Aṅgulimāla Paritta
Ven. Angulimala’s Protection

海涛法师 – 慈悲的咒语 – 01

慈悲的咒语 – 01

1. 阿弥陀佛一字心咒

唵ong　阿a 弥mi 爹die 哇wa　舍she

◎这是阿弥陀佛让众生往生净土的心咒。也叫弥陀心印，平常念可以消除灾祸、消除疾病，命终往生净土，而且保证上品上生极乐世界。

2. 阿弥陀佛往生心咒

唵ong　呗bei 玛ma　达da 列lie　吽hong
　　
◎呗玛—就是莲花，达列—就是救度，阿弥陀佛用莲花救度一切众生，所以常念这个咒能消除一切业障，保证往生西方极乐世界，并能超度死亡的众生与人，得生净土。

3. 阿弥陀佛大乐心咒

唵ong 阿a 弥mi 爹die 瓦wa　阿a 依yi 斯si 德de 吽hong 舍she

◎三十万遍得悉地，佛现摄于无缘中，其后回向发心愿，消除现世非时亡，来世极乐深捷径，是故具缘当修持。

4. 阿閦佛心咒　

南无 薄bo 伽qie 伐fa 帝di　阿a 閦chu 鞞pi 牙ya　莎suo 哈ha

◎阿閦佛也叫救度三涂苦佛，所以帮助地狱鬼道乃至畜生道，常念这个阿閦佛心咒就能帮其超度，功德无量。

5. 加持念珠咒

嗡ong　噜lū 西xī 惹ra 嘛˙ma 尼ni　札zha 尔er 瓦wa 打da 雅ya 吽hong
　　
◎我们每天都要念佛，拿的念珠加念这个咒，如果念七遍，吹一口气在数珠上，不但魔不侵，你念的佛号跟咒语，变成千万遍的功德

6. 绿度母心咒

唵ong　达da 咧lie　都do 达da 咧lie　都do 咧lie　莎suo 哈ha

◎观世音菩萨帮助众生离苦，现出绿度母形象，常念绿度母心咒，能断轮回病苦之根源，免除一切魔障，也能够去除瘟疫种种病苦，消除世间一切灾难，增长寿命、福慧，凡有所求无不如愿灵应如响，所以西藏人喜欢念绿度母心咒，我们平常也应该常念。

7. 白度母心咒　

嗡ong　达da 咧lie　都do 达da 咧lie　都do咧lie　玛ma玛ma阿a 优you尔er　

布bu涅nie嘉jia那na　布bu真zhen因yīn　咕gū如ru　梭suo哈ha

◎常持念白度母咒，能除病因灾劫，能增长寿命及福慧，断轮回之根，免除魔障瘟疫，凡有所求无不如愿。

8. 变亿咒
　　
唵ong　三san拔ba惹ra　三san拔ba惹ra　波bo玛ma纳na萨sa惹ra　嘛˙ma哈ha藏zang巴ba巴ba

吽hong　帕pa得˙de莎suo哈ha

◎把你所做的功德便成一亿倍，所以每天早上起来，念七遍，或是在念佛作法会前念七遍，那你今天所做的功德就变成一亿倍。

9. 补阙咒

唵ong　都dou噜dū都dou噜dū　渣zha牙ya木mu卡ka嘿hei　莎suo诃he

◎每天晚上念七遍，然后回向，那么白天所念的彿号、经、咒语，不但圆满，而且可以增加千万倍的功德。

10. 如意轮咒—满愿轮咒：

唵ong　帕pa摩ma　无wu许xu尼ni夏xia　毕bi玛ma雷lei　吽hong呸pei

◎念一遍，净无间罪。每日七次，生净土。
◎常持此咒，能使忆前世，预见来世。
◎持完咒，吹气于衣服或燃香上，香气可净自己，利有情。
◎将咒放在门槛上，下面走过的人及有情得净化，不堕恶趣。
◎每日持七遍，功德等同供养恒河沙数诸佛。
◎持咒后，吹气在砂上，撤死尸，有情曾破戒或已堕恶趣，皆能转生上界。
◎持咒，吹气于香水，燃香上，闻者皆能净恶业，冶疗传染病，助成佛道。
◎供香亦可持此咒六遍，供养偈一遍，愿此香华，普遍十方，供养三宝，护法龙天，普薰众生，同入佛智。’

11. 尊胜佛母心咒

唵ong　普pu隆long　娑suo哈ha 唵ong　阿a弥mi达da　阿a优you　达da底di　娑suo哈ha

◎此尊胜佛母是主长寿及净障的女本尊。
◎听闻此咒之有情，永不堕恶趣。天神亦不堕畜生道。
◎洗身、穿净衣、受八戒，并持此咒一千遍。即使应命尽，亦能延长寿命，净除无明障，消除疾病。
◎在动物耳边持咒，令闻者，最后一生为畜生。
◎重病临终前，闻此咒，消病障，不堕恶趣，往生净土，不再胎生。
◎持咒二十一遍，吹气于芥菜子上，洒于重大恶业有情皮肤或骨头上，有情立即脱离恶趣，转生善道。
◎将咒放于塔内，屋内，屋顶幡旗，或身上，触影及风吹，皆除恶趣业。

12. 报父母恩咒

南nan无mo密mi利li多duo　多duo婆po曳yi　娑suo诃he

◎农历七月中，每日持诵此咒四十九遍，回向现世父母增福增寿、七世父母往生净土、可报答父母恩。

13. 除障菩萨真言

唵ong　沙sha瓦wa　尼ni瓦wa那na　比bi堪kan匹pī尼ni　吽hong吽hong呸pei

◎我们去帮人家助念，或是帮助舍报的动物有情，能往生西方极乐世界没有障碍，那我们要加念这个除障菩萨咒，看到往生牌位，看到人家舍报，或是参加助念，加念这个咒，让对方往生净土无障碍。

14. 加持足底咒

嗡ong　嘎ga 杂za惹ra　嘎ga纳na吽hong西xī　娑suo诃he

◎早晨诵此咒三遍，对脚掌唾沫或吹气，则当日无意中践死于足下之虫蚁物命可得生三十三天。

15. 吹肉往生咒

嗡ong　阿a比bi惹ra　嘎ga杂za惹ra　吽hong

◎食肉前，诵此咒七遍，吹气于肉上，可除食此肉过失，所食畜生则得生善趣。

16. 超渡踏死虫蚁咒、渡肉咒

唵ong　嘎ga贝bei啰la嘎ga木mu　莎suo哈ha

17. 爱染明王心咒

唵ong　吽hong　悉xī地di　梭suo哈ha

◎常持诵，得一切天人爱敬降伏，能令一切人见者欢喜，能成就一切心愿，悉皆圆满。速得成就金刚萨埵身悉地，现生世间获得一切法平等金刚心。

18. 作明佛母心咒

唵ong　咕gū噜lū　咕gū列lie　啥lin　梭suo哈ha

◎此咒主怀爱法，可钩出众生本具之慈爱、怀柔，尽摄法界众生圆满成佛。修此法者可得人天福报，具足大权威势，受上司与部属的敬爱。属阿弥陀佛莲华部的法门，以莲花钩召众生。

19. 日光菩萨咒

日光菩萨为受持大悲心陀罗尼者，说大神咒而拥护之：

南na无mo勃bo陀tuo瞿ju那na迷mi　南na无mo达da摩mo莫mo诃he低dī

南na无mo僧seng伽qie多duo夜ye泥ni

底dī哩˙lī部bu毕bi萨sa咄duo（木詹）dan纳na摩mo’

◎功德：诵此咒灭一切罪，亦能辟魔及除天灾，若诵一遍，礼佛一拜，如是日别三时诵咒礼彿，未来之世所受身处，当得一一相貌端正可喜果报。

20. 月光菩萨咒

月光善萨亦复为诸行人，说陀罗尼咒而拥护之：

深shen低dī帝di屠tu苏sū吒zha　阿a若ruo蜜mi帝di乌wū都dou吒zha

深shen耆qi吒zha　波bo赖lai帝di　耶ye弥mi若ruo吒zha乌wū都dou吒zha

拘jū罗luo帝di耆qi摩mo吒zha　沙sha婆po诃he’

◎功德：诵此咒五遍，取五色线作咒索，痛处系，此咒乃是过去四十恒河沙诸佛所说，我今亦说，为诸行人作拥护故、除一切障难故、除一切病痛故、成就一切诸善法故、远离一切诸怖畏故。此陀罗尼能大利益三界众生；一切患苦萦身者，以此陀罗尼治之，无有不差者。此大神咒，咒干枯树，尚得生枝柯华果，何况有情有识众生，身有病患治之不差者，必无是处。

21. 智慧流星咒

唵ong　加jia那na阿a瓦wa罗lū个ga得da　萨sa曼man大da

萨sa帕pa惹ra那na　锐rui莫mo巴ba瓦wa　萨sa玛ma呀˙ya

玛ma哈ha玛ma纳na　德de热re德de热re　悉xī达da亚ya　左zuǒ拉la纳na吽hong

◎念七遍捧七把水放入水中，或念七遍后吹气于水中，凡是野兽、鸟类和水中动物，一饮此水，就能消除一切罪业而往生善趣。

22. 智炬如來破地狱真言：

南无 阿瑟se吒zha 始底南 三藐三沒駄 俱ju胝zhi南 唵 撮she辣la納na嚩 婆細 提哩 提哩 吽

◎此咒若诵一遍，无间地狱碎如微尘，于中受苦众生，悉生极乐世界。若梵书此咒于钟、鼓、铃一切会发声的物品上，有诸众生得闻声者，所有十恶五逆等罪，悉皆消灭，不堕恶趣之中。

23. 马头明王咒：

唵ong　班ban札zha　卓zhuo达da 哈ha呀ya桌zhuo哇wa 呼hu噜lu呼hu噜lu 吽hong呸pei

◎降伏一切罗刹、鬼神、天龙八部之一的一切魔障，清除无明业障、瘟疫、痛苦，免一切毒恶邪法。

Download 海涛法师 – 慈悲的咒语 – 01

往生咒（拔一切业障根本得生净土陀罗尼）

南 na 无 mo 阿 a 弥 mi 多 duo 婆 po 夜 ye

哆 duo 他 tuo 伽 qie 多 duo 夜 ye

哆 duo 地 di 夜 ye 他 tuo 阿 a 弥 mi 利 li 都 du 婆 po 毗 pi

阿 a 弥 mi 利 li 哆 duo 悉 xi 耽 dan 婆 po 毗 pi

阿 a 弥 mi 利 li 哆 duo 毗 pi 迦 jia 兰 lan 帝 di

阿 a 弥 mi 利 li 哆 duo 毗 pi 迦 jia 兰 lan 多 duo

伽 qie 弥 mi 腻 ni 伽 qie 伽 qie 那 na

枳 zhi 多 duo 迦 jia 利 li 娑 suo 婆 po 诃 he

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准提神咒

稽 ji 首 shou 皈 gui 依 yi 苏 su 悉 xi 帝 di

头 dou 面 mian 顶 ding 礼 li 七 qi 俱 ju 胝 zhi 

我 wo 今 jin 称 cheng 赞 zang 大 da 准 zhun 提 ti  

惟 wei 愿 yuan 慈 ci 悲 bei 垂 chui 加 jia 护 hu

南 na 无 mo 飒 sa 多 duo 喃 na

三 san 藐 miao 三 san 菩 pu 驮 tuo 

俱 ju 胝 zhi 喃nan 怛 da 姪 zhi 他 tuo

唵(ong或an)

折 zhe 戾 li 主 zhu 戾 li 准 zhun 提 ti 娑 suo 婆 po 诃 he 

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!

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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.

Download Monks – Blessings

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.

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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

Download Monks – Aditta Pariyaya Sutta

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.

Download Monks – Anattalakhana Sutta

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

Listen to Monks – Dhammacakkappavattana Sutta