of craving, clinging ceases. With the cessation of clinging, becoming ceases. With the cessation of becoming, birth ceases.
Jti nirodh jar maranam soka parideva dukkha domanassu-pys nirujjhanti.
With the cessation of birth; old age, death, grief, lamentation, pain, depression and despair cease.
Evametassa kevalassa dukkha-khandassa nirodho hoti.

Thus, the entire mass of suffering ceases.
172
Dedication And Aspiration
Aspiration or Wish
PATTHAN
Imin pua kammena Mme bla samgamo Satam samgamo hotu Yva nibbna pattiy. Idam me puam asavakkhay vaham hotu
And by the grace of whatever merits that I have acquired but only the wise up to the time I attain final happiness (Nibbana).
By the grace of this merit that I have acquired, may I never follow the foolish;
sabba-dukkh pamuncatu.
may all sufferings cease.
WISH FOR AUSPICES

Sabbhtiyo vivajjantu Sabba rogo vinassatu
May all misfortunes be averted, may all sickness be healed.
M me/te bhavatvantaryo Sukh dghyu kho bhava.

May no danger befall me/you, may I/you live long and happily.
Bhavatu sabba mangalam Rakkhantu sabba devat

May all blessings be with me/you, may all devas protect me/you; By the power of all the Buddhas, may I/you be well and happy.
Sabba Buddhnu bhvena Sad sotthi bhavantu me/te. Bhavatu sabba mangalam Rakkhantu sabba devat
May all blessings be with me/you, may all devas protect me/you; By the power of all the Dhamma, may I/you be well and happy.
Sabba Dhammnu bhvena Sad sotthi bhavantu me/te. Bhavatu sabba mangalam Rakkhantu sabba devat
May all blessings be with me/you, may all devas protect me/you; By the power of all the Sangha, may I/you be well and happy.
Sabba Sanghnu bhvena Sad sotthi bhavantu me/te.

173
WISH FOR PROTECTION FROM EVIL

Nakkhatta yakkha bhtnam Ppaggaha nivran
By the power of this Protection, may I/you be free from all dangers arising from malign influences of the planets, demons and spirits.
Parittassnu bhvena Hantu maiham/tuiham upaddave.

May my/your misfortunes cease to exist.
FIXATION OF THE PROTECTION

Sabbe Buddh balappatt - Pacceknaca yam balam
By the power of all the Buddhas, Silent Buddhas
Arahantnanca tejena - Rakkham bandhmi sabbaso.

and all Arahants, we secure our protection in every way.
WISH OF LOVE TO ALL BEINGS

Dukkhappatt ca niddukkh Bhayappatt ca nibbhay. Sokappatt ca nissok Hontu sabbepi pnino.
May those afflicted with grief be free from grief. May all beings be free from misery, fear and grief. May those who are afflicted with pain be free from pain, may those who are in fear (agony and insecure) be free from fear, agony and insecurity.
BLESSING TO THE WORLD

Devo vassatu klena Sassa-sampatti hetu ca
May rain fall also at suitable times, may the world progress
Phto bhavatu loko ca Rj bhavatu dhammiko.

and be happy and peaceful, and may the king be righteous.
174
PUNUMODAN
TRANSFERENCE OF MERITS TO ALL CELESTIAL BEINGS ksatth ca bhummatth Dev ng mahiddhik
share this merit and may they long protect the Dispensation.
May all beings inhabiting space and earth, Devas and Nagas of mighty power,
Puam tam anumditv Ciram rakkhantu lka-ssanam.
ksatth ca bhummatth Dev ng mahiddhik

share this merit and may they long protect the Teachings.
Puam tam anumditv Ciram rakkhantu desanam. ksatth ca bhummatth Dev ng mahiddhik
share this merit and may they long protect me and others.
Puam tam anumditv Ciram rakkhantu mam param.
REQUESTING ALL DEVAS, BHTA AND ALL BEINGS TO PARTAKE OF MERITS Ettvat ca amhehi Sambhatam pua sampadam
Whatever merits which we have thus acquired,
Sabbe Dev anumodantu Sabba-sampatti siddhiy.

may all devas partake of it. May it contribute greatly to their happiness. Whatever merits which we have thus acquired,
Ettvat ca amhehi Sambhatam pua sampadam Sabbe Bhta anumodantu Sabba-sampatti siddhiy.
may the spirits partake of it. May it contribute greatly to their happiness.
Ettvat ca amhehi Sambhatam pua sampadam

Whatever merits which we have thus acquired,
Sabbe Satta anumodantu Sabba-sampatti siddhiy.

may all beings partake of it. May it contribute greatly to their happiness.
175
TRANSFERENCE OF MERITS TO DEPARTED RELATIVES Idam me/vo tinam htu Sukhit hontu tayo.
Let this merit accrue to my/our departed relatives and may they be happy!
Idam me/vo tinam htu Sukhit hontu tayo. Idam me/vo tinam htu Sukhit hontu tayo.
Let this merit accrue to my/our departed relatives and may they be happy! Let this merit accrue to my/our departed relatives and may they be happy!
Forgiveness Of Shortcomings
KHAMYCANA
Kyena vc cittena Pamdena may katam

forgive me O Master! O Teacher, Great Wise!
If by deeds, speech or thought heedlessly, I have done anything wrong,
Accayam khama me Bhante Bhri-paa Tathgata. Kyena vc cittena Pamdena may katam
forgive me O Dhamma! Immediately seen and timeless!
Accayam khama me Dhamma Sanditthika aklika. Kyena vc cittena Pamdena may katam
Accayam khama me Sangha Supatipanna anuttara.

Sdhu ! Sdhu ! Sdhu !
forgive me O Sangha! Noble Ones who have taken the right path, unparalledl!
176
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Spreading Buddhism in Malaysia for 117 Years

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Spreading Buddhism in Malaysia for 117 Years

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The Great Book of Protection

& other Recitals

Continuing the spread of Buddhism in Malaysia for over 117 years.

Sasana Abhiwurdhi Wardhana Society

(A member of Multimedia Printing & Graphics (M) Sdn Bhd)

(B) OTHER PROTECTIVE DISCOURSES Angulimla Paritta (Protective Chant of Angulimla -

Recital to Bless Expectant Mothers for Easy Childbirth)...................................... 147

By Ven Dr K Sri Dhammananda Nayaka Maha Thera

How Should We Chant Suttras?

Formula In Requesting Formula In Requesting

Namo Tassa Bhagavato Arahato Samm Sambuddhassa

Buddham saranam gacchmi.

Dhammam saranam gacchmi.

Sangham saranam gacchmi. Dutiyampi Buddham saranam gacchmi.

Dutiyampi Dhammam saranam gacchmi.

Dutiyampi Sangham saranam gacchmi.

Tatiyampi Buddham saranam gacchmi. Tatiyampi Dhammam saranam gacchmi.

Tatiyampi Sangham saranam gacchmi.

Pntipt veramani sikkh padam samdiymi.

2. Adinndn veramani sikkh padam samdiymi.

Sur meraya-majja-pam-datthn veramani sikkh padam samdiymi.

Pntipt veramani sikkh padam samdiymi.

Adinndn veramani sikkh padam samdiymi.

Sur meraya-majja-pam-datthn veramani sikkh padam samdiymi.

Vikla-bhojan veramani sikkh padam samdiymi.

Ucc sayana-mah sayan veramani sikkh padam samdiymi.

Laity : ma, Bhante. Monk : Slena sugatim yanti - Slena bhogasampad

Slena nibbutim yanti - Tasma slam visodhaye.

Laity : Sdhu! Sdhu! Sdhu!

Excellent! Excellent! Excellent!

Pntipt veramani sikkh padam samdiymi.

Adinndn veramani sikkh padam samdiymi.

Sur meraya-majja-pam-datthn veramani sikkh padam samdiymi.

Ml gandha vilepana dhrana mandana-vibhsanatthn veramani sikkh padam samdiymi.

Ucc sayana-mah sayan veramani sikkh padam samdiymi.

10. Jta rpa rajata patiggahan veramani sikkh padam samdiymi.

I take the precept to abstain from using gold and silver.

Laity : ma, Bhante.

Monk : Slena sugatim yanti - Slena bhogasampada

Slena nibbutim yanti - Tasma slam visodhaye.

Laity : Sdhu! Sdhu! Sdhu!

The Questions to the Novice

Eka nma kim?

What is said to be one? All beings subsist on food.

Sabbe satt hratthitik.

Dve nma kim?

What is said to be two? Mind and matter.

Nmam ca rpam ca. Tisso vedan.

Tni nma kim?

What is said to be three? Three kinds of feeling.

Cattri nma kim? Cattri ariya saccni.

Paca nma kim? Pacu pdna khandh. Cha nma kim?

Five aggregates subject to grasping. Six internal sense base.

What is said to be six?

Cha ajjhattikni yatanni.

Satta nma kim?

What is said to be seven?

Attha nma kim? Nava nma kim?

What is said to be eight?

Ariyo atthangiko maggo. Nava satt vs.

Dasa nma kim?

Dasa hangehi samanngato Arahti vuccat ti.