Filed under: Buddhist Chanting
Buddhist Chanting – Anatta-lakkhana Sutta (The Discourse on the Not-self Characteristic)
Anatta-lakkhana Sutta (The Discourse on the Not-self Characteristic)
[Evam-me sutam,] Ekam samayam Bhagava,
Baranasiyam viharati isipatane migadaye.
Tatra kho Bhagava pañca-vaggiye bhikkhu amantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi in
the Game Refuge at Isipatana. There he addressed the group of five monks:
“Rupam bhikkhave anatta.
Rupañca hidam bhikkhave atta abhavissa,
Nayidam rupam abadhaya samvatteyya,
Labbhetha ca rupe,
Evam me rupam hotu evam me rupam ma ahositi.
“The body, monks, is not self. If the body were the self, this body would not
lend itself to dis-ease. It would be possible (to say) with regard to the body,
‘Let my body be thus. Let my body not be thus.’
Yasma ca kho bhikkhave rupam anatta,
Tasma rupam abadhaya samvattati,
Na ca labbhati rupe,
Evam me rupam hotu evam me rupam ma ahositi.
But precisely because the body is not self, the body lends itself to dis-ease. And it is not possible (to say) with regard to the body, ‘Let my body be thus. Let my body not be thus.’
Vedana anatta.
Vedana ca hidam bhikkhave atta abhavissa,
Nayidam vedana abadhaya samvatteyya,
Labbhetha ca vedanaya,
Evam me vedana hotu evam me vedana ma ahositi.
Feeling is not self. If feeling were the self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, ‘Let myfeeling be thus. Let my feeling not be thus.’
Yasma ca kho bhikkhave vedana anatta,
Tasma vedana abadhaya samvattati,
Na ca labbhati vedanaya,
Evam me vedana hotu evam me vedana ma ahositi.
But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’
Sañña anatta.
Sañña ca hidam bhikkhave atta abhavissa,
Nayidam sañña abadhaya samvatteyya,
Labbhetha ca saññaya,
Evam me sañña hotu evam me sañña ma ahositi.
Perception is not self. If perception were the self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’
Yasma ca kho bhikkhave sañña anatta,
Tasma sañña abadhaya samvattati,
Na ca labbhati saññaya,
Evam me sañña hotu evam me sañña ma ahositi.
But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’
Sankhara anatta.
Sankhara ca hidam bhikkhave atta abhavissamsu,
Nayidam sankhara abadhaya samvatteyyum,
Labbhetha ca sankharesu,
Evam me sankhara hontu evam me sankhara ma ahesunti.
Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to dis-ease. It would be possible (to say)
with regard to mental processes, ‘Let my mental processes be thus. Let my
mental processes not be thus.’
Yasma ca kho bhikkhave sankhara anatta,
Tasma sankhara abadhaya samvattanti,
Na ca labbhati sankharesu,
Evam me sankhara hontu evam me sankhara ma ahesunti.
But precisely because mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) with regard to mental processes, ‘Let my mental processes be thus. Let my mental processes not be
thus.’
Viññanam anatta.
Viññanañca hidam bhikkhave atta abhavissa,
Nayidam viññanam abadhaya samvatteyya,
Labbhetha ca viññane,
Evam me viññanam hotu evam me viññanam ma ahositi.
Consciousness is not self. If consciousness were the self, this consciousness
would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be
thus.’
Yasma ca kho bhikkhave viññanam anatta,
Tasma viññanam abadhaya samvattati,
Na ca labbhati viññane,
Evam me viññanam hotu evam me viññanam ma ahositi.
But precisely because consciousness is not self, consciousness lends itself to
dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’
Tam kim maññatha bhikkhave rupam niccam va aniccam vati.”
What do you think, monks—Is the body constant or inconstant?”
“Aniccam bhante.”
“Inconstant, lord.”
“Yam-pananiccam dukkham va tam sukham vati.” “
And is that which is inconstant easeful or stressful?”
“Dukkham bhante.”
“Stressful, lord.”
“Yam-pananiccam dukkham viparinama-dhammam,
Kallam nu tam samanupassitum,
Etam mama eso’ham-asmi eso me attati.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No hetam bhante.”
“No, lord.”
“Tam kim maññatha bhikkhave vedana nicca va anicca vati.”
“What do you think, monks—Is feeling constant or inconstant?”
“Anicca bhante.”
“Inconstant, lord.”
“Yam-pananiccam dukkham va tam sukham vati.”
And is that which is inconstant easeful or stressful?
“Dukkham bhante.”
“Stressful, lord.”
“Yam-pananiccam dukkham viparinama-dhammam,
Kallam nu tam samanupassitum,
Etam mama eso’ham-asmi eso me attati.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No hetam bhante.”
“No, lord.”
“Tam kim maññatha bhikkhave sañña nicca va anicca vati.”
“What do you think, monks—Is perception constant or inconstant?”
“Anicca bhante.”
“Inconstant, lord.”
“Yam-pananiccam dukkham va tam sukham vati.”
“And is that which is inconstant easeful or stressful?”
“Dukkham bhante.”
“Stressful, lord.”
“Yam-pananiccam dukkham viparinama-dhammam,
Kallam nu tam samanupassitum,
Etam mama eso’ham-asmi eso me attati.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No hetam bhante.”
“No, lord.”
“Tam kim maññatha bhikkhave sankhara nicca va anicca vati.”
“What do you think, monks—Are mental processes constant or inconstant?”
“Anicca bhante.”
“Inconstant, lord.”
“Yam-pananiccam dukkham va tam sukham vati.”
“And is that which is inconstant easeful or stressful?”
“Dukkham bhante.”
“Stressful, lord.”
“Yam-pananiccam dukkham viparinama-dhammam,
Kallam nu tam samanupassitum,
Etam mama eso’ham-asmi eso me attati.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No hetam bhante.”
“No, lord.”
“Tam kim maññatha bhikkhave viññanam niccam va aniccam vati.”
“What do you think, monks—Is consciousness constant or inconstant?”
“Aniccam bhante.”
“Inconstant, lord.”
“Yam-pananiccam dukkham va tam sukham vati.” “
And is that which is inconstant easeful or stressful? “
“Dukkham bhante.”
“Stressful, lord.”
“Yam-pananiccam dukkham viparinama-dhammam,
Kallam nu tam samanupassitum,
Etam mama eso’ham-asmi eso me attati.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No hetam bhante.”
“No, lord.”
“Tasmatiha bhikkhave yankiñci rupam atitanagata-paccuppannam,
Ajjhattam va bahiddha va,
Olarikam va sukhumam va,
Hinam va panitam va,
Yan dure santike va,
Sabbam rupam,
Thus, monks, any body whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body—
Netam mama neso’ham-asmi na meso attati,
Evam-etam yathabhutam sammappaññaya datthabbam.
is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
Ya kaci vedana atitanagata-paccuppanna,
Ajjhatta va bahiddha va,
Olarika va sukhuma va,
Hina va panita va,
Ya dure santike va,
Sabba vedana,
Any feeling whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling—
Netam mama neso’ham-asmi na meso attati,
Evam-etam yathabhutam sammappaññaya datthabbam.
is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
Ya kaci sañña atitanagata-paccuppanna,
Ajjhatta va bahiddha va,
Olarika va sukhuma va,
Hina va panita va,
Ya dure santike va,
Sabba sañña,
Any perception whatsoever—past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: every perception—
Netam mama neso’ham-asmi na meso attati,
Evam-etam yathabhutam sammappaññaya datthabbam.
is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
Ye keci sankhara atitanagata-paccuppanna,
Ajjhatta va bahiddha va,
Olarika va sukhuma va,
Hina va panita va,
Ye dure santike va,
Sabbe sankhara,
Any mental processes whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes—
Netam mama neso’ham-asmi na meso attati,
Evam-etam yathabhutam sammappaññaya datthabbam.
are to be seen as they actually are with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
Yankiñci viññanam atitanagata-paccuppannam,
Ajjhattam va bahiddha va,
Olarikam va sukhumam va,
Hinam va panitam va,
Yandure santike va,
Sabbam viññanam,
Any consciousness whatsoever—past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: every consciousness—
Netam mama neso’ham-asmi na meso attati,
Evam-etam yathabhutam sammappaññaya datthabbam.
is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
Evam passam bhikkhave sutava ariya-savako,
Rupasmim pi nibbindati,
Vedanaya pi nibbindati, S
aññaya pi nibbindati,
Sankharesu pi nibbindati,
Viññanasmim pi nibbindati.
Seeing thus, the well-instructed disciple of the noble ones grows disenchanted
with the body, disenchanted with feeling, disenchanted with perception,
disenchanted with mental processes, and disenchanted with consciousness.
Nibbindam virajjati,
Viraga vimuccati,
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
Vimuttasmim vimuttam-iti ñanam hoti,
Khina jati,
Vusitam brahma-cariyam,
Katam karaniyam,
Naparam itthattayati pajanatiti.”
With release, there is the knowledge, ‘Released.’ He discerns that, ‘Birth is
ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’
Idam-avoca Bhagava,
Attamana pañca-vaggiya bhikkhu Bhagavato
bhasitam abhinandum.
That is what the Blessed One said. Gratified, the group of five
monks delighted at his words.
Imasmiñca pana veyya-karanasmim bhaññamane,
Pañca-vaggiyanam bhikkhunam anupadaya,
Asavehi cittani vimuccimsuti.
And while this explanation was being given, the hearts of the group of five
monks, through lack of clinging, were released from the mental effluents.
Filed under: Buddhist Chanting
Buddhist Chanting – Dhamma-cakkappavattana Sutta (The Discourse on Setting the Wheel of Dhamma in Motion)
Dhamma-cakkappavattana Sutta (The Discourse on Setting the Wheel of Dhamma in Motion)
[Evam-me sutam,] Ekam samayam Bhagava,
Baranasiyam viharati isipatane migadaye.
Tatra kho Bhagava pañca-vaggiye bhikkhu amantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group of five monks:
“Dveme bhikkhave anta pabbajitena na sevitabba,
“There are these two extremes that are not to be indulged in by one who has gone forth—
Yo cayam kamesu kama-sukhallikanuyogo,
Hino gammo pothujjaniko anariyo anattha-sañhito,
That which is devoted to sensual pleasure in sensual objects: base, vulgar,
common, ignoble, unprofitable;
Yo cayam atta -kilamathanuyogo,
Dukkho anariyo anattha-sañhito.
and that which is devoted to self-affliction: painful, ignoble, unprofitable.
Ete te bhikkhave ubho ante anupagamma,
Majjhima patipada tathagatena abhisambuddha,
Cakkhu-karani ñana-karani upasamaya abhiññaya sambodhaya
nibbanaya samvattati.
Avoiding both of these extremes, the middle way realized by the Tathagata—
producing vision, producing knowledge—leads to calm, to direct knowledge,
to self-awakening, to Unbinding.
Katama ca sa bhikkhave majjhima patipada tathagatena
abhisambuddha,
Cakkhu-karani ñana-karani upasamaya abhiññaya sambodhaya
nibbanaya samvattati.
And what is the middle way realized by the Tathagata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding?
Ayam-eva ariyo atthangiko maggo,
Seyyathidam,
Samma-ditthi samma-sankappo,
Samma-vaca samma-kammanto samma-ajivo,
Samma-vayamo samma-sati samma-samadhi.
Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Ayam kho sa bhikkhave majjhima patipada tathagatena abhisambuddha,
Cakkhu-karani ñana-karani upasamaya abhiññaya sambodhaya
nibbanaya samvattati.
This is the middle way realized by the Tathagata that—producing
vision,producing knowledge—leads to calm, to direct knowledge, to self-
awakening, to Unbinding.
Idam kho pana bhikkhave dukkham ariya-saccam,
Now this, monks, is the noble truth of stress:
Jatipi dukkha jarapi dukkha maranampi dukkham,
Birth is stressful, aging is stressful, death is stressful,
Soka-parideva-dukkha-domanassupayasapi dukkha,
Sorrow, lamentation, pain, distress, and despair are stressful,
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp’iccham na
labhati tampi dukkham,
Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,
Sankhittena pañcupadanakkhandha dukkha.
In short, the five clinging-aggregates are stressful.
Idam kho pana bhikkhave dukkha-samudayo ariya-saccam,
And this, monks, is the noble truth of the origination of stress:
Yayam tanha ponobbhavika nandi-raga-sahagata tatra tatrabhinandini, Seyyathidam,
Kama-tanha bhava-tanha vibhava-tanha,
the craving that makes for further becoming—accompanied by passion and
delight, relishing now here and now there—i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming.
Idam kho pana bhikkhave dukkha-nirodho ariya-saccam,
And this, monks, is the noble truth of the cessation of stress:
Yo tassa yeva tanhaya asesa-viraga-nirodho cago patinissaggo mutti analayo,
the remainderless fading and cessation, renunciation, relinquishment,
release,and letting go of that very craving.
Idam kho pana bhikkhave dukkha-nirodha -gamini-patipada ariya-saccam,
And this, monks, is the noble truth of the way of practice leading to the
cessation of stress:
Ayam-eva ariyo atthangiko maggo,
Seyyathidam,
Samma-ditthi samma-sankappo,
Samma-vaca samma-kammanto samma-ajivo,
Samma-vayamo samma-sati samma-samadhi.
precisely this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Idam dukkham ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before: ‘This is
the noble truth of stress.’
Tam kho pan’idam dukkham ariya-saccam pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of stress is to be comprehended.’
Tam kho pan’idam dukkham ariya-saccam pariññatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of stress has been comprehended.’
Idam dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress.’
Tam kho pan’idam dukkha-samudayo ariya-saccam pahatabbanti me bhikkhave, Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the origination of stress is to be abandoned.’
Tam kho pan’idam dukkha-samudayo ariya-saccam pahinanti me
bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the origination of stress has been abandoned.’
Idam dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This is the noble
truth of the cessation of stress.’
Tam kho pan’idam dukkha-nirodho ariya-saccam sacchikatabbanti me
bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the cessation of stress is to be directly experienced.’
Tam kho pan’idam dukkha-nirodho ariya-saccam sacchikatanti me
bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the cessation of stress has been directly experienced.’
Idam dukkha-nirodha-gamini-patipada ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This is the noble
truth of the way of practice leading to the cessation of stress.’
Tam kho pan’idam dukkha-nirodha-gamini-patipada ariya-saccam
bhavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth
of the way of practice leading to the cessation of stress is to be developed.
‘ Tam kho pan’idam dukkha-nirodha-gamini-patipada ariya-saccam
bhavitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the way of practice leading to the cessation of stress has been developed.’
Yavakivañca me bhikkhave imesu catusu ariya-saccesu,
Evan-ti-parivattam dvadas’akaram yathabhutam ñana-dassanam na
suvisuddham ahosi,
Neva tavaham bhikkhave sadevake loke samarake sabrahmake,
Sassamana-brahmaniya pajaya sadeva-manussaya,
Anuttaram samma-sambodhim abhisambuddho paccaññasim.
And, monks, as long as this knowledge and vision of mine—with its three
rounds and twelve permutations concerning these four noble truths as they
actually are—was not pure, I did not claim to have directly awakened to the
right self-awakening unexcelled in the cosmos with its deities, Maras, and
Brahmas, with its contemplatives and priests, its royalty and common people.
Yato ca kho me bhikkhave imesu catusu ariya-saccesu,
Evan-ti-parivattam dvadas’akaram yathabhutam ñana-dassanam
suvisuddham ahosi,
Athaham bhikkhave sadevake loke samarake sabrahmake,
Sassamana-brahmaniya pajaya sadeva-manussaya,
Anuttaram samma-sambodhim abhisambuddho paccaññasim.
But as soon as this knowledge and vision of mine—with its three rounds and
twelve permutations concerning these four noble truths as they actually are—
was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, and Brahmas, with
its contemplatives and priests, its royalty and commonfolk.
Ñanañca pana me dassanam udapadi,
Akuppa me vimutti,
Ayam-antima jati,
N’atthidani punabbhavoti.”
The knowledge and vision arose in me: ‘My release is unshakable. This is the
last birth. There is now no further becoming.’”
Idam-avoca Bhagava,
Attamana pañca-vaggiya bhikkhu Bhagavato bhasitam abhinandum.
That is what the Blessed One said. Gratified, the group of five monks delighted
at his words.
Imasmiñca pana veyya-karanasmim bhaññamane,
Ayasmato Kondaññassa virajam vitamalam dhamma-cakkhum udapadi,
And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:
Yankiñci samudaya-dhammam sabban-tam nirodha-dhammanti.
“Whatever is subject to origination is all subject to cessation.”
Pavattite ca Bhagavata dhamma-cakke,
Bhumma deva saddamanussavesum,
Now when the Blessed One had set the wheel of Dhamma in motion, the earth
deities cried out:
“Etam-Bhagavata Baranasiyam isipatane migadaye anuttaram
dhamma-cakkam pavattitam,
Appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasminti.” “
At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in
motion the unexcelled wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mara, Brahma, or anyone at all in the cosmos.”
Bhummanam devanam saddam sutva,
Catummaharajika deva saddamanussavesum.
On hearing the earth deities’ cry, the deities of the Heaven of the Four Kings
took up the cry.
Catummaharajikanam devanam saddam sutva,
Tavatimsa deva saddamanussavesum.
On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.
Tavatimsanam devanam saddam sutva,
Yama deva saddamanussavesum.
On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.
Yamanam devanam saddam sutva,
Tusita deva saddamanussavesum.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.
Tusitanam devanam saddam sutva,
Nimmanarati deva saddamanussavesum.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.
Nimmanaratinam devanam saddam sutva,
Paranimmita-vasavatti deva saddamanussavesum.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti
deities took up the cry.
Paranimmita-vasavattinam devanam saddam sutva,
Brahma-parisajja deva saddamanussavesum,
On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma-parisajja’s retinue took up the cry:
Brahma-parisajjanam devanam saddam sutva,
Brahma-purohita deva saddamanussavesum,
On hearing the cry of the Brahma-parisajja deities, the deities of Brahma-
purohita’s retinue took up the cry:
Brahma-purohitanam devanam saddam sutva,
Maha-Brahma deva saddamanussavesum,
On hearing the cry of the Brahma-purohita deities, the deities of Maha-
Brahma’s retinue took up the cry:
Maha-Brahmanam devanam saddam sutva,
Parittabha deva saddamanussavesum,
On hearing the cry of the Maha-Brahma deities, the deities of Parittabha’s
retinue took up the cry:
Paritta-bhanam devanam saddam sutva,
Appamanabha deva saddamanussavesum,
On hearing the cry of the Parittabha deities, the deities of Appamanabha’s
retinue took up the cry:
Appamana-bhanam devanam saddam sutva,
Abhassara deva saddamanussavesum,
On hearing the cry of the Appamanabha deities, the deities of Abhassara’s
retinue took up the cry:
Abhassaranam devanam saddam sutva,
Paritta-subha deva saddamanussavesum,
On hearing the cry of the Abhassara deities, the deities of Paritta-subha’s
retinue took up the cry:
Paritta-subhanam devanam saddam sutva,
Appamana-subha deva saddamanussavesum,
On hearing the cry of the Paritta-subha deities, the deities of Appamana-subha’s retinue took up the cry:
Appamana-subhanam devanam saddam sutva,
Subha-kinhaka deva saddamanussavesum,
On hearing the cry of the Appamana-subha deities, the deities of Subha-
kinhaka’s retinue took up the cry:
Subha-kinhakanam devanam saddam sutva,
Asannisatta deva saddamanussavesum,
On hearing the cry of the Subha-kinhaka deities, the deities of Asannasatta’s retinue took up the cry:
Asannisattanam devanam saddam sutva,
Vehapphala deva saddamanussavesum,
On hearing the cry of the Asannasatta deities, the deities of Vehapphala’s
retinue took up the cry:
Vehapphalanam devanam saddam sutva,
Aviha deva saddamanussavesum,
On hearing the cry of the Vehapphala deities, the deities of Aviha’s retinue took
up the cry:
Avihanam devanam saddam sutva,
Atappa deva saddamanussavesum,
On hearing the cry of the Aviha deities, the deities of Atappa’s retinue took up
the cry:
Atappanam devanam saddam sutva,
Sudassa deva saddamanussavesum,
On hearing the cry of the Atappa deities, the deities of Sudassa’s retinue took
up the cry:
Sudassanam devanam saddam sutva,
Sudassi deva saddamanussavesum,
On hearing the cry of the Sudassa deities, the deities of Sudassi’s retinue took
up the cry:
Sudassinam devanam saddam sutva,
Akanitthaka deva saddamanussavesum,
On hearing the cry of the Sudassi deities, the deities of Akanitthaka’s retinue
took up the cry:
“Etam-Bhagavata Baranasiyam isipatane migadaye
anuttaram dhamma-cakkam pavattitam,
Appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasminti.”
“At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in
motion the unexcelled wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mara, Brahma, or anyone at all in the cosmos.”
Itiha tena khanena tena muhuttena,
Yava brahma-loka saddo abbhuggacchi.
So in that moment, that instant, the cry shot right up to the Brahma world.
Ayañca dasa-sahassi loka-dhatu,
Sankampi sampakampi sampavedhi,
And this ten-thousandfold cosmos shivered and quivered and quaked,
Appamano ca olaro obhaso loke paturahosi,
Atikkammeva devanam devanubhavam.
while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.
Atha kho Bhagava udanam udanesi,
“Aññasi vata bho Kondañño,
Aññasi vata bho Kondaññoti.”
Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?”
Itihidam ayasmato Kondaññassa,
Añña-kondañño’tveva namam, ahositi.
And that is how Ven. Kondañña acquired the name Añña -Kondañña—Kondañña who knows
Filed under: Buddhist Chanting
Buddhist Chanting – Maha Jaya Mangala Gatha (The Victory Protection)
Maha Jaya Mangala Gatha (The Victory Protection)
Maha-karuniko natho
Hitaya sabba-paninam
Puretva parami sabba
Patto sambodhim-uttamam
Etena sacca-vajjena
Hotu te jaya-mangalam
(The Buddha), our protector, with great compassion,
For the welfare of all beings,
Having fulfilled all the perfections,
Attained the highest self-awakening.
Through the speaking of this truth,
may you have a victory blessing.
Jayanto bodhiya mule
Sakyanam nandi-vaddhano
Evam tvam vijayo hohi
Jayassu jaya-mangale
Victorious at the foot of the Bodhi tree,
Was he who increased the Sakyans’delight.
May you have the same sort of victory,
May you win victory blessings.
Aparajita-pallanke
Sise pathavi-pokkhare
Abhiseke sabba-buddhanam
Aggappatto pamodati
At the head of the lotus leaf of the world
On the undefeated seat
Consecrated by all the Buddhas,
He rejoiced in the utmost attainment.
Sunakkhattam
sumangalam Supabhatam
suhutthitam Sukhano sumuhutto ca
Suyittham brahmacarisu
Padakkhinam kaya-kammam
Vaca-kammam padakkhinam
Padakkhinam mano-kammam
Panidhi te padakkhina
Padakkhinani katvana
Labhantatthe, padakkhine
A lucky star it is, a lucky blessing,
a lucky dawn, a lucky sacrifice,
a lucky instant, a lucky moment,
a lucky offering: i.e., a rightful bodily act
a rightful verbal act, a rightful mental act,
your rightful intentions
with regard to those who lead the chaste life.
Doing these rightful things,
your rightful aims are achieved.
Filed under: Buddhist Chanting
Buddhist Chanting – Jaya-mangala Gatha (The Verses of the Buddha’s Auspicious Victories)
Jaya-mangala Gatha (The Verses of the Buddha’s Auspicious Victories)
Bahum sahassam-abhinimmita-savudhantam
Grimekhalam udita-ghora-sasena-maram
Danadi-dhamma-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mangalani
Creating a form with 1,000 arms, each equipped with a weapon,
Mara, on the elephant Girimekhala,
uttered a frightening roar together with his troops.
The Lord of Sages defeated him by means of such qualities as generosity:
By the power of this, may you have victory blessings.
[By the power of this, may you have the highest victory blessing.]
Maratirekam-abhiyujjhita-sabba-rattim
Ghorampan’alavaka-makkham-athaddha-yakkham
Khanti-sudanta-vidhina jitava munindo
Tan -tejasa bhavatu te jaya-mangalani.
Even more frightful than Mara making war all night
Was Alavaka, the arrogant unstable ogre.
The Lord of Sages defeated him by means of well-trained endurance:
By the power of this, may you have victory blessings.
Nalagirim gaja-varam atimattabhutam
Davaggi-cakkam-asaniva sudarunantam
Mett’ambuseka-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mangalani.
Nalagiri, the excellent elephant, when maddened,
Was very horrific, like a forest fire, a flaming discus, a lightning bolt.
The Lord of Sages defeated him by sprinkling the water of good will:
By the power of this, may you have victory blessings.
Ukkhitta-khaggam-atihattha sudarunantam
Dhavan-ti-yojana-path’anguli-malavantam
Iddhibhisankhata-mano jitava munindo
Tan-tejasa bhavatu te jaya-mangalani.
Very horrific, with a sword upraised in his expert hand,
Garlanded-with-Fingers ran three leagues along the path.
The Lord of Sages defeated him with mind-fashioned marvels:
By the power of this, may you have victory blessings.
Katvana kattham-udaram iva gabbhiniya
Ciñcaya duttha-vacanam jana-kaya-majjhe
Santena soma-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mangalani.
Having made a wooden belly to appear pregnant,
Ciñca made a lewd accusation in the midst of the gathering.
The Lord of Sages defeated her with peaceful, gracious means:
By the power of this, may you have victory blessings.
Saccam vihaya mati-saccaka-vada-ketum
Vadabhiropita-manam ati-andhabhutam
Pañña-padipa-jalito jitava munindo
Tan-tejasa bhavatu te jaya-mangalani.
Saccaka, whose provocative views had abandoned the truth,
Delighting in argument, had become thoroughly blind.
The Lord of Sages defeated him with the light of discernment:
By the power of this, may you have victory blessings.
Nandopananda-bhujagam vibudham mahiddhim
Puttena thera-bhujagena damapayanto
Iddhupadesa-vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mangalani.
Nandopananda was a serpent with great power but wrong views.
The Lord of Sages defeated him by means of a display of marvels,
sending his son (Moggallana), the serpent-elder, to tame him:
By the power of this, may you have victory blessings.
Duggaha-ditthi-bhujagena sudattha-hattham
Brahmam visuddhi-jutim-iddhi-bakabhidhanam
Ñanagadena vidhina jitava munindo
Tan-tejasa bhavatu te jaya-mangalani.
His hands bound tight by the serpent of wrongly held views,
Baka, the Brahma, thought himself pure in his radiance and power.
The Lord of Sages defeated him by means of his words of knowledge:
By the power of this, may you have victory blessings.
Etapi buddha-jaya-mangala-attha-gatha
Yo vacano dinadine sarate matandi
Hitvan’aneka-vividhani c’upaddavani
Mokkham sukham adhigameyya naro sapañño.
These eight verses of the Buddha’s victory blessings:
Whatever person of discernment
Recites or recalls them day after day without lapsing,
Destroying all kinds of obstacles,
Will attain emancipation and happiness.
Filed under: Buddhist Chanting
Buddhist Chanting – Abhaya Gatha (The Danger-Free Protection
Abhaya Gatha (The Danger-free Protection)
Yan-dunnimittam avamangalañca
Yo camanapo sakunassa saddo
Papaggaho dussupinam akantam
Buddhanubhavena vinasamentu
Whatever unlucky portents and ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Buddha’s power may they be destroyed.
Yan-dunnimittam avamangalañca
Yo camanapo sakunassa saddo
Papaggaho dussupinam akantam
Dhammanubhavena vinasamentu
Whatever unlucky portents and ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Dhamma’s power may they be destroyed.
Yan-dunnimittam avamangalañca
Yo camanapo sakunassa saddo
Papaggaho dussupinam akantam
Sanghanubhavena vinasamentu
Whatever unlucky portents and ill omens,
And whatever distressing bird calls,
Evil planets, upsetting nightmares:
By the Sangha’s power may they be destroyed.
Filed under: Buddhist Chanting
Buddhist Chanting – Karaniya Metta Sutta
Karaniya Metta Sutta (The Discourse on Loving-Kindness)
Karaniyam-attha-kusalena
yantam santam padam abhisamecca,
This is to be done by one skilled in aims
Who wants to break through to the state of peace:
Sakko uju ca suhuju ca
suvaco cassa mudu anatimani,
Be capable, upright, and straightforward,
Easy to instruct, gentle, and not conceited,
Santussako ca subharo ca
appakicco ca sallahuka-vutti,
Content and easy to support, with few duties, living lightly,
Santindriyo ca nipako ca
appagabbho kulesu ananugiddho.
With peaceful faculties, masterful, modest, and no greed for supporters.
Na ca khuddam samacare kiñci
yena viññu pare upavadeyyum.
Do not do the slightest thing that the wise would later censure.
Sukhino va khemino hontu
sabbe satta bhavantu sukhitatta.
Think: Happy and secure, may all beings be happy at heart.
Ye keci pana-bhutatthi
tasa va thavara va anavasesa,
Whatever beings there may be, weak or strong, without exception,
Digha va ye mahanta va
majjhima rassaka anuka-thula,
Long, large, middling, short, subtle, blatant,
Dittha va ye ca adittha
ye ca dure vasanti avidure,
Seen or unseen, near or far,
Bhuta va sambhavesi va
sabbe satta bhavantu sukhitatta.
Born or seeking birth: May all beings be happy at heart.
Na paro param nikubbetha
natimaññetha katthaci nam kiñci,
Let no one deceive another or despise anyone anywhere,
Byarosana patigha-sañña
naññam-aññassa dukkham-iccheyya.
Or through anger or resistance wish for another to suffer.
Mata yatha niyam puttam
ayusa eka-puttam-anurakkhe,
As a mother would risk her life to protect her child, her only child,
Evam-pi sabba-bhutesu
mana-sambhavaye aparimanam.
Even so should one cultivate a limitless heart with regard to all beings.
Mettañca sabba-lokasmim
mana-sambhavaye aparimanam,
With good will for the entire cosmos, cultivate a limitless heart:
Uddham adho ca tiriyañca
asambadham averam asapattam.
Above, below, and all around, unobstructed, without enmity or hate.
Titthañ’caram nisinno va
sayano va yavatassa vigatam-iddho,
Whether standing, walking, sitting, or lying down, as long as one is alert,
Etam satim adhittheyya
brahmam-etam viharam idham-ahu.
One should be resolved on this mindfulness.
This is called a sublime abiding here and now.
Ditthiñca anupagamma
silava dassanena sampanno,
Not taken with views, but virtuous and consummate in vision,
Kamesu vineyya gedham,
Na hi jatu gabbha-seyyam punaretiti.
Having subdued desire for sensual pleasures,
One never again will lie in the womb.
Filed under: Buddhist Chanting
Buddhist Chanting – Ratana Sutta
Ratana Sutta
Yânîdha bhûtâni samâ-gatâni
Whatever beings are here assembled,
Bhummâ nivâ yâni va antalikkhê
whether terrestial or celestial,
Sabbe va bhûtâ sumanâ bhavantu
may every being be happy !
Athopi sakkacca sunantu bhâsitam
Moreover, may they attentively listen to my words.
Tasmâhi bhûtâ nisâmetha sabbe
Accordingly give good heed, all ye beings!
Mettam karôtha mânusiya pajâya
Show your love to humans who,
Divâ ca rattô ca haranti yê balim
day and night, bring offerings to you,
Tasmâhi nê rakkhatha appamattâ
Wherefore guard them zealously.
Yankinci vittam idhavâ huram vâ
Whatsoever treasure there be – either here or in the world beyond,
Saggêsu vâyam ratanam panîtam
or whatsoever precious jewel in the heavens -
Nano-samam atthi tathâgatena
Yet there is none is comparable to the Accomplished One.
Idampi Buddhê ratanam panîtam
Truly, in the Buddha is this precious jewel found.
Etena saccena suvatthi hotu
By this truth, may there be happiness.
Khayam virâgam amatam panitam
That cessation, Passion free, Immortality Supreme,
Yadajjhagâ sakyamunî samâhito
Through concentration, the tranquil sage of the Sakyas realised:
Natena dhammena samatthi kincî
There is nought comparable with that Dhamma.
Idampi Dhamme ratanam panîtam
Truly, in the Dhamma is this precious jewel.
Etena saccena suvatthi hotu
By this truth, may there be happiness!
Yambuddha settho parivannayî sucim
That sanctity praised by the Buddha Supreme,
Samâdhi mânantari kañña mâhû
is described as `concentration without interruption’.
Samâdhinâ tena samo na vijjatî
There is nought like that concentration.
Idampi Dhamme ratanam panîtam
Truly, in the Dhamma is this precious jewel.
Etena saccena suvatthi hotu
By this Truth, may there be happiness!
Ye puggalâ attha satam pasatthâ
Those eight Individuals, praised by the virtuous
Cattâri etâni yugâni honti
They constitue four pairs.
Te dakkhineyyâ sugatassa sâvakâ
They, the worthy of offerings, the disciples of the Welcome One,
Etesu dinnâni mahapphalânî
to these gifts given yield abundant fruit.
Idampi Sanghê ratanam panîtam
Truly, in the Sangha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Yê suppa-yuttâ manasâ dalhena
With steadfast mind, applying themselves
Nikkâmino Gotama-sâsanamhî
thoroughly in the Dispensation of Gotama,
Te patti pattâ amatam vigayha
exempt (from passion), they have attained to that which should be attained.
Laddhâ mudhâ nibbutim bhunjamâna
And plunging into the Deathless, they enjoy the peace obtained without price.
Idampi Sanghe ratanam panîtam
Truly, in the Sangha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Yathinda khîlô pathavim sito siyâ
Just as a firm post, sunk in the earth,
Catubbhi vâtebhi asampa kampiyo
Cannot be shaken by the four winds;
Tathûpamam sappurisam vadâmi
Even so do I declare him to be a righteous person
Yo ariya saccâni avecca passatî
who thoroughly perceives the Noble Truths.
Idampi Sanghê ratanam panîtam
Truly, in the Sangha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Ye ariya saccâni vibhâva-yanti
Those who comprehend clearly the Noble Truths,
Gambhîra-paññena sudesitâni
Well taught by Him of wisdom deep,
Kincâpi te honti bhusappa mattâ
Although they may be mightily neglectful
Na tê bhavam atthamam âdiyanti
they can never undergo an eighth birth
Idampi Sanghe ratanam panîtam
Truly, in the Sangha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Sahâ vassa dassana sampadâya
For him with acquisition of Insight,
Tayassu dhammâ jahitâ bhavantî
Three things are abandoned, namely,
Sakkâya-ditthi vici-kicchi-tanca
self-illusion, doubt and
Sîlabbatam vâpi yadatthi kinci
indulgence in (wrongful) rites and ceremonies, whatever there are.
Catû hapâyehica vippa muttô
From the four states of misery, he is absolutely freed,
Cha câbhi thânâni abhabbo kâtum
and is incapable of committing the six heinous crimes.
Idampi Sanghê ratanam panîtam
Truly, in the Sangha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Kincâpi so kammam karoti pâpakam
Whatever evil actions he does,
Kâyena vâcâ uda cetasâ vâ
whether by body, speech or mind.
Abhabbo so tassa paticchâ-dâya
He is not capable of hiding it;
Abhabbatâ dittha padassa vuttâ
For it has been said that such an act is impossible for one who has seen the Path.
Idampi Sanghe ratanam panitam
Truly, in the Sangha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Vanappa gumbhe yathâ phussitagge
Like unto the woodland groves with blossomed treetops
Gimhâna-mâse pathamasmim gimhe
in the first heat of the Summer season,
Tathû pamam dhamma varam adesayi
has the Sublime Doctrine,
Nibbâna gâmim paramam hitâya
that leads to Nibbana, been taught for the Highest Good.
Idampi Buddhê ratanam panitam
Truly, in the Buddha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Varô varaññû varado varâharo
The unrivalled Excellent one, the Knower, the Giver, and the Bringer of the Excellent
Anuttaro dhamma varam adesayi
has expounded the excellent Doctrine.
Idampi Buddhe ratanam panitam
Truly, in the Buddha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Khinam purânam navam natthi sambhavam
Their past is extinct, a fresh becoming there is not,
Viratta cittâ âyatike bhavasmim
their minds are not attached to a future birth,
Te khina-bijâ avirul-hicchandâ
their desires grow not.
Nibbanti dhîra yathâ-yam padipô
Those wise ones go out even as this lamp.
Idampi Sanghe ratanam panitam
Truly, in the Sangha is this precious jewel.
Etena saccena suvatthi hôtu
By this Truth, may there be happiness!
Yanîdha bhûtâni samâ-gatâni
Whatsoever beings are here assembled
Bhummâ-nivâ yâniva anta-likkhê
whether terrestial or celestial,
Tathagatam deva-manussa-pûjitam
Salute the Buddha, the Tathagata honoured by gods and men.
Buddham namassâma suvatthi hôtu
May there be happiness!
Yanîdha bhûtâni samâ-gatâni
Whatsoever beings are here assembled
Bhummâ-nivâ yâniva anta-likkhê
whether terrestial or celestial,
Tathagatam deva-manussa-pûjitam
Salute the Dhamma, the Tathagata honoured by gods and men.
Dhammam namassâma suvatthi hôtu
May there be happiness!
Yanîdha bhûtâni samâ-gatâni
Whatsoever beings are here assembled
Bhummâ-nivâ yâniva anta-likkhê
whether terrestial or celestial,
Tathagatam deva-manussa-pûjitam
Salute the Sangha, the Tathagata honoured by gods and men.
Sangham namassâma suvatthi hôtu
May there be happiness!
Filed under: Buddhist Chanting
Buddhist Chanting – Mangala Sutta
Mangala Sutta
Asevana ca balanam
panditanañca sevana
Puja ca pujaniyanam
etam-mangalam-uttamam.
Not consorting with fools, consorting with the wise,
Paying homage to those who deserve homage:
This is the highest good fortune.
Patirupa-desa-vaso ca
pubbe ca kata-puññata
Atta-samma-panidhi ca
etam-mangalam-uttamam.
Living in a civilized country, having made merit in the past,
Directing oneself rightly:
This is the highest good fortune.
Bahu-saccañca sippañca
vinayo ca susikkhito
Subhasita ca ya vaca
etam-mangalam-uttamam.
Broad knowledge, skill, discipline well-mastered,
Words well-spoken:
This is the highest good fortune.
Mata-pitu-upatthanam
putta-darassa sangaho
Anakula ca kammanta
etam-mangalam-uttamam.
Support for one’s parents, assistance to one’s wife and children,
Jobs that are not left unfinished:
This is the highest good fortune.
Danañca dhamma-cariya ca
ñatakanañca sangaho
Anavajjani kammani
etam-mangalam-uttamam.
Generosity, living by the Dhamma, assistance to one’s relatives,
Deeds that are blameless:
This is the highest good fortune.
Arati virati papa
majja-pana ca saññamo
Appamado ca dhammesu
etam-mangalam-uttamam.
Avoiding, abstaining from evil; refraining from intoxicants,
Being heedful with regard to qualities of the mind:
This is the highest good fortune.
Garavo ca nivato ca
santutthi ca kataññuta
Kalena dhammassavanam
etam-mangalam-uttamam.
Respect, humility, contentment, gratitude,
Hearing the Dhamma on timely occasions:
This is the highest good fortune.
Khanti ca sovacassata
samananañca dassanam
Kalena dhamma-sakaccha
etam-mangalam-uttamam.
Patience, composure, seeing contemplatives,
Discussing the Dhamma on timely occasions:
This is the highest good fortune.
Tapo ca brahma-cariyañca
ariya-saccana-dassanam
Nibbana-sacchi-kiriya ca
etam-mangalam-uttamam.
Austerity, celibacy, seeing the noble truths,
Realizing liberation:
This is the highest good fortune.
Phutthassa loka-dhammehi
cittam yassa na kampati
Asokam virajam khemam
etam-mangalam-uttamam.
A mind that, when touched by the ways of the world,
Is unshaken, sorrowless, dustless, secure:
This is the highest good fortune.
Etadisani katvana
sabbattham-aparajita
Sabbattha sotthim gacchanti
tan-tesam mangalam-uttamanti.
Everywhere undefeated when doing these things,
People go everywhere in well-being:
This is their highest good fortune.
Filed under: Buddhist Chanting
Buddhist Chanting – Homage to the Triple Gems
Homage to the Triple Gems
Homage to The Buddha
Iti pi so Bhagavâ Araham Sammâ sambuddho
Such indeed is the Blessed One, Exalted, Omniscient,
Vijjâ-carana sampanno Sugato Lokavidû
endowed with knowledge and virtue, well-gone, Knower of the worlds,
Anuttaro Purisa-damma-sârathi
an Incomparable Charioteer for the training of persons.
Satthâ deva-manussânam
Teacher of gods and men
Buddho Bhagavâ-ti
Enlightened and Happy
Homage to The Dhamma
Svâkkhâto Bhagavatâ Dhammo
The Dhamma of the Blessed One is perfectly expounded;
Sanditthiko Akâliko
to be seen here and now; not delayed in time;
Ehi-passiko opanâyiko
inviting one to come and see; onward leading to (Nibbana);
paccattam veditabbo viññuhi ti
to be known by the wise, each for himself.
Homage to The Sangha
Supati-panno Bhagavato sâvaka sangho
The Sangha of the Blessed One’s disciples has entered on the good way;
Uju pati-panno Bhagavato sâvaka sangho
The Sangha of the Blessed One’s disciples has entered on the straight way;
Ñâya-patipanno Bhagavato sâvaka sangho
The Sangha of the Blessed One’s disciples has entered on the true way;
Sâmîci-patipanno Bhagavato sâvaka sangho
The Sangha of the Blessed One’s disciples has entered on the proper way;
Yadidam cattâri purisa yugâni attha-purisa-puggalâ
that is to say : the Four Pairs of Men, the Eight Types of Persons;
Esa Bhagavato sâvaka sangho
the Sangha of the Blessed One’s disciples
Âhu-neyyo Pâhu-neyyo
is fit for gifts, fit for hospitality,
Dakkhi-neyyo Añjalikaranîyo
fit for offerings, and fit for reverential salutation,
Anuttaram puññakkhettam lokassâti.
as the incomparable field of merit for the world.
Listen to Monks – Homage to the Triple Gems
Filed under: Buddhist Chanting
Buddhist Chanting – An Invitation to the Devas
An Invitation to the Devas
Parittvana mettam sa metta bhadanta
Avikkhitta citta parittam bhadantu
Sagge kame ca rupe
Giri-sikharatate c’antalikkhe vimane
Dipe ratthe ca game
Taruvana-gahane geha-vatthumhi khette
Those in the heavens of sensuality and form,
On peaks and mountain precipices, in palaces floating in the sky,
In islands, countries, and towns,
In groves of trees and thickets, around homesites and fields.
Bhumma cayantu deva
Jala-thala-visame yakkha-gandhabba-naga
Titthanta santike yam
Muni-vara-vacanam sadhavo me sunantu
And the earth-devas, spirits, heavenly minstrels, and nagas
In water, on land, in badlands, and nearby:
May they come and listen with approval
As I recite the word of the excellent sage.
Dhammassavana-kalo ayam-bhadanta.
Dhammassavana-kalo ayam-bhadanta.
Dhammassavana-kalo ayam-bhadanta.
This is the time to listen to the Dhamma, Venerable Sirs.
This is the time to listen to the Dhamma, Venerable Sirs.
This is the time to listen to the Dhamma, Venerable Sirs.
Namo tassa bhagavato arahato samma-sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-Awakened One.
Buddham saranam gacchami.
I go to the Buddha for refuge.
Dhammam saranam gacchami.
I go to the Dhamma for refuge.
Sangham saranam gacchami.
I go to the Sangha for refuge.
Dutiyampi buddham saranam gacchami.
A second time, I go to the Buddha for refuge.
Dutiyampi dhammam saranam gacchami.
A second time, I go to the Dhamma for refuge.
Dutiyampi sangham saranam gacchami.
A second time, I go to the Sangha for refuge.
Tatiyampi buddham saranam gacchami.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammam saranam gacchami.
A third time, I go to the Dhamma for refuge.
Tatiyampi sangham saranam gacchami.
A third time, I go to the Sangha for refuge
