Chanting Book

Chanting
Cha
Morning &
Evening
Chanting,
Reflections,
Formal
Requests
Chanting
Morning & Evening Chanting,

Reflections,
Formal Requests
This collection consists of chants for daily devotions, reflections, and special ceremonies, which are used by
the Nuns Sangha supported by Saranaloka Foundation and their community in the U.S. Most of the chants
in this book are based on a form used in Thailand, with accompanying translations into English; others are
newly added.
WE WISH GRATEFULLY TO ACKNOWLEDGE the monastic and lay members of the sangha who have given so
generously of their time and resources to produce this book:
The Amaravati community in the U.K. and the Abhayagiri community in the U.S., for developing the
English versions for most of these traditional Buddhist chants and for their kind permission in allowing us
to use them.
Melanie bhassar Zeki, for establishing most of the tonal system.
Dennis Crean, Pamela Kirby, Tracy van Zandt, Daniel Bernstein, Ven. Nyanatusita, and others too numerous
to name, for editorial and production assistance with this version.
Russell Atkinson, Mary Orr, and the Xerox Corporation, for printing and materials; and Jayce Castell, for
binding the first printing.
If you would like to retain a copy of this book for your personal use, you can find a complete downloadable
version at www.saranaloka.org.
2011 by Saranaloka Foundation.

Contents
Daily Chanting
Morning Chanting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
Evening Chanting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
Reflections
Karayamett Sutta/The Buddhas Words on Loving-Kindness . . . . . . . . . . . . . . . . . 22/23
Caturappama-Obsana/The Four Boundless Qualities . . . . . . . . . . . . . . . . . . . . . 24/25
Mahmagala Sutta/The Highest Blessings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26/27
Brahmavihra-Pharaam/Reflections on Universal Well-Being . . . . . . . . . . . . . . . . . . . . 30
Five Subjects for Frequent Recollection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Uddissandhihna-Gthayo/Reflections on Sharing Blessings . . . . . . . . . . . . . . . . . 32/33
Verses for the Sharing of Merit . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Reflections on the Four Requisites . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
Ten Subjects for Frequent Recollection by One Who Has Gone Forth . . . . . . . . . . . . . . . . 36
Reflection on the Thirty-Two Parts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38/39
niya Paritta/Twenty-Eight Buddhas Protection . . . . . . . . . . . . . . . . . . . . . . . . . . 40/41
Aggasvik Bhikkhun/Recollection of the Foremost Arahant Bhikkhunis . . . . . . . . 46/47
Dhammacakkappavattana Sutta/Discourse on Setting in Motion
the Wheel of Dhamma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48/49
Anattalakkhaa Sutta /Discourse on the Characteristic of Not-Self . . . . . . . . . . . . . . 56/57
dittapariyya Sutta/Fire Sermon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62/63
Prajpramit Hdaya Stram/Heart of Praja Pramit Sutra . . . . . . . . . . . . . . . . 66/67
Formal Requests
Requesting a Dhamma Talk/Acknowledging the Teaching . . . . . . . . . . . . . . . . . . . . . . . . . 70
Requesting Paritta Chanting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
Requesting the Three Refuges and the Five Precepts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
Requesting the Three Refuges and the Eight Precepts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
Appendix
Pli Phonetics and Pronunciation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78
Chanting Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
Daily Chanting
Morning Chanting
Dedication of Offerings
(Yo so) bhgav raha smmsmbuddho
To the Blessed and Nble One, who fully attained prfect enlghtenment,
Svkkhto yena bhgavt dhammo
To th Teaching, which he expundd so well,
Supapanno yassa bhgavto svaksagho
And to th Blessed Ones discples who have prcticed well,
Tammya bhgavanta sdhamma ssagha
To theseth Buddha, th Dhamma, nd the Sngha
Imeh sakkreh yathraha roptehi bhpjyma
We render wth offerings our rghtful hmage.
Sdh no bhante bhgav scira-parinibbtopi
It is wll for us that the Blssed One, having attained lbertion,
Pacchm-jntnkamp-mnas
Still had cmpassion for later gnertions.
Ime sakkre duggt-pakr-bhte piggahtu
May thse simple fferings be accpted
Amhka dghratta htya skhya
For ur long-lasting benefit and fr the hppiness it gves us.
raha smmsmbuddho bhgav
Th Noble, th Perfectly Enlghtened and Blssed One
Buddha bhgavanta bhvdemi
I render homage t the Bddha, the Blssed One.
(Bow)
(Svkkhto) bhgavt dhammo
Th Teaching, so cmpletely explined by him
Dhamma namassmi
I bw t th Dhmma.
(Bow)
(Supapanno) bhgavto svakasgho
Th Blessed Ones discples, who have prcticed well
Sgha nmmi
I bw t th Sngha.
(Bow)
Preliminary Homage
(Hnda maya buddhassa bhgavato pubbabhga-namakra karomase)
[Nw let us pay preliminary homage to the Bddha.]
(Namo tassa) bhgavato arahto smmsmbuddhssa (Three times)
Hmge to th Blssed, Nble, nd Prfectly Enlghtened One. (Three times)
Morning Chanting 7
Homage to the Buddha
(Hnda maya buddhbhtthti karomase)
[Nw let us chant in praise of the Bddha.]
(Yo so) tathgto raha smmsmbuddho
The Tathgata is the Pre One, th Perfectly Enlghtened One.
Vijjcra-sampanno
He is mpeccable n conduct and nderstnding,
Sgto
The Accmplished One,
Lokvd
Th Knower f th Worlds.
Anttro purisdamma-srathi
He trains perfectly thse who wsh t b trained.
Satth deva-mnussna
He is Teacher of dvas and hmans.
Buddho bhgav
He is Awake and Hly.
Yo ma loka sdevaka smraka sbrahmka
In this world with ts devas, demons, nd kind sprits,
Sassmaa-brhmai pja sdeva-mnuss sya bhi sacchikt pvedesi
Its sekers and sges, clestial and humn beings, he has by dep insight revaled
th Truth.
Yo dhamma dessi d-kalya majjh-klya priyosna-klya
He has pointed out the Dhmma: beautiful in the begnning, beautiful in the mddle,
beautiful n th end.
Stth sbyajaa kevala-prpua prsuddha brahma-crya pksesi
He has explained the Sprtal Life of cmplete prity in its ssence and convntions.
Tamah bhgavanta bhpjymi tamah bhgavanta sras nmmi
I chant y praise t the Blssed One, I bow y head t th Blssed One.
(Bow)
Homage to the Dhamma
(Hnda maya dhammbhtthti karomase)
[Nw let us chant in praise of the Dhmma.]
(Yo so) svkkhto bhgavt dhammo
Th Dhamma is wll expunded by the Blssed One,
Sndihko
Apparent here nd now,
klko
Timeless,
8 Morning Chanting
Ehpassko
ncouraging invstigtion,
Opanayko
Leading nwards,
Pcctta vedtbbo vihi
To be xperienced indvidually b th wise.
Tamah dhamma bhpjymi tamah dhamma sras nmmi
I chant y praise t this Taching, I bow y head t ths Truth.
(Bow)
Homage to the Sangha
(Hnda maya saghbhtthti karomase)
[Nw let us chant in praise of the Sngha.]
(Yo so) supapanno bhgavto svakasgho
They are th Blessed Ones discples, who have prcticed well,
Ujupapanno bhgavto svakasgho
Who have practiced dirctly,
yapapanno bhgavto svakasgho
Who have practiced insghtfully,
Smcppanno bhgavto svakasgho
Those who prctice with intgrity
Yadida cattri purisyugni ah purispuggl
That is the fur pairs, th eight kinds of nble beings
Esa bhgavto svakasgho
These are th Blessed Ones discples.
heyyo
Such ones re worthy of gifts,
Pheyyo
Worthy of hspitlity,
Dakkheyyo
Worthy of fferings,
Ajli-kryo
Worthy f rspect;
Anttra puakkhtta lokassa
They give ccasion for ncomparable godness to arse n the world.
Tamah sagha bhpjymi tamah sagha sras nmmi
I chant y praise t this Sngha, I bow y head t ths Sngha.
(Bow)
Morning Chanting 9
Salutation to the Triple Gem
(Hnda maya ratanattaya-pama-gthyo ceva svega-parikittana-phac bhamase)
[Nw let us chant our salutation to the Trple Gem and passage of encuragement.]
(Buddho ssuddho) krumahavo
The Bddha, absolutely pure, with cean-like compssion,
Yoccant-suddhabbr--locno
Possessing th clear sight of wsdom,
Lokass pppkles-ghtko
Destroyer f worldly slf-corrption
Vandm buddha hmdren ta
Devotdly ndeed, that Buddha rvere.
Dhammo pdpo vya tass satthno
The Teaching of th Lord, like a lamp,
Yo maggpkmt-bhed-bhinnko
Illuminating th Path and its Fruit: the Dathless,
Lokuttaro yo c tdatth-dpno
That which is beynd the condtioned world
Vandm dhamma hmdren ta
Devotdly ndeed, that Dhamma rvere.
Sgho skhettbhyati-khtta-sito
Th Sangha, the mst fertile grund for cultivtion,
Yo dihsanto sgtnbodhko
Those who have realzed Peace, awakened after th Accmplished One,
Lolapphno ryo smedhso
Nble nd wise, all longing abndoned
Vandm sagha hmdren ta
Devotdly ndeed, that Sangha rvere.
Iccevam-ekantbhpj-neyyka
This salutation should b made
Vatthuttaya vandytbhsakhta
To tht which is wrthy.
Pua my ya mm sabbpaddv
Through th power of sch good ction,
M hnt ve tass pbhvsiddhy
May ll obstacles dsppear.
Idha tathgto loke ppanno raha smmsmbuddho
One who knows things as thy are has come int ths world, and he is an rahant,
perfectly awkened being.
Dhammo c desto niyynko psmiko prinibbnko smbodhgm sgtappvedto
Purifying th way leading ut f dlsion, calming and drecting to prfect peace,
and leading to enlghtenmentthis Way he hs mde known.
10 Morning Chanting
Myanta dhamma stv eva jnma
Having heard th Teaching, we knw this:
Jtip dukkh
Birth is dkkha,
Jarp dukkh
Aging is dkkha,
Mraamp dukkha
And death is dkkha;
Ska-prideva-dukkh-domanasspysp dukkh
Srrow, lamenttion, pain, grief, and dspair are dkkha;
Appiyeh smpyogo dukkho
Assocation with th dsliked is dkkha;
Piyeh vppyogo dukkho
Spartion from th liked is dkkha;
Yampicch n labhati tamp dukkha
Not attaining ones wshes is dkkha.
Skhittena pacpdnakkhndh dukkh
In brief, th five focuses of the grsping mind are dkkha.
Seyythda
These are as fllows:
Rppdnkkhndho
Identification with the bdy,
Vedanpdnkkhndho
Identification with feling,
Spdnkkhndho
Identification with percption,
Skhrpdnkkhndho
Identification with mental formatons,
Vipdnkkhndho
Identification with cnsciusness.
Yesa priya
For th cmplete understnding of this,
Dhramno s bhgav
Th Blessed One in his lfetime
Eva bhula svke vneti
Frequently nstructed his discples in just ths way.
Eva bhg c panassa bhgavto svkesu nussn bhul pvattti
In addition, he frthr nstrcted:
Rpa nicca
The body is imprmanent,
Vedan nicc
Feeling is imprmanent,
Morning Chanting 11
S nicc
Percption is imprmanent,
Skhr nicc
Mental formations are imprmanent,
Via nicca
Cnsciousness is imprmanent;
Rpa natt
The body is nt-self,
Vedan natt
Feeling is nt-self,
S natt
Percption is nt-self,
Skhr natt
Mental formations are nt-self,
Via natt
Cnsciousness is nt-self;
Sbbe skhr nicc
All conditions are imprmanent,
Sbbe dhamm natt ti
There is n self in the crated or the ncrated.
Te mya
All of us
Otimha-jty jrmaraena
Are bound by birth, aging, nd death,
Skeh prideveh dukkhh domanasseh pysehi
By srrow, lamenttion, pain, grief, and dspair,
Dukkhti dukkhpret
Bund by dukkha and obstrctd by dkkha.
Appevanmmass kevalass dukkhakkhndhass antkiry payeth ti
Let us all spire to cmplete fredom from sffering.
Crparnibbutamp ta bhgavnta saraa gt

The Blssed One, who long ago attained Parinibbna, is our rfuge.
Dhmmaca Sghaca
So too are the Dhmma and the Sngha.
Tassa bhgvato ssana yathsati yathbala manasikroma nupaipjjma
Attentively we fllow the pathway of that Blssed One, with all of our
mndfuness nd strength.
S s no ppatti
May then the cultivtion of this prctice
Imass kevalass dukkhakkhndhass antkiryya svtttu
Lead us to th end of very kind of sffering.
12 Morning Chanting
(An alternative version of the preceding section, chanted only by bhikkhunis:)
Crparnibbutamp ta bhgavnta uddissa rahnta smmsmbuddha
Remembering the Blssed One, th Noble nd Perfectly Enlghtened One, who long ago
attained Prnbbna,
Saddh grasm anagrya pabbjt
We have gone forth wth faith from home to hmelessness,
Tasm bhgavati brahma-crya crma
And like the Blssed One, we practice the Hl Life,
Bhikkhunna skkhsjva-sampann
Being fully quipped with the bhikkhni sstem of trining.
Ta no brahma-crya imass kevalass dukkhakkhndhass antkiryya svtttu
May this Hly Life lead us to th end of very kind of sffering.
(After a period of silent meditation, additional reflections may be chanted. Then end with the
Closing Homage below.)
Closing Homage
(raha) smmsmbuddho bhgav
(Bow)
Th Teaching, so cmpletely explined by him
Dhamma namassmi
I bw t th Dhmma.
(Bow)
Th Blessed Ones discples, who have prcticed well
Sgha nmmi
I bw t th Sngha.
(Bow)
Morning Chanting 13
Evening Chanting (Pali)
(Yo so) bhgav raha smmsmbuddho
Svkkhto yena bhgavt dhammo
Supapanno yassa bhgavto svakasgho
Tammya bhgavanta sdhamma ssagha
Imeh sakkreh yathraha rptehi bhpjyma
Sdh no bhante bhgav scira-parinibbtopi
Pacchm-jntnkamp-mnas
Ime sakkre duggt-pakr-bhte piggahtu
Amhka dghratta htya skhya
raha smmsmbuddho bhgav
(Bow)
Dhamma namassmi
(Bow)
Sgha nmmi
(Bow)
Preliminary Homage
(Hnda maya buddhassa bhgavato pubbabhga-namakra karomase)
[Namo tassa] bhgavato arahto smmsmbuddhssa (Three times)
Recollection of the Buddha
(Hnda maya buddhnsstnaya karomase)
[Ta kh] pana bhgavanta eva kalo kittsaddo abbhuggto
Itipi so bhgav raha smmsmbuddho
Vijjcra-sampanno sgto lokvd
Anttro purisdamma-srathi satth deva-mnussna buddho bhgav ti
Supreme Praise of the Buddha
(Hnda maya buddhbhgti karomase)
[Buddhavrhnta] varatdgbhyutto
Suddhbha-krh smgtatto
Bodhes yo sjnta kmla v sro
Vandmah tmara sras jnenda
Buddho yo sabbpna sraa khemmuttma (Continued on page 16)
14 Evening Chanting
Evening Chanting (English)
(To the Blessed and Nble One), wh fully attained prfect enlghtenment,
To th Teaching, which he expundd so well,
And to th Blessed Ones discples who have prcticed well,
To theseth Buddha, th Dhamma, nd the Sngha
We render wth offerings our rghtful hmage.
It is wll for us that the Blssed One, having attained lbertion,
Still had cmpassion for later gnertions.
May thse simple fferings be accpted
For ur long-lasting benefit and fr the hppiness it gves us.
(Bow)
(Th Teaching,) so cmpletely explined by him
I bw t th Dhmma.
(Bow)
(Th Blessed Ones discples,) who have prcticed well
I bw t th Sngha.
(Bow)
Preliminary Homage
(Nw let us pay preliminary homage to the Bddha.)
[Hmge to th Blssed,] Nble, nd Prfectly Enlghtened One. (Three times)
Recollection of the Buddha
(Nw let us chant the recollection of the Bddha.)
[ good word] of th Blessed Ones rputtion has spread as fllows:
He, th Blssed One, is indeed the Pre One, th Perfectly Enlghtened One;
He is mpeccable n conduct and nderstnding, the ccmplished One, th Knower f
th Worlds;
He trains perfectly thse who wsh t b trained; he is Teacher of dvas and hmans; he is
Awake and Hly.
Supreme Praise of the Buddha
(Nw let us chant the supreme praise of the Buddha.)
[Th Buddha,] th truly wrthy one, ndowed with such xcellent qulities,
Whose being is composed of prity, transcendental wsdom, and compssion,
Who has nlightened the wise like th sun awkening the ltus
I bow my head to tht peaceful chef of cnquerors.
Th Buddha, who is th safe, scure rfuge of all beings (Continued on page 17)
Evening Chanting 15
Phamnusstihna vandm ta srenha (Men chant shaded text)
Buddhasshsmi ds (dso) va buddho me smikssaro
Buddho dukkhass ght c vdht c htass me
Buddhassh niyydemi srrajvtacda
Vandantih (Vandantoh) crissmi buddhassev sbodhta
Natthi me sra aa buddho me sra vra
Etena saccvajjena vaheyya stthu-ssane
Bddha me vandmnya (vandmnena) ya pua psta dha
Sbbepi antry me mhs tss tejs
(Bowing:)
Kyena vcya va cets v
Bddhe kkamma pkta my ya
Bddho piggahtu ccyanta
Klantare svaritu v bddhe
Recollection of the Dhamma
(Hnda maya dhammnsstnaya karomase)
[Svkkhto] bhgavt dhammo
Sndihko klko ehpassko
Opanayko pcctta vedtbbo vih ti
Supreme Praise of the Dhamma
(Hnda maya dhammbhgti karomase)
[Svkkhtt] dgua-yog-vsen seyyo
Yo maggpka-pryatt-vmokkh-bhedo
Dhammo kloka-ptn td-dhr-dhr
Vandmah tmahra vradhmmmeta
Dhammo yo sabbpna sraa khemmuttma
Dtiynusstihna vandm ta srenha
Dhammasshsmi dasi (dso) va dhammo me smikssaro
Dhmmo dukkhass ght c vdht c htass me
Dhammassh niyydemi srrajvtacda
Vandanth (vandantoh) crissmi dhammassev sdhammta
Natthi me sra aa dhammo me sra vra
Dhamma me vandmnya (vandmnena) ya pua psta dha
(Bowing:)
Dhmme kkamma pkta my ya
Dhmmo piggahtu ccyanta
Klantare svaritu v dhmme (Continued on page 18)
16 Evening Chanting
As th First Object of Rcollction, venerate him with bwed head.
I am indeed the Buddhas srvant, th Buddha is my Lrd nd Guide.
Th Buddha is sorrows destryer, who bestows blssngs n me.
To th Buddha I ddicate this bdy and life,
And in dvotion I wll walk the Buddhas pth of wkening.
For me there is no other rfuge, th Buddha is my xcellnt rfuge.
By th utterance of ths truth, may I grow in the Mstrs Way.
By my dvotion to the Bddha, and th blessing of this prctice
By ts power, may ll obstacles be vrcome.
(Bowing:)
By body, speech, r mind,
For whatever wrng action I have cmmitted towards the Bddha,
May my cknowledgement of fault be accpted,
That n the future there may be rstraint regarding the Bddha.
Recollection of the Dhamma
(Nw let us chant the recollection of the Dhmma.)
[Th Dhamma] is wll expunded by the Blssed One,
Apparent here nd now, timeless, ncouraging invstigtion,
Leading nwards, to be xperienced indvidually b th wise.
Supreme Praise of the Dhamma
(Nw let us chant the supreme praise of the Dhmma.)
[It is xcellent] bcause it is wll expunded,
And it can be dvided int Path and Fruit, Practice and Lbertion.
Th Dhamma holds those who phold it from flling int delsion.
I revere th excellent taching, that which removes drkness
Th Dhamma, which is the spreme, scure rfuge of ll beings
As th Second Object of Rcollction, venerate it with bwed head.
I am indeed the Dhammas srvant, th Dhamma is my Lrd nd Guide.
Th Dhamma is sorrows destryer, and it bestows blssngs n me.
To th Dhamma I ddicate this bdy and life,
And in dvotion I wll walk this excellent wy f Truth.
For me there is no other rfuge, th Dhamma is my xcellnt rfuge.
By my dvotion to the Dhmma, and th blessing of this prctice
(Bowing:)
For whatever wrng action I have cmmitted towards the Dhmma,
That n the future there may be rstraint regarding the Dhmma. (Continued on page 19)
Evening Chanting 17
Recollection of the Sangha
(Hnda maya saghnsstnaya karomase) (Men chant shaded text)
[Supapanno] bhgavto svakasgho
Ujupapanno bhgavto svakasgho
yapapanno bhgavto svakasgho
Smcppanno bhgavto svakasgho
Yadida cattri purisygni ah purispuggl
Esa bhgavto svakasgho
heyyo pheyyo dakkheyyo ajli-kryo
Anttra puakkhtta lokass ti
Supreme Praise of the Sangha
(Hnda maya saghbhgti karomase)
[Sddhammajo] supaipattgbhyutto
Yohabbdho aryapuggl-saghseho
Slddhamma-pvarsy-ky-citto
Vandmah tmaryn ga ssuddha
Sgho yo sabbpna sraa khemmuttma
Ttiynusstihna vandm ta srenha
Saghasshsmi ds (dso) va sagho me smikssaro
Sgho dukkhass ght c vdht c htass me
Saghassh niyydemi srrajvtacda
Vandanth (Vandantoh) crissmi saghasso-ppannta
Natthi me sra aa sgho me sra vra
Sgha me vandmnaya (vandmnena) ya pua psta dha
(Bowing:)
Sghe kkamma pkta my ya
Sgho piggahtu ccyanta
Klantare svaritu v sghe
(At this time meditation is practiced in silence, sometimes followed by a Dhamma talk, ending with
the Closing Homage on page 20.)
18 Evening Chanting
Recollection of the Sangha
(Nw let us chant the recollection of the Sngha.)
[They are th Blessed Ones discples,] who have prcticed well,
Who have practiced dirctly,
Who have practiced insghtfully,
Those who prctice with intgrity
That is the fur pairs, th eight kinds of nbl beings
These are th Blessed Ones discples.
Such ones re worthy of gifts, worthy of hspitlity, worthy of fferings, worthy f rspect;
They give ccasion for ncmparable godness to arse n the world.
Supreme Praise of the Sangha
(Nw let us chant the supreme praise of the Sngha)
[Born f the Dhmma,] tht Sangha which has prctced well,
The field of th Sangha formed f eight kinds of nbl beings,
Guided in body nd mind by excellent morlity and vrtue.
I revere that ssembly of nble beings prfected in prity.
Th Sangha, which is the spreme, scure rfuge of ll beings
As th Third Object of Rcollction, venerate it with bwed head.
I am indeed the Sanghas srvant, th Sangha is my Lrd nd Guide.
Th Sangha is sorrows destryer and it bestows blssngs n me.
To th Sangha I ddicate this bdy and life,
And in dvotion I wll walk the well-practiced wy of th Sngha.
For me there is no other rfuge, th Sangha is my xcellnt rfuge.
By my dvotion to the Sngha, and th blessing of this prctice
(Bowing:)
For whatever wrng action I have cmmitted towards the Sngha,
That n the future there may be rstraint regarding the Sngha.
(At this time meditation is practiced in silence, sometimes followed by a Dhamma talk, ending with
the Closing Homage on page 20.)
Evening Chanting 19
Closing Homage (Pali)
(raha) smmsmbuddho bhgav
(Bow)
Dhamma namassmi
(Bow)
Sgha nmmi
(Bow)
Closing Homage (English)

(Th Noble,) th Perfectly Enlghtened and Blssed One
(Bow)
(Th Teaching,) so cmpletely explined by him
I bw t th Dhmma.
(Bow)
(Th Blessed Ones discples,) who have prcticed well
I bw t th Sngha.
(Bow)
20 Evening Chanting
Recollections
Karan.yametta Sutta (Pali)
(Karayamatthakuslena)
Yanta santa pda abhisamecc
Sakko j ca sj c
Suvaco cass mudu anatmn
Santussko ca subbaro c
Appkicco c sallahukvutt
Santindryo c npko c
Appgabbho klesu anangiddho
N c khuddha smcre kic
Yena vi pre upavdeyyu
Skhno v khemno hont
Sbbe satt bhvantu sukhtatt
Ye kec pbhtatth
Ts v thvr v nvses
Dgh v ye mhant v
Majjhm rasskukthl
Dih v ye c adih
Ye c dre vasanti avdre
Bht v sambhves v
Sbbe satt bhvantu sukhtatt
N pro pra nikubbeth
Ntmaeth katthc na kic
Byrosn pighsa
Nmaass dukkhmiccheyy
Mt yth nya putta
ys ekputtamanrakkhe
Evamp sabbbhtes
Mnsa bhvye aparma
Mettac sabblokasmi
Mnsam bhvye aparma
Uddha dho c tryac
sambdha vera spatta
Tiha cra nisinno v
Syno v yvtassa vigatmiddho
Eta sti dhiheyy
Brahmmeta vhra dhmh
Dihic npgamma
Slv dassnena sampanno
Kmes vneyy gedha
N h jt gabbhseyya punaret ti
22 Reflections
The Buddhas Words on Loving-Kindness (English)
(Now let us chant the Buddhas words on loving-kndness.)
[This is what should b done]
By one wh is sklled in godness and who knows the pth of peace:
Let them b able and pright,
Strightforward and gentl n speech,
Humble and not concited,
Cntented and asily stisfied,
Unburdened with dties and frugal n thir ways.
Peaceful and calm, nd wise and skllful,
Nt proud and demnding in nture.
Let them not d the slghtst thing
That th wise would latr rprove,
Wishing: In gladness nd in sfety,
May ll beings b t ease.
Whatever livng beings there my be,
Whether thy are wak r strong, omtting none,
The great or the mghty, medium, shrt, r small,
The seen and the nseen,
Those living near and fr way,
Those born and t b born,
May ll beings b t ease.
Let none deceiv nther
Or dspise any being in ny state.
Let none through anger or ll-will
Wish hrm upon anther.
Even as mother protects with hr life
Her child, her nl child,
So with a bundless heart
Should ne cherish all lvng beings,
Radiating kndness over th entr world,
Spreading upwards to the skes and dwnwrds t th depths,
Outwards and unbunded,
Fred from htrd and ll-will.
Whether standing or wlking, seated or lng down,
Free from drwsiness,
One should sstain this rcollction.
This is said t be th sublme abding.
By not holding to fxed views,
Th pure-hartd one, having clarity of vsion,
Being freed frm all snse-desires,
Is not brn gain int this world.
Reflections 23
Caturappamaa-Obhasanam
(Pali)
(Hnda maya caturappama obhsana karomase)
[Mett-shgtena] cetas eka disa phrt vihrti

Tth dutiya tth tatiya tth ctuttha
Iti uddhamadho tiriya sabbdh sabbatttya
Sabbvanta loka mett-shgtena cetas
Vipulena mahaggtena appmena verena bypajjhena phrt vihrti
Kar-shgtena cetas eka disa phrt vihrti

Sabbvanta loka kr-shgtena cetas
Mudt-shgtena cetas eka disa phrt vihrti

Sabbvanta loka mdt-shgtena cetas
Upekkh-shgtena cetas eka disa phrt vihrti

Sabbvanta loka pkkh-shgtena cetas
Vipulena mahaggtena appmena verena bypajjhena phrt vihrt ti
24 Reflections
The Four Boundless Qualities (English)
(Now let us make the Four Boundless Qualities shne forth.)
I wll abide pervading oe quarter with a mind imbued with loving-kndness,

Likewse the second, likewse the third, likewise th fourth,
So above and blow, around and verywhere, and to ll s to myself.
I wll abide pervading the all-encompssing world
with a mind imbued with loving-kndness:
Abndant, exlted, immasurable, without hstility, and without ll-will.
I wll abide pervading oe quarter with a mind imbued with compssion,

with a mind imbued with compssion:
I wll abide pervading oe quarter with a mind imbued with gldness,

with a mind imbued with gldness:
I wll abide pervading oe quarter with a mind imbued with equanimty,

with a mind imbued with equanmity:
Reflections 25
.
Mahamangala Sutta (Pali)
(Eva me sta)
Eka smaya Bhgav Svatthya vhrti
Jetavane nthpikassa rme
th kho aatr devt abhikkanty ratty
Abhikkantava kevlkappa jetvana obhsetv
Yena bhgv tenupsakam
psakamitv bhgvnta abhivdetv ekmanta ahs
Ekmanta hi kho s devt bhgvnta gthy ajjhbhsi
Bhdev mnuss c
Maglni cntayu
kakhamn sotthna
Brhi maglmuttma
(Asevan c blna)
Patnac sevn
Pj c pjnyna
Eta maglmuttma
Pairpdesvso c
Pubbe c ktpuat
Attsammpidhi ca
Eta maglmuttma
Bhsaccac sippac
Vinayo c susikkhto
Subhst c y vc
Eta maglmuttma
Mtpt pahna
Puttdrass sagho
Ankul c kammant
Eta maglmuttma
Dnac dhammacary c
tknac sagho
Anavajjn kammn
Eta maglmuttma
(Continued on page 28)
26 Reflections
The Highest Blessings (English)
(Thus have I heard that the Blssed One)
Was staying at Svtth,
Residing at the Jetas Grove
In Anthapiks park.
Then in the dark of the night, a rdint dva
Illuminated all Jts Grove.
She bowed down low before the Blssed One
Then standing to one sde sh said:
Devas are concerned for hppiness

And ever lng fr peace.
The same is true for hmankind.
What then are the hghest blssings?
viding those of folish ways,

ssciating wth th wise,
And hnoring those wrthy of hnor.
These are the hghest blssings.
Lving in places of suitable kinds,

With the frits of past god deeds
nd guded by the rghtfl way.
Accmplished in larnng nd crftsmans skills,

With discipline, hghl y trained,
And speech that is true and plasant t hear.
Provding for mother and fathers support

And chrishing fmily,
And ways of work that hrm n being.
Gnerosity and a rghteous life,

Offering help to rlatves and kin,
And acting in ways that lave n blame.
Reflections 27
rat vrt pp
Majjpn c samo
Appmdo c dhammes
Eta maglmuttma
Gravo c nvto c
Santuh c ktat
Klen dhammasvaa
Eta maglmuttma
Khant c sovcassat
Samanac dassna
Klen dhammaskacch
Eta maglmuttma
Tapo ca brahmacaryac
Ariyasaccn dassna
Nibbnasacchikiry c
Eta maglmuttma
Phuhass lokdhammeh
Citta yass n kampati
Asoka vrja khema
Eta maglmuttma
Etdisni katn
Sbbatthmprjt
Sbbattha stthi gacchant
Ta tesa maglmuttman ti
28 Reflections
Steadfast in rstraint, and shunning vl ways,
Aviding intxicants that dll the mind,
And heedfulness in all things tht rise.
Respctfulness and of humble ways,

Contentment and grttude,
And hearing the Dhmma frquentl y taught.
Ptience and willingness to accept ones faults,

Seeing venerated sekers of th truth,
And sharing ften the wrds of Dhmma.
The Hly Life lived with ardent ffort,

Seeing for oneslf the Nble Truths
And the realization of Nibbna.
Although invlved n wrldly tasks,

Unshken the mind rmains
And beyond all srrow, sptless, scure.
Thy who live by fllowing this path

Know vctory whrever thy go,
And every place for them s safe.
Reflections 29
Brahmavihara-Pharanam (Pali)
(Hnda mayam brahmavihra-pharaa karomase)
[Ah sukhito hmi,] niddukkho hmi, vero hmi, abypajjho hmi, ngho hmi,
sukh ttna prihrmi
Sbbe stt sukhit hntu, sbbe stt aver hntu, sbbe stt abypajjh hntu,
sbbe stt angh hntu, sbbe stt sukh ttna prihrantu
Sbbe stt sabbadukkh pmuccntu
Sbbe stt m laddha-smpttto vigacchntu
Sbbe stt kammasska kammdyd kammyon kammbandh kammapisr

ya kamma krissnti kla v ppka v tass dyd bhvissnti
Reflections on Universal Well-Being (English)

(Now let us chant the reflections on universal well-bing.)
May I abde in wll-being, in fredom frm ffliction, in fredom frm hstlity, in

fredom frm ll-will, in fredom frm nxety, and may I maintin wll-bing in yself.
May everyone abde in wll-being, in fredom frm hstlity, in fredom frm ll-will,
in fredom frm nxety, and may they maintin wll-bing in thmselves.
May all beings be relased frm ll suffering.
And may they not be prted from th good frtune they have ttained.
When they act upon intntion, all beings re the wners of their ction and inhrit its
rsults. Their futre is born from such ction, compnion to such ction, and its results
will b thir home. All ctions with intntion, be thy skillful or hrmful, of sch acts
they will b th heirs.
30 Reflections
Five Subjects for Frequent Recollection
(Hnda maya bhiha-paccavkkhaa-pha bhamase)
[Jar-dhammomh] jara ntt (ntto) (Men chant shaded text)
I am of the nature t age, I have not gne beyond ging.
Bydh-dhammomh bydhi ntt (ntto)
I am of the nature to scken, I have not gne beyond sickness.
Mraa-dhammomh mraa ntt (ntto)
I am of the nature t die, I have not gne beyond dying.
Sbbehi me pyehi mnpeh nnbhvo vnbhvo
All that s mine, bloved and plasing, will become therwise, will become sparated
frm me.
Kammasskmhi (-komhi) kammdyd (-dydo) kammyoni kammbandhu

kamma-pisran (-srano) ya kamma krissmi kala v ppka v tass
dyd (dydo) bhvissmi
I am th owner of my kmma, heir to my kmma, born of my kmma, related to my

kmma, bide supprted by my kmma. Whatever kamma I shll do, for good or fr ill,
of that I will b the heir.
Eva amheh bhiha paccvekkhtabba
Thus we shuld frequently rcllect.
Reflections 31
Uddissanadhitt hana-Gathayo (Pali)
(Hnda maya uddissandhihna-gthyo bhamase)
[Imin pukammena] pajjhy guttr

cariyupkra c mtpt c tk
Sriyo candm rj gavant nrp c
Brahma-mr c ind c lokpl c devt
Ymo mitt mnuss c majjhatt verkp c
Sbbe satt skh hont puni pktn me
Sukhaca tivdha dent khippa ppeth vomta
Imin pukammena min uddissen c
Khippha slbhe cev tahpdn-chedna
Ye santne hn dhamm yv nibbnto mma
Nassant sabbd yeva yatth jto bhve bhve
Ujucitta stpa sallekho vryamhn
Mr lbhant noksam ktuca vryes me
Buddhdhipvro ntho dhammo ntho vruttmo
Ntho paccekbuddho c sagho nthottro mma
Tesottamnbhvena mroksa lbant m
32 Reflections
Reflections on Sharing Blessings (English)
(Now let us chant the verses of sharing and aspirtion.)
Through th goodness that arses from my prctice,

May y spiritual tachers and guides of great vrtue,
My mother, my fther, and my rlatives,
The Sun nd th Moon, and ll virtuous laders of th world,
May th highest devas and evil frces,
Celestl beings, guardian sprits of th Earth, and the Lrd f Death,
May those wh are frindly, indifferent, or hstile,
May ll beings receive the blssngs of y life.
May thy soon attain the threfld bliss and realize the Dathless.
Through th goodness that arses from my prctice,
And through this act of shring,
May all dsires and attchments quickly cease
And ll harmful sttes f mind.
Until I realize Nibbna,
In every kind f birth, may I hve an prght mind,
Wth mindfulness and wsdom, austrity and vgor.
May th forces of delsion not tke hold nor weaken y rsolve.
Th Buddha is my xcellent rfuge,
Unsrpassed is the protction of the Dhamm,
Th Solitary Bddha is my nble guide,
Th Sagha is my suprme spport.
Through th supreme pwr of ll these,
My darkness and delsion be dspelled.
Reflections 33
Verses for the Sharing of Merit
ksah ca bhummah May the powerful devas and dragons
Dev ng mahiddhik Dwelling in the sky and on the earth
Pua ta anumoditv Rejoice in this merit
Cira rakkhantu ssana And long protect the Buddhas teaching.

Cira rakkhantu desana And long protect the teaching [of the Dhamma].

Cira rakkhantu ma para And long protect myself and others.
Ettvat ca amhehi To the extent that we have collected

Sambhata puasampada Any achievement of merit,
Sabbe dev anumodantu May all devas rejoice in it
Sabbasampatti siddhiy For the fulfillment of all success.

Sabbe bht anumodantu May all spirits rejoice in it

Sabbe satt anumodantu May all beings rejoice in it
Bhavaggupdya avcihehato From the highest realm of existence,

Ettantare sattakyupapann Down to avci hell as the lowest,
Rp arp ca asa saino All kinds of beings reborn in between here
Dukkh pamuccantu With form, without form, without perception,
Phusantu nibbuti with perception
May they all be freed from suffering;
Sdhu sdhu sdhu May all attain peace [nibbna].
Sdhu sdhu sdhu
34 Reflections
Reflection on the Four Requisites
(Hnda maya takhaika-paccavkkhaa-pha bhamase)
[Paiskh] yoniso cvra pisvmi, yvadeva stass pightya, uhassa

pightya, asa-maks-vttp-sirisapa-samphassna pightya, yvadeva
hirkopina-picchdnattha
Wisely reflecting, I use th robe: only to ward ff cold, to ward ff heat, to ward off
the touch f flies, msquitoes, wind, brnng and creping things, only for the ske
of mdesty.
Paiskh yoniso pipta pisvmi, neva dvya, na mdya, na manya,

n vbhsnya, yvadeva mass kyass htiy, ypnya, vihisparty,
bramhacrynugghya, iti purac vedna pihkhmi, navac vedna na
uppdessmi, ytr c me bhavissati navajjat c phsuvihro c ti
Wisely reflecting, I use lmsfood: not fr fun, not for plasure, not for fttening,
not for beautifiction, only for th maintenance and nurishment of this bdy,
for keeping it halthy, for helping with the Hly Life; thinkng thus, I will allay hnger
without overating, so that I may cntinue to live blmelessly and t ease.
Paiskh yoniso sensna pisvmi, yvadeva stass pightya, uhassa

pightya, asa-maks-vttp-sirisapa-samphassna pightya, yvadeva
utuprissaya vnodana pisllnrmattha
Wisely reflecting, I use the ldging: only to ward ff cold, to ward ff heat, to ward off
the touch f flies, msquitos, wind, brnng and creping things, only to remove
th danger from wather, and fr living in seclsion.
Paiskh yoniso glna-paccy-bhesajja-prikkhra pisvmi, yvadeva

uppnnna veyybdhkna vednna pightya, bypajjha-pramaty ti
Wisely reflecting, I use spports for the sick and mdicinal rquisites: only to ward off
pinful felings that have arsen, for th maximum fredom from dsease.
Reflections 35
Ten Subjects for Frequent Recollection
by One Who Has Gone Forth
(Hnda maya pabbajita-bhiha-paccavkkhaa-ptha bhamase)
[Dasa me dhamm] pabbjtena bhiha paccvekkhtabb ktme dasa
There are tn dhammas which should be rflected upon again and gain
by one who hs gne forth. What re these ten?
Vevayamhi ajjhpgto ti pabbjtena bhiha paccvekkhtabba
I am no longer lving according t worldly aims and vlues. This should be

rflected upon again and gain by one who hs gne forth.
Parapabaddh me jvk ti pabbjtena bhiha paccvekkhtabba
My very life is sustined through the gfts of thers. This should be rflected upon
again and gain by one who hs gne forth.
Ao me kappo kryo ti pabbjtena bhiha paccvekkhtabba
I shold strive to abndon my former hbits. This should be rflected upon

Kacci n kho me att slto na pavadat ti pabbjtena bhiha paccvekkhtabba
Does rgret over my cnduct arise in y mind? This should be rflected upon
Kacci n kho ma nuvicca vi sabrahmcr slto na pavadant ti pabbjtena

bhiha paccvekkhtabba
Could y spiritual compnions find fault with my cnduct? This should be rflected
upon again and gain by one who hs gne forth.
Sbbehi me pyehi mnpeh nnbhvo vnbhvo ti pabbjtena bhiha

paccvekkhtabba
All that s mine, bloved and plasing, will become therwise, will become sparated
frm me. This should be rflected upon again and gain by one who hs gne forth.
36 Reflections
(Men chant shaded text)
Kammasskmhi (-komhi) kammdyd (-dydo) kammyoni kammbandhu

kamma-pisran (-srano) ya kamma krissmi kala v ppka v tass
dyd (dydo) bhvissm ti pabbjtena bhiha paccvekkhtabba
I am th owner of my kmma, heir to my kmma, born of my kmma, rlated to

my kmma, bide supprted by my kmma; whatever kamma I shll do, for good
or fr ill, of that I will b th heir. This should be rflected upon again and gain
by one who hs gne forth.
Kathambhtass me rattindv vtptant ti pabbjtena bhiha paccvekkhtabba
Th days and nights are rlentlessly pssing; hw well am I spndng my time?

This should be rflected upon again and gain by one who hs gne forth.
Kacci n khoha sugre abhirmm ti pabbjtena bhiha paccvekkhtabba
Do I delight in slitude r not? This should be rflected upon again and gain
by one who hs gne forth.
Atthi n kho me uttari-mnussa-dhamm alamariy-a-dassana-vseso adhigto

soha pacchme kle sbrahmacrh puho na maku bhvissm ti pabbjtena
bhiha paccvekkhtabba
Has y practice borne fruit with freedom or nsight so that at the nd of my life
I need not feel cnfused when questioned y my sprtual compnions? This should be
rflected upon again and gain by one who hs gne forth.
Ime kho ds dhamm pabbjtena bhiha paccvekkhtabb ti
These are the tn dhammas to be rflected upon again and gain by one who hs
gne forth.
Reflections 37
Reflection on the Thirty-Two Parts
(Hnda maya dvattiskra-pha bhamase)
[Aya kho] me kyo uddha pdtl adho kesamatthak tcpryanto pro

nnappkrass scno
This, which is my body, from the soles of the feet up, and down from the crown of the
head, is a sealed bag of skin filled with unattractive things.
Atthi imasmi kye In this body there are:

kes hair of the head
lom hair of the body
nakh nails
dant teeth
taco skin
masa flesh
nahr sinews
ah bones
ahimija bone marrow
vakka kidneys
hadaya heart
yakana liver
kilomaka membranes
pihaka spleen
papphsa lungs
anta bowels
antagua entrails
udariya undigested food
karsa excrement
pitta bile
semha phlegm
pubbo pus
lohita blood
sedo sweat
medo fat
assu tears
vas grease
kheo spittle
sighik mucus
lasik oil of the joints
mutta urine
mtthlugan ti brain.
38 Reflections
Evam aya me kyo uddha pdtl adho kesamatthak tcpryanto pro
nnappkrass scno
This, then, which is my body, from the soles of the feet up, and down from the crown of
the head, is a sealed bag of skin filled with unattractive things.
Reflections 39
A t. a nat. iya Paritta (Pali)
(Solo Introduction:)
Appasannehi nthassa ssane sdhusammate
Amanussehi caehi sad kibbisakribhi
Parisnaca-tassannam-ahisya ca guttiy
Yandesesi mahvro parittantam bhama se
(Namo me sabbabuddhna) uppannna Mahesina

Tahakaro mahvro Medhakaro mahyaso
Saraakaro lokahito Dpakaro jutindharo
Koao janapmokkho Magalo purissabho
Sumano sumano dhro Revato rativahano
Sobhito guasampanno Anomadass januttamo
Padumo lokapajjoto Nrado varasrath
Padumuttaro sattasro Sumedho appaipuggalo
Sujto sabbalokaggo Piyadass narsabho
Atthadass kruiko Dhammadass tamonudo
Siddhattho asamo loke Tisso ca vadata varo
Phusso ca varado Buddho Vipass ca anpamo
Sikh sabbahito satth Vessabh sukhadyako
Kakusandho satthavho Kogamano raajaho
Kassapo sirisampanno Gotamo sakyapugavo
Ete cae ca sambuddh anekasatakoayo

Sabbe Buddh asamasam sabbe Buddh mahiddhik
Sabbe dasabalpet vesrajjehupgat
Sabbe te paijnanti sabhahnamuttama
Shanda nadantete parissu visrad
Brahmacakka pavattenti loke appaivattiya
Upet Buddhadhammehi ahrasahi nyak
Dvattisa-lakkhapet-stynubyajandhar
Bymappabhya suppabh sabbe te muikujar
Buddh sabbauno ete sabbe khsav jin
Mahappabh mahtej mahpa mahabbal
Mahkruik dhr sabbesna sukhvah
Dp nth patih ca t le ca pina
Gat bandh mahasss sara ca hitesino
Sadevakassa lokassa sabbe ete paryan
40 Reflections
Twenty-Eight Buddhas Protection (English)
We will now recite the discourse given by the Great Hero [the Buddha]
As a protection for virtue-loving human beings
Against harm from all evil-doing, malevolent nonhumans

Who are displeased with the Buddhas Teachings.
Homage to all Buddhas, the mighty who have arisen:

Tahakara, the great hero, Medhakara, the renowned,
Saraakara, who guarded the world, Dpakara, the light-bearer,
Koaa, liberator of people, Magala, great leader of people,
Sumana, kindly and wise, Revata, increaser of joy,
Sobhita, perfected in virtues, Anomadass, greatest of beings,
Paduma, illuminer of the world, Narda, true charioteer,
Padumuttara, most excellent of beings, Sumedha, the unequalled one,
Sujta, summit of the world, Piyadass, great leader of men,
Atthadass, the compassionate, Dhammadass, destroyer of darkness,
Siddhattha, unequalled in the world, and Tissa, speaker of Truth,
Phussa, bestower of blessings, Vipass, the incomparable,
Sikh, the bliss-bestowing teacher, Vessabh, giver of happiness,
Kakusandha, the caravan leader, Kogamana, abandoner of ills,
Kassapa, perfect in glory, Gotama, chief of the Sakyans.
These and all self-enlightened Buddhas are also peerless ones,

All the Buddhas together, all of mighty power,
All endowed with the Ten Powers, attained to highest knowledge,
All of these are accorded the supreme place of leadership.
They roar the lions roar with confidence among their followers,
They observe with the divine eye, unhindered, all the world.
The leaders endowed with the eighteen kinds of Buddha-Dhamma,
The thirty-two major and eighty minor marks of a great being,
Shining with fathom-wide haloes, all these elephant-like sages,
All these omniscient Buddhas, conquerors free of corruption,
Of mighty brilliance, mighty power, of mighty wisdom, mighty strength,
Of mighty compassion and wisdom, bearing bliss to all,
Islands, guardians and supports, shelters and caves for all beings,
Resorts, kinsmen and comforters, benevolent givers of refuge,
These are all the final resting place for the world with its deities.
Reflections 41
Tesha siras pde vandmi purisuttame
Vacas manas ceva vandmete Tathgate
Sayane sane hne gamane cpi sabbad
Sad sukhena rakkhantu Buddh santikar tuva
Tehi tva rakkhito santo mutto sabbabhayena ca
Sabba-rogavinimutto sabba-santpavajjito
Sabba-veramatikkanto nibbuto ca tuva bhava
Tesa saccena slena khantimettbalena ca

Tepi tumhe1 anurakkhantu rogyena sukhena ca
Puratthimasmi disbhge santi bht mahiddhik
Tepi tumhe anurakkhantu rogyena sukhena ca
Dakkhiasmi disbhge santi dev mahiddhik
Pacchimasmi disbhge santi ng mahiddhik
Uttarasmi disbhge santi yakkh mahiddhik
Purimadisa Dhataraho dakkhiena Viruhako
Pacchimena Virpakkho Kuvero uttara disa
Cattro te mahrj lokapl yasassino
ksah ca bhummah dev ng mahiddhik
Natthi me saraa aa Buddho me saraa vara

Etena saccavajjena hotu te jayamagala
Natthi me saraa aa Dhammo me saraa vara
Natthi me saraa aa Sagho me saraa vara
Yakici ratana loke vijjati vividha puthu

Ratana Buddhasama natthi tasm sotth bhavantu te
Ratana Dhammasama natthi tasm sotth bhavantu te
Ratana Saghasama natthi tasm sotth bhavantu te
1
When chanting for oneself, use amhe in place of tumhe in each verse.
42 Reflections
With my head at their feet I salute these greatest of humans.
With both speech and thought I venerate those Tathgatas,
Whether lying down, seated or standing, or walking anywhere.
May they ever guard your happiness, the Buddhas, bringers of peace,
And may you, guarded by them, at peace, freed from all fear,
Released from all illness, safe from all torments,
Having transcended hatred, may you realize cessation.
By the power of their truth, their virtue and love,

May they protect and guard you in health and happiness.
In the Eastern quarter are beings of great power,
In the Southern quarter are deities of great power,
In the Western quarter are dragons of great power,
In the Northern quarter are spirits of great power,
In the East is Dhataraha, in the South is Viruhaka,
In the West is Virpakkha, Kuvera rules the North.
These Four Mighty Kings, far-famed guardians of the world,
May they all be your protectors in health and happiness.
Sky-dwelling and earth-dwelling devas and dragons of great power,
May they all be your protectors in health and happiness.
For me there is no other refuge, the Buddha is my excellent refuge:

By this declaration of truth may the blessings of victory be yours.
For me there is no other refuge, the Dhamma is my excellent refuge:
For me there is no other refuge, the Sangha is my excellent refuge:
Whatever jewel may be found in the world, however splendid,

There is no jewel equal to the Buddha, therefore may you be blessed.
There is no jewel equal to the Dhamma, therefore may you be blessed.
There is no jewel equal to the Sangha, therefore may you be blessed.
Reflections 43
Sakkatv Buddharatana osatha uttama vara
Hita devamanussna Buddhatejena sotthin
Nassantupaddav sabbe dukkh vpasamentu te
Sakkatv Dhammaratana osatha uttama vara
Parihpasamana Dhammatejena sotthin
Nassantupaddav sabbe bhay vpasamentu te
Sakkatv Sagharatana osatha uttama vara
huneyya phuneyya Saghatejena sotthin
Nassantupaddav sabbe rog vpasamentu te
Sabbtiyo vivajjantu sabbarogo vinassatu

M te bhavat-vantaryo sukh dghyuko bhava
Abhivdanaslissa nicca vuhpacyino
Cattro dhamm vahanti yu vao sukha bala
niya Paritta nihita
44 Reflections
If you venerate the Buddha jewel, the supreme, excellent protection,
Which benefits devas and humans, then in safety, by the Buddhas power,
All dangers will be prevented, your sorrows will pass away.
If you venerate the Dhamma jewel, the supreme, excellent protection,
Which calms all fevered states, then in safety, by the Dhammas power,
All dangers will be prevented, your fears will pass away.
If you venerate the Sangha jewel, the supreme, excellent protection,
Worthy of gifts and hospitality, then in safety, by the Sanghas power,
All dangers will be prevented, your sicknesses will pass away.
May all calamities be avoided, may all illness pass away,

May no dangers threaten you, may you be happy and long-lived,
Greeted kindly and welcome everywhere.
May four things accrue to you: long life, beauty, bliss, and strength.
Thus ends the Twenty-Eight Buddhas Protection.
Reflections 45
Aggasavika Bhikkhun (Pali)
(Rattana bhikkhunna) Gotam jinamtuch
hapit aggahnamhi sad sotthi karotu no1
Mah panam-aggah Khemther ti pka
Svik Buddhasehassa sad sotthi karotu no
Ther Uppalava ca iddhimantnam-uttam
Svik Buddhasehassa sad sotthi karotu no
Vinayaddhrnam-agg Pacr-ti vissut
hapit aggahnamhi sad sotthi karotu no
Dhammakkathikna pavar Dhammadinn-ti nmik
Jhyikna bhikkhunna Nand Ther ti nma s
Aggahnthit hu sad sotthi karotu no
raddhaviriyna agg So Ther ti nmik
hapit tattha hnamhi sad sotthi karotu no
Dibbacakkkam-agg Sakul iti vissut
Visuddhanayan s pi sad sotthi karotu no
Kualakes Bhikkhun khippbhinam-uttam
hapit yeva hnamhi sad sotthi karotu no
Ther Bhadd Kapiln pubbajtnam-anussar
Tsa yeva bhikkhunna sad sotthi karotu no
Ther tu Bhadd Kaccn mahbhinam-uttam
Jinena sukhadukkha s sad sotthi karotu no
Lkhacvaradhrna agg Kis pi Gotam
Siglamt Bhikkhun saddhdhimuttnam-uttam
Karotu no1 mahsanti rogya-ca sukha sad
A bhikkhuniyo sabb nnguadhar bah
Plentu no sabbabhay sokarogdisambhav
Sotapanndayo sekkh saddhpasldik
Bhgaso kilesadahan sad sotthi karotu no
1
When chanting for another, use vo (you) in place of no (us) in each verse.
46 Reflections
Recollection of the Foremost Arahant Bhikkhunis (English)
(Among bhikkhunis) of long standing is Gotam, maternal aunt of the Buddha.
Attained to the supreme state, may the power of her qualities always be a blessing to us.
As foremost in great wisdom, Khem Ther is renowned.
Disciple of the excellent Buddha, may the power of her qualities always be a blessing to us.
Uppalava Ther is the highest of those with psychic powers.
Disciple of the excellent Buddha, may the power of her qualities always be a blessing to us.
As the foremost among vinaya experts, Pacr is famous.
As the most excellent of Dhamma teachers, Dhammadinn is named.
Among nuns who cultivate meditation, Nand Ther is named.
Established in the supreme state, may the power of her qualities always be a blessing to us.
As the foremost of energetic ones, So Ther is named.
Established in that state, may the power of her qualities always be a blessing to us.
As the foremost of those with the divine eye, Sakul is famous.
With seeing well purified, may the power of her qualities always be a blessing to us.
Kualakes Bhikkhun is the most excellent of those with quick intuition.
Established in this very state, may the power of her qualities always be a blessing to us.
Bhadd Kapiln is the foremost of those remembering previous births.
May the power of her qualities always be a blessing to us.
Bhadd Kaccn Ther is the greatest of those with higher knowledges.
Having conquered pleasure and pain, may the power of her qualities always be a blessing to us.
Kis Gotam is the foremost of those wearing coarse robes.
Siglamt Bhikkhun is the highest of those resolved on faith.
May the power of her qualities always bestow great peace, health, and happiness on us.
May these and all the other qualities of the bhikkhunis
Dispel all fear, sorrow, and illness.
Those who are stream-enterers and all others in training, endowed with faith, wisdom,
and virtue,
With impurities partially burnt away, may the power of their qualities always be a blessing
to us.
Reflections 47
Dhammacakkappavattana Sutta (Pali)
Anuttara abhisambodhi sambujjhitv Tathgato
Pathama ya adesesi Dhammacakka anuttara
Sammadeva pavattento loke appativattiya

Yatthkkht ubho ant patipatti ca majjhim
Catsvriyasaccesu visuddha adassana

Desita dhammarjena sammsambodhikittana
Nmena vissuta sutta Dhammacakkappavattana

Veyykaraapthena sagtantam bhama se
(Eva me suta) eka samaya Bhagav Brasiya viharati Isipatane Migadye tatra
kho Bhagav pacavaggiye bhikkh mantesi
Dve me bhikkhave ant pabbajitena na sevitabb yo cya kmesu
kmasukhalliknuyogo hno gammo pothujjaniko anariyo anatthasahito yo cya
attakilam-athnuyogo dukkho anariyo anatthasahito
Ete te bhikkhave ubho ante anupagamma majjhim paipad Tathgatena
abhisambuddh cakkhukara akara upasamya abhiya sambodhya nibbnya
savattati
Katam ca s bhikkhave majjhim paipad Tathgatena abhisambuddh cakkhukara
akarai upasamya abhiya sambodhya nibbnya savattati
Ayameva ariyo ahagiko maggo seyyathda samm-dihi samm-sakappo samm-
vc samm-kammanto samm-jvo samm-vymo samm-sati samm-samdhi
Aya kho s bhikkhave majjhim paipad Tathgatena abhisambuddh cakkhukara
akarai upasamya abhiya sambodhya nibbnya savattati
Ida kho pana bhikkhave dukkha ariyasacca jtipi dukkh jarpi dukkh maraampi
dukkha soka-parideva-dukkhadomanassupyspi dukkh appiyehi sampayogo
dukkho piyehi vippayogo dukkho yampiccha na labhati tampi dukkha sakhittena
pacupdnakkhand dukkh
Ida kho pana bhikkhave dukkhasamudayo ariyasacca yya tah ponobbhavik
nandirgasahagat tatra tatrbhinandin seyyathda kmatah bhavatah
vibhavatah
48 Reflections
Discourse on Setting in Motion the Wheel of Dhamma
(English)
This is the first teaching of the Tathgata on attaining to unexcelled,
perfect enlightenment.
Here is the perfect turning of the incomparable wheel of Truth,

inestimable wherever it is expounded in the world.
Disclosed here are two extremes, and the Middle Way, with the Four Noble Truths
and the purified knowledge and vision pointed out by the Lord of Dhamma.
Let us chant together this Sutta proclaiming the supreme, independent enlightenment
that is widely renowned as The Turning of the Wheel of the Dhamma.
Thus have I heard: Once when the Blessed One was staying in the deer sanctuary at
Isipatana, near Benares, he spoke to the group of five bhikkhus:
These two extremes, bhikkhus, should not be followed by one who has gone forth:
sensual indulgence, which is low, coarse, vulgar, ignoble, and unprofitable; and self-
torture, which is painful, ignoble, and unprofitable.
Bhikkhus, by avoiding these two extremes, the Tathgata has realized the Middle Way,
which gives vision and understanding, which leads to calm, penetration, enlightenment, to
Nibbna.
And what, bhikkhus, is the Middle Way realized by the Tathgata, which gives vision
and understanding, which leads to calm, penetration, enlightenment, to Nibbna?
It is just this Noble Eightfold Path, namely:
Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort,
Right Mindfulness, and Right Concentration.
Truly, bhikkhus, this Middle Way understood by the Tathgata produces vision,
produces knowledge, and leads to calm, penetration, enlightenment, to Nibbna.
This, bhikkhus, is the Noble Truth of dukkha: birth is dukkha, aging is dukkha, death
is dukkha, grief, lamentation, pain, sorrow and despair are dukkha, association with the
disliked is dukkha, separation from the liked is dukkha, not to get what one wants is
dukkha. In brief, clinging to the five khandhas is dukkha.
This, bhikkhus, is the Noble Truth of the cause of dukkha: the craving which causes
rebirth and is bound up with pleasure and lust, ever seeking fresh delight, now here, now
there, namely, craving for sense pleasure, craving for existence, and craving for annihilation.
Reflections 49
Ida kho pana bhikkhave dukkhanirodho ariyasacca yo tass yeva tahya
asesavirganirodho cgo painissaggo mutti anlayo
Ida kho pana bhikkhave dukkhanirodhagmin paipad ariyasacca ayameva
ariyo ahagiko maggo seyyathdam samm-dihi samm-sakappo samm-vc
samm-kammanto samm-jvo samm-vymo samm-sati samm-samdhi
(Ida dukkha) ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu

cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi
Ta kho panida dukkha ariyasacca parieyyanti me bhikkhave
pubbe ananussutesu dhammesu cakkhu udapdi a udapdi pa udapdi
vijj udapdi loko udapdi
Ta kho panida dukkha ariyasacca paritanti me bhikkhave
Ida dukkhasamudayo ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu

Ta kho panida dukkhasamudayo ariyasacca pahtabbanti me bhikkhave
Ta kho panida dukkhasamudayo ariyasacca pahnanti me bhikkhave
Ida dukkhanirodho ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu

Ta kho panida dukkhanirodho ariyasacca sacchiktabbanti me bhikkhave
Ta kho panida dukkhanirodho ariyasacca sacchikatanti me bhikkhave
pubbe anussutesu dhammesu cakkhu udapdi a udapdi pa udapdi
50 Reflections
This, bhikkhus, is the Noble Truth of the cessation of dukkha: the complete cessation,
giving up, abandonment of that craving, complete release from that craving, and complete
detachment from it.
This, bhikkhus, is the Noble Truth of the way leading to the cessation of dukkha: only
this Noble Eightfold Path, namely, Right View, Right Intention, Right Speech, Right Action,
Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
With the thought, This is the Noble Truth of dukkha, there arose in me, bhikkhus,
vision, knowledge, insight, wisdom, light concerning things unknown before.
With the thought, This is the Noble Truth of dukkha, and this dukkha has to be
understood, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light
concerning things unknown before.
With the thought, This is the Noble Truth of dukkha, and this dukkha has been
understood, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light
With the thought, This is the Noble Truth of the cause of dukkha, there arose in me,
bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.
With the thought, This is the Noble Truth of the cause of dukkha, and this cause of
dukkha has to be abandoned, there arose in me, bhikkhus, vision, knowledge, insight,
wisdom, light concerning things unknown before.
With the thought, This is the Noble Truth of the cause of dukkha, and this cause of
dukkha has been abandoned, there arose in me, bhikkhus, vision, knowledge, insight,
wisdom, light concerning things unknown before.
With the thought, This is the Noble Truth of the cessation of dukkha, there arose in me,
bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.
With the thought, This is the Noble Truth of the cessation of dukkha, and this
cessation of dukkha has to be realized, there arose in me, bhikkhus, vision, knowledge,
insight, wisdom, light concerning things unknown before.
With the thought, This is the Noble Truth of the cessation of dukkha, and this
cessation of dukkha has been realized, there arose in me, bhikkhus, vision, knowledge,
insight, wisdom, light concerning things unknown before.
Reflections 51
Ida dukkhanirodhagmin patipad ariyasaccanti me bhikkhave pubbe ananussutesu
dhammesu cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi
Ta kho panida dukkhanirodhagmin patipad ariyasacca bhvetabbanti me
bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi
pa udapdi vijj udapdi loko udapdi
Ta kho panida dukkhanirodhagmin patipad ariyasacca bhvitanti me
bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdi
pa udapdi vijj udapdi loko udapdi
(Yva kvaca me) bhikkhave imesu catsu ariyasaccesu evantiparivaa dvdaskra

yathbhta adassana na suvisuddha ahosi neva tvha bhikkhave sadevake
loke samrake sabrahmake sassamaabrhmaiy pajya sadevamanussya anuttara
sammsambodhi abhisambuddho paccasi
Yato ca kho me bhikkhave imesu catsu ariyasaccesu evantiparivaa dvdaskra
yathbhtta adassana suvisuddham ahosi athham bhikkhave sadevake loke
samrake sabrahmake sassamaabrhmaiy pajya sadevamanussya anuttara
sammsambodhi abhisambuddho paccasi
aca pana me dassana udapdi akupp me vimutti ayamantim jti natthidni
punabbhavo ti
Idam avoca Bhagav attaman pacavaggiy bhikkh Bhgavato bhsita abhinandu
Imasmica pana veyykaraasmi bhaamne yasmato Koaassa viraja
vtamala Dhammacakkhu udapdi yakinci samudayadhamma sabbanta
nirodhadhamman ti
(Pavattite ca Bhagavat) Dhammacakke bhumm dev saddamanussvesu eta

Bhagavat Brasiya Isipatane Migadye anuttara Dhammacakka pavattita
appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v
lokasmin ti
Bhummna devna sadda sutv Ctummahrjik dev saddamanussvesu . . .
Ctummahrjikna devna sadda sutv Tvatis dev saddamanussvesu . . .
Tvatisna devna sadda sutv Ym dev saddamanussvesu . . .
Ymna devna sadda sutv Tusit dev saddamanussvesu . . .
Tusitna devna sadda sutv Nimmnarat dev saddamanussvesu . . .
Nimmnaratna devna sadda sutv Paranimmitavasavatt dev
saddamanussvesu . . .
52 Reflections
With the thought, This is the Noble Truth of the way leading to the cessation of dukkha,
there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things
unknown before.
With the thought, This Noble Truth of the way leading to the cessation of dukkha has
to be developed, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light
With the thought, This Noble Truth of the way leading to the cessation of dukkha has
been developed, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light
So long, bhikkhus, as my knowledge and vision of reality regarding these Four Noble
Truths, in their three phases and twelve aspects, was not fully clear to me, I did not declare
to the world of spirits, demons, and devas, with its seekers and sages, celestial and human
beings, the realization of incomparable, perfect enlightenment.
But when, bhikkhus, my knowledge and vision of reality regarding these Four Noble
Truths, in their three phases and twelve aspects, was fully clear to me, I declared to the
world of spirits, demons, and devas, with its seekers and sages, celestial and human beings,
that I understood incomparable, perfect enlightenment.
Knowledge and vision arose: Unshakeable is my deliverance; this is the last birth,
there will be no more renewal of being.
Thus spoke the Blessed One. Glad at heart, the group of five bhikkhus approved of the
words of the Blessed One.
As this exposition was proceeding, the spotless, immaculate vision of the Dhamma
appeared to the Venerable Koaa and he knew: Everything that has the nature to
arise has the nature to cease.
When the Blessed One had set in motion the Wheel of Dhamma, the Earthbound devas
proclaimed with one voice, The incomparable Wheel of Dhamma has been set in motion
by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker,
brahmin, celestial being, demon, god, or any other being in the world can stop it.
Having heard what the Earthbound devas said, the devas of the Four Great Kings
proclaimed . . .
Having heard what the devas of the Four Great Kings said, the devas of the Thirty-three
proclaimed . . .
Having heard what the devas of the Thirty-three said, the Yma devas proclaimed . . .
Having heard what the Yma devas said, the Devas of Delight proclaimed . . .
Having heard what the Devas of Delight said, the Devas Who Delight in Creating,
proclaimed . . .
Having heard what the Devas Who Delight in Creating said, the Devas Who Delight in
the Creations of Others proclaimed . . .
Reflections 53
Paranimmitavasavattna devna sadda sutv Brahmakyik dev
saddamanussvesu eta Bhagavat Brasiya Isipatane Migadye anuttara
Dhammacakka pavattita appaivattiya samaena v brhmaena v devena v
mrena v brahmun v kenaci v lokasmin ti
Itiha tena khaena tena muhuttena yva brahmalok saddo abbhuggacchi ayaca
dasasahass lokadhtu sakampi sampakampi sampavedhi appamo ca oro obhso loke
pturahosi atikkammeva devna devnubhva
Atha kho Bhagav udna udnesi asi vata bho Koao asi vata bho
Koao ti
Itihida yasmato Koaassa Akoao tveva nma ahos ti
Dhammacakkappavattana Sutta nihita
54 Reflections
Having heard what the Devas Who Delight in the Creations of Others said, the Brahma
gods proclaimed in one voice, The incomparable Wheel of Dhamma has been set in
motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker,
brahmin, celestial being, demon, god, or any other being in the world can stop it.
Thus in a moment, an instant, a flash, word of the Setting in Motion of the Wheel of
Dhamma went forth up to the Brahma world, and the ten-thousandfold universal system
trembled and quaked and shook, and a boundless, sublime radiance surpassing the power
of devas appeared on earth.
Then the Blessed One made the utterance, Truly, Koaa has understood, Koaa
has understood!
Thus it was that the Venerable Koaa got the name Akoaa: Koaa
Who Understands.
Thus ends the Discourse on Setting in Motion the Wheel of Dhamma.
Reflections 55
Anattalakkhan.a Sutta (Pali)
Yanta sattehi dukkhena eyya anattalakkhaa
Attavdattasaa sammadeva vimocana
Sambuddho ta paksesi dihasaccna yogina

Uttari paivedhya bhvetu amuttama
Yantesa dihadhammnam enupaparikkhata

Sabbsavehi cittni vimuccisu asesato
Tath nussrena ssana ktumicchata

Sdhna atthasiddhattha ta suttanta bhama se
(Eva me suta) eka samaya Bhagav Brasiya viharati Isipatane Migadye tatra
kho Bhagav pacavaggiye bhikkh mantesi
Rpa bhikkhave anatt rpaca hida bhikkhave att abhavissa nayida rpa
bdhya savatteyya labbhetha ca rpe eva me rpa hotu eva me rpa m ahos
ti yasm ca kho bhikkhave rpa anatt tasm rpa bdhya savattati na ca labbhati
rpe eva me rpa hotu eva me rpa m ahos ti
Vedan anatt vedan ca hida bhikkhave att abhavissa nayida vedan bdhya
savatteyya labbhetha ca vedanya eva me vedan hotu eva me vedan m ahos ti
yasm ca kho bhikkhave vedan anatt tasm vedan bdhya savattati na ca labbhati
vedanya eva me vedan hotu eva me vedan m ahos ti
Sa anatt sa ca hida bhikkhave att abhavissa nayida sa bdhya
savatteyya labbhetha ca saya eva me sa hotu eva me sa m ahos ti yasm
ca kho bhikkhave sa anatt tasm sa bdhya savattati na ca labbhati saya
eva me sa hotu eva me sa m ahos ti
Sakhr anatt sakhr ca hida bhikkhave att abhavissasu nayida sakhr
bdhya savatteyyu labbhetha ca sakhresu eva me sakhr hontu eva me
sakhr m ahesun ti yasm ca kho bhikkhave sakhr anatt tasm sakhr bdhya
savattanti na ca labbhati sakhresu eva me sakhr hontu eva me sakhr m
ahesun ti
Via anatt viaca hida bhikkhave att abhavissa nayida viam
bdhya savatteyya labbhetha ca vie eva me via hotu eva me via
m ahos ti yasm ca kho bhikkhave via anatt tasm via bdhya
savattati na ca labbhati vie eva me via hotu eva me via m ahos ti
56 Reflections
Discourse on the Characteristic of Not-Self (English)
All beings should take pains to understand the characteristic of anatt, not-self, which
provides matchless deliverance from self-belief and self-perception,
As taught by the supreme Buddha. This teaching is given so that those who meditate on
experienceable realities may arrive at perfect comprehension;
It is for the development of perfect understanding of these phenomena, and for the
investigation of all defiled mind-moments.
The consequence of this practice is total deliverance, so, desirous of bringing this
teaching forth with its great benefit, let us now recite this sutta.
Thus have I heard: At one time the Blessed One was dwelling at Benares in the deer park.
There he addressed the group of five bhikkhus:
Form, bhikkhus, is not-self. If, bhikkhus, form were self, then form would not lead to
affliction, and one might be able to say in regard to form, Let my form be thus, let my form
not be thus. But since, bhikkhus, form is not-self, form therefore leads to affliction, and
one is not able to say in regard to form, Let my form be thus, let my form not be thus.
Feeling is not-self. If, bhikkhus, feeling were self, feeling would not lead to affliction,
and one might be able to say in regard to feeling, Let my feeling be thus, let my feeling not
be thus. But since, bhikkhus, feeling is not-self, feeling therefore leads to affliction, and one
is not able to say in regard to feeling, Let my feeling be thus, let my feeling not be thus.
Perception is not-self. If, bhikkhus, perception were self, perception would not lead
to affliction, and one might be able to say in regard to perception, Let my perception be
thus, let my perception not be thus. But since, bhikkhus, perception is not-self, perception
therefore leads to affliction, and one is not able to say in regard to perception, Let my
perception be thus, let my perception not be thus.
Mental formations are not-self. If, bhikkhus, mental formations were self, mental
formations would not lead to affliction, and one might be able to say in regard to mental
formations, Let my mental formations be thus, let my mental formations not be thus.
But since, bhikkhus, mental formations are not-self, mental formations therefore lead
to affliction, and one is not able to say in regard to mental formations, Let my mental
formations be thus, let my mental formations not be thus.
Consciousness is not-self. If, bhikkhus, consciousness were self, consciousness would
not lead to affliction, and one might be able to say in regard to consciousness, Let my
consciousness be thus, let my consciousness not be thus. But since, bhikkhus, consciousness
is not-self, consciousness therefore leads to affliction, and one is not able to say in regard to
consciousness, Let my consciousness be thus, let my consciousness not be thus.
Reflections 57
(Ta ki maatha bhikkhave) rpam nicca v anicca vti
Anicca bhante
Yam pannicca dukkha v ta sukha vti
Dukkha bhante
Yam pannicca dukkha viparinma-dhamma kalla nu ta samanupassitu
eta mama esohamasmi eso me att ti
No heta bhante
Ta ki maatha bhikkhave vedan nicc v anicc vti
Anicc bhante
Dukkha bhante
No heta bhante
Ta ki maatha bhikkhave sa nicc v anicc vti
Anicc bhante
Dukkha bhante
No heta bhante
Ta ki maatha bhikkhave sakhr nicc v anicc vti
Anicc bhante
Dukkha bhante
No heta bhante
Ta ki maatha bhikkhave via nicca v anicca vti
Anicca bhante
Dukkha bhante
No heta bhante
58 Reflections
What do you think about this, bhikkhus? Is form permanent or impermanent?
Impermanent, Lord.
But is that which is impermanent painful or pleasurable?
Painful, Lord.
But is it fit to consider that which is impermanent, painful, of a nature to change, as
This is mine, I am this, this is my self?
It is not, Lord.
What do you think about this, bhikkhus? Is feeling permanent or impermanent?
Impermanent, Lord.
Painful, Lord.
It is not, Lord.
What do you think about this, bhikkhus? Is perception permanent or impermanent?
Impermanent, Lord.
Painful, Lord.
It is not, Lord.
What do you think about this, bhikkhus? Are mental formations permanent or
impermanent?
Impermanent, Lord.
Painful, Lord.
It is not, Lord.
What do you think about this, bhikkhus? Is consciousness permanent or
impermanent?
Impermanent, Lord.
Painful, Lord.
It is not, Lord.
Reflections 59
(Tasm tiha bhikkhave) yakici rpa attngata-paccuppanna ajjhatta v bahiddh
v orika v sukhuma v hna v pata v yandre santike v sabba rpa
neta mama nesohamasmi na me so att ti evameta yathbhta sammappaya
dahabba
Y kci vedan attngata-paccuppann ajjhatt v bahiddh v orik v sukhum
v hn v pat v y dre santike v sabb vedan neta mama nesohamasmi na me so
att ti evameta yathbhta sammappaya dahabba
Y kci sa attngata-paccuppann ajjhatt v bahiddh v orik v sukhum v
hn v pat v y dre santike v sabb sa neta mama nesohamasmi na me so att
ti evameta yathbhta sammappaya dahabba
Ye keci sakhr attngata-paccuppann ajjhatt v bahiddh v orik v sukhum
v hn v pat v ye dre santike v sabbe sakhr neta mama nesohamasmi na me
so att ti evameta yathbhta sammappaya dahabba
Yakici via attngata-paccuppanna ajjhatta v bahiddh v orika v
sukhuma v hna v pata v yandre santike v sabba via neta mama
nesohamasmi na me so att ti evameta yathbhta sammappaya dahabba
(Eva passa) bhikkhave sutv ariyasvako rpasmim pi nibbindati vedanya pi

nibbindati saya pi nibbindati sakhresu pi nibbindati viasmim pi nibbindati
nibbinda virajjati virg vimuccati vimuttasmi vimuttam iti a hoti kh jti
vusita brahmacariya kata karaya npara itthatty ti pajnt ti
Idamavoca Bhagav attaman pacavaggiy bhikkh Bhagavato bhsita abhinandu

imasmica pana veyykaraasmi bhaamne pacavaggiyna bhikkhna
anupdya savehi cittni vimuccisti
Anattalakkhaa Sutta nihita
60 Reflections
Wherefore, bhikkhus, whatever form there is, past, future, present, internal or external,
gross or subtle, inferior or superior, whether it is far or near, all form should, by means
of right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my
self.
Whatever feeling there is, past, future, present, internal or external, gross or subtle,
inferior or superior, whether it is far or near, all feeling should, by means of right wisdom,
be seen as it really is, thus: This is not mine, I am not this, this is not my self.
Whatever perception there is, past, future, present, internal or external, gross or
subtle, inferior or superior, whether it is far or near, all feeling should, by means of right
wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my self.
Whatever mental formations there are, past, future, present, internal or external,
gross or subtle, inferior or superior, whether they are far or near, all mental formations
should, by means of right wisdom, be seen as they really are, thus: This is not mine, I am
not this, this is not my self.
Whatever consciousness there is, past, future, present, internal or external, gross or
subtle, inferior or superior, whether far or near, all consciousness should, by means of
right wisdom, be seen as it really is, thus: This is not mine, I am not this, this is not my
self.
Seeing in this way, bhikkhus, the wise noble disciple becomes disenchanted with form,
becomes disenchanted with feeling, becomes disenchanted with perception, becomes
disenchanted with mental formations, becomes disenchanted with consciousness.
Becoming disenchanted, their passions fade away; with the fading of passion the heart
is liberated; with liberation there comes the knowledge: It is liberated, and they know:
Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there is
no more coming into any state of being.
Thus spoke the Blessed One. Delighted, the group of five bhikkhus rejoiced in what the
Lord had said. Moreover, while this discourse was being delivered, the minds of the five
bhikkhus were freed from the defilements, through clinging no more.
Thus ends the Discourse on the Characteristic of Not-Self.
Reflections 61
A dittapariyaya Sutta (Pali)
Veneyyadamanopye sabbaso prami gato
Amoghavacano Buddho abhiynussako
Cinurpato cpi dhammena vinaya paja

Ciggipricariyna sambojjhrahayogina
Yamdittapariyya desayanto manohara

Te sotro vimocesi asekkhya vimuttiy
Tathevopaparikkhya via sotumicchata

Dukkhatlakkhaopya ta suttanta bhama se
(Eva me suta) eka samaya Bhagav Gayya viharati Gaysse saddhi

bhikkhusahassena tatra kho Bhagav bhikkh mantesi
Sabba bhikkhave ditta kica bhikkhave sabba ditta
Cakkhu bhikkhave ditta rp ditt cakkhuvia ditta cakkhusamphasso
ditto yampida cakkhusamphassapaccay uppajjati vedayita sukha v dukkha
v adukkhamasukha v tam pi ditta kena ditta ditta rgaggin dosaggin
mohaggin ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi
upysehi dittanti vadmi
Sota ditta sadd ditt sotavia ditta sotasamphasso ditto yampida
sotasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha
v tam pi ditta kena ditta ditta rgaggin dosaggin mohaggin ditta jtiy
jarmaraena sokehi paridevehi dukkhehi domanassehi upysehi dittanti vadmi
Ghna ditta gandh ditt ghnavia ditta ghnasamphasso ditto
yampida ghnasamphassapaccay uppajjati vedayita sukha v dukkha v
adukkhamasukha v tam pi ditta kena ditta ditta rgaggin dosaggin
mohaggin ditta jtiy jarmaraena sokehi paridevehi dukkhehi domanassehi
upysehi dittanti vadmi
Jivh ditt ras ditt jivhviam ditta jivhsamphasso ditto yampida
jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha
Kyo ditto phohabb ditt kyavia ditta kyasamphasso ditto yampida
kyasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha
62 Reflections
Fire Sermon (English)
With his skill in training the trainable,
The All-transcendent Buddha, lucid speaker, teacher of the highest knowledge,
He who expounds to the people the Dhamma and Vinaya that is fitting and worthy,
Teaching with this wonderful parable about fire, meditators of the highest skill,
He has liberated those who listen with the liberation that is utterly complete,
Through true investigation, with wisdom and attention.
Let us now recite this sutta which describes the characteristics of dukkha.
Thus have I heard: At one time the Blessed One was staying near Gay at Gay Head
together with a thousand bhikkhus. There the Blessed One addressed the bhikkhus thus:
Bhikkhus, everything is burning. And what, bhikkhus, is everything that is burning?
The eye, bhikkhus, is burning, forms are burning, eye consciousness is burning, eye
contact is burning, the feeling that arises from eye contact, whether it is pleasant, painful,
or neutral, that too is burning. With what is it burning? I declare that it is burning with
the fires of passion, hatred, and delusion; it is burning with birth, aging, and death, with
sorrow, lamentation, pain, grief, and despair.
The ear is burning, sounds are burning, ear consciousness is burning, ear contact is
burning, the feeling that arises from ear contact, whether it is pleasant, painful, or neutral,
that too is burning. With what is it burning? I declare that it is burning with the fires of
passion, hatred, and delusion; it is burning with birth, aging, and death, with sorrow,
lamentation, pain, grief, and despair.
The nose is burning, odors are burning, nose consciousness is burning, nose contact
is burning, the feeling that arises from nose contact, whether it is pleasant, painful, or
neutral, that too is burning. With what is it burning? I declare that it is burning with
the fires of passion, hatred, and delusion; it is burning with birth, aging, and death, with
sorrow, lamentation, pain, grief, and despair.
The tongue is burning, tastes are burning, tongue consciousness is burning, tongue
contact is burning, the feeling that arises from tongue contact, whether it is pleasant,
painful, or neutral, that too is burning. With what is it burning? I declare that it is burning
with the fires of passion, hatred, and delusion; it is burning with birth, aging, and death,
with sorrow, lamentation, pain, grief, and despair.
The body is burning, tangible objects are burning, body consciousness is burning,
body contact is burning, the feeling that arises from body contact, whether it is pleasant,
with sorrow, lamentation, pain, grief, and despair. (Continued on page 65)
Reflections 63
Mano ditto dhamm ditt manovia ditta manosamphasso ditto yampida
manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha
(Eva passa) bhikkhave sutv ariyasvako cakkhusmi pi nibbindati rpesu pi

nibbindati cakkhuvie pi nibbindati cakkhusamphassepi nibbindati yampida
cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha
v tasmi pi nibbindati
Sotasmi pi nibbindati saddesu pi nibbindati sotavie pi nibbindati
sotasamphassepi nibbindati yampida sotasamphassapaccay uppajjati vedayita sukha
v dukkha v adukkhamasukha v tasmi pi nibbindati
Ghnasmi pi nibbindati gandhesu pi nibbindati ghnavie pi nibbindati
ghnasamphassepi nibbindati yampida ghnasamphassapaccay uppajjati vedayita
sukha v dukkha v adukkhamasukha v tasmi pi nibbindati
Jivhya pi nibbindati rasesu pi nibbindati jivhvie pi nibbindati jivhsamphassepi
nibbindati yampida jivhsamphassapaccay uppajjati vedayita sukha v dukkha v
adukkhamasukha v tasmi pi nibbindati
Kyasmi pi nibbindati phohabbesu pi nibbindati kyavie pi nibbindati
kyasamphassepi nibbindati yampida kyasamphassapaccay uppajjati vedayita
Manasmi pi nibbindati dhammesu pi nibbindati manovie pi nibbindati
manosamphasse pi nibbindati yampida manosamphassapaccay uppajjati vedayita
Nibbinda virajjati virg vimuccati vimuttasmi vimuttam iti a hoti kh jti

vusita brahmacariya kata karaya npara itthatty ti pajntti
Idamavoca Bhagav attaman te bhikkh Bhagavato bhsita abhinandu imasmica

pana veyykaraasmi bhaamne tassa bhikkhusahassassa anupdya savehi cittni
vimuccisti
dittapariyya Sutta nihita
64 Reflections
The mind is burning, mental states are burning, mind consciousness is burning, mind
contact is burning, the feeling that arises through mind contact, whether it is pleasant,
with sorrow, lamentation, pain, grief, and despair.
Seeing thus, bhikkhus, the wise noble disciple becomes disenchanted with the eye and
disenchanted with forms, disenchanted with eye consciousness, disenchanted with eye
contact, and the feeling that arises from eye contactwhether it is pleasant, painful, or
neutralthat too they become disenchanted with.
They become disenchanted with the ear, disenchanted with sounds, disenchanted
with ear consciousness, disenchanted with ear contact, and the feeling that arises from ear
contactwhether it is pleasant, painful, or neutralthat too they become disenchanted
with.
They become disenchanted with the nose, disenchanted with odors, disenchanted
with nose consciousness, disenchanted with nose contact, and the feeling that arises
from nose contactwhether it is pleasant, painful, or neutralthat too they become
disenchanted with.
They become disenchanted with the tongue, disenchanted with tastes, disenchanted
with tongue consciousness, disenchanted with tongue contact, and the feeling that arises
from tongue contactwhether it is pleasant, painful, or neutralthat too they become
disenchanted with.
They become disenchanted with the body, disenchanted with tangible objects,
disenchanted with body consciousness, disenchanted with body contact, and the feeling
that arises from body contactwhether it is pleasant, painful, or neutralthat too they
become disenchanted with.
They become disenchanted with the mind, disenchanted with mental states,
disenchanted with mind consciousness, disenchanted with mind contact, and the feeling
that arises from mind contactwhether it is pleasant, painful, or neutralthat too they
become disenchanted with.
Becoming disenchanted, their passions fade away; with the fading of passion the heart
is liberated; with liberation there comes the knowledge: It is liberated, and they know:
Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there is
no more coming into any state of being.
Thus spoke the Blessed One; delighted, the bhikkhus rejoiced in what the Lord had said.
Moreover, while this discourse was being uttered, the minds of those thousand bhikkhus
were freed from the defilements, without any further attachment.
Thus ends the Fire Sermon.
Reflections 65
Prajaparamita Hr. daya Sutram (Sanskrit)
Nama Sarvajya
ryvalokitevaro bodhisattvo gambhry prajpramity cary caramo

vyavalokayati sma paca-skandh, tca svabhvanyn payati sma.
Iha riputra rpa nyat, nyataiva rpa rpnna pthak nyat, nyaty na
pthag rpa yadrpa s nyat, y nyat tadrpam; evameva vedan-saj-
saskra-vijnni.
Iha riputra sarva-dharm nyatlaka anutpann aniruddh amal avimal ann

aparipr.
Tasmcchriputra nyaty na rpa, na vedan, na saj, na saskr, na

vijnni, na caku-rotra-ghra-jihv-kya-mansi, na rpa-abda-gandha-
rasa-spraavya-dharm; na cakur-dhturyvanna manovijnadhtu; nvidy
nvidykayo yvanna jarmaraa na jarmaraakayo na dukha-samudaya-nirodha-
mrg na jna na prptitvam.
Tasmcchriputra apraptivd bodhisattvasya prajpramitm ritya

viharatyacittvaraa. Cittvaraa-nstitvdatrasto viparystikrnto nihanirva.
Tryadhva-vyavasthit sarva-buddh prajpramitm ritya anuttar

samyaksabodhim abhisabuddh.
Tasmjjtavya prajpramit mahmantro mahvidymantro nuttaramantro

samasamamantra sarvadukhapraamana satyamamithyatvt.
Prajpramitymukto mantra tadyath:
Gate gate pragate prasagate bodhi svh.
Iti prajpramithdayastra samptam.
66 Reflections
Heart of Praja Paramita Sutra (English)
Homage to the All Knowing One.
When Bodhisattva Avalokiteshvara was practicing the profound Praj Pramit, he

illuminated the five skandhas and saw that they are all empty, and he crossed beyond all
suffering and difficulty.
Shariputra, form does not differ from emptiness; emptiness does not differ from form.
Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation,
and consciousness.
Shariputra, all dharmas are empty of characteristics. They are not produced, not
destroyed, not defiled, not pure; and they neither increase nor diminish.
Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness;

no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of
touch, or dharmas; no field of the eyes up to and including no field of mind consciousness;
and no ignorance or ending of ignorance, up to and including no old age and death or
ending of old age and death. There is no suffering, no accumulating, no extinction, and no
Way, and no understanding and no attaining.
Because nothing is attained, the Bodhisattva through reliance on Praj Pramit is

unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves
distorted dream-thinking far behind. Ultimately Nirvana!
All Buddhas of the three periods of time attain unsurpassed complete enlightenment
through reliance on Praj Pramit.
Therefore know that Praj Pramit is a Great Spiritual Mantra, a Great Bright Mantra,
a Supreme Mantra, an Unequalled Mantra. It can remove all suffering: it is genuine and
not false.
That is why the Mantra of Praj Pramit was spoken. Recite it like this:
Gate gate pragate prasagate bodhi svh!
Thus ends the Heart of Praj Pramit Sutra.
(This Mahayna Buddhist sutra has been added to show the perspective of the emptiness of all
conditioned phenomena. The preceding suttas show the way to realize enlightenment, while this
sutra speaks from the perspective of the already enlightened mind.)
Reflections 67
Formal Requests
Requesting a Dhamma Talk
(After bowing three times, with hands joined in ajali, recite the Pli:)
Brahm c lokdhipt shampti
Ktajl andhivra yctha
Santdha sttpprjakkh-jtik
Deset dhamma nkampma pja
(Bow three times again)
The Brahma Sahampati, Lord of the world,

With palms joined in reverence, requested a favor:
Beings are here with but little dust in their eyes,
Pray, teach the Dhamma out of compassion for them.
Acknowledging the Teaching

(At the completion of a Dhamma talk, with hands joined in ajali, recite the Pli:)
(One person:) Hnda maya dhammakathya sdhukra dadmase
Now let us express our approval of this Dhamma Teaching.
(All respond:) Sdhu sdhu sdhu anmodmi

It is well, I appreciate it.
70 Formal Requests
Requesting Paritta Chanting
Vipatti-paibhya sabb-sampatti-siddhiy
Sabbadukkha-vinsya
Paritta brtha magala
Sabbabhaya-vinsya
Sabbaroga-vinsya
For warding off misfortune, for the arising of good fortunes,

For the dispelling of all dukkha,
May you chant a blessing and protection.

For the dispelling of all fear,

For the dispelling of all sickness,
Formal Requests 71
Requesting the Three Refuges and Five Precepts
Maya1 yye2 tisaraena sha paca slni ycma3
Dutiyampi maya yye tisaraena sha paca slni ycma
Tatiyampi maya yye tisaraena sha paca slni ycma
We, Venerable Sister, request the Three Refuges and the Five Precepts.
For the second time, we, Venerable Sister, request the Three Refuges and the
Five Precepts.
For the third time, we, Venerable Sister, request the Three Refuges and the
Five Precepts.
Taking the Three Refuges

(Repeat, after the leader has chanted three times:)
Namo tassa bhgavato arahto smmsmbuddhssa
Homage to the Blessed, Noble, and Perfectly Enlightened One.
Buddha sraa gacchmi

Dhamma sraa gacchmi
Sgha sraa gacchmi
To the Buddha I go for refuge.
To the Dhamma I go for refuge.
To the Sangha I go for refuge.
Dutiyampi Bddha sraa gacchmi

Dutiyampi Dhmma sraa gacchmi
Dutiyampi Sgha sraa gacchmi
For the second time, to the Buddha I go for refuge.
For the second time, to the Dhamma I go for refuge.
For the second time, to the Sangha I go for refuge.
1
When requesting for oneself alone, use aha (I); when requesting as part of or on behalf of a
group, use maya (we).
2
When requesting from a monk, use bhante (Venerable Sir) in place of ayye. When requesting
from a lay person, use mitta (friend) in place of ayye.
3
When requesting for oneself alone, use ycmi; when requesting as part of or on behalf of a group,
use ycma.
72 Formal Requests
Tatiyampi Bddha sraa gacchmi
Tatiyampi Dhmma sraa gacchmi
Tatiyampi Sgha sraa gacchmi
For the third time, to the Buddha I go for refuge.
For the third time, to the Dhamma I go for refuge.
For the third time, to the Sangha I go for refuge.
(Leader:) Tisaraa-gamana nihta

This completes taking the Three Refuges.
(Response:) ma yye/bhnte/mtta
Yes, Venerable Sister/Sir/Friend.
Taking the Five Precepts

(To undertake the precepts, repeat each precept after the leader:)
1. Ptipt verma sikkhpada smdymi
I undertake the precept to refrain from taking the life of any living creature.
2. Adinndn verma sikkhpada smdymi
I undertake the precept to refrain from taking that which is not given.
3. Kmesu micchcr verma sikkhpada smdymi
I undertake the precept to refrain from sexual misconduct.
4. Musvd verma sikkhpada smdymi
I undertake the precept to refrain from false and harmful speech.
5. Surmeraya-majja-pamdahn verma sikkhpadam smdymi
I undertake the precept to refrain from consuming intoxicating drink and drugs
which lead to carelessness.
(Leader:) Imni paca sikkhpadni

Slena sugti yanti
Slena bhogsmpad
Slena nibbti yanti
Tasm sla visdhay
These are the Five Precepts;
Virtue is the source of happiness,
Virtue is the source of true wealth,
Virtue is the source of peacefulness.
Therefore let virtue be purified.
(Response:) Sdhu sdhu sdhu

(Bow three times)
Formal Requests 73
Requesting the Three Refuges and Eight Precepts
Maya1 yye2 tisaraena sha aha slni ycma3
Dutiyampi maya yye tisaraena sha aha slni ycma
Tatiyampi maya yye tisaraena sha aha slni ycma
We, Venerable Sister, request the Three Refuges and the Eight Precepts.
For the second time, we, Venerable Sister, request the Three Refuges and the
Eight Precepts.
For the third time, we, Venerable Sister, request the Three Refuges and the
Eight Precepts.
Taking the Three Refuges

(Repeat, after the leader has chanted three times:)
Buddha sraa gacchmi

Dhamma sraa gacchmi
Sgha sraa gacchmi
To the Buddha I go for refuge.
To the Dhamma I go for refuge.
To the Sangha I go for refuge.
Dutiyampi Bddha saraa gacchmi

Dutiyampi Dhmma saraa gacchmi
Dutiyampi Sgha saraa gacchmi
For the second time, to the Buddha I go for refuge.
For the second time, to the Dhamma I go for refuge.
For the second time, to the Sangha I go for refuge.
1
When requesting for oneself alone, use aha (I); when requesting as part of or on behalf of a
group, use maya (we).
2
When requesting from a monk, use bhante (Venerable Sir) in place of ayye. When requesting
from a lay person, use mitta (friend) in place of ayye.
3
When requesting for oneself alone, use ycmi; when requesting as part of or on behalf of a group,
use ycma.
74 Formal Requests
Tatiyampi Bddha sraa gacchmi
Tatiyampi Dhmma sraa gacchmi
Tatiyampi Sgha sraa gacchmi
For the third time, to the Buddha I go for refuge.
For the third time, to the Dhamma I go for refuge.
For the third time, to the Sangha I go for refuge.
(Leader:) Tisaraa-gamana nihta

This completes taking the Three Refuges.
(Response:) ma yye/bhnte/mtta
Yes, Venerable Sister/Sir/Friend.
Taking the Eight Precepts

(To undertake the precepts, repeat each precept after the leader:)
1. Ptipt verma sikkhpada smdymi
I undertake the precept to refrain from taking the life of any living creature.
2. Adinndn verma sikkhpada smdymi
I undertake the precept to refrain from taking that which is not given.
3. Abrahmacariy verma sikkhpada smdymi
I undertake the precept to refrain from any kind of sexual activity.
4. Musvd verma sikkhpada smdymi
I undertake the precept to refrain from false and harmful speech.
5. Surmeraya-majja-pamdahn verma sikkhpadam smdymi
I undertake the precept to refrain from consuming intoxicating drink and drugs
which lead to carelessness.
6. Viklabhojan verma sikkhpada smdymi
I undertake the precept to refrain from eating at inappropriate times.
7. Nacca-gta-vdita-viskadssan ml-gandha-vlepana-dhraa-maana
vibhsanahn verma sikkhpada smdymi
I undertake the precept to refrain from entertainment, beautification, and adornment.
8. Uccsayana-mahsayan verma sikkhpada smdymi
I undertake the precept to refrain from lying on a high or luxurious sleeping place.
(Leader:) Imni aha sikkhpadni smdymi
(Response:) Imni aha sikkhpadni smdymi (Three times)

I undertake these Eight Precepts.
(Continued on the next page)
Formal Requests 75
(Leader:) Imni sikkhpadni
Slena sugti yanti
Slena bhogsmpad
Slena nibbti yanti
Tasm sla visdhaye
These are the Eight Precepts;
Virtue is the source of happiness,
Virtue is the source of true wealth,
Virtue is the source of peacefulness.
Therefore let virtue be purified.
(Response:) Sdhu sdhu sdhu

(Bow three times)
76 Formal Requests
Appendix
Pali Phonetics and Pronunciation
Pli is the original scriptural language of Theravda Buddhism. It was a spoken language,
closely related to Sanskrit, with no written script of its own. As written forms have
emerged, they have been in the letterings of other languages (Sanskrit, Sinhalese,
Burmese, Thai, Roman). Thus the Roman lettering used here is pronounced just as one
would expect, with the following clarifications:
Vowels
Vowels are of two types:
Short Long
a as in about as in father
i as in hit as in machine
u as in put as in rule
e as in grey
o as in more
Exceptions: e and o change to short sounds in syllables ending in consonants. They are then
pronounced as in get and ox.
Consonants
Consonants are mostly as one would expect, with a few additional rules:
c as in ancient (like ch, but unaspirated)
, as in sang
as in canyon
v rather softer, near w
bh, ch, dh, h, gh, jh, kh, ph, th, h

These two-lettered notations with h denote an aspirated, airy sound, distinct from the
hard, crisp sound of the single consonant. They should be considered as one unit. However,
the other combinations with h, i.e., lh, mh, h, and vh, do count as two consonants. For
example:
th as in tongue (never pronounced as in the)
ph as palate (never pronounced as in photo)
, h, , , , h
These retroflex consonants have no English equivalents. They are sounded by curling the
tip of the tongue back against the palate.
78 Appendix
Syllables
Full-length syllables contain long vowels (, , , e, o) or end with . Or, having ended in a
consonant, they are followed by a syllable beginning with a consonant (e.g., magga, honti,
Buddha).
Remember that bh, dh, etc., count as single consonants. (Therefore amhka, but
sadhamma, not sadhamma.)
Half-length syllables end in short vowels.
Punctuation and Tonal Marks
(Round brackets) indicate words chanted only by the leader; words in [square brackets]
are chanted only by the responder.
As an aid to understanding, some of the longer Pli words in the text have been
hyphenated into the words from which they are compounded. This does not affect the
pronunciation in any way.
The triangular tonal marks indicate changes in pitch.
High tone, e.g., nble
Low tone, e.g., blssed
Chanting Technique
Once the system of Pli pronunciation and rhythm has been grasped, it is possible to chant
a text from sight.
BUD DHO SU SUD DHO KA RU MA HA A VO
1 1 1/2 1 1 1/2 1/2 1 1/2 1 1/2 1
If you find it difficult to understand the practice of chanting (or even if you find it easy),
the general rule of thumb is to listen carefully to what the leader and the group are
chanting and to follow, keeping the same pitch, tempo, and speed. All voices should blend
together as one.
Ajali
Chanting and formal requests are done with the hands in ajali. This is a gesture of respect,
made by placing the palms together directly over the heart with the fingers aligned and
pointing upwards.
Appendix 79
Glossary
anatt
Literally, not-self. Impersonal, without individual essence; neither a person nor
belonging to a person. One of the three characteristics of conditioned phenomena.
anicca
Transient, impermanent, unstable, having the nature to arise and pass away. One of the
three characteristics of conditioned phenomena.
araha/arahant
Literally, worthy one. A term applied to enlightened beings.
ariyapuggal
Noble beings. They include lay women, lay men, nuns, and monks. There are eight
kinds: those who (1) are on the path to or (2) have realized the fruition of the four
stages of enlightenment: stream-entry, once-return, non-return, and arahantship.
bhagav
Literally, fortunate. When used as an epithet of the Buddha, the Fortunate One,
the Blessed One.
bhikkhu
A Buddhist monk who lives as an alms mendicant, abiding by 227 training precepts that
define a life of virtue, renunciation, and simplicity.
bhikkhun
A Buddhist nun who lives as an alms mendicant, abiding by 311 training precepts that
define a life of virtue, renunciation, and simplicity.
Bodhisatta (Sanskrit: Bodhisattva)

Someone who has determined to realize Buddhahood and is cultivating the paramitas
toward that final goal.
brahm
Celestial being in one of the higher spiritual realms.
Buddha
An Awakened One; one who knows things as they are, which is the highest potential in
every human being. One of many buddhas, the historical Buddha (Siddhatta Gotama)
lived and taught between 563 and 483 B.C.
deva
A celestial being; less refined than a brahm, as a deva is still in a sensual realm, albeit a
very refined one.
80 Appendix
Dhamma (Sanskrit: Dharma)
The Teaching of the Buddha as contained in the scriptures. Also, the Truth towards
which that Teaching points; the law of nature, the way things are.
dhammas (Sanskrit: dharmas)

Things, literally everything. Includes material objects, qualities, practices, acts, and
relationships.
dukkha
Literally, hard to bear. Covering the whole range, from intense suffering to a slight
sense of unsatisfactoriness. One of the three characteristics of conditioned phenomena.
four pairs, eight kinds of noble beings

(See ariyapuggal.)
Gate gate pragate prasagate bodhi svh (Sanskrit)

Literally, Gone, gone, gone beyond, gone fully beyond, enlightenment. So be it!
kamma (Sanskrit: karma)

Action through body, speech, or mind, arising from wholesome or unwholesome
intention.
Mra
Literally, killer of goodness. Mra can be described both as a personification of evil
forces, having a literal existence, and as a primarily psychological forcea metaphor
for various processes of doubt, temptation, and fear that obstruct spiritual practice.
Nibbna (Sanskrit: Nirvna)

Literally, cooled. The state of liberation from all suffering and defilements, the
ultimate goal of the Buddhist Path.
Paccekabuddha
Solitary Buddha. Someone enlightened by his or her own efforts, without relying on a
teacher, but who does not have a following of disciples.
pacupdnakkhandh
The five aggregates, physical and mental, that is: rpa, vedan, sa, sakhr,
via. Attachment to any of these as This is mine, I am this or this is my self is
updnaclinging or grasping, resulting in dukkha.
paramita
Perfection.
paritta
Verses of blessing and protection.
Appendix 81
praj (Pali: paa)
Wisdom.
pua
The accumulation of good fortune, blessings, or well-being resulting from the practice
of Dhamma.
rpa
Form or matter.
sdhu
An interjection meaning it is good.
Sagha
Literally, an assembly. In the suttas, sagha refers to the four pairs, the eight kinds
of noble beings (see ariyapuggal). Often used to refer to ordained monastics, regard-
less of insight. Current popular use of the word includes lay women, lay men, nuns, and
monks who gather together to practice the Buddha's teachings.
sakhr
Volitional formations or constructions, including the cause, the result, and the process
of forming or constructing.
sa
Perception, the mental function of recognition.
skandhas (Pali: khandhas)

Literally, heap or aggregate. (See pacupdnakkhandh.)
Tathgata
Literally, thus goneor thus come. One who has gone beyond suffering and
mortality; one who experiences things as they are, without delusion. An epithet the
Buddha applied to himself.
threefold bliss
Mundane bliss, celestial bliss, and Nibbnic bliss.
vedan
Feeling; physical and mental feelings, either pleasant, unpleasant, or neutral.
via
Consciousness; bare cognition or awareness, which arises in dependence on the six
sense bases (eye, ear, nose, tongue, body, and mind) and their sense objects. Functions
in conjunction with the aggregates of vedana, saa, and sakra.
82 Appendix
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Chanting

Morning & Evening Chanting,

Melanie bhassar Zeki, for establishing most of the tonal system.

2011 by Saranaloka Foundation.

Crparnibbutamp ta bhgavnta saraa gt

Closing Homage (English)

[Mett-shgtena] cetas eka disa phrt vihrti

Kar-shgtena cetas eka disa phrt vihrti

Mudt-shgtena cetas eka disa phrt vihrti

Upekkh-shgtena cetas eka disa phrt vihrti

I wll abide pervading oe quarter with a mind imbued with loving-kndness,

I wll abide pervading oe quarter with a mind imbued with compssion,

I wll abide pervading oe quarter with a mind imbued with gldness,

I wll abide pervading oe quarter with a mind imbued with equanimty,

Devas are concerned for hppiness

viding those of folish ways,

Lving in places of suitable kinds,

Accmplished in larnng nd crftsmans skills,

Provding for mother and fathers support

Gnerosity and a rghteous life,

Respctfulness and of humble ways,

Ptience and willingness to accept ones faults,

The Hly Life lived with ardent ffort,

Although invlved n wrldly tasks,

Thy who live by fllowing this path

Sbbe stt sabbadukkh pmuccntu

Sbbe stt m laddha-smpttto vigacchntu

Sbbe stt kammasska kammdyd kammyon kammbandh kammapisr

Reflections on Universal Well-Being (English)

May I abde in wll-being, in fredom frm ffliction, in fredom frm hstlity, in

May all beings be relased frm ll suffering.

[Jar-dhammomh] jara ntt (ntto) (Men chant shaded text)

I am of the nature t age, I have not gne beyond ging.

Bydh-dhammomh bydhi ntt (ntto)

I am of the nature to scken, I have not gne beyond sickness.

Mraa-dhammomh mraa ntt (ntto)

I am of the nature t die, I have not gne beyond dying.

Sbbehi me pyehi mnpeh nnbhvo vnbhvo

Kammasskmhi (-komhi) kammdyd (-dydo) kammyoni kammbandhu

I am th owner of my kmma, heir to my kmma, born of my kmma, related to my

Eva amheh bhiha paccvekkhtabba

Thus we shuld frequently rcllect.

[Imin pukammena] pajjhy guttr

Through th goodness that arses from my prctice,

ksah ca bhummah May the powerful devas and dragons

ksah ca bhummah May the powerful devas and dragons

Ettvat ca amhehi To the extent that we have collected

Ettvat ca amhehi To the extent that we have collected

Ettvat ca amhehi To the extent that we have collected

Bhavaggupdya avcihehato From the highest realm of existence,

Sdhu sdhu sdhu

[Paiskh] yoniso cvra pisvmi, yvadeva stass pightya, uhassa

Paiskh yoniso pipta pisvmi, neva dvya, na mdya, na manya,

Paiskh yoniso sensna pisvmi, yvadeva stass pightya, uhassa

Paiskh yoniso glna-paccy-bhesajja-prikkhra pisvmi, yvadeva

[Dasa me dhamm] pabbjtena bhiha paccvekkhtabb ktme dasa

Vevayamhi ajjhpgto ti pabbjtena bhiha paccvekkhtabba

I am no longer lving according t worldly aims and vlues. This should be

Parapabaddh me jvk ti pabbjtena bhiha paccvekkhtabba

Ao me kappo kryo ti pabbjtena bhiha paccvekkhtabba

I shold strive to abndon my former hbits. This should be rflected upon

Kacci n kho me att slto na pavadat ti pabbjtena bhiha paccvekkhtabba

Kacci n kho ma nuvicca vi sabrahmcr slto na pavadant ti pabbjtena

Sbbehi me pyehi mnpeh nnbhvo vnbhvo ti pabbjtena bhiha