Filed under: Buddhist Chanting
Buddhist Chanting – Radiation of Metta – Mettanusati
Radiation of Metta – Mettanusati
Sabbe satta avera sukha-jivino.
Katam puñña-phalam mayham
Sabbe bhagi bhavantu te.
May all beings be well, happy and peaceful;
free from enmity and suffering.
Whatever merits we have done,
may these merits be shared by all.
Sadhu! Sadhu! Sadhu!
Filed under: Buddhist Chanting
Buddhist Chanting – Blessings
Blessings – “Sabba-buddhanubhavena…”
Sabba-buddhanubhavena sabba-dhammanubhavena sabba-
sanghanubhavena buddha-ratanam dhamma-ratanam sangha-ratanam
tinnam ratananam anubhavena caturasitisahassa-
dhammakkhandhanubhavena pitakatyanubhavena
jinasavakanubhavena
Through the power of all the Buddhas, the power of all the Dhamma, the power
of all the Sangha, the power of the Triple Gem—the gem of the Buddha, the
gem of the Dhamma, the gem of the Sangha—the power of the 84,000
Dhamma aggregates, the power of the Tripitaka, the power of the Victor’s disciples:
Sabbe te roga sabbe te bhaya sabbe te antaraya sabbe te upaddava
sabbe te dunnimitta sabbe te avamangala vinassantu.
May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed.
Ayu-vaddhako dhana-vaddhako siri-vaddhako yasa-vaddhako bala-
vaddhako vanna-vaddhako sukha-vaddhako hotu sabbada.
May there always be an increase of long life, wealth, glory, status, strength, beauty, and happiness.
Dukkha-roga-bhaya vera
Soka sattu c’upaddava
Aneka antarayapi
Vinassantu ca tejasa
Jaya-siddhi dhanam labham
Sotthi bhagyam sukham balam
Siri ayu ca vanno ca
Bhogam vuddhi ca yasava
Sata-vassa ca ayu ca
Jiva-siddhi bhavantu te.
May suffering, disease, danger, animosity,
sorrow, adversity, misfortune
—obstacles without number—
vanish through (the Triple Gem’s) radiant energy.
Triumph, success, wealth, and gain,
Safety, luck, happiness, strength,
Glory,long life, and beauty,
Fortune, increase, and status,
A lifespan of 100 years,
And success in your livelihood:
May they be yours.
Bhavatu sabba-mangalam
Rakkhantu sabba-devata
Sabba-buddhanubhavena
Sada sotthi bhavantu te.
May there be every good blessing,
may the devas protect you,
Through the power of all the Buddhas,
may you always be well.
Bhavatu sabba-mangalam
Rakkhantu sabba-devata
Sabba-dhammanubhavena
Sada sotthi bhavantu te.
May there be every good blessing,
may the devas protect you,
Through the power of all the Dhamma,
may you always be well.
Bhavatu sabba-mangalam
Rakkhantu sabba-devata
Sabba-sanghanubhavena
Sada sotthi bhavantu te.
May there be every good blessing,
may the devas protect you,
Through the power of all the Sangha,
may you always be well.
Filed under: Buddhist Chanting
Buddhist Chanting – Fixation of Protections (Dukkhappatta ca niddukkha…)
Fixation of Protections (Dukkhappatta ca niddukkha…)
Dukkhappatta ca niddukkha
Bhayappatta ca nibbhaya
Sokappatta ca nissoka
Hontu sabbe pi panino.
May all beings:
who have fallen into suffering be without suffering,
who have fallen into danger be without danger,
who have fallen into sorrow be without sorrow.
Ettavata ca amhehi
Sambhatam puñña-sampadam
Sabbe devanumodantu
Sabba-sampatti-siddhiya.
For the sake of all attainment and success
May all deities rejoice
In the extent to which we have gathered a consummation of merit.
Danam dadantu saddhaya
Silam rakkhantu sabbada
Bhavanabhirata hontu
Gacchantu devatagata.
May they give gifts with conviction, may they always maintain virtue,
May they delight in meditation, may they go to a heavenly destination.
Sabbe buddha balappatta
Paccekanañca yam balam
Arahantanañca tejena
Rakkham bandhami sabbaso.
From the strength attained by all the Buddhas,
The strength of the Private Buddhas,
By the power of the Arahants,
I bind this protection all around.
Filed under: Buddhist Chanting
Buddhist Chanting – Aditta-pariyaya Sutta (The Fire Discourse)
Aditta-pariyaya Sutta (The Fire Discourse)
[Evam-me sutam,] Ekam samayam Bhagava,
Gayayam viharati gayasise,
Saddhim bhikkhu-sahassena,
Tatra kho Bhagava bhikkhu amantesi.
I have heard that on one occasion the Blessed One was staying in Gaya, at
Gaya Head, with 1,000 monks. There he addressed the monks:
“Sabbam bhikkhave adittam,
Kiñca bhikkhave sabbam adittam.
Cakkhum bhikkhave adittam,
Rupa aditta,
Cakkhu-viññanam adittam,
Cakkhu-samphasso aditto,
monks, the All is aflame. What All is aflame? The eye is aflame. Forms are
aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.
Yamp’idam cakkhu-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va, Tampi adittam.
And whatever there is that arises in dependence on contact at the eye,
experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena adittam.
Aflame with what?
Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.
Sotam adittam,
Sadda aditta,
Sota-viññanam adittam,
Sota-samphasso aditto,
The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame.
Contact at the ear is aflame.
Yamp’idam sota-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.
And whatever there is that arises in dependence on contact at the ear,
experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena adittam.
Aflame with what?
Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.
Ghanam adittam,
Gandha aditta,
Ghana-viññanam adittam,
Ghana-samphasso aditto,
The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame.
Contact at the nose is aflame.
Yamp’idam ghana-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.
And whatever there is that arises in dependence on contact at the nose,
experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena adittam.
Aflame with what?
Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.
Jivha aditta,
Rasa aditta,
Jivha-viññanam adittam,
Jivha-samphasso aditto,
The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.
Yamp’idam jivha-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va, Tampi adittam.
And whatever there is that arises in dependence on contact at the tongue,
experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena adittam.
Aflame with what?
Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.
Kayo aditto,
Photthabba aditta,
Kaya-viññanam adittam,
Kaya-samphasso aditto,
The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.
Yamp’idam kaya-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.
And whatever there is that arises in dependence on contact at the body,
experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena adittam.
Aflame with what?
Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.
Mano aditto,
Dhamma aditta,
Mano-viññanam adittam,
Mano-samphasso aditto,
The intellect is aflame. Ideas are aflame. Consciousness at the intellect is
aflame. Contact at the intellect is aflame.
Yamp’idam mano-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.
And whatever there is that arises in dependence on contact at the intellect,
experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena adittam.
Aflame with what?
Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging and death, with sorrows, lamentations, pains, distresses, and despairs.
Evam passam bhikkhave sutava ariya-savako,
Cakkhusmim pi nibbindati,
Rupesu pi nibbindati,
Cakkhu-viññane pi nibbindati,
Cakkhu-samphasse pi nibbindati,
Seeing thus, the well-instructed disciple of the noble ones grows disenchanted
with the eye, disenchanted with forms, disenchanted with consciousness at the
eye, disenchanted with contact at the eye.
Yamp’idam cakkhu-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.
And whatever there is that arises in dependence on contact at the eye,
experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he
grows disenchanted.
Sotasmim pi nibbindati,
Saddesu pi nibbindati,
Sota-viññane pi nibbindati,
Sota-samphasse pi nibbindati,
He grows disenchanted with the ear, disenchanted with sounds, disenchanted
with consciousness at the ear, disenchanted with contact at the ear.
Yamp’idam sota-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.
And whatever there is that arises in dependence on contact at the ear,
experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he
grows disenchanted.
Ghanasmim pi nibbindati,
Gandhesu pi nibbindati,
Ghana-viññane pi nibbindati,
Ghana-samphasse pi nibbindati,
He grows disenchanted with the nose, disenchanted with aromas, disenchanted
with consciousness at the nose, disenchanted with contact at the nose.
Yamp’idam ghana-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.
And whatever there is that arises in dependence on contact at the nose,
experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
Jivhaya pi nibbindati,
Rasesu pi nibbindati,
Jivha-viññane pi nibbindati,
Jivha-samphasse pi nibbindati,
He grows disenchanted with the tongue, disenchanted with flavors,
disenchanted with consciousness at the tongue, disenchanted with contact at
the tongue.
Yamp’idam jivha-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.
And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
Kayasmim pi nibbindati,
Photthabbesu pi nibbindati,
Kaya-viññane pi nibbindati,
Kaya-samphasse pi nibbindati,
He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the
body.
Yamp’idam kaya-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.
And whatever there is that arises in dependence on contact at the body,
experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
Manasmim pi nibbindati,
Dhammesu pi nibbindati,
Mano-viññane pi nibbindati,
Mano-samphasse pi nibbindati,
He grows disenchanted with the intellect, disenchanted with ideas, disenchanted
with consciousness at the intellect, disenchanted with contact at the intellect.
Yamp’idam mano-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.
And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
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 te bhikkhu Bhagavato bhasitam abhinandum.
That is what the Blessed One said. Gratified, the monks delighted at his words.
Imasmiñca pana veyya-karanasmim bhaññamane,
Tassa bhikkhu-sahassassa anupadaya,
Asavehi cittani vimuccimsuti.
And while this explanation was being given, the hearts of the 1,000 monks,
through lack of clinging, were released from the mental effluents
