Translat oc 's Introduction

This, the first boct in the Khuddaka Nikaya (Collection of Short Discourses), appears to have been designed a primer for novice monks and nUfl.S. In nine short
it covers the topics that one would need to know in beginning Buddha monac:tic life; many of the aiso serve useful introductions to Buddha
practice in general. P=ages 1 and 2 cover the ceremony for taking ordination anovice. 3 gives preliminary guidance in the contemplation ofthe body, a
meditation exercise designed to overcome lust. 4 introduces many ofthe of analysis through which discernment can be developed, beginning
with the most formulation ofthe causal principle so central to the Buddha's teaching. P=age 5 gives an overview ofthe practice a whole -- beginning with the
need to =ociate with wise people, and ending with the attalnment of Unbinding (nibbanalnirvana). This overview is presented in the context ofthe concept of
protective
rituals, and makes the point that -- given the nature of human action and its results -- the best protection comes not from rituals but from acting in a generou.s, and
wise manner. Passage 6 expands both on 1 and P=aB'l 5, detailing s cme ofthe virtues ofthe Buddha, Chamma, and Sangha, while at the same time
elaborating on the practice of meditation and the attainment of Stream Entry -- the point at which the meditator his/her first glimpse of Unbinding. P=age 7
elaborates
on the theme of gen<rosity, mowing how gi fts to the Sangha can be dedicated to the welfare of one's dead relatives. P=aB'l 8 presents meritorious action in general
an investment moc e reliable and lmg<r-lac:ting than mat<rial investments. Passage 9 returns to the rubject of meditation, focusing on the development of good will and
lovingkindnes.s.
These nine p=age.s, in different contexts, are frequently chanted in Theravada countries even today. Lay and ordalned Buddhas chant P=age 1 dally, an
affirmation
oftheir refuB'l in the Triple Gem. Monks will often chant 5-9 as ble.s.sings when lay people make merit, and frequently use verses from Passage 5 sermon
themes.
Thus the contalned in this boct serve a useful introduction beth to early Buddhist tralning and to modern Theravada practices.
Homage to the Blessed One,
the Worthy w e,
the Samma-Perfection-awakened One
I. Sarar:attayalll -- Going for Refuge in the True-Self
I go to the Buddha for refuge.
I go to the Dhamma for refuge.
I go to the Sangha for refuge.
A second time I to the Buddha for refuge.
A second time I to the Chammafor refuge.
A second time I to the Sangha for refuge.
A third time I go to the Buddha for refuge.
A third time I go to the Dhamma for refuge.
A third time I go to the Sangha for refuge.
1. Sarar:attayalll
Buddha III sarar:a III gacchii mi,
dha m ma III sarar:a III gacchii mi,
sargha III sa rar:a III gacchii mi.
Dutiya m pi buddha III sarar:a III gacchii mi,
dutiyampi dhammaillsarar:alllgacchii mi,
dutiya mpi sargha III sarar:a III gacch ii mi.
Tatiyampi buddhaillsarar:alllgacchii mi,
tatiyampi dhammaillsarar:alllgacchii mi,
tatiya mpi sa rgha III sarar:a III gacch ii mi.
2. Dasa Sikkhapada - The Ten Training Rules
I undertake the tralning rule to refraln from taking life.
I undertake the tralning rule to refraln from stealing.
I undertake the tralning rule to refraln from sexual intercourse.
I undertake the tralning rule to refraln from telling lies.
I undertake the tralning rule to refraln from intoxicating fermented & dailled beverages that lead to carele.ssne.s.s.
I undertake the tralning rule to refraln from eating at the wr mg time [after noon & before dawn].
I undertake the tralning rule to refraln from dancing, singing, music, & watching shows.
I undertake the tralning rule to refraln from wearing garlands and beautifying myself with perfumes & cmmetic.s.
I undertake the tralning rule to refraln from high & lurnrious seats & beds.
I undertake the tralning rule to refraln from accepting gold & money.
2. Dasasi kkhii padalll
1. Pii rJi ti pii tii vera mar)" -si kkh ii pa da III 02 sa mii diy ii mi.
2. Adi nn ii dii nii vera mar)" -si kkh ii pada III sa mii di yii mi.
3. Abrah macariy ii vera ma r)" -si k khii pada III sa mii diyii mi.
4. Musii vii dii vera mar)" -si kkhii pada III sa mii diyii mi.
5. Surii merayamajjapamii dat t hii nii vera mar)" -sikkhii padalll samii diyii mi.
6. Vi kii labh oja nii vera mar)" -si kkhii pada III sa mii diyii mi.
7. Nacca -gTta-v ii di ta-visLl<adassanii vera mar)" -si kkhii pada III sa mii diyii mi.
8. Mii Iii -gandha-vil epana-dhii rar:a- mal);ttna-vi bhctanat t hii nii vera mar)" -si kkhii pada III sa mii diyii mi.
9. Uccii sayan a- mahii sayanii vera mar)" -si kk hii pa da III sa mii di yii mi.
10. Jii tarcpa-rajatapat i ggahal)1 vera mar)" -si kkhii pada III sa mii diyii mi.
3.Dvattimsakara - The 32 Parts
In this body there is:
hair of the head,
hair ofthe body,
nails,
teeth,
skin,
muscle,
tendons,
bones,
brue marrow,
spleen,
heart,
liv<',
membranes,
kidneys,
1M",
lar B'l intestines,
smail intestines,
gorge,
feces,
gl
phlegm,
lymph,
blood,
sweat,
fw,
tears,

saliva,
mucus,
oil in the joints
urine,
brain.
3. Dvatti rrs ii kii ro
Atthi i masmi III kii ye-
Kesii lomii nakhii dantii taco,
ma rrsa III nhii ru 04 at t hi 05 at t hi mi nja III vakka rn
hadaya III yakana III kil omaka III pi haka III papphii sa rn
anta III a ntagur;a III udariya III karT sa III matthal urga III 06,
pitta III semha III pubbo I ohita III sedo medo,
assu vasii khe! 0 sirghii rjkii lasikii muttanti 07.
4. Samanera Paf'iha - The Novice's Questions
"What is one?
All animals rubsi.ot on food. [There are these four nutriments for the establiffiing of beings who have taken birth or for the support ofthose in search ofa place
to be born. "Which four? FtJysicai food, gr= orrefined; contact as the second, consci cumess the third, and intellectual intention the fourth. -- SN XII.64.]
"What is two?
Name & focm [mentai & physicai phenomena].
"What is three?
The three types offeeling [pleasant, neither pleasant nor painful].
"What is four?
The four noble truths [.otress, the ori gination ofstre.s.s, the cessation ofstre.s.s, the path of practice leading to the cessation of stress].
"What is flve?
The flve aggregates [form, feeling, perception, fabrications, consciousness].
"What is six?
The six internai sense media [eye, ear, nose, tongue, body, intellect].
"What is seven?
The seven factors of Awakening [mindfulness, analysis of qualities, p(sistence, rapture, serenity, concentration, equanimity],
'What is eight?
The noble eightfold path [right view, right resolve, right speech, right action, right live lihood, ri /tlt effort, right m indfuiness, right cm centration] ,
'What is nine?
The nine abodes for beings [seven stations of consciousness and two spheres:
There are beings with diversity of body and diversity of perception, ruch as human beings, some devas, and scme beings in the lower realms, This is the ftrst
stati m of consciousness,
There are beings with diversity of body and singularity of perception, ruch as the devas ofthe Brahmahwts g<nerated by the flrst [jhana] , This is the second
stati m of consciousness,
There are beings with of body and diversity of perception, such as the Radiant Oevas, This is the third station of consciousness,
There are beings with of body and singularity of perception, ruch as the Beautifully Lustrous Oevas, This is the fourth station of conscioumess,
There are beings who, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not hooding
p (ceptions of div(sity, thinking, 'lnflnite sp ace,' arrive at the sphere ofthe infinitude of sp ace, This is the flfth station of consciousness,
There are beings who, with the complete transcending ofthe sphere ofthe infmitude of space, thinking, 'infinite consciousness,' arrive at the sphere ofthe
infinitude of consciousness, This is the sixth station of conscioumess,
There are beings who, with the complete transcending ofthe sphere ofthe infinitude of cmscioumess, thinking, 'There is nothing, ' arrive at the sphere of
ncthingness, This is the seventh station of conscioumess,
The sphere of non-percipient beings and, secm d, the sphere of neither perception noc non-perception, These are the two spheres, {Milia Nidana SUttanta,
ON 15}]
'What is ten?
Endowed with ten qualities, one is called an arahant [the right view of one beym d training, the right resolve of one beyond tralning, the right speech of one
beyond training, the right action of one be)'Jnd training, the right livelihood of m e be)'Jnd training, the right effort of one be)'Jnd training, the right mindfulness
of one beym d training, the right concentration of one beyond tralning, the right knowledge of one beyond tralning, the right release of one beyond tralning
{Maha-Cattarisaka Sutta, MN 117}],
Kuma: rapanha:
1. "Eka III na: ma ki Ill"? "Sabbe satta: a: ha: ral I hiti ka: ..
2. "Ove na: ma killl"? "Na: manca rcpanca"
3. "TT rj na: ma ki Ill"? "Tisso vedana: "
4. "Catta: ri na: ma ki Ill"? "Catta: ri ariyasacca: ni"
5. "Panca na: ma ki Ill"? "Pancupa: da: nakkhandha: "
6. "Cha na: ma ki Ill"? "Cha ajjhatti ka: ni a: yatan a: ni"
7. "Satta na: ma ki Ill"? "Satta bojjharga: "
8. "All ha na: ma killl"? "Ariyoal I hargiko maggo"
9. "Nava na: ma ki Ill"? "Na va satta: va: sa: ..
10. "Oasa na: ma killl"? "Oasahargehi samanna: gato 'araha: 'ti vuccatT ti.
5, Mangala Sutta - Protection
[ Read alternate translation: Narada Thera]
[Note: This rutta aiso appears at Sn 11.4,]
1 have heard that at one time the Blessed w e was staying in Savatthi at J eta's Grove, Anathapindika's park, Then a certaln deva, in the far extreme ofthe night, her
extreme radiance lighting up the entirety of J eta's Grove, approached the Blessed One, w approaching, having bowed down to the Blessed One, me stood to one side,
M
me stood to one side, me addressed him with a verse,
Many devas and humans beings
give thcught to protection,
desiring well-being,
Tell, then, the highest protection,
[The Buddha:]
Not consorting with fools,
consorting with the wise,
paying homage to those wocthy of homage:
This is the highest protection,
Living in a civilized land,
having made merit in the part,
directing one.selfrightly:
This is the highe.ot protection.
Broad knowledge,
well-mastered discipline,
well-spoken words:
This is the highe.ot protection.
Support for one's parents,
a.s.si.otance to one's wife and children,
consistency in one's wock :
This is the highe.ot protection.
Generosity, living in rectitude,
a.s.si.otance to one's relatives,
deeds that are blameless:
This is the highe.ot protection.
A voiding, abstaining from evil;
refraining from intoxicants,
being heedful of the quaiitie.s ofthe mind:
This is the highe.ot protection.
Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highe.ot protection.
Patience, compo=e,
seeing cmtemplatives,
discu.s.sing the Chamma on timely occasions:
This is the highe.ot protection.
Austerity, celibacy,
seeing the Noo le Truths,
reaiizing Unbinding:
This is the highe.ot protection.
A mind that, when touched
by the ways of the world,
is unmaken, sOlTowless, dustless, secure:
This is the highe.ot protection.
Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is their hi /tl e.ot protection.
5. Margalasuttalll
1. Eva III me suta Il'" eka III sa maya III bhagava: s a: vatthiya III vi harati jetavane a na: thapi r:r;I Kassa a: ra: me. Atha kho anna tara: deva ta:
abhi kkanta: ya ra ttiya: abhi kkantava@ k evalakappa Illjetavana III obha: setva: yena bhagava: tenupasari<a mi, upasa ri<a mitva: bhaga
vanta III abhi va: detva: eka manta III al I ha: si. Eka manta III I hita: k ho sa: devata: b hagavanta III ga: tha: ya ajjhabha: si-
2. "BahOdeva: manussa: ca, margal a: ni acintayulll;
a: ka ri<ha ma: na: sottha: na rn brClli margala mutta ma Ill.
3. "Asevana: ca ba: Ia: narn par:r;Ha: nanca sevana: ,
plj a: ca pljaneyya: nalll 01, eta III margalamuttamal"fl.
4. "Pa ti rcpadesava: so ca, pubbe ca katapu nnata: ,
attasamma: parjdhi 02 ca, eta III margalamuttamal"fl.
5. "Ba: husaccanca sippanca, vinayo ca susikkhito;
subha: sita: ca ya: va: c a: , eta III margalamuttamal"fl.
6. "Ma: ta: pitu upal I ha: narn puttada: rassa sargaho;
ana: kul a: ca kammanta: , eta III margalamuttamal"fl.
7. "Da: nanca dhammacariya: ca, na: taka: nanca sargaho;
anavajj a: ni kamma: ni, eta III margalamuttamal"fl.
8. "AratT viratT pa: pa: , casarwamo;
appama: do ca dhammesu, eta III margalamutta mal"fl.
9. "Ga: ravo ca niva: to ca, santul I hi ca katannuta: ,
ka: lena d ha m massavana III 03, eta III margala m utta ma I"fl.
10. "KhantT ca sovacassata: , samar;ii nanca dassanalll;
ka: lena d ha m masa: kaccha: , eta III margala mutta ma I"fl.
11. "Tapo ca brahmacariyanca, ariyasacca: na dassanalll;
ni bba: nasacc hi ki riya: ca, eta III margala m utta ma I"fl.
12. "Phul I hassa I okadha m mehi, citta III yassa na ka mpati,
asoka III vi raja III khema rn eta III margala m utta ma I"fl.
13. "Eta: disa: ni katva: na, sabba ttha mapara: jita: ,
sabbattha sotthi III gacc hanti, ta III tesa III margala mutta man ti.
6, Ratana Sutta - Tre=es
[Note: This rolla aiso appears at Sn 11.1 ,]
'Whatever spirits have gathered here,
-- on the earth, in the.oty-
may ycu all be happy
& listen intently to what 1 say,
Thus, ,opirits, )'Ju should all b e attentive,
Show kindness to the hwnan race,
Day & ni ght they give offerings,
so, being heedful, protect them,
'Whatever wealth -- here or beyond-
whatever exquisite tre=e in the heavens,
does not, for us, equal the Tathagata,
This, too, is an exquisite treasure in the Buddha,
By this truth may there be well-being,
The exquisite Deathless -- ending" di,opa.s.si m -
discovered by the Sakyan Sage in concentration:
There is nothing to equal that Charnma,
This, too, is an exquisite treasure in the Charnma,
By this truth may there be well-being,
'What the excellent Awakened w e extolled as pure
and called the concentration
ofunmediated knowing:
No equal to that concentration can be found,
This, too, is an exquisite treasure in the Charnma,
By this truth may there be well-being,
The ei ght persons -- the four palrs-
praised by thwe at peace:
They, disciples of the One Well-Gone, deserve offerings ,
'What is given to them bears gr eat fruit.
This, too, is an exquisite tre=e in the Sangha,
By this truth may there be well-being,
Those who, devoted, flnn-minded,
apply themselves to Gct ama's message,
on attaining their goal, plunge into the Deathless,
freely enj oying the Liberation they've gained,
This, too, is an exquisite tre=e in the Sangha,
By this truth may there be well-being,
An Indra pillar,[ 1] planted in the earth,
that even the four winds cannot make:
that, 1 tell you, is like the person of integrity,
who -- having compntJended
the noble truths -- sees,
This, too, is an exquisite tre=e in the Sangha,
By this truth may there be well-being,
Those who have seen clearly the noble truths
well-taught by the one of deep discernment-
regardless of what [later] might make them heedless-
will come to no ei ghth state of becoming, [2]
This, too, is an exquisite tre=e in the Sangha,
By this truth may there be well-being,
At the mcment of attaining si ght,
one abandons three things:
identity-views, uncertainty,
& any attachment to precepts & practices, [3]
One is completely released
from the four states of deprivation, [4]
and incapable of committing
the six great wr mgl , [5]
This, too, is an exquisite tre=e in the Sangha,
By this truth may there be well-being,
'Whatever bad deed one may do
-- in body, ,opeech, or in mind-
one cannot hide it:
an incapability ascribed
to one who has seen the Way,
This, too, is an exquisite treWJre in the Sangha,
By this truth may there be well-being,
Like a forest grove with flowering tops
in the fld month ofthe heat ofthe rummer,
so is the foremost Dhammahe taught,
for the highest beneflt, leading to Unbinding,
This, too, is an exquisite treasure in the Buddha,
By this truth may there be well-being,
Foremoit,
foremost-knowing,
foremost-giving"
f 0 rem ost -b ringing"
unexcelled, he taught the
foremost Dhamma,
This, too, is an exquisite treasure in the Buddha,
By this truth may there be well-being,
Ended the old, there is no new taking birth,
dispassioned their minds toward further becoming"
they, with no seed, no desire for growth,
the prudent, go out like this flame,
This, too, is an exquisite treWJre in the Sangha,
By this truth may there be well-being,
'Whatever spirits have gathered here,
-- on the earth, in the.oty-
let u.s pay homage to the Buddha,
the Tathagata worshipped by beings
human & divine,
May there be
well-being,
'Whatever spirits have gathered here,
-- on the earth, in the.oty-
let u.s pay homage to the Chamma
& the Tathagata wormipped by beings
human & divine,
May there be
well-being,
'Whatever spirits have gathered here,
-- on the earth, in the.oty-
let u.s pay homage to the Sangha
& the Tathagata wormipped by beings
human & divine,
May there be
well-being,
6. Ratanasutta III
1. Yil: nTdha bhail: ni sa mil: gatil: ni, bhum mil: ni 01 vil: yil: ni va antali kkhe.
sabbeva bhD:il: sumanil: bhavantu, athopi sakkacca sur:antu bhil: sita I"fl.
2. Tasmil: hi bhD:il: nisil: metha sabbe, mettalllkarotha mil: nusiyil: paji'i ya,
divil: ca ratto ca haranti ye bali rn tasmil: hi ne rakkhatha appamattil: .
3. Ya III ki nci vi tta III i dha vil: hura III vil: , saggesu vil: ya III ratana III par)" ta Ill;
na no sa ma III atthi tathil: gatena, i da mpi buddhe rata na III pa r)" ta Ill;
etena saccena suvatthi hotu.
4. Khaya III vi ril: ga III a ma ta III par)" ta rn yadajjhagil: sakya munT sa mil: hito;
na tena dhammena samatthi kinci, idampi dhamme ratanalll par)"talll;
etena saccena suvatthi hotu.
5. Yalll buddhase\ \ ho parivar:t:B.yT suci rn sa mil: dhi mil: nantarikannamil: hu,
sa mil: dhi nil: tena sa mo na v i ~ a t i , i da mpi dha m me rata na III par)" ta Ill;
etena saccena suvatthi hotu.
6. Ye puggal il: a\ \ ha sata III pasatthil: , cattil: ri elil: ni yugil: ni h onti,
te dakkhir;eyyil: sugatassa sil: vakil: , etesu dinnil: ni mahapphal il: ni,
idampi sarghe ratanaIII par)"tarn etena saccena suvatthi hotu.
7. Yesuppayuttil: manasil: da! hena,nikkil: minogotamasil: sanamhi,
te pattipattil: a mata III vi gayha, laddhil: mudhil: nibbuti III 02 bhunjamil: nil: .
idampi sarghe ratanaIII par)"tarn etena saccena suvatthi hotu.
8. Yathi ndakhT I 0 pathavissito 03 siyil: , catubbhi vil: tehi asa mpa ka mpiyo.
tathcpa ma III sappuri sa III va dil: mi, yo a riyasaccil: ni avecca passati,
idampi sarghe ralanaIII par)"tarn etena saccena suvatthi hotu.
9. Ye ariyasaccil: ni vibhil: vayanti, gambhT rapannena sudesitil: ni,
ki nCil: pi te honti bhusa III pa mattil: , na te b hava III a \ \ ha ma mil: diya nti,
idampi sarghe ralanaIII par)"tarn etena saccena suvatthi hotu.
10. Sahil: vas sa dassanasa mpadil: ya 04, tayassu dha m mil: jahit il: bhavanti.
sakkil: yadi\ \ hT vici kicchi tanca, sT labba ta III vil: pi yadatthi ki nci.
11. Ca tOlap a: yehi ca vi p pa mutto, chacca: bhi t ha: na: ni 05 abha bba ka: tu III 06.
idampi sarghe ratanaIII par)"tarn etena saccena suvatthi hotu.
12. Ki nca: pi so ka m ma 07 karoti pa: paka rn ka: yena va: ca: uda cetasa: va: .
abhabba 08 so tassa pat icchada: ya 09, abhabbata: dit t hapadassa vutta: .
idampi sarghe ratanaIII par)"tarn etena saccena suvatthi hotu.
13. Vanappagu mbe yatha 10 phussita gge, gi mha: na ma: se pat ha mas mi III 11 gi mhe.
tathcpa ma III dha m mavara III adesayi 12, ni bba: naga: mi III para ma III hita: ya.
ida mpi buddh e ra tana III par)" ta rn etena saccena suvatthi hotu.
14. Varo va rannOva rado vara: haro, anutta ro d ha m mavara III adesa yi.
ida mpi buddh e ra tana III par)" ta rn etena saccena suvatthi hotu.
15. KhT r:alll pura: r:a III nava natthi sambhavarn virattacitta: yatike bhavasmi Ill;
te khT r:ab! j a: avi rq hi chanda: , ni bba nti dhT ra: yatha: ya III 12 pa dT po.
idampi sarghe ratanaIII par)"tarn etena saccena suvatthi hotu.
16. Ya: nT dha bhaa: ni sama: gata: ni, bhumma: ni va: ya: ni va antali kkhe;
tatha: gata III d eva manussap [ji ta rn buddha III na massa: ma suvatthi hotu.
17. Ya: nTdha bhaa: ni sama: gata: ni, bhumma: ni va: ya: ni va antalikkhe;
tatha: gata III d eva manussa p[ji ta rn dha m ma III na massa: ma suvatthi hotu.
18. Ya: nTdha bhaa: ni sama: gata: ni, bhumma: ni va: ya: ni va antalikkhe;
tatha: gala III deva manussap [jita rn sa rgha III na massa: ma suva tthi holCli.
Nct es:
1. Indra-pillar: A tall hardwood pillar, planted at the entrance to a village. [Go back]
2. The person who has reached this .otage in the practice will be reb ocn at mo.ot seven more times. [Go back]
3. These three qualities are the fetters abandoned when one gains one's ftr.ot glimpse of Unbinding at Stream-entry (the moment when m e enters the .otream to full
Awakening). [Go back]
4. Four states of deprivation: rebirth as an anima!, a hungry made, an angry demon, oc a denizen of hell. In the Buddhi.ot cosmology, none ofthese states is eternal. [Go
back]
5. The six great wr mgs: murdering one's mother, murdering one's father, murdering an Arahant (fully Awakened individual), wounding a Buddha, causing aschism in
<he
Sangha, or choosing anyone other than a Buddha as one's foremo.ot teacher. [Go back]
7. Tirokudda Kanda -- Hungry Shades Oltside the Walis
Outside the walis they .otand,
& at cro=oads.
At door po.ots they stand,
returning to their old homes.
But when ameal with plentiful food & drink is served,
no one remembers them:
Such is the kamma of living beings.
Thus those who feel sympathy for their dead relatives
give timely donations of proper food & drink
-- exquisite, clean-
[thinking:] "May this be for our relatives.
May our relatives be happy!"
And those who have gath,nd there,
the as.sem bled shades of the relatives,
with appreciation give their blessing
for the plentiful food & drink:
"May cur relatives live long
because of whom we have gained [this gift].
We have been honored,
and the donors are not without reward!"
For there [in theirreaim] there's
no farming,
no herding of cattle,
no commerce,
no trading with money.
They live on what is given here,
hungry mades
whose time here is done.
As water raining on a hill
flows down to the valley,
even so does what is given here
benefltthe dead.
As rivers full of water
fill the ocean f u l ~
even so does what is given here
benefltthe dead.
"He gave to me, me acted on my behalf,
they were my relatives, companions, friends":
Offerings mould be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
no sorrowing
no other lamentation
beneflts the dead
whose relatives persist in that way.
But when this offering is given, well-placed in the Sangha,
it works for their long-term beneflt
and theyproflt immediately.
In this way the proper duty to relatives has been shown,
great honor has been done to the dead,
and monks have been given strength:
The merit you've acquired
im't mlall.
7. Tirokul I asuttalll
1. Tirokul I esu til I hanti, sandhisii"gha: 1 akesu ca,
dva: raba: ha: su til I hanti, a: gantva: na sakalll ghara I"fl.
2. PahD:e annapa: namhi, khajjabhojje upal I hite;
na tesa III koci sarati, satta: na III ka m ma paccaya: .
3. Eva III dadanti na: tTnarn ye honti anukampaka: ,
suci III par)"ta III ka: lena, kappiyalll pa: nabhojanalll;
ida III vo na: tT na III hotu, sukhi ta: hontu na: tayo.
4. Te ca tattha sama: gantva: , na: ti peta: sa ma: gata: ,
pahD:e an napa: na mhi, sakkacca III anu modare.
5. CirallljTvantu no na: tT, yesalll hetu labha: mase;
a mha: kanca kata: p[j a: , da: ya ka: ca ani pp hal a: .
6. Na hi tattha kasi 01 atthi, gorakkhettha na vijjati,
varjjj a: ta: disT natthi, hi ra nnena kayokaya III 02.
ito dinnena ya: penti, peta: ka: lar'hata: 03 tahi I"fl.
7. UnnameudakalllVullharnyatha: ninnalllpavattati,
evameva ito dinnarn peta: nalll upakappati.
8. Yatha: va: rivaha: pO- a: , paripo-enti sa: garalll;
evameva ito dinnarn peta: nalll upakappati.
9. Ada: si me aka: si me, na: ti mitta: 04 sa kha: ca me.
peta: na III dak khi r:a III dajja: , pubbe kata manussara I"fl.
10. Na hi rut:r:alllv a: soko va: , ya: canna: pari devana: ,
na ta III peta: na mattha: ya, eva III ti I I hanti na: tayo.
11. Ayanca kho dakkhi r;ii dinna: , sarghamhi suppatil I hita: ,
dTgharattalll hita: yassa, I ha: naso upakappati.
12. So na: ti dha m m 0 ca aya III ni dassito, peta: na p[j a: ca ka ta: u! a: ra: ,
balanca bhi kk hOla manuppadi nna III 05, tu mhehi punna III pas uta III anappa kanti.
8. Nidhi Kanda - The Reserve Fund
A person starnes a fund away,
deep undergrcund, at the water line:
"'When aneed or duty arises,
this will provide for myneeds,
for my release if I'm d"flounced by the king,
molested by thieves,
in case of debt, famine, or accidents."
With alms like this
in the world
a reserve fund is strlled away.
But no matter how well it's stored,
deep undergrcund, at the water line,
it won't all always serve one's need.
The fund gets mifted from its place,
or one's memory gets confu.sed;
or -- unseen-
water serpents make offwith it,
spirits steal it,
or hateful heirs run offwith it.
'When one's mtit's ended,
it's totally destroyed.
But when aman or woman
has laid aside a _ll-.stored I\:Jnd
of generMity, virtue,
resl1aint, & .self-control.
with regard to a:tJrine,
the Sansha,
a nne Individual,
"'.."
mother, father,
or elder Sibling:
That 's a well_stored fUnd.
It cant be wrested away.
It fo llows)'Ou along.
When, having left this world,
for w h e r ~ 6 T you must go,
you take it with you.
This 1'und is not held in common with others,
& camot be $Iolen by thieves.
So, prudent. yoo. mould make merIt,
the fIlnd that will follow you along.
ThLs i.s the l\Jnd
that gives all they want
to beings human, divine .
Whatever deva."l ;qJ ire t o,
all that is gained by this.
A fine complexion, fine voice,
a body well.tuill, well -formed,
lord<tllp, a following:
all that is gained by this.
Earthly kingship, supremacy,
the bliss ofan emperor,
kingship over devas in the heave!U:
all that i.s gained by this.
The attainment oftha human.otate,
anydel1ght in heaven,
the attainment of Unbinding:
all that is gained by this.
Excellent ft ien<i;
appropr iate application, [1]
mastery of clear knowing & release: [2]
all that is gained by this.
Acumen, [3] emancipations, [4]
the perfection of disclplehood:
all that is gained by this.
Ptlv3le Awakening. [5]
Buddhahood:
all that i.s gained by this.
So powerfUl is this,
the aooomplishment of merit.
Thus the wise, the prudent,
praise the l\Jnd of merit
a.lreadymade.
8. Nidhl kal);bsulla rp
1. Nidhl rp ni dheli puriSo. ga mbhl re odakantl ke:
althe klcce sa muppanne, altha ya me bhavissali.
2. Aa Jato vA durutlassa, corato pfl ,tassa vA .
'r;assa va pamokkhA Va, dubbh,kkhe apadasu va:
etadattha va lokas mi fT\ n,dh, na ma nidhr vati .
3. Ta vassuni hi l o 01 santo. gambhr re odakanti ke:
na sabbo s abbada ev a, lassa la rp upakappati .
4. Ni dhi va \ ha na cav ati , sanna vassa vi muvhati,
naga va apa na menti , yakkh a vapi haranti narp.
5. Appi ya va pi da ya da, uddha ranti apassat o:
yada punnakkhayo hoti, sa bba meta rp vi nassati.
6. Yassa da nena sllena, salT'llamena damena ca ,
nidhl sunihilo holi , illhi ya purisassa va .
7. Cetlyamhi ca sarghe va, puggaleatllhlsu va:
ma la ri pllari ca pi 02, alho Jet t ha mhl bhA lari .
S. Eso nldhi sunihilo,ajeyyoanuga mlko.
paha va ga manJ yesu, eta T[l a da va gacchali.
9. Asa dha rar;amannesaT[\ aeora hararp nldhl:
kayira tha dhrro punnA n" vo n,dhi anuga miko.
10. Esa devamanussa naT[\ sabbaka madado nidhi:
yarp yadeva bhipatthenti, sabbametena la bbhati .
11 . Suva l))lta susarala , susar:\ ha na surQ:>ata 03.
il: dhi paccaparivil: ro, sabba metena labbhati.
12. Padesarajja III issariya rn cakkava ttisukha III piya Ill;
devarajjampi dibbesu, sabbametena labbhati.
13. Mil:nussikil: casampatti,devalokecayil: ratio
yil: ca nibbil: nasampatti, sabba metena labbhati.
14. Mi ttasa mpada mil: ga m ma, yonisova 04 payu njato.
vijj il: vi multi vasT b hil: vo, sabba metena lab bhati.
15. Pat isambhidil: vi mokkhil: ca, yil: ca sil: vakapil: ramT.
paccekab odhi buddhabhCi:Tl i, sabba metena labbhati.
16. Eva III mahatthikil: esil: , yadidalll punnasampadil: .
tas mil: dhT ril: pasa rrsanti, par:r;Hil: katapun natanti.
Net es:
1. Proper practice ofthe Ohamma. [Go back]
2. Clear knowing - knowledge of previous lives, knowledge ofthe passing away and arising (rebirth) of beings, knowledge of the ending of the mental effluents:
sensual
passion, becoming, views, ignorance. Release - release from the c)':'le of rebirth. [Go back]
3. Acumen - acumen with regard to the Chamma, to its meaning, to language, & to quick-wittedness. These four talents are found in some, but not all, Arahants. [Go
back]
4. Emancipations. The Maha Nidana SUttanta [ON 15] describes the eight emancipations as follows:
"Possessed offocm, one sees forms. This is the fld emancipati m .
"Not percipient of form internally, one sees forms externally. This is the second emancipation.
"w e is intent only on the beautiful. This is the third emancipation. With the ccmplete transcending of perceptions of [physical] focm, with the disappearance
of perceptions ofresctance, and not heeding perceptions of diversity, thinking, 'infinite .opace,' one enters and remalns in the .ophere ofthe inflnitude of space.
This is the fourth emancipation. With the ccmplete transcending of the .ophere of the inflnitude of .opace, thinking, 'lnflnite cmsciousness,' one enters and
remalns in the .ophere of the infinitude of consciousness. This is the flfth emancipation.
"With the comp lete transcending ofthe .ophere ofthe infinitude of consciousness, thinking, 'There is nothing, ' one enters and remalns in the .ophere of
nethingness. This is the sixth <rnancipation.
"With the complete transcending ofthe .ophere of nothingness, one enters and remalns in the .ophere of neither perception nor non-perception. This is the
seventh emancipation.
"With the complete transcending ofthe .ophere of neither perclltion nor non-perception, one enters and remains in the cessati m of perception and feeling.
This is the eighth emancipation.
"Now, when a monk attalns these eight emancipations in forward order, in reverse order, in forward and reverse oc der, when he attains them and emerges from
them wherever he wants, however he wants, and for as long as he wants, when thr cugh the ending of the mental f<rmentations he enters and remains in the
fermentation-free release of awareness and release of discernment, having directly known it and realized it in the here and now, he is said to be amonk
released in beth ways. And as for anoth<r release in both ways, higher or more sublime than this, there is none." [Go back]
5. Private Awakening: Awakening as a Private Buddha, one who can galn Awakening without relying on the teachings of others, but who cannot formulate the
Ohammain
the way a Full Buddha can. [Go back]
9. Karaniya Metta Sutta - Good Will
[Note: This rotta aiso appears at Sn 1.8.]
This is to be done by one !'t illed in alms
who wants to break through to the oOtate of peace:
Be capable, upright, & oOtralghtfocward,
easy to irctruct, gentle, & net conceited,
content & easy to ropport,
with few duties, living lightly,
with peaceful faculties,
modest, & no greed for ropporters.
Do not do the slightest thing
that the wise would later censure.
Think: Happy, at rest,
may all beingl be happy at heart.
"Whatever beings there may be,
weak or oOtrong, without exception,
long, large,
middling, m oct,
robtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
Mayall beings be happy at heart.
Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to ruffer.
As amother would risk her life
to protect her child, her only child,
even so mould one cultivate a limitless heart
with regard to all beings,
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all aroWld,
unob.otructed, withcut hostility or hate,
'Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one mould be resolved on this mindfuiness,
This is called a rublime abiding
here &now,
Not taken with views,
but virtuous & corrummate in vision,
having subdued desire for sensual pleaoures,
one never again
will lie in the womb,
9. Mettasuttalll
1. Kara r)" ya mattha kusal ena, ya ntasanta III pada III abhisa mecca,
sakko ujOca suhujO01 ca, suvaco cas sa mudu anati mii nT.
2. Santussako ca sub haro ca, appaki cco ca sallahukavutti,
santi ndri yo ca ni pako ca, appagab bho k ul esvanan ugi ddho.
3. Na ca khuddamii care ki nci, yena vinnOpare upavadeyyulll;
sukhinova khemino hontu, sabbasattii 02 bhavantu sukhitattii .
4. Ye keci pii r:abhD:atthi, tasii vii thii varii vanavasesii ,
dTghii vii yeva mahantii 03, majjhi mii rassak ii ar:ukathOii .
5. D I I hii vii yeva adil I hii 04, yeva 05 dQ"e vasanti avidQ"e.
bhD:ii va 06 sambhavesT va 07, sabbasattii bhavantu sukhitattii .
6. Na paro para III nikubbetha, nii ti mannetha katthaci na kanci OS.
byii rosanii pal i ghasa nnii , nii nna mannassa dukkha miccheyya.
7. Mii tii yathii niyalll puttamii yusii ekaputtamanurakkhe;
eva mpi sabbab hctesu, mii nasa III bhii va ye apari mii r:a I"fl.
S. Mettanca sabbal okas mi, mii nasa III bhii vay e apa ri mii r:a Ill;
uddha III adho ca ti riyanca, asa mbii dha III avera masapatta I"fl.
9. Til I ha III ca ra III ni si nno va 09, sayii no yii vatii ssa vi ta mi ddho 10.
eta III sa ti III a dhil I heyya, b rah ma meta III vi hii ra mi dha mii hu.
10. Oil I hi nca anu pagga m ma, sT lavii dassanena sa mpa nno;
kii m esu vi naya 11 gedha rn na hi j ii tuggabbhas eyya puna retT ti.